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BY THE SAME AUTHOR: 
 
 Fasting Communion 
 
 HISTORICALLY INVESTIGATED FROM THE CAN- 
 ONS AND FATHERS, AND SHOWN TO BE 
 NO r I'.INDING IN ENGLAND. Sccomi Edition. 
 3vo, cloth, $5.00. 
 
 THOMAS VVHITTAKER, 
 NEW YORK. 
 
 : i*!SPl';#;'^w"' w^"'^*-"' •' '•■'■ 
 
I -i 
 
 • k 
 
 M 
 
 THE BISHOP PADDOCK LECTURES, 1890. 
 
 GOD INCARNATE. 
 
 riY THE 
 
 RIGHT REV. HOLLINGWORTH TULLY KINGDON, D.D., 
 
 BISHOP COADJUTOR OF FREUKRICTO.V, NKW BRU.VSUICK, CANADA. 
 
 NEW YORK : 
 THOMAS WHITTAKER, 
 
 2 AM) 3 Rnii.ic Horsi.;. 
 1S90. 
 
 Bf5A(jj«ori«*lt3( 
 
COPYRIGHT, 1890, 
 Hv THOMAS WHITTAKER. 
 
 BURR PRINTING HOUSE, 
 FRANKFORT AND JACOB STREETS, NEW YORK, 
 
 t 
 
 
 
 ^Bfm 
 
THE 
 
 BISHOP PADDOCK LECTURES. 
 
 In the summer of the year 1880, Gkorge A. Jar. 
 VIS, of Brooklyn, N. Y., moved by his sense of the 
 i^reiit i^ood wliich mii^ht thereby accrue to the cause 
 of CllKisr, and to the Churcli of wliich he was an 
 ever-grateful member, j^ave to the Gener^d Theo- 
 loi^ical Seminary of the Protestant Episcopal Churcli 
 certain securities, exceedin«^ in value eleven thousand 
 dollars, for the foundation and maintenance of a Lec- 
 tureship in said seminary. 
 
 Out of love for a former pastor and enduring 
 friend, the Right Rev. Benjamin Henry Paddock. 
 D.D., Bishop of Massachusetts, he named the founda- 
 tion " The Bishop Paddock Lectureship. " 
 
 The deed ot trust declares that,— 
 
 The subjects of the lectures shall be such as appertain to the defence 
 of the religion of Jesus Christ, as revealed in the Holy Bible, and 
 illustrated in the Book of Common Prayer, against the varying errors 
 of the day, whether materialistic, rationalistic, or professedly religious, 
 and also to its defence and confirmation in respect of such central 
 truths as the Trinity, the Atonement, Justification, and the Inspiration 
 of the Word of God ; and of such central facts as the Church's Divine 
 Order and Sacraments, her historical /Reformation, and her rights and 
 
vi 
 
 THE BISHOP PADDOCK LECTURES. 
 
 powers as a pure and national Church. And other subjects may be 
 chosen if unanimously approved by the Board of Appointment as being 
 both timely and also within the true intent of this Lectureship." 
 
 Under the appointment of the board created by 
 the Trust, the Right Rev. Hollingvvorth Tiilly King- 
 don, D.D., Bishop Coadjutor of Fredericton, New 
 Brunswick, delivered the Lectures for the year 1890, 
 which are contained in this volume. 
 
 
 ■-.i<«««B*'-)l«**J»' f.>ti. 
 
PREFACE. 
 
 The conditions ol the Trust under which the fol- 
 lowing Lectures were delivered, require that they 
 should be printed. In no way is there any claim of 
 originality for them. Indeed, the only merit they 
 may have is that they endeavor to express old truths 
 sometimes in modern words, rarely in new language 
 
 It Will be objected that the subject is too vast for 
 treatment in so small a space. But the object has 
 been to stimulate inquiry within the limits prescribed 
 by the Trust. It is of the utmost importance that 
 the attention of candidates for Holy Orders should 
 be concentrated upon the fundamental doctrine of 
 the Incarnation. At no time has this been of greater 
 importance than at the present moment. 
 
■I 
 
 P. 
 
 .# 
 
^m- 
 
 CONTENTS. 
 
 Lecture I.— "The Creator." 
 
 Text.— i'. ^o/m i., 1.5. 
 
 Lectuke II.— "The Creature." . 
 
 Text. — S. John /., 1-5. 
 
 Lecture III.— "The Incarnation." 
 
 Text. — .S'. Jo/in t., 14. 
 
 Lecture IV.—" Perfection of Sympathy." 
 
 Text.—/. S. John i., i. 
 
 Lecture V.—" The Atonement." . 
 
 Text.— 6". fohn i., 29. 
 Lecture VI.—" The Sacraments." 
 
 Text.— 5. John i., 12, 13. 
 
 Appendix. 
 
 PAGE 
 I 
 
 20 
 
 43 
 
 66 
 
 93 
 
 126 
 
 Lecture VII.-" The Gift of the Holy Ghost." 172 
 
 Text. — S.John vii., 39. 
 
 207 
 
GOD INCARNATE. 
 
 LECTURE I. 
 
 s 
 
 'i 
 
 TIIK CkE.lOR. 
 
 " In the beginning was the Word, and the Word was with God and 
 the Word was God. The same • -^ , in the beginning wiih Gud. ' All 
 things were made oy Him ; and without Hia. was not anything made 
 that was made. In Ilim was life ; and .',. life was the light of men. 
 And the light shineih ir darkness : and ihe darkness comprehended it 
 not. '-St. John i : 1-5. 
 
 We read that Simpliciunus, Bishop of Milan, told 
 St. Augustine the saying of a heathe.i phil.^sopher 
 that the exordium of St. John's Gospel ought to be 
 written up in letters of gold in the most conspicuous 
 place of Christian churches. It would be well if we 
 would even now follow out the suggestion of the 
 Platonist philosopher. Still better would it be if 
 each Christian would bear the words written on 
 his heart and mind ; not only to be retained in the 
 memory, but pondered over and devoutly meditated 
 upon. Without doubt the words have been found 
 very dear to many. Of old many had them en- 
 grossed and illuminated as beautifully as possible 
 upon parchment, and then wore them, as the Jews 
 
THE CREATOR. 
 
 of old wore the words of Deuteronomy in their 
 phylacteries. But as true and real devotion waned, 
 this hiibit degenerated into a superstition, so that 
 we read it was condemned more than once. 
 
 Still, the inimitable grandeur of the words com- 
 pelled attention, and in one way or another special 
 reverence was paid to them. In so)ne churches the 
 passage was said at the end of the Service for the 
 Baptism of Infants, and again after Communicating 
 the dying, and after Extreme Unction. We are told 
 that in the comparative scarcity of manuscripts, 
 and it may be in the equal scarcity of power to read 
 them, the laity would sometimes stop the priest in 
 his passage to the vestry, after the celebration of the 
 Holy Communion, and ask him to recite to them 
 this Gospel. This, it is said, led to the custom of 
 reciting it after the service, whether it were specially 
 asked for or not. Then, as the piety which had de- 
 manded the recitation declined, it was said by the 
 priest for himself ; voluntarily at first, and then in 
 some parts by special direction of ordinary author- 
 ity. It is therefore often found in manuscripts, 
 written at the end of the service.* 
 
 It would be well if we could habituate ourselves to 
 repeat the words continually and meditate upon 
 them. For the}' are as much needed now as in St. 
 John's days. The errors that he combated are con- 
 tinually reappearing. Well-meaning persons, from 
 a mistaken sentimental piety, in popular story books, 
 present an erroneous view of our blessed Lord's life 
 and character, which is as much to be guarded 
 
 * See Appendix A. 
 
THE CREATOR. 
 
 Lheir 
 
 Liied, 
 
 that 
 
 com- 
 3ecial 
 2S the 
 ^r the 
 :ating 
 e told 
 :ripts, 
 read 
 iest in 
 of the 
 them 
 ,tom ot 
 lecially 
 lad de- 
 by the 
 hen in 
 luthor- 
 scripts. 
 
 e 
 
 elves to 
 upon 
 s in St. 
 ire con- 
 is, from 
 
 books, 
 rd's life 
 
 uarded 
 
 against as open heresy. Indeed, more so, for it is 
 more insidious, and therefore more dangerous. More 
 and more the responsibility is thrown ui)()n parents 
 to guard their children from error. More and more, 
 therefore, should they preoccupy their minds with 
 the truth about our Lord ; and perhaps no more 
 certain method could be adopted than to build up 
 the child's mind on a firm hold of the truth as pre- 
 sented in St. John's writings. Of these it has been 
 said, with truth, that therein " agnus ambulat, 
 elephas natat. " The simple child can walk at large, 
 the man of ponderous learning is soon out of his depth. 
 
 It is, no doubt, one of the reasons that so many 
 attacks have been concentrated on St. John's Gospel, 
 that it contains the antidote to most modern errors. 
 Indeed, we might almost say that all error in the 
 Christian religion might be corrected from his writ- 
 ings. For no writings so forcibly and so plainly m- 
 sist upon the truth of the Incarnation ; and almost 
 all, if, indeed, not all, error in Christian doctrine is 
 nearly connected with erroneous or faulty views of 
 the fundamental doctrine of the Incarnation. Hence, 
 if such views are to thrive, men must first of all get 
 rid of St. John's writings as being the great prophy- 
 lactic against error. But this is no easy task, and 
 the attacks have but revealed the strength of the 
 position assailed. 
 
 We begin, then, as St. John did, from God Him- 
 self. This was ever the plan of the English Church. 
 When her Canons were codified commencement was 
 made from the doctrine about God.* When, in the 
 
 E.g., Lyndewode's " Provinciale." 
 
THE CREATOR. 
 
 sixteenth century, she put out articles about matrers 
 of controversy at the time, she took care to place in 
 the very forefront the Articles of the Catholic Faith.* 
 Herein at once is seen her difference from other re- 
 forming bodies, Scotch or Continental ; for all these, 
 with scarce an exception, begin their ** Confessions of 
 faith" with some articles of controversial matter.f 
 
 The English folk, too, were in the habit of com- 
 mencing their letters with the sacred name ; as we 
 read in Shakespeare, " Emmanuel is what they write 
 at the top of letters ;" X and in the pious letters be- 
 tween Dr. Basire and his wife, some eighty years 
 later, each begins with the sacred monogram or 
 name. 
 
 We begin, then, as St. John began, with a declara- 
 tion of the Eternal Deity of Him Who in time 
 became Incarnate and was made man. 
 
 Our blessed Lord set forth, in His great High- 
 Priestly prayer at the mysterious Last Supper, the 
 two fundamental doctrines of our Faith : " This is 
 life eternal, to know Thee the only true God, and 
 Jesus Christ, Whom Thou hast sent."§ Here are 
 the two great cardinal doctrines of Christianity, 
 which are recapitulated in the quaint language of 
 our poet-theologian George Herbert : 
 
 " Thou hast but two rare cabinets full of treasure. 
 The Trinity and Incarnation ; 
 Thou hast unlocked them both, 
 And made them jewels to betroth 
 The work of Thy Creation 
 Unto Thyself in everlasting pleasure. 
 
 ♦ The XXXIX Articles of 1562. 
 
 X Second Part of Henry VI., act. iv. sc. 2. 
 
 f See Appendix B. 
 § St. John 17:3- 
 
THE CREATOR. 
 
 itters 
 Lce in 
 lith.* 
 er re- 
 these, 
 ons of 
 
 er.f 
 
 com- 
 as we 
 
 write 
 2rs be- 
 
 years 
 am or 
 
 eclara- 
 n time 
 
 High- 
 )er, the 
 This is 
 )d, and 
 ere are 
 ianity, 
 age of 
 
 '% 
 
 " The statelier cabinet is the Trinity, 
 Whose sparkling light access denies ; 
 Therefore Thou dost not shgw 
 This fully to us, till death blow 
 The dust into our eyes ; 
 For by that powder Thou dost luake us see. 
 
 " Bat all Thy sweets are packed up in the other ; 
 Thy mercies thither flock and flow, 
 That as the first affrights, 
 This may allure us with delights. 
 Because this box we know, 
 For we have all of us just such another." 
 
 Let US, then, to begin with, feel well assured of 
 this, that there is no theory which satisfies all de- 
 mands of human reason as does the Christian teach- 
 ing : for I regard it more than theory. It may be 
 true, nay, it is true, that reason cannot reveal God 
 to man ; man " cannot by searching find out God ;" 
 he remains groping about like one in the dark or 
 like a blind man in unfamiliar surroundings until the 
 true Light comes to him. Men " seek the Lord, it 
 haply they may feel after Him and find Him, though 
 He is not far from every one of us." * For, indeed, 
 " the invisible things of Him from the creation of 
 the world are clearly seen, being understood by the 
 things that are made, even His eternal power and 
 Godhead, so that they are without excuse." f Rea- 
 son leads us to the door of belief ; reason welcomes 
 us again after we have entered ; but reason does not 
 open the d(K>r or force us to enter. That is left for 
 faith. F'aith is, as it were, the electric spark which 
 will enable us to combine and account for all phe 
 
 jpendix B. 
 in 17 • 3- 
 
 Act! 17 : 27. 
 
 f Romans i : 20. 
 
■ -T.—I ^ 
 
 THE CREATOR. 
 
 nomena around us, and also to distinguish each color 
 in its separate truth when the wliirl of thouj^ht has 
 blended them all into one. This is what St. John 
 says : " We know that the Son ol God is come, and 
 hath given us an understanding, that wn may know 
 Him that is true." * The word here rendered " un- 
 derstanding" is the power of reasoning aright, the 
 process by which reason arrives at a conclusion. 
 " That with which the Son of God Incarnate has en- 
 dowed believers is a power of understanding, of in- 
 terpreting, of following out to their right issues the 
 complex facts of life, and the end of the gift is that 
 they may know, not by one decisive act, but by a 
 continuous and progressive apprehension. Him that 
 is true. Thus the object of knowledge is not ab- 
 stract but personal ; not the truth, but Him of 
 Whom all that is true is a partial revelation. It is 
 evident that the fact of the Incarnation vitally wel- 
 comed carries with it the power of believing in and 
 seeing, little by little, the Divine purposes of life 
 under the perplexing riddles of phenomena." f 
 
 This is well illustrated in the utterances of those 
 who, outside the pale of Christianity, have been led 
 up to the very door by their powers of reasoning. 
 So much so that Christians marvel that they do not 
 enter the door that is open before them. 
 
 No doubt there are difficulties in the way of belief. 
 There must be for the sake of the faithful. There 
 would be no room for faith if there were no room 
 for doubt. But the difficulties which unbelief pro- 
 
 * 1 St. John 5 : 20, with Dr. Westcott's commentary upon the 
 passage, 
 f Dr. Westcott in loc. 
 
THE CREATOR. 
 
 h color 
 :^ht has 
 t. John 
 nc, and 
 y know 
 d"un- 
 r\\t, the 
 :hision, 
 has en- 
 ^, of in- 
 ;ues the 
 t is that 
 it by a 
 !im that 
 not ab- 
 Mim of 
 n. It is 
 lly wel- 
 ^ in and 
 ; of life 
 
 't 
 
 )f those 
 
 3een led 
 
 isoning. 
 
 Y do not 
 
 )f belief. 
 
 There 
 
 no room 
 
 lief pro- 
 
 upon the 
 
 duces are by far the greater, and there is no door of 
 reverent thought which true Christianity cannot un- 
 h)ck, while unbelief often helps to double lock them 
 and bar them up effectually. 
 
 Instinct and reason, as well as revelation, testify 
 to the Unity of God. The early Christians in their 
 arguments with tiie heathen make tiiis claim very 
 {)owerfully. They claim that whenever a man is 
 deeply stirred, and is therefore less likely to be un- 
 real and on his guard, he appeals to God. Tertul- 
 Han, Minucius FeHx, and St. Cyprian all use the 
 same argument. "In the midst of the statues and 
 images oi the false gods (cries Tertullian-), when you 
 are deeply moved, you appeal not to them, but to 
 God. Wonderful testimony to the truth ! (he ex- 
 claims) the soul is by nature Christian"— that is, so 
 far as the Unity of God is concerned. " f hear the 
 common people, when they lift up their hands to 
 Heaven, say nothing else than, O God, and God is 
 great, and God is true, and if God permit. Is this 
 the natural utterance of the vulgar, or is it the prayer 
 of a confessing Christian? Those who speak of 
 Jupiter as the chief are mistaken in the name, but 
 they are in agreement about the Oneness of the 
 power, "t And' St. Cyprian argues: "We fre- 
 quently hear it said, O God, and God sees, and I 
 commend to God, and God give you, and if God 
 will ; it is, then, the height of sinfulness to refuse to 
 acknowledge Him, Whom you cannot but know," ^ 
 
 2 ; Apolog., ^ 17. 
 
 * Tertullian, " De Testimonio Anima;, 
 
 f Minucius Felix, " Octavius," § i3. 
 
 t St. Cyprian, De Idol. Van. Opera. Paris, 1726. p. 227. See al 
 
 su 
 
' n^^ 
 
 8 
 
 THE CREATOR. 
 
 They argued from the natural instinct ot man ; the 
 argument from reason has also been urged from the 
 first. It was this which made St. Paul tell the Ro- 
 mans that the heathen were without excuse, since 
 there is an objective Epiphany of God to man, and 
 a subjective, receptive capacity on man's i)art to un- 
 derstand the Epiphany. " For the invisible things 
 of God, Mis eternal power and divinity, from the 
 creation of the world are clearly seen, being under- 
 stood by the things that are made." This, too, is 
 practically acknowledged by modern philosophers 
 who are outside the Christian flock. One such (Mr. 
 Herbert Spencer) has said that " the objects and 
 actions surrounding us, not less than the phenomena 
 of our consciousness, compel us to ask a cause. In 
 our search we discover no resting-place until we 
 arrive at the hypothesis of a First Cause. We have 
 no alternative but to regard this as infinite and abso- 
 lute. " * Here, however, we must introduce a warn- 
 ing, for to some minds " the idea of absolute, infinite 
 being seems to preclude relations, to be incompati- 
 ble with creation in space and time. This difficulty 
 will, I think, so far as it is not inherent in our nature, 
 be found to disappear if we remember that the 
 Divine Being is not Infinite in the sense of being 
 unlimited, unconditioned, but in the sense of not 
 being limited or conditioned by anything other than 
 
 Professor Rawlinson's " Early Pievalence of Monotheistic Belief," 
 R. T. S. , and Mr. Renouf, Hibbert Lectures on the Religion of 
 Egypi. 
 
 * Quoted by Canon McColl, " Christianity in Relation to Science 
 and Morals," p. lo. 
 
an ; the 
 rom the 
 
 the Ro- 
 ^e, since 
 lan, and 
 -t to un- 
 e things 
 rom the 
 • under- 
 ;, too, is 
 )sophers 
 ich (Mr. 
 3Cts and 
 ;nomena 
 use. In 
 mtil we 
 A'^e have 
 nd abso- 
 
 a warn- 
 , infinite 
 :ompati- 
 lifficulty 
 :■ nature, 
 :hat the 
 ji being- 
 ; of not 
 lier than 
 
 ic Belief," 
 Religion of 
 
 to Science 
 
 THE CREATOR. 9 
 
 Himself. God is not unconditioned, but self-condi- 
 tioned, self-limited."* 
 
 Each man is certain that he exists ; he knows that 
 he does not exist of himself, but of some other being, 
 who again, it may be, exists of some other, until we 
 come to a first Being, Who is of Himself. In such 
 an argument there can be no infinity, for a posterior 
 cause cannot be granted unless a prior, and ulti- 
 mately, a first be granted also.f 
 
 Moreover, we cannot conceive of there being 
 more than one, for then there would be antagonism, 
 which must issue in the sole pre-eminence of one. 
 Or if not, neither could be God, for neither would 
 be perfect ; the perfection of one being by so much 
 the defect of the other. 
 
 Then, again, man considered as a reasoning being 
 has two great tendencies. One is dependence upoH 
 the unseen. In the lower animals we find proof that 
 instinct warns them against real dangers external to 
 themselves, and not against such as are imaginary and 
 within themselves. Is man alone of animals to be 
 said to depend upon an unreal phantom ? 
 
 The other tendency of man is to aim at an ideal 
 excellence which is not in himself, which he is con- 
 stantly pursuing but never attaining. This is not 
 merely an intellectual excellence, but a moral excel- 
 lence. This universal longing would imply the ex- 
 istence of something perfect in beauty, in knowledge, 
 in power, in holiness, without which the yearning 
 cannot be satisfied. Reason, then, would lead us to 
 
 » •« 
 
 p. 4. 
 
 The Christian Doctrine of the Godhead," by Rev. J. W. Hicks, 
 
 f Bishop Forbes on the Articles, vol. i., p. 2. 
 
10 
 
 TIIK Ckl'ATOR. 
 
 believe that there is One Supreme iJein^^ absolutely 
 perfeet in all respects. 
 
 But without (juestion this greiit truth which com- 
 mends itself t(j instinct and reason takes a much 
 lirnier hold on the mind ol man when explicitly de- 
 clared by Revelation. The philoso[)her John Stuart 
 Mill (who was broui^ht up as an Atiieist from his 
 earliest childhood) has acknowledi^'ed that there 
 seemed to him no antecedent imj)rol)al)ility in a 
 revelation from a Supreme Beiui^-. ll'c- may indeed 
 believe that there is a very <^reat pnjbabilitv in such 
 a messas^e beinj;' sent. If instinct and reason lead us 
 to believe in a First Cause, it would be hard to con- 
 ceive of Him as havini^: so little reijard for that 
 which He had called into beini; as not t(; send a 
 messaire to it. In the Revelation which we claim to 
 have, which we have from God," there is nothing so 
 much insisted on as the unity of God. This is the 
 one great strain of the Old Testament. The text 
 that all faithful Jews \\'ere bound to recite twice a 
 day at least, began, " Hear, O Israel, the Lord thy 
 God is one Lord." Ft was the continual refrain of 
 the argument against the idols and polytheism of the 
 Assyrian heathen, as given by Isaiah, " Is there any 
 God beside Me ? Yea, there is no God, 1 know not 
 any." He is one and inichangeable, " with Whom 
 there is no variableness, neither shadow of turning." 
 
 The same philosopher before quoted (Mr. Herbert 
 Spencer) says again : "It is absolutely certain ihat 
 we are in the presence of an infinite, eternal energy, 
 from which all things proceed ;" and yet there was 
 w^anting to him the spark of faith (it may be) to en- 
 able him to go one step further. For energy with- 
 
THE CREATOR. 
 
 I I 
 
 out mind and will to guide it must be destructive 
 and not orderly. This we are taui^ht each day of 
 our lives. It is a daily lesson which we shmild do 
 well to con and ai)|)ly. Ener«(y is a i;ood servant, 
 but a bad master. What are the <4reatest forces in 
 nature known to us ? May we not say steam, gas, 
 electricity ? The mind and will of man imprison 
 them and make them his useful slaves. If tliey are 
 undirected they are destructive. Steam uncon- 
 trolled or misdirected will destroy life and rend 
 iron. When tamed and guided, it is a galley-slave 
 of the greatest service. I have seen a huge traction 
 engine winding its way through the tortuous and 
 narrow streets of Old London, guided by one man 
 at a small wheel. Gas in sudden formation or ex- 
 plosion is most destructive ; but it is enchased to 
 give us light and to strike down our venison. Elec- 
 tricity left to itself acts blindly and destructively ; but 
 the mind and will of man lay hold of it, imprison 
 it, store it up, and light his house and streets with 
 it, make it his beast of burden, and compel it to 
 carry his messages to the ends of the earth. All this 
 teaches us, if we have eyes to see, and ears to hear, 
 and hearts to understand, that the presence of law 
 and ordci- in connection with energy implies the 
 presence ot mind and will to maintain the same. 
 The presence of law and order in creation around 
 us necessitates the presence of mind and will acting 
 with that energy, the presence of which Mr. Her- 
 bert Spencer says is absolutely certain. 
 
 Now mind and will imply personality.* Then 
 
 * See Appendix C, where another argument in favor of personality 
 of the First Cause is given. 
 
'M! 
 
 12 
 
 THE CREATOR. 
 
 advancing^ one step further, we would say, as has 
 been maintained, that personality implies social 
 capacities ;* for we naturally associate capacity for 
 social intercourse with our idea of person. " The 
 word would be robbed of much that it now connotes 
 if we were to apply it to a bein^ incapable of receiv- 
 ing or imparting either thought or feeling." This 
 will lead us one step further to be assured that in a 
 Perfect Being social capacities imply the means of 
 gratifying them. The crowning revelation, there- 
 fore, is that " God is Love." 
 
 Now we cannot conceive of love without an ob- 
 ject. Love would not then be love, it would only 
 be the capacity for love. Love would not be love 
 without exercise. We therefore could not conceive 
 that God is love if He were a solitary Unit, to speak 
 with deepest reverence. " In an age which is be- 
 coming metaphysical in spite of itself and its ante- 
 cedents, men are driven to the conviction that God 
 cannot be what religion requires Him to be — a self- 
 conscious Being — and, at the same time, what the 
 Unitarian makes Him — an undifferentiated Unit, an 
 absolute One." f 
 
 Hence, we may say once more that reason is Chris- 
 tian in demanding that God be eternally a Father, 
 eternally produced toward Himself, with a Son 
 Who is " the Brightness of His glory and the ex- 
 press Image of His Person." 
 
 The heathen Greeks, two thousand years ago, had 
 arrived at what some regard now as a new discovery, 
 that " an absolute unit is unthinkable ;" but Chris- 
 
 * See McColl, " Christianity in Relation to Science," p. 13, 
 f Aubrey Moore, " Science and the Faith," p. 160. 
 
 I I 
 
 IH ! 
 
THE CREATOR. 
 
 13 
 
 tianity was the first to solve the problem.* It was 
 not that they set out to solve it, but starting; with 
 the historic fact of the Resurrection, with the doc- 
 trinal truth of the Deity of Him Who rose again, 
 they found to hand an answer to the difficulties 
 which had been felt by unilluminated reason. " The 
 F'athers do not treat the doctrine of the Trinity in 
 Unity merely as a revealed mystery, still less as 
 somethini^ which complicates the simple teaching of 
 Monotheism, but as the condition of rationally hold- 
 ing the Unity of God." 
 
 " In the beginning was the Word, and the Word 
 was with God, and the Word was God. " The Word 
 was with God. The original expression denotes 
 activity toward — " The Word was toward God." 
 It implies distinction of person. Hence we may not 
 suppose that God is a Father only in name, in so far 
 as He is tiie Prime Origin of all ; that tlie titles 
 " Father, Son, Spirit" imply no more than various 
 attitudes or relations of one and the same Person 
 toward the creation He called into existence. So 
 false an idea as this (invented by Sabellius to explain 
 away the truth) would imply that God was not a 
 Father until the world or universe was called into 
 being ; that therefore there was no Word or Son 
 previous to creation. But, saith the apostle, not 
 only was the Word in the beginning, before the 
 creature was, but " in the beginning with, or toward, 
 God ;" the Sabellian notion being thus excluded. 
 The Word is not only, as it were, outward, but (to 
 speak with deepest awe and reverence) eternally in- 
 
 See Appendix D. 
 
•4 
 
 THE CREATOR. 
 
 ward toward (lod. llis Face ever toward the Face 
 of His ]^>.crnal I'atlier. And lest man should con- 
 ceive of Iliinas of one outside the Divine I^ifc, ol 
 lower nature than that of Ilim Who is the I'atlier. 
 the apostle adds at once, " and the Word was Ood." 
 
 Here for one moment we would leave the text, to 
 remind ourselves that the doctrine of the I'^ternal 
 Spirit as a Bond between the two Persons of the 
 Father and tiie Son is fully in accordance with 
 Reason, whicli rerpiires that lie should be at once a 
 Person, and er[ual with both Father and Son, else 
 He would not perfectly interpret the One to the 
 Other. Therefore another apostle, St. i^iul, saith, 
 " The S[)irit searcheth all thinj^s, even the deej^ 
 things of God. For who knoweth the things of a 
 man save the spirit of man which is in him ? So the 
 things of God none hath known, save the Spirit of 
 God." The Holy Spirit of God (the apostle seems 
 to say under inspiration) is the ultimate conscious- 
 ness of God, whereby He knows Himself. None 
 but God could search the depths of God. His 
 search alone would not be baffled. As St. Augus- 
 tine points out. He is, as it were, the Love whereby 
 the Father and the Son are united ; hence, some have 
 spoken of Him w'ith deepest reverence, be it said, 
 as " Osculum Patris et Filii." 
 
 Thus in the Oneness of God there exists a Trinity 
 of Persons. In the Old Testament, though the One- 
 ness was more insisted upon, yet there are words 
 and passages which we can see now contained the 
 teaching of Plurality of Persons. The utterance, 
 " Let us make man in Our image," is at once fol- 
 lowed bv the words, " so God made man in His 
 
 lii^^ 
 
TIIK CUl'ATOU. 
 
 ic Face 
 Id con- 
 r>ifc, f>t 
 I'\itlicr. 
 
 (iod.' 
 text, to 
 I'^tcrnal 
 
 of the 
 ;c with 
 ; once a 
 on, else 
 
 to the 
 I, saith, 
 e deeji 
 iifs of a 
 
 So the 
 spirit of 
 e seems 
 iscious- 
 None 
 ti. His 
 Augus- 
 
 hereby 
 ne have 
 
 it said, 
 
 Trinity 
 le One- 
 words 
 ned the 
 ;erance, 
 nee fol- 
 in His 
 
 own inuiL,^'." Then, again, " Man is become as one 
 of us," " let IS go down ;"* all imply plurality of 
 eciiial Persons. Wliile, again, the blessing which is 
 " putting (lod's Name ui)on" the |)eople is so clear 
 a teaching of the Christian doctriue of the Trinity, 
 tliat it is ready at once to pass into what is called 
 the Apostolic blessing. I''or in the set form of bene- 
 diction given by God to Moses, the great incom- 
 numicable Name of God is uttered three times, as 
 the small capitals in the IJibleof the Ivnglish Church 
 will remind us, "The Lord bless thee, and keep 
 thee ; the LoRh make His l\ice to shine upon thee, 
 and be gracious unto thee; the Lord lift up His 
 countenance upon thee, and give thee peace." f If 
 we take the form and order in which the Christian 
 blessing occurs in the Liturgy of St. James (so called), 
 we shall at once see that it is the Christian version of 
 the ancient Hebrew benediction recited to Moses, 
 " The love of the Lord and h'ather, the grace of the 
 Lord and Son, the fellosvshii) and gift of the Holy 
 Ghost be with us all " It is the Love of God the 
 Father that blesses and keeps ; the glory of (iod seen 
 in the I'\ice of His Son Jesus Christ is gracious (for 
 £^rac'c and truth came by Jesus Christ) ; the fellow- 
 ship of the Holy Ghost brings the communion of 
 peace, the third fruit of the Spirit. 
 
 The Trinity of Persons was not so clearly revealed 
 in the Old Testament ; partly, it may be, because 
 there was ever present the error of polytheism and 
 idolatry, which was very seductive ; but mainly 
 because it was not necessary nor indeed easy of 
 
 Genesis i ; 26, 27 ; 3 : 22 ; ii : 7. + Numbers 6 : 23, 24, 25. 
 
!1 
 
 i6 
 
 THE CREATOR. 
 
 I 
 
 II I 
 
 comprehension until the Incarnation of God the 
 Son. Now it is different. St. John, as we have 
 seen, tells us, " VVe know that the Son of God is come, 
 and hath given us an understanding ; that we may 
 know Him that is true ; and we are in Him that is 
 true, even in His Son Jesus Christ. This is the true 
 God and Eternal life." 
 
 When we have once accepted the great funda- 
 mental doctrine of the Trinity we are prepared to 
 receive the doctrine of Creation. For the mystery 
 of Creation is only excelled by the mystery of the 
 Nature of God. For even the deep mystery of the 
 Incarnation seems somewhat less (if possible) than 
 the myster}' of Creation. For (with reverence be 
 it said) the mystery of the Union of the Creatur with 
 the existing creature would seem less than the 
 mystery of calling the creature into existence. St. 
 John then goes on, " All things were made by Him, 
 and apart from Him was not anything made that 
 was made." God is no sterile and motionless unit. 
 The Eternal Son is " the beginning of the Creation 
 of God ;" not as being Himself the first created, but 
 as being the principle on which creation depend. * 
 
 Here, however, early errors would lead us to dis- 
 tinguish between the creative word spoken and the 
 Creator Word speaking. St. Clement, of Alexan- 
 dria, is very earnest in warning against any suppo- 
 sition that the Word by Whom all things were made 
 was that of the Psalmist, " He spake the Word, and 
 they were made ;" since He is the Word that speaks 
 the creative utterance. 
 
 * See Appendix F. 
 
'■^^ 
 
 THE CREATOR. 
 
 17 
 
 iod the 
 v'c have 
 is come, 
 we may 
 n that is 
 the true 
 
 t funda- 
 ^jared to 
 mystery 
 •y of the 
 y of the 
 3le) than 
 rence be 
 itur with 
 than the 
 nee. St. 
 by Him, 
 ade that 
 ess unit. 
 Creation 
 ited, but 
 epend. * 
 IS to dis- 
 and the 
 Alexan- 
 y suppo- 
 ere made 
 Vord, and 
 at speaks 
 
 God the Son, God the Word, is the Mediator 
 whereby God creates. This was depicted of old in 
 the beautiful laui^uagc of the eighth chapter of the 
 Hook of Proverbs, " The Lord possessed Me in the 
 bcirinninir of His way. . . I was set up from everlast- 
 inir. from the beirinninc:, or ever the earth was. 
 W'lien there were no depths, I was brought forth ; 
 when there were n(^ fountains abounding with water. 
 Before tiie mountains were settled, before the hills 
 was I l)r()ught forth ; while as yet He had not made 
 the earth, nor the helds, nor the highest part of the 
 dust of the world. " Thus far before the hat of crea- 
 tion had gone forth, while as yet it only existed in the 
 eternal purpose of God. But the record goes on : 
 " When He prepared the Heavens, I was there ; 
 when He set a circle on the face of the deep ; when 
 He established the clouds above ; when He strength- 
 ened the fountains of the deep ; when He gave 
 the sea His decree, that the waters should not pass 
 His commandment ; wlien He appointed the founda- 
 tions of the earth ; then I was by Him, as One 
 brought up with Him ; and I was daily His delight, 
 rejoicing always before Him ; rejoicing in the habi- 
 table i)arts of His earth ; and My delights were with 
 the sons of men." 
 
 That which here is adumbrated in poetic beauty 
 is asserted continually in the New Testament. The 
 Father indeed is the Prime Source and Origin of all 
 created being, as He is of the Godhead ; but the 
 Son is the Mediatorial Agent of creation. " By 
 Him (or rather, through Him) all things, regarded 
 severally (as the Greek intimates), were made." 
 " In Him were all things (regarded collectively, the 
 2 
 
1 1 
 
 18 
 
 THE CREATOR. 
 
 t J 
 
 universe) created." These two statements of two 
 Apostles supplement each the other. It was (as the 
 writer of the Epistle to the Hebrews again says) 
 " by the wSon that God made the worlds." " There 
 is One Lord, Jesus Christ, through Whom are all 
 things, and we through Him." Then with these 
 statements we can understand the inspired sayings 
 of the i)salms. " By the Word of the Lord were 
 the Heavens made." " He by His excellent Wis- 
 dom made the Heavens." 
 
 But God the Son is not only the Mediator in crea- 
 tion, He is also the Revealer in illumination. " That 
 which hath been made in Him is Life ; and the life 
 was the light of men," as a class, not only as of indi- 
 viduals. St. Clement, of Alexandria, pointed out 
 seventeen hundred years ago that in all philosophy, 
 in all wisdom of men, there is seen some truth, even 
 in the wildest flights of fancy among the heathen ; 
 but every si)arkle of truth is a reflection from the 
 One true Light that lighteth every man coming into 
 the world. As Archbishop Theophylact said many 
 years after, " He saith not the light of the Jews 
 only, but of all men ; for all of us in so far as we 
 have received intellect and reason from that Word 
 which created us are said to be illuminated by 
 Hitn."" When, therefore, the heathen acknowl- 
 edged, " We are His offspring," it was a sparkle of 
 truth which could be claimed as a witness to Him 
 Who is the Truth. 
 
 But He Who had revealed truth in parts, as men 
 were able to bear it, " Who in many portions and 
 in many methods had spoken of old," He in these 
 
 * Theophylact in loc. Opera Veneliis, 1754, p. 510. 
 
THE CREATOR. 
 
 19 
 
 of twr> 
 5 (as the 
 in says) 
 "There 
 I are all 
 th these 
 
 sayings 
 )rd were 
 Dnt VVis- 
 
 r in crea- 
 "That 
 d the life 
 is of indi- 
 intcd out 
 ilosophy, 
 uth, even 
 heathen ; 
 from the 
 ming into 
 ,aid many 
 the Jews 
 far as we 
 lat Word 
 nated by 
 acknowl- 
 sparkle of 
 s to Him 
 
 s, as men 
 -tions and 
 e in these 
 
 510. 
 
 last days, li.c latter times, the last dispensation, has 
 come Himself, the Perfect Revealcr, to mankind ar.d 
 the creation at large. For "the Word was made 
 Flesh, anfl dwelt among us, tabernacled in our na- 
 ture," and is now the intimate means of union, the one 
 comj>lctc Mcfliator between God and His creation. 
 
 Here. then. 1 would humbly make my own the 
 words of a very great man. " Dangerous it were 
 for the feeble brain of man to wade far into the 
 d(;ings of the Most Migh, W^hom althougli to know 
 be life and joy to make mention of His Name, yet 
 • jur soundest knowledge is to know that we know 
 Him not as indeed He is, neither can know Him ; 
 and our safest eloquence concerning Him is our 
 silence, ^vhen we confess without confession that 
 His glory is inexplicable, his greatness above our 
 caj^acity and reach. He is above and we upon earth ; 
 therefore it behoveth our words to be wary and 
 few."'-^ Ah, brethren, our subject is vast and un- 
 fathomable I Let us. His unworth}- creatures, on 
 whom He has lavished the fulness of His boundless 
 love, not be of those who receive Him not. Let us 
 welcome Him with our whole nature, body, soul, 
 and spirit. He is now drawing us with the cords of 
 a man, for He is man as we are. " Draw us (cry 
 the clect», we will run after Thee !*'t The nearer 
 the iron is to the magnet the more it hastens to meet 
 and join it. The nearer we approach (however un- 
 worthily* to Ood, the greater the attraction. Let 
 us yield ourselves to Him, the Incarnate Saviour, 
 and He will in no wise cast us out. 
 
 * Hooker, " Ecclesiastical Polity," Book I., chap, ii., J^ 2. 
 f Canticles i : 4. 
 
1 
 w 
 
 LECTURE II. 
 
 THE CREATURE. 
 
 " In the beginning was the Word, and ihe Word was with God, and 
 the Word was God. The same was in the beginning with God. All 
 things were made by Him ; and without Him was not anything madi. 
 that was made. In Him was life ; and the life was the lig'. if men. 
 And the light shineth in darkness ; and the darkness comprehended 
 it not."— St. John i : 1-5. 
 
 Next to the mystery of the Godhead is the mys- 
 tery of Creation. Here, again, reason, given to us 
 by God, may help us somewhat on the way, though 
 not very far. Scientific investigators have argued 
 from what they call " degradation of energy," that 
 the universe will come to an end ; and from this they 
 have argued that that which has an end must have 
 had a beginning ; that therefore the universe must 
 have had a beginning. The argument may be profit- 
 able to some, but it does not help a believer very 
 much. It may be a step in the right direction, and 
 as such we would welcome it. But science cannot 
 tell us about the act of creation, for still the question 
 would be asked, " Where wast thou when I laid the 
 foundations of the earth ?" 
 
 But, as a rule, scientific men are content to ac- 
 knowledge that of the beginning of the universe they 
 know nothing at all. It is the same with the ques- 
 tion of life. Some years ago a friend of mine in Old 
 
THE CREATURE. 
 
 21 
 
 h God, and 
 God. AD 
 ihing madv. 
 ;'. if men. 
 iiprehended 
 
 the mys- 
 en to VIS 
 , though 
 argued 
 ^•y," that 
 this they 
 ust have 
 rse must 
 je profit- 
 ver very 
 ion, and 
 e cannot 
 question 
 laid the 
 
 11 to ac- 
 2rse they 
 he ques- 
 ■le in Old 
 
 London asked a learned scientific lecturer- a ques- 
 tion which baftlcd him. Lectures had been given to 
 workingmen, and the lecturer kindly invited ques- 
 tions from his audience, professing himself willing 
 to answer them as well as he could. Now my friend, 
 a coach painter, had been attending the lectures with 
 irreat interest. He had read himself into unbelief, 
 and by God's grace had recovered faith, but still he 
 loved all scientific inquiry, as a Christian may and 
 should. In answer, then, to the invitation of the 
 lecturer my friend wrote the following : " Vou have 
 most learnedly told us about matter apart from life, 
 and matter in connection with life ; w-ill you kindly 
 tell us what life is apart from matter?" It was a 
 pertinent and a logical question, but no answer could 
 lie given by science. The lecturer commenced his 
 next lecture by saying that one of his audience had 
 tisked him a question which he must have known 
 could not be answered, and that was all. When one 
 of the great teachers of science. President of the 
 British Association, proposed the theory that the 
 first germ of life was brought to this planet by a 
 fragment of an exploded worid, he made a sugges- 
 tion which would have been laughed to scorn if 
 made by a less eminent man ; for it would not help 
 us at all to find out how life commenced on the 
 exploded globe. 
 
 But where science must fail, here revelation steps 
 in. There seems good reason to think that the 
 words in the text should run thus, *' That which 
 hath been made was life in Him. " A difficult phrase, 
 
 * If my memory is right, the lecturer was Professor Huxley. 
 
22 
 
 THE CREATURE. 
 
 but full of beautiful meaning'. The thought seems to 
 be carried back far beyond the time when creation 
 became a fact, and was only a purpose or idea pres- 
 ent to the mind of the Creator. There is the double 
 aspect— one in relation to man, the other in relation 
 to God. In relation to man, there are the j)resent 
 phenomena, " that which hath been made ;" in rela- 
 tion to God, " they were." There is a similar con- 
 trast in the Book of Revelation where the hymn of 
 the four and twenty elders ex|jresses the same double 
 as{)ect : " Thou art worthy, () Lord, to receive 
 glor}', and honor, and powder ; for Thou hast created 
 all things, and for Thy pleasure they were, and were 
 created." We may sa}', therefore, that while it is 
 true that the creature is not eternal (it would not be 
 a creature if it were), yet we cannot separate it from 
 the eternal purpose of the Divine mind. While it is 
 true that at the first beat of time the creature sprang 
 into existence, and so was made or created, yet we 
 believe that its existence was eternally present to 
 the mind of God " That which hath been made 
 was life in Him." 
 
 God the Son was the Creative Agent of God. 
 " That which [in time] hath been made was [in eter- 
 nity] life in Him." It was failure to see this great 
 truth, which was one of the difficulties in the way 
 of the Arians, or which they alleged as a reason for 
 thinking that the Divine Son was Himself a Crea- 
 ture. They argued that creatures as such were too 
 feeble to endure the force of the Father's creating- 
 power. Therefore a Mediator was necessary to 
 break the impact. But St. Athanasius" rightly 
 
 * Orat. II., c. Aiianos, § 26 ; Opera Patavii, 1777, Tom. i., p. 390. 
 
 1 : : 
 
 u. 
 
THE CRKATURE. 
 
 -.■» 
 
 seems to 
 I creation 
 dea pres- 
 le double 
 1 relation 
 L3 ])resent 
 " in lela- 
 nilar con- 
 ! hymn ol 
 ne double 
 ) receive 
 ^t created 
 and were 
 diile it is 
 lid not be 
 te it from 
 Vhile it is 
 re sprang 
 d, yet we 
 resent to 
 een made 
 
 of God. 
 IS fin eter- 
 this great 
 I the way 
 reason for 
 If a Crea- 
 
 were too 
 5 creating 
 essary to 
 ;"" rightly 
 
 m. i., p. 39°- 
 
 ridiculed this, arguing that if the force were indeed 
 so great that no creature could endure it, then if the 
 Son were a creature, He could not be created bv 
 the Father Himself, and another Mediator would be 
 necessary, and so on ad infinituui. Their argument 
 was, indeed, as great a folly as the suggestion of life 
 travelling hitherward on an aerolite speeding from 
 an explosion. The Son Himself is the One Mediator 
 between God and the Creature, which from all eter- 
 nity " was life in Him." To the Christian there can 
 be no antagonism between Christianity and Science. 
 When Science has established a fact, the Christian 
 can see in it the act of God ; in the meantime the 
 Christian may, indeed, be on the mountain-top of 
 faith, lifting up hands and eyes to Heaven, in sure 
 and certain hope that the Israel of God will, nav, 
 must ultimately prevail while Amalek fights below. 
 If the Book of Science be true, or rather be inter- 
 preted aright, it will be found to agree with other 
 books of God, when interpreted aright. Professor 
 Owen spoke well when, after having lectured on 
 the lesson to be learned from a striking geoloirical 
 specimen which he held in his hand, he could say 
 solemnly, " The Word of God written by the finger 
 of God on tables of stone." Where for a time there 
 seems to be antagonism, the error is really in the 
 interpreter, whether of the facts of nature, on the 
 one hand, or the Bible, on the other. For we must 
 not take for granted that the popular or commonly 
 received interpretation is always and necessarily the 
 true, or only true meaning of the fact or the pas- 
 sage. There are unquestionably large tracts of 
 Truth still to be discovered, Natural and Revealed ; 
 
1 
 
 24 
 
 THE CREATURE. 
 
 M 
 
 and the truth discovered in Nature by Science will 
 shed much light on so)ne difficult passaj^e of wScrip- 
 ture. When the law of gravitation was discovered 
 it was seen to throw marvellous light on the saying 
 of holy Job, " He hangeth the earth upon nothing." 
 
 The creature, then, was in the eternal purpose of 
 God, and yet it was not developed fully all at once. 
 We seem to read that before the visible universe 
 was created there was called into being a veritable 
 host of creatures, whom man caimot sec until his 
 spiritual perception has been cleared and trained 
 for the purpose. Holy ^Scripture implies that these 
 glorious beings were called into existence before the 
 visible, tangible, material creation. While, perhaps, 
 we may not ascribe to poetry the solid character of 
 historic narration, yet poetry would be meaningless 
 without some phenomenal groundwork. It is im- 
 possible to paint a cloud, and if it be illuminated by 
 reflected light, the colors of that light must have had 
 an uncpicstionable existence. There is much, then, 
 to be learned from the passage in Job where we are 
 told that the angels hymned the creative act of call- 
 ing the material universe into existence. " Where- 
 upon are the foundations of the earth fastened ? or 
 W^ho hath laid the corner-stone thereof, when the 
 morning stars sang together and all the Sons of God 
 shouted for joy ?' ' - 
 
 It is quite true that many have thought that the 
 angels were created within the six days of creation 
 in Genesis, and the rabbis have gone a step further, 
 and asserted that they were created on the fifth day. 
 
 Job 38 : 7. 
 
 A 
 
'•'s*? 
 
 m 
 
 THE CRFATURE. 
 
 25 
 
 nee will 
 { Scrip- 
 covered 
 e saying 
 )tbing." 
 rpose of 
 at once, 
 universe 
 ^^eri table 
 until his 
 I trained 
 lat these 
 cfore the 
 perhaps, 
 racter of 
 aningless 
 It is im- 
 natcd by 
 have had 
 ch, then, 
 e we are 
 t of call- 
 ' Where- 
 
 ned ? or 
 vhen the 
 
 s of God 
 
 that the 
 creation 
 further, 
 ifth day. 
 
 They came to this conclusion from observinjj: that a 
 certain Hebrew form occurs twice only in the Old 
 Testament, once in Genesis i : 20, " fowl that maj' 
 J/f," and once in Isaiah 6: 2, "with twain he did 
 fiy.'' This, they say, shows that the anj^elic beinijjs 
 seen by Isaiah were created at the same time as the 
 winged fowl. But Scripture rather points to their 
 having preceded the creation of the world of matter, 
 but by what interval we know not. We may, per- 
 haps, see a record of their creation in the first words 
 of Genesis, " In the beginning God created the 
 heavens ;" for Heaven is their " local habitation." 
 
 Here, too, curiously enough, some scientific men 
 have come to the same conclusion. It has been 
 argued that the present maintenance of the seen uni- 
 verse could not abide without the continual activity 
 and interference of an unseen universe to keep order, 
 if we may say so. If there is any foundation for 
 this, it would argue that the existence of the unseen 
 agency would precede the seen universe. 
 
 Attention must be drawn to a distinction between 
 the living agents of the invisible world and those of 
 the material creation. Of the angels, we know that 
 " they neither marry nor are given in marriage." 
 There seems to have been uttered over them no 
 benediction of multiplying. It has been tliought, 
 therefore, that their creation involved a certain 
 definite number of individuals, in full adult com- 
 pleteness and perfection, each individual angel 
 being called into existence by a separate creative 
 act of Almighty God. No one angel receives from 
 another any portion of his being ; each was created 
 separate, distinct, and perfect in himself. So that 
 
26 
 
 THE CREATURE. 
 
 1 ; M . I 
 
 81 
 
 :!!! 
 
 !: ^ il 
 
 from the moment of his creation each had a beinjj^ 
 distinct and independent of all save his Creator. 
 Each liad eternal youth. Therefore, when one is de- 
 scribed in {Scripture as appearing to man, in order 
 to meet our comprehension, the an_<;el is sj)oken of 
 as a younj^ man. Hence, too, angels are called sons 
 of God, as Adam is by St. Luke, because each one 
 owes his existence to God alone. 
 
 There is, then, no common angelic nature. The 
 nature of each is peculiar to himself, and is derived 
 neither from any save God Himself, nor to any other 
 afterward. Nor need we be deterred from this 
 thought by the text in the Epistle to the Hebrews, 
 " He took not on Him the nature of angels." "••' For 
 there in our Bibles, if they are properly printed, we 
 shall see at once tliat the word nature is not in the 
 original, because of the variation in printing. It is 
 " Of angels He took not hold." Indeed, from this 
 might be argued that the passage is in favor of the 
 opinion here expressed, for the word " angels" is in 
 the plural. The Epistle to the Hebrews was written 
 in a style of Greek which had much afifinity to 
 Hebrew idiom. One Hebrew peculiarity was that 
 when the writer did not care to particularize any 
 one of several similar things, the word was put in 
 the plural. Thus when Jephthah died, the historian 
 did not care to mention specially the exact spot of 
 his entombment, and he said " he was buried in the 
 cities of Gilead," f whereas the burial could not 
 have been in more than one. This ma}' account for 
 the expression here, " He took not angels." There 
 
 * Hebrews 2 : i6. 
 
 f Judges 12 : 7, 
 
THE CUKATUUi:. 
 
 27 
 
 was no comnir)!! ans^clic nature ; there vv[is no an<j^clic 
 reproduction, therefore had lie " taken anj^els," 
 lie would have taken this or that paiticuhir angel, 
 and not angehc nature. Tliis will also account for 
 the peculiarity of the expression which speaks of the 
 Incarnation, "lie took the Sird o[ Abraham;" He 
 took the particii)ation of man's nature from its very 
 conmiencement. 
 
 Of each anjj^el, then, we may believe there is a 
 separate nature, similar to, but not the same as 
 that of his fellows. Inasmuch as they are subject to 
 the laws of time and space we must think that they 
 have some material form, however rare or subtle the 
 quality. They are called spirits, yet we need not 
 think that this excludes all idea of materialism. God 
 alone is Spirit alone. Therefore the saving of our 
 blessed Lord should probably be translated " God is 
 Spirit,"" and not a Spirit, as if one of a class. He 
 alone does not admit of circumscription. He is immcn- 
 SNS, " incomprehensible" — that is, cannot be included 
 in space. But the angels are circumscribed. They 
 are subject to limitations of time and space. This is 
 seen in the account of Gabriel bringing the answer 
 to Daniel's prayer. " The man Gabriel, being 
 caused to fly swiftly." " At the beginning of thy 
 supplication the commandment came forth, and I 
 am come."f They ascend and descend.:}; Hence 
 to their personal existence there must be some dis- 
 tinguishing limit, some boundary, envelop, integu- 
 ment, or covering, of however infinitesimal rarity, 
 
 
 * St. John 4 : 24. 
 
 X Genesis 28 : 12 ; St. John i : 51. 
 
 f Daniel, 9 : 21, 23 
 
28 
 
 THE CUKATUKK 
 
 however transcendent the tenuity. In tlie Book of 
 tlie Revelation we read of their apjjearini; clothed 
 in various ways, wiiich of itself would ijuply this. 
 Some have made merry with the Revised X'ersion, 
 which re[)resents seven an<(els clothed in stone."* 
 Yet if this be the true readini^ of the passa<j^e (which 
 we are not athrming-), there need be no reason for 
 doubtinj^ the })Ossibility any more than we can doubt 
 that — which each one of us })robably can vouch for — 
 that each blade of tender grass is clothed in flint, in 
 silex. This clothing of itself would imply a super- 
 ficial limit to the body of the angel. 
 
 Of their number we know nothing, save that 
 " more than twelve legions of angels" were attend- 
 ant on the will of the Incarnate Lord.f There are 
 also hosts, and camps, and orders oi them ; not iso- 
 lated, but marshalled and orderly comi)anies, as is 
 implied by St. Paul and St. Peter. It is true that 
 St. Paul adopts the names in common parlance 
 among his opponents at Cfjlossae, in order to exalt 
 the Lord far above all ; but at least we know of 
 Angels and Archangels, Cherubim and Seraphim. 
 
 Of these blessed si)irits we learn there is a double 
 ministry, one toward God, one on God's behalf 
 toward man. " Are they not all ministering spir- 
 its ?" asks the writer of the Epistle to the Hebrews 
 — that is, ministering in the service of God, in the 
 sanctuary of Heaven? Therefore we say in the 
 Eucharistic service, ** With angels, and archangels 
 and all the company of Heaven we laud and magnify 
 Thy glorious Name." But not only so, they are 
 
 * Revelation 15 : 6. 
 
 f St. Matthew 26 : 53. 
 
'^ 
 
 Tin: CUKATURE. 
 
 ^9 
 
 Ji)()k of 
 :U)tlic(l 
 y tliis. 
 crsion, 
 stone* 
 (which 
 son for 
 1 doubt 
 h for— 
 Hint, in 
 . supcr- 
 
 vc that 
 attcncl- 
 icrc are 
 not iso- 
 's, as is 
 uc that 
 arlance 
 to exalt 
 vnow of 
 him. 
 double 
 behalf 
 't^ spir- 
 e brews 
 in the 
 in the 
 langels 
 nagnify 
 ley are 
 
 also " scut forth to do service to thcni that are heirs 
 of salvation." * I leuce we hud that llicv have special 
 offices in connection with man. It lias been thou<;ht 
 that each man has a guardian angel, and our blessed 
 Lord's saving about the angels of tiie little children 
 certainly bears out this impression. Indeed, nations 
 are said to have their angels ; we read of the 
 " Princes" of Greece and Persia, f while the special 
 guardian of the chosen people of (rod is Michael, 
 " who is like unto God," while Gabriel is the special 
 messenger of mercy and love. 
 
 We are, therefore, prepared to learn that around 
 and about the Last Adam, the Incarnate I>ord, the 
 second head and recapitulation of the human race, 
 the angels were continually ministering. 
 
 With the angels, then, there can l)e no question of 
 evolution, no selection, if there be in the ranks of 
 the blessed a survival of the fittest. 
 
 But for the next stage in Creation there seems to 
 have been introduced a different order. And here, 
 as we deal with visible and tangible matter, human 
 reason, given to us by God, will help us, it may be, 
 to read the history, though in this case we have to 
 read the history backward. But we must always 
 remember that our knowledge is still in a state of 
 transition, is far from complete, far from perfect ; 
 and sometimes what is confidently asserted one day 
 by a man of science is as confidently exploded the 
 next by some further discovery. It may, therefore, 
 very well happen that while there is complete har- 
 mony between Scripture and the facts which have 
 
 
 26 : 53. 
 
 * Hebrews i : 14. 
 
 f Daniel 10 : 13, 20, 2i. 
 
■i I'll 
 
 m 
 
 I ': 
 
 !l 
 
 I * 
 
 30 tup: creatuke. 
 
 been observed, yet (bscord may be feared or siis- 
 pecteci, beeause tlie lanj^uajj^e is misconstrued or the 
 tacts misinterjireted. No one now sii) poses that 
 Revehitioii is affected by tlie l^nowled^e tliat tliC 
 earth revolves a!)out tlie sun and is not the hxed 
 centre of the universe. WHien the verse " He hath 
 made the round w(n-ld so fast that it cannot be 
 moved" was examined, it was found that the He- 
 brew for " moved " really meant " totter," and was 
 used of s/ippiiii^ footste[)S (I'salms 17:5; 94 : 18, 
 etc.). The word, tiierefore, accuratelv describes the 
 ecjuable and smooth movement of the world for 
 man}' thousand 3ears. 
 
 Fourteen hundred years ago and more St. Augus- 
 tine i^whom Dr. Tusey called " the greatest mind in 
 Christendom") saw that there was more latent under 
 the bare letter ol the account of the creation in Gen- 
 esis than was generally acknowledged ; and, indeed, 
 lie has been thought to give utteranc j to "a view 
 which, without anv violence to language, we may 
 call a theory of evolution." •'■ After him the great- 
 est mind in medi;eval times, St. Thomas of .\ciuinuni, 
 " if he did not adopt St. Augustine's view, at all 
 events recognized it as tenable." It cannot, there- 
 fore, be said that such views are inconsistent with 
 Christianity. We are in no w-av committed by the 
 Faith to the theory of what is called " special crea- 
 tion," which seems to have been adopted in the 
 seventeenth century and to have been maintained 
 since. That is, men have thought for two centuries 
 and a half that plants and animals have continued as 
 
 Aubrey L. Moore, "Science and the Failh," p. 176. 
 
TIIK CRKATUKE. 
 
 31 
 
 Gcn- 
 \tlecd, 
 
 view 
 c may 
 
 ;rcat- 
 liiuini, 
 
 at all 
 
 thcM-e- 
 : with 
 l)y the 
 1 crea- 
 
 m the 
 itainctl 
 nturics 
 uiecl as 
 
 \vc sec them from tlie moment of the creative fiat ; 
 tliat no variation luis since i)een j)()ssii)]e. Wliercas 
 so close an approximation is seen in one loiin of 
 animal life to another ; such a unity of design is re- 
 vealed by comparative anatomy ; there is such j)o\ver 
 in man to improve plants and animals by selection of 
 stock, that modern science has adopttd a theory which 
 is directly o[)posed to that of " special creation." It 
 is sui;"f^ested that the only way to account for the 
 various phenomena, which cannot here be more than 
 hinted at, is to maintain that all animal life has been 
 sclf-devel()i)ed from a very small be<^innini; ; that 
 just as now a full-grown man is _sj^radually developed 
 by growth |)roperly nourished from a very small 
 germ, so the whole race of animids have been grad- 
 ually developed from a similar nucleus. Ihis is 
 called " Evolution." 
 
 There are uiKjuestionably difficulties in the way, 
 which may be cleared up or not. It is true that 
 man by careful selection may im{)r()ve plants and 
 animals and introduce such new varieties that man 
 has been called in a subordinate sense a creator, 
 liut tiierc is this peculiarity to be observed, that 
 these })lants and animals left to themselves, without 
 man's select»')n and is()lati(jn and care, in a short 
 time n er. i.) their original form and character. 
 I licre i a reversion to type. For example, botanists 
 say tha'. the rose is not indigenous to New Bruns- 
 wick, a Ki where found growing „ nd it has escaped 
 Irom c dtivation. In these cases the rose is no 
 longer the beauty that would take a prize, it is a 
 single flower, or what we she uld call a dogrosc. 
 rigeon fanciers have b) selection and isolation pro- 
 
 i Jl 
 
 I i 
 
 I 4 
 
 J 
 
 m\ 
 
 n 
 
* ■ I 'i ■ ' 
 
 32 
 
 THE CREATURE. 
 
 ■|i|i 
 
 '!,' i 
 
 :ii!J.! 
 
 ir: I 
 
 duced very many varieties of their favorite birds, 
 but it is found that if all the varieties are left to their 
 own " natural selection" in a short time their off- 
 spring all revert to the one common blue rock type. 
 Other instances of a similar character are well 
 known, but these must suffice. 
 
 At the same time, though there are at present 
 difficulties, yet the general tendency is to accn^t the 
 theory of Evolution as the best solvent of all the 
 phenomena which present themselves. 
 
 Then arises the question, If this theory of Evolu- 
 tion be generally taken to be true in the main, is it 
 contrary to the Truth of Revelation ? To thl? ^ an- 
 swer at once, it cannot be ; and then, secoiifily, li is 
 not. For where Evolution fails to account lor c ;r- 
 tain phenomena, there Revelation steps ir to help 
 out the record. Evolution does not profes.s or pre- 
 tend to tell us about the prime origin of thi.^gs. I^ 
 all known forms of animal and vegetable life couUi 
 l)e traced back to a protoplasmic germ or speck, or 
 to primeval" fire mist," Evolution can go no further ; 
 it cannot tell where the protoplasm came from or 
 whence the tire mist was developed. Evolution can- 
 not account for the self-consciousness of man or for 
 that, which cannot be denied, that man alone of ani- 
 mals is found to be deliberately choosing what he- 
 knows to be for his hurt. In all this Revelation 
 steps in and tells us what science, with its dissectxng 
 knife or microscope or balance, cannot discover. 
 
 *' All things were made by Him, and apart Trom 
 Him was made not one thing." " In the beginning 
 God created the Heavens and the earth." The 
 Heavens were peopled with the subtle beings, the 
 
 
I 
 
 THE CREATURE. 
 
 33 
 
 I! I 
 
 volu- 
 
 . is it 
 
 ^ ap- 
 
 -, i\ is 
 
 r c ;v- 
 help 
 
 r pre- 
 
 -s. If 
 
 coulfi 
 or 
 her ; 
 
 )m or 
 can- 
 
 or for 
 f ani- 
 at he 
 ation 
 ctwij; 
 ;r. 
 Ironi 
 nning 
 The 
 ^s, the 
 
 anj^els, and the material earth was also to be peopled. 
 When the earth was prepared for life, lite was com- 
 municated by the intervention of the Creator, as it 
 would seem — that is, it would seem as if the com- 
 munication of life were direct from God, a new step 
 or staj^^e in creii'tion. 
 
 It is true th?.t some men of science (like Sir W. 
 Thomson, who would bring life to the world from 
 an exploded planet) would say,* " I am ready to 
 adopt as an article ot scientific faith, true through 
 all space and through all time, that life proceeds 
 from Hfc, and nothing but life." But we must pro- 
 test against scientific dogmatism and decline to allow 
 this as an ultimate proclamation of Science. If 
 Science ever can bridge over the present gulf be- 
 tween inorganic and organic matter, between the 
 living and the not living, we must decline to hear 
 that there is a fresh contradiction divscovercd be- 
 tween Revelation and Science. The contradiction 
 may be to a previous dogma of Science, to the dog- 
 matic utterance of a Drummond or a Thomson, and 
 not to the simple grandeur, the glorious simplicity 
 of the record of Moses. 
 
 Holy .Scripture then tells us that the world of 
 nutter was created by God. This Science can 
 neither deny nor affirm ; it is beyond her sphere 
 altogether. 
 
 Next, Scripture tells us that life on the earth, the 
 organic kingdom, the world of plants and animals, 
 began by what we may reverently call the co-opera- 
 tion of the created matter with the creative energy 
 
 yuoicd io McColl, " Christianity in Relation to Science," p. 15. 
 
 'i t' 
 
1'l 
 
 1' P! ' 
 
 il;i' 
 
 i 
 
 ': 
 
 ' ^U I'M' . 
 
 m m 
 
 
 
 I 
 
 1 f 
 
 ! 
 t 
 
 : 1 
 
 1 
 
 
 34 
 
 THE CREATURE. 
 
 of God the Creator. Science tells of the commence- 
 ment of organic life, and at present fails to tell us 
 anything of its origin. Scripture and Science point 
 to the gradual advance toward the formation of man. 
 There is an ascending scale of organism, advancing 
 from general to the special, ever making more close 
 approximations to man, until at length man was 
 called into being, the end, the object, the climax of 
 all. There is no contradiction thus far between the 
 two records. 
 
 Science demands extension of time, she points to 
 the • idpncc of vast growth of vegetation, as seen 
 in the ^ ,: measures; she points to the tool marks 
 of the giUv^icJ period, to many other signs of length- 
 ened periods, and we grant it. The word " day" in 
 Scripture is not confined to what we call twenty- 
 four hours. If we acknowledge that " one day is 
 with the Lord as a thousand years, and a thousand 
 years as one day," we gladly extend this to a million 
 years (as we count years) or as much longer as 
 Science can wish. The chief matter concerned is 
 not the periad, but the WORK. Both records 
 would teach orderly process, orderly progress ; 
 Scripture teaches the ever-present care of the Crea- 
 tor. As far as this is concerned, it is not important 
 whether the work be instantaneous or gradual. The 
 survey of God's work, as seen in the world around 
 us now and in history, would lead us to believe 
 that all God's work is gradual and, if you will, slow. 
 " My Father worketh hitherto, and I work." Im- 
 patient man, whose whole life is but a moment, is 
 ever in a hurry ; he " slanders the footsteps of the 
 Messiah ;" he says, " Where is the promise of His 
 
THE CREATURE. 
 
 35 
 
 coming?" But God's dealings are from eternity ; 
 there is no evidence of suddenness about any of His 
 works. Paticns quia (utcrnus. He works when the 
 fuhiess of the time has come. 
 
 It was then by the co-operation of the powers 
 given to Nature, with the active energy of the Giver 
 of these powers, that the organic kingdom was pro- 
 duced. God said, " Let the eartli bring forth," 
 " Let the waters bring forth abundantly," " I^et the 
 waters be gathered together," and thus God created. 
 
 It is no doubt a grander v'ew of the power of the 
 Creator, that a license ot self develoi)nicnt should 
 be communicated to the living creatures. Of all it 
 might be said, " Whose seed is in itself." Herein 
 was the great distinction between this creation and 
 that of the angels. They had (so we seem to be 
 told) a perfect nature each one from the first ; they 
 had no growth, no development, no increase. But 
 over this new creation it was said, " Be fruitful and 
 multipl}'." And over an extension of time, in a 
 gradually' ascending series, organic life developed 
 until the time of the Creation of Man was readied. 
 
 Indeed, we see transacted daily among us in the in- 
 dividual in an abbreviated form, that which was (as 
 seems probable) enacted in the history of the organic 
 kingdom. Young are born into the world, and by a 
 daily and hourly blessing, which would be recognized 
 as creative were it not so common among us, the im- 
 mature being grows. The seeds of vegetables, the 
 dormant powers of vegetable life, torpid in the winter, 
 put forth their living power when the spring or a 
 suitable time comes, and the young rootlets assimilate 
 to themselves from earth, air, and water the matter 
 
 ii' 
 
 V 
 
 n 
 
 1:^ 
 

 i liliil liiil'M 
 
 i.l 
 
 1 kv-\ 
 
 il,! :: 1^ 
 
 
 ■'yl ,1 
 
 i 
 
 1 i 
 
 ! 1 
 
 : i 
 
 1 
 
 ii ; 
 
 
 ■ 
 
 i 
 
 1 
 
 1 
 
 ! 
 
 : 1 
 
 36 
 
 THE CREATURE. 
 
 which the plant requires, and it groivs. Day by 
 day, by a miraculous act of creative power, which 
 we call digestion and then think little of it, we as- 
 similate such portions as we require of the dead 
 matter from animal and vegetable substances which 
 we take in, and we grozv or repair the waste of life. 
 
 But when " the fulness of the time" had come and 
 the earth was prepared for man, then man was 
 made. 
 
 Here, then, at once we perceive a vast difference 
 in the mode of creation. Science has to recognize 
 the difference, and can tell us nothing about the 
 oris^^in of it. But Scripture lays great stress on the 
 n.atter from more points than one. 
 
 First, there seems to be a consultation about the 
 Ci \ati 1 of man between the Persons of the God- 
 head. This is but to reveal to us the transcendent 
 importance of this step. " Let us make man in 
 Our Image, after Our Likeness." This is the 
 secret of the difference between man and the ani- 
 mals. The whole process is given in an abbreviated 
 form in Genesis 2:7, '* The Lord God formed 
 man of the dust of the ground, and breathed intt) 
 his nostrils the breath of lives ; and man became a 
 living soul." This seems to sum up the double 
 process of Evolution, so called, and the Divine Inter- 
 vention. When man was formed of the dust of the 
 ground from which he was taken, then God inter- 
 vened as at a fresh epoch in creation and gave him 
 a special and peculiar glory. " He breathed into 
 His nostrils the breath of lives ;" and man had 
 herein conveyed to him the intellectual capacity of 
 self consciousness, whereby he became like unto his 
 
y by 
 ^hich 
 re as- 
 dead 
 vhich 
 f life, 
 e and 
 I was 
 
 ;rencc 
 )gnizc 
 it the 
 on the 
 
 »ut the 
 God- 
 ndent 
 lian in 
 is the 
 le ani- 
 jviated 
 ormecl 
 d into 
 came a 
 double 
 ; Inter- 
 t of the 
 :1 inter- 
 ve him 
 ed inti> 
 an had 
 acity of 
 mto his 
 
 THE CREATURE. 
 
 37 
 
 Creator. " So God created man in His own image, 
 in the image ot God created He him." 
 
 There is also another remarkable passage, which 
 seems to teach us again the immense gulf raised by 
 this intervention between man and his compeers, the 
 animals that went before him. ' Out of the ground 
 the Lord God formed every beast of the field, and 
 every fowl of the air, and brought them unto Adam 
 to see what he would call them. And whatsoever 
 Adam called every living creature, that was the 
 name thereof. And Adam gave names to all cattle, 
 and to the fowl of the air, and to every beast of the 
 field : but for Adam there ivas not found a help meet for 
 him.'" * That is to say, there was a great gulf fixed 
 lietween the man and all his congeners who had 
 l)repared the way for him and had culminated in 
 liim as the cHmax of their development. They were 
 all paraded before him, to point out to him and 
 to his descendants the immense difference between 
 man and the other animals, caused by the transcen- 
 dent love and mercy of God in " breathing into his 
 nostrils the breath of lives." Here has been seen 
 the double gift not only of the soul and of the intel- 
 lectual spirit, aye, but also, as the Christian Fathers 
 have believed, the adventitious gift of the indwelling 
 of the Spirit of God. Shame upon man who uses 
 the excellent endowment granted him by God to 
 endeavor to dishonor Him who gave it ! 
 
 Man, therefore, by the constitution of his nature 
 is a microcosm, a little world, partaking of the char- 
 acter of the whole universe of created things. He 
 
 * Genesis 2 : 19, 20. 
 
 f 
 
 ■ ■ 
 
 i 1 1 
 
 ^. fill 
 
 
 '• li « 
 
 i; 1= 
 
 III .* 
 
38 
 
 THE CREATURE. 
 
 li " 
 
 nil I i 
 
 is the apex, the culmination of all that went before, 
 and the commencement of a nesv epoch. In his 
 body he has affinity with the lower subjects of the 
 organic kingdom, the animal and the vegetable 
 world, and also, together with them, with the inor- 
 ganic kingdom through the dust of the earth from 
 which he \vas taken. On the left hand, then, he 
 holds on to the visible material creation ; but on the 
 right he has participation in the spiiitual nature of 
 the angels — " the spirit of man goeth upward. ' ■• 
 He is a recapitulation of both great branches of crea- 
 tion, the angelic or spiritual and the material. 
 
 It is very important that we should recognize this, 
 and the extreme importance must be seen in the* 
 next lecture, succeeding the })resent. 
 
 But there is one startling phenomenon which Sci- 
 ence must recognize, though it cannot account for it 
 from its own tests and measures. It has been well 
 described thus : " The history alike of moral science 
 and religions bears testimony to the existence of a 
 struggle, an antagonism, a disorder in human nature, 
 and to a belief that this disorder is not natural to 
 man, and could not have been meant by God. Side 
 by side with all that Science teaches us of the evolu- 
 tion of man at the first from lower forms of life, and 
 all that history tells us of the progress of man since, 
 in civilization and knowledge, we see the fact of sin 
 casting its shadow upon human history and holding 
 man back from his full development. This is the 
 fact which lies at the basis of all religions, and which 
 moral systems universally recognize, though they 
 
 ■^ 
 '$ 
 
^11' 
 
 I 
 
 THE CREATURE. 
 
 39 
 
 can neither explain nor remove it. And Science has 
 taught us that we must be true to facts."* Here, 
 again, then, we have to look to Revelation to help us 
 to the cause of this blight and hindrance. 
 
 It pleased Almighty God that among His crea- 
 tures those that were intelligent agents should for a 
 while be placed upon their probation. We may 
 understand this by the gift of Reason, with which 
 God has endowed us. We may say tliat such a 
 state of probation is inseparable from freedom of 
 will. It has been said that either virtue or moral 
 goodness is impossible, or that evil or deviation 
 from virtue is possible. Moral goodness implies 
 freedom of choice, which again would ordinarily 
 imply the possibility of making a wrong choice. 
 The creature, who by the gift of his Creator is an 
 intelligent agent, must, then, have the opportunity 
 of showing that his will is attuned to and in accord 
 with God's will. We may say with deepest rever- 
 ence that as it pleased the Creator to call into exist- 
 ence beings that could give Him willing and free 
 service, could reflect, however unworthily, some 
 rays of that unstinted flow of love which He poured 
 upon them, it was congruous with His design, nay, 
 almost necessary (certainly necessary because He 
 willed it should be so), that there should be a possi- 
 bility of declining such service, and so of espousing 
 evil, the deviation from, and opposition to God's 
 will. 
 
 It was so in the case of the angels. We know that 
 many of these, of several orders or ranks, turned 
 
 I 
 
 ;i 
 
 t 
 
 ■ 
 
 ! ■ 
 
 .'!■ 
 
 
 
 
 ( ■' 
 
 '* 
 
 h 
 
 « 
 
 ^'' 
 
 
 
 f^i 
 
 * Aubrey Moore. 
 
f 
 
 iti;^ 
 
 
 i • 
 
 Li:;! 
 
 , :!i 
 
 40 
 
 THE CREATURE. 
 
 iiway their wills from God and became evil. One 
 there was of excellent beauty and intellect, who 
 seems to have headed the revolt, who is thencefor- 
 ward named Satan, the enemy. St. Paul seems to 
 tell us that pride was the immediate cause of his de- 
 fection ; but the Lord tells us in general terms that 
 " he stood not in the Truth." It is clear from this 
 that he was once "in the Truth" and fell there- 
 from. St. Jude tells us that " they kept not their 
 first estate, but left their own habitation," and 
 the prophets tell us of his fall ; " How art thou 
 fallen from Heaven, O Lucifer, son of the morn- 
 ing !" The prophet Ezekiel, in his denunciation of 
 Tyre, seems to speak of the great origmator of pride. 
 " Thou sealest up the sum,* full of wisdom and per- 
 fect in beauty. Thou hast been in Eden, the garden 
 of God. . . . Thou art the anointed cherub that cov- 
 ereth. Thou wast perfect in thy ways from the day 
 thou wast created until iniquity was found in thee, 
 therefore I will cast thee as profane out of the moun- 
 tain of God." The Lord also, in words of compre- 
 hensive reach, speaks of the actual and moral fall of 
 the rebel, " I beheld Satan as lightning fall from 
 Heaven," or rather, " I was all along beholding him 
 fall." In the other passage in which the Lord refers 
 
 * Ezekiel 28 : 12. There are two renderings here, that of the Author- 
 ized Version and that of the Septuagint, " the impression, or seal, of 
 the likeness." St. Cyril, of Alexandria, citing the passage, says: 
 " We read the words addressed to the prince of Tyre, which also we 
 must be persuaded to apply to the person of the devil, Thou art the 
 impression of the likeness. But he to whom this was said is found to 
 have fallen from the likeness." On St. John 6 : 27, Opera, Paris, 
 1638, Tom. iv., p. 304 A. 
 
I 
 
 i 
 
 THE CREATURE. 
 
 41 
 
 to the chief of rebels, He says, "lie is a liar, and 
 the father of it ;" as if all deviation from the upright- 
 ness of Truth may be traced to hinv^is the first orig- 
 inator of evil. 
 
 When man was made he was endowed with many 
 excellences and with a possibility of not dying, not 
 so much in a state of absolute assured perfection, as 
 in one of conditional potential perfection. The con- 
 dition was obedience to God's will ; the penalty of 
 disobedience was seen in the death of the animals 
 about man. " In the day thou eatest thereof thou 
 shalt surely die :" as if it were, You have the possi- 
 bility of (it may be) progressive development ; if, 
 however, you reject this you have the possibility of 
 progressive decay and degradation ; you will be- 
 come as " one of the beasts that perish." For death 
 was then known as Science teaches, and if it were 
 not known the threat would have been meaningless, 
 the penalty unknown. 
 
 But Satan, the enem}', who had learned to say, 
 " Evil, be thou my good," was at hand to tempt and 
 seduce man ; and while man was still lapped in the 
 bosom of the love of his Creator the foul originator 
 and instigator of sin approached, and man listened 
 and fell. Sin progresses by three stages — sugges- 
 tion, delight, consent. With man in Paradise sug- 
 gestion came from without, wholly ; delight was 
 aroused and consent followed. In mankind since 
 then (with One only exception) sugg?«^tion comes 
 more often from within, it may be, tL ': from with- 
 out. 
 
 From the moment of man's sin all was changed 
 for him. The sluices were opened and the flood 
 
 W 
 
 ' I if 
 
 II 
 
 ill 
 
 M 
 
f 
 
 42 
 
 THE CREATURE. 
 
 INiii 
 
 "ill ' '111 
 si: :l'l 
 
 I'ii '.n 
 
 I I 
 
 I 
 
 iiii'irjil 
 
 came, as is well represented in the collocation of 
 lessons for Sexajj^esima Sunday : 
 
 " Foe of mankind I too bold thy race. 
 
 Thou runn'st at such a reckless pace, 
 Thine own dire work thou surely wilt confound. 
 
 'Twas but one little drop of sin 
 
 We saw this morning ■ nter in, 
 And lo ! at eventide the world is drowned." 
 
 In d\vellin«i^ on the Bible account of the Fall of 
 Man we must remember that the historical part of it 
 is absolutely true, whether, with some of the faithful, 
 we resj^ard the form in which the history is told 
 as an allei^ory or a parable. Man underwent a 
 definite historical probation ; he exercised his free- 
 dom of will to enslave his will to evil. 
 
 But we must take care to pierce the letter to reach 
 the spirit of Revelation, break through the outward 
 coverini^of outward circumstances, and observe t* " 
 moral transaction within. We must learn to ap 
 ciate the true moral si^^nificance of the whole mattei . 
 Man listened to God's enemy ; misconceived God's 
 love ; suspected His intentions ; finally disbelieved 
 His word. Man's fall was fatal to the whole race, 
 for it was the deed of their head, in whom the whole 
 race was represented. From that moment sin en- 
 tered the world of men, and that which science can- 
 not deny, though it strives hard to ignore, has all 
 along existed, a blight and hindrance, keeping man 
 back from his full development. Thus " by one 
 man sin entered into the world and death by sin ; 
 and so death passed upon all men, for that all have 
 sinned." 
 
M 
 
 \-i-^ 
 
 LECTURE III. 
 
 THE INCARNATION'. 
 The Word was mide flesh, and dwelt among us. — Sr. John i : 14. 
 
 Glorious must have been the pr()S[)cct to Abra- 
 ham when God broiii^lit him fortli abroad by nii^ht 
 and bade him " Look now toward Heaven, and tell 
 the stars, it thou be able to number them." - In the 
 Eastern sky there are visible more stars than we see 
 here. The more a man ^azes the nK)re they seem, 
 and more and more become visible, until it seems 
 impossible to put a pin's point at any part of the 
 Heavens between two spots of lii^ht. " () Lord, 
 how manifold are Thy works ; in wisdom hast Thou 
 made them all !" The more we contemplate the 
 works the more we marvel at the Maker thereof. 
 
 " There is a book, who runs may read, 
 Which heavenly truth imparts ; 
 And all the lore its scholars need, 
 Pure eyes and Christian hearts. 
 
 " The works of God above, below, 
 Within us and around, 
 Are pages in that book to show 
 How God Himself is found." 
 
 But if the Book of God in nature is so glorious, 
 we may almost say that His Book of Revelation is 
 
 :.i 
 
 Genesis 15 : 5. 
 
■ ll 
 I i 
 
 44 
 
 THE INCARNATION. 
 
 lii' 
 
 i 
 
 |i ^31 1 
 
 still more glorious — and, indeed, as we might think, 
 it is of the same character in one respect. The more 
 we regard it the more its wonders come out — won- 
 ders which at first we could not conceive of— won- 
 ders that grow thicker and thicker as we read and 
 meditate. If we really pray, " Open, TIkju, mine 
 eyes, O Lord, that I may see the wondrous things 
 of Thy law," we shall see them more and more. If 
 we pray with the wisest of men, " Come, thou south 
 wind, and blow upon my garden, and the spices 
 thereof shall flow out," we shall more and more find 
 the sweetness of God's Word, more and more realize 
 the wondrous depths of that matchless Book. 
 
 Nor need we wonder that there are others wh») 
 cannot read as we do. The Apostle told us cen- 
 turies ago why it was. " The natural man receiveth 
 not the things of the Spirit of God ; for they are 
 foolishness unto him ; neither can he know them, 
 because they are spiritually discerned." "^^^ The 
 same truth is seen in the manner in whicii the Voice 
 was understood which came from Heaven to our 
 blessed Lord in the Temple in the presence of the 
 Gentile proselytes. f To the most carnally-minded 
 or hard-hearted the Voic'3 appeared mere inarticu- 
 late sounds, a brutiim fuluicn ; "they said that it 
 thundered." To others there sounded, indeed, a 
 speech, an articulate sound, but they perceived not 
 the meaning; they said "an angel spake to Him." 
 Those who could hear, whose hearts were prepared, 
 heard and understood, and one recorded the words. 
 It is as the Lord said, " Why do ye not understand 
 
 I Corinthians 2 : 14. 
 
 t St. John 12 : 2S. 
 
Qssa 
 
 mam 
 
 Tin-: INCARNATION. 
 
 45 
 
 My speech ? even because ye cannot hear My 
 Word." * That is, because tliere was in His hearers 
 such moral and spiritual deficiency that tiiey could 
 not accept the truth of His teach ini;, His Word — 
 that is, the utterance of Reason, the outcome ot Wis- 
 dom ; therciore, they could not understand the lan- 
 guage in which it was uttered. On the other hand, 
 when once God's voice has been made known, then 
 every Ciod-fearing and believing man hears Him 
 speak in his own language. May God grant that we 
 may more and more realize the great and glorious 
 teaching in His Word, " comparing spiritual things 
 with spiritual," that we may be more and more en- 
 abled to yield to Him the loving adoration of faithful 
 hearts and tlie willing devotion of loyal affections. 
 " Lord, what love have 1 unto Thy law, all the day 
 long is my studv in it." 
 
 In similar manner, when we study liistory, which 
 is and must be the record of the manner in which 
 all things are " working together for good for them 
 that love God," the same marv Uous purpose of 
 Divine power and love is seen, so that unbelievers 
 have been converted by the consideration. " What 
 is more intricate, multiform, and anomalous than the 
 history of the different nations of the earth ! At the 
 first glance it is an inextricable coil of men and ac- 
 tions. At the next it appears a continual repetition, 
 a rising and falling of nations, a flourishing and de- 
 caying of States, a constant recurrence of the same 
 events under different forms. Hut on closer obser- 
 vation history is found to be a wondrous tissue of all 
 
 '" i 
 
 i ij 
 
 . lit 
 
 '■*i 
 
 ill 
 
 ife: 
 
 |l;:.i 
 
 m 
 
 m 
 
 St. John 8 : 43. 
 
 M 
 
\\W 
 
 
 M 
 
 i 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 • 
 
 
 ' 
 
 
 
 i 
 ! 
 
 1 
 
 
 
 46 
 
 THE INCARNATION. 
 
 these varici^ated threads, a tissue ever lenj^thening 
 and continually advancing according to fixed moral 
 laws."* As ever, " some said it thundered, others, 
 an angel si)ake," others " understand the Word." 
 
 All and everything in God's Book, all point to the 
 central fact of history, the focus of all God's work 
 — the union of the Creator with Mis creature in the 
 Incarnation of the Son of God, the One Mediator 
 between the Creator and the creature. 
 
 This enables us to understand the account of the 
 creation of man. 
 
 As we have seen, the Heavens, called into being by 
 the will of God, were peopled with spiritual beings, 
 each perfect in himself, each with his own particular 
 nature, which he does not share with another. Then 
 at the other extreme (if we may say so) of creation 
 the material universe was summoned into existence, 
 and one little corner of it, the earth on which we 
 live, was gradually prepared for the reception of the 
 gift of life. VVith the other millions of globes and 
 systems we have no communication except by rays 
 of light, and of these by revelation we only know 
 that they are fellow-creatures with us. It tlie mark- 
 ings on the planet Mars really show the presence of 
 a vast system of canals, it may, perchance, be peopled 
 by intelligent agents, who have worked out the 
 problem of locomotion as our own engineers might 
 have done ; but this does not affect our position. 
 
 The m;»ii.K.nt the earth on which we live was ready 
 to support life, the Divine gift of life was communi- 
 
 * Luthardt, " Fundamental Truths of Cbiistianity," Lecture III., 
 sec Appendix F. 
 
ii^Si 
 
 THE INCARNATION. 
 
 47 
 
 cated to it, and by almost insensible j^radations and 
 variations, which seem almost infinite, the forms of 
 life advance and become more sensitive, until the 
 form of man is reached. Then once more there is 
 an intervention of the Creator with a new i^ift, which 
 makes man the head and king of the orjj^anic kinj^- 
 doin. He is made in/o^ the imaj^e of God : he has 
 (granted to him an intellectual spirit whereby he has 
 affinity to the spiritual intellijjjences in the world of 
 angels. I le recapitulates all creation, and has thus 
 the character of the representative of all created 
 things. In his spiritual nature he is like, and may 
 hereafter become, " eciual to the angels." In his 
 lower nature he has affinity with all below liim in the 
 lower forms of life ; ay, even with inorganic matter, 
 for " dust he is, and unto dust he will return." 
 
 There is also one other point on which Revelation 
 insists, and that is the unique character of the first 
 man. In the one individual, Adam, was contained 
 all mankind. |\Vith respect to what Science may 
 have to say about this, we need say no more than 
 that though the question has been freely discussed, 
 and some years ago several scientific, faitiiful men 
 were of opinion that there were many Adams, yet 
 now the tendency is to believe that the unit}-, which 
 is beiitig acknowledged, arises from unity of origin. 
 This seems to be insisted on with earnestness in the 
 Old Testament. It is emphasized by the parade of 
 the animals before Adam, when their difference 
 trom him is shown to be so vast that not one was a 
 lielp meet for him. Surely this would teach that 
 
 • See Appendix G. 
 
 fct 
 
 • ii! 
 
 %vi 
 
 'i I 
 
 \l:i, 
 
 i II 
 
 ^rf 
 
 ■! 
 
 
 r 
 
 
 
 1 
 
 k 
 
 
 It 
 
 • 
 
 
 ! 
 i 
 
'in Ml 
 
 !! Ill 
 
 
 '■'I i 
 
 1 v 
 
 
 M 
 
 48 
 
 THE INCARNATION. 
 
 man was not ivholly the result of Evolution. For if 
 he were, something outside of himself would have 
 been sufificiently near to him to be a help meet for 
 him. The last step or stage in Evolution would 
 have been so nearly akin as to have been little less 
 than woman, except that the great gulf had been 
 fixed by the Divine intervention, and the bestowal 
 of the great and glorious gift of spiritual intelligence 
 and self-consciousness had been granted to man. 
 
 Then there was built up out of the side of Adam» 
 who lay meanwhile in deep ecstasy or sleep, the 
 help meet for him, Eve, the mother of all living. 
 
 If we had only the Old Testament we should not 
 know why such stress was laid on all this, but 
 when we learn that the Creator has been pleased in 
 His Infinite love and mercy to unite the creature to 
 Himself, then " our understandings are opened, and 
 we can understand in all the Scriptures the things 
 concerning" that Incarnation. We can see how 
 that, when Adam was made in the Image of God, he 
 was also made in that Image which the Creator 
 would assume "in the fulness of time." We can 
 see why Adam was the unique and sole representa- 
 tive of mankind ; and that all mankind without ex- 
 ception was developed and derived out of him, 
 because the last Adam, the Lord Incarnate, would 
 be the new head into Whom anew all mankind should 
 be recapitulated * and summed up in the new crea- 
 tion. We can understand why man was of so com- 
 plex a nature as to comprehend in himself an affinity 
 to each part of creation, that when the loving Crea- 
 
 Ephesians i : 10. 
 
 ^1 
 
 I 
 
 OS 
 
THE INCARNATION. 
 
 49 
 
 tor vouchsafed to enter into Personal conjunction 
 with the common nature of man, He might be at 
 once in touch with all His creation. 
 
 Here, then, the question faces us, whether the 
 Personal Union of the Creator with man's nature was 
 due to man's sin, that He Who alone was able, might 
 become " the Repairer of the Breach" * between 
 man and his God created by man's sin ; or, to speak 
 humanly, was the Incarnation dependent upon the 
 sin of man ? If so, indeed, we may cry out, " O Felix 
 culpa," O blessed sin ! But this seems strange and 
 abhorrent to our sense of what is right. Here we 
 might be content to lay our hands on our mouth and 
 listen to the outburst of the Apostle, " O the depth 
 of the riches both of the wisdom and knowledge of 
 God ! how unsearchable are His judgments, and 
 His ways past finding out ! For who hath known 
 the mind of the Lord ? or who hath been His coun- 
 sellor ? Or whr hath first given to Him, and it shall 
 be recompensed unto Him again ? For of Him, and 
 through Him, and to Him, are all things : to Whom 
 be glory forever. Amen." 
 
 Still we may remember that intellect and reason- 
 ing powers have been given to us of God, and there- 
 fore if, with devout submission to Him, and with 
 dependence upon His guidance and His Word, we 
 endeavor to understand what we believe, it cannot 
 be wrong. St. Paul himself in dealing with the 
 heathen argued with them on such grounds as he 
 found in common with them ; and, again, in dealing 
 with the Christians at Rome, and at Corinth, he 
 
 > :i, 
 < 1. 
 
 i 
 
 ' 1 
 
 # 
 
 )■■! 
 
 ■';:r 
 
 1 
 
 I '' 
 
 
 m 
 
 iti 
 
 ! |i, 
 
 ill! 
 
 ■■>V I 
 It 
 
 * Isaiah 58 ■ la. 
 
50 
 
 THE INCARNATION. 
 
 argued as men might argue. Indeed, the key to all 
 the mysteries of God is in the hands of a devout and 
 faithful Christian. " We know that the Son of God 
 is come, and hath given us an understanding, that 
 we may know Him that is True ; and we are in Him 
 that is True, even in His Son Jesus Christ."* As 
 the Incarnate Lord "opened the understanding" of 
 His earliest disciples *' that they might understand 
 the Scriptures," so the Apostle St. John here tells us 
 that the gift is a continuous gift to all the faithful, 
 opening out their understandings in a progressive 
 apprehensionf of " Him that is True." Let us pray 
 more and more earnestly " Open Thou mine eyes, 
 O Lord, that I may see the wondrous things of Thy 
 law ;" and in deep humility let us approach this 
 awful subject. 
 
 A very excellent and comprehensive history of 
 Ciiristian opinion on the particular question as to 
 whether the Incarnation would have taken place if 
 there had been no fall of man, has been given by 
 Professor Westcott, to whose essay I would refer 
 inquirers. :{: 
 
 It may be said that there is nothing in Scripture 
 •which would lead us to assert that the Incarnation 
 was dependent upon the fall of man, and that it was 
 to repair the wrong then done that the Incarnation 
 was decreed. On the other hand, there is much to 
 persuade us that the Personal Union of God with 
 His creature was part of the "eternal purpose which 
 God appointed in Christ Jesus our Lord." 
 
 * I St. John 5 : 20. f Professor Westcott in loc. 
 
 X Essay on " the Gospel of Creation" at the end of commentary on 
 '* The Epistles of St. John." See Appendix H. 
 
THE INCARNATION. 
 
 51 
 
 tii' 
 
 ^as 
 
 At first sijjht there is one text, common in popular 
 (piotation, which would seem to be aj^ainst this state- 
 ment. It is in the Book of Revelation, " The Lamb 
 slain from the foundation of the world." Tiiis is one 
 of those interpretations which have arisen from the 
 inadequacy of the Latin lanj^uaj^e to rci)rcsent the 
 delicate accuracy of the Greek. The Greek Fathers, 
 for the most part, constrained by the true nieaninj^ 
 of the preposition, connect the words " from the 
 foundation of the world" with " the 13ook of Life," 
 and not as commonly quoted. The preposition 
 rather implying an act than a desiijn. Where design 
 is intended it would rather be expressed as St. Peter 
 writes, " The precious Blood of Clirist, as of a Lamb 
 without spot or blemish. Who verily was fore- 
 ordained before the foundation of the world." Here, 
 however, it is rather the act than the design that is 
 represented, as farther on in the same Book of the 
 Revelation the same expression is attached to the 
 words " Book of Life ;" " the names written in the 
 ]3ook of Life from the foundation of the world." 
 When, however, the Greek was translated into Latin, 
 the other view obtained, and in the Western Church, 
 from the revised translation of St. Jerome, in later 
 times, the words " from the foundation of the 
 world" have been attached to the word " slain," as 
 if to express design. This text, then, rightly under- 
 stood, teaches the same as St. Paul, " Blessed be the 
 God and Father of our Lord Jesus Christ, Who hath 
 blessed us with all spiritual blessings in Christ : Ac- 
 cording as He hath chosen us in Him before the founda- 
 tion of the ivorldS' There is no statement of a design 
 
 
 t 
 
 
52 
 
 THE INCARNATION. 
 
 that He should be slain from the foundation of the 
 world.* 
 
 On the other hand, do we not read that " all things 
 were ereated by Ilim [i\u\ /or ////;//" Is not this 
 j^reat and nlori;)us mystery spoken of by wSt. Paul ? 
 " To make all men see what is the dispensation of 
 the mystery whieh from the be^j^innini; of the world 
 hath been hid in Cioi), Who created all things by 
 jesus Ciirist : to the intent that now unto the prin- 
 cipalities and powers in heavenly places might be 
 known by the Church the manifold wisdom of God, 
 according to the eternal i)urpose which lie j^urposed 
 in Christ jesus our Lord." f 
 
 Indeed, the same may find some support in the 
 careful language of the Nicene Creed, as Osiander 
 (whose niece was married to Archbishop Cranmcr) 
 pointed out. The language is, " Wiio for us men, 
 and for our salvation, was made man." " For us 
 men" first was He incarnate— a wider benefit than 
 the narrower one " for our salvation." 
 
 Some speculators have given as a reason for the 
 fall of the rebel angels that, when the purpose of the 
 Creator was revealed to them, that creation was to 
 be joined to the Creator by means of the Incarna- 
 tion, the feeling of jealousy and pride was aroused 
 which led to their fall. Of this we can know noth- 
 ing more than that St. Peter tells us that the Incar- 
 nation and the whole of its attendant mysteries were 
 such "as the angels desired to look into.":}: No 
 argument can be based upon such speculation. 
 
 * See Revelation 13:8; 17:8; i St. Peter i : ig ; Ephesians i : 4. 
 f Ephesians 3:11. t ^ St. Peter i : 12. 
 

 I i 
 
 THK INCARNATION. 
 
 53 
 
 From earliest titnes the buildinj^ up of Ivve from 
 Adam's side has l)een re^^arded as typical of tlie 
 Churcli of Christ, as intimated l)y St. rani. Jii the 
 document wliicii dates from the earliest years of the 
 second century, and is called the Second Ivpistle of 
 St. Clement to the Corinthians, but is j^enerally re- 
 j^arded as an ancient homily, we hnd the foliowinjj^ ■* 
 " I do not suppose ye are ignorant that the livinj^ 
 Church is the IJody of Christ ; for the Scripture 
 saith God made man male and female. The male is 
 Christ, the female is the Church." 'I'his would 
 imply that the j)urpose of the incarnation |)receded, 
 and was not contins^ent, upon the fall of man. 
 
 Oh the marvellous love and mercy of the Creator ! 
 Nothing can thwart His purpose, not even the 
 tittcrly unj^rateful affront of His favored creature! 
 Mow must we marvel with adorinjj^ love at that 
 which has been called with reverence f "that im- 
 perturbable mercy which held on its course in sj)ite 
 of man's rebellion !" " Oh that men would praise 
 the Lord for His j^^oodness, and for His wonderful 
 works for the children of men ! Let them also exalt 
 Him in the congre<(ation of the people and praise 
 Him in the assembly of the elders !" 
 
 God hath indeed " made known unto us the mys- 
 tery of His w'ill, according to His j^ood i)leasure, 
 which He hath purposed in Himself, that in the dis- 
 pensation of the fulness of times He mi*;ht <(ather 
 together in one all thinj^s in Christ, both which are 
 in Heaven and which arc on earth, even in Him, in 
 
 * § 14, ed. LiKhtfoot, p. 326. 
 
 f Mason's " Failh of the Gospel," p. 148. 
 
 i yi 
 
 M 
 
 c I- '■ 
 
 i 
 
 
 i' 
 
i ; 
 
 ill 
 
 54 
 
 THE INCARNATION. 
 
 Whom also \vc have obtained an inheritance, beinjj^ 
 predestinated according to the purpose of Him Who 
 worketli all things after the counsel of ilis own 
 Will."* 
 
 When man had sinned, then the Divine [)lan was 
 not, could not, be frustrated ; but that which the 
 love of the Creator had determined His mercy car- 
 ried out, taking- the wise Serpent in his own crafti- 
 ness and triumphing- over him in the defeat which 
 he thoui^ht he had achieved, the death on the Cross. 
 
 When man sinned then came to man the Gospel 
 of Hedem[>tion in addition to the Gos})el of Creation. 
 Thenceforward all thinj^s worked toi^ether toward 
 the final intervention of Divine Power. Just as 
 there had been a <^radual advance from the moment 
 of the commencement of life upon the earth, until 
 Divine intervention was necessary in the formation 
 of man into the Imag-c of God, so from the utterance 
 of the (xospel of Redemption there was a continual 
 and gradual preparation for ** the fulness of time," 
 when the final intervention took place. 
 
 AH along this period " God left not Himself with- 
 out witness" in Scripture and out of Scripture. In 
 Scripture we read of prophecies, types, and appear- 
 ances vouchsafed to keep alive the memorial of the 
 promised Gospel, and to bear witness to its truth, 
 that " wdien it is come to pass we may believe." 
 
 Not only do the prophecies become more frequent 
 and more luminous as their fulfilment drew near, 
 but the subject-matter of the moral teaching of the 
 prophets became more and more what we may call 
 
 * Ephesians i : g-ii. 
 
THE INCARNATION. 
 
 S5 
 
 evanf^cllcal as the " fulness of time" approached. 
 But suddenly, some three hundred years before the 
 l^reat central event of history took place, proi)hecy 
 ceased, and there was an awful hush, like " the silence 
 of half an hour" in the vision of the Apocalypse* 
 before the sacerdotal act of the angel in offerin<j^ in- 
 cense, or the still more awful hush of S})y Wednes- 
 day spent by the Lord in retirement at Bethany, 
 from which He issued to speak and act as God on 
 Maundy Thursday, and to offer the " full, perfect, 
 and sufficient sacrifice, oblation, and satisfaction, for 
 the sins of the whole world" on Good Friday. 
 
 But during the silence " God left not Himself 
 without witness ;" for in His Providence the Old 
 Testament was translated into the most sensitive 
 language in the world, that the Word might " have 
 in every city them that preach Him, being read in 
 the synagogues every Sabbath day." Here, too, 
 was a marvel whereby as ever the Truth might be 
 testified to from of old, that " when it is come to 
 pass we may believe." If, in the course of time, 
 error creeps into certain passages, lo, we have the 
 Greek translation, the Authorized V^ersion of the 
 Jewish Church in the Apostles' times to help us to 
 correct the error ! 
 
 In what has been called the Protevangeliiivi of Re- 
 demption, in Genesis 3 : 15, a curious error, arising 
 from a slip of the style or pencil, came into vogue in 
 the fourth century, productive of much important 
 consequence even in the nineteenth century. We 
 read in the Douay Version : " I will put enmities 
 
 ']'■ «j 
 
 I' i 1 
 
 i:::i 
 
 ■!-*i| 
 
 ilf 
 
 * Revelation 8 : i. 
 

 1 11 
 
 ! 
 
 I' 
 ill. 
 
 56 
 
 THE INCARNATION. 
 
 hctvvccii thcc and the woman, and thy seed and her 
 seed : SHE shall crush thy head, and thou siuilt lie 
 in wait ior /it'r heel." This has arisen from the little 
 mistake of writing an a for an e, Ipsa for 1|)S<'. If 
 we turn to the Greek we find the unmistakable mas- 
 culine (iti>T(>?, He, and the modern edifice built on 
 the feminine collapses,* 
 
 Then there is the glorious prophecy of Isaiah, 
 " Behold, the virgin shall conceive, and bear a Son, 
 and shall call his name Immanuel."t Here some 
 would endeavor to say this simply means " this 
 young woman ;" and it is no miracle that a young 
 woman should bear a son. But, thank God, the 
 answer is at hand. The Greek translators in the 
 third century belore Christ interpreted it " The 
 Virgin," and the prophecy of Jeremiah is of similar 
 import. " The Lord hath created a new thing in 
 the earth, A woman shall compass a man." :{: 
 
 But passing from prophecy to type, which is a 
 prophecy in act, the whole of the Old Testament 
 bristles with types, as we should expect, and the 
 moment the " eyes are opened to understand the 
 wondrous things," the heart must find utterance in 
 words of adoring praise. From the time of Abra- 
 ham's child of promise, from Samson and others to 
 John, the son of the priest Zachariiili, each child 
 born, to a certain extent, out of the course of nature, 
 was a type so far of the Virgin Birth. 
 
 Every passage in the sacred life of Sacrifice >t the 
 Lord Jesus has some representative c. All 
 
 sacrifices were in a degree types of Hi: uid there- 
 
 * See Appendix I. 
 
 f Isaiah 7 : 14. 
 
 {: Jeremiah 31 : 22. 
 
TIIK INCAKNAi'ION. 
 
 57 
 
 fore could the Forerunner cry, " Hehokl the Lamb 
 (A (iod, tluit taketh away the sins of the woild." 
 For " Christ our Passover Lamb is sacrificed for us" 
 — the Lamb witliout s|)()t or blemish. Isaac carry- 
 in*^ the wood up the hill, and bound upon tiie wootl 
 to die ; the serpent raised on hij^h on tiie pole, that 
 those who looked unto it mijj^ht live, what strikin^^ 
 tyj)es of the crucifixion ! Joseph let down into the 
 empty cistern and unjustly connnitted to j)rison; 
 Jeremiah let down into the dreary dunj^eon for his 
 faithfulness, are but foreshadows of Ilim Wiio for 
 no fault of His own went down for a while to the 
 spirits in prison — went down to Hades. Isaac alive 
 from sacrifice ; Joseph raised from prison to the ri<;ht 
 iiand of power and feedinj; his brethren with bread ; 
 Israel rescued from Kj^yi)t ; Samson at midnij^ht 
 bursting from Gaza and curryinj^ away the ^ates ; 
 Jonah restored to li<^ht and life from the j^reat fish, 
 what are they all but types of the Resurrection of 
 the Lord about midnij^ht, bein^r advanced to the 
 Right Hand of God, and feeding His brethren with 
 the Bread of Heaven ? 
 
 Then there is the third group of witness, which 
 God gave to man before the Incarnation was com- 
 plete, the Theophanies, or mysterious appearances 
 at certain epochs in history. 
 
 The early writers of the Church ever delighted to 
 see in the Old Testament certain hints or statements 
 that God had spoken to and had been seen by men. 
 They claimed these appearances as proleptic mani- 
 festations of the Incarnate Lord. We may not for 
 one moment suppose that God the Son in His Divine 
 Nature is less invisible, less infinite than either of 
 
 
 ^1 
 
 1 
 
 .1 
 
 1. !■; 
 
 I ':)' 
 
 11 
 
 % 
 
 m 
 
 I if 
 
 I' \ 
 

 III 
 
 1 H' 
 
 
 tit 
 
 58 
 
 THE INCARNATION. 
 
 the other Persons of the Ever Blessed Trinity. 
 The statement of St, John is absolutely true : 
 " None hath seen God at any time," that is as God, 
 in His Divine Nature. But when we know that the 
 Person Who in " fulness of time" became Incarnate 
 was Ciod the Son, we can underst-^.nd that these 
 appearances were, as it were, preludes of the Incar- 
 nation, certain proleptic reflections, manifested an- 
 ticipations of what was about to come to pass, which 
 was to Him (beff)re VVMiom there is no past or future, 
 but all is an eternal present) as real as though it had 
 already taken place. So that in merciful condescen- 
 sion the Creator accustomed His creatures to the 
 thought of beholding Him in human form. 
 
 In the account of the Garden of Eden we read 
 that the sinful pair " heard the Voice of the Lord 
 God walking in the garden," the very phrase imply- 
 ing an appearance as man. But here and elsewhere 
 before the separation of Abraham, as God's chosen 
 friend, the Revelation is said to be by a \^>icc of 
 one speaking. But to Abraham we read " The 
 Lord appeared,'' as of a revelation to the eye, and 
 not to the ear alone. In the deeply mysterious 
 covenant-making vision recorded in the fifteenth 
 chapter of Genesis it is said : " The \\^)Kn of the 
 Lord came unto Abram," but at this time (the vision 
 was by night) the Presence of the Word of the Lord 
 was not revealed in human form, but by "a smoking 
 furnace and a lamp of fire that passed between those 
 pieces." Some have doubted whether this was a 
 waking vision, but as it said that "He brought 
 Abram forth abroad" to sec the multitude of the 
 stars, and later on that "a deep sleep fell upon 
 
 fl 
 (ijii_ 
 
ni 
 
 THE INCARNATION'. 
 
 59 
 
 Abram," it is most probable tliat at first, at all 
 events, it was a \vakin<^ vision. This j)arlicular 
 vision is also remarkable for another |>hrase, the ex- 
 pression " Lord God" oceurs twice in the account 
 of this vision, and nowhere else in the Hook of 
 Genesis, i'he lorm of the Hel)rew word for Lord 
 belons^s (as has been shown by others) in an especial 
 manner to the Second Person of the Kver Blessed 
 Trinity. When, therefore, we read in Malachi, the 
 last of the prophets, " The Lord, Whom ye seek, 
 shall suddenly come to His Temple, even the Anjj^el 
 of the Covenant, Whom ye delight in ;" it is as we 
 should ex|)ect, and all Christian interpreters are 
 a<:^recd that the Lord Who is the Anjj^el of the Cove- 
 nant is the same as the Word of the I>oRl) Who aj)- 
 peared to Abraham and made the covenant with 
 Him ; the same as the Ani^el of the Lord that 
 ap|)eared to the i^atriarchs, even God the W^)rd. 
 
 How exipiisitelv tender is the account of the first 
 appearance of the Beini^ of uni(|ue i^randeur, the 
 A <^f:l of the I^oRD. Hajj^ar, the slave of Sarah, 
 wrons^ed by her mistress and of a hiiL^h spirit, is fuj^i- 
 tive and like to perish. What can we imai^ine as 
 more descrvinj^ of tender comi)assion than a fuii^itive 
 slave, about to become a mother, wanderinjj^ without 
 food or u^uidance in the trackless desert? ".And 
 the An<i^el of the LoKO found her," found her as if 
 in His comj>assion He had been seekin<^ her. And 
 again, a second time to Hay;ar, a second time an out- 
 cast, it is the .\n<^el of the Lord that came with 
 words of sympathy and encouraj^ement. 
 
 But time fails to speak of all the appearances at 
 the various periods of crises of distress or necessity 
 
 
 'rl 
 
 f 
 
 I; '! 
 
 ! 
 
 111.'" 
 
 r 
 
 •^ f 
 
 
6o 
 
 THE INCARNATION. 
 
 1 
 
 
 
 
 ; 
 
 ; 
 
 ■' t *,' 
 
 I 
 1 
 
 1 
 
 n 
 
 
 
 ■■ ' '1; 
 
 h jS'i 
 
 ! 4l| 
 
 of the chosen of God. Me it is that forbids the 
 death of Isaac on Mount Moriah ; that watches over 
 and aj)pcars to Jacob ; that led tlie people in the 
 wilderness ; Who appeared to Gideon ; was seen 
 of Zachariali. To Moses tliere was the prom- 
 ise,* " My Presence (or rather as the Hebrew has it, 
 My Face) shall go with thee, and I will give thee 
 rest," and Moses said, " If Thy Face go not up with 
 me, carry us not up hence." This the Greek trans- 
 lators naturally render " Except Thou go not up 
 Thyself with us." 
 
 I dare not go on to speak of more Theophanies or 
 preludes of the Incarnation ; how God the Word 
 was seen of Isaiah (as testified by St. Johnf), by 
 Rzekiel and Daniel, and other holy men of old ; 
 attention must be drawn to the fact that the appear- 
 ances granted for keeping up the witness of the 
 promised Gospel gradually ceased, as did prophecy, 
 and to a certain extent (with the exception oi the 
 sacrifices) types, as the awful hush of the three hun- 
 dred years' silence preceded the realization of " the 
 desire of all nations." 
 
 Nor did " God leave Himself without witness" 
 outside Scripture. There are to be found in many 
 heathen nati<jns traces of a belief in the Incar- 
 nation of God, often, alas ! defiled and obscured by 
 the grotesqueness and impurity of the minds of sin- 
 ful men, but still testifying to primeval or patri- 
 archal tradition. 
 
 Nay, more than this, there is the marvellous fact 
 of the whole course of history converging upon this 
 
 * Exodus 33 : 14, 15. 
 
 f St. John 12 : 41 quoting Isaiah 6. 
 
THE INCARNATION. 
 
 6i 
 
 one central fact ; history, not only of the Jews, hut 
 of the various nations of the world, proving that 
 " the Most Ilij^h riileth in the kin<^doni of men, and 
 giveth it to whomsoever He will." The conviction 
 arisinj^ iroxn the observation of this has been the 
 means f*i convertinjj^ many to the truth. A i^reat 
 historical scholar of^the last century, who had been 
 sceptical, suddenly saw the clew to his historical 
 difficulties,* " The whole world seemed t(^ be 
 ordered for the sole purpose of furthering^ the re- 
 ligion of the Redeemer, and if this religion is not 
 divine, I understand nothing at all." No fortuitous 
 concourse <A atoms of history could have produced 
 the development of events making the whole order 
 of the wr»rld fit for the Birth of the Lord. 
 
 But at length there came " the dispensation of the 
 fulness of time," and God "gathered together in 
 one all things in Christ, both which are in Heaven 
 and which arc on earth," and God the Son was born 
 into the world a man : "The Word was made 
 Flesh." 
 
 "O Lord, what is man that Thou art mindful of 
 him, and the son of man that Thou visitest him ! 
 Thr>u madest him lower than the angels to crown 
 him with glory and worship ! " 
 
 "The fulness of time had come," the heiress of 
 the throne of David was a maiden of low estate in a 
 poor village of a despised district of a conquered 
 country. What could seem weaker in the eyes of 
 men ? As an heiress she was espoused to her nearest 
 male relatirm, whose genealogy would be the same 
 
 ii 
 
 i: 
 
 H '11 
 
 
 ' 
 
 m 
 
 
 
 • i 
 
 
 
 
 
 
 k i: 
 
 1 ! 
 
 /- ■ 
 
 ■ -1 
 
 r 
 
 ' i 
 
 t 
 
 ■ ' n 
 
 
 
 ■ V 
 i 
 
 1 
 
 • See Appendix F. 
 

 
 ||;< 
 
 
 
 H \ ' 
 
 
 
 II ip 
 
 
 
 K^H 1 
 
 ( 
 
 
 HH ' ' 
 
 ' 
 
 
 ■I^H I 
 
 
 
 il' 
 
 1 
 
 11 
 
 
 II 
 
 fl i 
 
 i:i:l 
 
 I 
 
 62 
 
 THE INCARNATION. 
 
 as hers one or two steps back. She must liave been 
 of tender }'ears, for though espoused she was not 
 married. As beseemed an holy maiden she was with- 
 in, perchance at her devotions, when the vVngel 
 Gabriel came with his message of stupendous im- 
 port. As the first word in Latin of the angel's mes- 
 sage was the name of our first mother in Latin re- 
 versed, so the Latin Fathers have delighted to say 
 that Mary's humble, faithful, obedience, reversed 
 Eve's proud, distrustful, disobedience. The Ai'e of 
 the angel was the commencement of the reversal of 
 the fall of Era. If when the devil spake to Kve, our 
 death hung on her reply, may we not say that when 
 the angel spake to Mary, our life hung on her reply. 
 Truly the faith of the Blessed Maiden must have 
 been stupendous I " When the fulness of time had 
 come God sent forth Mis Son, made of a woman." 
 " Behold I" cried Isaiah, in rapt prophecy ; " Be- 
 hold ! a virgin shall conceive and bear a Son." One 
 hundred vears of human life later Jeremiah pro- 
 claimed, " The Lord hath created a new thing in 
 the earth, A woman shall compass a man." Seven 
 hundred years after Isaiah " the fulness of time" 
 came, and " the VV^ORU was made Flesh ;" " made 
 of a woman" only ; made of the Virgin Mary, His 
 mother. 
 
 Reason, logic, experience of man are here stulti- 
 fied, and yet we cannot but see the fitness from all 
 points of our limited view. There are four ways in 
 which we can conceive of man being produced. 
 First, without man or wonian, as was Adam, by 
 God's will alone ; secondly, of man alone, as was 
 Eve by God's operation ; thirdly, of man and woman, 
 
THE IN'CARNATIOX. 
 
 63 
 
 as the generality of mankind by God's blessing ; last- 
 ly, of woman alone by the operation of God, as was 
 Christ. Had not this last possibility been realized 
 the universe would not have been perfect. So 
 reasoned the holy man of old.* 
 
 Reason and experience must stand aside, but faith 
 is quickened, hope bounds to the front, and love 
 blazes forth like the fire on the altar which was 
 never to die out. Faith, hope, and love cling around 
 the Son of man, Who is also the Son of Ciod. With- 
 out the Incarnation this were impossible, for God is 
 of Majesty Unapproachable. 
 
 The message was received at Nazareth in Galilee, 
 but the Scripture said that Christ should be born at 
 Bethlehem, and the exigencies of the Kmpire ot 
 Rome were to be allowed to bring this about. A 
 census was to be made previous to taxation, and the 
 Heiress of David with her espoused guardian went 
 to Bethlehem, where the family records of David 
 were then, that the two might be registered and en- 
 rolled for civil purposes. But not for purposes of 
 worldly empire alone. When shall we learn the 
 lesson that Nebuchadnezzar had to learn at such cost 
 to himself, " that the Most Iligii ruleth in the king- 
 dom of men." Augustus at Rome was but caring 
 that Christ should be born at Bethlehem when he 
 bade his scribes issue his maiulate. 
 
 " And so it was that, while they were at Bethle- 
 hem, the days were accomplisiietl (the fulness of 
 time had comk) that she should be delivered. Ami 
 
 * St. Ronaventura quoted by Westcolt in " The Gospel of Creation." 
 St. John's Epistles, p. 2SS. 
 
 II' 
 
 
 i I 
 
 r 
 
 if : 
 
 It 
 
 'II 
 
 i 
 
64 
 
 THE INCARNATION. 
 
 she brouj^ht forth her Son, the Firstborn, and 
 wrapped Ilim in swaddling clothes, and laid Him 
 in a man<^er ; because there was no room for them 
 in the inn." 
 
 God's "strength is made perfect in weakness." 
 " God hath chosen the foolish things of the world 
 to confound the wise ; and God hath chosen the 
 weak things of the world to confound the things that 
 are mighty." 
 
 The glorious and marvellous news was first related 
 to simple shepherds doing their duty to their sheep ; 
 " Keeping watch over their flock by night." To 
 them the message came by a solitary angel, " Unto 
 you is born this day in the city of David a Saviour, 
 which is Christ the Lord." And when the mes- 
 sage was delivered, while the shepherds were 
 amazed, the heavens could not contain themselves 
 for joy. The dark violet curtains of night were 
 rolled back, the stars disappeared, a. id the whole 
 welkin was alive with multitudes, multitudes of the 
 Heavenly host praising God and saying, " Glory to 
 God in the highest, and on earth peace, goodwill 
 toward men." 
 
 Ay, and who can contain themselves when they 
 think of this exhibition of the love and mercy of the 
 Creator ? The angels received an access of blessed- 
 ness and benefit from the conjunction of their Creator 
 with His creature ; the various divisions and de- 
 partments of the Created Universe were " partakers 
 of the benefit," but how much more the whole race 
 of man ! Words are utterly inefficient to express 
 the feelings of joy and gratitude that we feel at 
 Christmas. 
 
Till-: INCARNATION. 
 
 65 
 
 Glory be to God in the hif^hcst ! Glory be to the 
 Father Who sent His Son, glory be to tiie Son, the 
 VVord made Flesh for us, glory be to the Holy 
 (iliost by Whose operation the Word was made 
 Flesh. 
 
 Glory be to the Father, and to the Son, and to the 
 Holy Ghost : as it was in the beginning, is now, and 
 ever shall be, world without end. Amen. 
 
 i'! 
 
 J 
 
 ;'!' 
 
 ill! 
 
 I 
 
 ^ i 
 
LECTURE IV. 
 
 l'KRFp:CTrON OF SYMPATHY. 
 
 " That which was from ihe beginninjf, which we have heard, which 
 we have seen with our eyes, which we have looked upon, and our 
 hands have handled, of the Word of Life."— i Sr. John i : i. 
 
 i 
 
 ** 
 
 
 l| 
 
 
 'i 
 
 1 
 
 1 
 
 
 
 
 m. k 
 
 Tin: l)Ci;iiininjT- of tiu; First I*!pist.lc of St. Joliii lias 
 a «;rc'at similarity to the l)C<;imiiiii; of his Ciospcl : 
 this has been remarked by all commentators from 
 
 tlie first. There is, however, this difference 
 
 w 
 
 hih 
 
 tlie commencement of tlie Gospel leads up to the 
 Incarnation, the Ki)istle bej^ins from the Incarnation 
 and s|)eaks of the resultinj^ effects or responsibilities. 
 As the later Greek Fathers })oint out, St. John be- 
 gins his l^^pistle by claiming; for the Christian faith 
 that it is " from the be*^innin«^ ;" it cannot be s|)oken 
 of as new by the side of Jew or Gentile creed ; it 
 ranks far before either, and they arc inferior in a«^e, 
 and the Gentile corrupt in addition. 
 
 He claims that this perfection of the Incarnation 
 is the i^roundwork of all Christian teachinij^ ; it is 
 the basis of Christian creeds and Christian morality. 
 He claims here the perfection of the IJody of the 
 Incarnate Lord, as he claims the evidence of the three 
 senses which bear on the (luestion — hearin*;', seeing-, 
 touching, indeed, upon the second of these — see- 
 ing — he dwells somewhat remarkably, perhaps as 
 
'^r 
 
 rKKKKCTION OK SVMrATIIV. 
 
 ^'7 
 
 rclcrrin^ to tiiat sense to wliicli crcck'iicc is most 
 commonly u^ivcn, but not only so, for tlic woril and 
 the tense are both ehan.i;ecl and there is meaninj; in 
 the ehani^e. Tiie lirst statement " we luive seen 
 uitli our eyes," is of a sure personal experience, 
 while the second, " we f^azed upon," implies careful 
 investijj^ation, steady contemplation, and is grouped 
 with "our hands handled," which speaks of no 
 sui)ert'icial or hasty impression, but the deliberate 
 and matured assent of the satisfied senses. Still the 
 mystery thus assured was no modern or recent de- 
 velopment, it was " from the bei;innini;," as St. 
 Cyril of Alexandria'- said : " The mystery of Christ 
 was no recent thin<^, but rather it was foreordained 
 befjjre the foundation of the world as God foreknew 
 what would be." Hut when the " fulness of time" 
 had come, and the course of events was ripe for the 
 fresh intervention of Divine i'ower, then " the Word 
 was made Mesh," by the oi)eration of the Holy 
 (ihost. The <^reat stress laid by St. John on the 
 Human nature of our Lord shows that the mind of 
 Christians in his day had so fully accepted the super- 
 natural and superhuman character and nature of the 
 Lord that, as the Docet.e did m his own day and as 
 Eut3ches did afterward, they were apt to ii^nore, 
 or explain away, or to minimize the reality ol His 
 IJody, and the intej^rity of His Humanity. 
 
 ILjoker*- has beautifully rei)resented one reason 
 i^iven by the leathers, why God the Word became 
 Incarnate rather than the lloly Ghost ; but this im- 
 
 IP, 
 
 * Oil Isaiah, Uiok HI.. Tom. V. (Isaiati 41 : 4). 
 t" licclesiastical Polity," B )3k V., li ; g 3. 
 
Ml 
 
 68 
 
 PKRI-KCTION OF SYMrATIIV. 
 
 ])lics that the main reason of the Incarnation was the 
 Redemption of mankind. " It beeame Him by 
 Whom all tliinjjjs are, to be the wav of salvation to 
 all, that the institution and restitution of the world 
 miL;ht both be wrouj^ht by one lland." St. Athana- 
 sius'^' lias the same iilea, which he expresses thus : 
 " The Word alone could repair and restore the Im- 
 aj^e of Cfod in man, because He is the Divine Proto- 
 type. Hv means of men this were impossible, for 
 they were made after an Imajj^e ; nor could it be by 
 anf^els, for not even tiiey are God's Ima^e. . . . None 
 other was sufhcient for this need, save tiie Ima<jc of 
 the leather. The Word was Redeemer because He 
 was the Creator." vSo St. Auij^ustine : "In your 
 mind is the Imajj^e of God, the mind of man takes the 
 Imai^c. It received it and by turninj^ aside to sin 
 discolored it. He that had previously been its 
 Former, Himself comes to it as the Reformer, be- 
 cause bv the Word were all thinj^s made, and by 
 the Word was the Imaj^e impressed on the mind." f 
 The Word was made Flesh. 
 
 Here, then, comes in a startling- thought, which 
 arises out of this stupendous mystery. The Hcsh 
 thus assumed by God the Son must thus become 
 Divine. St. Feter, therefore, is not afraid to say of 
 those who by Baptism have become members of 
 Christ, as it were married to Him, " members of 
 His Body, of His Flesh, and of His Bones," that 
 they are " partakers of the Divine Nature." St. 
 Athanasius,:}; therefore, relying upon this, boldly 
 
 *'* De Incarnatione,"xiii., Opera Patavii, 1777, Tom. I., Pt. I., p. 47. 
 f See also St. Leo, Serrn. De Pass. Dom., xii. 
 \ Oral. c. Arianos, II., § 70, Opera I., p. 425. 
 
1' 
 
 rKRFKCTlON ()!■ SV.MI'A III V. 
 
 6( 
 
 says : " Therefore ilid He assume the ')rlj4;inatecl 
 and human Body that,, Ijavini; rrneuid it as its 
 I'^ramer, lie mii;ht in Himself make it I)iviiie, and 
 thus lead all of us into the Kin<;(lom of Ileasen after 
 His Likeness." And ai^^ain, " I'or He was made 
 Man that I le mii;-ht make usdodsin Himself." And 
 a<.^ain, " He was Incarnate as .Man, that we miij^ht 
 be made (iods." This is in and by intimate union with 
 Him. I'Or the Council of Constantinople"' in tiie 
 seventh century was not afraid to say tliat " ilis 
 I'lesh had become Deified ;" and the ]»seu(lo-Cliry- 
 sostom draws the natural conclusion that in conse- 
 (luence ol this Ilis Body was "to be worshipped 
 with God the Word, since by oneness with llim lie 
 had Deified it." Therefore is it that we worship 
 llim as Man; "() Son of David have mercy on 
 us!" 
 
 This, however, must not lead us to the ermr of 
 suj)posin<;' that our Blessed Lord did either adopt a 
 phantom Body, or havinii^ a(lo|)ted a real body, so 
 absorbed it into His Divinity as to have piactically 
 but one Nature and that Divine. St. John is stronj^ 
 in his protest ai;"ainst this, Xot only does he say 
 that " the Word was made b'lesh," not only " Lvery 
 spirit that confesseth Jesus Christ come in Mesh ;" 
 but also " they that confess not Jesus Christ still 
 comin*^ in Flesh, he is a deceiver and an antichrist." 
 The Lord Jesus Christ was born into the world a 
 human bein^- " made of a woman ;" He retained the 
 intci^rity of His human nature al! His life. lie died 
 and rose ai^ain with the same Body, He c(juld say, 
 
 'lIHl 
 
 
 * "Labb6 Concilia," Tom. VI , col. 1026. 
 
Ill 
 
 ■ll 
 
 70 
 
 PKkKKCTION OK SVMI'ATIIY 
 
 Behold My llaiiflsaiul My lY-ct, that it is I Myscll 
 ■llaiullc Mt' and see, for a spirit hath not I'lesh ami 
 
 )oiu's as \e s.'e 
 
 Ml 
 
 Have 
 
 II 
 
 e IS stil 
 
 eomiiif^ 111 
 
 Mesii ;" lie ther(>fore is Perfect Man still. Oh {glori- 
 ous thouL^ht ! There is even now at the Ri^jht I land 
 of the Majesty on Ilij^li, A MAN', wearinj^ our nature 
 in connnon with us. Therefore niav we say with 
 St. Paul that " (lod hath made us sit toj;ether in 
 heavenly places in Christ Jesus." 
 
 But here ai;ain we have to avoid another erroi", 
 which would lead us to think that, as there are two 
 Natures, intimately conjoined, hut perfectly distinct, 
 in Christ, so, likewise, there must he two Persons. 
 This error would cut at the root of Christianity. 
 Wc saw that as anii^els cannot he said to have a 
 common nature, so that if " lie had taken hold of 
 angels," the benefit would have been mainly, if not 
 wdiolly, confined to the i)articular anjj^cl assumed. 
 Similarlv, had the Lord taken to Himself the Person 
 
 •f 
 
 Oi 
 
 ll 
 
 01 a man, inasmucli as no one i)erson can share his 
 personalitv with another, that human Person would 
 have been inhnitely advanced and would have re- 
 ceived benefits far beyond any other creature ; 
 tliouL^h even then some benefit mii^lit have (to speak 
 with deepest reverence) leaked out to other crea- 
 tures ; even as the family of a Prince receive some 
 distinction from the exaltation of their relative. 
 But the Person of Ciod the Son took to Himself the 
 Nature of man and not the person of a man. So that 
 when " the Holy ThiuL^," born of the \'ir<;in Marv, 
 had attained the j)eriod of i;rowtli when it achieved 
 ])ersonalitv, the Personality was that of God the 
 VV^ord. the Son of the Father. " The Mesh and the 
 
w 
 
 PKRI-KCTION OK SYMPATHY. 
 
 71 
 
 conjunction of the I'Mcsh with (iod bci^an both at 
 one instant ; His niaUiiii:^ and takinLJ to Ilinisill our 
 I'Icsh was hut one act, so tliat in Christ iIhtc is n» 
 personal subsistence hut one, and that from ever- 
 histin^. I5y taking only tiie nature of man lie still 
 continueth one IV'rson, and chani,^eth l)ut the man- 
 ner of His suhsistinj^, which was before in the mer(^ 
 »^h)rv of tiie Son of Ciod, and is now in tlie hal)it of 
 our Mesli. . . . Ciirist is a Person botii divine and 
 liuman, howbeit not tlierefore two Persons in one. 
 neither l)()tii these in one sense ; but a I'erson (bx ine, 
 because He is l\rso}ially the Son of God; Iiuman, 
 because lie hath reallv the nature of the chihhen of 
 men. In Christ, therefore, God and man, ' there is 
 (saith I'aschasius) a twofohl substance not a twofold 
 i'erson, because one lY'rson extinij;uishetii another, 
 wiiereas one nature cannot in anotlier become ex- 
 tinct.* V(n' the j)ersonal beiui;^ whicli tiie Son of 
 God abeady iiad suffered not the substiince to be 
 personal whicii He took, altliou<;ii toj^ether with the 
 nature wiiich He had, the nntiiri' also which He took 
 continueth. Whereupon it followeth aL;ainst Xes- 
 torius that no Person was born of the Virgin but the 
 Son of Ciod, no Pers(jn but the Son of God bap- 
 tized, the vSon of God condemned, the Son ol God 
 and no other Person crucified, which one only point 
 of Christian belief, the infinite i^'orth of the Son of 
 God, is the very j^round of all things believed con- 
 cerning!^ life and salvaiion by that which Christ either 
 did or suffered as Man on our behalf." " i'lierefore 
 saith our Article " two whole and perfect natures — 
 
 i 
 
 l-t 
 
 i, ji 
 
 ;? 
 
 * Hooker, " Ecclesiastical Polity," Book V., ch. iii., ,^ 3. 
 
'■ 
 
 Kl' 
 
 1 
 
 ||f 
 
 ' 
 
 ¥ 
 
 ! :> 
 
 I 
 
 '■*■- 1 
 
 72 
 
 PERFECTION OF SYiMPATHY. 
 
 that is to say, the Godhead and the Manliood, were 
 joined toi^ethcr in one Person, ufvir to he divided, 
 whereof is one Christ, very Ciod and very man." 
 So that we can say He snffered, He was bnried, lie 
 descended into Hades. For even wlien in death His 
 Body was separated from HisSonl, so tluit His Body 
 was hiid in tlie sepnlciire, and His Sonl and Spirit 
 went to the place of departed spirits, and " preached 
 to the si>irits in prison," yet His Deity was separated 
 from neither Body, Soul, nor Spirit. " The Body 
 and Soui still subsisted as they did before by the sub- 
 sistencx'of tiic Second Person of the Trinity." 
 
 It was a failure to perceive tliis that j^ave rise to 
 the heresy ol the Nestorians. For if the Person ol 
 the Son of (rod was born of the Blessed Virj^in, she 
 was the mother of Him Who is (fod, and therefore 
 the Mother of (iod. F'rom this title they shrank 
 with a somewhat natural awe and dread, and wished 
 to express it by the phrase Mother of Ciuist, but the 
 Person of Clirist was Clod the Son ; and when they 
 were ))resscd by this trutli, they soui^ht refuse in 
 the ij^raver heresy of assertin<; a double personality, 
 which is alike contrary to Scripture and Reason. 
 
 " Tlie wSon of G.^d by His Incarnation chan<;ed 
 the manner of that Personal subsistence, which l)e- 
 tore was solitary, and is now in the association of 
 Flesh, no alteration thereby accruiiii;" to the nature 
 of Clod." I would here aj^ain take refuLi^e ip. the 
 accurate laiiL:^ua«;e of Hooker, 'Of both natu:\s 
 there is a cooperation often, an association always, but 
 never any mutual i)articipation whereby the proper- 
 ties of the one are infused into the other. A kind of 
 mutual ct)mmutation there is whereby those concrete 
 
 i 
 
TERKKCTION f)F SVMl'ATllV. 
 
 73 
 
 names CloD and Man, wlicn \vc speak of Clirist, do 
 take intercliani^eably one anotlicr's room, so that, for 
 truth of speecli it skilleth not whether we say tliat 
 the Son ol (lod hath ereated the workl, and the Son 
 of Man l)y His deatli hatii savetl it, or else that the 
 Son of Man did ereate and tiie Son ol (lod die to save 
 tiie world. . , . When the Ajiostle saith of the Jews 
 that they crneilied the Lord of i^lory, and when the 
 Son o( Man heim; on earth allirmeth that tiie Son <»l 
 Man was in Heaven at the same instant, there is in 
 tiiese tvvo speeehes that mutual eireuiation htlore 
 mentioned. In tlie one there is attributed to(»od, 
 or the Lord of (llorv, death whereof Divine Nature 
 is not eapable ; in the other ubicputy unto man whii:h 
 iiumaii nature adm;tteth not. riierelore by the Lord 
 of Cilory we must needs undc;rstand the whole Per- 
 son of C'iirist. and in like maimer by the Son of Man 
 the whole Person of Christ must neeessariU be 
 meant, \V!io beinj^* man upon earth filled Heaven 
 with His ij^lorious presenee, but not aecordini; to 
 that nature for which the title of ^Lln is given 
 Him." 
 
 Therefore is He the Son of Man, aufl not the Son 
 of n man. This will account for the title " Son of 
 l.iui. mity" <^iven Him in the Liturj^y of Malabar. 
 He is the Representative man, the last Alam, in 
 VVh(;m once more mankind is recapitulated, '■' aiui 
 drawn up to :;. head, as they had all issued from one 
 iiead, the lust Adam. 
 
 He t:)ok our nature in the fulness of its inteirrity. 
 He had a perfect IJody, and lie has it now. In 
 
 • ■ 1 
 
 ■' 1 ' , 1 j 
 
 Ik 
 
 1 . 
 
 ' J 
 
 1' 
 
 Ephesians i : lo. 
 
ill 
 
 I m I 
 
 i 
 
 * 
 
 74 
 
 I'ERFKCTION OF SYMPATHY. 
 
 ordiT 1.) have pcM-fcct syinj)atliy with us lie took our 
 uatuic froMi its very tlireshold. Man was, as our 
 Article corrcctlv exj)resses it, " very far j^one from 
 original rii^hteousuess ;" not as some inaccurate tlie- 
 ol()i;ians speak, utterlv depraved and incajjable of 
 ij^race. Had tiiis l)een true, tlie Incarnation would 
 ha\(' been impossible as a partakini^ of our nature. 
 There m;^-lit have been a fresh Creation from the 
 dust of the jj^round, but He would not then have 
 "tabernacled in us ;" it would not have been true, 
 " forasmuih then as the cliildrcn are partakers of 
 llesh and blood, He also Ilimself likewise took pait 
 of the same." This was seen froiu tiie hrst, as said 
 St. Irenaiis :* "If the hrst Adam was taken from 
 the earth, and (iod was his Maker, it was necessary 
 that He also that was summed uj) into him shovdd 
 be made man bv (iod and have the same likeness of 
 orii^in ris the former. Why, then, did not God ai^ain 
 take (lust, but rather (jrdained that the foimation 
 should take i>lace Irom Mary? It was that there 
 mij;ht not be one thiui; formed and another thinj^ 
 saved, but that one and the same mii^ht be leca- 
 l)itulated (or summed upi, the likeness beinj^ i>re. 
 
 serve( 
 
 There was, then, in man somewhat on which (iod 
 could take hold and build up a sinless Bodv. 
 
 Here, then, must we avoid two errors, one on 
 either hand. The one would tliink it necessarv that 
 the "glorious and uui(pie Hlessedness of the \'ir«^in 
 Mary should be extended to her mother, and that 
 Mary alsf) should be conceived without spot of sin. 
 
 St. Ir«n;ius, III., 21 iJ fn.. Opera, Paris, 1710, p. 21S. 
 
■iji 
 
 i 
 
 I'KkFKCTlON OK SYMPATHY 
 
 75 
 
 Hut herfr the iir^imicnt of St. Atliaiiasius, with re- 
 s[>c<;t to the Ariaii iiiiscoiiccptiDii ol tlic Mediator, 
 will holrj :((K)(1. Tliey said that the ereatiires of 
 themselves were far too weaiv to endure the force of 
 the Father^ crcatinjjf power, therelore tlie Sou was 
 a created Mediator. But, said St. Alhauasius, this 
 does linf drive tiie ditruidtv a Httle laither back, 
 and to *»atisfv this ol)iectioii there must he au iulmity 
 of Me'liators. Theu lie exclaims, " What extraor- 
 dinary nonsense all this is I" It. tlieu. lor the honor 
 of our Lord it is necessarY that His HKsscd Mother 
 should have been conceived and born without s})ot 
 of sill, this does but diive the ditficult\ a little farther 
 hack. lint we tiud that almost as a warnini;- St. 
 Matthew in the /'<;i,''r// iLi^enealoi^v ol our Ulrssed Lord, 
 most unusually Inserts the names ol loui- women, 
 each of whom has some blot or stain (»l character : 
 incestuous Thamar, the harlot Kahab, the Moabitess 
 Ruth, the adulterous Bathsheba. The purity ah 
 initio of the last link is no more necessarv than that 
 of previous links. Kemaik, too. that though the 
 main stock or trunk ol the tree ol jesst' was cut 
 down and onlv the stump remained, though the line 
 of Solomon alter the llesh was cut dowu and his 
 idolatrous seed were exterminated, as would seem 
 probable, vet as St. Luke shows in his //^////rr?/ L(en- 
 caIo«;y of our Lord, tlie descent l)\- natural birth 
 was from Nathan the v'»uni;-er son ol |)a\id bv the 
 same arlulteress Bathshel)a, so that this arL^ument 
 cannot be put on one side bv assumiu:^' St. Luke's 
 {.^enealoi^v to be more cornet. Tliei,, ai^ain, the 
 I^ord jesus would be isolated Irom us, and I h' woidd 
 not be in perfect touch ajxl sympathy with us if the 
 
 ('I 
 
rrr 
 
 '!' ifa; U 
 
 
 R^'t' 
 
 I'll - 
 
 
 1 
 
 76 
 
 rKKMX TION OK SYMPATIIV 
 
 Opinion of t.lic Iinniaciilatc Conception of tlic Blessed 
 X'irij^in Mary were a trntli of Ciod and tl)c;iefore a 
 
 necessary ( 
 
 loct 
 
 rme 
 
 Ontlie oilier liand, a far more terrible irroi- lias 
 apjieared lirsl in this century ; it is so lioriihle that 
 lew have ever spoken o 
 
 )f it. Tl 
 
 le very 
 
 •ilteil l)iit 
 
 straiiiie 
 
 i-:d 
 
 wan 
 
 1 I 
 
 rvin<r 
 
 !->» 
 
 fr 
 
 oin whose eoiiLi"re<iation 
 
 the so-called " irvinj^'ites" took their rise, invented 
 the notion that our Lord took to Ilinisell a hody of 
 sinfnl flesh, ol fallen luimanity. 'I'his has only to be 
 mentioned to be rejected with abhorrence. 
 
 The Incarnate Lord, then, had a j)erlect Body, sub- 
 ject to inlinnities but not delects. It was sha|)ed 
 atid born ; it i-rew in si/e and stieiii'th ; it ate and 
 
 drank 
 
 move( 
 
 woi 
 
 ked, 
 
 aiH 
 
 walked 
 
 himireref 
 
 thirsted ; became faint and weary ; slept, suffered, 
 died. But we do not believe that He assumed an\ 
 personal defect such as disease. 
 
 lie had also a Human Soul, the seat ol the affec- 
 tions. One ancient heresy (that of Ajxiirmaris) Irom 
 an endeavor to explain the Incarnation, attempted 
 to ari^ue that one part of the invisible nature <>t man. 
 
 the 
 
 reasonal)le sou 
 
 w 
 
 as lackinii- in the Saviour, 
 
 an 
 
 (1 that the Person ol (iod the Woid took its 
 
 )lace. But this vie 
 
 w w 
 
 as condeinn(;d, for then 
 
 there would not be perfect sympathy with mankind, 
 and such a view would leave one j)art of man's nature 
 unredeemetl. I'he soul is that part ol man which 
 sides with t!ie llesh or spirit, whiche\er is the 
 stroiiij^er, and therefon^ often in the stru_ni;le the 
 soul is troubled. Therefore, when there was for a 
 time a strun\i;le between the Divine and ilunian will 
 in the Saviour, lie could say, " My soul is exccedinj;^ 
 
■ I 1 
 
 T'KUKKCTION OK SVMI'AIUV. 
 
 17 
 
 sorrowful, tvcii imto dtiitli," as I Ic had hclorc, " M v 
 soul is (roiil)lc(l :ni(l what shall I sav ?" 
 
 He liaci also a lluman Sj»irit. J'hcrc do'^'s not. a|)- 
 pcar suHicicMitly i^ood reason foi- doiihliii^ that St. 
 Luke wrote ol the I loly Child jesusasoi lliseousin 
 John, " The Child <^rew and waxed stmnL; in Sj)irit, 
 tilled with wisdom." The i)assai;i' is a remarkable 
 one, showini;- tiie <;ra(lnal ^lowthot the llidv Child, 
 shtjwiiii;- the reality ol His manhood. "The Child 
 was continually ^rowiiiL;', and beini;" strengthened in 
 Spirit, heinjj^ tilled with Wisdom." It was a L;ia(lual 
 |)r()ccss, as in the human inlant. Then, as in the 
 Ma!L;iulieat, the iJlesscd Virgin said, "Mv spirit 
 hath lejoiic'd ;" so we read of lu-r Son, " Jesus i"e- 
 joiced in Spirit." So of deep sadness at sin ukJ sor- 
 row around Him, we read one w!iile"lle sighed 
 deeply in Mis Sjiirit," another while " lie groaned 
 in the Spirit and was troubled." .\t his death He 
 said, " lather, into I'hy Hands I commend .My 
 Spirit ;" and then the separation from the tiammels 
 ol the body conununicated new enerj^y to His Spirit. 
 He was theieh)re " (|uiekened in the Spiiil, in which 
 also He went and preached unto the sjjirits in 
 j)rison." 
 
 He was perfect man. He <^rew in body, He was 
 i^radually stri'nL;thened in Spirit, He wa^ bi'ini; tilled 
 with wisdom. He learned. He asked (juestions, He 
 niaryelled. Hut we do not re.ul that He ey(;r fori^ot. 
 When we are told that lie asked what should be done, 
 we are specially told 'that this wa< to proyc His 
 Al)()stlc, for He Himself knew what lit; would do." 
 Hence it would appiarthat He ne\er took counsel 
 for Himself ; He may have done so as an example to 
 
 m 
 W 
 
 I 
 
7S 
 
 I'KKIKCI ION or SVMI'ATIIV 
 
 '4' 
 
 US. 
 
 but not for Ilimsell, "for lie Himself kiie 
 
 w 
 
 what I Ic would do," 
 
 Here, tlien, tliere must be a warninjj^ aj^aiiist an 
 error whicli is now comiiii; more and more to the 
 front. I'iie ])lirase of St. I'aul, vviiieli is, indeed, 
 liard to l)e understood, "lie made Himself of no 
 reputation." is beinj^ submitted to a strain u hieh the 
 eomparison with other Scripture would hardlv allow 
 the words to bear. The Cireek is " emptied Him- 
 self" — that is (as Bishop Li^iitfoot exjdains it), 
 "stripped Himself ol the insii;niii ot Majesty. " St. 
 Iren;eus seenis to have had this in his mind in writ 
 
 m*: 
 
 !• 
 
 or 
 
 a> 
 
 Hi 
 
 \\' 
 
 as man that He miirht be 
 
 temjjted, so also was He the Word, that He niiglit 
 be <^loritie(l ; the W'oril rruiniiiiiig (ji(iisi\'iil, while He 
 was beiuL;- tempted, dishonored, crueihed, and dying 
 
 )? ' 
 
 but being associated with His manhood when it over- 
 came, and was patient, and was doing good, and rose 
 
 agam and was received u\). 
 
 Tl 
 
 us IS a iiooo com- 
 
 mentary on St, I'aul, We must always bear in mind 
 
 wluit has been beautifulU' ex])ressed as follows :+ 
 
 It is vain to try to express in words that ol which 
 
 nothing but the (ios[)els oi)en before us can ade- 
 
 )n 
 
 (piately cony(;y the extent, the impression left ( 
 our minds of One Who all the while He was on 
 eaith was in heart and soul and thougiit undivided 
 for a moment from Heaven. He does wiiat is most 
 human, but He lives absolutely in the Divine. 
 
 Ui 
 
 t->» 
 
 However we see Him- tempted, teaching, heali 
 comforting ho[)eless sorrow, sitting at meat at the 
 
 •Adv. IliiT., III., K). Opera, Pans, 1710, p, 212, 
 f " Gifis of Civilizalion," Seimons by R. W. Church, Dean of St. 
 Paul's, pp. 91, 100. 
 
• P' 
 
 PKRri:( TION OF SVMPATHV. 
 
 79 
 
 wcddiiii^ or tlic feast, rcl)ukin5^ tlic hypocrites, in 
 the wilderness, in the temple, in the pussover cluirn- 
 ber, on the cross — He of Wlioni we are readinj^ is all 
 the while that which Mis own words can alone cx- 
 })ress, 'ever the Son of Man Which is in Heaven.' 
 The Divine Presence, the Union with the Father, is 
 about Him always, like the li^ht and air, ambient, in- 
 visible, yet incapable ever in thoui^ht of beinj^ awa}'." 
 " The Cios[)els show us One with the j^reatest of 
 works to do, a Work so i^reat that it sounds unbe- 
 comiui; to qualify it with (jur ordinary words for 
 greatness ; One never diverted from His work, never 
 losini^ its clew, never impatient, never out of heart, 
 Who cries not, nor strives, nor makes haste ; One 
 Whose eye falls with sure truth and clear decision 
 on everythin<^ in the many-colored scenes of lile ; 
 One around Whom, as He })a3ses throui^h the world, 
 all thin<^s that stir man's desire and ami)iti()n take 
 their real shape, and relative place, and fmal value ; 
 One to whom nothinj^ of what we call loss or «;ain is 
 so much as worth taking account of in competition 
 with that for which He lived." 
 
 This is what the Cros[)els reveal to us ; we must 
 then be careful to avoid the error which would sug- 
 gest in some way that our Blessed Lord somehow 
 laid aside I lis attributes or essential character as 
 God, which He resumed at t!ic Resurrection and 
 Ascension, having praved for this in His High 
 l*riestly Prayer at the Mvsterious Last Supper. 
 
 He is perfect ^fan : " He knoweth whereof we are 
 made," by personal experience. He has perfect sym- 
 {)athy with mankind in everything : not in individual 
 eccentricities, but in that which is common to all. 
 
 I" 
 
 1^ 
 
 
 it 
 
 It 
 
I* 
 
 ) i 
 
 I 
 
 80 
 
 I'KKIF.CTION OK SYMPATHY. 
 
 Therefore was it that. He entered the line of " trans- 
 mitted liiiinanity" ratlier tlian assumed a new crea- 
 tion outsi<le that wiiieh already existed. 
 
 Some few [)oints of this perfect sjinpathy must 
 here be spoken of, that hv these we may learn all ; it 
 were impossible in a short lecture to treat of all. In- 
 deed, it may be said that it is im[)ossiblc for any one 
 man to deal with all. The Lord was in perfect s^ni- 
 [)athy with all men, of all places, of all times. An 
 Eastern will find points of sympathy which would 
 not be observed by a Western ; a modern man will 
 
 rejoice oyer contmually discovered poi 
 
 ;red 
 
 in 
 
 ts of 
 
 sy 
 
 m- 
 
 pathy which were passed over by the ancients. It 
 vvouUl then be im[)ossil)le for one UKin to ^rasj) that 
 which is infinite in its i)ossil)ilities. As it is, the re- 
 proach of the Oriental seeker after Christ is too well 
 
 lese 
 
 rved 
 
 Christ we know is neither of the luist 
 
 nor of (he West, but men have localized what Ciod 
 meant to be universal." 
 
 First, then, we will speak of one [)()int which has 'u 
 modern times been objected to the perfection of our 
 Lord's I luman character. It has been said that per- 
 fection cannot be ascribed to I lis Humanity "from 
 the absence of mirth and of lauj^hter as its natural 
 and genial manifestation." The objection is worthy 
 of remark and of consideration if well founded. 
 
 It is remarkable that when He was on earth the 
 Lord suffered the reproach of sympathizing too 
 much with men in their times of mirth and joy, as 
 
 well as in 
 
 th 
 
 eir sorrows aiu 
 
 Man (He says of Himself) is 
 
 in 
 w 
 
 g. 
 
 an( 
 
 y 
 
 c s: 
 
 Behold ! 
 
 a g 
 
 I pains. " The Son of 
 come eating and drink- 
 ttonous man and a 
 
 ine bibber." It was John the Baptist that was 
 
1^' 
 
 PKkMU HON Ol' SYMPATHY. 
 
 8i 
 
 represented us tlie morose man, standiii;^ alool from 
 tlie ordinarv joys of mankind ; of liiin llu- same critit.s 
 said : " 1 Ic liatli a devil." 
 
 It has passed into a proverb that it is recorded 
 tliat the Lord Jesns wept,* l)ut never recor«ied that 
 lie smiled, and no doubt tiiis is true. Hut ih) thor- 
 ou^li student of historv would maintain that because 
 a thin^^is not recorded therefore it never iiai>pened ; 
 and in our IJiessed Lord's case more has been deniid 
 that is recorded than allirmed to have taken place 
 which has not l)een recorded. 
 
 Uncjuestionably we must remember that ihi* Last- 
 ern mind in adult aj^e, aye and even in childluiod, is 
 essentially i^rave and serious. I'he I'^asteiii babes 
 that 1 have seen seemed tome preternaturall)' serious 
 and ai)athetic. in I'^LCypt they would not even brush 
 away the manv Hies that settled about the eyes to 
 drink the moisture of the tear. iJut this is no an- 
 swer to the objection ; because this is, it may be, a 
 local peculiarity, an eccentricity, and not a coniinon 
 characteristic of humanity. It is (piite true that the 
 sober moralist of the I'^ast said, " 1 said of laughter, 
 it is mad ; and of mirth, What doeth it ?' f l>>'f -'t the 
 same time Scripture y^ives many instances of j^reat 
 humor, which is akin to mirth. 
 
 How deeply hunu)rous is the reail\ .mswer of 
 [oash in delenceof his son (iideon ! When the peo- 
 ple, anu^ry at the profanation of the idol altar, de- 
 manded the death of Ciideon, joash at on':e answered 
 them with ironical humor, which was accepleil as 
 
 iM' 
 
 !{:; 
 
 is: 
 
 * See St. Bernard, De Adv. Don., Serin. W ., jiixf^i jhi. 
 \ Ectlesiasies 2 : 2, c(. 3 : 4. 
 6 
 
82 
 
 I'KKM'.CTION OF SYMI'ATIIV. 
 
 n 
 
 ii 
 
 iinanswoni 
 
 1)1( 
 
 What I (he seemed to sav^l arc there 
 
 any wlm iiic so |)r(;sumi)tii()iis as to siijjposc 
 
 Baal 
 
 caiHiot |)l(';i(l for liiinscll I IJaal powerless ! liriiif^ 
 tlie iiKin w ho (hires to say this foivvard and let him 
 be put to ileath rij^ht away wiiile the (hiy is yet 
 
 yoimu 
 one 
 
 ,. I' 
 
 Ih 
 
 le only ari/utnent here is a humorous 
 
 Tl 
 
 le same sense oi iiumor seems 
 
 f li 
 
 to 1 
 
 lave Deen 
 
 hereditai\, for it reapi)ears in tlie lierec mood of 
 (lideon. When in stress of excitement he threateneil 
 tlie men of Sueeotli, lie ivieant what he said in answer. 
 IJut when hr returned in triumph as eontpieror, his 
 an;:;er is tinned with ^rim humor; and his father's 
 sayin.^" inakt s us feel that the rcadinii^ of the liihle of 
 the I'!nL;lish Churcli is |)rol)al)ly correct, (iideon 
 " took tliorns of the wilderness and briers, and with 
 them he caused to know the men of Succoth." 
 
 ri 
 
 lose w 
 
 hn I 
 
 lave 
 
 had 
 
 personal experience o 
 
 f " tl 
 
 le 
 
 thorns of the wildeiness" will realize the humor of 
 
 the phiase. The 
 
 f i«:i 
 
 o 
 
 IS 
 
 n what humor there is in the irony 
 ijah :'• " Cry aloud : for he is a ^od ; either he 
 talking, oi" he is ])ursuin<j;', or he is in a journey, 
 or peradventure he sleepeth, and must be awaked." 
 Nor, indeed, does the moralist refuse lau,i;hter alto- 
 j^ether ; he says : " There is a time to weep, and a 
 ticne to launh," but he agrees for man here on earth, 
 " Sorrow is better than lauL(hter," and the " house 
 of mourniii'L:; better than the house of feastin*^," be- 
 cause, as he says, 
 wine makcth merry 
 
 a feast is made for lauiihter. and 
 
 11 
 
 lere need be nothintr wronsf 
 
 in mirth, then, because the Eastern apathetic mind 
 
 despises him 
 
 " Whose lungs are tickle o' the sere." 
 
 I Kings i8 ; 27. 
 
 ''1!" 
 lii 
 
rKRKia TION OK SVMI'ATIIY. 
 
 83 
 
 ir 
 
 Let us aj^rcc, then, that the css(;ntial emotion of 
 which mirth and hm^hter are th(.' outward exjires- 
 sion is a part of our moral nature.* John Kehle, tl»e 
 {generally reputed saint of our times in our C'om- 
 immion, was full of fim and mirth. The moral ele- 
 ment is nothiu};^ hut joy and gladness, which are only 
 evil when in synipathy with sin or somethinij sin- 
 ful. Of this mirth and lau;;hter arc the outward ex- 
 j)ression, and therefore accidental accompaniinents. 
 The infant will lauj^h from sheer joy of life, a^ the 
 younj;- of all animals hound and nanihol, while others 
 around the infant will laui;h and smile fron> sym- 
 pathetic joy, for mirth is infectious. To this joy and 
 ^dadm^ss (the "gladness of life, ' as Scripture hath 
 it) a stimulus is j^iven by the exhilaration atising 
 from food and wine. There is nothinj^ wroni;- here 
 when there is no excess. The grace after food com- 
 mended hy St. Chrysostomf is a remarkable proof 
 that tliat ascetic saint regarded physical exhilaration 
 from food as a blessing from (iotl. " I'hou, Lonl, 
 /idsf tnadc ine glad \\\X(n\\[^\ Thy works." Here there 
 seems a distinct reference, rightly or wrongly, to 
 the " wine that makcth glad the heart of man ;' 
 which, as St. I'aul would tell us, is one of the good 
 creatures or works of (iod. This joy and gladness 
 is stimulated at times by physical enjoyment, and 
 often hnds outward expression in mirth and laugh- 
 ter, riie essence of the emotion would seem to be 
 sympathetic gladness. The " many twinkling smiles 
 of Ocean" betoken the depths beneath ; mirth and 
 
 i I 
 
 k 
 
 * See St. Clement, Alex., Pad. II. v., Potter, Tom. I., p. k/j. 
 f III Psalm 41, Opera, Tom. V., p. 1331. 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 
 
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 ► 
 
 
 V] 
 
 <^ 
 
 /i 
 
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 PhotDgmphii 
 
 Sciences 
 
 Corporatioii 
 
 c 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. 14580 
 
 (716) 872-4503 
 
,^ 
 
 
 i 
 
H 
 
 PKRFFXTION OF SYMPATHY. 
 
 lauj^htcr are but the surface ripples which tell of joy 
 and j^ladness within, and when there is no sin and 
 wronfj^ connected with that inner gladness there is 
 none to be found in the outward manifestation. 
 
 Now our Lord took our nature from its very in- 
 ception, and the only glimpses we have of I lis life 
 before His ministry go to prove that I le was very 
 man, among human beings of Mis own age. As an 
 infant " the Child was continually growing, and 
 being strengthened in spirit, being [gradually] filled 
 with wisdom." He was as other infants ; the same 
 words are used of His cousin John. The next glimpse 
 we have when He was twelve years old. But how 
 natural it all is ! When the caravan was on its return 
 to Galilee, even the Blessed Virgin took for granted 
 that the Holy Child was somewhere in the company. 
 He was so like an ordinary lad that she thought He 
 was with some of His mates. She thought lie was 
 wandering, as any restless boy might, seeking for 
 amusement, seeking for interest. It is all very won- 
 derful, but it shows how human He was. It is ut- 
 terly different from the noxious romances called 
 " Apocryphal Gospels." We cannot, then, srppose 
 that He was so unlike other human infants that He 
 did not sanctify childhood by particii)ating in its 
 natural character of healthful joy. It seems impos- 
 sible to su})pose that He did not answer with sym- 
 pathetic smile to the holy joy of His V^irgin Mother, 
 If He ever manifested this joy of life as a child, the 
 emotion must have been in Mis nature. 
 
 But poetry says otherwise :* 
 
 * Mrs. drowning. 
 
■ I 
 
 PERFECTION OF SYMPATHY 
 
 85 
 
 " No small Babe smiles my watching heart has seen 
 To float like speech the speechless lips between." 
 
 " This aspect of a Child, 
 
 Who never sinned or smiled." 
 
 This may be poetry ; it is not scriptural or liistori- 
 cal. It is, indeed, a rather morbid view, and cannot 
 be accepted as api)roachino; verisimilitude. John 
 Keble, in his Prelections as professor ol poetry, ex- 
 tolled the poetry of the painter who excpiisitely 
 rendered the Holy Child in His mother's arms lar<;er 
 and more intellectual than nature would warrant. 
 Such may be poetry, it is not history ; there we may 
 not draw upon our imagination for our facts. The 
 morbid fancy of a poet is no proof that the Holy 
 Babe did not smile.* It would seem doul)tful 
 whether any mother could say that the Babe did not 
 smile. The whole account of His Infancy is so 
 human that the burden of proof lies with tlie i^ain- 
 sayer. 
 
 But j)assing by this accident of the essential emo- 
 tion — that is, the outward ex[)ressi()n of mirth, wc 
 do find sure symptoms of sympathetic gladness in 
 our Lord's character. 
 
 But before speaking of these we must bear in mind 
 the terrible physical strain of continiu)us weariness 
 on our Lord's Human Body. From the time of His 
 
 * On the other hand may be cited the Christmas hymn 
 
 " For He is our chiklhood's Pattern, 
 Day by d.>y like us He grew : 
 He was little, we;ik, and helpless, 
 Tears and smiles, like us. He knew ; 
 And He feeieth for our sadness. 
 And He sharcth in our gladness." 
 
 1^i 
 
 21. 
 f I 
 
 
 H 
 
 i 
 
' '■''lyr ' 
 
 
 i 
 
 i; 
 
 I 
 
 ! 
 
 i 
 t 
 
 a * 3'' 
 
 
 86 
 
 PERFECTION OF SYMPATHY. 
 
 Ba[)tisin and Confirmation, and His subsequent forty 
 days' fast, throughout the years of His ministry till 
 His sinking to rest upon the Cross, was a period of 
 unl)r()ken weariness, and of such mental strain, in 
 daily contact with sinful men around Him, as we can 
 have no distant conception of ; and this alone would 
 have been physiologically antagonistic to outward 
 ex[)ression of mirth. 
 
 Still we have constant reference to gladness in the 
 Lord's i)arables ; in the lost sheep and the lost 
 piece of money, when the recovery of the lost is 
 celebrated by calling the neighbors together to re- 
 joice over the success, and sympathetic joy is spoken 
 of as existing among the angels of God ; and in many 
 other i)arables. His Presence at a marriaire feast 
 showed this sympathy. He must have gone straight 
 from His forty days' fast and two or three days' so- 
 journ near the seen? of His forerunner's ministry to 
 the marriage feast with his newly-acquired disciples. 
 He would not have gone thither to be a damper on 
 their joy on so mirthful an occasion. Nay, He 
 showed His full sympathy in their joy and gladness 
 by His first miracle, whereby He prevented the poor 
 bridegroom from being put to shame in his seven 
 days' feast by lack of that which helped to make up 
 their little satisfaction. He performed His first 
 miracle to show His sympathetic gladness with the 
 joy of the feast, and gave His host one hundred and 
 forty gallons of that " which maketh glad the heart 
 of man." Then, again, there is His reference to 
 childhood's light-heartedness : *' We have piped unto 
 you, and you have not danced ; we have mourned 
 unto you, and you have not lamented." This could 
 
'rr 
 
 If! 
 
 PERFECTION OF SYMPATHY. 
 
 87 
 
 not have been said liad He not synipathv witli inno- 
 cent gladness and mirth. Nor can we exchide from 
 this ar^^nment tlie Lord's jj^reat h)ve for little chil- 
 dren, Whose characteristic in health and lox in<;- en- 
 vironment is merry mirthfulness." Thus, while the 
 self-control and staidncss of our Lortl's character 
 was in perfect sympatliY with the Eastern mind, 
 there is sut'hcient intimation that He was also in sym- 
 pathy with the innocent lij^ht-heartedness of mirth. 
 
 However, let us feel well assured that our IJlessed 
 Lord's Humanity is a perfect humanity, and if we in 
 our feebleness do not at the moment see the exact 
 answer to an objection, we may feel that without 
 doubt it is suscejitible of a complete refutation. In 
 this case, indeed, wc may feel that objectors must be 
 hard up indeed for an argument, wdien lack of mirth- 
 fulness and laughter is cast up against the jjcrfection 
 of the character of Jesus Christ, \Vc feel that we may 
 have spent too much time over the objection, but 
 the reason is that it has not commonly been noticec'. 
 
 Another point of perfect sympathy which j)resents 
 a difficulty is the Lord's gradual growth out of 
 ignorance, and indeed the fact of His ignorance alto- 
 gether. How could it be possible that the Person of 
 God the Son could in any wav be ignorant when He 
 was the Wisdom of God ? Still here, again, we see the 
 perfection of His Manhood. He made acxjuaintance 
 with the weakness of our understandimr, while, at 
 
 the 
 
 same tune, as 
 
 St. I 
 
 ren.-eus says 
 
 lys 
 
 The Word was 
 
 quiescent." This growth could not have affected the 
 infinite knowled<re of God the Son anv more than 
 
 M^ 
 
 1 
 
 * See Appendix K. 
 
[\'.\ 
 
 88 
 
 PERFKCTIOX OF SYMPATHY. 
 
 •growth of Body could have affected the infinity of 
 Mis Inc()ini)reheiisible Majesty. The Fathers dis- 
 cussed tlie (juestioii continually, and came to the con- 
 clusion that lie was i<;norant only as man, and so far 
 forth as knowledge came to Him throu<;h His man- 
 hood. Thus ** thouj^h lie were a Son, yet learned 
 He obedience by the thini^s which \\(i suffered ;" i.e., 
 He learned as Man, for as Man alone could He suffer, 
 and Icarniiii^ implies advance in knowledg^e, and 
 therefore implies comparative ignorance at least.* 
 
 It has been said that the Lord's Hodv was not 
 subject to disease, because it was a }>crfect Body. 
 We do not any u here read tliat He was subject to 
 sickness of Body, and indeed there urc two a priori 
 reasons why we should expect that He would ex- 
 perience immunity from sickness. The one would 
 be drawn from the perfect sinlessness of His Body, 
 the other from His j^erfect svmpathy with man. 
 For first of all, <;enerally speakinj^, sickness arises 
 from some effort of nature to extrude some defect of 
 body, w hether originally existiuL^ or imj)arted from 
 udthout. But the Lord's Body was perfectly free 
 from orij^inal defect ; and so far was it from being 
 receptive of infection or poison from without, that 
 it derived such vitality from its union with God, 
 that its touch was the source of health to others. f So, 
 again, the Lord had perfect sympathy with man — not 
 with this or that man, but with mankind at large. 
 Now, humanly speaking, it were ini})ossible that the 
 
 * See Appendix L. 
 
 f For the case of the leper healed by the Lord, it is noteworthy 
 that each of the Synoptic Gospels records that He touc/ied the leper 
 (St. Matthew 8 : 3 ; St. Mark i : 41 , St. Luke 5 : 13). 
 
 i 
 
 MMMi 
 
PKKFI'CIION OF SYMl'A'mv. 
 
 «9 
 
 Lord could have liad exi)criciicc of cvcrv kind ot 
 sickness to which fallen llesh is heir, so that if we 
 had read that the I^ord had voluntarily under^-one 
 this or that sickness, it would have been possible for 
 one man to say, " Mv f^ord has more svmpathy with 
 me than with many others, for I now suffer from the 
 same sickness that He underwent." i^ut Ilis per- 
 fect sympathy caused Him to accept what was com- 
 mon to man without condescending- to the various 
 forms t)f eccentricity developed in individuals. He 
 voluntarily laid down His life, not because fie was 
 subject to death, but because mankind is subject to 
 death. Here, then, may we see the interpretation 
 of the prophecy of Isaiah as (juoted bv St. Matthew : 
 
 Himself took our infirmities and bare our sick- 
 nesses." The New Head of the human race, the 
 last Adam, sustained all the collective burden of 
 human sickness in underi^oing the common end of 
 all sickness, even death ; and in the extremity of woe 
 of that death He summed up all the pains of all 
 varieties of sickness and disease. In His case, too, 
 the suffering was the greater, since the more refined 
 the nature the more sensitive it is to pain. The 
 Lord, therefore, suffered as none other man suffered 
 or can suffer. Thus He had perfect svmpathy with 
 us in our sicknesses. 
 
 Then, again, just as Adam at the first summed up 
 in himself all mankind, and therefore had the moral 
 characteristics of both sexes,* so in the last Adam 
 we see the same. There are seen the gentleness, the 
 sympathy, the self-sacrifice of the female, and the 
 
 '■9' ' 
 
 ill 
 <t 
 
 'f. 
 
 ! i 
 
 * See Appendix M. 
 
 
 
■II,' 
 
 I 
 
 90 
 
 PKRFKCTION OF SVMl'ATII Y. 
 
 strcnj^th of will, the hatred of hypocrisy and cant, 
 the severe ui)rit;htiiess of the male. Thus, a^^aiii. He 
 has perfect syiiijjathy with all, and each sex may 
 look to Iliin as their Kxenii)lar and approach Him 
 with holy confidence. 
 
 A^^ain, there has been implanted in mankind the 
 principle of resentment, which is directed ai^ainst 
 mora! evil and injury done in the world. That 
 anger, which is one form oi this, is not wrong we 
 can learn from St. Paul, who cites the Crreek trans- 
 lation of the Hebrew, and thus gives the Greek an 
 authority which otherwise it would seem to lack : 
 " Be ye angry, and sin not." Anger, then, may be 
 without sin. Let us not allow this anger to degener- 
 ate into sin by brooding over it or allowing a just 
 indignation to settle on its lees into malice or re- 
 venge. We need scarce ask whether in this prin- 
 ciple, common to all, the Lord Jesus had any share ; 
 none can read the Gospels w ithout recognizing His 
 indignation against sin. His withering scorn of hypoc- 
 risy or false casuistry. One while in His indigna- 
 tion He drove out by His single arm (once with a 
 scourge made of ropes, once with the mere force of 
 His wrath) the crowd of hucksters and traders from 
 the Temple ; another while He scathed w ith bitter 
 irony the wicked casuistry of the schools, " Full 
 well ye reject the commandment of God, that ye 
 may keep your own tradition ;" another wdiile He 
 turned upon the hypocrites with the severe denunci- 
 ation of the eight Woes.* Herein, then, again, we 
 see the same. 
 
 See Appendix N. 
 
 
:.;i 
 
 FERKECTIDN OF SYMPATHY. 
 
 91 
 
 Another difficulty which exercised men of old was 
 the existence of a human will in the Man Christ 
 Jesus. We are sometimes admitted to see the exist- 
 ence of this. In the deeply mysterious sayinj^ oi our 
 Lord in the Court of tlie Gentiles on the Tuesday in 
 II(jly Week we sec this, " My soul is troubled, and 
 what shall I say ? [Shall I say] Father, save Me from 
 this hour ? [Nay] but for this cause came 1 unto 
 this hour. Father, j^lorify Thy Name." Here is 
 distinct evidence of the voluntary submission of the 
 human will to the Divine. It was, indeed, the sacri- 
 fice of the will that was so well pleasiui^ to (jod, 
 " the will (as saith St. Bernard) by which He chose 
 to die, more than the death itself." We see, then, in 
 the Lord two wills, the human will in perfect free- 
 dom subjecting itself to the Divine Will. 
 
 There is, then, no age of either sex with which the 
 Lord cannot sympathize in all the sorrows and per- 
 plexities of our complex life. In Body, Soul, and 
 Spirit His sympathy is perfect. For the Lord was 
 })erfect man in every respect in which we can " gaze 
 upon Him," and as such was perfect in sympathy 
 with all of us who have bodies. As a result, 
 St. Mark, in the concise picturesciueness which is 
 his distinguishing characteristic, tells us that the 
 primeval control over the brute creation granted 
 to the First Adam was renewed in the Second 
 Adam. In His temptation " He was with the wild 
 beasts." 
 
 May we learn by His 
 
 exam 
 nion 
 
 pie, may we use the 
 
 power granted to us by union with Him to tame and 
 subdue the wild beasts of evil passions and evil within 
 ourselves that we may be found worthy to sing the 
 
 I ^ 
 
If 
 
 I 
 
 ■lll illllU' MI' ' 
 
 lllll!''! 
 
 .1 I 
 
 92 
 
 PERFECTION OF SYMPATHY. 
 
 son^r of Moses, the servant of God, and of the I.an.b. 
 and worship Mini that sitteth on the Throne, sayin«;, 
 " Tliou [irt worthy, () Lord, to receive «rl,)ry ami 
 honor and power, for Thou hast created all things, 
 and for Thy pleasure they were and were created.'' 
 
 
LECTURE V. 
 
 THE ATONKMKNT. 
 
 
 " Behold, the Lamb of God that takclh away the sin of the world." 
 — Sr. John i : 2(>. 
 
 What wc have been C()nsi(lcruig thus fur is in- 
 deed enough to fill us with deepest wonder and 
 gratitude. " What is man that Tliou iiast been thus 
 mindful of him, and the son of man that Tiuni liast 
 thus regarded him I" Surely it is enough to warm 
 the coldest heart, to fill the most apathetic with 
 love. That the All Holy, self-contained God should 
 in His overflowing love determine to call a creature 
 into existence is indeed marvelhnis. That the Crea- 
 tor should determine that, when the fulness of the 
 time had come, He would admit the creature to inti- 
 mate and even personal union with Himself, is again 
 a thought that is far exceeding our powers to grasp 
 fully. We believe that the Exemplar of humanity 
 is and always was present to the mind of God as 
 humanity as it is in Christ Jesus. Man was formed 
 in the image and likeness of God, and also after the 
 Ideal existing in the Design of the Creator ; so that 
 the Creator might become Incarnate in the form 
 predetermined from all eternity. When, therefore, 
 it pleased God the Son to reveal Himself to the 
 Patriarchs, we may believe without impiety that 
 
 1' '•: ' - 
 
 Ml 
 
 
 1,-. 
 
94 
 
 I IIM AIONKMKNT. 
 
 »r 
 
 lie assinncd nn ai)pcanmcc similar to that. Hodv 
 vvliicli lie would assiHDc when the fidness of time 
 had indeed come. vSo that thouijjh the Son of (lod 
 is in I lis Divine Nature e(iu;»"\ invisible with Crori 
 the Father, yet as a prelude or proleplie j)remoni- 
 tion, Me assumed tlie aj)pearance of a Body, such 
 as lie liad determined to adopt really and j)erma- 
 nently at I lis Incarnation. All this is indeed wonder- 
 ful, and \vc cannot be sur[)rised in the least that the 
 minds of the members of the early Church were so 
 full of the glorious thoui^ht that (rod had really 
 come down to earth, that many souj^ht to explain 
 tliis by a denial of the reality of I lis Manhood. We 
 see how full their minds were of the stui)endous 
 thought that their Ix)rd Jesus Christ was (lod. 
 The first martyr dies invoking his Lord as God, and 
 the members of the Church become thenceforward 
 spoken of as a class of " them that call ui)on the 
 name of Jesus Christ our Lord ;" * the word is the 
 same as when St. Peter says, " If ye call on the 
 Father." f It is used of invoking a higher author- 
 ity, and when calling for spiritual hclj) distinctly im- 
 plies that the Person so invoked is God. The word 
 had been used to translate the passage in Joel, 
 where, speaking of Gospel times, as St. Peter tells 
 us, the prophet says, " It shall come to pass that 
 whosoever shall call on the name of the Lord shall 
 be delivered." X This title alone, then, would prove 
 this great truth, that the early Church clung with 
 the greatest firmness to the belief in th*" Divinity of 
 " Jesus Christ, their Lord and ours." 
 
 * I Corinthians i : 2. 
 
 f I St. Peter i : 17. 
 
 X Acts 2 : 21. 
 
TUn AIONKMKNT, 
 
 95 
 
 It is a j^rcat j^ricf to many of us that the Unitarian 
 [XM'vcrsion (for it is no less) of the; text in the l^^pistlc 
 to the Koniaiis has l)een a(hnitteil to the inarj^in of 
 what lias been called the I'vevised Version.* \o 
 (h)nl)t it is true, as one of the faithful Revisers has 
 stated, that it shows that such j)erversion was de- 
 liberately rejected after serious consideration ; but 
 there is some cause h)r sorrow in the tone in which 
 Unitarians have welcomed the intrusion into the 
 marj^in, with the scarcely veiled hope that at tin- 
 next revision it will be thrust into the text it- 
 self. 
 
 But cancel all the vai lous texts, in which we re- 
 joice, which tell dirctly of the F ord's Divinity, and 
 yet you rannot e!im..iate the i^)od of proofs in almost 
 every litie that the writers of the New Testament, 
 and so those for whom tliey wrote, believed full}- in 
 our Lord's Divinitv. He is enshrined In their in- 
 most thoui^hts ; He is the absolute SoN'creij^n of their 
 life, temporal, moral, s[)iritual. In Him they live 
 and move and have their beinj^. The one ij^reat mo- 
 tive power of all their action was this, " (iOl) was 
 manifest in the flesh, justihed in the Spirit, seen of 
 angels, preached unto the Gentiles, believed on in 
 the world, received up into glory." 
 
 When, however, some began to bring philosophy 
 into Christianity they commenced their endeavor to 
 explain away the Incarnation. They acknowledgcf! 
 the Divinity, but ho'iv could this be reconciled wiih 
 true humanity ? When errors came in by way of 
 explanation, then St. John proclaimed with persist- 
 
 
 * See Appendix O. 
 
 I iiti 
 
• 't 
 
 96 
 
 TIM-, ATONKMKNT 
 
 cnt reiteration the necessity ol absolute belief in the 
 fact " that Jesus Christ is come in tiie I'lesii." 
 
 This beiiii;' the case, we sIkjuU! expect soiue care- 
 ful description ol our Lord's Birtii and Infancy, but 
 let us see how it is, let us examine tiie contents of the 
 four accounts of the Gospel —that is, of the history 
 of Jesus Christ. 
 
 Of these four accounts only two mention the fact 
 of His Birth, only two i;ive us any account ol the 
 tirst thirty years of liis life, from His Birth till llis 
 Ba])tism. Ol these St. Matthew deyotes lather less 
 than one twentieth ol llis book, and St. Luke lather 
 more than one tenth of llis book to the first thirty 
 years of the Lord's lile. Then of the next period 
 until the Tassoyer, mentioned in St. John 6:1, all 
 lour eyani;clists say much. II we put the whole four 
 books together, rather less than one third of the en- 
 tire record is de\'oted to this })eri()d ; St. Matthew 
 is the fullest, St. John the least full. Of the next six 
 months the record is slight ; St. Mark is lather the 
 longest here and St. Luke the shortest, h.s account 
 beiuir one third the leuirth of that of St. Mark in 
 this section. hOr the next six months the record is 
 about twice the length of the preyious section. St. 
 Luke here is lar the longest, his record is ten times 
 that of St. Mark, whose account is the shortest, and 
 nearly doubh; that of St. John, vyho comes next to 
 St. Lid-ce in length. From I'alm Sunday until 
 Maundy Thursday, the first four days of Holy Week, 
 the record is nearly as long as that of the preyious 
 six months, St. Matthew giyin*^ the discourses on 
 the Tuesday in the Temple and on the Mount of 
 Olives. The account of Maundy Thursday Kven- 
 
 'JiiSaSk 
 
1 
 
 
 THE ATONKMKNT. 
 
 97 
 
 ing and (iood Friday equals tlic previous section 
 in Icnj^th. Here tlie three Synoptic (iosi)els are 
 nearly of the same Icnsj^th, while St. John is lon<;er, 
 because he ij;^ives the discourses of the Lord at the 
 Mysterious Supper, if these were left out of the 
 rcckonini;-, the Story of the Cross would be about the 
 same len<;th in each Gospel.* 
 
 These may be thouij^ht dry details, but thev seem 
 to teach us somethiuir. They teach that thouj^h 
 the writers differed about the inijiortance they at- 
 tached to certain [)ortions of the Lord's LiJ\\ they 
 did not in the least differ about the ini[)ortance ol 
 His Death, 
 
 Turn, then, to the later writinj^s of the Xew Testa- 
 ment. The Book of the Acts contains five discourses 
 of St. Peter. liach is framed on a similar skeleton. 
 On the liirthday of the Church, the day of I'ente- 
 cost, he sj)aket of " jesus ol Nazareth, a mati ap- 
 proved of God amoiii^ you by miracles and wonders 
 and si<>ns, which Ciod did bv llim in the mitlst ol 
 vou, as ve vourselves also kn(nv." In his si)eech to 
 the friends of Cornelius, the centurion, he spoke of 
 the Lord \ " Who went about doin<^ i^ood and heal- 
 in<^ all that were op[)resse(l of the Devil, for (iod 
 was with llim." Hut the scheme ol all his addresses 
 may be j^iven in the condensed report ot his s{)eech 
 
 before "the Council. The CioD of our fathers 
 
 raised up Jesus, whom ye slew and handed on a 
 tree. Him hath GoD exalted with His RiL;ht lland 
 to be a I'rince and a Saviour, for to i^ive re|)entance 
 unto Israel and f()ri;iveness of sins ; and we are His 
 
 * See Appendix P. 
 7 
 
 t Acts 
 
 { Acts 10 : 38. 
 
 ■■¥■'1 
 
 *i i 
 
 HI 
 
 II 
 
all' 
 
 98 
 
 THE ATONEMENT. 
 
 witnesses of these things ; and so also is the Holy 
 Ohost, Whom GoD hath given to them that obey 
 llim."'- They were to be witnesses of Mis death 
 and resurrection, as the same .St. Peter had said 
 before the election of vSt. Matthias, "Of these men 
 must one be ordained to be a witness with us of His 
 r<esun"ection ;" f a witness not of His holy life, not 
 of His miraculous works, but of His I^esurrection, 
 which necessarily imj)lies His Death. St. Paul, 
 therefore, declared that at Corinth, at all events, he 
 would know nothing in his preaching " save Jesus 
 Christ, and Him crucified.'' X 
 
 From this time the Cross became the very symbol 
 f)f Christianity. Christians delighted to see so ne 
 symptom of the power of the Cross everywhere in 
 nature, in art, in mythology. In Kgyj)t, in Scandi- 
 navia, in India, even in Kamschatka the Cross has 
 been found as a symbol. In Egypt in one form it is 
 the symbol of life, in another the symbol of steadi- 
 ness and strength. In Scandinavia it is the symbol 
 of life and strength. Thus throughout the Old 
 Testament they recognized everywhere foreshadow- 
 ing of the Cross ; no hint, however sligiit, to the 
 minds of moderns seemed too small to awaken de- 
 lighted acceptance with the earh' Christians in the 
 first vigor of their eager faith. Not only in the 
 brazen serpent on the pole, and the arms stretched 
 out of Moses in prayer, when Israel fought with 
 Amalek, but also in the outstretched arm of Joshua 
 with the spear in it, in the cruciform spit of the 
 Paschal Lamb, in the two sticks gathered by the 
 
 * Acts 5 : 30. 
 
 f Acls I : 22. 
 
 X I Corinthians 2 : 2. 
 
l.lll 
 
 THE ATONEMENT. 
 
 99 
 
 widow to prepare her meal, in the rod of Moses, in 
 the tree thrown into the bitter waters to make them 
 sweet, in tlie Tau marked on the foreheads of the 
 saved in Ezekiel, and many more. Not only so, but 
 the Christians employed the sign of the Cross as a 
 " seal " or external sign of blessing and protection. 
 The Christian world was absolutely full of the Cross. 
 Why, then, was this ? 
 
 It has arisen doubtless from the deep conviction 
 that all hope of pardon for sin, all hope of reconcili- 
 ation with God, all hope of eternal life, all hope for 
 the future depends upon the one fact,* that " when 
 we were yet without strength, in due time Christ 
 died for the ungodly." " Christ once suffered for 
 sins, the Just for the unjust, to bring us to God." f 
 " Christ was delivered for our offences, and rose 
 again for our justification." :{: Therefore, well did 
 the Apostle cry out, " God forbid that I should 
 glory save in the Cross of our Lord Jesus Christ, by 
 Whom the world is crucified unto me, and I unto 
 the world." § No wonder the first Apostles at 
 tached themselves once and forever to the Lord 
 when they heard the witness of the forerunner : 
 " Behold the Lamb of God, that taketh away the 
 sins of the world !" 
 
 This was the one persuasion that filled the hearts 
 of all, that God the Son had become Incarnate and 
 died on the Cross lor them. Therefore was the 
 Cross the one emblem of their faith ; therefore was 
 the Cross regarded as " the sign of the Son of 
 
 * Romans 5 : 6. 
 \, Romans 4 : 25. 
 
 f 1 St. Peter 3 : 18. 
 § Galatians 6 : 14. 
 
 l\ 
 
% 
 
 ;lfl 
 
 lOO 
 
 THK ATONEMENT 
 
 Man, " ^' Therefore is it that the enterprisin<i^ mari- 
 ners hailed the Southern Cross of Stars with awe 
 and joyful liope. Therefore do Western travellers 
 recoi^ni/e with hopeful awe the Cross marked on the 
 mountain. Therefore have the legends arisen about 
 the Cross marked on the back of the ass, and the 
 red breast of the robin, and others such. Christians 
 delight to see in everything some token of their 
 Redemption. 
 
 Here, then, brethren, bear with me for one mo- 
 ment, if, as in private duty bound, I glory in the 
 fact that my nation has made the Cross the sign of 
 freedom to the slave througliout the world. Our 
 ships, our navy, our soldiers glory, in the fiag of the 
 triple Cross — the Cross of St. George, the Cross of St. 
 Andrew, the Cross of St. Patrick. The Cross pro- 
 tects them when alive and covers them as a pall 
 when they die. It is not for nothing that we gather 
 ourselves together under the banner of the Cross. 
 
 But while the early Christians rejoiced even more 
 in the /(Iff of their having been " redeemed with the 
 precious Blood of Christ, as of a Lamb without 
 blemish and without spot," f they raised no question 
 as to the method, as to hozv the Redemption took 
 place. They were too overcome with gratitude to 
 ask for or to reason about the process of the Atone- 
 ment made for their sins. When fervor of love be- 
 gan somewhat to cool and questioning began, then 
 man began " to darken counsel with words without 
 knowledge." % 
 
 In the providence of God the great truths about 
 
 ♦ See Appendix Q. 
 
 f I St. Peter i : 19. 
 
 X Job 38 : 2. 
 
THE ATONEMENT. 
 
 lOI 
 
 the Person of our Blessed Ix)rd and the i^reat facts 
 of our Redemption have been settled, hut there is 
 still much mystery about the mode and method of 
 the Atonement. Certainly if there were no mystery 
 connected therewith, we would be apt to think that 
 it could not l)e of God, Who Himself is to us sinful 
 men the deepest mystery of all. True it is that 
 those do well who m simple, humble faith accept 
 the glorious y^^rr/ without ari^uiui^ ; still it is also true 
 that those who seek reverently to use their reason, 
 which is the great gift ofGod, in the endeavor 
 to understand some fringe of the mysterv, cannot 
 be doing ill. True is that the question " Ifoiv 
 can /" is often the question of doubt or halting faith, 
 as when Nicodemus * said of Reii:eneration in Ha:)- 
 tism, " Ho-M can these things be ?" and as when the 
 Jews! said of the other Gospel Sacrament, " How 
 can this man give us Mis Flesh to eat?" Rut we 
 must remember that we should " be readv always 
 to give an answer to ever}- man that asketh you a 
 reason of the hope that is in you with meekness and 
 fear.":|: We cannot do this without some careful 
 thought. If this is requisite for all, how much more 
 for the clergy, that they ma}' " rightly divide; the 
 word of Truth." 
 
 Here, indeed, Ave may say that one reason why 
 the doctrine about the Atonement has caused so 
 much difficulty in some minds is, that the word of 
 truth has been not rightl}" divided. The Christian 
 Religion comprehends one consistent scheme of doc- 
 trine, and no one part can be distorted or exagger- 
 
 
 
 fin 
 
 ■i'if'i 
 
 
 St. John 3 : 4, 9. f St. John 6 : 52. % \ St. Peter 3 : 15. 
 
102 
 
 THE ATONEMENT. 
 
 atcd without marrinc: the whole. When the Atone- 
 niert has been represented as the aet of a loving- 
 Creator, the Son of God, to appease the wrath of 
 His angered Father, this at once introduces very 
 grave error of fundamental importance. First we 
 read " God so loved the world that He gave His only 
 begotten Son." Next we believe that there neither 
 is nor can be any divergence of will between 
 Father and the Son. If God the Father be regarded 
 as angered by sin. we must remember that there is 
 such a terrible thing as " the wrath of the Lamb."* 
 If " God is Love," " God was in Christ reconciling 
 the world unto Himself, "f The Atonement began 
 and ended in the Love of God. But we must re- 
 member that true, real, deeply earnest love may 
 be much sterner than the more superficial, shallow, 
 and even selfish benevolence. 
 
 Tlien side issues have been raised about the mean- 
 ing of the English word Atonement and its use in 
 the English Bible. But these are all beside the mat- 
 ter. True, the word is an c>ld English word. In 
 the West of England, to this day, when any persons 
 have quarrelled they are said to be " at two ;" when 
 the quarrel is made up they are " at one" again. 
 In the New Testament the word is used for a Greek 
 word which means " reconciliation," but a some- 
 what different meaning has been since attached to 
 the word, and it is with the meaning that we have 
 to do. But brushing all these aside, let us humbly 
 and faithfully endeavor to see if we may in some 
 little degree pick up some few pebbles on the shore 
 
 * Revelation 6 : 16. 
 
 f 2 Corinthians 5 : 19. 
 
 >''i-„ 
 
 Ij^^^' W"" am t t^t p m 
 
THE ATONEMENT 
 
 103 
 
 of the great ocean of mystery before us. Let us 
 humbly submit ourselves wliere we cannot lathom 
 " the dei)ths of the riches both of the \vis(h)m and 
 knowledge of God. For unsearchal)le are 1 lis judg- 
 ments, and His ways past finding out." * In such 
 matters we must wait until " we know, even as we 
 are known," for if a man must confess that he does 
 not know himself (and who does know himself thor- 
 oughly ?), he cannot ex[)ect here on earth com- 
 pletely " to know the mind of the Lord." 
 
 We have already seen that all history bears wit- 
 ness to a disorder in man, which science can only 
 explain by explaining it away. This disorder is sin ; 
 it is not, it cannot be natural t(j man ; it must be 
 some deviation from his natural condition. There 
 is evidence of a sense of this in heathen men apart 
 from Scripture. St. Paul could say, " Tiie good 
 that I would, I do not ; but the evil which I would 
 not, that I do ;" f and the heathen could say, " I 
 see the better and approve of it, but I follow the 
 worse." :{: 
 
 We believe that man was made b}' God and for 
 God, therefore man's only happiness is in union with 
 God. But when man's will chose that which was 
 contrary to God's will, that union with God could 
 no longer continue. This union being severed, man 
 by himself alone could do nothing whatever to re- 
 pair the breach. His life was cut off from the true 
 Life. This is re[)resented by his being cut off fr(;m 
 the Tree of Life in the midst of the garden. lie 
 
 1 
 
 
 
 
 i 
 
 
 
 
 k\l 
 
 i 
 
 * Romans ir : 33. 
 
 t Ovid, Metamorphoses, VII. 20. 
 
 f Romans 7 : ig. 
 
104 
 
 THE ATONEMENT. 
 
 I I 
 
 ini*;ht yearn alter reunion, he ini<;lit be conscious of 
 some loss, tlK)u_i;li he knew not what lie had lost, but 
 he could do nothinjj^ whatever to restore the loss. He 
 was like a frozen man, utterly unable to approach 
 the source of heat and light, that he niii^ht live and 
 move. A sinful state is alienation from God ; and 
 each act of sin, while it testifies to such alienation, 
 can but increase, if possible, the alienation which 
 already exists. 
 
 But still more. VVe read that the first act of man 
 after his first i^reat sin was to hide himself, or to 
 endeavor to hide himself from God, anion*^ the trees 
 of the f^arden. This was from a sense of shame, 
 which is a sense of guilt. This sense of guilt is to 
 be met with among the better livinir anion"; the 
 heathen. The Apostles and early preachers of Chris- 
 tianity among the Gentile nations made this very 
 sense of guilt the groundwork of their aj)peal to the 
 conscience. This it was whicli gave such meaning 
 and force to the earnest addresses of St. Paul, 
 " Knowing the terror of the Lord, we persuade 
 men." '^ This it was that made Felix tremble when 
 Paul " reasoned of righteousness, temperance, and 
 judgment to come." The Emperor Cxsar was a 
 long wav off, and Felix could easily deal with accusa- 
 tions to be preferred against his maladministration 
 in that court ; but when the judgment to come was 
 pleaded, then his consciousness of guilt compelled 
 him to feel that he would not so easily escape in this 
 tribunal ; and hence it was that he trembled and 
 tried to put the thought away from him, by dismiss- 
 
 * 2 Corinthians 5:11. 
 
■"'"^"-'"''■' ""'i'-^J^':,..-^,^:.,....:^.^^^^ ,...■. 
 
 TIIK ATONEMExNT. 
 
 105 
 
 i 
 
 in<^ from his sii^lit the prcaclicr of tlic comiii;^ ji'tl^;- 
 incnt. If tlicrc IkuI not been tliis sense of L;iiilt, (h»r- 
 inant, perchance, but still alive in man, the task of 
 the Apostles and their successors would have been 
 much harder. The sneer of the unbeliever, that the 
 preachers of Christianity traded on the fears of their 
 hearers, proves that there was this sense of ^iiilt that 
 could be awakened. 
 
 Next, this would imply that there was some ex- 
 ternal standard of ri<^ht and wi'onj^ bv which " ac- 
 tions are weii^hed." I'or indeed the heathen 
 " who know not God" still " show the work of the 
 law written in their hearts, their conscience also bear- 
 m^ witness, and their thou«^hts the meanwhile accus- 
 ing or else excusing' one another." "■• Xor docs this 
 depend only on the word of wSt. Paul, though that 
 would be enough for us. For, as has been most 
 excellently pointed out, the same view is held by 
 Aristotle .'uid Cicero, testifying on behalf of the 
 Greeks and Romans. Aristotle f had said of the 
 upright, " Against them there is no law ; for thev 
 themselves are law." Cicero said ::{; " True law is 
 right reason, agreeable to nature, common to all, 
 uniform, everlasting, which calls to duty by com- 
 man ling, by forbidding deters from wrong. . . . 
 Nor vi ill there be one law at I^ome and another at 
 Athens ; one now and a different one by and by ; but 
 one law, both everlasting and unchangeable, will bind 
 both all nations and at all time, and there will be in 
 
 * Romans 2 : 15. 
 
 f Polit. in., xiii. 14, quoted by Archdeacon Gifford in " Speaker's 
 Commentary." 
 I See Appendix R. 
 
 m 
 
 *i(. 
 
'M 
 
 1 06 
 
 THE ATONEMENT. 
 
 common one, as it were, Master and Rmperor of all, 
 God Himself." Cicero thus traces the law back to 
 a personal power, Who is at once the exj)oiinder 
 and interpreter of the law, God Himself. Indeed 
 we cannot conceive of a law actin<^ automatically 
 without a i)ersonal Agent who will care for its en- 
 forcement and punish every breach — at least, it seems 
 to me impossible. 
 
 The same feeling, common to all, which implies 
 the existence of an external standard and a ()ower 
 to bring all to the test of this standard, implies also 
 the absolute, unswerving upriglitness of such power ; 
 this, then, acknowledges the absolute justice of the 
 punishment inflicted for the breach of the law. 
 
 Coextensive with this feeling there is a j)ractice 
 of sacrifice, the origin of which cannot be traced. 
 The rite is met with in the very commencement of 
 the history of the Bible, and in secular and i)r()fanc 
 history as well. Greek jjhilosopher, Roman magis- 
 trate, Fiebrew prophet, all (jffered sacrifice. With 
 the Hebrews the fire of sacrifice was " ever burning 
 on the altar, it never went out." With the heathen, 
 sacrifice was connected with all important events of 
 public and private life. That man should eat his 
 meat " roast with fire," and not raw, has its origin 
 most probably in the universal law of sacrifice. If 
 this be so, it also implies that the sacrifice was re- 
 garded as a token of the renewal or continuance of 
 the covenant or union with God. For it would show 
 that man learned to eat his flesh " roast with fire," 
 by " eating of the sacrifice ;" the being " partakers 
 with the altar" would betoken reconciliation with 
 Him whose Altar it was, as the sharing of a meal 
 
' 
 
 TIIK ATONKMI-NT. 
 
 107 
 
 witli a mail betokened the commencerneiit, continu- 
 ance, or renewal of a c(n'enant. 'J'luis Laban and 
 Jacob " did eat there upDn the heap," perhaps ot a 
 common sacrihce,* certainly in token of peace and 
 amity. So it was, therefore, when tiie covenant was 
 made at ^^ount Sinai, f Moses, Aaron, Xadab, y\bilui, 
 and seventy of the elders of Israel, as the rei)resent- 
 ativcs of the nation of the Hebrews, ate and drank, 
 probably of their sacrifices, in the immediate; Presence 
 of God, specially manifested at the time for the pur- 
 pose of the Covenant, The clothinjj^ our first parents 
 in coats of skins :{; has been regarded by some as an 
 intimation that animal sacrifice had been offered in 
 the innocence of Paradise. But when innocence was 
 lost, and sin with its attendant guilt had come in, 
 then there was a change, not in the rite itself, but in 
 the aspect in which it was viewed. The sense of 
 guilt called into existence intense yearning for some 
 propitiation, some mitigation in some way of the 
 penalty attaching to sin, and sacrifice was regarded 
 in some sort as a means of propitiation. There was 
 a distinct feeling that something should be done to 
 propitiate Divine wrath, and as between man and 
 man " a gift in secret pacifieth anger," so a similar 
 feeling arose between man and God. At the same 
 time there was the full persuasion, on every ground, 
 that the gift to be offered must be of the utmost 
 value to the offerer. If it were of anything that 
 came to hand, it would not be of sufficient impor- 
 tance ; the loss to the offerer would not be in any de- 
 
 ■^J 
 
 
 |i 
 
 M 
 
 * So says the Targum of Palestine. 
 X Genesis 3 : 21. 
 
 f Exodus 24 ; 11 
 
mi 
 
 1 08 
 
 Till: ATONEMKNT. 
 
 
 I 
 
 '^^H 
 
 1:'* 
 
 
 1 
 
 ■H 
 
 ill- 
 
 
 1 
 
 K < 
 
 
 
 1 
 
 
 
 1 
 
 
 
 
 ] 
 
 K^} , 
 
 -J 
 
 {j^rcc sufficient to warnint the liopc that tiic offence 
 would be forj^iven. This feeliuij^ naturally arose 
 from the sense of the dignity of the One offended 
 by the sin which had been committed. The very 
 best of a man's |)()ssessions was far inferior to the 
 man himself ; how, therefore, could a sacrifice of less 
 value than the !iian avail before God ? The (juestion 
 of IJalak was the j^reat (lucstion of man, ** Where- 
 with shall 1 come before the LoKD, and bow myself 
 before the hlj^h God? Shall I come before Ilim 
 with burnt offerini^s, with calves of a year old ? 
 Will the r.ORl) be pleased with thousands of rams, 
 or with ten thousands of rivers of oil ? Shall 1 give 
 my firstborn for my transgression, the fruit of my 
 body for the sin of my soul ?" '^^ There seemed to 
 be a demand for a human sacrifice, the least that 
 could be offered, the least that could be accepted. 
 
 Such feeling probably existed before the time of 
 Abraham, so that the terrible test of his faith was 
 probabl}' not absolutely new to his experience. The 
 offering of a firstborn son would be in the eyes of 
 many a greater sacrifice than the immolation of self. 
 Certainly human sacrifice was practised very widely 
 if not universally. Among the Greeks and Romans, 
 with the Druids of Gaul, if not of Britain ; with the 
 Mexicans, when invaded by Cortes, human sacrifice 
 was common and customary. This must bear testi- 
 mony to a feeling that some valuable life is necessary 
 as the least inadequate sacrifice to be offered to the 
 offended Deity. Vet all along there was a sense 
 that all was inadequate, all was really impotent and 
 
 * Micah 6 : 6, 7. 
 
THE ATONKNfKNT. 
 
 ICX; 
 
 valueless to effect wluit was sorely Ionised for, jtar. 
 clou and reunion with (iod. 
 
 It has been said that careful examination of Reve- 
 lation warrants the belief that the Creator desij^ned 
 a Personal Union between Himself and I lis creation 
 from the first, imd that man was the creature formed 
 with sympathies with the rest of creation with this 
 
 spcci; 
 
 d 
 
 ii view 
 
 that 
 
 in 
 
 the fulness of time" God 
 
 won 
 
 Id 
 
 l)ecome 
 
 1 
 
 ncarnate in man s nature. 
 
 Tl 
 
 le 
 
 ir 
 
 merciful purpose held on its course notwithstandin 
 the ()utra<;e of man's sin and dejection ; but now, i 
 addition to the mercv and love of takiiiir tlie creature 
 
 n 
 
 in 
 
 to U 
 
 nion, 
 
 there wiis superadded the i^reater ex- 
 
 hibition of mercy and love in the redemption and 
 restoration of man. 
 
 Of this there were many tvj)es, and amonu^ others 
 the whole system of Levitical sacrihces. While we 
 cannot tell (because Revelation is silent on the mat- 
 ter) whether the ori<;in of sacrifice was the command 
 of God, yet we do know that God took that which 
 was in existence and surrounded it with a cere- 
 monial and ritual <^ivin<^ it a typical sij^nilicance. 
 This is what has ever been done. When the Lord 
 was upon earth He took various clauses from pravers 
 in use amoni^ the Jews and framed a prayer for I lis 
 disciples. He took a rite, which was at all events 
 then in use, and made it instinct with life as the 
 initial impartiui^ of the new life. He took bread and 
 wine and made them the means of impartini^ spiritual 
 food to His faithful members. So sacrifice in ordi- 
 nary use in the world was taken and surrounded with 
 typical solemnity in the ceremonial law of Moses. 
 
 Here no doubt arises a question which has caused 
 
 '4 
 
 (v.^ 
 
 )': 
 
 1:1 
 ■ « 
 
 J. 
 
 
 ,'•■ t . 
 
I lO 
 
 THE ATONEMENT. 
 
 much debate and many lon<^ treatises ; all this can- 
 not here be entered ui)()n. We can only deal with 
 some broad points which may help us, and passin<j^ 
 by the offerinj^s of incense and show bread, we will 
 speak only of the sacrifices which entailed the shed- 
 din<^ of the blood of a victim. 
 
 The offerer first laid his hands on the head of the 
 victim. riiis symbolical act always implied that 
 some effect was to result from this, some virtue or 
 f^race, or, as it would seem, guilt v/as understood to 
 pass from the one who laid on hands to the other. 
 Thus M(3ses was commanded to lay hands on Joshua, 
 and we read,"'^ " Joshua, the son of Nun, was full of 
 the s})iritof wisdom ; FOR Moses had laid his hands 
 on him." So in connection with the sacrificial cere- 
 mony it is clear that the guilt of the offerer was in 
 some sense regarded as passing from the man to the 
 victim. This is clearly stated in the case of the 
 scapegoat on the day of Atonement. In this case 
 we read :t " Aaron shall lay both his hands on the 
 head of the live goat, and confess over him all the 
 iniquities of the children of Israel, and all their trans- 
 gressions in all their sins, putting them upon the 
 head of the goat, and shall send him away by the 
 hand of a fit man into the wilderness ; and the goat 
 shall bear u})on him all their iniquities into a land 
 not Inhabited." So in the case of the offerer we 
 read ::{; " He shall put his hand on the head of the 
 burnt olTering ; and it shall be accepted for him to 
 make an atonement for him." 
 
 * Deuteronomy 34 : 9. 
 
 X Leviticus 1:4:4:4, etc. 
 
 f Leviticus 16 : 21. 
 
WTffi^SniY»iii«Sia>aaMMM«yiBiaiiMii^«Mifc 
 
 THE ATONEMENT. 
 
 I I I 
 
 Next the offerer was to slay the vietini ; this would 
 beeome an acknowledi^nieiit that death was the just 
 punishment of sin, that it was wiiat the offe?x*r had 
 righteously deserved. 
 
 After this the blood was sprinkled on the altar ; 
 the blood being regarded as the principle of life, 
 this action would typify the offering to God the life 
 of the victim. 
 
 Then foUowed the consumption of the whole or 
 part bv hre. Here many explanations have been 
 offered of the tvpical significance of this. It may be 
 regarded as showing that the victim is given to 
 God, and that nothing short of our best may be 
 given to llim with acceptance. Then, as has been 
 pointed out, since the word for burning is not the 
 ordinary word, but one that is used for the smoke 
 of the incense, tliis im{>lies that the smoke of the 
 sacrifice rising to Heaven represents the yearning 
 of the heart toward God. The fire itself, having 
 originallv come from Heaven (/' the fire shall ever 
 be burning on My altar, it shall never go out"), 
 would represent the fervor of love in the worshipper, 
 originally imjdanted by God. " We love Him 
 because He first loved us." 
 
 Then followed in various sacrifices the eating of 
 some part by the priest, and again in some the eat- 
 ing by the offerer and his friends. As the priest is 
 at once tiie representative of God and man, his eat- 
 ing may be a token of reconciliation and renewal of 
 the covenant between God and man, while the eat- 
 ing of the sacrifice by the offerer would be the token 
 of renewed oneness with God. To this St. Paul 
 would seem to point, perchance, when he says : 
 
 'i,: 
 
 m 
 
 lip 
 
 ■it 
 
 m 
 
I 12 
 
 THE ATONKMENT. 
 
 " For \vc being many arc one bread, and one body ; 
 FOR wc arc all partakers of that one Bread," ''• 
 
 Here, then, v\x' trace an acknowdedgnient of guilt, 
 a recognition of the righteousness of the [)unishment 
 for sin — viz., death, as well as an oifcring of the life 
 to God in ])ouring forth the blood, the principle of 
 life, and the renewal of the covenant and union with 
 God. 
 
 But these sacrifices also testified to the necessity 
 of some offering which would at once be perfect 
 and afford perfect restoration to union with God. 
 [•"or thev testified to their own feebleness by the ex- 
 cessive fre([uency of their being offered, I'Or, as 
 the writer to the Hebrews argues, if anv one had 
 real efificacy, then all would have been accomplished, 
 and they would all have ceased to be offered. t 
 
 But now, as we look around in the world, we see 
 tiiat they have ceased to be offered. When the Epis- 
 tle to the Hebrews was written thev were still beinc: 
 offered at the Temple in Jerusalem. Soon afterward 
 the Temple was destroyed, and the sacrifices at once 
 ceased, and forever. Hebrews exist all over the 
 world, a separate people, with a separate rudimen- 
 tary faith, truncated, dwarfed, stunted, with no 
 means whatever of offering the sacrifices which they 
 '.Hiist offer if they adhere to their faith in its integrity, 
 so far as it goes. 
 
 Here, then, is a marvel ! How can we account 
 for it ? 
 
 I, for my part, believe that on that day of Prepara- 
 tion, when Our Blessed Lord Jesus Christ was hang- 
 
 * i Corinthians lo : 17. 
 
 t Hebrews 10 : 2. 
 
SBS 
 
 '1 
 
 .1- i 
 
 THE ATONEMENT. 
 
 113 
 
 ing on the Cross, the supernatural darkness from 
 noon till three o'clock prevented the offeriui^ of the 
 daily evening lamb, as well as the annual Paschal 
 Lamb.'^ I, for my part, believe that the name 
 Preparation (still used for Good Friday, and so for 
 all Fridays in the year) is a continual testimony that 
 St. John and the early Christian writers are correct! 
 in stating that the eating of the Paschal Lamb by the 
 Jews was on the evening a/Ur our Lord's death. 
 What a wonderful fulfilment of prophecy ! "In 
 the midst of the week (the three years and a half of 
 His ministry) He shall cause the sacrifice and obla- 
 tion to cease." ^ In the presence of that " one per- 
 fect and sufficient sacrifice, oblation, and satisfac- 
 tion," the daily and annual type were "caused to 
 cease." 
 
 But whether this be so or not, we may rest assured 
 that just as the dumbness of the priest Zachariah 
 betokened the passing away of the power of sacer- 
 dotal benediction from the Levitical priesthood, so 
 the cry of the son of Zachariah betokened the pass- 
 ing away of the Levitical priesthood altogether, 
 " Behold the Lamb of God, Which taketh away the 
 sins of the world !" 
 
 The Baptist here must have had reference to the 
 Lamb of Sacrifice, the Lamb Who was to redeem us 
 with His Blood. In this cry indeed is the whole 
 Gospel of salvation. Here indeed is the One only 
 perfect sacrifice, and when this was offered, after the 
 probationary period of forty years, the Jewish sacri- 
 
 * See Appendix S. 
 
 X Daniel 9 : 27. See Appendix V. 
 
 8 
 
 f See Appendix T. 
 
 li W 
 
114 
 
 THE ATONEMENT. 
 
 ficcs ceased at once and forever. Nay more, the 
 heathen sacrifices began at the same time to fail, and 
 though the Apostate Julian strove to revive them, 
 and in some form they lingered on here and there, 
 yet they were moribund, and have now practically 
 ceased. 
 
 But when we come to ask the question either 
 "How can these things be?" or "How was this 
 done ?" then we have to be very careful lest we in- 
 cur the reproach that " we darken counsel with 
 words without knowledge." We durst go no fa* her 
 than Scripture doth lead us by the hand, " 
 
 The death of Christ, which is so thankfully insisted 
 (m, is represented by three images in the New Testa- 
 ment ; no one could in any wa}' exhaust the teach- 
 ing ; and doubtless these three fail to cover all the 
 meaning. The first figure employed is a propitia- 
 tion or sin-offering, next a redemption, and thirdly, 
 a reconciliation or atonement. 
 
 It is a propitiation. Herein is satisfied that yearn- 
 ing which seems inherent in man, for an expiation 
 for his guilt. Man of himself alone could not offer 
 an acceptable sacrifice ; Christ has done this on his 
 behalf as his representative. Here, then, we may 
 see that the wrath of God is the necessary (if we 
 may say so with deepest reverence) hostility of the 
 Divine nature to sin. In this there is not, there can- 
 not be any, even the smallest divergence or differ- 
 ence between the Persons of the Ever Blessed 
 Trinity. We might almost call it blasphemy to say 
 that the love of the Son sought to propitiate the 
 
 * See Appendix W. 
 

 THE ATONEMENT. 
 
 115 
 
 anger of the Father ; as if both had not equal love 
 and equal anger against sin. Sin is an outrage 
 against God the Son as much as against the Father 
 or the Holy Spirit. The wrath of God is the ex- 
 pression of justice, which hates and punishes sin, as 
 well as the hostility of an offended Peison. We 
 may believe, then, that as He is immutable, so the 
 hostility to sin cannot be put away until the de- 
 mands of His justice have been satisfied. Pain and 
 suffering are the signs of God's hatred to sin. 
 These were borne by Christ, though He did no sin. 
 Death had been declared to be the penalty of sin. 
 This Christ underwent for us, though He deserved 
 it not. In Christ, the Second Adam, the represent- 
 ative of man, there was a full and complete admis- 
 sion of the righteousness of the sentence of God. 
 The Cross of Christ was, on the one hand, a procfe- 
 mation of the judgment of God against sin, and also, 
 on the other hand, on man's behalf, as has been very 
 excellently said, "a perfect Amen in humanity to 
 the judgment of God on the sin of man." 
 
 If one feature of sacrifice was the offering of our 
 best, was not Christ our very best, "chief among 
 ten thousand, and altogether lovely?" He is, in- 
 deed, as St. Peter said, "a Lamb without blemish 
 and without spot." Therefore is He indeed "the 
 Lamb of God." Hence was it that when " Christ 
 gave Himself for us, He was indeed an offering and 
 a sacrifice to God of a sweet-smelling savor," with 
 such God was well pleased. 
 
 The night before He suffered He Himself said : 
 " This is My Blood of the New Covenant, which is 
 being shed for many unto remission of sins." Thus 
 
 1: 
 
 ^1 
 
 
pp 
 
 m 't 
 
 1 ■' 
 
 ]l 
 
 'ml ' 
 
 H i< 
 
 H 1 
 
 H ' 
 
 1 
 
 1 \ 
 H i 
 
 ■ i r .ftit- 
 
 
 .";■ :i -f 
 
 p J 
 
 
 Ii6 
 
 THE ATONEMENT. 
 
 He proclaimed Himself a sin-offcrins^, and that His 
 Blood was shed for fori^iveness of sins. " He bare 
 the sins of many," not as an arbitrary substitution 
 of a sinless One lor the sins of a whole race, but as 
 their Representative, as bearing' their nature (He 
 took not the person ot a man, but the nature ot 
 man). He " bare our sins in His Body on the tree" 
 of the Cross. One while therefore He was repre- 
 sented by the scapci^oat bearing the sins and in- 
 iquities of the people away from them, another 
 while He was represented by the sin-offering put to 
 death by those lor whom He was a propitiation. 
 
 There was a deep mystery in His death ; it was a 
 voluntary submission, to which He had looked for- 
 ward with increasing horror. But as the root of all 
 sin is disobedience, so to this death the perfect obe- 
 dience of the Sufferer gave value, which became 
 infinite, from the infinite worth of the Subject. 
 
 Here, too, we may perchance learn somewhat of 
 the outskirts of the deep mystery of His death. 
 "He learned obedience by the things which He 
 suffered," and therein " He became obedient unto 
 death, even the death of the Cross." We may un- 
 derstand somewhat of the terrible strain or effort of 
 this obedience from the increasing horror of death 
 which oppressed His innocent soul, part of which 
 we are admitted to know. During the last year of 
 His life and of His ministry, the thought of His 
 death was ever present to His mind, and it wrung 
 His soul more and more. When He had drawn the 
 confession from St. Peter, " Thou art the Christ, the 
 Son of the living God," St. Matthew tells us at once 
 " from that time forth began Jesus to show unto His 
 
'WMS^ 
 
 SBCSS 
 
 THE ATONEMENT. 
 
 117 
 
 disciples, how that He must ^o unto Jerusalem, and 
 suffer many things of the elders and chief priests 
 and scribes, and be killed, and be raised ai^aiii the 
 third day," Thenceforward He endeavored to pre- 
 pare Mis disciples for His death, and may we not 
 reverently say, prepare Himself for it? Is He 
 transfif^ured before them that they mii^ht see His 
 glory ? jNIoses and Elijah speak with Him of His 
 exodus or dcatJi, and the Lord Himself speaks of His 
 own suffering. Again and again He speaks of this, 
 until the time approached. After His discourse on 
 the Mount of Olives, about the destruction of Jeru- 
 salem and the judgment of the world. He said, 
 " Ve know that after two days is the Passover, and 
 the Son of man is betrayed to be crucified." But 
 in the afternoon of that same day, ere He left the 
 Temple for the last time, some Gentiles, Greeks, not 
 Grecians, desire to see Him. Then He saw in them 
 the firstfruits of the millions of the Gentile world 
 He came to bring into the one fold, and He rejoiced. 
 " The hour is come, that the Son of man should be 
 glorified." But thereupon the horror of great 
 darkness came upon Him, and He said, " Now is 
 My soul troubled ; and what shall I say? Father, save 
 Me from this hour : yet for this cause came I unto 
 this hour." * It was the willing offering of Himself 
 in the Temple, as of the Lamb without spot or blem- 
 ish, and the offering was accepted. Then, again, 
 two days after, in the Garden of Gethsemane, the 
 agony became intense, such as we cannot conceive. 
 Yet it was voluntarily undergone. Do we not hear 
 
 i! 
 I: 
 
 ■! 
 
 ! 
 
 \ 
 
 ■f «; 
 
 I ■ 
 
 I I 
 
 * St. John 12 : 23 sq. 
 
ii.i» 
 
 \ i$- 
 
 I . 'li] 
 
 
 ii8 
 
 THE ATONEMENT. 
 
 Him say,* " Thinkest thou that I cannot now pray 
 to My Father, and He shall presently give Me more 
 than twelve legions of angels ? But how, then, 
 shall the Scriptures be fulfilled, that thus it must 
 be?" 
 
 Others have faced death calmly, why then was 
 this ? Not only from intense knowledge of the 
 physical pain and suffering, which to His perfect 
 organization must have been far keener than to any 
 other creature, but it was a horror of soul, which 
 may be in some little degree conceived in the awful 
 cry, " My God, My God, why hast Thou forsaken 
 Me?" God had proclaimed over man, " It is not 
 good that man should be alone." This was not said 
 of any other of His creatures. Again was it said, 
 *' Woe unto him that is alone." This must be to 
 teach man that he cannot find happiness apart from 
 God — he cannot really live apart from God. But in 
 the moment of death the Lord Jesus as man was 
 withdrawn from the consolations of Deity, we might 
 almost think from the consciousness of the F'resence 
 of God. To man, hardened in sin, this dereliction 
 must be awful indeed ; how far more intense in its 
 bitterness must it have been to the Saviour. De- 
 serted by His friends, alone, so far as human sym- 
 pathy is concerned, He is also deserted of His 
 Father ; the agony now is more than He can bear. 
 The thought of its approach was so full of agony in 
 the Garden of Gethsemane, that supernatural strength 
 had to be infused by means of an angel, lest He 
 should sink under it. But now on the Cross no 
 
 * St. Matthew 26 : 53. 
 
THE ATONEMENT. 
 
 119 
 
 I 
 
 strenji^th is .nfused. It is more than He can bear. 
 His heart is broken, and He dies from horror and 
 f^rief of mind, vohintarily accepted, rather than 
 from pain and exhaustion of body. 
 
 Thus in some deeply mysterious way, which we 
 cannot fully understand, God " made Him to be sin 
 for us, Who knew no sin," and "Christ was once 
 offered to bear the sins of many," as it had been 
 prophesied of old that " the Lord laid on Him the 
 iniquity of us all." " He is the propitiation for our 
 sins." 
 
 Thenceforward we hear in the Book of the Reve- 
 lation the loving and thankful adoration of the repre- 
 sentatives of creation, uttering a new s(3ng of i)raise 
 to the Lamb, and to the Lamb slain — the Lamb as it 
 had been slain. The continual hymn is ever going 
 up, " Thou art worthy, for Thou wast slain and hast 
 redeemed us to God by Thy Blood." 
 
 But, again, He is also the Priest who offers the sin- 
 offering. This was foreshown when He is called 
 the Firstborn. Mary " brought forth her Son, the 
 Firstborn." The firstborn son was ever the priest 
 of the family, until the whole tribe of Levi was taken 
 instead of the firstborn. It was foretold when the 
 Psalmist said, ** Thou art a priest forever after the 
 order of Melchisedec. " The Epistle to the He- 
 brews shows that for a perfect priest there was 
 necessary not only perfect S3'mpathy with his 
 brethren, but that he should be " holy, harmless, 
 undefiled, separate from sinners, higher than the 
 Heavens." To be such he must be divine. There- 
 fore in His double character He could do for man 
 what man alone could not do : He could ofTcr with 
 
 .. -i 
 
 
120 
 
 THE ATONEMENT. 
 
 m 
 
 .1 ':U 
 
 certainty of acceptance a i)crfcct o(Tcrin«^ which 
 could not be refused. 
 
 '• Himself the Victim and Himself the Priest." 
 
 Into the Holy of Holies in Heaven has our Hi^h 
 Priest entered, not with the blood of others, but 
 with His own Blood, pleading;- the merits of that 
 which cannot be refused, and He ever liveth to make 
 intercession for us. 
 
 True is it from a human point of view that " no man 
 may deliver his brother, nor make aj^reement unto 
 God for him ; for it cost more to redeem their souls, 
 so that he must let that alone forever." At the 
 same time the law had laid down, " One of his 
 brethren may redeem him," and our Firstborn 
 Brother has redeemed us. 
 
 This, then, is the second fii^^ure of the savini^ char- 
 acter of our Lord's Death ; it is spoken of as a Ran- 
 som, a redemption, a purchasing the freedom of a 
 slave who is held in bondage. The Lord Himself 
 said that " the Son of man came to give His Life a 
 ransom for many," and St. Paul said that the Saviour 
 " gave Himself a ransom lor all." This is difficult 
 for us now fully to understand, and we may not 
 press the idea in all its points any more than we can 
 always press all points of analogy in our Lord's 
 parables. In our Lord's day the idea of a ransom 
 was perfectly familiar. Not only was money at 
 times paid as the price of redemption, but sometimes 
 one life was given to save another from death. We 
 need not stay here to ask to whom the ransom was 
 to be paid, lest we should be led into that strange 
 opinion which was held for many centuries, that the 
 
 
 ^11; 
 
 ■:s~s;s~ssss? 
 
1 
 
 I 
 
 lich 
 
 THE ATONEMENT. 
 
 121 
 
 ransom was i)aid to tlic devil. There is no need to 
 ask to whom the ransom was to be paid for tlie hfe 
 of an animal. " Every firstliniif of an ass thou shalt 
 redeem with a lamb ; and if thou wilt not redeem it, 
 then thou shalt break his neck." The ransom was 
 to be i)aid to God by the hands of His priest. " The 
 waj^es of sin is death," *' death had passed on all 
 men, for that all have sinned." But the death of 
 Christ was " a ransom for many," that they need 
 not be put to death. No man could ransom himself, 
 still less his brother. But " God so loved tiie w )rld 
 that He gave His only I3egotten Son," Who gave 
 His life a ransom for many. 
 
 The third figure employed in Scripture is that of 
 Atonement, or Reconciliation. We read that " God 
 was in Christ reconciling the world unto Himself." 
 Here, then, has arisen a somewhat hasty attack on 
 the language of our second article which has been 
 borrowed from the Augsburg Confession. It says 
 that Christ " truly suffered, was crucified, dead and 
 buried to reconcile the Father to us." This lan- 
 guage is said to be unscriptural ; that Scri})ture 
 speaks of reconciling man to God, but not God to 
 man. I need hardly remind you how Bishop Fear- 
 son deals with this question in his treatise on the 
 Creed, in expounding the Tenth Article.^* It seems 
 obvious that if sin alienates at all, it must alienate 
 both parties ; and so far as we are sinners, God must 
 be alienated from us ; since He cannot deny Himself, 
 He cannot be other than He is ; He must " hate 
 iniquity." Certainly the phrase of the Article can 
 
 * See Appendix X. 
 
122 
 
 TlIK A TO N KM EN T. 
 
 ■[ I: 1 
 
 he traced to earliest times. In the Liturgy of Ht. 
 Clement, so called, we have the expression more 
 than once, " The Priest was i>leased to be Himself 
 the Sacrifice, the wShepherd a sheep, to appease Thee, 
 His God and Father, to reconcile Thee to the world, 
 and deliver all men from impendinj^ wrath ;" and 
 aj^ain, " That all partakers may receive remission 
 of their sins, thou, O Lord Almighty, being recon- 
 ciled to them." Earlier than this St. Clement of 
 Rome urged the Corinthians to implore God's par- 
 don, " that He may show Himself propitious and be 
 reconciled unto us." Indeed, the whole passage in 
 the Second Epistle of St. Paul to the Corinthians 
 speaks as of two offended parties, God and man. 
 God is represented as giving up His wrath and being 
 reconciled in Christ, and then calling on man to 
 give up his enmity and be reconciled to God. Hav- 
 ing been a Sin-offering for us, and also a Ransom, 
 Christ has become our Peace. 
 
 Another word has been used in the endeavor to 
 reach a fuller understanding of the Atonement, but 
 it has no phrase to represent it in the Scriptures. 
 It is that the Cross and F^ission of Christ made a 
 " full, perfect, and sufficient sacrifice, oblation, and 
 satisfaction for the]sins of the whole world. ' ' The life 
 of perfect obedience even unto death and the death 
 are regarded as having fully satisfied the debt which 
 man owed to God, which, like the ten thousand tal- 
 ents of the parable-, could not be paid by man. 
 
 Hitherto we have spoken of the objective side of 
 this deep mystery, and may God pardon the feeble 
 imperfection of the words. But we must remember 
 that there is a subjective side. True, Christ is our 
 
i! 
 
 THE ATONEMENT. 
 
 123 
 
 Representative, our Head. True, most true (tliank 
 God for it), ** He hath made us accepted in the Ik^- 
 loved." But we must not think tliat there is noth- 
 ing recjuired on our part. Mcditatinjjj on the death 
 of Christ, we must realize wiiata terrible thiiiLj sin is 
 ill God's sij^ht, and we must endeavor more and 
 more to hate sin as God hates it. This should lead 
 us to consider Christ as obeyinji^ God's law as it 
 affected sinful man, and as triumi)hinjj^ over tem|)ta- 
 tion and sin on his behalf and under his condition ; 
 and then faith in His Blood becomes the power in 
 which we can learn so to suffer and so to overcome. 
 Then, indeed, will the imitation of Christ be our 
 object and aim. We will more and more learn to 
 live in the world as not of it, as He was in the 
 world, yet not for one moment divided from Heaven. 
 Our aim should be that we be "always bearing 
 about in the body the dying of the Lord Jesus, that 
 the life also of Jesus might be made manifest in our 
 body."* The Apostle adds, "For we wliich live 
 are always delivered unto death for Jesus' sake, 
 that the life also of Jesus might be made manifest in 
 our mortal flesh." We should strive to be able to 
 say with truth with the Apostle : " I am crucified 
 with Christ ; nevertheless I live ; yet not 1, but 
 Christ liveth in me ; and the life which I now live in 
 the flesh I live by the faith of the Son of God, Who 
 loved me, and gave Himself for me." f We should 
 learn to say with Ignatius, " jNIy lust hath been 
 crucified, and there is no fire of material longing in 
 me, but only water living and speaking in me, say- 
 
 ■''4- 
 
 * 2 Corinthians 4 : 10, li. 
 
 f Galatians 2 : 20. 
 
;l:ii 
 
 II 1 1 
 
 m^'i 
 
 ^% 
 
 
 
 124 
 
 THE ATONEMENT. 
 
 ini>; within nic. Come to the Father. I have no dc- 
 lifj^ht in the food of corruption, or in the delii^hts of 
 this life. I desire the bread of God, which is the 
 flesh of Christ, Who was of the seed of David ; and 
 for a drau.i2:ht I desire His Blood, which is love incor- 
 ruptible." * 
 
 If devout consideration of the Passion of Christ 
 effect in us a due apprehension of the character of 
 sin, then shall we recos^nize the necessity of becom- 
 ing and beiui^ dead unto sin and alive to rii^hteous- 
 ness, and then for us Christ will not have died in 
 vain. 
 
 This helps us to understand the language of the 
 greatest saints of God. At times they use language 
 in deprcciati(Mi of self which seems strained and un- 
 real. It is because they have entered more deeply 
 into the mind of Christ and have learned to begin 
 to hate sin as God hates sin. When one begins to 
 realize what sin is in God's sight, then he feels that 
 none can have so offended against light and know- 
 ledge as he has himself, and in the ray ol the sparkle 
 of God's infinite holiness he is compelled to acknow- 
 ledge himself the chief of sinners. 
 
 The power of the Cross of Christ is ever fresh, it 
 exhibits the righteousness and the love of God. It 
 shows what a condemnation our sins have deserved, 
 it reveals an extent of mercy we could not conceive. 
 " I, if I be lifted up, will draw all men unto Me." 
 
 The cry of the Baptist in the text first drew dis- 
 ciples after the Lord. He cried, " Behold the Lamb 
 of God, \Vniich taketh away the sin of the world, 
 
 * Epistle to the Romans 7. 
 
THE ATONEMENT. 
 
 125 
 
 and the two disciples heard him speak and tlicy 
 followed Him." 
 
 God i^rant that we may follow llim I If we do we 
 shall be privik\<^ed to sin<^ Mis praises in His Temple 
 in Heaven, and this will be the burden of our soni^, 
 " Thou art worthy, for Thou wast slain, and hast 
 redeemed us to God hv Thy IJlood out of every 
 kindred, and tonijjue, and people, and nation." " Wor- 
 thy is the Lamb that was slain to receive i)ower, and 
 riches, and wisdom, and streni^th, and honor, and 
 priory, and blessiuir." " Blessinj;, and honor, and 
 glory, and power, be unto Him that sitteth upon the 
 Throne, and unto the Lamb forever and ever." ^^' 
 
 * Revelation 5 : 9, 12, 13. 
 
 I\ 
 
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 ; 'If 
 
 ii'ii 
 
 1 ■ 'i 
 
 i; 
 
 f 
 
 
 
 I 
 
 IMI^ 
 
 ! . 
 
LECTURE VI. 
 
 THE SACRAMENTS. 
 
 "As many as received Him, to them gave He pov ^t to become 
 the sons of God, even to them that believe on His Name ; which 
 were born, not of blood, nor of the will of the flesh, nor of the will 
 of man, but of God."— St. Joh.n i : 12, 13. 
 
 Christianity is the only religion v/hic'^ may be 
 called a religion of the body. There ^v.t.i in other 
 religions a persuasion that the soul \v: .-, imn ortal, 
 but Christianity alone taught the Resurr .ctiou of the 
 rtesh. In popular parlance Christianity is spoken 
 of as a spiritual religion, and doubtless fb\s is true, 
 but it is the great exception in being the icllgiofi ot 
 the do(/jy. The starting-point for this is, as in all 
 other things, the Incarnation. That is the key to all 
 our mysteries, that is the solvent of all pcrj)lexities ; 
 '* hold fast that thou hast" in this great doctrine, and 
 all else falls into its place. 
 
 Man was created with a complex nature so as to 
 embrace somewhat of all creation, spiritual ar. i 
 material. He was created so as to form the focus, 
 as it were, in which all the rays of creation centicd. 
 He was created as one being, and from that one 
 being all mankind has been developed. The Tncar- 
 nation explains the reason of this. God the Son, God 
 the Creator had prepared a creature who should be 
 a microcosm, a summary of creation, that by taking;* 
 
h 
 
 fl 
 
 THE SACRAMENTS. 
 
 12: 
 
 to Himself the nature of this creature, He might join 
 to Himself all creation. "The Word was made 
 flesh, and dwelt among- us." 
 
 The Incarnation, then, must have communicated 
 blessing to every part of creation, since Jesus Christ, 
 the Son of God, is in living union with all creation 
 through man's nature. At His birth, therefore, 
 though " He took not angels, but the seed of Abra- 
 ham He took ;" when the Gospel was announced 
 and the angel had proclaimed His birth, the innu- 
 merable companies of angels at once were revealed 
 praising God for His meicy ; for they, too, shared in 
 the benefit of the union of God with His creature. 
 Their spiritual perception had never been dimmed ; 
 they became at once conscious of the commence- 
 ment of the benefit, infinite in its possibilities of 
 development. As has been pointed out, there is 
 reason to believe that each angel is complete in him- 
 self, each has his own peculiar nature, and it is also 
 believed that the creation of angels has ceased — their 
 number is complete. If this be so, we may under- 
 stand that the communication of the benefit derived 
 to the whole of creation at the Incarnation was made 
 at once to the angels with unlimited possibilities of 
 enlarofement. But with mankind this was not so. 
 Multitudes had passed away since the fall of Adam. 
 Multitudes were yet unborn. How were they to 
 participate in the blessedness of the Incarnation ? 
 
 Man, as we have seen, was made by God, and 
 man was made for God ; his only hope of real happi- 
 ness is being in union Avith God. But the sin of 
 Adam broke this union beyond the power of man to 
 repair. Not only so, but the guilt of the sin by itself 
 
 I: 
 
 iM 
 
 i.:J: 
 
128 
 
 THE SACRAMENTS. 
 
 ■ !i 
 
 it 
 
 /0 
 
 prevented union, without some sacrifice or atone- 
 ment being made. This, as we liave seen, is mys- 
 terious, but for:^iveness is in itself mysterious. We 
 may ask, How can the breach of a law be forg'iven ? 
 but we cannot readil}' receive an answer. Sufficient 
 for us must the fact be that God has promised for- 
 giveness, and that " the Son of man hath power on 
 earth to forjjfive sins." The Atonement has been 
 made, the Sacrifice has been offered. Redemption is 
 complete. Satisfaction is perfect. The great barrier 
 to union has been removed. But that which has 
 been won for all must be applied individually. The 
 M'^'on with God must be restored individually. 
 
 ' the first Adam the union with God was granted, 
 bui m such a manner as made it possible that the 
 union might be broken if man did not keep the com- 
 mandment. In the last Adam the union of God with 
 man was so intimate, arising from the Personal 
 union of God the Son with man's nature, that it was 
 impossible that it should ever cease. We do not 
 know, v.'C need not ask, whether it would have been 
 possible for Adam to have handed on this union to 
 his children if he had not sinned. He did sin, and 
 did not transmit the union he had himself lost, for 
 he had it not ; therefore, at all events, he could not 
 hand it on. But there is no question that " the last 
 Adam was made a quickening Spirit," quickening, 
 life-giving ; He could therefore extend His life of 
 union to others. " I am come (He said) that they 
 may have life, and have it more abundantly." * We 
 must, therefore, ask how this blessing may be ex- 
 
 * St. John 10 : lo. 
 
THE SACRAMENTS. 
 
 129 
 
 tended to us ; we must ask, as did the first converts, 
 "What must we do to be saved?" The answer 
 will be the same as ever. The Creator requires in 
 the first instance the subjection, the willini^^, free 
 subjection of the will of the intellii^rent acrent to His 
 Will. This cannot be without a struji^gle, as indeed 
 is seen in the Incarnate Saviour. His Human will 
 was bowed to the Divine, and His Human soul was 
 wrunj^ in the conflict. 
 
 We believe that " all the benefits of His Passion" 
 and Mis Incarnnlion extend backward in time (as 
 man understands time) to Adam, and forward till 
 time shall be no more. There is not so much diffi- 
 culty about understanding that livinf^ men can have 
 the opportunity of choice granted to them, as about 
 understanding how the preceding generations could 
 have had this oi)portunity. Human reason (to speak 
 reverently) forbids us to believe, nay revolts from. 
 the arbitrary decree which Calvinism and Moham- 
 medanism pretend. The two arc certainly similar. 
 " When God, so runs the Moslem tradition— I had 
 better said the blasphemy— resolved to create the 
 human race He took into His Hands a mass of 
 earth, the same whence all mankind were to be 
 formed, and in which they after a manner pre- 
 existed ; and having then divided the clod into two 
 equal portions. He threw the one half into hell, say- 
 ing, 'these to eternal fire, and I care not ;' and pro- 
 jected the other half into Heaven, adding, ' and 
 these to Paradise, and I care not.'" Human mo- 
 rality revolts against such blasphemy, and we turn 
 with unutterable relief and adoring gratitude to the 
 words of our Creator, " God so loved the w^orld that 
 9 
 
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 wy 
 
 J'. 
 
 I ' 
 
 if 
 
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 ■ 
 
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 II 
 
 i; 
 
 f5 |i 
 

 
 
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 1 nSli 
 
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 ll 
 
 
 130 
 
 THE SACRAMENTS. 
 
 He gave His only Begotten wSon, that all that believe 
 in Him should not perish, but have eternal life." 
 But how can the dead " believe in Him of Whom 
 they have not heard ?" 
 
 First, then, we may say that they had the oppor- 
 tunity, when alive, of believing by faith on Him 
 Who was to come. By faith " Abraham rejoiced to 
 see the Lord's day, and saw it, and was glad." In 
 manifold ways, of which we know nothing, there 
 must have been opportunities granted for faith in 
 " Him that is coming." Thus Noah was a preacher 
 of righteousness, and the long and careful preparation 
 of the ark, spreading over one hundred and twenty 
 years, was in itself a practical sermon of great value, 
 "iid must have produced an effect to which, as we 
 shall see, St. Peter refers. 
 
 But more than this. Doubtless all will be struck 
 u'iti> the great stress laid upon our Lord's death in 
 the Apostles' Creed, The absolute reality of that 
 death is emphasized remarkably. "He suffered 
 under Pontius Pilate, was crucified, dead, and buried, 
 He descended into hell." The infinite importance 
 of His Resurrection as well as of His Death gives a 
 reason for this. To exhibit the reality of the separa- 
 tion of His soul from His body (in which death 
 natural consists), it is said that as to His body He 
 was buried in the sepulchre ; as to His invisible 
 soul and spirit He descended to the place of de- 
 parted spirits. This latter truth is regarded by our 
 Church of such importance that it is made the sub- 
 ject of a separate Article ; and though, when the 
 Articles were finally issued, a clause of the Article 
 was omitted to suit some minds, yet the English 
 
THE SACRAMENTS. 
 
 131 
 
 
 Church in 1549 altered the Epistle for Easter Eve, 
 and in 1552 altered the first lesson for Matins of that 
 day in a way which showed her own mind. Before 
 1549 the Epistle was the same as we now have for 
 Easter Day, but since that day the great declaration 
 of St. Peter about the preachino;- to the spirits in 
 prison has been the Epistle, and since 1552 the Old 
 Testament lesson for Matins has been the ninth 
 chapter of Zechariah, where we read, " As for thee 
 also, by the blood ot thy covenant I have sent forth 
 thy prisoners out of the pit wherein is no water. 
 Turn you to the stronghold, ye prisoners of hope." 
 Here, as appropriate to the day when the Sacred 
 body of the Lord kept Sabbath in the tomb, and 
 His spirit was active foi the good of souk- in the 
 place of departed spirits, the prophecy is read speak- 
 ing of His rescue of the prisoners of hope, the 'spirits 
 in prison, as St. Peter says. 
 
 There can be little doubt about the meaning of the 
 passage in St. Peter. The more the accuracy of 
 Greek grammar is acknowledged the more clearly is 
 it seen that St. Peter says that the spirit of the Lord 
 Jesus Christ, set free by death from His sacred 
 body, at once became more active (" quickened in 
 the sphere of His spirit"), and went and heralded 
 forth His Gospel " to the spirits in prison ; which 
 were sometime disobedient, when once the long- 
 suffering ot God w^aited in the days of Noah."* 
 This distinctly implies that some, at least, of those 
 who were disobedient in the days of Noah, and were 
 visited by the temporal punishment of the flood, had 
 
 m 
 
 
 
 I St. Peter 3 : 18-20. 
 
If t^ 
 
 'Ts: I 
 
 132 
 
 THE SACRAMENTS. 
 
 an C)pi)()rtunit3' of listening to, and therefore, we 
 should think, of profitir.g' by the })reaching of the 
 Gospel. 
 
 St. Irenrcus, therefore, could say," " For this 
 reason also the Lord descended into the lower parts 
 of the earth, preaching the Gospel of His coming to 
 them also, since remission of sins was manifested for 
 those that believe on Ilim." Tertullian also could 
 say, with that excellent terseness which is his char- 
 acteristic, " He did not ascend to Heaven ' 'jfore He 
 descended to the lower parts of the earth, that He 
 might there make the })atriarchs and prophets /^yr- 
 takcrs of Himself.'' f As has been said elsewhere, 
 " The Lord having been born the tirst begotten 
 of the dead, and receiving into His bosom the an- 
 cient fathers, regenerated them into the life of God." 
 The two statements may well be taken to explain 
 one the other. He regenerated them by making 
 them partakers of Himself, and this in some mysteri- 
 ous way in connection with His descent into Hades. 
 
 Thus, then, we may believe that He made the dis- 
 embodied spirits partakers of the salvation procured 
 for them as for us. But for those still in the body 
 there was a different scheme whereby the Incarna- 
 tion was to be extended to the individual. 
 
 Here, then, we should naturally expect that as 
 Christianity is a religion of the body as well as of 
 the soul and spirit, affecting and consecrating the 
 whole of man's nature, " ourselves, our souls and 
 bodies," so there should be some external means of 
 grace affecting the body, and through it the soul and 
 
 * Adv. Hacf., IV., xxvii. 2. 
 
 f " De Anima," Iv. 
 
 
THE SACRAMENTS. 
 
 133 
 
 we 
 
 spirit which inhabit tlic bod}', and at present derive 
 their knowlcdi^e throuirii the body. Here on earth 
 if one spirit of a man desires to communicate with 
 another it is by means of the body. If a man wishes 
 to learn God's Word and Mis Will, it is ordinarily by 
 means of the body ; he either reads it as printed or 
 written, or hears it read in his ears. It is ordinarily 
 a law of God (so far as we can recognize law) to 
 work in the visible world by visible means, and to 
 teach man about spiritual and invisible thin«^s by 
 means of bodily and visible things with which he is 
 cognizant. It is an erroneous and false view which 
 endeavors to minimize the importance of tiie body 
 and to depreciate it. The fact that God the Son 
 took to Himself a body and shrouded Mis glory 
 behind a veil of matter should teach us the impor- 
 tance of matter. The Incarnation was termed a sac- 
 rament by the ancient Fathers, and similarly those 
 sacred and special means whereby the Incarnation 
 is extended and applied to the individual man were 
 also called sacraments. 
 
 The Incarnation was not merely for man's sake, it 
 was not an accommodation to man's comprehension, 
 that man might appreciate and understand what God 
 was doing for him.^ It was also to elevate and con- 
 secrate the nature He had assumed ; as St. Athana- 
 sius loved to say, " God became man that men might 
 become gods." By the Incarnation were united 
 God and man. Heaven and earth. In pursuance of 
 this glorious design, the Lord Jesus instituted the 
 sacred means of grace which we call sacraments, 
 which have by His appointment a Heavenly and 
 spiritual part, and also an earthly and visible part ; 
 
 'Vi 
 
 t ■ ii 
 
 m 
 
 \m 
 
 rt'ii./ 
 
 ..^'' 
 
134 
 
 THE SACRAMENTS. 
 
 J 
 
 ■ t; 
 
 , I t 
 
 i'f'' I 
 
 the invisible and spiritual part beini^ attached to and 
 conveyed by the visible and material part in some 
 mysterious manner, in consequence of Mis appoint- 
 ment. 
 
 Here, too, we may observe that in a remarkable 
 manner similar errors show themselves with respect 
 to the sacraments as had been displayed with re- 
 spect to the Incarnation. Eutyches had said that 
 the human nature had been so absorbed and assimi- 
 lated into the Divine, that it had become lost as a 
 drop of vincii^ar would be in the ocean. So that the 
 Eutychian heresy denied practically the separate 
 existence of the two natures. Similarly, in respect, 
 at least, of one of the sacraments, the outward part 
 was said by some erroneous teaching to have been 
 completely annihilated by the inward and spiritual 
 part. Theodoret adduces the analogy of the sacra- 
 ment of the Holy Eucharist to make plain the teach- 
 ing about the truth of the Incarnation. It has been 
 also thought that the heresy of Nestorius has its 
 counterpart in the error of those who " say that the 
 sacramental action typifies in the external order a 
 spiritual process taking place pari passu in the un- 
 seen." 
 
 The sacraments, then, derive their force solely 
 from the institution of the Saviour Himself, or of 
 His Apostles under His direction and the inspiration 
 of the Holy Ghost. No man can invent a sacrament 
 for himself ; none has the least authority to say this 
 or that ceremony shall be the means of bestovving 
 grace, unless there be scriptural authority for the 
 same. Otherwise we may have the same mistake 
 that was made by Micah when he engaged the de- 
 
THE SACRAMENTS. 
 
 135 
 
 scendant of Moses as his chaplain, " Now know I 
 that the Lord will do me ^ood, seeinjj^ 1 have a 
 Levite to my priest." wSome seem to say, " Now 
 all is ri<;ht, for I have a priest, or deacon, for my 
 bishop." 
 
 With respect to the number of the sacraments 
 there need not be much serious controversy. Tiie 
 number often depends upon the meanin<( iittaclied 
 to the word, which was defined with more and 
 more accuracy as the centuries of Christian thou<;ht 
 passed away. The Greeks called the sacred instru- 
 ment or institution a "mystery," which the Latins 
 translated " sacrament." The Latin word was orii^- 
 inally a legal term for the security or caution money 
 paid into court by the parties to a suit. Thence it be- 
 came a military term, first for the preliminary en- 
 gagement for service and then for the oath wiiich 
 bound the soldier to his standard. From this the 
 word was pressed into the service of Christianity as 
 meaning any matter of deep teaching, and then as 
 we commonly understand it in the present day. 
 
 If, then, we understand the word in the first 
 Christian sense of mystery, the number of sacraments 
 is practically unlimited. Thus when St. Jerome 
 says of the Book of Revelation that " the very order 
 in which the words occur is itself a sacrament, '' and 
 when St. Augustine says that the deluge in the time 
 of Noah was a sacrament, they use the term in its 
 widest sense. The question of the meaning of the 
 word is so carefully explai::Lfi in the second Book of 
 Homilies of the Church of England, that the whole 
 passage is here given. 
 
 " Now you shall hear how many sacraments there 
 
 M 
 
 mmak 
 

 [:•■ 
 
 136 
 
 TIIK SACRAMKNTS. 
 
 be, tliut were instituted by our Saviour Clirisl, and 
 are to l)C continued, and received of ever) Christian 
 in due time and order, and for such purpose as our 
 Saviour Christ willed them to be received. And as 
 for the number of them, if tiie}' sliould be considered 
 accordin<^ to the exact sij^nification of a sacrament — 
 namely, for the visible sii^ns, expressly commanded 
 in the New Testaiiu nt, whereunto is ai cd the 
 promise of free forij^iveness of our sin, and of our 
 holiness and joining- in Ciirist, there be but two — 
 namely, Baptism and the vSupper of the Lord. For 
 althou^jjii Absolution hath the promise of for<;ivcness 
 of sin, yet by the express word of the New Testa- 
 ment it hath not this promise annexed and tied to 
 the visible sign, which is imposition of hands. For 
 this visible sign (I mean laying on of hands) is not 
 expressly commanded in the New Testament to be 
 used in Absolution, as the visible signs in Baptism 
 and the Lord's Su[iperare ; and therefore A' "ution 
 is no such sacrament as Baptism and the Co luion 
 are. And though the ordering of ministers hath his 
 visible sign and promise, yet it lacks the promise of 
 remission of sin, as all ot/ier sacraments beside the tw^o 
 above-named do. Therefore neither it nor any 
 other sacrament else be such sacraments as Bap- 
 tism and the Communion are. But in a general ac- 
 ception, the name of a sacrament may be attributed 
 to anything' whereby a holy thing is signified. Li 
 which understanding of the word the ancient writers 
 have given this name not only to the other five, 
 commonly of late years taken and used for the sup- 
 plying the number of the seven sacraments, but also 
 to divers and sundry other ceremonies, as to oil, 
 
 
 N 
 
THE SACKAMKNTS. 
 
 137 
 
 
 I 
 
 wasliiiiLj' oi fcc't, and siicli like, not nicaniiiij^ tlicrcby 
 to repute them as sacraments in the same si^"nifi- 
 cation tiiat tlie two forenamed sacraments are." 
 
 A sacrament, then, j^enerally speakinjj;^, is an out- 
 ward and sensible token ol some inward and deeper 
 meaninyf or ufrace to he conveyed thereby, lint in 
 the case of the two " sacraments of the (lospel," as 
 they are called, in the narrowest and strictest sense 
 as defined by the FMii^lish Church, they are "out- 
 ward and visible sii^ns of an inward and sj)iritual 
 grace, ordained by Christ I limself as a means whereby 
 we receive the same inward grace, and a pledge to 
 assure us that we do receive it and also as generally, 
 I.e., universally, necessary to salvation." 
 
 Bishop Jeremy Taylor* rightly, therefore, calls 
 one of them the " extension ot the Incarnation," and 
 as the glorious Pivine nature of the Incarnate Lord 
 was shrouded and veiled in the llesh, and yet " the 
 light of the knowledge of the glory of (lod was in 
 the face of Jesus Christ," in so marvellously mys- 
 terious a manner that He could say, " He that hath 
 seen Me hath seen the Father," so in the sacraments 
 the inward part or thing signified is (as says the 
 homily) " annexed and tied to the visible sign" in 
 such a manner that when the visible sign is ap[)lied 
 to the body, the soul is in touch with the inward 
 grace. Well indeed then must we believe that 
 Christianity is a religion of the body ; and well did 
 Tertullian draw special attention to this in his treatise 
 on the Resurrection of the flesh. 
 
 * " The Fathers by an elegant expression called the blessed sacra- 
 ment the extension of the Incarnation" (Works, ed. Eden, vol. 
 viii., p. 23). 
 
 j; 
 
 ' i 
 
if 
 
 ' 
 
 lis 'I ■' i ' ' 
 
 I I. 
 
 i! • i ' 
 
 138 
 
 THE SACRAMENTS. 
 
 ,^'- 
 
 *>■ i I 
 
 1 * ' 
 
 ■ ■ t ; " 
 
 " Let us now consider (he writes*), in respect of 
 the peculiar character of Christianity, how great a 
 privilege in God's sight is given to this paltry and 
 squalid substance, though it might be enough to say 
 that no soul could achieve salvation unless it believed 
 while it was in the flesh — to such an extent does sal- 
 vation hinge on the flesh — of which salvation, when 
 the soul is elected to God's Church, the flesh it is 
 which enables the soul to be elected. Undoubtedly 
 the flesh is washed that the soul may be cleansed ; 
 the flesh is anointed that the soul may be conse- 
 crated ; the flesh is sealed that the soul may be forti- 
 fied ; the flesh is shadowed by the imposition of hand 
 that the soul may be illuminated by the Spirit ; the 
 flesh feeds on the Body and Blood of Christ that the 
 soul may be well nourished on God." 
 
 But, as has been said, the whole virtue of the sac- 
 raments is derived from God, because of the institu- 
 tion by Christ Himself. He instituted them and 
 commanded them to be continued, and ordained that 
 they should be ministered by the hands of men. 
 Hence we must be well assured that the validity of 
 the sacraments does not depend upon the piety of 
 the minister. The unvvorthiness of the minister can- 
 not in any way hinder the effect of the sacrament in 
 itself ; for they are " effectual because of Christ's in- 
 stitution and promise, although they be ministered 
 by evil men." If this were not so, St. Augustine 
 argues, man's trust in God alone would be weakened, 
 and trust in the worthiness of man as the minister 
 
 * " De Resurrectione Carnis," viii., ed. Oehler, Tom. II., p. 478 ; 
 ed. Rigalt, Paris, 1675, p. 330. 
 
 , 
 
 1 
 
 ^ 
 
T^,* «"''-'»4.< 
 
 a 
 d 
 
 y 
 
 1 
 
 f 
 
 f 
 
 THE SACRAMENTS. 
 
 139 
 
 would take its place. Nor, again, does the inward 
 and spiritual grace in the sacrament depend upon 
 the faith or spiritual understanding of the receiver. 
 The grace offered is ever the same ; this does not de- 
 pend upon the intellectual or spiritual effort of the 
 receiver. But the benefit received need not neces- 
 sarily be the same to all, for in some there may be 
 interposed an obstacle from unrepented sin, which 
 may prevent or retard the spiritual assimilation of 
 the grace offered. 
 
 The first requisite for the salvation of the indi- 
 vidual man is union witli God. This can only be 
 through the Incarnate Lord. The initial sacrament 
 whereby this union is effected is Baptism. All the 
 promises of the New Testament are to those who 
 are "in Christ," "in the Lord." Baptism is the 
 sacrament whereby we are " made members of 
 Christ, children of God, and heirs of Heaven ;" in 
 and by this sacrament we become incorporated into 
 Christ, even married to Him, " members of His 
 body, of His flesh, and His bones."* 
 
 Hence we find that great importance is attached 
 to this in the teaching of the Lord and His Apostles. f 
 It was the command given during the Great Forty 
 Days of the sojourn upon earth of the Risen Lord, 
 " Go ye and teach all nations, baptizing them in the 
 Name ot the Father, and of the Son, and of tiie Holy 
 Ghost." Therefore when the three thousand who 
 had been converted on the day of l^entecost by St. 
 Peter's sermon cried out, " What shall we do?" the 
 answer came at once to them — and we must take it to 
 
 * Ephesians 5 : 30. 
 
 f See Appendix Y. 
 
 
 n 
 
 Hi 
 
THE SACRAMENTS. 
 
 ourselves—" Repent and be baptized, every one of 
 you," and they were then and there baptized, all of 
 them. This was what Ananias said to Saul, who 
 had been converted, " Arise, and be baptized, and 
 wash away thy sins." So said St. Paul, " As many 
 of you as have been baptized into Christ have put 
 on Christ.""^ 
 
 Looking back into the history of God's dealings 
 with His creatures, we see intimations of this. At 
 the first regeneration of the world the Holy wSi)irit 
 " sat brooding" like a dove over the waters, and the 
 first evidence of life that scie -e has found is sub- 
 marine, f St. Peter points out that the deluge in 
 the time of Noah is a type of Baptism ; so, too, the 
 passage of the Red Sea, when the Israel of God was 
 saved and their enemies were drowned ; so, too, the 
 passage of the Jordan and the cleansing of Naaman. 
 All were typical of Baptism, as was also the great 
 brazen lavcr in the Tabernacle, where the priests 
 washed before approaching their ministry. 
 
 If we seek for prophecies, they abound every- 
 where. Isaiah :|: speaks of "drawing water with joy 
 from the wells of salvation." Jeremiah § cries, " O 
 Jerusalem, wash thine heart from wickedness, that 
 thou may est be saved." Ezekiel || tells of the 
 water flowing from the house of God, " And every- 
 thing shall live whither the river cometh." Ioel,^[ 
 tr>o, had said, "A fountain shall come forth of the 
 house of the Lord, and shall water the valley of 
 Shit«'ii." Zechariah ** again said, "In that day 
 
 
 * Galatians 3 : 27. 
 % Jeremiah 4 : 14. 
 ♦* Zechariah 13 : i. 
 
 f See Appendix Z. 
 II Ezekiel 47 : i, 9. 
 
 X Isaiah 12 : 3. 
 •[ Joel 3 : 18. 
 
i I 
 
 THE SACRAMENTS. 
 
 141 
 
 there shall be a fountain opened to the house of 
 David and to the inhabitants of Jerusalem for sin 
 and for uncleanness. " 
 
 But thoui^h there were types and j^rophccies, 
 there was no actual rite of baptism until the fore- 
 runner, John, introduced it, and therefore became 
 known, by the special peculiarity of his ministry, as 
 "the Baptist." It is true that after his time the 
 Jews introduced a baptism in addition to circum- 
 cision for their converted proselytes, but there is 710 
 evidence that such a ceremony existed before his 
 time. When in the Book of Judith we read of Achior 
 being joined to the house of Israel there is no word 
 of baptism. " When Achior had seen all that the 
 God of Israel had done, he believed in God greatly, 
 and circumcised the flesh of his foreskin, and was 
 joined unto the house of Israel unto this day."* 
 The whole tone of the Apocryphal history makes it 
 most probable that if the ceremony of bai)tism were 
 in use then as part of the reception of a proselyte, 
 it would have been mentioned. Again, Josephus 
 makes no mention of it in this connection, and the 
 first reference we find is considerably posterior to 
 John the Baptizer. 
 
 Our Blessed Lord condescended, as our Represent- 
 ative, to submit to this external rite ot repentance ; 
 though He had nothing to repent of, yet " it be- 
 came" Him to do all that one of I lis time and race 
 should have done. And by Mis Ba})tism He insti- 
 tuted once and forever the sacrament of Bai)tism, 
 making it instinct with grace and vivifying power. 
 
 ':! 
 
 Judith 14 : 10. See Appendix AA. 
 
 m 
 
\\-\ 
 
 142 
 
 THE SACRAMENTS. 
 
 , \ 
 
 i 
 
 *"!• 
 
 Rightly, therefore, do we acknowledge that Al- 
 mighty God, " by the Baptism of His Well beloved 
 Son in the River Jordan, did sanctify the element of 
 water to the mystical washing away of sin." 
 
 In modern times a question has been raised about 
 the ifiodf of baptism, and on this continent a large 
 number have separated from the Church, under the 
 impression that no baptism is valid that does not 
 cause the total submersion of the subject in water. 
 The two things absolutely necessary to valid bap- 
 tism are the use of water and the use of the words 
 of institution. The mode of the application of water 
 has not been prescribed. In the lately discovered 
 tract,* dating from the beginning of the second cen- 
 tury (if not from the end of the first), this is clearly 
 seen. The passage is as follows : " Concerning 
 baptism ; baptize thus : having said all this before- 
 hand, baptize in running water. In the name of the 
 Father, and of the Son, and of the Holy Ghost. 
 But if you have not running water, baptize in other 
 water ; if you cannot in cold water, then in warm. 
 But if you have not either, pour water thrice upon 
 the head." This is much like the rubric of our 
 Church, "it shall suffice to pour water;" for the 
 Church does not sanction sprinkling. 
 
 For the minister of this all- important sacrament, 
 while it is better to have a priest of the Church, 
 yet " Baptism by any man in case of necessity was 
 the voice of the whole world heretofore. "f This is 
 clearly seen in the controversy in Africa, where St. 
 
 * " The Teaching of ihe Apostles," ch. vii. 
 \ Hooker, " Ecclesiastical Polity," V., Ixi., g 3. 
 
THE SACRAMENTS. 
 
 143 
 
 Cyprian for a time prevailed on the African bishops 
 to follow him in a deviation from the tradition of the 
 Church in ignorinj^ heretical baptism ; but as St. 
 Augustine pointed out, the deviation was wrong and 
 was set straight by reverting to the ancient custom 
 of the Church without the intervention of a council. 
 It was held that in this necessary sacrament it was 
 Christ Himself that really gave the inward grace, 
 whoever was the ministerial agent to pour water and 
 say the words. 
 
 In and by Baptism two great and glorious gifts 
 are bestowed, regeneration and remission of sins. 
 These are mentioned in the Confirmation prayer, 
 " Thou hast vouchsafed to regenerate these Thy 
 servants by water and the Holy Ghost, and hast 
 given unto them forgiveness of all their sins." * 
 Baptism is not only a laver, or washing, it is the 
 " washing of regeneration." The Church always 
 understood for fifteen hundred years that our Lord's 
 words to Nicodemus were of Holy Baptism : " Ex- 
 cept a man be born again of water and the Holy 
 Ghost, he cannot enter the Kingdom of Heaven." 
 Our service is speaking the truth of God when it 
 says that we are " by Baptism regenerate," and that 
 we are by Baptism " made children of God." This, 
 too, " not of blood, nor of the will of the Hesh, nor 
 of the will of man, but of God." Our first genera- 
 tion or birth was not dependent upon our own will 
 or our own consciousness ; our regeneration or sec- 
 ond birth, the Apostle points out, is equally indepen- 
 dent of our own will, but in this case it is the will 
 
 i .-'.: I 
 
 H- 1 
 
 t 
 
 * See Appendix BB. 
 
 i}; ,^ 
 
 l(ii 
 
I , n 
 
 144 
 
 THE SACRAMENTS. 
 
 
 and act of God alone. Therefore, as the angels are 
 called sons of God because each owes his being and 
 existence to God alone, without the intervention ot 
 any other, so the Apostle calls us sons of God, be- 
 cause it is by God's will and act alone \^!;hough not 
 ordinarily independent of Baptism) that we are re- 
 generate and born ancu\ 
 
 Thus, though it is perfectly true that, as St. Irc- 
 na,>us has said,* " What we lost in Adam is restored 
 in Christ," yet we have much more privilege than 
 Adam had. We are s(jns of God, not onlv in the 
 same sense that all created beings may be so called, 
 but in the far higher sense of special "adoption," 
 whereby our Blessed Saviour has become " the first- 
 born among many brethren." We hereby become, 
 as St. Peter says, " partakers of the Divine nature," 
 so that, as St. Athanasius loved to say, " God be- 
 came man, that we men might be deified." " Be- 
 loved (said the x\postle), 710:^' are we the sons of God ;" 
 now, that is in this present world, " What manner of 
 love the Father hath bestowed on us, that we should 
 be called the sons of God." f 
 
 The second glorious gift is " forgiveness of sins." 
 The precious, inestimable blessing of forgiveness, 
 won for all by the atoning blood of Christ, is applied 
 to each primarily in and by Baptism. " Be baptized 
 every one of you for the remission of sins," said St. 
 Peter.:}: " Arise and be baptized and wash away 
 thy sins," said Ananias. § It is intimately connected 
 with regeneration, as we say in prayer, " Grant that 
 
 i ' 
 
 * Adv. Hitr. III., xviii., § i, Paris, 1710, p. 209. 
 
 f I St. John 3 : i, 2. , J Acts 2 : 38, ^ Acts 22 : 16. 
 
THE SACRAMENTS. 
 
 U5 
 
 this child coming to Thy Moly Baptism may receive 
 remission of sins by spiritual regeneration. ' ' Regener- 
 ation were impossible (to speak humanly) unless for- 
 giveness were either simultaneous or antecedent. 
 If Baptism conveys the glorious privilege of regener- 
 ation, if at that time by the will of God we are made 
 the sons of God, there must be at the same time for- 
 giveness. We say, therefore, in our Creed, " I ac- 
 knowledge one Baptism for the remission of sins." 
 Hence the continual reference to the washinir and 
 so cleansing power of Baptism. 
 
 Here, then, though we may not tell beforehand 
 what will be the outward means of grace, and 
 though this depends wholly upon the will and insti- 
 tution of God, yet after the institution we may sec 
 how appropriate the outward means are to the in- 
 ward grace. Thus as water is the natural means of 
 cleansing the body, so it is taken as the symbol of 
 the cleansing the soul ; and we have the phrases 
 " wash avvay thy sins," " that your sins may be 
 blotted out,"* by anointing, which have reference 
 to the water of Baptism. 
 
 Hence, too, we may see that the error which 
 would restrict Baptism to adult age has no founda- 
 tion in wScripture or the meaning of the sacrament. 
 Life spiritual is an absolutely free gift, as free as life 
 natural. As life natural does not depend u[)on 
 the will of the recipient, so life spiritual does not 
 depend upon the will of the recipient. A confused 
 opinion does not distinguish between conversion, 
 which is a conscious act of the will, and regenera- 
 
 m 
 
 * Acts 3 : 19. 
 
 10 
 
I ll 
 
 
 r I 
 
 
 ' / 11 
 
 
 i\n 
 
 146 
 
 THE SACRAMENTS. 
 
 tion, which ordinarily is not accompanied by con- 
 sciousness, and is wliolly independent of the will of 
 man. " They are born, not of blood, nor of the 
 will of the flesh, nor of the will of man, but of God." 
 Whether we regard the gilt of s[)iritual life or the 
 gift of cleansing, it is surely imi)ossible to say that 
 infants are not tit subjects for Baptism. Had not 
 infants been perfectly capable of grace, the Lord 
 would not have blessed them ; the rebuke of those 
 who brought the infants came from the disciples 
 whose understandings had not been opened, and 
 caused the Lord's disi)leasure. We can well in- 
 deed enter into the feelings of those modern con- 
 verts from heathenism who repudiated the so-called 
 Baptist community (tlu)ugh by their means they had 
 been brought to the knowledge of Christ) because 
 their children were denied admission to the same 
 covenant with God as themselves. They repudiated 
 teaching which excluded their families from the 
 Church of God. 
 
 From the account of the conversion and Baptism 
 of the Samaritans by the Deacon Philip,'^ we learn 
 that Baptism itself was incomplete in its full privilege 
 without the laying on of Apostolic hands. Before 
 the Apostles came down we read " they were only 
 baptized," or more exactly, as the Greek is more 
 particular, " they were only in the state of having 
 been baptized ;"'the very phrase implies that this 
 alone did not admit them to the full privilege of 
 membership in the Church. They had been ad- 
 vanced one stage, there was another glorious privi- 
 
 * Acts 8 : 12-17. 
 
 I 
 
 ). 
 
THE SACRAMENTS. 
 
 M7 
 
 
 lc<:fc in store for them, " the jj^iftof the Holy Ohost." 
 The communication of this <;ift followed upon rc- 
 ij^cncration, but was a separate act. As the Apostle 
 said, '* Because ye arc sons God hatli sent forth the 
 Spirit of His Son into your hearts." * The l)estowal 
 of this gift was subseciuent to the gift of a(h)i)tion. 
 This, too, was seen in the Baptism of the Lcjrd, as 
 the early Christian writers rejoiced to trace. Thus 
 the African Bishop Optatus, about 370 A.D., wrote : 
 " The Lord descended into the water, not that there 
 was anything in God that re(iuired cleansing, but 
 that water must precede the oil that was to come on 
 Him, that He might initiate, and ordain, and com- 
 plete the mysteries of Bai)tism. When He had been 
 bathed in the hands of John, the order of the mys- 
 tery followed, and the Father completed wdiat the 
 Son had prayed for and the Spirit had announced. 
 The Heaven was opened, the Father anointed ; im- 
 mediately the oil of the Spirit descended in the shape 
 of a Dove and settled on His Head, and anointed 
 Him with oil, and from that time He began to be 
 called Christ or the Anointed One, because He was 
 then anointed by God the Father. And lest He 
 should seem to lack the laying on of hands, the Voice 
 of God was heard from the cloud, ' This is My be- 
 loved Son, in Whom I am well pleased.' "f Simi- 
 larly St. Hilary of Poitiers, scjme twenty years 
 
 * Galatians 4 : 6. 
 
 f Optali, Opera, Paris, 1700 A.n., p. 75. St. Athanasius writes, 
 " He, as man, was anointed with the Holy Ghost that He might 
 make us an habitation of the Spirit, as well as partakers of His resur- 
 rection and exaltation." (Orat. I , c. Arianos, 5^ 46. Opera Patavii, 
 1777, Tom. I., p. 355 D.) 
 
 fH 
 
 i' 
 
 * 1 
 
148 
 
 THE SACRAMENTS. 
 
 t . ! i 
 
 r U 
 
 . '■ :i 
 
 ■>« 
 
 ."5 
 
 before, wrote : "In Ilini, too, the order of the 
 Heavenly mystery is expressed. For when He had 
 been baptized the doors of Heaven were opened, the 
 Holy Spirit is sent out, and recognized in the shape 
 of a visible Dove, and He is si)rHikled with the unc- 
 tion of His Father's affection. Then the Voice from 
 Heaven says thus, ' Thou art My Son, this day have 
 I beg-otten Thee.' The Son of God is pointed out 
 oy hearing and seeing ; and to a peoi)le unbelieving 
 and disobedient to the prophets there is sent a testi- 
 mony from their Lord both of sight and voice. And 
 at the same time from these things which were com- 
 pleted in Christ we may acknowledge that, after the 
 washing of water the Holy Spirit flies down upon 
 us from the gates of Heaven, and we are anointed 
 with the unction of Heavenly glory and are made 
 children of God by the adoption of the Father's 
 Voice, since by the very effects of the things the 
 Truth has prefigured the likeness of the sacrament 
 so arranged for us."* The laying on of hands, 
 therefore, was ever spoken of as the " perfection" 
 or completion of Baptism, and should be regarded 
 as part and parcel of that sacrament. Bishop Jeremy 
 Taylor in consequence calls it " The sacramental 
 consummation of our regeneration in Christ." f 
 
 The name by which this complementary rite is 
 known in the West rather implies that it completes 
 the sacrament of Baptism. The word " Confirma- 
 tion" has gradually superseded all others, and 
 though the origin of the word seems uncertain, yet 
 
 ■liT'i 
 
 * On St. Matthew, ch. ii., Opera Verona, 1730, Tom. I., col. 676. 
 f " Of Confirmation," i. 2, ed. Eden, vo), v., 626. 
 
 H 
 
i 
 1 
 
 THE SACRAMENTS. 
 
 149 
 
 4 
 
 it probably has reference to the connection with 
 Baptism. Tertullian uses the word in tliis sense, 
 though not as a name for this rite, which was l<nown 
 in his day ratlier as *' the lavinj^ on of liands," O'- 
 unction. " How great is the grace of water (he 
 says*), in the sight of God and His Christ, for tlu' 
 conHrmation of IJaptism." The word as a name for 
 the rite is found in the fiftli century at the first Coun- 
 cil of Orange, "If one from any accident has not 
 been anointed in his Baptism, the bishop must be 
 informed of this at his Confirmation,'' though St. Am- 
 brose seemingly uses the verb to confirm in a like sense. 
 
 There is no doubt that in the eighth and ninth 
 centuries the word confirm is used of the completion 
 of a sacrament. Thus in the Ordo Romanus there is 
 continual reference to the confirmation of those who 
 have received the species of Bread with the Chalice. 
 The most striking passage is perhaps the following, 
 " Taking the chalice, the archdeacon confirms with 
 the Blood of the Lord all those whom the bishop 
 shall have communicated with the Body of the 
 Lord." t In a similar meaning Rhabanus >Lnurus, a 
 century later, speaking of the admission of a cate- 
 chumen into the Church by Baptism, laying on ot 
 hands, and Communion, :{: says : " Next every pre- 
 ceding sacrament is confirmed in him by the Bodv 
 and Blood of the Lord." 
 
 This is the more striking since St. Isidore of 
 Seville, in the seventh century, seems to have re- 
 garded Confirmation as having the same relation to 
 
 * De Baptismo, ix. f Hitiorpius, Rom.-e, 1591, p. 14. 
 
 + Hittorpiu'*, Roma*, iSQt, p. 274 (Rabanus de Inst. Clericoium 
 cap. 29). 
 
150 
 
 THE SACRAMENTS. 
 
 ' ■■ 
 
 ■■:tn I 
 
 Ba|)tism as the clialicc had to the paten ; there were 
 eitlier two or four sacraments, in his estimation. He 
 says:* "The sacraments are Baptism and Chrism, 
 the Body and Blood of Christ, whicli are called 
 sacraments because, under the veil of corporal thin<rs, 
 the divine virtue secretly works the saviuij^ influence 
 of the same sacraments." He couples the former two 
 to<^ether and the latter two, as if they had a similar 
 relation one to other, and neither of each couple 
 was complete without its *' Confirmation." f 
 
 In the Eastern Church the rite is known as 
 " Chrism," or sometimes as " The Seal." It would 
 seem likely that the word " seal" was originally used 
 of the outward and visible sign of an inward grace or 
 blessing. Thus St. Paul uses the word of the out- 
 ward sign of the inward faith of Abraham, " He re- 
 ceived the sign of circumcision, a sea/ of the right- 
 eousness of the faith which he had yet being uncir- 
 cumcised." In the earliest Christian writings — i\^., 
 Hennas, we find the phrase " the seal is the water," 
 and though sometimes the word is used in such a 
 manner that Baptism is meant, it is nowhere said 
 " the seal is Baptism." Soon the word " seal " be- 
 came appropriated to the sign of the cross, which 
 the faithful Christian made on everv occasion, as an 
 outward token of an inward blessing. As in the rite 
 of Confirmation or the laying on of hands, the chrism 
 was applied in the form of a cross with the words, 
 " The sea/ of the gift of the Holy Thosi -he whole 
 
 * Originum, Lib. VI , cap. 19 Opt onix, 1617, ' 52 A. 
 
 f Compare the saying of Tertullian How great is in blessedness 
 of that marriage which the Church cen.'*nts ./le ol>la(ion confirms'" 
 t" Ad Uxorem," II. viii.) 
 
 \ 
 
I 
 
 THE SACUAMENTS. 
 
 151 
 
 rite ijradiially l)ccanic known l)y tlic name of the 
 sciil. It is rather remarkable that in tlie l'ji,i;Ush and 
 American Churcli the sii^n of the en)ss should l)e 
 retained in Ba])tism (when j)rol)abIy it is a rehc of 
 Conhrmation) and be omitted in the service for Con- 
 tirtnation itself. This is a survivinjj^ symittom prob- 
 ably of the time when Confirmation was administered 
 immediately after Baptism. 'I'he slu)rtness of the 
 service is another siirvivinij^ token that it. is only part 
 of a lon^-er service, which also may !)e seen fiom the 
 fact that until the last review in 1661 the I^ord's 
 Prayer was not included in the service. This could 
 not have been left out had it been intended to be a 
 separate service for a separate rite. 
 
 Other proofs there are that Confirmation is only 
 a part of the complete sacrament of Baptism. For 
 nine centuries Baptism was not allowed (except in 
 dan<4^er of death) to be administered at other times 
 than at Easter and Pentecost.* Then catechumens 
 were baptized at the cathedral church in the pres- 
 ence of the Bishop, who at once confirmed them. 
 At present the rubric of the Ruij^lish Church directs 
 that no adult Baptism should take place without the 
 Bishop beinj^ informed. One object is that the 
 Baptism do not take place hurriedly without suffi- 
 cient [)reparation ; but another doubtless is that the 
 Bishop may appoint a time for the Baptism, that he 
 may be present and confirm at once. 
 
 In the Eastern Church Confirmation is ministered 
 by priests with chrism or unction specially conse- 
 crated by Bishops. 
 
 * See Appendix BB*. 
 
152 
 
 THE SACRAMENTS. 
 
 '- t 
 
 1 ?v, I 
 
 t i I 
 
 ■■Hi 
 
 I Hi 
 
 rif, 
 
 Neither Baptism nor Confirmation may be re- 
 peated. Invalid baptism, that is, ministered without 
 water or without the proper form of words, is not 
 Baptism ; and if it be found that one have been so 
 baptized^ valid Baptism must be administered. Con- 
 firmation cannot be ministered outside the Catholic 
 Church. 
 
 " I acknowledj^c one Baptism for the remission of 
 sins," this conveys the promise of pardon for post- 
 baptismal sin ; for as our Prayer Book says, it is an 
 " everlasting^ benediction of Heavenly washing." 
 On repentance pardon is assured, and it is ai)plied to 
 the penitent by the absolution of the priest, " wh(^ 
 hath received power and commandment to declare 
 and pronounce to God's people, bein^^ penitent, the 
 absolution and remission of their sins." No new 
 gift is conferred thereby, but the pardon guaranteed 
 is an extension of the forgiveness promised at Bap- 
 tism, 
 
 It is remarkable to observe that when in the 
 second Prayer Book of Edward \ I. a Confession and 
 Absolution were introduced at the beginning of 
 Matins and Evensong, they are " constructed in that 
 form which would most completely adapt them for 
 superseding in all ordinary cases })rivate confession 
 and absolution." Canon Cooke well says : " An ex- 
 amination of the Confession will show that it is 
 framed with the closest regard to the old definitions 
 of mortal sin, and that it differs in this resj)ect from 
 the ancient Confession at Prime and Compline, 
 which were considered to refer to venial sins alone." 
 The Absolution is rather framed on the model of 
 that in use in the Greek Church. Both assert the 
 
 s 
 
 li 
 
THE SACRAMENTS. 
 
 153 
 
 & 
 
 ^ 
 
 I 
 
 i 
 
 i 
 
 i 
 
 absolving power to be God's, conveyed through the 
 priest ; both insist on the necessity of true rei)entancc 
 in the sinner ; both have petitions that repentance 
 may be produced in the sinner and absolution granted 
 by God. With respect to the form of absolution, 
 the nv)st ancient forms of sacerdotal absolution were 
 precatory, prayer to God for })ardon to be granted 
 to the penitent. It has been said of the forms of 
 ordination, and the remark is true of uU similar utter- 
 ances of ministerial power : " The Fathers used pre- . 
 catory forms, lest the gift should appear to proceed 
 from any but G(xl ; the later practice of the West 
 added imperative forms, lest it siiould appear that 
 the j)rayer of a/ij' person would suffice for obtaining 
 the gift."* 
 
 There are, then, in the Liturgy of the Church of 
 England three forms of Absolution gradually nar- 
 rowing in personal application, and gradually becom- 
 ing more imperative and authoritative. Though one 
 has been omitted in the American Chuich, those that 
 remain are ecpially valid. As absolution is not be- 
 stowed witliout confession, so before each Absolu- 
 tion there is a Confession, in general terms indeed, 
 but in such carefully worded phrases that each indi- 
 vidual may include his own sin and his own burtlen. 
 In the case of {)rivate and particular confession the 
 Absolution becomes more direct and imperative. 
 But. as the homilies say, " though Absolution hath 
 promise of forgiveness of sin, yet by the express 
 word of the New Testament it hath not this j)romise 
 annexed and tied to the visible sign, which is impo- 
 
 i 
 
 ♦ See Appendix CC. 
 
154 
 
 THE SACRAMENTS. 
 
 V rA 
 
 f.,: 
 
 ■ W' 
 
 ';■! ' 
 
 
 i: 
 
 iTi: 
 ,•1' 
 
 Mil' 
 
 i '! 
 
 sition of hands." Nor has tlierc ever been any ex- 
 press form of words wherein the j^race is conveyed 
 or conferred. But Absohition is only j^ranted after 
 Confession. " I said I will confess my sins unto the 
 Lord ; and so Thou foriij-avest the wickedness of my 
 sin." Deeply mysterious doubtless all fori^iveness 
 is, but there is no grace more surely promised than 
 this ; there is no i'-race more yearned after by the 
 repentant sinner ; there is none, it may be, for which 
 the penitent requires ij^rcater assurance. The pre- 
 cious declaration of our Lord is remarkable in its 
 fulness : " That ye may know that the Son of ^L\N 
 hath power on earth to for«;^ive sins (then saith He to 
 the sick of the palsy), Arise, take up thy bed and 
 go unto thine house." Here in the Greek ori<^inaI 
 each ivord is the same in each of the three Synoptic 
 Gospels, and each word is of deepest import, as we 
 should expect. The Lord does not deny that God 
 alone has absolute and paramount power and right 
 to forgive sins. In the case in question He does not 
 absolve as God, but as Man ; therefore he uses a word 
 for delegated power, not absolute, inherent power, 
 but delegated power, as it were, license : " The Son 
 of Man hath power delegated to Him on earth to for- 
 give sins." * Then after His Resurrection He said 
 again, " All delegated power is given unto Me in 
 Heaven and upon earth," and lest it should be 
 thought that the power was removed from earth at 
 the Ascension, He said further, " Lo ! I am with you 
 all the days, even unto the end of the world." He is 
 with His properly authenticated ministers until the 
 
 * See Appendix DD. 
 
THE SACRAMENTS. 
 
 155 
 
 ill 
 
 end of time. As St. John records the Lord's words, 
 ** As Mv Father hath sent Me, even so am I sendin<^ 
 
 you, 
 
 the xMission of Christ is here reirarded in 
 
 the permanence of its effects. The Apostles were 
 commissioned to carry on Christ's work ; tlieir office 
 was to apply His ot^ce according; to the needs of the 
 faithful to whom they ministered. This i)ower of 
 Absolution was therefore handed on and dcle^-ated 
 to them : " Then He breathed on them and saith 
 unto them. Receive ye the Holy Ghost : whosoever 
 sins ye remit, they arc remitted unto them ; and 
 whosoever sins ye retain, they are retained. ' ' Words 
 that are even now repeated when the commission is 
 handed on in the ordination of a priest, for to no 
 minister under the degree of priest is the power of 
 Absolution delegated. 
 
 In the lately discovered " Teaching of the Twelve 
 Apostles" special prominence is given to two sacra- 
 ments, and to two only. To Baptism, as we have 
 seen, Confirmation and Absolution would seem to 
 be attached ; Absolution being, as St. Jerome said, 
 a plank from the shipwreck of entire forgiveness. 
 The other *' Gospel Sacrament" is the Holy Kucha- 
 rist. Even in this early treatise (dating about lai 
 A.D.) the title Eucharist seems to iiave been given to 
 this sacrament. 
 
 Under the old Dispensation there was the feast 
 upon the sacrifice, which applied the blessing of the 
 sacrifice to the offerer. It was a token of union 
 with God and of renewed favor. This was especially 
 the case in the feast of the Passover. Each faithful 
 Jew was to eat of the I^aschal Lamb under pain of 
 being cut off from his people. When the Baptist 
 
Iplft 
 
 
 r < 
 
 i ! 
 
 ^ nil 
 
 / 1 
 
 ) !,» 
 
 ( i :;"! 
 
 156 
 
 THE SACRAMENTS. 
 
 cried aloud, " Behold the Lamb of God, that taketh 
 away the sins of the world !" it is a very compre- 
 hensive title, embracing many points of teaching. 
 Probably the reference was primarily to the fifty- 
 third chapter of Isaiah, " He is brought as a lamb to 
 the slaughter." But it could not end there. Morn- 
 ing and evening was a lamb offered in the Temple ; 
 it would be therefore the most familiar tyj)eof sacri- 
 fice. But the most important was the Paschal Lamb, 
 to which the Incarnate Lord was afterward likened 
 by Apostles. In his Gospel St. John * claims that 
 the command with respect to the Paschal Lamb, " a 
 bone of it shall not be broken," was fulfilled in the 
 omission to break any bone of the crucified Saviour. 
 St. Paul t says boldly, " Christ our Passover is sac- 
 rificed for us ;" and St. Peter,:}: referring probably to 
 the same image, says we were redeemed with the 
 " precious Blood of Christ, as of a Lamb without 
 blemish and without spot." How, it may be asked, 
 can we partake of the sacrifice offered for us ? How 
 can we partake of the Paschal Lamb ? How are we 
 to be " partakers of Christ?" 
 
 Now before giving the answer to this we must be 
 reminded of one universal peculiarity of sacrifice, 
 which was in existence throughout the whole known 
 world, Gentile as well as Jewish. This cannot be 
 given better than in the carefully weighed words of 
 a very talented and learned writer. Archdeacon 
 Freeman :§ 
 
 * St. John 19 : 36, cf. Exodus 12 : 46. 
 
 f I Corinthians 5:7. J i St. Peter i : 19. 
 
 § " Principles of Divine Service," Part II., ch. i., ^ 4, p. 75. 
 
 11 
 
 i 
 
 i 
 
THE SACRAMENTS. 
 
 157 
 
 / 1 
 
 n 
 
 %\ 
 
 " It is much to be observed, as an unfailini2^ feature 
 of Gentile sacrifice, when properly performed, that 
 animals were never offered alone, but always with 
 an accompaniment of flour and wine. Nor only so. 
 The victim, though itself the efficacious element of 
 the sacrifice, was offered ^j means of tlic bread and 
 ivinc. The bread was broken and sprinkled on the 
 head of the animal while alive ; and again, wine, 
 with frankincense, was poured between its horns. 
 This done, the sacrifice was conceived to have been 
 duly offered, so far as concerned the gift and dedi- 
 cati(^n of it on man's part, and the acceptance of it 
 by the Deity. This is proved by the fact that ////- 
 niolare, to sprinkle with the bn^ken viola, or cake, was 
 used, as is well known, to express the entire aetion of 
 sacrifice^ the slaying and burning included . So again, 
 mactare, to enrich or crown with the addition of 
 wine, was likewise used for the whole action. This 
 is an absolute pn)of of the immense virtue and im- 
 plicit power attributed to the bread and wine in 
 these sacrifices. They were held to carry within 
 them, in a manner, the whole action. The present- 
 ing of them was the presenting of the slain sacrifice ; 
 the acceptance of them was its acceptance. And 
 that, moreover, they were identified respectively, 
 the broken bread with the body to be slain, the 
 poured out wine with the blood to be shed, is botii 
 probable from the obvious parallel and is counte- 
 nanced by other parts of the system. Thus the poor, 
 who could not afford slain victims, were allowed to 
 do their part by providing cakes of bread ; and these 
 were sometimes made in the shape of the ox to be 
 sacrificed, and might be offered alone. And the 
 
 H' 
 
 : v\\ 
 

 '^■. 
 
 
 
 *-■ '1 
 
 
 :^l 
 
 li ill 
 
 id 
 
 
 \; 
 
 
 
 
 P 
 
 ! 
 
 
 ''ins 
 
 
 
 H4 >. 
 
 « 
 
 iliii 
 
 158 
 
 THE SACRAMENTS. 
 
 drinking of blood was, though rarely, substituted 
 for that of wine. 
 
 " Now all this coincides marvellously with the 
 Mosaic provisions, bv which the animal sacrifice was 
 held to be completed when the bread offering had 
 been laid and the wine poured out on the victim ; 
 and again, with the law allowing the poor to bring a 
 bread offering instead of victims." 
 
 Merc, then, we have one imiversal peculiarity, 
 which some might ascribe to a common origin, which 
 must be allowed by all to evince a sense of appropri- 
 ateness, which may not so easily be apprehended 
 now that we are no longer familiar with the ritual 
 of slain sacrifices. If we say that there was a com- 
 mon origin, it will be difificult not to admit that such 
 origin was divine ; if we think otherwise,' then, at 
 least, we must see that for many thousand years 
 God had been training the whole human race for the 
 awful moment " in the upper room furnished and 
 prepared." 
 
 The Jews had been prepared by the prophecy of 
 Malachi, which Christians have from the very first 
 acknowledged as pro})hetical oi the Holy Eucharist. 
 In the early written document just cited we read, 
 " On the Lord's Day of the Lord come together and 
 break Bread, and give thanks, confessing your tres- 
 passes, that your sacrifice may be pure. For this is 
 that sacrifice spoken of by the Lord, ' In every place 
 and time offer Me a pure sacrifice, for I am a great 
 King, saith the Lord, and My Name is wonderful 
 among the Gentiles.' " A few years later St. Justin 
 Martyr claims the same prophecy for a similar refer- 
 ence, and a few years later again St. Irenecus quotes it 
 
THE SACRAMENTS. 
 
 J 59 
 
 to the same purpose. We must see that the applica- 
 tion of the i)rophecy to the Holy Eucharist dates from 
 a time coeval with the latest of the Apostles at least. 
 
 More than this, the Lord prepared His (liscii)les 
 twelve months before in the discourse He delivered 
 at Capernaum. In this sermon the Lord's teaching 
 becomes more emphatic the more His hearers carped 
 at His sayini^s. St. John, who does not record the 
 institution either of Baptism or the Eucharist (be- 
 cause the institution had been sufficiently recorded 
 previously), records the deep teachinjj^ (^f our Lord 
 about both sacraments. 
 
 At Capernaum the Lord said, " The Bread which 
 I will f^ive is My Flesh, which I will give for the 
 life of the world." When His hearers carped at 
 His saying, " Hozu can this man give us His Flesh to 
 eat?" He answered in the em[)hatic statement, wit- 
 nessed to by an asseveration, " Verily, verily I say 
 unto you, Except ye eat the Flesh of the Son of man 
 and drink His Blood, ye have no life in you" — 
 words that could not have been understood - at the 
 time. But how must the words have rushed upon 
 the minds of the Apostles when they saw the ac- 
 tion and heard the words of their Master at that 
 mysterious Last Supper. " He took bread, and 
 gave thanks, and brake it, and gave unto tliem, say- 
 ing, This is My Body which is given for you ; this 
 do in remembrance of Me. Likewise also the cup 
 after Supper, saying. This cup is the New Testa- 
 ment in My Blood ; this do ye as oft as ye drink it 
 
 n 
 
 in remembrance ol Me. 
 
 Here, as Archdcaco 
 
 * See Apppendix EE. 
 

 
 i :i 
 
 
 
 I 
 
 If 
 
 ill. 
 
 -A .n 
 
 Hi 
 
 
 •;f--U 
 
 If 
 
 < 111 I 
 
 i6o 
 
 THE SACRAMENTS. 
 
 Freeman says,* "the broken Bread and the Wine 
 poured out is, with a tremendous ])recision of lan- 
 j^uaj^e which leaves no escape, identified with the 
 Body yet to be slain, and the Blood yet to be shed 
 in sacrifice. . . . Simple breakinj^ of bread with 
 sacrificial intent and *(esture was a sufficient * immo- 
 lation,' simple pourino- out of wine with that intent 
 was effective ' mactation ' of the yet livini^ Victim." 
 Herein and hereby may Christians partake of the 
 one only true and efficacious sacrifice of the Cross. 
 Herein we feed upon " the Lamb of God that taketh 
 away the sins of the world," in the glorious sacra- 
 ment of the Lord's Body and Blood. 
 
 Each word, each act, was sacrificial ; the Sacra- 
 ment of the Eucharist, therefore, has ever been re- 
 garded as the Christian sacrifice or offering from the 
 very first. Even from the words " Do this" it is im- 
 possible to exclude the meaning of sacrifice or offer- 
 ing. For the word was ever used in the Greek 
 Septuagint for sacrifice, or lri/>i/ijf ihc Passover, or 
 other feast, t and even absolutely without any ac- 
 cusative in the sense of offering to a false God, and 
 so of worship. It is the memorial of the one Sacri- 
 fice on the Cross. By it the virtue of that Sacrifice 
 is extended to us. It is a syml)f)l which actually 
 conveys " verily and indeed " to the faithful That of 
 Which it is a symbol. 
 
 As we have seen animal sacrifice and the offering 
 of blood was universal, we have also seen that the 
 essential accompaniment of such sacrifice in Gentile 
 
 * " Principles of Divine Service," P-irt II., p. 80. 
 f See Appendix FF. 
 
 i? 
 :i>' 
 
I 
 
 THE SACRAMENTS. 
 
 l6l 
 
 ■mg 
 
 :iii(l Lcvitical ceremony was an {)rferlii<j^ of l)rc'afl and 
 wine. Wc have also seen that animal sacrifice in the 
 Greek and Roman civilized world, as well as in the 
 Jewish community, has ceased. In tiie Jewish 
 Church it ceased at once and forever at the end of 
 the probationary fortv years after the olferin;^ of the 
 " One perfect and sufficient sacrifice, oblation, and 
 satisfaction for the sins of the whole world" on the 
 Cross. lUit if sacrifice from the first has been uni- 
 versal, it must be one of the fundamental principles 
 of worship. It cannot be and it is not absent from 
 Christian worship. With us the universal offerin<^ 
 of Bread and Wine is now the one Sacrihcc we offer 
 here on the Holy Table (which thereupon becomes 
 an Altar), and Christ pleads His Sacrifice and the 
 merits of His Blood in the Holy of Holies in Heaven. 
 Then our Brother (like the true Joseph) feeds us 
 from His Altar (which thereupon becomes a Table) 
 with the Bread of Heaven and the Wine of Heaven, 
 the Body and Blood of the Lord. The Christian 
 Sacrifice has entirely sui)erseded the other sacrifices 
 as the Sacrifice of the Cross has caused the ante- 
 cedent and typical sacritices to cease. The Holv 
 Eucharist, therefore, is a continual evidence of the 
 truth of the one Sacrifice of which it is the me- 
 morial, the full and C()mj)lete efficacy of which has 
 caused all bleedin<^ sacrifices to be done away. To 
 us, then, as to the Jews of old, when we offer to 
 God, that whereon we offer is rij^htly called an Altar ; 
 and when we feed on our offerin<( it is rij^htly called 
 a Table.* 
 
 * Compare Malachi 1:7: "Ye offer polluted bread upon Mine 
 altar : and ye say, Wherein have we polluted Thee ? In that ye say, 
 1 1 
 
^^ 'i 
 
 162 
 
 THE SACRAMKNTS. 
 
 l\U^ 
 
 There can be no question that from the first times 
 Christians have beheved tlie truth of tlie Great Mys- 
 tery, that in the Holy luicharist we " spiritually eat 
 the I'lesh of Christ and drink flis iJlf)od." J'his is 
 testified to in every way, in many different words 
 and phrases, in every part of the world. In the 
 second century we have two very remarkable in- 
 scriptions testifyinj^ to the faith then held, which 
 must suffice for our ])urp()sc hero. One is in Gaul, 
 the other in Asia Minor. In Gaul we read at the 
 end of a short j^oem addressed to the Christian,* 
 " Receive the honey sweet food of the holy things 
 of the Saviour. Kat, drink, having Jesus Christ the 
 Son of (iod the Saviour in thy hands." About the 
 same time or a little earlier, about icSo-cp A.i)., a 
 monumental inscription on the tomb of Bishop 
 Abeicius, discovered in Asia Minor in iScSj, has a 
 testimony to the same belief. The Bishop Abercius 
 wrote his epitaph and had it cut during his lifetime. 
 He describes his travels, and toward the end he has :t 
 " Evcrv where Faith led the wav, and set before me 
 irtr food F"lsH from the fountain, mighty and pure 
 (Whom a chaste virgin grasped), and gave This to 
 friends to eat always, having the best wine and giv- 
 ing the mixed cup with bread." The word Fi's/t 
 representing the anagram of " Jesus Christ the Son 
 of (jod the Saviour." 
 
 In the last quotation the two parts of the sacra- 
 ment are referred to, the bread and the mixed cup — 
 
 Ihe Table of the Lord is contemplible " See also verse 12, Ezekiel 
 41 : 22 ; 44 : [6 : i Corinthians 10 : 21 ; Hebrews 13 ; 10. 
 
 * See " Doctrine of Real Presence," by Dr. Pusey, p. 337. 
 
 f See Bishop Lightfsoi's " Ignatius," vol. i., p. 480. 
 
THK SACRAMKNTS. 
 
 163 
 
 sacra- 
 cup — 
 
 Ezekiel 
 
 i.e., wine mixed with water; and the inward part, 
 lesus Christ the Son of God tiie Saviour. IJoth are 
 ^ivcn for food to the faithful Christian, and as our 
 Article saith, to deny either part " overthroweth the 
 nature of a sacrament." l<emarkai)ly enoufj^ii, the 
 teaciiini; which is called " Transuhstantiation"— that 
 is, that the whole substance of bread and wine after 
 consecration is chanjj^ed into the whole substance of 
 the IJody and Hlood of Christ, was i)y antici|)ation 
 condemned in the controversies of the fifth century. 
 Theodoret in his second dialo«^ue introduces a her- 
 etic, whom he calls Eranistcs or Guildsman, dis- 
 putin<^ witii Orthodoxus, the holder of the truth, and 
 the dispute in the part referred to is as follows : 
 
 " Guildsman. What do you call the gift that is offered before the 
 invocation of the priest ? 
 
 " Orthodox. No plain answer should be given to this, since there 
 may be some present who are not Christians. 
 
 " G. Well, let thf answer be enigmatical. 
 
 " 0. It is food nidde of such seeds. 
 
 " G. And how call you the other symbol ? 
 
 " O. This, too, has a common name signifying a common drink. 
 
 " G. But after consecration how do you call them ? 
 
 " O. The Body of Christ and the Blood of Christ. 
 
 " G. Do you believe that you partake of the Body of Christ and 
 His Blood ? 
 
 " O. That is my belief. 
 
 " G. Well, then, just as the symbols of the Lord's Body and Blood 
 are one thing before the invocation of the priest, but are changed 
 after the invocation and become something else, so the Lord's Body 
 after His Ascension was changed into the substance that is Divine. 
 
 " O. You are caught in your own net. For the mystic symbols 
 do not abandon their own proper nature, even after consecration. 
 For they remain in the same substance, shape, and form, ami are 
 visible and tangible, as they were before. But they arc understood 
 to be those things which they have become, and they are believed to 
 be such, and ate reverenced as actually being What they are believed 
 
ff f 
 
 ) t 
 
 
 li.j. 
 
 m 
 
 I" ! 
 
 I, 
 
 
 r- 
 
 I i 
 
 
 I 
 
 1 
 
 /iii 
 
 1 
 1 
 
 'Si 
 
 
 ^' m 
 
 
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 ■!j| 
 
 
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 I'l 
 
 
 ; 
 
 1 
 
 
 1 
 
 m 
 
 
 164 
 
 TirE SACRAMKNTS. 
 
 to be. Compare, ihen, the image with the archetype, and you will 
 see the likeness. For the type should be like ihe verity. For the 
 body hath its former appearance and circumference, and, In a word, 
 the substance of the body. Rut after the Resurrection it became Im- 
 mortal and incorruptible, and has been found worthy of the seat at 
 the Right Hand, and is adored by all creation because it is called the 
 Body of the Lord of cteation. 
 
 " G. And yet the mystical symbol changes its former designation ; 
 for It is no longer called by its former name, but is spoken of as 
 ' Body ' ; so then the Truth must be called God and not ' Body.' 
 
 " O. You seem to me to be ignorant. For It is not only called 
 Body, but also Bread of Life. For so the Lord Himself designated 
 Ii. And we call the Body Divine and life giving, and the Master's 
 and the Lord's ; teaching that It is not a common Body of any man, 
 but of our Lord Jesus Christ, Who is God and man. For Jesus Christ 
 is the same yesterday, and to day, and forever." * 
 
 The same passaj.^e also condemns the opinion of 
 tliosc who regard the Bread and Wine as mere 
 tokens of something Which is absent. For the 
 same are called Bread and Wine, and at tiie same 
 time the Body and Blood of Christ. 
 
 One other passage will here be given, from the 
 book " De Sacramentis," which has been ascribed 
 to St. Ambrose. It is remarkable for its clear state- 
 ment and also for the very clever but most unscrupu- 
 lous manner in which it has been altered to suit 
 modern Roman doctrine. The passage runs thus : 
 " You see, then, how powerful in working is the 
 Word of Christ. If, then, there is suca force in the 
 Word of our Lord Jesus Christ (m creation) that 
 those things which had no existence began to exist, 
 how much more powerful is it in commanding that 
 they should remain what they were and yet be 
 changed to something else ?" 67 si/it qmc erant, et 
 
 * Theodoreti, Opera, Paris, 1642, Tom. IV., p, 85. 
 
THE SACRAMKNTS. 
 
 165 
 
 /// aliud commutcHtur. So was it in a iiiaiuiscrii)t 
 Komaii Breviary of 1473 in the Bodleian Library at 
 Oxford, for the fourth lesson rif the Saturday in the 
 Octave of Corpus Christi. So was it in the printed 
 Roman Breviary of 1522, for the hrst lesson for the 
 Sunday within the Octave of Corpus Christi. But 
 a change has now passed over the passage in the 
 Konian Breviary. 
 
 With wonderful inj^cnuity six letters have bcejj 
 omitted, with the result that the passaj^e is made to 
 say precisely what it did not say orifrinally, as seen 
 in the excellent Benedictine edition * and in the 
 earlier editions of the Breviary. The words sint and 
 it are omitted. The result is the passajj^e reads, 
 " How much more powerful the word which com- 
 mands that thin^^s which had an existence should be 
 chanj^ed into somethings else," Ut qu(C crant in 
 aliud commutentur. The original passage teaches the 
 doctrine held by all early writers and by the Kng- 
 lish Church ; the altered phrase agrees better with 
 the modern views of Rome. The alteration is very 
 instructive. 
 
 " The benefits whereof we are partakers in the 
 Holy Eucharist are the strengthening and refresh- 
 ing our souls by the Body and Blood of Christ, as 
 our bodies are nourished by the Bread and VV^ine." 
 As our natural bodies arc sustained by j)artaking ot 
 natural food, so are our souls and spirits sustained 
 by spiritual food. It is not enough for us that we 
 have received life natural, we must maintain it by 
 the means provided by our merciful Creator. It is 
 
 * Ambrosii, Opera, Paris, 1690, Tom. II., col. 369 A. 
 
» I' 
 
 n 
 
 I ; .^i i 
 
 166 
 
 THE SACRAMENTS. 
 
 not cnougii for us to have received spiritual life, we 
 must ])ray, " Give us this day our daily Bread ;" we 
 nnist feed our souls on the Bread of Life. The im- 
 portance and necessity of this dependence on our 
 Incarnate Lord is broujj^ht home to us by the imaj^e 
 of eatinjj^ and drinkinjj^. When we think of it, the 
 daily assimilation of food is so mysterious, that were 
 it not so very common, we should call it a miracle. 
 We take dead matter into us, and at some rotitnent 
 there is a separation, and some part of the <lcad 
 matter is chosen for life, and is absorbed into tiie 
 living bodv, and becomes living tissue. This must 
 depend upon the blessing of the Creator, Who has 
 also said, '* Except ye eat the Flesh of the S(m of man 
 and drink His Blood, ye have no life in you. For 
 My F^lesh is meat indeed, and My Blood is drink 
 indeed." 
 
 But when the body of a man is not liealthy the 
 food he may take does him no good : either he has 
 no aj>potite and cannot eat or he may have a large 
 appetite but no power to assimilate food, and it is 
 possible that a man may eat much and die of inan- 
 ition. The food he takes may be the same in every 
 particular ; ., is taken by another who is well nour- 
 ished bv it, but having no power to draw sustenance 
 from the food, he gains no benefit therefrom. So 
 with the Blessed Sacrament. The same is offered 
 to all, but all do not alike benefit. Som^*, alas ! have 
 not the subjective power of assimilaticm, arising fi'om 
 some sickness of soul, some lack of faith, or some 
 presence of unrepented and wilful sin. Others eat 
 and drink to their soul's health and go on from 
 strength to strength. 
 
 . t it 
 
THE SACKAMKNTS. 
 
 167 
 
 From some fccliiijj^, wliethcr from dread of irrever- 
 ence or otlierwise, a practice arose of witlidrawiii^j^ 
 the Clip from tlie laity. Hut as Gelasiiis in the hfth 
 centurv said, " We have learned that certain persons 
 after havinj^ received the portion of the Sacred iJody 
 abstain from the chalice of the Sacred Blood. Which 
 persons without doubt should either partake <»f the 
 sacraments in their entirety or be excluded from the 
 entire sacrament, because the division of one antl 
 the same; mvsterv cannot take ])lace without <rreat 
 
 sacnU^iTC, 
 
 " What God hath joined tojj^ether in this 
 sacrament we have no ritj^ht to put asunder. Rather 
 mav we think with some that if man had never fallen 
 there would have been no need (to si)eak with deep- 
 est humility) of our i)artakini( of the Saviour's Blood ; 
 but the cup is specially connected with " tlie remis- 
 
 sion o 
 
 I sinj 
 
 as St. Matthew records. It would 
 seem, therefore, bitter cruelty to the conununicant, 
 as well as sacrilejj^c in the sijj^ht of God, to maini the 
 sacrament and deprive the layman of the chalice. 
 U was not done without deep and well-deserved tlis- 
 satisfaction, and in Hni^land and in many parts of the 
 
 ontinen 
 
 t of 1^ 
 
 urope an unconsecr 
 
 :ite( 1 
 
 cup was nnn- 
 
 istered to the people to content them, if possible, 
 under the plea of a desire to assist dej.jlutition. 
 
 The consideration of this jj^reat sacrament would 
 lead us to cor^sider the j^race of llolv ( )r(lers con- 
 veved by the layinjj^onof hands, settinj^ ajjart a con- 
 secrated ministry to represent the Hii^h Priest on 
 eaith, and to consecrate the Holy luicharist in His 
 
 * Pieserved in Gralian Decrrtum, Pars. III. ; De Consecrat. Dis. 
 H., cap. 12, Lu.{liini, 1606. col. i(ji8. It is doubtless genuine. 
 See Herardi, Tom. II., p. y)2, .Madrid, 1783. 
 
 Hf 
 
(' 
 
 
 i68 
 
 THK SACKAMKNTS. 
 
 i:i 
 
 Name. lie is Captain or Chief Guide,* Ilis minis- 
 ters under Ilim are ^.''uides or rulers. f He is Chief 
 Shepherd ; :}: thev are shepherds under Ilim. He is 
 the Hifj^h Priest, J^ tliey arc priests under Ilim. lie 
 is Bishop, so are some of them as His ambassadors. ; 
 Ordiniition, then, is not only an outward call or 
 recojjfnition of one set apart or admitted to minis 
 terial position ; it is a means of conve) in;^ j^^race, and 
 is of a sacramental character. Mere as elsewhere in 
 the dealinj^ of God with man the inward i^race, is 
 conveyed by outward lueans. None can claim the 
 ri^ht of ministeriufj^ with the authority of (iod's 
 minister without some credentials. In the case of a 
 new order of ministers, such as Moses and Aaron, 
 or the Apostles of Christ, their credentials were 
 miraculous ^ifts, to which they could aj)peal as evi- 
 dence of their dele<;^ation. But it has been the or- 
 (litKiry workinj^ of God's Providence that, aft. '• s- me 
 such intervention, as by a new creation, the ijjrace or 
 j)owcr be transmitted in some appointed manner. 
 In the case of the Levitical priesthood it was trans- 
 mitted from father to son by natural jj^eneration. In 
 the Christian priesthood it is transmitted from Bishop 
 to Bishop by spiritual succession, the <;race bein*.;^ 
 conveyed by layinii^ on of hands. It is therefore dis- 
 tinctly sacramental. 
 
 Nor may we deny this in a certain sense to Holy 
 Matrimony. Archbishop Cramner said that there is 
 only one sacrament directly reco<^nized in the Bible, 
 and that is Matrimony. St. Paul is speakin<j^ of 
 
 * Hebrews 2 ■ lo, tic. \ Hebrews 13 : 7, 20, etc. 
 
 X I St. PfUT 5:4. >^ Hebrews 8:1, 
 
 li I St. Peter 2 : 25 ; 2 Corinthians s : 20. ilc. 
 
 
I 
 
 • 
 
 TIIK SACRAMENTS. 
 
 169 
 
 Holy Matrimony as the type to us of the union 
 which exists between Christ and 1 1 is Cluirch and 
 calls it "a j^^reat mystery," viac^nitm sinramcntum. 
 It certainly is of Divine institution, but antecedent 
 to Christianity datiui^ from the creation. It is of so 
 deeply sacred a character that (lod (as God alone 
 can be) is the avenger of all offence aij^ainst this 
 deeply sacred estate. Open recoj^nition and tolera- 
 tion of sins au^ainst inarriaj^e are tokens of a low 
 standaid of Christian life. Where Matrimony is 
 Holy there is doubtless a lar<;e supply of i^racc 
 j^ranted. Indeed,* *' how can we tlnd words fully 
 to describe the blessedness of that marriage which 
 the Church cements, the oblation conhrms, the bless- 
 \\v^ seals, an<jjels report, Ciod the Father ratihes !" 
 
 One more is " commonly called " a sacrament, 
 and is called I"!xtreme Unction. The tradition for 
 this is very sliiii-ht. Doubtless all sacerdotal bene 
 diction is sacramental in character, and our Church 
 has rather introduced the solenui visitation of the 
 sick in lieu of this, which was reii^arded as an inexact 
 (jr even corruj)t followin<j^ of the .\|)ostles. 
 
 In conclusion, we must remember that all sacra- 
 ments and sacramentals are, as it were, " extensions 
 of the Incariiation" to us while we are in this ])res- 
 ent world, with our spiritual perceptions less keen 
 than they will be hereafter. They are visible means 
 of impartiuii^ to the faithful individualU ihe j)'irticl- 
 |)ation of the benehts procured for all in f^enei'al by 
 the IncarnatiDu. The words of Hooker, f .ij^ivinf^ the 
 
 * Tertullian, " Ad Uxorcm." II. viii. 
 
 t Hooker, " EciUsiasiical Polity," Hook V., ch. Ixvii., J^ 7. 
 
I/O 
 
 THE SACRAMKNTS. 
 
 [SH^.^il 
 
 «>i^'i I' 
 
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 im 
 
 points in which all aj^ree about the Holy Com- 
 munion, are so valuable that they are here cited. 
 "It is on all sides plainly confessed, first that this 
 sacrament [of the Holy Eucharist] is a true and real 
 participation of Christ, Who thereby imparteth Him- 
 self, even His whole entire Person, as a mystical 
 Head unto every soul that rcceiveth Him, and that 
 every such receiver doth thereby incorporate or 
 unite himself unto Christ as a mystical member of 
 Him, yea of them also whom He acknowledi^eth to 
 be His own ; secondly, that to whom the person of 
 Christ is thus communicated, to them He giveth by 
 the same sacrament His Holy Spirit to sanctify 
 them, as it sanctifteth Him which is their head ; 
 thirdly, that what merit, force, or virtue soever 
 there is in His sacrificed Body and Blood, we freely, 
 fully, and wholly have it in this sacrament ; fi)urthly, 
 that the effect thereof in us is a real transmutation 
 of our souls and bodies from sin to rii^hteousness, 
 from death and corruption to immortality and life ; 
 fifthlv, that because the sacrament beinir of itself but 
 a corruptible and earthly creature must needs be 
 thouj^ht an unlikelv instrument to work so admirable 
 effects in man, we are therefore to rest ourselves 
 altogether upon the strens^th of His j^lorious power. 
 Who is able and will brinij to pass that the bread 
 and the cuj) which He j^iveth us shall be truly the 
 thinji^ He promiseth." 
 
 The Incarnation Itself alone broui^ht infinite bless- 
 ing to the creation at lar^e and to mankind in par- 
 ticular. As a result of the Incarnation disease has 
 greatly lost its power and malignity ; for in conse- 
 quence of the " love of God toward man" therein 
 
 •1 
 
 j^r.^: 
 
 i':43 
 
THE SACRAMENTS. 
 
 I7» 
 
 manifested, hospitals have been founded wliich liave 
 enabled ph3'sicians to study disease. The power of 
 the evil one has been marvellously checked ; demoni- 
 acal possession has been minimized if not altos^ether 
 quelled ; the oracles are dumb. 
 
 Surely, then, we need not wonder that we are 
 called upon to believe that the sacraments extend to 
 our whole nature, bodies as well as souls and spirits, 
 some of the marvellous benefits thus*(ained. " Who- 
 so eateth My Flesh and drinketh My Hlood IIAIH 
 eternal life, and I will raise hi in up at tin last </av." 
 They are the words of Truth Himself. Therefore, 
 saith tlic one who distributes, " The Body, the 
 Blood, preserve thy dotlj' and soul unto everlastinjj^ 
 life." Therefore may we say, " My flesh, my livinj^ 
 flesh, also shall dwell confidently in iiope. " 
 
 ** () my God, Thou art true ; () my soul, thou art 
 happy." 
 
 I i 
 

 it I'. 
 
 
 m 
 
 
 '1 - I 
 
 " 
 
 LECTURE VII. 
 
 THE GIFT OF THE HOIY GHOST. 
 
 
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 " Hut this spake He of the Spirit, which they that believe on Him 
 should receive ; (or the Holy Ghost was not yet given ; because that 
 Jesus was not yet glorified."— St. John 7 : 39. 
 
 No work or revelation of God is without prepara- 
 tion.- It may at the time seem to be sudden to the 
 man who has not prepared himself or allowed him- 
 self to he prepared for it ; but on lookinj^ back we 
 can see how g^radual has been the preparation. This 
 will be found to be true ot each one of us. When 
 we look back on our past lives we must (if we are 
 really strivinj^ to love and fear God) see how He 
 has been all alon^^ deaiinjr with us. What is true of 
 each one is true of the universe, so far as we know 
 it ; it is true of God's dealings with man. 
 
 Readin«^ in the Old Testament the record of God's 
 dealinj^s with I lis chosen people Israel, we see how 
 in si)ite of the stiff-hearted opposition and rebellion 
 of the ])eople they were j^radually lifted to a know- 
 ledj^e of one part of tlie Truth, the Unity of God. 
 " A truth revealed by God is never a truth out of 
 relation with previous thouj^ht. lie leads men to 
 feel their moral and intellectual needs before He 
 satisfies either. There was a preparation for He- 
 brew monotheism, as there was a preparation for the 
 doctrine of Christ. There was an intellectual prep- 
 
THE GUT OF TIIK HOLY GHOST. 
 
 173 
 
 aration for the doctrine of the Trinity, as tlierc was 
 a moral i)reparation for tlie doctrine of the Incarna- 
 tion. ^ 
 
 This is seen in the merciful manner in which we 
 read Ahniirhty God approached Ilissinninj^ aiul sin- 
 ful creatures. It is generally by a question, in order 
 to awaken a response in the man himself before any 
 reproof or blame is spoken. To Adam after his sin 
 there came the (]uestions, *' Adam, where art thou ? 
 Who told thee that thou wast naked? I last thou 
 eaten of the tree whereof 1 commanded thee that 
 thou shouldest not eat?" To the wayward and in- 
 diij^nant prophet there came the question, " Doest 
 thou well to be ani»-ry ?" To the disheartened and 
 despondent prophet the still, small voice said, 
 "What doest thou here, Elijah?" And so is it 
 ever. There is ever a preparation, and no work or 
 revelation of God is sudden. Samuel the holy bov 
 had to be prepared by Kli for the revelation that 
 was to be made to him. 
 
 Even after Pentecost continual preparation was 
 required to reconcile the Aj)ostles and first converts 
 to the widenini^ sphere of their labors. It is re- 
 markable to observe how reluctant St. IV'ter was to 
 receive the conceptionof the admission of the Gentiles 
 to the full privilej^es of the Gijspel covenant. Even 
 then, when he had been convinced by a miraculous 
 vision, and by the outpouriiii^ of the II(^ly vSpirit on 
 the Gentile centurion and his friends, and the Church 
 at Jerusalem had decided the matter, even then St. 
 Peter failed at Antioch to maintain the truth. 
 
 Aubrey Moore, in " Lux Mundi," p. 90. 
 
 
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 '74 
 
 THE GUT OK TIIK llOLV GHOST. 
 
 The j^rcat truths about the Incarnation only be- 
 came fully known after much controversy, but out 
 of all o|>|)osinjj^ error the Truth issued. Must we 
 not expect the same for all truth ? 
 
 If this be the case, we must not be surprised that 
 the doctrine about the Holy Spirit is evxMi yet lack- 
 xn^ in its full revelation. We profess indeed that 
 we "believe in the 1 j'oly (ihost." and this is a special 
 characteristic of our Christian Creeil ; but what was 
 felt by St. Auj^^ustine hfteen centuries aj^o is still a 
 truth now, that '* the teachini^ about the Holy Sj)irit 
 had not been as yet so fully and carefully discussed 
 that we can easily understand I lis distinj;^uishin«( 
 pro|)ertv." * At the present moment the one j^reat 
 desideratum in theolo<j^y is a full treatise on the doc- 
 trine of the Holy Ghost. It is certainly one evi- 
 dence of this that it has l)een possible to issue twelve 
 
 Lectures on the Nicene Creed," without a word 
 about the I loly Ghost except as an obiter dictum.^ It 
 may be, as St. liasil seems to intimate, that the full 
 revelation of tlie Holy Spirit is reserved for the 
 future beatitude of the Saints. " Who is so i«j^no- 
 rant (the Saint writes) of the i^ood thing^s prejKircd 
 by God for those who are worthy of them, as not to 
 know that the crown of the ri»;hteous is the ^race of 
 the Spirit, which is then given more abundantly and 
 in greater perfection when spiritual glory is distrib- 
 uted to every one in proportion to his good 
 deeds ?" :{: At present it is certain that from one 
 
 * De fide et symbolo, $^ 19. 
 
 + " Christianity in Relation to Science and Morals." Lectures on 
 the Nicene Creed by Malcolm MacCoIl. 
 X St. Basil, " De Sancto Spiritu," $40, Tom. III., 34 B. 
 
TIIK (illT OF TlIK IIOI.V (IIIOST. 1/5 
 
 cause or another tliere is not perfect ajjjrecinent in 
 the Church about this i^reat doctrine. It niav l)e 
 that, as attacks of heretics and others caused the 
 doctrine of tiie Incarnation to i)e settled at hir<^e, so 
 now the assaults of intellectual scej>tics inav cause 
 the Church to formulate, after reverent discussion, 
 the doctiine of the Holy Spirit in a manner accept- 
 able to the whole Church. 
 
 Hitherto the revelation has been made very f;rad- 
 :dlv. In the Old Testament the Ilolv S|)irit ap- 
 
 u 
 
 )ears r 
 
 itiier 
 
 as an intUience or an enerirv 
 
 It 
 
 was 
 
 impossible 'to speak humanly) that lie should be 
 represented as a Person in a dispensation which had 
 to emi)hasize the Unity of (iod. In Christian times 
 heretics, who failed to ^j^rasj) the doctrine of the 
 Trinity, still regarded Him as an inlluence or oper- 
 ation. 'The Spirit brooded over the waters at the 
 creation, the Spirit was breathed into Adam when 
 he became a living soul, ordc-r and advance toward 
 perfection was bv the Sj)irit ; He tauLjht David to 
 draw the plan of the Temple ; "He sj)ake i)y the 
 prophets." Later on, in the books o, the silence, 
 we read, *' The Spirit of the Lord hlleth the world," 
 
 md aiiain, 
 
 IS m a 
 
 11 tl 
 
 im<rs. 
 
 In the New Testament the revelr.tion is still jj^rad- 
 ual. But in our IMessed Lord s(iiscourses there are 
 words which, as interpreted by the insj)ired Aj)ostle, 
 throw <;reat lifj^ht on manv passai^es of Sciii)ture.+ 
 " He that bclieveth on Me ds the Scriptini' hath said, 
 out of his belly shall flow rivers of livin.:^ water." 
 I5ut this (explains the Apijstle) He spake of the Spirit 
 
 I 1 
 
 ♦ Wisdom I : 7 ; 12 : I. 
 
 f St. John 7 : 38. 
 
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 THE CUT OK TIIK IIOIA' GHOST. 
 
 which they that believe ow Iliin should receive. 
 This helps us to understand many sayinjj^s of the 
 prophets — " With joy shall ye draw water out of 
 the wells of salvation." " In the wilderness shall 
 waters break out and streams in the desert," " I 
 will pour water on him that is thirsty, and Hoods on 
 the dry j^round ; 1 will pour My Spirit on thy seed, 
 and My blessing upon thine offs|)rin<^." This, too, 
 will help us to understand the vision of the Holy 
 Waters, the River of Life, of I*!zekiel, explainetl, as it 
 would seem to be, by St. John in the Apocalypse : 
 "lie showed me a pure river of water of life, clear 
 as crystal, proceedinj^^ out of the Throne of God and 
 of the Lamb." So ajj^ain, in the prophet Zechariah : 
 " It shall be in that day that livinjj^ waters shall ^o 
 out from Jerusalem." * It also enables us to under- 
 stand that when the Lord spoke to the Samaritan 
 woman Me spoke of the Holy Spirit. t- " Whoso- 
 ever drinketh of the water that I shall j^ive him shall 
 never thirst ; but the water that I shall give him 
 shall be in him a well of water springini^ up into 
 everlasting^ life." Then it was that the Lord used 
 the w^ord "j^ift," which became attached to the 
 ij^reatest i)rivilcge of Christians, the " j^ift oi the 
 Holy Ghost." He said, *' If thou knewest the ,4'//'/ 
 0/ God, and Who it is that saith to thee. Give Me 
 to drink, thou wouldest have asked of Him, and He 
 would have given thee living water." 
 
 Thenceforward the Holy Spirit was spoken of as 
 the gift of God. Thus St. Peter on the day of Fente- 
 
 * Isaiah 12:3; 35 : 6 ; 44 : 3 ; Ezekiel 47 : r sq. 
 22 : I ; Zechariah 14 : 8. 
 f St. John 4 : 10, 14. 
 
 Revelation 
 
 
 \ 
 
f 
 
 1 
 
 I 
 
 TIIK GUT OF TlIK IIOI.Y (".HOST. 
 
 177 
 
 cost promised that, on Repentance and after Baptism 
 tliis " «ijift" should be received, and tlirouj^houl the 
 IJook of the Acts the word transhited ^j^ift in St. 
 I'eter's speech is always of the "j^ift" of the Holy 
 Gh(>st. It is iisetl by St. Peter when rebnkin*; 
 Simon .Ma;;us, " IJecawse thou thou:^htest that the 
 ^'■//7 of God could be purchased by money. " riiis 
 is it which causes St. Paul to burst out, " Thanks be 
 to (jod for Mis unspeakable ^i/-///." St. .\thanasius, 
 too, says, '* The Holy Spirit is emphaticallv the jj^ift 
 ot God." * St. Hilary of Poitiers also says, " He 
 commanded to baptize in the Name of the Pat her. 
 and of the Son, and of the Holy Ghost— that is, in 
 the conlession of the Author, of the Only Begotten, 
 and of the (iift. F"or there is one (iod the P'ather, 
 of whom are all thiiiij^s ; and one Only IJei^otten, oui 
 Lord jesus Christ, thrt)UL;h whom are all thin<;s ; antl 
 one Spirit, the Gift in all." \ Simdai ly .St. .\u<;us- 
 tine, commenting; on our Lord's words to the woman 
 of Samaria, says, "The jj^ift of God is the Holy 
 Spirit." Indeed he rej^ards it as the personal char- 
 acteristic of the Holy Spirit to be and to be called 
 "the i^iftof God.":}: 
 
 The Lord |esus also called Him " the P'inLfer of 
 God," and in relation to His Church, " the Promise 
 of the Father." 
 
 He is the Lord — that is, very and true God, ecpially 
 with the P'ather and the Son eternal, Ahni<;hty, 
 
 * Oral. c. Arianos, II.. ^ 18. Opera Patavii, Tom. i., p. 3S3 0. 
 
 t '* De Trinitate," II. i., Opera Veron;c, 1730, Tom. II., col. 26 A. 
 
 t St. Augustine, in Jo., cap. iv., Tract XV., J5 12, Opera, Paris, 
 1690, Tom. III., p. 2, col. 4IQ G ; De Trin. XV., J^ 33, Tom. VIII., 
 col. 990. 
 
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 178 
 
 THE GIFT OF THE HOLV CIMOST. 
 
 God and Lord. He is also the life«^iver, of all life 
 that is, natural and spiritual. Hence it is that the 
 psalm which is the psalm of creation, abounding in 
 life (Psalm 104), has been appropriated to Whit- 
 sunday. By His o})eration the life, which is in the 
 Word, is imparted to the world. He is the Giver of 
 life spiritual ; by His operation the dead matter of 
 the outward and visible signs in the sacraments be- 
 comes instinct with life, for the conveyance and the 
 maintenance of the spiritual life in each faithful 
 Christian. He is a distinct Person. " Seeing the 
 Father is of none, the Son is of the Father, and the 
 Spirit is of both, they are by these their several 
 properties really distinguishable each from other. 
 For the substance of God with this property fo be 
 of 7io7ie doth make the Person of the Father ; the 
 very selfsame substance in number with this prop- 
 erty to be of the Father maketh the Person of the Son ; 
 the same substance having added unto it the prop- 
 erty oi proceeding from the other 77£'<9 maketh the Per- 
 son of the Holy Ghost. So that in every Person 
 there is implied both the substance of God, which is 
 one, and also that property which causeth the same 
 Person really and truly to difter from the other 
 Two."^- 
 
 He is called " the wSpirit of the Father," and the 
 Lord Jesus said that He " proceedeth from the 
 Father," which statement has been incorporated in all 
 full Christian Creeds. But also He is called " the 
 Spirit of the Son ;" the Lord Jesus said of Him, " I 
 will send Him unto you from the Father," from the 
 
 * Hooker, " Ecclesiastical Polity," Book V., ch. li., $^ i. 
 
THE GIFT OF THE IIOLV GHOST. 
 
 179 
 
 immediate Presence of the Father, from beside the 
 Father ; he is also said to be jjiven by tlic Son.* 
 Therefore we confess with St. Aiiirustine + that " the 
 Holy Spirit proceeds from the Son also," as well as 
 from the Father, as also a few i)araij^raphs i)reviouslv 
 he wrote; "The Holy Spirit, accordinir to the 
 Scriptures, is neither of the Father alone, nor of the 
 Son alone, but of both, and so intimates to us a 
 mutual love, wherewith the Father and the Son re- 
 ciprocally love One Another." Therefore is Jle 
 believed to be the Bond of union between the Father 
 and the Son, whereby (to speak with deepest awe 
 and adoration) they two are mutually revealed One 
 to Other. What a deep mystery is hinted at in the 
 words of the Apostle! "The Spirit searcheth all 
 things, even the depths of God. For what man 
 knoweth the things of a man, save the spirit of man 
 which is in him ? Even so the things of God know- 
 eth none, but the Spirit of God." ^ 
 
 The Spirit, therefore, is of both the Father and 
 the Son, but not of both in the same way. There is 
 but one eternal, efficient Principle, One Source, The 
 Father. When, therefore, we acknowledge the 
 truth of the Scriptures, we confess that " the Holy 
 Ghost is of the Father, and of the Son ; neither 
 made, nor created, nor begotten, but proceeding." 
 The vision of the Apostle St. John revealed to him j^ 
 " a pure river of the water of life, clear as crystal, 
 proceeding out of the throne of God, and of the 
 
 * St. Matthew 10 : 20 ; St. John 15 : 26 ; Galatiaiis 4 : 6. 
 f De Trin. XV. xvii., g 29, Opera, Paris, 1694, Tom. VHI.. col. 
 988. 
 
 t I Corinthians 2 : 10. S Revelation 22 : i. 
 
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 THE GIFT OF THE IKJLV GHOST. 
 
 Lamb ;" this has been thoug^ht to represent the pro- 
 cession of the Holy Spirit. But we do nc^t confess 
 that He i)r()ceeds from the Son, as from an inde- 
 pendent source or ori<^in, but we beheve tiiat He 
 proceeds from the Fatlier throu<^h the Son. 
 
 The sensitive character of the Greek language en- 
 ables it to represent accuracy of doctrine better than 
 others, and this probably is at the root of the seem- 
 ing divergence of creed between Eastern and VV^est- 
 ern Christendom in this matter. When it shall please 
 God that in this " the envy of Ephraim shall depart, 
 and the adversaries of Judah shall be cut off, 
 Ephraim shall not envy Judah, and judah shall not 
 vex Ephraim ;" when the spirit of antagonistic irri- 
 tation shall have been allayed, then, as we may hope, 
 we shall come to an agreement on the truth and the 
 proper mode of expressing the Truth. There is no 
 occasion in this place and before this audience to 
 dwell longer on the divergence, the unhappy diver- 
 gence, of expression between the Eastern and West- 
 ern Branches of the Catholic and Orthodox Church ; 
 reference need only be made to the monograph of 
 one of your own professors on the subject." 
 
 Still there is much to be revealed about the glori- 
 ous Third Person of the Ever Blessed Trinity. There 
 are hints and images in Scripture which evidently 
 have reference to Him, which are still without ex- 
 })lanation. We read in the vision of the Apocalypse 
 of " the Lamb, having seven horns and seven eyes, 
 which are the seven spirits of God," and the passage 
 seems to remind us of hints in the prophets of old, in 
 
 * " The Nicene Creed and the Filioque," by Rev. T. Richcy, D. D. 
 
THE GIFT OF THE HOLY CHOST 
 
 i8( 
 
 Isaiah, and Zechariah, and, perchance, Ezekiel. 
 Zechariah speaks of seven eyes upon One Stone— tlie 
 Headstone, or the Corner-Stone, whicli are the eyes 
 of the Lord." Isaiah speaks of tlie seven Spirits 
 which should rest upon the Branch, f and the order 
 in which they are mentioned is in itself a mvstery. 
 It seems to imply that the seven Spirits, or, as some 
 have said, ^ifts of the Spirit, form a ij^lorious circle 
 of perfection, so that wherever a commencement is 
 made, the return will brini( you to the same. And 
 wherever you be^in, or wherever you leave off, if 
 vou complete the circle you must be^-in where vou 
 leave off, and leave off where you be^in. Thus St. 
 Hilary and St. Ambrose show how the proj^het 
 Isaiah enumerates the <;ifts in the natural order of 
 their advance, bej^innini^ from Wisdom and advanc- 
 in": to the Fear of the Lord. While St. Grcijorv the 
 Great, seeing- that Holy Scripture speaks of the Fear 
 of the Lord as the bei^inning- of Wisdom, beautifully 
 likens the seven gifts to the seven steps which led 
 up to the Temple in the vision of Ezekiel. As you 
 regard the seven steps you would be inclined to 
 number them down from the to[), but the bottom 
 step would be the one first trodden upon to raise the 
 man to the higher level. wSo, saith the Saint, the 
 prophet Isaiah names the seven gifts from the top- 
 most downward, while man, to ascend up, must com- 
 mence from the last-mentioned, but the first to be 
 attained, which is the Fear of the Lord.:}: 
 
 There is much to make us feel that the full teach- 
 
 * Zechariah 3 ; q ; 4 : 7, lo. f Isaiah 11 ; 2. 
 
 :|: St. Gregorii, Opera, Paris, 1705, Tom. !., col. 1380. 
 
,!l: h 
 
 182 
 
 THE GIFT OF THE HOLY GHOST. 
 
 IS f;' ' , 
 
 " *•■; 
 
 •11- 
 
 inj;^ about the Holy Spirit is still to be revealed. 
 The number seven, which clusters about these inti- 
 mations of His operation, would seem to teach the 
 perfection of His work ; for in Scripture seven de- 
 notes completion and perfection.* 
 
 But there is seen to be a special relation of the 
 Holy wSpirit toward the Lord Jesus Christ. St. 
 Paul t and St. Peter ;{: both call Him " The ^Spirit of 
 Christ;" wSt. Paul § calls Him also "the Spirit of 
 the Son," while St. Luke, in the Book of the Acts,|[ 
 calls him (as the true reading is) " the Spirit of 
 Jesus." We can understand, therefore, the state- 
 ment of St. Basil, " So, then, you observe there are 
 three, the Lord Who commands, the Word Who 
 creates, the Spirit Who establishes." As he had 
 said just before, in speaking of the Creation of the 
 angels, " By the will of the Father ministering spirits 
 subsist, by the operation of the Son they are brought 
 into being, and by the Presence of the Spirit they 
 are perfected." •[ The work of establishing and 
 perfecting that, which the Son has created, is the 
 special work of the Holy Spirit. 
 
 Thus, at the creation, we read that when the 
 creature had being granted and given by the Son, 
 then " the Spirit of God brooded over the face of 
 the waters," to bring the work to perfection. There 
 is also a similar relation to be seen between Revela- 
 tion and Inspiration ; Revelation is the work of the 
 Word, as was seen in the first lecture ; Inspiration 
 is by the Holy Spirit. Revelations may be for a 
 
 li 
 
 * See Appendix G. G. 
 X I St. Peter 1:11. 
 II Acts 16 : 7. 
 
 f Romans 8 : g. 
 
 ^ Gaiatians 4 : 6. 
 
 1 '• De Sancto Spiritu," g 38. 
 
THE GIFT OF THF HOLY C.HOST. 
 
 183 
 
 revealed, 
 lese inti- 
 teach the 
 seven de- 
 
 n of the 
 ist. St. 
 Spirit of 
 Spirit of 
 le Acts, II 
 Spirit of 
 le state- 
 Jiere are 
 rd Who 
 he had 
 )n of the 
 ig spirits 
 brought 
 irit they 
 ling and 
 J, is the 
 
 hen the 
 he Son, 
 I face of 
 There 
 Revehi- 
 k of the 
 ipiration 
 )e for a 
 
 «."§38. 
 
 local, personal, or temporal purpose, whereas In- 
 spiration is for all time. Inspiration enables the sub- 
 ject of it to choose out of the Revelations, or, as in 
 the Old Testament, to choose out of the history of 
 God's dealings with His people, such events as have, 
 whether as types or otherwise, an interest and value 
 for the Gospel times, and so for all time. In this, 
 too, is seen the special relation of the Holy Spirit to 
 God the Word.* 
 
 . Similarly, we find that in the New Creation, the 
 work of the Holy Spirit is to carry on to perfection 
 that which the Creator Word has called into exist- 
 ence, to perfect the work which the Son has in- 
 itiated. This is true in the Church at larire and in 
 each individual member of the Church. Hence it is 
 that by His operation we know God, and become 
 more and more like Him. As St. Basil says,t "In 
 the illumination of the Spirit we see the ' true Light, 
 which lighteth every man coming into the world.' 
 So that in Himself He shows the glory of the Only 
 Begotten, and to true worshippers He supi)lies of His 
 own means, in Himself, the knowledge of God. wSo 
 the way of the knowledge of God is from one Spirit 
 through the one Son, to the One Father. And, again, 
 the natural goodness, and the natural sanctification, 
 and the Royal rank originating from the Father extend 
 through the Only Begotten to the Spirit. Thus the 
 Persons are confessed, and at the same time the godly 
 doctrine of the MonarcJiia does not fall through." 
 The same St. Basil says again :X "As for the dis- 
 
 * See " The Inspiration of Holy Scripture, its Nature and Proof," 
 by Archdeacon Lee, D.D., of Dublin, 4th ed., Dublin, 1865. 
 
 \Id'^ §47. Xld., % 39- 
 
y-\i\ 
 
 
 ii 
 
 ii' 
 
 ti 
 
 i i :^i' 
 
 if::;'! 
 
 ( : -; ;i ,'f 
 
 (: 
 
 is 
 
 184 
 
 THE GIFT OF THE IIOLV GHOST. 
 
 pensations relating to man, wroui^ht by our great 
 G'.<J and Saviour Jesus Christ, according to the 
 goodness of God, who will gainsay that they are 
 fulfilled through the grace of the Spirit ? Whether 
 you will regard the things of old, the blessings of 
 the patriarchs, the help that was given by the Law. 
 the tyi)es, the prophecies, the heroism in war, the 
 miracles wrought by the righteous, or the events of 
 the dispensation concerning the appearing of the 
 Lord in the flesh, all was by means of the wSpirit." 
 
 At the creation of man, when the body oi the man 
 had been prepared, then the Holy Spirit was breathed 
 into Adam, and he became a living soul. But when 
 Adam sinned, this glorious Presence, which clothed 
 his soul like the robe of the King's Son, was stripped 
 off him. " A certain man went down from Jerusa- 
 lem to Jericho, and fell among thieves, which stripped 
 him of his raiment, and wounded him, and departed, 
 leaving him half dead." This has been thought by 
 many to represent, in parable, the fall of Adam. 
 The glorious robe of the Presence was stripped off, 
 leaving a sense of nakedness, and his spoilers left 
 him for a while really half dead — dead in soul and 
 dying in body. In the curious apocryphal legend 
 called the Revelation of Moses, Eve is represented 
 as speaking of her fall and saying : " In that very 
 hour mine eyes were opened, and I knew that I was 
 naked of the righteousness with which I had been 
 clothed." This will explain the intensity of poig- 
 nant grief always attached in Holy Scripture to the 
 shame of being naked ; it is the anguish, inexpressi- 
 bly keen anguish, of the loss of God's Presence. 
 
 In the first creation the Creator Word " formed 
 
THK (;iFr OF THE IIOI.V GHOST. 
 
 185 
 
 poijj-. 
 
 . 
 
 i 
 
 Adam and then breathed into his nostrils tlic Hrcatli 
 of Life. For the I loly Spirit cannot be received un- 
 less he who receives have first of all an existence." '^' 
 
 Similarly, as by analo<;y, we should expect, (iod 
 the Word prepared the world of men for the re- 
 newed communication of the Spirit of life ; that (as 
 the fathers with one voice affirm) what man lost in 
 Adam, he receives in Christ the last Adam, the sec- 
 ond man. 
 
 The text teaches us this: "The Holy Cihost was 
 not yet ^iven, because that Jesus was not Li^lorihed." 
 This threat Gift was not s^iven before the Death, 
 Resurrection, and Ascension of the Son of God. 
 For the world of men had to be pre])ared for this 
 great Gift, as the body of Adam had been pre})ared. 
 The mission of God the Son to the world was to a 
 world of men alienated from God by sin. " God 
 was in Christ, reconciling the world unto Himself." 
 This reconciliation commenced at the moment of the 
 Incarnation, progressed in the sinless life of the 
 Saviour, was inaugurated in the Crucifixion, con- 
 summated in the Resurrection, manifested in the 
 Ascension. " To-day (said St. Chrysostom, preach- 
 ing on Ascension Dav ) reconciliation with C»od was 
 completed for the race of men ; to-day the long-con- 
 tinued enmity was abolished ; the long war was 
 ended. To-day a wonderful peace returned never 
 before expected." 
 
 St. John in the text speaks of the whole action of 
 the Passion, Resurrection, and Ascension as " the 
 glorifying" of Jesus. It completed the work of rec- 
 
 S:. Cyprian, Ep. Ixxiv. 
 

 
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 1 86 
 
 TlIK GIFT OF THE HOLY GHOST. 
 
 onciliation, so far as the Lord was tlic doer of it. 
 His mission was to an alienated world of men to 
 reconcile them to God. Thereupon followed the 
 mission of the Holy Spirit. Ilis mission was to a 
 reconciled world — a world prepared for His Advent 
 by "the glorifyinj^" of God the Word. Hitherto 
 He had been workini^, but it was from without (so 
 to speak) — in the exterior ; He had been a i^uide, a 
 support from without.* But his relation to man 
 was now to be chan<rcd. " He is with you (said the 
 Lord), and shall bef in you." The parable of the 
 Prodii^al Son speaks of the Restoration of the Robe 
 which had been lost ; " bring- forth the Jirs^ Robe and 
 put it on him." And the still later parable, spoken 
 on the last day of the Lord's ministr}', teaches us 
 the awful doom of the one who, having had the 
 opportunity of bein<^ clothed upon, is found naked.:}: 
 What was lost in Adam is restored in Christ in mani- 
 fold abundance, but it may be lost again, therefore. 
 " Blessed is he that watcheth and keepeth his gar- 
 ments lest he walk naked." § 
 
 When, therefore, the Lord was glorified, when 
 the entrance of a Man into the innermost Presence 
 of God in Heaven proved manifestly that the recon- 
 ciliation between God and man was complete ; then, 
 and not till then, the Gift, the unspeakable Gift, the 
 Gift of the Holy Ghost, was given to the Church, 
 and to the individual members of the Church. This 
 was signified seemingly by the appearance like as of 
 
 * See Appendix HH. 
 
 \ St. John 14 : 17. The future is adhered to as the reading of many 
 first-class mss. and versions, and of the Greek Fathers. 
 
 t Revelation 16 : 15. § St. Matt. 22 : 11. 
 
TIIK GIFT OK TllK Ilol.V CHOSI'. 
 
 IS; 
 
 cr of it. 
 
 men to 
 ^vcd the 
 kvas to a 
 
 Advent 
 litherto 
 liout (so 
 ^uidc, a 
 to man 
 said the 
 i of the 
 ic Robe 
 obe and 
 spoken 
 :hes us 
 lad the 
 laked.:): 
 II mani- 
 Tefore, 
 lis gar- 
 
 when 
 esence 
 recon- 
 ; then, 
 ift, the 
 hurch, 
 
 This 
 e as of 
 
 of many 
 22 : II. 
 
 tire. For, as St. Chrysostoin says, the word tnins- 
 hited "chjven" means rather divided from one com- 
 mon root ; as if tliere were at first one common mass 
 from which spikelets, or tongues, were separateil to 
 each head. This would tyi)ify at once tlie indwell- 
 ing of the Holy Spirit in tlie Church, as one Body, 
 and also in each individual member of the Church. 
 
 But when we say that the Holy Spirit was not 
 thus previously given, we must remember that we 
 speak of a quite new relation set up as at this time ; 
 it is not that His operations had not been before as 
 widely extended, but they were of a different char- 
 acter. 
 
 His work, we have said, is to carry on to com- 
 pletion what the Word has inaugurated. At the 
 same time He is intimately connected with the Hu- 
 manity of Gt)d the Son, and extends the benefits 
 thereof to mankind. By His operation the Incarna- 
 tion took place. The Word was conceived by the 
 Holy Ghost. Before the commencement of His 
 Ministry, the Lord Jesus was visibly anointed by the 
 descent upon Him of the Holy Spirit ; it was 
 through the Eternal Spirit that He offered Himself 
 without spot to God. All this was for our sakes. 
 He that brought about the Incarnation is He that 
 extends the Incarnation to us through the Sacra- 
 ments. St. Athanasius * is bold to say (and other 
 fathers say much the same) : " The descent of the 
 Holy Spirit (after His Baptism) did not convey any 
 sort of advantage to the Word, but it was for our 
 sanctification, that we might be partakers of His 
 
 Opera, Patavii, 1777, Tom. i., 356 ; Orat. I. c. Arianos, § 47. 
 
 ■Hi 
 
188 
 
 THE Girr OF TlIK IIOLV (WIOST. 
 
 >■ •\ 
 
 ,..* 
 
 unction." "When He rccci\'C(l tlie Spirit, we 
 becaniu Irotn lliiii ca[jal)Ic of receiving the Spirit." 
 So, aj^^ain, il it he " by the Internal Spirit liiat Ciirist 
 offered llimself without spot to God." it is by the 
 operation of tiie same Spiri* tnat tliere is i)ro(hiced 
 in man a hatred of sin, as Gf)d in that saciilice is 
 seen to hate sin. 'I'hus tiirou<jjhout in the New Cre- 
 ation the Iloly Sj)irit carries on to perfection the 
 work of the Word. 
 
 First, in the Ciuircliat hirj^e : He is the Autiior of 
 the I lypostatic Union i)etween the two natures of our 
 Hlcssed I^ord; lie is the Author of the Mystical Union 
 between Clirist and the Church ; He is the Author 
 of tlie Sacramental Union of the members of the Mys- 
 tical Body with their Head and with each other. 
 " All have been made to drink into one Spirit." 
 
 Here, once more, is there a direct Divine interven- 
 tion in the course of human events, thouj^h it is but 
 the result of the intervention in the mystery of the 
 Incarnation. The intervention in the Incarnation 
 was secret and known only to a few (as we now are 
 beginning- to celebrate],* but the Christian Church 
 was organized publicly in Jerusalem (which is the 
 mother of us all) by a definite intervention publicly 
 recognized at the time by representatives " of every 
 nation under heaven." Thus runs the recoid, 
 " There were dwelling at Jerusalem Jews, devout 
 men, from every nation under heaven. Now when 
 this was noised abroad, the multitude came together, 
 and were confounded, because that every man heard 
 them speak in his own language." The result of 
 what they saw and heard, and of the sermon preached 
 
 * Tliis lecture was delivered on March 24'h. 
 
THK CIFT OK TIIK Iloi.V (JIFOST. 
 
 189 
 
 by ^t. IV'ttM* was that " the same day were added 
 unto |tlie little lloek of one hundred and twenty | 
 about three thousand souls. And tlu; l-oid was con- 
 tinually adding", day by day, to the CMun\ h those 
 who were in a state of salvation." " 
 
 Thus was there formed an elect bod) , the Kini;- 
 dom of God. the Church, which should <:;<) on and 
 prosper and j^ather in the world, ( )l nhl, lor the 
 sake ot the world, there was an elect bod\ , the family 
 of Jacob, the chilrlren of Israel, to keep alive the 
 knowledij^e of God and to be the means ol 1 lis Reve- 
 lation to the world. ^Vithin this elect bodv there 
 was another body who were to be a speciid protest 
 against worldly and carnal aims and tlesires. The 
 whole tribe of Lr^ . i were ch^^en in lieu of the tirst- 
 born to draw near unto f iod and to luinister to I lim. 
 Ainon;^ these, a^^ain, tlierc was one chosen family of 
 priests. The one ^reat blessin<^ j^'ranted to the 
 privilci^ed tribe oi Levi was, that f thev "had no 
 j)art nor inheritance with his bretliren ; the Lokd is 
 his inheritance, according as the Lord thy (iod 
 j)romised him." This, then, was the contiiuial cry 
 of a Levite, " Thou art my portion, () Lord." :{: 
 " The liOrd is my portion, saith my soul," was the 
 deep consolation of the priest prophet.,^ when his 
 nation was captive and his land laid desolate. When 
 the Levite psalmist ;! was in poverty and sickness, 
 and his faith was for a while disturbed, because C»od 
 had not given him health and wealth, then his eyes 
 
 * Acts 2:56, 41, 47. 
 
 f Deuteronomy 10 : 9 ; 12 : 12 ; 14 : 27, 29, etc. 
 
 ^ Psalm 119 : 57. i^ Lamentations 3 : 24. 
 
 II Psalms 73 : 2, 17, 26. 
 
1, '::;.> 
 
 '14 
 
 1 
 
 
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 K ' il'*' 
 
 L 
 
 »''..;■'!! 
 
 190 
 
 THE GIFT OF THE IIOl.V GHOST. 
 
 were opened to his real ])osition when " he went into 
 the Sanctuary of C»od," and he felt he could say 
 what none but one of his tribe could, " Mv flesh and 
 my heart faileth, but Ciod is the strens^th of my heart, 
 and my portion forever ;" he had that which none 
 could take from him. 
 
 As, then, the Levites were to be a consecratint( 
 nucleus of the Jewish Church, and as the Jewish 
 Church was to be a separate or elect body for the 
 sake of the Gentile world, so now the Christian 
 Church was to be the consecratinj^ medium of the 
 whole world. As said the Lord, " The Kin_<(dom 
 of I leaven is like unto leaven, which a woman took 
 and hid in three measures of meal until the whole 
 was leavened." * 
 
 This, then, is the last Divine intervention, the last 
 disi)ensation in this world, preparin<^ for the final 
 Revelation, the eighth day of eternity. Hence the 
 Gospel times in which we live are spoken of in 
 Scripture as " the last times," or the " latter days." 
 Therefore the beautiful Christian poet f calls Chris- 
 tians " the people of the evening-," the evening- of 
 the world ; therefore Tertullian spoke of the Gospel 
 times as the settin<^ age. or the age of sunset, the 
 evening of the world. This is the reason why the 
 Church has ever sung the Magnificat and the Nunc 
 Dimittis at even-song-, in memory of the light of the 
 Gospel illumining the evening of the world, in prep- 
 aration for the morning of eternity. 
 
 Of these times the prophets had said : " Also upon 
 
 * St. Matthew 13 : 33. 
 
 t Prudentius-Psychomachia, 376, ed. Arevali, Tom. ii., p. 621. 
 
THE GIFT OF THE l?OLV GHOST. 
 
 191 
 
 the servants and upon the handmaids in those days 
 will I pour out My Spirit,"- words that St. Teter 
 claimed as referrin<r to the ^reatoutpourinir at I'ente- 
 cost at the Birth of the Church. All Christians, 
 then, now have " the })romise of the Father" in far 
 fuller abundance, and in more intimate relation tluin 
 the priests and Levites of old, who could claim the 
 Lord their God for their inheritance. 
 
 Not only is the Holy Spirit the author of, and 
 means whereby, the cori)orate unity is maintained, 
 but He is the Life of the Church, whereby She j^rows, 
 i^rows with the increase of (iod ; "grows in wis- 
 dom and stature and in favor with (iod and man." 
 
 "Grows in wisdom." "lie shall take of mine 
 and shall show it unto you," said the Lord. " lie 
 will guide you into all truth. He shall glorify Me." 
 Gradually does He reveal the full majesty of the 
 Son, guiding into all the Truth those who follow 
 His leading ; and guiding, not without effort on 1 ler 
 part, the Church, " into the Truth in all its parts." f 
 Hence He guides the councils of the Church into the 
 declaration of the Truth. " It seemed good to the 
 Holy (ihost and to us," :{; said the first Apostolic 
 Council. The Church is a living Body, and there 
 must be advance and growth. St. X'incent of Lerins 
 likens the growth of doctrine to a living body. 
 There must be advancement, he says,^ " But yet in 
 such sort that it may be truly an increase in faith, 
 and not a change. ... In this let the religion of 
 our souls imitate the nature of our bodies, which, 
 
 * Joel 2 : 29. f Westcott, /;/ loc. 
 
 J; Commonilorium, cap. 23. 
 
 X Acts 15 : 28. 
 
 MHuattiMiMliik 
 
J 
 
 
 ;i 
 
 ^ 
 
 ■5 J 
 
 ii" 
 I'll 
 i; 
 
 
 |H 
 
 !• 
 
 I 
 
 192 
 
 THE GIFT OF THE HOLY GHOST. 
 
 althouj^h with process of time they develop and un- 
 fold their proportions, yet remain the same that they 
 were. . . . Christian doctrine must follow these 
 laws of growth, to wit, that with years it wax more 
 sound, with time it become more ample, with con- 
 tinuance it be more exalted, yet that it remain incor- 
 rupt and entire, and continue full and perfect in the 
 proportion of each of its parts, and, as it were, with 
 all its members and proper senses." He alone Who 
 of old spake by the prophets, and in these last times 
 inspired the Apostle and Evangelists, can lead the 
 Church and the various members of the Church into 
 a full understanding of Holy Scripture. Vear by 
 year, more and more, do the beauties and teaching 
 unfold themselves ; constantly should we pray with 
 the Church in the Canticles, " Come, Thou South 
 Wind, and blow upon my garden, that the spices 
 thereof ma}^ How out." * 
 
 Again, the Living Church must grow in stature. 
 She must be aggressive, seeking to bring all within 
 the fold ; with utmost charity seeking to win, but at 
 the same time when necessary " mighty through 
 God to the pulling down of strongholds ;" because 
 she has " the Sword of the Spirit, which is the Word 
 of God." Still the loving persuasion of invitation 
 must be, " Let him that thirsteth come ; and who- 
 soever will, let him take the water of life freely." f 
 
 The Holy Spirit also makes the Church, the Bride, 
 more and more pleasing in God's sight. By the 
 operation and indwelling of the Holy Spirit does the 
 Son " sanctify and cleanse the Church with the wash- 
 
 * Canticles 4 : 16. 
 
 f Revtlation 22 : 17. 
 
THE GIFT OF THE HOLY GHOST. 
 
 193 
 
 ing of water by the Word, that He mii^ht present it 
 to Himself a glorious Church, not having si)()t or 
 wrinkle or any such thing, but that it should be holy 
 and without blemish."* He is the " Si)irit of Holi- 
 ness," therefore His indwelling is the first reason 
 why one of the titles of the Church is Holy. Even 
 in the darkest times there is a remnant, as there ever 
 has been. The Holy Spirit, indeed, in Scripture, 
 warns us that there will be great falling away. We 
 have no sure warranty that the candlestick will not 
 be removed from any particular Church. If, then, the 
 Spirit is grieved and quenched, that particular 
 Branch will dwindle and die. If the sap flows not 
 into it from its abiding in the True Vine, " it is cast 
 forth as a branch, and is withered ; and they gather 
 them, and cast them into the fire, and they are 
 burned, "t But this does not mar the life of the 
 Church, though it cripples her extension. We must 
 remember, in our conceit, that God sees not as man 
 sees. Elijah said, " I, even I only, remain ;" and 
 Cardinal Newman could say, " I look into this liv- 
 ing, busy world and see no reflection of its Crea- 
 tor ;" but God saw seven thousand where Elijah 
 saw none, and the fault may be in our own 
 eyes. 
 
 Here, then, we must say one word about such 
 bodies as have separated themselves from the Com- 
 munion of the Church. The individual members, 
 if they have been baptized, are so far forth members 
 of the Church. When they seek admission into the 
 Communion of the Church they are not rebaptized. 
 
 * Ephesians 5 : 26, 27. 
 13 
 
 f St. John 15 : 6. 
 
 1 1: 
 
■-■ r ii 
 
 i' 
 
 . ! cj 
 
 . i,W?; 
 
 194 
 
 THE GIFT OF THE HOLY GHOST. 
 
 As St. Vincent of Lerins* says, such a practice is 
 " a<^ainst the Divine Scripture, against the rule of 
 the Universal Church, against the mind of all the 
 Priests of the time, against the custom and tradition 
 of the fathers." But it is also the universal teach- 
 ing that the Holy Spirit is not " given" outside the 
 Church as an indwelling Power.f There is no prom- 
 ised indwelling of the Spirit. The Shechinah is 
 conhned to the One Temple. But He " bloweth 
 where He listeth," and we have no right to limit 
 His gracious influences. We admire and are thank- 
 ful for the good which God is pleased to do by their 
 means, but we cannot acquiesce in their separation, 
 we must do all in our power to entice them back to 
 the one flock under the one Shepherd, "endeavor- 
 ing to keep the unity of the Spirit in the bond of 
 peace. For there is One Body and One wSpirit, even 
 as we are called in One hope of one calling. One 
 Lord, One Faith, One Baptism, One God and Father 
 of all, Who is above all, and through all, and in us 
 all." + 
 
 But the gracious indwelling in the Church is ex- 
 tended to all the faithful members of the Church. 
 The central mass, like as of fire, was cloven, divided 
 out, so as to sit on the head of each individual mem- 
 ber. The golden pipes, whereby the oil of grace is 
 derived to each member, are the means of grace ap- 
 pointed b}' Christ and employed by the Holy Ghost. 
 Ill this, too, as elsewhere, the Holy Ghost carries 
 forward to perfection the work which Christ com- 
 
 * Commonitorium, cap, 6. 
 X Ephesians 4 : 3-5. 
 
 f See Appendix II. 
 
THE GIFT OF THE IIOIA' (IlIOST. 
 
 '95 
 
 menced. Each means of grace, each sacrament, do- 
 rives its efficacy from the assured ojjeration of the 
 Holy Ghost. Each means of <,rrace is a golden pipe 
 whereby the grace, stored in the Incarnate Saviour 
 as in a Reservoir, is conveyed to the members of 
 His Body. 
 
 In the initiating Sacrament of Baptism it is " by 
 one Spirit (that) we are baptized into one body ;" •- 
 
 it is " the washing of Regeneration and renewhig of 
 the Holy Ghost." f This is now accepted as'^the 
 interpretation of the Lord's words to Nicodemus : 
 
 " Except a man be born of water and of the Spirit, 
 he cannot enter into the Kingdom of God. " Hooker 
 truly said : '* Of all the ancient there is not one to 
 be named that ever did otherwise either expound or 
 allege the place, than as implying external Bap- 
 tism." X It is true that St. Cyprian and others held 
 it to include Confirmation, which they regarded as 
 a Baptism of the Spirit ; but this did not exclude 
 external Ba})tism with water. 
 
 ^ The Holy Ghost prepared the Body natural of 
 Christ at the Incarnation ; it is He who cleanses us 
 from the taint received at our natural birth and then 
 uicorporates us into the immaculate Body of Christ. 
 These are the "two ends proposed in Baptism,",^ 
 a death unto sin and a new birth unto righteousness. 
 " This, then, is to be born again of water and the 
 Spirit, for death is effected in the water, but our Life 
 is wrought through the Spirit." Therefore, in the 
 piayer in the Baptismal service, we pray that the 
 
 * I Corinthians 12 : 13. | -pilus 3 : 5. 
 
 t Hooker, " Ecclesiastical Polity," Book V., chap. Ijx., g 3. 
 $5 St. Basil, /oc. cit. Appendix BB. 
 
 
 
T 
 
 '"If. 
 
 J^' Hi- 
 ll !•■■■ 
 
 ;: ■!: i- 
 
 : i 
 
 m 
 
 ifl 
 
 (:" 
 
 196 
 
 THE GIFT OF TIIF IK)LY GHOST. 
 
 Holy Sj)irit may be given to the Catechumen in order 
 that he may be born again. "^^' So Tertullian, beauti- 
 fully referring to the first chapter of Genesis, says : 
 " Water was the first to |)roduce that which had 
 life, that it might be no wonder in Baptism if waters 
 know how to give life . . . the Spirit of God who 
 hovered over the waters in the beginning would 
 continue to linger over the waters of the baptized." 
 
 But, as has been said, the Tloly Spirit continually 
 carries on to perfection the work commenced by 
 God the Son. In the Church at large this is seen in 
 comparing the four records of the Gospel with the 
 Book of the Acts of the Apostles, and these histories 
 again with the Epistles following. 
 
 It is noteworthy that the three earlier Evangelists 
 record but little of the doctiine about the work of 
 the Holy Spirit, though there is emphatic reference 
 to Him in each of the three records. St. Matthew 
 gives the Baptismal formula in the Commission to 
 the Apostles at the end of the great forty da3'S. 
 This is the essence of all creeds, as St. Basil inti- 
 mates. " As we believe on the Father, and the Son, 
 and the Holy Ghost, so also are we baptized into 
 the Name of the Father, and of the Son, and of the 
 Holy Ghost. The confession goes before leading to 
 salvation, while baptism follows after setting the seal 
 on our assent ." f 
 
 St. Mark records in direct terms the indwelling of 
 the Holy Spirit in the disciples. " Take no thought 
 beforehand what ye shall speak, neither do ye pre- 
 meditate, but whatsoever shall be given you in that 
 
 * See Appendix KK. f " De Sancto Spiritu," cap. 12, ad Jin. 
 
THE GIFT OF TIIK IIOLV GHOST. 
 
 197 
 
 hour, that speak ye ; for it is not ye that speak, but 
 the Holy Ghost." * 
 
 St. Luke t has the warninji^ against the blasphemy 
 against the Holy Ghost, " unto him that blasphem- 
 eth against the Holy Ghost it shall not be forgiven." 
 
 It is mainly in the record by St. John, written 
 toward the end of his life, when Christianity had 
 been preached for more than sixty years, that we 
 read of the teaching about the Holy Spirit in our 
 Lord's discourse at the mysterious Last Suj)per.* 
 " The Comforter, VV^hich is the Holy Ghost, Whom 
 the Father will send in My Name, He shall te:.ch 
 you all things, and bring all things to your remem- 
 brance, whatsoever I have said unto you." " Him 
 I will send unto you from the Father, even the vSpirit 
 of Truth, Which proceedeth from the Father, He 
 shall testify of Me." "He will guide you into all 
 Truth. He shall glorify Me ; for He shall take of 
 Mine, and shall show it unto you." 
 
 The Book of the Acts is a record of how these say- 
 ings of the Lord have been fulfilled. wSo much so 
 that Professor Westcott has well said : § " The Book 
 of the Acts is the Gospel of the Holy Spirit, the 
 typical record of His action. There we see how, at 
 each stage of the building of the Church, the per- 
 sonal direction of the Spirit rules the conduct of its 
 earthly founders. The voice of the Spirit showed 
 to St. Philip, to St. Peter, to St. Paul, the widening 
 limits of their teaching, and in some cases the very 
 details of their fortunes." In similar fashicjn has 
 
 * St. Mark 13 : 11. 
 
 f St. Luke 12 : 10. 
 
 :j: St. John 14 : 16, 17, 23-26 ; 15 : 26 ; 16 : 7-14. 
 i^ " Historic Faith," p. 106. 
 
\l '] 
 
 ,fl 
 
 h.; 
 
 I ;. ] 
 'Sua 
 
 *'»!5 
 
 :iii 
 
 1! ' ;■ 
 
 It; 
 
 !7r 
 
 ■ iH 
 
 i < Ml 
 t t 
 
 } • . 
 
 i' ' 
 
 77^ 
 
 't/ 
 
 I! I I 
 
 ii' 
 
 198 
 
 THE GIFT OF THK HOLY GHOST. 
 
 Bishop Harvey Goodwin written : * "If the Gospels 
 can be rightly described as tlie history of the min- 
 istry of the Son, the Acts of the Apostles may be 
 snitably described as the history of the ministry of 
 the Holy Ghost." 
 
 In the Epistles we seem to be breathin<^ the very 
 Breath of the Spirit. Each Apostle takes for granted 
 that his hearers have the Spirit and are in the Spirit, 
 and claim this for themselves. 
 
 Then, for the individual, it is taken for granted 
 that none is perfect in his Christian privileges until 
 he has received the Holy Spirit by the laying on of 
 hands. This is seen clearly in the case of the Samar- 
 itans, who had been baptized by a Deacon ; " they 
 were only in the position of persons who had been 
 baptized ;" therefore St. Peter and St. John went 
 down to confirm them. U is evident that, as St. 
 Paul went about and found " disciples," who pro- 
 fessed to have been baptized, he made it his custom 
 to ask, as he did at Ephesus, " Have ye received the 
 Holy Ghost since ye believed ?" 
 
 The reception of the Holy ^Spirit was typified by 
 the use of holy oil. When St. John spoke of this 
 and said : " Ye have an Unction from the Holy 
 One," he probably spoke in simile. But the use of 
 oil in Confirmation commenced very early. Tertul- 
 lian speaks of it at the end of the second century. 
 Theophilus of Antioch (a.D. 180) likens Confirmation 
 to the finishing porcelain with glaze, or burnishing 
 metal. " What work (he says) has either ornament 
 or beauty unless it be anointed and burnished. The 
 
 * " Foundations of the Creed," p. 249. 
 
'j: - 
 
 THE GIFT OF THE HOLY C.HOST. 
 
 199 
 
 air and all that is under heaven is in a certain sort 
 anointed by light and spirit, and are you unwilling 
 to be anointed with the oil of God ? We are called 
 Christians on this account, because we are anointed 
 with the oil of God." * So, too, in the fifth century, 
 St. Cyril of Alexandria writes; "The use of oil 
 finishing to perfection has been before laid upon 
 those who are justified in Christ by Holy Baptism." 
 
 This, then, may perhaps lead us to see a reason 
 for the name given to Confirmation in Dionvsius of 
 Areopagus. He calls the rite " the perfecting unc- 
 tion," and says : " The perfecting unction of holy oil 
 makes him that has been initiated (baptized) well- 
 pleasing ; for the sacred perfection of the divine 
 regeneration unites things that were initiated to the 
 Supreme Spirit." As the very word " perfecting" 
 is ascribed to the Holy Spirit by St. Basil, it may 
 have the meaning here that the rite of unction is the 
 communication of the Perfecting Spirit, and not 
 merely that it is the perfecting of that which was 
 commenced in Baptism. 
 
 In respect of the laying on of hands, commonly 
 called Confirmation, we have no need to ask how 
 the Holy Spirit is connected with this rite. The 
 careful student of Scripture will at once recognize 
 the ruth of what the present Archbishop of Canter- 
 bury iias well said : "No thread of language and 
 history is more distinct than that which connects 
 Christ's promise of the coming of the Paraclete to 
 be an Indwelling Power in all His chosen ones, 
 with the institute of the Laying on of Hands by the 
 
 ;j I 
 
 Ad Aulolycum, I., xii. 
 
200 
 
 THE GIFT OF TIIK HOLY GHOST. 
 
 ■1 i ( 
 
 I I 
 
 II Si' 
 
 Apostles. On the Twelve lie came with a visible 
 Epiphany, as every analogy would expect. On 
 Christians at lar<2^e Me came in this plainest sim- 
 plicity. ' I will send Him unto you. They laid 
 their hands on them. He fell on them.' And ever 
 after, in the letters of the Apostles, such is the fre- 
 quency of verbal and phraseological allusion to the 
 custom, that, as a scholar once remarked to me, 
 ' Conhrmation seems more ])resent to the earliest 
 Christian habits of thought than Baptism itself.' " * 
 Confirmation has always been traced back to the 
 time when Philip the Deacon had baptized the 
 Samaritans, and St. Peter and wSt. John, the two 
 chiefest Apostles, were vSent down from Jerusalem 
 to confirm them and convey the Gift of the Spirit. 
 ft is quite true that often in Apostolic times the ex- 
 traordinary graces were conveyed as well as the 
 ordinary, t but this does not seem to have been 
 always the case even in those days. For wSt. Paul 
 asked certain who were regarded as disciples *' if 
 they had received the Holy Ghost since they be- 
 lieved." Had there been at all times a. bestowal of 
 extraordinary graces, the question need not have 
 been asked ; the Presence would have been mani- 
 fested, and the lack of manifestation would have 
 testified to lack of the Gift. Confirmation, then, is 
 the one especial rite whereby the Gift of the Holy 
 Ghost, the promise of the Father, the indwelling of 
 the Holy Ghost, is communicated to the Baptized 
 Christian.:}; Ordinarily, the reconciliation between 
 
 1 /. 
 
 * " The Seven Gifts," p. 87. See Appendix MM. 
 
 f See Appendix LL. | See Appendix MM. 
 
THE GIFT OF TFIK IIOIA' C'.IIOST. 
 
 201 
 
 the individual and Aliiiij^hty God is granted in IJap- 
 tism, in and by that sacrament union with Christ is 
 effected before the coniniunication of the Gift of the 
 Holy Ghost. In one instance was it otlierwise, l)ut 
 for this there was a special reason. To prove that 
 it was God's will that the Gentiles should be ad- 
 mitted into the Ciuirch. the Gift was bestowed on 
 the centurion Cornelius and his friends before Bap- 
 tism. But ordinarily, just as the Holy (ihost was 
 not given before that Jesus was glorified in the rec- 
 onciliation of man with God, so also the Gift is not 
 given to any particular man before he is prej)ared 
 for it by Baptism. 
 
 Next in the Holy Eucharist it is the Holy Ghost 
 that causes the dead elements to be instinct with 
 life and life-giving properties, conveying to the faith- 
 ful Christian the Body and Blood of the Lord Jesus. 
 In the Eastern Church this is felt so strongly that, 
 in the Consecration prayer, there is always a distinct 
 invocation of the Holy Spirit, or prayer for His de- 
 scent upon the elements of Bread and Wine, to make 
 them the Body and Blood of the Lord Jesus.* You, 
 here, are happy in having such an Invocation, though 
 brief, in your book ; there is no need here to excuse 
 its absence. In the earliest English Prayer- Book 
 there was a special Invocation which is now omitted. 
 But there is no trace of any such in the ancient litur- 
 gies of Italy, whether of Milan or Rome, and no 
 fault was charged against them in early times. But 
 whether this Invocation be present or not, all are 
 agreed that it is by the operation of the Holy Ghost 
 
 See Appendix NN. 
 
VT 
 
 I 
 
 f. 
 
 ; 
 
 't 
 
 'M^ 
 
 I i' 
 
 m 
 
 1 1 
 
 ill >W: 
 
 202 
 
 TFIK CHIT OF TMK IIOI.Y GHOST. 
 
 that the Sacrament of the Holy luicharist is com- 
 plete. 
 
 Here, a<j^ain, then, just as it was by the operation 
 of the Holy Spirit that the Incarnation took place, 
 so by the operation of the same Spirit the Incarna- 
 tion is continually extended to the individual mem. 
 hers of the Church, by means of the Sacrament of 
 the Lord's IJody and Blood, whereby their union 
 with Christ is maintained and His Likeness in them 
 developed. 
 
 The like mUvSt be acknowledj^ed of all the means 
 of ^race whereby the life of the Church is maintained, 
 and the Church j^rovvs, "and the hills are covered 
 with the shadow of it, and the boughs thereof are 
 like the j^oodly cedar-trees, whereby she stretches 
 out her branches unto the sea (of the world) and her 
 bouj^hs unto the river (of the water of Life)." 
 Whereby also each individual member gradually 
 ceases to be a " babe in Christ," and increases and 
 grows up " unto a perfect man, unto the measure of 
 the stature of the fulness of Christ." Whereby the 
 individual life gradually extends itself into the cor- 
 po-'ate life of the whole Body of the Church, so that 
 we, " speaking the Truth in love, may grow up into 
 Him in all things, which is the Head, even Christ, 
 from Whom the whole Body fitly joined together 
 and compacted by that which every joint supplieth, 
 according to the effectual working in the measure of 
 every part, maketh increase of the Body unto the 
 edifying of itself in love." * 
 
 Therefore, when the ministers and stewards of 
 
 * Ephesians 4 : 12, 16. 
 
THK CUT OK TIIK IIOI.V (illOST. 
 
 20}, 
 
 Christ's mysteries arc ordained, consecrated, and 
 set apart for their work, \vc say, " Receive tlie Holy 
 (f host for the office and work of a Priest or a liishop 
 in the Church of (Jod." Some, indeed, have raised 
 a superficial objection to the /or>/i of words, but at 
 tlic same time suj^^jj^ested a prayer,* " I 'our (h)wn, 
 () Father of Lij^hts, tlie Holy Cihost on tliis Thy ser- 
 vant," which is only a variation of /orw and not of 
 substance. It is true that in your Ordinal, brethren, 
 an alternative form is jj^iven in the ordination of a 
 I'riest, but not of a Hishoj), so that there can be no 
 valid objection to the form of words. I'Or if the 
 form be wroni^, it cannot be rij^iit to use it once. 
 
 In every branch and part of the Christian life the 
 Holy Spirit is the Source of stren^^th and action. 
 But His j^race is not irresistil)le ; St. l?aul knew this 
 when he intimated that it was possible to receive the 
 g-race of God in vain. We must know it alas ! too 
 well in our consciences, when we feel " that it is hard 
 to kick ai^ainst the pricks." 
 
 But we must be one with Christ, in Christ ; His 
 life must be our Life, before His work avails for us. 
 True, " in Mis own Person, He fulfilled the Will of 
 God. True, in His ow^n Person lie fulfilled the 
 destiny of man. And whosoever is in I lim shares 
 the virtue of His life." f He is the " head of every 
 man," as the Second and last Adam. He suffered 
 as our Representative, He is glorified as our Repre- 
 sentative. But there is a subjective side— there must 
 
 * The commissioners of Wi!liam III., in 1689. On this question see 
 ihe admirable treatise of my friend. Canon Churton, " Defence of the 
 English Ordinal," London, 1872. 
 
 f Westcou, " Historic Faith," p. 132. 
 
204 
 
 THE GIFT OF THE HOLY GHOST. 
 
 P: 
 
 ■■^.li'i 
 
 ■■ift; 
 
 'J ' 
 
 i- I 
 
 ■■I' 'Ml 
 
 II ' ;i 
 
 till 
 
 be a likeness to Him wrou<^ht out in our cold and 
 hard marble nature. " Even the Passion of Christ 
 is in vain until we have part in it, until the shadow 
 of His Aij^ony creeps over our Soul, until our old 
 man is crucified with Him, and from tlie ashes of 
 our dead selves there rises the new man which after 
 Christ is created in Righteousness and true holi- 
 ness." * 
 
 By Christ are we redeemed, by the Holy Spirit are 
 we j^radually sanctified. " The righteousness where- 
 by here we are justified is perfect, but not inherent ; 
 that whereby we are sanctified is inherent, but not 
 perfect. ' ' f We must yield ourselves to the gracious 
 influences of the Holy Spirit, that He may produce 
 in us ** the fruit of the Spirit." But fruit implies 
 the co-operation of tzuo. The fruit of the Spirit re- 
 quires the co-operation of the man, the Christian 
 man himself. That he may " have his fruit unto 
 holiness," he must give his own earnest and diligent 
 co-operation. " The love of God is shed abroad by 
 the Holy Ghost, Which is given unto us," that we 
 may work, not from fear of punishment, but from 
 the love of righteousness ; biit the source of it all, 
 and of the " imitation of Christ," to which it all tends, 
 is the Holy Ghost Himself indwelling in the man. 
 
 In the New Creation He gradually prepares the 
 elect, the members of Christ in this world, by pro- 
 gressive sanctification, for the " glorifying righteous- 
 ness, perfect and inherent, in the world to come. ":|: 
 
 Thus we draw to an end. We have been admitted 
 
 * Lias, " The Atonement," p. 63. 
 f Hooker, Sermon IL, i^ 3. 
 
 I See Appendix OO. 
 
THE (;iFT OF THE IIOLV GHOST. 
 
 205 
 
 to speak of the jrlorious circle of love 1 m\ mercy, 
 proceeding from God and rcturnin^ir to Ciod, em- 
 bracinir the creature in its unceasinir' flow of infinite 
 condescension. The eternal jnirpose of the Creator 
 to unite to Himself the creature in an infiniiy of 
 ever-growinnr and developinjr blessedness, could not 
 be frustrated by the rebellious caprice of the crea- 
 ture. True, the rebellion called forth a new phase 
 of mercy to meet and overcome the wroni; done ; 
 but the eternal purpose could not be thwarted. The 
 intimate union of the Fncarnation took place, blessinjr 
 the creature with infinite possibilities, and the Crem- 
 ator not only was made flesh, but throu.jrh the Eter- 
 nal Spirit offered Himself without S|.ot to G(.d on 
 our behalf. Then, in order that His Presence should 
 not be limited to one spot, and to the friendship of a 
 few, it was expedient that He should depart as .\ran, 
 and that flis Universal Presence should be effected 
 by the Holy Spirit. When, therefore, jesus was 
 j^lorified and man was reconciled to God, " bein«r 
 by the Rij^ht Hand of God exalted, and havin<r rc"- 
 ceived the Promise of the Father, He shed forth" 
 His Spirit on His Church and on the several mem- 
 bers of it. He was to apply and perfect the work 
 which the Son had done. Me was to iruide them, not 
 drive or force them, but to guide them, recpiiring 
 action, williuir action, on their part, into truth of 
 every kind. He was to woik out in them the image 
 of the C.eator once more, in which man had been 
 formed at the first, and prepare them to see their 
 Saviour and their God as He is. 
 
 By the c )ming of the Holy Ghost, Good Lord, 
 deliver us. 
 
 i 
 
2o6 
 
 THE GIFT OF THE HOLY ('.HOST. 
 
 i m 
 
 « j f I 
 
 '(ii 
 
 How marvellously does the Truth open out before 
 us as we nieditrite. The faithful Christian claims all 
 Truth of every kind, everywhere, as part of the 
 revelation of Him Who is the Truth. He has no 
 fear of scientific discoveries, he kno\vs that if they 
 are true, they must be part of God's Truth, and that 
 if he is patient, he will know them to be so in time. 
 For it has been well said, rather in the mind of St. 
 Vincent of Lerins, as already quoted : "In this sense 
 the Christian Revelation of God claims to be both 
 final and progressive ; final, for Christians know but 
 one Christ and do not look for another ; progressive, 
 because Christianity claims each new truth as enrich- 
 ing our knowledge of God and bringing out into 
 greater clearness and distinctness some half-under- 
 stood fragment of its own teaching." " 
 
 Here, then, we must stop, conscious of utter in- 
 efficiency in attempting to touch, as on the hem of 
 the garment, the grandest theme for the adoring 
 love of man to contemplate. God grant that not 
 one word ma}'^ have been said contrary to, or at 
 variance with, His Truth. It there has been any 
 such may the Holy Spirit overrule it f(^r good. 
 Where there has been error, may it be corrected ; 
 where there is deficiency, may it be supplied. And 
 may the good Lord pardon the presumption of His 
 servant in attempting to handle so wondrous a mys- 
 tery. 
 
 
 * Aubrey Moore. See also " Science and the Failh," p. 167. 
 
APPENDIX. 
 
 A. PAGE 2. 
 
 Gilbertus Grimand in Liturgia Sac. par, 3 c. 17, mult-i congeiii 
 monumenta, quibus ostendit quanta'olim esset fidelium devotio erga 
 Evangelium In Principio. In aliquibus enim ecclesiis olim legebatur 
 post baptismum parvulorum. post viaticum, et post Extremani I'nc- 
 tionem (.V. Benedicti, XIV. De Sacrosancto, Missa; Sacrificio, Lib. 
 II. cap. x.xiv., § 8). 
 
 II est une autre raison qui n'a pas peu contribuO a introduire dans 
 le rit de la messe, l'6vangile selon Saint Jean, c'est la devotion que 
 le peuple professait pour cet 6vangile. Lorsque le pretre desccn- 
 dait de 'autel on voyait plusieurs personnes s'approcher du sanctu- 
 aire et prier le celebrant de lire sur elles ce magnifique dC-but de 
 I'evangeliste ; ie pretre mettait le boutde I'ttole sur leurs tetes, et 11- 
 sait cet evangilc. L'affluence etait quelquefois assez considerable pour 
 qu'il ne fut pas possible de se rendre aux desirs de ces personnes 
 pieuses d'une maniere individuelle ; alors le pretre recitait colleciive- 
 ment I'evangile pour tous les postulants, et se tenait a Tautei 
 {I'AbbcMiirneEncyclopedie Tluologique, ?..\. " Kvangile," p. 571). 
 
 I am indebted for the above references to my kind friend Rev. 
 Canon W. Cooke of Chester. See also Le Brun, Explication de la 
 Messe, Paris, 1726, Tom. i., p. 6S7. 
 
 APPENDIX B. PAGE 4. 
 
 The Harmonia Confessionum Fidei, published at Geneva in 15S1, 
 begins with a section " De Scriptura Sancta, ejusque intcrpretatione." 
 The translation of the Harmony printed at Cambridge in 15S6 begins 
 in the same way. This is because the majority of the " Confessions" 
 begin with this article. See Corpus Confessionum, Geneva, 1654. 
 
im 
 
 II 
 
 208 
 
 APPENDIX. 
 
 li'l 
 
 ;i: ili 
 
 APPENDIX C. PAGE 11. 
 
 In his very excellent lecture on " The Christian Doctrine of the 
 Godhead" (delivered in great St. Mary's, Cambridge, England, in 1886, 
 and published at Cambridge), Dr. Hicks argues for the Personality 
 of God in the following manner (page 5) : 
 
 " These two notions of Infinite Being and of a First Cause do not 
 by any means complete the Theistic idea. Nay, if taken by them- 
 selves, they would tend, as a great part of human thought has tended, 
 rather to pantheism than to theism— to the belief in an all-pervading 
 unconscious Deity, immanent in all things, gradually moving on tow- 
 ard perfection, according to necessary laws ; human lives, with their 
 sorrows and joys, their aspirations and failures, being swept along, as 
 in the current of a mighty river, till they are merged and lost in »•" '. 
 boundless, fathomless ocean of absolute impersonal being. 
 
 " If indeed this were so, that our personal finite existent. . are to be 
 swallowed up in an impersonal infinite existence, from which they are 
 supposed to have sprung, two difficulties would have to be met. In 
 the first place, conscious personal existence is confessedly a higher 
 thing than unconscious existence, llow can this noble attribute of 
 personality have been caused by that which is impersonal ? And in 
 the second place, if it is true, as we believe, that there has been prog- 
 ress in the world, that step by step, according to definite law, the 
 lower has led up to the higher, till the highest form of life in the visi- 
 ble universe has been reached in man, are we to believe that, after 
 all, this law of progress is finally to be replaced by a law of degrada- 
 tion and that all personal beings are to be lost in an abyss of absolute 
 existence, which is not distinguishable in thought from non-existence? 
 
 " Thus we come to hail with relief the further notion that the First 
 Cause is a Personal Being, conscious, intelligent, free." 
 
 i'm 
 
 APPENDIX D. PAGE 13. 
 
 " The truth for which they contended, which was enshrined in their 
 sacred vviitings, was that the ' Father is God, the Son is God. and the 
 Holy Ghost is God. And yet they are not three gods but one God.' 
 But the Fathers do not treat this doctrine merely as a revealed mys- 
 tery, still less as something which complicates the simple teaching of 
 Monotheism, but as the condition of rationally holding the Unity of 
 God. * The Unity which derives the Trinity out of its ow^n self,' says 
 Tertullian {Adversus Praxeam, cap. iii.) ' so far from being destroyed 
 
ArPENDIX. 
 
 209 
 
 is actually supported by it.' 'We cannot otherwise think of One 
 God,' says Hippolytus {Contm Xoenini, i xiv.), ' but by truly believing 
 in Father, Son, and Holy (ihost.' 'The Supreme and only Ciod,' says 
 Lactantius {/ii^'ti/ii/iones, \\ . 29) 'cannot be worshipped except 
 through the Son. He who thinks that he worships llie Father only, in 
 that he dors not worship the Son also, does not worship the Father.' 
 'Without the Son the Father is not,' says Clement of Alexandri;. 
 (Sn-oiii.iin, V. i), ' for in that He is a Father, He is the P\itherof the Son, 
 and the Son is the true teacher about the Ft.ther.' So Origen argues 
 {De Priiuipiis, I. ii., g 10) : ' If God had ever existed alone in simple 
 unity and solitary grandeur, apart from some object upon which ftom 
 all eternity to pour forth His love. He could not have been always 
 God. His love, His Fatherhood, His very Omnipotence would have 
 been added in lime, and there would then have been a time when He 
 was imperfect. The Fatherhooil of God must be coeval with His Om 
 nipotence ; for it is through the Son that the Father is Almightv.' 
 This was the line of argument afterward developed by St. Athanasius 
 when he contended against the Arians that the Son was the reality or 
 truth of the Father, without whom the Father could not exist (.h/rrr- 
 xns Ariiuios, i., i; 20) ; and by St. Augustine when he argues that love 
 implies one who loves and one who is loved, and love to bind them 
 together {Df 7'riiiHa/e, viii. 10 and ix. 2). Even one so unphilo 
 sophically minded as Iren;eus {Adzu-rsiis J/„/ysi's, IV. iv. i, 2) cannot 
 but see in the Christian doctrine of the rehition of the Father and the 
 Son the sotution of the difficulty about the infinity of God : ' Imnien- 
 sus Pater in Filio mensuratus ; mensura Palris, Filius. ' 
 
 " While philosophy with increasing hopelessness was asking. How 
 can we have a real unity which shall not be a barren and dead unity, 
 but shall include differences ? Christi.nnity, with its doctrine of (Jod, 
 was arguing that that which was an unsolved contradiction for non- 
 Christian thought was a necessary corollary of the Christian Faith" 
 (Aubrey Moore in Lux Mtind', p. (_)2). 
 
 APPENDIX F. PAGE 16. 
 
 We must remember that the beautiful interpretation put by the Lat- 
 in Fathers upon a very difficult saying of our HleSsed Lord is proba- 
 bly untenable. When the Jews ask^^d Him, "Who art Thou?" 
 (St. John S : 25), His answer has been explained by the Latin 
 Fathers thus: "I am the beginning, which am speaking to you." 
 14 
 
1: 
 
 
 111 I 
 
 210 
 
 APPKNUIX. 
 
 Cornelius a Lapide commences his note thus : "St. AiiRiistinc, Hede 
 often, Rupert, Hernard, and St. Ambrose lake the word ' beginning ' 
 to be the nominative meaning. 1 am the beginning." This arises 
 from the fact that both the words which are u?ed here in the Latin 
 versions are neuter, priiicipium and iuiiiicnt, and ihougii the trans- 
 lator might have intended them as accusative, others ignorant of the 
 Greek regarded them as nominative, which gives an easier sense. 
 
 The Greek Fathers, to whom surely we should look for an explana- 
 tion of a diflicult (iieek construction, rather treat the sentence " as a 
 sad exclamation, which is half interrogative, Why do 1 so much 
 as speak to you ?" (Dr. VVestcott in /oc). 
 
 APPENDIX F. PAGE 46 AND PAGE 61. 
 
 Luthardt in note 17 to Lecture IIP cites a passage from a letter of 
 Johann v. Muller, in 1782 : " Since I have been in Cassel I have 
 been reading ancient authors in their chronological order, and mak- 
 ing extracts from them when any remarkable facts struck me. I do 
 not know why, two months ago, I took it into my head to read the 
 New Testament, before my studiis had advanced to the age when it 
 was written. How shall [ describe to you what I founrl therein I I 
 had not read it for many years, and was prejudiced against it befoie 
 I took it in hand. The light which struck Paul with blindness on his 
 way to Damascus was not more strange, more surprising to him than 
 it was to me when I suddenly discovered the fulfilment of all hopes, 
 the highest perfection of philosophy, the explanation of all revolutions, 
 the key to all the seeming contradictions of the phjsical and moral 
 world. . . . The whole world seemed ordered for the sole purpose 
 of furthering the religion of the Redeemer, and if this religion is not 
 divine, I understand nothing at all" (Translation published at Edin- 
 burgh, 1SS8, p. 354). 
 
 
 APPENDLX G. PAGE 47. 
 
 It has been pointed out (Mason's " Faiih of the Gospel," p. Si), that 
 the preposition iiiay be translated inlo " Let Us make man iii/o Our 
 image ;" this would imply " that> a higher potency was conferred on 
 an already existing thing." Anj' such development of interpretation 
 is valuable. 
 
 The Scptuagint, however, translate the two prepositions " »'// Our 
 
 '|i!t' 
 
\nv, Hede 
 ;ginning ' 
 lis arises 
 the Latin 
 the irans- 
 :inl of the 
 lense. 
 -1 explana- 
 ice " as a 
 so much 
 
 APPKXDIX. 
 
 21 I 
 
 image, a//^r Our likeness," by the same Greek word M/ra. The 
 Vulgate and Vclus Itala combine the two expressions under one prep- 
 osition, "(?(/ imaginem et similitudinem." Some of the Latin 
 fathers have sectindum, while St. Ambrose once (de ofRc'is Minis- 
 trorum. i, xxviii.) has ad imaginem secundum similitudinem. See 
 Sabatier in ior. 
 
 As the Septuagint has only one preposition it may perhaps be 
 open to question whether the not infrequent confusion of // and k' in 
 Hebrew have not here caused a variation of preposition, which did 
 not originally occur. 
 
 a letter of 
 isel I have 
 
 and mak- 
 
 me. I do 
 } read the 
 ge when it 
 herein I I 
 ■;t it befoie 
 less on his 
 o him than 
 f all hopes, 
 evolutions, 
 
 and moral 
 ole purpose 
 gion is not 
 ed at Edin- 
 
 ' p. Si), that 
 lan into Our 
 anferred on 
 terpretation 
 
 )ns "in Our 
 
 APPEXDLX H. PAGE 50. 
 The opening paragraph of the Essay is here given : 
 "In attempting to speak of such a mystery as the Gospel of 
 Creation -that is, of the promise of the Incarnation which was included 
 in the Creation of man, it is evident that we have need of watchful 
 and reverent care lest we should strive to go beyond the limits which 
 bound the proper field of our powers. It is necessary also that we 
 should guard ourselves against the danger of using human language, 
 not only (as we must do) to represent as clearly as possible our con- 
 ceptions of the divine, but as the legitimate foundation for secondary 
 conclusions. If, however, we do devoutly recognize that in such spec- 
 ulations we are entering on holy ground ; if we steadily refuse to ad- 
 mit deductions as absolute which are derived from the conditiims un- 
 der which we apprehend the Truth made known to us ; then it is well 
 for us to look for a time toward the loftiest heights and the deepest 
 foundations of faith. If we essay something »vithout ' presumption 
 and in submission to the judgment of the Church'— to borrow words 
 spoken on the subject three hundred years ago— ' and supported by 
 the light of the divine word give expression to our thoughts humbly 
 to the best of our power with stammering lips, not only do we not 
 offend God, but we do Him reverence, and not unfrequently profit the 
 weaker members of the Church.'" 
 
 We must always welcome an investigation undertaken in such a 
 spirit by a man like Dr. Westcott. 
 
 APPENDIX I. PAGE 56. 
 
 Some try to raise a little dust to hide the most probable origin of 
 the error— viz., the wrong writing of one letter, by speaking of a read- 
 
212 
 
 AP'^F-XDIX. 
 
 ■t- 
 
 ing"Ipsunn." But this reading does not occur in ancient days. The 
 only readings are simply Ipse and Ipsa. When Cornelius a Lapide 
 speaks of Ipsum he merely wishes to point out ihat some authorities 
 use the neuter in agreement with semen. For he cites St. Leo for 
 ll)5um, without particular reference ; whereas all we can find is a ref- 
 erence to semen. " Denuncians serpenti futurum semen mulieris, 
 (///('(/ no.xii capitis elationem sua virtute contererct" (Serm. xxi. in 
 Nat. Dom. ii., Opera Paris, 1675, Tom. i , p. 145). The statement of the 
 Douay note, " others read //>su>n," seems to be without foundation. 
 
 It is very remarkable that no reading Ipstttn is found. It is possible 
 that a scribe seeing only .f^wt'« and wz/Z/tv as antecedents, and not 
 knowing the Greek masculme as the authority for Ipse, and seeing 
 that the reading could not be ipsum, may have of set purpose changed 
 the (' into un a, to make better grammar. 
 
 Dr. Pusey (" First letter to the Very Reverend J. II. Newman, D.D., 
 London, iSCx), p. 3S2 sq.) glides a long paragraph to the question and 
 also gives the summing up of the e.xhaustive note of Dc Rossi, the 
 very learned Roman Catholic Orientalist, which is as follows : " To 
 whomsoever, then, the present reading of the Vulgate belongs, 
 whether to the interpreter or (which is more probable) to the 
 amanuensis, it ought to be amended from the Hebrew and Greek 
 fountain-heads, and to be referred to those passages of the Clementine 
 Etlition which yet can and ought to be conformed to the Hebrew 
 te,\t, and to be amended by the authority of the Church." 
 
 
 i I 
 
 i 
 
 APPENDIX K. PAGE 87. 
 
 It is worth while to note the effect produced on the Eastern mind 
 by the various symptoms to which reference has been made in the text 
 of Lecture IV., on the question of Mirth. The writer, P. C. 
 Mozoonmar, is an Oriental, a friend of Keshub-Chunder Sen ; but the 
 book is well worth reading though the writer is outside the Christian 
 fold, " feeling after Christ, if haply he may find Him." He 
 acknowledges that the fasting of our Blessed Lord was more in ac- 
 cordance with Eastern asceticism than His feasting ; but he adds : 
 'While the brief day of mutual union lasted, He grudged not His 
 disciples a few intervals of freedom and mirth. . . , Christ would 
 not be coextensive with human nature, if He did not combine fasts and 
 feasts in that many-sided discipline which gives perfection to the diverse 
 faculties of man's heart (" Oriental Christ," Boston, 18SS, p. 169). 
 
 i i 
 
ArrKNDix. 
 
 213 
 
 APPENDIX L. PAGE S8. 
 
 In Archdeacon Wilberforce's "Doctrine of the Incarnation" there- 
 is a loriR passage devoted to this ciucstion of our Lord's sympathy in 
 our ignorance. Toward the end he writes : "Since it would be im- 
 pious to suppose that our Lord had pretended an ignorance which He 
 did not experience, we are led to the conclusion that what He partook 
 as man was not actual ignorance, but such deficiency in the means of 
 arriving at Truth as belongs to mankind. Without asserting th;it 
 the man Christ Jesus was ignorant, it may be said that he was igno- 
 rant, as man, of that which by His other nature was known to Him. 
 His growth, then, was no delusion, but a real one ; but the advance 
 was in those means of intercourse by which the human mind com- 
 municates with the e.xternal w<jrld. He made trial of those channels 
 of communication whereby the children of men are furnished wiih 
 knowledge; He tested their uncertainty; He is able to pity those 
 who are in like manner "compassed with infirmity" (Chapter IV.. 
 fourth edition, 1S52, p. 84). 
 
 APPENDIX M. PAGE S,). 
 
 *' Chiist's tenderness was like that of the woman. His courage and 
 strength were like those of the hero. His holiness has set the standard 
 of all human morality and pureness of motive. His trustfulness was 
 that of the child." (" The Oriental Christ," Mozoomdar, p. 13S.) 
 
 APPENDIX N. PAGE 90. 
 
 "The strong and fierce language used on occasions by Him who is 
 fitly known as the Lamb of God is a difficulty to the mind of the 
 ' mild Hindu' " (" Oriental Christ" p. 98). It is deeply interesting to 
 read these words of one who has thoroughly appreciated and approved 
 the denunciation of hypocrisy uttered by our Lord. There is very 
 much in this book of deepest interest, showing full sympathy with the 
 universal perfection of our Lord's character ; so much so that we 
 feel inclined to say, as Bossuet did of Hishop Bull, " Talis cum sis, 
 v.tinam noster esses." The following is very striking: "The testi- 
 mony of His life and death makes heavenly realit'es tenfold more real 
 to us. His patience and meekness in suffering are like an everlasting 
 rock, which we may hold by when tossed in the tempest of life. His 
 
m 
 
 i 
 
 t 
 
 '111 
 
 Ki 
 
 i ; i 
 
 ' ■■■ ■■ 
 
 :h 
 
 ml' ■ I 
 
 214 
 
 Al'I'KNDIX. 
 
 poverty has sanctified the home of the poor. His love of healing 
 fills the earth with innumerable works of benevolence and sympathy, 
 an.i fills with womierful hope the bedside of the sick and dying. His 
 death and resurrection call us to the mansions where He has gone to 
 wait for us" (" Oriental Christ," p. 45). 
 
 APPENDIX O. PAGE 95. 
 
 There is a most excellent note on Romans 9 : 5 in the Speaker's 
 Commentary by Archdeacon (iifford, who says: "The reference 
 to Christ is supported by the unanimous consent of tha Anti-Nicene 
 lathers. . . . Against this remarkable consent of Christian antifjuity 
 there is nothing to be said of any weight. Cyril puts into the mouth 
 of the Emperor Julian a denial of the reference to Christ only in 
 order to atfirm the true interpretation." Yet the error of the apostate 
 is admitted into the margin as a possible interpretation. No wonder 
 that the New Revised Vefsion has been stigmatized as "The Atian- 
 i/ed Version." 
 
 APPENDIX P. P\GE 97. 
 
 The following is a table of the comparative fulness of the Narrative 
 of each of the four Evangelists, in various stages of the Lord's life. 
 It is perhaps not exactly accurate to small fractions, but it affords a 
 sufficient approximation for comparison. As St. Luke's account is 
 the longest, it is taken as the standard : 
 
 St. 
 
 Luke — 100 
 
 St. 
 
 Matthew = 93 
 
 St. 
 
 John - 73 
 
 St. 
 
 Mark = 59 
 
 making in all 325 divisions. 
 
 I. Early Years of our Lord's Life till His Baptism^ .;',-. 
 St. Matthew, 5. St. Mark, o. St. Luke, 10.5. St. John, o. 
 II. From the Baptism until the Passover in St. John 6 : i (less than i^). 
 St. Matthew, 38. St. Mark, 20. St. Luke, 27.5. St. John, 16.5. 
 
 III. From St. John 6 : i //// Feast of Tabernacles St. John 7, 
 (about V,i). 
 
 St. Matthew, 11. St. Mark, 13. St. Luke, 4. St. John, C. 
 
 IV. From Feast of Tahernaeles till Palm Sunday (about {). 
 
 
ArPKNDIX. 
 
 215 
 
 St. Matthew, 6. St, Mark, 3.5. St. Luke, 35. St. John, i.}.5. 
 
 V. From I'alin Smtd'iy to Maundy Thursday (about i). 
 
 St. Mitihew, 20.5, St. Mirk, 11.5. St. Luke. 8.5. St. John, 3. 
 
 VL From Maundy Thur^lay until I'.aster Eve [x-Ji\.\wx more than |). 
 
 St. Miilhevv. 10. St. >Lirk, S.5. St. Luke. (^.5. St. John, 21.5. 
 VI L The Rosurn-ctioii (-,'„). 
 
 St. Matthevv, 2.5. St. Mark, 2.5. St. Luke, 5. !^'. John, 6.5. 
 
 I 
 
 APPENDIX O. PAGE 100. 
 
 In the lately recovered " Teach in}.,' of the Twelve Apostles" th'fe 
 is a p.issaRe which see.ns to regard the sign of the Cross as \w\\\\<, the 
 "Sign of the Son of Mm" spoken of in St. Matthew 24 : 30 ?s 
 one of the signs of the clay of judgment. Speaking of the signs of 
 the last day, "The Teaching" says; "And then shall appear 
 the signs of the truth : first, the si,^n of stretching out in heaven ; 
 then the sign of the voice of the trumpet ; and the third, the Resurrec- 
 tion of the dead." The word used for stretthing out is the noun de- 
 rived from the verb in Romans 10 : 21, which is acjuotalion from Isaiah 
 65 : 2 : " All day long have I stutched out my hands to a disobedient 
 and a gainsaying people." In the F.pistle of Barnabas, said to be 
 nearly contemporaneous with "The Teaching," the passage is ex- 
 plained of the Cross. This seems to show that " the sign of stretch- 
 ing out" is meant to be " the sign of the Cross," spoken of in a man- 
 ner which would be understood by Christians and none else. 
 
 APPENDIX R. PAGE 105. 
 
 The passage is referred to by Archdeacon Gifford, and is to be 
 found among the fragments of the third bjok De Republica, III., 
 xxii., ?; 16, ed. Nobbe, Lipsiaj, TS27, p. Ii6t: "Est quidem vera 
 lex recta ratio, naturae congruens, diffusa in omnes, constans, 
 sempiterna, qure vocet ad offi'ium jubendo, vetando a fraude deterreat, 
 q la; tamen necjue probos fruslra jubet aut vetat, nee improbos 
 juben io aut vetando movet. . . . Nee erit alia lex Rom:e, a'ia 
 Athenis ; alia nunc, alia posthac ; sed et omnes gentes, et ouitii tem- 
 pore, una lex et sempitern 1, et immutabilis conlinebit, unusque erit 
 ccm nunis quasi magisterel Imperator omnium Deus. llle legis hujus 
 
2l6 
 
 Ari'KNDIX. 
 
 iiivcDlnr, dij-reptalor, lator ; cui (jui n«)H [)arfl)it, ipse sc fii;:ict, ac, 
 iiatiirdMi hoiiiinis aspcrnatus hoc ipso luul maxitnas poenas, cliain si 
 calcra supplicia, <iu:l' putanlur, tCfiifjeiil." 
 
 APPENDIX S. PACir: 113. 
 
 " It is deeply intereslinR to observe that the Mishna ordaiiud that 
 on the day of killin^j the Passover, if that day was also a Friday, the 
 daily siacrifice was to be killed half an hour after the si \t/i hour, sac- 
 rificed after the scvi'iith ; and the Passover killed half an hour after 
 the eighth, and sacrificed half an hour after the ///;///< hour. If tiiis 
 may be relied on, the ciarkness from the sixth to the ninth must have 
 utterly precluded the offering of both sacrifices. Thus did the true 
 Continual Offering and Paschal Lamb cause the Mosaic to cease on 
 that wondrous day, Dan. (j : 27" (Freeman, " Principles of Divine 
 Service," Part II., p. 299, note). The reference to the Mishna is 
 Pesiuhiiit, cap. v., ii 1. Translation by De Sola and Raphall, Lon 
 don, 1S45, p. 107 : Ed. Surenhusius, Tom. ii., p. 150. 
 
 i 
 
 ill! 
 
 APPKNDIX T. PAGE 113. 
 
 " If we go back to the really early fathers, we find them with one 
 voice affirming that the Last Supper was not a Paschal meal at ail, 
 and soTfie of them complaining of the novel opinion, which introduced 
 discrepancies into the plain and easy narrative of the Gosptls. Let 
 us go seriatim through the primitive evidence which is collected by 
 the anonymous Byzantine writer of the CInonicon PascJuxlc, from 
 works of which little save the name has come down to us. 
 
 " Hippolytus of Portus, near Rome, in his book against all heresies, 
 writes as follows : ' I see the matter is one of dispulaliousness. For 
 he [/.('., the (Juartodeciniar. of whom he is speaking] says thus : The 
 Lord performed the passove,; on this d\y and suffered ; wherefore I 
 also ought to do as the Lord did. But he is astray, not under- 
 standing that when the Lord suffered He did not eat the legal pass- 
 over. For He was the Passover that was proclaimed beforehand, 
 and that was perfected on the appointed day.' 
 
 " Again, in the fiist book of his lost treatise on the Passover. Hip- 
 polytus says : ' Neither in the first nor in the last is it manifest that 
 he has not spoken wrongly, because He who of old said beforehand. 
 
AI'I'KNDIX. 
 
 21 
 
 " I sliall no more eat the Passover," probably supped tlic Supper 
 before the I'assover ; but the Passover He ate ;/('/, l)Ht suffered ; for 
 neither was it the time of the ealin^j thereof.' 
 
 "The next witness is ApoUinarius of Ilierapolis, tlie town men 
 lioned by St. Paul in his Kpisile to the Colossians aiotiK with 
 Laodicca. His date is usually i;iven a.d. 170 and onward. His 
 words are : ' Some people dispute about these things, suffering a 
 pardonable ailment, for ignorance does not reciuire accusation, but 
 needs instruction. And they say that on the 14th the Lord ate 
 the sheep with His disciples, and suffered on the ^reat day of unleav- 
 ened bteail, and declare llut Matthew says as ihcy opine ; whence 
 their opinion is both discrr pant from the law, and, accordi?)g to them, 
 the Gospels seem to be at variance.' 
 
 " Last comes Cb^ment of Alexandria, whose lanpuaije is equally 
 plain. In his lost treatise on the Passover he says : ' In the past 
 years the Lord used to observe the festival of and eat the Passover 
 that was sacrificed by the Jews ; but when He had preached beini.j 
 Himself the Passover, the Lamb of God, led as a sheep to the 
 slaughter, He immediately taught His disciples the mystery of the 
 type on the 13th, on which they ask him, " Where wilt Thou that 
 we prepare the Passover for Thee to eat?" On this day, there- 
 fore, both the sanctificalion of the unleavened bread anfi the previous 
 preparation of the feast used to take place ; whence probalily 
 John writes that on this day the Disciples, as undergoing previous 
 preparation, had their feet washed by the Lord. lUit our Saviour 
 suffered on the next day, being Himself the Passover, being sacrificed 
 by the Jews.' 
 
 *' And again : ' Consequently on the 14th, when he suffered, the 
 chief priests and scribes, on leading Him in the morning to Pilate, 
 did not enter into the pr.nctorium that they ;Tiight not be polluted, but 
 might eat the Passover without hindrance in the evening.' With this 
 exact account of the days both all the Scriptures agree and the ( lospels 
 are in harmony. And the resurrection bears additional testimony. 
 At any rale. He rose on the third day, which was the first day of the 
 week of the harvest, on which it was the law that the priest should 
 ofYer the sheaf." (" Notes and Dissertations," l)y A. H. Wratislaw, 
 London, 1^63, p. 179.) 
 
 This extract gives the earliest testimony with which Ircna-us (iv., 
 23). Tertullian (.Adv. Jud.xos, 10) and Justin Martyr (Dial. c. Try., 
 Pars. II., ^ III, p. 33S) agree. In the latter part of the fourth 
 century trustworthy tradition (on these smaller points) had died out, 
 
IP'l 
 
 
 
 Hll 
 
 if'!'!. 
 
 ■ tifl 
 
 >/'1h 
 
 I 
 
 I 
 
 
 t' li 
 
 :*^-l 
 
 lit 
 
 j;-f|iril 
 
 218 
 
 Ai'PKNDIX. 
 
 and the modern popular view that our Lord did partake of the Paschal 
 -Supper took its rise. 
 
 See Freeman, '' Principles of Divine Service," Part II., Chapter II , 
 J; 2 ; also Bishop I:^llicott, " Historical Lectures on the Life of Our 
 Lord," Lecture VII., 3d cd., 1S62, Lomlon, p. 321. 
 
 A summary of many points of the arj^ument may also be found in 
 my book on " Fasting Communion," 2d ed., p. 341 set}. 
 
 APPENDIX V. PAGE 113. 
 
 " (Daniel) speaks not of a temporary suspension of sacrifices, but 
 of the entire aboliiion of all which had been offered hitherto : the 
 sacrifice vviih the shedding of blood and the oblation, the unbloody 
 sacrifice wiiich was its complement. Those the Messiah was to make 
 to cease three years and a half after that new covenant began, whether 
 this was at first through the ministry of the Baptist or His own. It 
 seems to me absolutely certain that our Lord's ministry lasted for 
 some period above three years" (Pusey on Daniel, p. 174). 
 
 See also the very valuable treatise, " The Evidential Value of the 
 Holy Eucharist," by Rev. G. F. Maclear, D. D , 2d ed.. S P.C.K., 
 Parr L, Chapter I. 
 
 APPENDIX W. PAGE 114. 
 
 The following volumes will be found useful in the study of the 
 doctrine of the Atonement : 
 
 ** The Catholic Doctrine of the Atonement," by H. N. Oxenham, 
 M.A., 2tl ed , London, 18(19. This is mainly historical, and thcrtfote 
 is valuable. 
 
 "The Atonement," the Congregational Union Lectures for 1S75, 
 by R. W. Dale, M.A., nth ed., London, iSSS. This is an * locjuent 
 and valuable series of lectures. 
 
 " The Atonement," the Hulsean Lectures for 1883-84, by Rev. 
 J. J. Lias, NLA., 2d ed., London, 18S8. Four lectures of most con- 
 densed matter, and very useful for those who do not desire a long 
 treatise. The subjects of the four lectures are : L Popular '! heology 
 and Popular Objections. II. Scripture 'leaching Ri'gardiiig Pro- 
 pitiation. III. Theories of Propitiation in ine Christian Church. 
 IV. The Various Aspects of Propitiation. 
 
APPENDIX. 
 
 219 
 
 
 
 APPEN'DIX X. PAGE 121. 
 
 Bishop Pearson (on Creed, Article X., 10. page 364) writes : " In 
 vain it is objected that the Scripture saith that our Saviour reconciled 
 men to God, but nowhere tcachcth that He reconciled God to man ; 
 for in the language of the Scripture to reconcile a man to God is in 
 our vulgar language to reconcile God to man - that is, to cause him 
 who before was angry and offended with him to be gracious and pro- 
 pitious to him. As the princes of thf. Philistines spake of David. 
 ' Wlierevvilh should he reconcile himself unto his master ? Should it 
 not be with the heads of these men ? Wherewith shall he reconcile 
 Saul, who is so highly offended with him ? Wherewith shall he render 
 him gracious and favorable, but by betraying these men unto him ? ' 
 As our Saviour adviseth, ' If thou bring thy gift before the altar, and 
 there rememberest that thy brother hath aught against thee, leave there 
 thy gift before the altar, and go thy way; first be reconciled to thy 
 brother— that is, reconcile thy brother to thyself, whom thou hast 
 injured. Render him by thy submission favorable unto thee, who 
 hath something against thee, and is offended with thee.' As the 
 Apostle adviseth the wife thai departeih from her husband to remain 
 unmarried or to be reconciled to her husband— that is. to appease and 
 get the favor of her husband. In the like manner we are said to be 
 reconciled unto God when God is reconciled, appeased, and !)ecome 
 gracious and favorable unto us. And Christ is said to reconcile us 
 unto God when He hath moved and obtained of God to be reconciled 
 unto us, when He hath apneased Him and restored us unto His favor. 
 Thus when we were enemies we were reconciled to God— that is, 
 notwithstanding He was offended with us for our sins, we were 
 restored unto His favor bv the death of His Son." 
 
 APPENDIX Y. PAGE 139. 
 
 Til his excellent work. '• Cnurch Doctrine Hible Tiuih," Mr. 
 Sadler thus introduces his argument ((.hapter HI.) : 
 
 " Tne Scripture teaching beari " -•;■ .n baptism may be siimmed up 
 Uiiaer the five following heads : 
 
 "' 1. In about twelve places in Scripture Christ or His Apostles 
 connect salvation with Baptism. 
 
 '• 2. The Christians of the Apostolic Churches are always addressed 
 as ha.-ing b^en brought iulc a s;ate of salvation or regeneration at 
 their baptism. 
 
 1 
 
[v. ;' 
 
 Mill 
 
 220 
 
 APrENDIX. 
 
 " 3. This state of salvation or regeneration does not Insure the final 
 salvation of those brought into it. On the contrary, the memtjers of 
 these churches are always supposed to be in danger of falling into 
 sin and liable to be cast away. 
 
 '* 4» Those who thus fall away are always assumed to fall from 
 grace. They are never for a moment supposed to fall into sin 
 because God has withheld grace from them. 
 
 " 5. In no case are baptized Christians called upon to become 
 regenerate. They are called upon to repent — to turn to God — to 
 cleanse their hands— to purify their hearts; never to become re- 
 generate." 
 
 Mr. Sadler as a lad was brought to Baptism and the Church by 
 means of a sermon preached at Leeds, England, in 1S41, by the late 
 Bishop Doane, of New Jersey, having been enticed by curios'ty ts 
 see and hear an American bishop. 
 
 APPENDIX Z. PAGE 140. 
 
 In his treatise on Baptism Tertullian has gathered many in:t, nces 
 of the importance attached to 7C'(i/er among the heathen as wel' as in 
 the Scriptures. " De Baptismo," iii., Iv., v., ix. In ;he -.intn 
 chapter he sums up all the passages where water is brought into 
 some connection with our blessed Lord. He says : " This is the 7C'(j((r 
 which was continually flowing down for the people from the companion 
 Rock. For if the Rock was Christ, without doubt we see Baptism 
 blessed by 'wdtcr in Christ. How great is the grace of loatt'i before 
 God and His Christ for the confirmation of Baptism. Never is 
 Christ without water ; if, as is the cas> Himself is baptized in uater ; 
 solemnly inaugurates the first displays of His power in 7iHiter when a 
 guest at the marriage; when He preaches He invites the thirsty to 
 His everlasting ivafer ; when He teaches of love He approves the 
 cup of 7i<aicy given to the poor among the works of charity ; He 
 refreshes His strength at a well ; He walks on the water ; constantly 
 sails by loater ; ministers waicrXo His disciples. He continues His 
 witness to Baptism until His Passion ; when He is given over to the 
 Cross water intervenes — the hands of Pilate are conscious of it ; when 
 He is wounded water breaks forth — the spear of the soldier is con- 
 scious of it " 
 
 It is interesting and instructive to read the following from the work 
 already quoted " The Oriental Christ," by P. C. Mozoomdar. The 
 
 I 
 
 m 
 
APPKXDIX. 
 
 221 
 
 first chapter is headed " The Bathing Chris,,' and treats of our 
 Lord s Baptism. 
 
 " Why did Jesus bathe > Water to the Oriental means perpetual 
 blessedness. The rain which fer.iPxes is God's grace. The stream 
 which rustles on is a running source of divine inspiration. We in India 
 at various t.mts, have worshipped .he God of rain. The confluences of 
 our r.yers. the mountainous solitudes where they take their rise, and 
 the white Illimitable expanse where they mingle with ,he sea are 
 more sacred than we can tell. There is a transcendental sense of 
 he divme m them. Power, speed, fruitfulness, beautv, purity come 
 from the nve r. We Hi^.dus, like our far ofTancestors.'makc offerings 
 to the sea, the emblem of eternity. There is no pilgrimage without 
 .mmersion in water. Bathing is ever holy. Over an<i above the 
 niorriing bath, which renews the body, and is an invariable prelude to 
 the daily devotions, we immerse ourselves in water a, special times 
 Whenever an Oriental has ,o purify himself from a personal impuritv 
 from a social contamination, from a death in the household • when- 
 ever he has to rise from one stage of religious life to another • when- 
 ever he requires an initiation into higher spiritual life and precept he 
 must bathe." Page 47. ' 1 • 
 
 APPENDIX AA. PAGE 141 
 
 A similar argument may be drawn from the Greek translation of 
 Esthers : 17. The Hebrew has, " And manv people of the land 
 became Jews ; for the fear of the Jews fell upon them." TheSepiua- 
 gint has, " Many of the (ientiles were cinunnheu and Judai/ed for 
 fear of the Jews." If at the time of that translation fprobablv about 
 the middle of the second century, v..c.), there had been anv such rite 
 as Baptism in use among the Jews, we should e.xpcct it to be included 
 in the addition made to the Hebrew narrative. As the reference to 
 circumcision is an addition by the translators, we must suppose that 
 It was regarded by them as the only ceremony necessary for a man 
 to become a Jew. 
 
 Philo and Josephus, and the earliest Targum (Onkelos) are silent 
 on the question. This will probably bring us down .0 the end of the 
 second century a.i,. The first reference seems to be in the Targum 
 of Jonathan : and later on in Maimonides. etc.. there is constant 
 reference to the ceremony of Baptism. 
 
 It has been argued that the Jews would not have adopted bapti^n 
 from the Christians. This is true. But John, the son of Zacharias, 
 
 )t 
 
^t *m ^ 
 
 AITKNDIX. 
 
 was not a Christian ; " he that is least in the iciii};(lom of Hciveii is 
 greuter than he." If the Jews a(h)pte(| it from John the Haplis-t, 
 there would have been no suspicion of following the Na/arenes. 
 Such a ceremony is common among Orientals. See AppencJi;; Z. 
 
 No liuuht there were continual washings in practice among the 
 Jews, in common life as well as in ceremonial purification. But there 
 It no certain evidence of Haptism as a ceremony of initiation into the 
 Jewish religion in our Lord's day. 
 
 AI'PENPiX I;H. page 1.43. 
 
 '■\\\ 
 
 <. .tl 
 
 !i..n(i, to abolish the body of sin, that it should no 
 ilo death ; on the other, to live to the Spirit, and 
 
 " And this clearly answers the question, For what reason was water 
 joined wi he Spirit? Because there are two ends proposed in Hap- 
 tism : on • ' 
 longer be, 11 
 
 to bear fruit n ■ ictihcation" (St. Basil, I)e Sancto Spiritu, J; 35, 
 Benedictine Ed., Tom. iii.,p. 29 C). Then, again, a little before he 
 discusses the phrase, " They were baptized into Moses," in compari- 
 son of Cliristian Baptism. " What then'.' Because they were typically 
 baptizetl into Moses, does it follow th.it small is the grace of Baptism ? 
 Assuredly in this way nothing else of ours would be of importance, 
 if we depreciate the dignity of each by their types. . . . The Passion 
 of the I,ord would not be glorious, since a ram instead of Isaac filled 
 the tvre of the sacrifice. ... A man, then, does just this same thing 
 in the case of Baptism who compares the reality with the shadow, 
 and sets the things signified side by side with the types themselves, 
 and by means of Moses and the sea attempts to tear asunder the 
 whole dispensation of the Gospel. For what sort of ninission of sins ^ 
 what kind of )inc-,val of life ^ what sort of spiritual grace is given 
 by Moses? what kind of death of sin is tlieie \o be found? Why, 
 then, do you compare baptisms, which have but the name in common, 
 but differ as much as a dream from reality, or shadows and images 
 from substances ?" (j5 32). 
 
 " The dispensation of our God and Saviour toward man consists in 
 a restoration from the effects of the fall and a return to intimate union 
 with God, after the alienation causec' by disobedience" (J; 35). 
 
 The controversy between St. Cypiiin and Stephen, Bishop of 
 Rome, concerning the rebaptism of heretics, on their joining the 
 Church, brings clearly into prominence two points in which there was 
 full ununimitv at the time : 
 
APPENDIX. 
 
 223 
 
 I. There was aK'recmetu about the Rrace or virtue of Baptism, 
 liaptism (si-{)arate fr.Mii Coulirrnalion) conveyed 
 i. Remission of sins, 
 ii. Rejfeneratioii. 
 
 iii. Renewal. 
 
 This is summed up in the Epistle of Firmiiian, Bishop of Ca-sarea 
 in Cappadocia, to .St. Cyprian He complains that Stephen allows to 
 heretics the power of conferring " Hie great and heavenly Rifts of the 
 Church in Baptism," and these, he says, are, " they wash away the filth 
 of the old man, they forgive the ancient sins of death, they make sons of 
 God byheaverdy regeneration, they renew them to eternal life jjy the 
 sanctitication of the divine laver" (Ep. l.xxv., ^; 17. Paris. 1726, p. '14S). 
 
 See also Ep. Ix.x., i^' i ; Jxxiii., i; 7. 12, iS : Ixxiv., i< q, (,' ; Ixxv.^ 
 JJ B, 14. 
 
 H. There was aKrce,.,e>,c that Confirmation, or the laving on of 
 hands, was the outward means of the communication of the Holy 
 Spirit (St. Cyprian, Epis. Ixxii.. i; i ; Ixxxiii., ;^ (,, ,) ; jxxiv., ,^ 5. 
 7 ; Ixxv., .^ 12, iS). 
 
 This was the basis and strong point of St. Cyprian's argument. 
 All agree that heretics cannot convey or communicate the Holy 
 Spirit. All agree that regeneration is given in valid Baptism. Well, 
 then, argues St. Cyprian, How can a man who neither has nor can 
 communicate the Holy Spirit how can such a man baptize ^ Stephen 
 answers. It is the custom of the Church ; and herein he was right. 
 But St. Cyprian answered, " It is in vain that some, who are conquer- 
 ed in argument, bring ' custom ' as an answer to us, just as if custom 
 were greater than truth, or just as if that should not be followed in 
 spiritual matters which has been revealed for the better plan by the 
 Holy Spirit." Stephen answered by excommunicating St. Cyprian, the 
 African Bishops, and all who agreed with them. Sr. Cyprian justly 
 regarded this as a very poor argument. St. Firmiiian pointed out 
 that this was practically excommunicating himself. 
 
 But Stephen was right, as the event proved, in his position, but not 
 in his arrogant temper. 
 
 The XXVI hh Article of our Church gives much the same view of 
 Baptism : 
 
 Baptism " is a sign of regeneration or new Birth, whereljy, as by an 
 instrument, thev that recci^-e bajUi'-m rightly are grafted'into the 
 Church : the promises of forgiveness of sin, and of our adorition to be 
 the sons of God by the 1 loly Ghost, are visibly signed and sealed, 
 faith is confiimcd, and grace increased by virtue of prayer unto God."' 
 
224 
 
 Al'PENDIX. 
 
 : i ' 
 
 li 
 
 APPENDIX BB.* PAGE 151. 
 
 The following passages will be sufficient to show this : 
 
 Secoiu/ century, Tertullian, Df Baptisino, xix., " Easter is the most 
 solemn time for Baptism, when also the Passion of the Lord by which 
 we are baptized, was completed. . . . Next to that Pentecost is the 
 most joyous time for arranging feasts." He gives reasons. 
 
 luiiirt/i Ci'iilioy, A.IJ. 3S5, Siricius of Rome, writing to Himerius, 
 Bishop of Tarragona (J; 2), forbids solemn public Baptisms to be 
 celebrated except at Easter and Pentecost, and blames Baptism of 
 large numbers taking place on Saints' Day ; but in peril of death at 
 any time (Labbei Concilia, Tom. ii., col. 1018). 
 
 A.D. 390, St. Gregory Nazianzen, Orat. xl.. Opera, Paris, 1609, 
 speaks of excuses for putting off Baptism, " I am wailing for the 
 Epiphany. Easter is much belter. I will await Pentecost." 
 
 J-'ift/i century, St. Leo, A.D. 447, Ep. xvi , Tom. i., 462, also 718. 
 Baptism not to be celebrated publicly on the Epiphany, only at 
 Easter aiu' ' ntecost. 
 
 Sixth ceii:ury, Co. Macon, IL, A.D. 5S5, forbids Baptism at any 
 other time except in case of necessity, complaining that at Easier 
 "there ar -nly ' i or three to be regenerated by water and the 
 Holy Spirit." 
 
 .St. Gregory of Tours, Hist. Francorum, VHL, ix., at Christmas, this 
 would probably include Epiphany ; Easter ; St. John's Day, I/ist. 
 /■>., X., w., " Release the Abbess, or not a single cati chumen shall 
 be baptized at Easter." 
 
 l-'.ii^ltth century, Gregory H,, A.i). 720, Easter and Pentecost 
 (Labbei Cone, vi., 1443 and 1453). 
 
 Xiuth century, Co. Paris, VL, A.D. 829. Easter and Pentecost 
 (Labbei Cone, vii., 1603 and 1621 ; also Co. Tribuiiense, Can. xii., A.l>. 
 895, Labbei, ix., 445). 
 
 APPENDLX CC. PAGE 153. 
 
 " The Power of the Priesthood in Absolution," by Rev. \\^ Cooke, 
 Hon. Canon of Chester, is the most valuable treatise on this subject, 
 though it seems impertinent to praise the work of one to whom the 
 writer of these lectures owes so much as he does to Canon Cooke. 
 
 The following passage shows the inclusive character of the Confes- 
 sion in the service of the Holy Communion. 
 
 "The Confession is, in fact, the expression of the results of that 
 
APPENDIX. 
 
 225 
 
 careful .elt ex iminati.n which the Priest was or.Iered to exhor, his par- 
 .sh.oners to make, before they communirated on the Hody and Hlood 
 of Christ. I hat u includes venial sins may be gathered from the re- 
 quirement, ' that you confe^syour sins of infirmity or ignorance • ' 
 that u ,s not confined to these is manifest from the general tone M 
 the Exhortation, wh.ch treats of ' sins and unkindness toward God's 
 Majesty committed ; ' sins of ' malice and hatred and wrong done to 
 a neighbor ; sins that need deep sorrow, and confession, and amend- 
 ment ; without which, it declares, ■ Neither the absolution of the 
 Priest can avail, nor the receiving of this holy sacrament doth any- 
 thing but increase damnation.' And as it stands in our present 
 Book, the Exhortation contain, an expression which has marked ref- 
 erence to mortal sin. The teaching of the Schoolmen is ' th-t mortal 
 s.ns must be diligently recollected and individually detected • ' and 
 m strict accordance with this the Church orders: ' IV/wreins.'cver y^ 
 shall perceive yourselves to have offended, either bv will, word oi 
 deed t;>ere to bewail your own sinfulness, and to co'nfess yourselves 
 to Almighty God with full purpose of amendment of life ' 
 
 •• I i.e Confession, therefore, being framed to en:bodv the results of 
 such minute search and examination of conscience, and including all 
 sms, mortal as well as venial, is suited both for those • that are -Satis- 
 fied with a general confession,' and for those who 'do use to their 
 further satisfying, the auricular and secret confession to the Priest ' 
 
 Rubric'. Tf" h'„"':' ^'^^ '^ ^"""' ^°"^^^^'°"' P-"'^^ - 'he 
 Rubric Then shall this general Confession be made.' It is in 
 
 general terms, so as to apply to the whole body of assembled Chris 
 tians ; yet m such wise as to admit of each individual making therein 
 particular mention of h.s own sins and burden and grief " 
 _ " 1 he Absolution reaches as far as the Confession, and the sentence 
 Pardon and deliver you from all y.nir sins.' remits all the sins con- 
 fessed, mortal as well as venial." 
 
 Then^with respect to the Confession and Absolution in daily prayer 
 Canon Cooke writes : "J"='i 
 
 •• In the Second Book of King Edward VI. were placed at the begin 
 n.ng of the Office of M ttins the general Confession and the Ib^o u- 
 tion which preface both the Matins and Evensong of our present 
 book. Archdeacon Freeman points out that ' these are constructed 
 m that form which would most completely adapt them for super- 
 sedmg, in all ordinary cases, private Confession and Abso' uion ' 
 An examination of the Confession will show that, like the Confe«=eion 
 m the Liturgy, it is framed with the closest regard to the old defini 
 15 
 
■•'i^r 
 
 
 {.' .( 
 
 '^f 
 
 !. i 
 
 
 ; I 
 
 ( ' 
 
 226 
 
 APPENDIX. 
 
 tions of mortal sin ; and that it differs in this respect from the Ancient 
 Confessions at Prime and Compline, which were considered to refer 
 to venial sins alone. The clauses. ' \Vc have erred and strayed from 
 Thy ways like lost sheep, we have f( Mowed too much the devices and 
 desires of our own hearts, ' are simply the definition of .St. Thomas 
 A(iuinas thrown into a i>rccatory form : ' Mortal sin proceeds from 
 the aversion of man's will from G(nl by its conversion to a commu- 
 talde good ; ' the petitions, ' Spare Thou them which confess their 
 faults, r store Thou them tli;it are penitent,' with the final prayers for 
 ^'race to amend, accord exactly with the definition of penitence, 
 winch 'consists in the reconversion of the will to God, with detesta- 
 tion of the past, and a purpose of amendment for the future.' And 
 the Absolution which follows covers all that is included in the Con- 
 fession." 
 
 APPENDIX DD. PAGE 154- 
 
 The foMowing p;\ssaj;e is (juoted by Canon Cooke from Bishop 
 Fleetwood, Chaplain to William III. : 
 
 " Bishop Fleetwood, in his ' Essay on Miracles,' thus ex- 
 plains the passage: 'On a certain occasion, when one sick of the 
 p dsy was brout;ht unto Ilim, He said unto the sick of the pdsy, Son, 
 thy sins be forgiven thee. Bu'. there were certain of the scribes sit- 
 ting there and reasoning in their hearts. Why doth this man speak 
 blasphemies? Who can forgive sins but God only? And immedi- 
 at- ly when Jesus perceived in Ilis spirit that they so reasoned within 
 the.Tiselves, He said unto them. Why reason ye these things in ycur 
 hearts? OurSiviour does not here blame them for thus reasoning 
 with themselves ; for certainly ihey reasoned right, that none but 
 God could forgive sins ; and it was no great matter to mistake, and 
 think that Christ attributed such power to Himself, by pronouncing 
 so absolutely ' that his sins were fotgiven him ; " and such a power 
 they never knew committed to any man : He does not blame them 
 therefore for so reasoning, but takes occasion from thence to show 
 them TC'/iJ He 7t'as, and the pozui'r lie hid comiiiittCi/ to I/i'ii, and for 
 what purpose ; and therefore He goes on, " Whether is it easier to say 
 to the sick of the pa'sy, Thy sins be forgiven thee ; or to s.ny, Arise, 
 tike up thy bed, and walk. But that ye may know that the Son of 
 Man hath power on earth to forqive sins I say unto thee " (speaking 
 then to the sick of the palsy), '' Arise, tjke up thy bed, and go thy way 
 unto thy house. " Considtr with yourselves this matter. Ycu heard 
 
 
AI'I'KNDIX. 
 
 22 - 
 
 uicient 
 () refer 
 d from 
 cs and 
 rhonias 
 Is from 
 :ommu- 
 ;s lluir 
 vers for 
 iiitence, 
 dftesta- 
 .• And 
 ic Con- 
 
 Bisliop 
 
 hus ex- 
 
 k of the 
 sy, Son, 
 ibes sit- 
 n ?peak 
 immedi- 
 d wiihin 
 in ycur 
 ■asoning 
 one but 
 ake, and 
 ouncing 
 a power 
 iiie them 
 lo show 
 and for 
 |er to say 
 , Arise, 
 Son of 
 peaking 
 thy way 
 u heard 
 
 Me lately tell this si- k man thnt his sins were forgiven him, ami 
 thought immediately that I had spoken impious and blasphemous 
 words, atlriljuling to Myself a power ()Iainly ilivine and incommuri- 
 cable, th;it is, of forgiving sins. That God alone can forgive sins 
 committed against Himself is certainly true ; hut if yot< think tliat /A 
 ccv'n.ft Ciuiiiiiitiiicdt,; this /.'Ti'.r, you arc tnistakot ; for 1 assure you. 
 that the Son of Matt, even I who speak to you, have power on earth 
 to forgive sins, and I was exercising this good power upon this mis- 
 er.iblc paralytic, which was, you know, the occasion t)f your inward 
 reasoning, and concluding Me to liave blasphemed. And what think 
 you? You see this poor creature, how impotent and weak he is 
 before you, how altogether un.ible he is to stir and help himself : do 
 not you believe it is as easy for God to give Me the power of 
 forgiving sins, as it is to give Mc the power of working miraculous 
 cures? Muy I not say as easily, "Thy sins are forgiven thee," as I 
 can say, " Arise, take up thy I>cd, and walk " ? If I, without the ap- 
 plication of proper means, or any manner of prescription, shall cure 
 this man of his distemper by the bare wortl of My mouth, by saying 
 only, " Arise, take up thy bed, and walk," will you not believe that I 
 have also power to forgive sins, since one is full as easy as the other - 
 Now, that you may know assuredly that I, the Son of Mau, have 
 power on earth to forgive sin«:, you shall see that I have power tfi 
 cure this paralytic presently- -" I say unto thee, then," thou lame ard 
 helpless creature, " Arise, take up thy bed, and walk, and go thy way 
 to thy house. " Whether his sins be truly forgiven him, according to 
 My word, is what you cannot possibly discover ; but whether I have 
 power to cure this man's disease, the effect will show immediately, 
 and you will visibly discern. " And immediately he arose, took up 
 his bed, and went forth before them all ; insomuch that they were 
 all amazed, an i glorified God, saying, We never saw it on this fash- 
 ion. " Here is an act of great mercy shown to a poor miserable man ; 
 but it is plain that Christ's design was now to show the Jews the 
 truth of that doctrine, " That the Son of Man hath power on earth to 
 foKi^ive sins." That was the thing the Jews stuml)!cd at, and this 
 was the way Christ took to set them right ; the miracle was to piocure 
 attention and belief ; the visible effect of a divine power was to con- 
 vince them that what He said was true, although the effect (namely, 
 the forgiveness of sins) was and must be invisil)le.' 
 
 " Our Lord does not deny that God only has the absoUite power and 
 right to forgive sins. He does not here claim to forgive sins as being 
 God. He states simply that He, the Son of Man, Jias power on earth 
 
 h "■ 
 
rsr"^'^ 
 
 f 
 
 i: 
 
 ■ ■■ ti I, ' 
 
 1 ■ It ■ . 
 
 i. ' 
 
 J 
 
 ? . ^ 
 
 .(, 
 
 
 1 ^ i' 
 
 i 
 
 r 
 
 ''' 
 
 t 
 
 \ 
 
 lil 
 
 
 1 
 
 ILm^.. . . 
 
 228 
 
 AI'I'KNDIX. 
 
 to fofRive sins. The word which is translated ' power ' is a clew to 
 the mcaiiii)^'. It is not /'i>j<r;-, absolute and inlu-icnt, or ])rerogalivc' , 
 but delet;ale(l i)ower, license, permission, granted from a higher au 
 thorily. And this delegated power to forgive sins on earth, this 
 license and permission to forgive sins on earth, lie claims for Him- 
 self as the Son of Man. He explained on another occasion that //u- 
 ->';';; of Man cast out devils and workeii miracles by the spirit of God. 
 He said, ' The Spirit of the Lord hath anointed Me. ... He hath 
 sent Me ... to set at liberty them that are Ijruised.' The Holy 
 ."Spirit gave H"m, the Son of Man, power to work miracles and to for- 
 give sins on earth." 
 
 APPENDIX EE. PAGE 159. 
 
 " It were an unexplained and unexainplcd metaphor that to eat His 
 Flesh were to believe in Him ; the more so, since in that language 
 such metaphor is only used of preying upon a person, or on one's 
 self, or of calumniation (the metaphor is from wild beasts — e.g., 
 When the wicked, even My foes, came upon Me to eat up My llesh, 
 iliey stumbled and fell' [Psalms 27 ; 2] ; ' Who also eat the flesh of 
 My people' [Micah 3:3; cf. Job 19 : 22 ; Psalms 14:4; Jeremiah 
 It) : 25 ; 50 : 17])." A sermon by Rev. E. B. Pusey, D.D., "This is 
 My Body," 1S71, pp. 21, 22. 
 
 APPENDIX FF. PAGE 160. 
 
 Arnold on Baruch i : 10 writes (Commentary on Apocrypha, 1753, 
 p. *95) : The word "is improperly rendered //'<y^(z;v ,• it is asacrificial 
 e.Kpression, and signifies /(' (^'rr. . . . The words at the institution cf 
 the Eucharist would be as well rendered, * Offer this in remembrance 
 ol Me.' It is likewise so used by the Jewish Hellenistic writers and by 
 the Greek ones of the Church, 2l?, facere is also among the Latins." 
 
 So too Bishop Bull (" Corruptions of the Church of Rome," Works 
 ed., Burton, 1827, vol. ii., p. 251) : " They held the Eucharist to be a 
 commemorative sacrifice, and so do we. This is the constant language 
 of the ancient liturgies, ' We offer by way of commemoration, accord- 
 ing to our Saviour's words when He ordained this holy rite, Do this 
 in co)iimc)Horation of Me.'' " 
 
 In order to help students to make up their minds on this subject, 
 the following references to the Greek Septuagint are given ; when the 
 same Greek word as St. Paul (i Corinthians 11 : 24,25) and St. Luke 
 
ArrKNDix. 
 
 22t; 
 
 . I7?3> 
 acrilicial 
 tulion cf 
 brance 
 and by 
 ns." 
 Works 
 to be a 
 nguage 
 accojd- 
 Do this 
 
 subject, 
 fhen the 
 )t. Luke 
 
 (22 ; Kj) represent our Hlesscd Lord as usin^; is employed for uuriju, 
 or ojfer : 
 
 Kxndus 10 : 25 ; 29 : 3Ct, 38, 3(}, 41 ; Leviticus 4 : 20 ; <) : 7, \(), 22 
 14 : U), 30 ; 15 ; 15 ; \() : 15, 24 ; 17 : 4. rj ; 22 : 23. .■•4 ; 23 : !2, M : 
 Numbers 6 : ir, 16, [7 ; 8 : 12 ; 15:3, 8, 24 ; 28 : 4, 8, 15, 24, 31 . 
 
 29 : 2 ; Deuteronomy 12 : 27 ; Joshua 22 : 23 ; Judges 13 : 16, i(> 
 I Samuel i : 24. 
 
 1 Kings 3 : 15; 8: 64; ii; 33. This passage is remarkable. The 
 Creek is "[)![) to Astarte." The Knglish has '' Worship; i\i 
 Ashtoreth." The Hebrew is the Hithpalel of S/uu/uVi, to bow down 
 or prostrate one's self ; it is the same as in Genesis 22 : 5 : "I and the 
 lad will go yonder and xvorsliip'' and i Samuel i : 3, " This man went 
 up yearly to vorship.'''' For the Greek To/f/r to be used for this word 
 shows how entirely the sense of sacrificial worship had become at 
 tachcd to the Greek rrtinir. It is used here as intransitive, followed by 
 a dative '' offered to Astarte." 
 
 2 K' igs 5 : 17 ; 10 : 24, 25 ; 17 : 32 ; 2 Chronicles 7:7; Job 42 
 8 ; r*salm (>() : 15 ; Isaiah ig : 21 ; Jeremiah 33 : 18 ; Kzekiel 43 : 2? 
 27 ; 45 : 17, 22, 23 ; 46 : 2, 12, 13, 15. 
 
 The following are instances of Trmiiv with unbloody sacrifices : 
 
 Exodus 2<) : 41 ; Leviticus 2 : 7, S (II )ur), 11 ; 6 : 22 ; Numbers 15 
 5 (wine), C) (flour), 14 ; 28 : 21, 24 ; E/ekiel 46 : 14. 
 
 In the following passages there is no Hebrew to correspond ; 
 
 Numbers 15:6; 28 : 5 ; 2 Kings 10 : 2r ; Baruch i ; 10. 
 
 The following are some of the many passages, where the word 
 ~<in'iv is used of kt'i-piuj^, or celebrating the Passover. 
 
 Exodus 12 : 48 ; 13 : 5 ; Numbers 9:2, 3, 4,6, 11, 12, 13, 14; 
 Deuteronomy 16 : i ; Joshua 5 10 ; 2 Kings 23 : 21 ; 2 Chronicles 
 
 30 ; 2r, 23 ; 2 Chronicles 35 : i, 16, 17, iS 19 ; Ezra 6 : 19, 22 ; i 
 Esdras i : 6 ; St. Matthew 26 : iS ; Hebrews 11 : 28. 
 
 In St. Luke 2 : 27, " When the parents brought in the child Jesus 
 to Jo for Him after the custom of the law," it would be far better to 
 trinslate as is required, "to offer for Him ;" this is distinctly the 
 meaning of the passage : it is as much a sacrificial word as that trans- 
 lated off-r in 5 : 24, which really means (0 i^niw. 
 
 Indeed, though the meaning in this connection is not > .-rtain, in 
 St. Mark 14 : S, to translate, " She offered what she had," is simpler, 
 and gives the grammatical force of the two aorists far better than 
 " she /lafh done what she could." 
 
 Leavinj^ Scripture, we have the following in the earliest Christian 
 times : 
 
:'i I ^ 
 
 ;»: i 
 
 230 
 
 AIM'KNDIX. 
 
 St. Clement of Rome. Tp. to Corinthians, ^ 4(j, where Hishop 
 Li>j;tuf()()t transl;it( s " wi//!.' their ofterings" without note. 
 
 St. Justin Mcirtyr uses the word in this sense in three passages, and 
 it is sadly amusing to ^ee to what straits purlis.ins are reduced in 
 the translation. 
 
 Apology I., 5i Ixv., ed. Thirlby. London, 1722, p. (/j, 1 S. Here, in 
 ("lark's Ante-N'irene Library, the passage is rightly rendered " ojTirs." 
 Here the verb is in the middle voire. 
 
 Dialogue with Trypho, Jl 4T, ed. Thiril)y, p. 220. Here Brown i 
 1745 translates accurately, " The offering of fine flour was also a type 
 of that Eucharisiical bread which our Lord Jtsus Christ lias rotiunand- 
 ed us 10 ojft'r" (Reprint, i^-\(i, p. i/i). Hut in Clark's .\. N. Library 
 liS()7, p. 13S) Rev. G. Reith, A. M., throws scholari-hip and, indeed, 
 sense, to the wind, and renders " the bread of the luicharist, iIk- ct-/c- 
 />r,jtion of wliich our Loid prescribed. " Now 'v/iich refers to I'lratl and 
 not to Eucharist ; but this translation leads us to bclit vc that the crle- 
 h>\Uioi! of the Eucharist is said to have been prescribed. This would 
 be sense. But " the celebration of t/w /'/raif is pure nonsense. 
 How can any one besirles Mr. Reith (elchmtc bread ? 
 
 J)ial()gue, v- 70, ed. Thirlby, p. 290. Here Mr. Brown (reprint, 1^46, 
 p. 151 ) is correct : "That bread which our Christ hath commanded 
 us to ^//Iv- . . . that cup which He commanded those that celebrate 
 the Eucharist to ry7>''." But Mr. Reith gets wilder than before (p. 187" 
 He has '"the bread which our Christ gave us 10 i;at. . . the cr 
 which he gave us to dkink !" Can any scholar (besides Mr. Reith) 
 lind one passage any where in a reputable Greek author, where -unir 
 civi mean to ea/, and also to ,irink, in the same sentence ? 
 
 Cornelius, Bishop of Rome, .\.i). 251. His letter about Novatus 
 is given in Eusebius (Imc. Hist., vi., 43, ed. Heinichen, vol. ii., p. 
 279), " Having olft-reJ the oblation." 
 
 This meaning is continued to this day in the Greek Church. In the 
 prothesis, when all is ready for the Liturgy, the Deacon says to the 
 priest : " It is time to oj/rr loxha Lord," -iii7,ntH (Euchologion Mega, 
 Venice, 1S62, p. 44). See also the rubric on p. 105, " When the priest 
 is about to oJ^cT the Prohegiasmene." 
 
 i 
 
 f 
 
 •f !! 
 
 if ! 
 
 •\ . 
 
 
 ■f ii 
 
 
 1 
 
 1 
 
 .% 
 
 ! 
 
 : i^ 
 
 'i 
 
 APPENDIX GO. PAGE 1S2. 
 
 There is no doubt that in Scripture the number seven denotes per- 
 fection or completeness. When St. Paul had written to st-zrn 
 
Al'I'I'XhIX. 
 
 251 
 
 Churclu's. his messa^'c to the whole Church was complete .-.n.l no 
 more Llplsiles of hi.s were inspire,!. He wrote to the followin« 
 Churches: Thessalonian. Corinthian. Roman, (iahuian, Kphesian 
 Ihiiippian.Coiossian. Kven if the Kpistle to the flebrews he as- 
 cribe,! to h,m. it is rather to a class of persons within the Chu,, h thai 
 It IS written, t!i an to a Church. 
 
 Simiiarly. St. John in the .Apocalypse was instructs! to write to 
 sc-ru Churches, am! the messawe was complete. In t!,e Apocalvpse 
 the .r, rv;, Can(!lestirl<s represent the whole Church ; an.l the seven Seals 
 an<l the seven Trumpets and the seven Vials all signify completeness 
 in various w.iys. Then there are seven weeivs en.ling at I'tnlecosi 
 (Leviticus 23 : 15). seven pilla.s to the House of Wisdom (Proveths 
 9 : I), seven notes in tlie nuis.ca! scale, an.! seven ,lavs in the weel< 
 The fn||owin;r is from a manuscript, in handwriting about the mid- 
 dle of the fourteenth century, in the writer's possession, and is inter- 
 esting in this connection : 
 
 "Of the .seven i,etitions in the Lord's Prayer, it is to be remarked 
 that by them 
 
 i. The seven deadly sins are jjut to tlij,'ht. 
 ii. The seven ^ifts of the Spirit are introduced. 
 iii. The seven Ueatitudes are achieved, 
 iv. The seven Rewards are bestowed. 
 " L The first petition is, ' Il.allowed be Thy name.' 
 That is, Thou, O Father, Who art the Father of all bv Creation 
 art ours by special l(,ve ; Who a,t in the natural Heavens by 
 presence and power, in the spiriiu d Heavens by grace. Of which it 
 IS said ,n the psalm, ' Th. Heavens declare the ylory of God.' /An7o7cu;/ 
 -that IS, may this Thy name of Father be confirmed in us, that we may 
 ever be and l;e found Thy faithful children by obedience and filial 
 subjection. 
 
 i. Thus the deadly sin of /';/,/,■ is excluded, which refuses 
 
 subjection, 
 ii. ThcKiftof filial fear is introduced, fleeing from sin on ac- 
 count of its offence to God, and on account of love of our 
 Father ; for the fear of the Lord drives away sin. 
 
 The first Heaiitude is obtained-viz.. Poverty of Spirit ; that 
 is, when a man is poor, so far as tfie spirit of perversity and 
 boasting, of which it is said in fsaiah, ' Cease ve from man 
 whose breath is in his nostrils, for he is reputed lofty.' 
 ( l'ti/^(i/e version.) 
 
 The first reward is bestowed ^ viz., the Kingdom of Heaven, 
 
 111. 
 
 IV. 
 
^}>2 
 
 AI'l'KNDIX. 
 
 N 
 
 h 
 1 
 
 I" M 
 
 "4: 
 
 S'l 
 
 I 
 
 r ;!i 
 
 f 
 
 II. 
 
 iii. 
 iv. 
 
 ' Hlosseil ;ir«' the pmir in si)iiil : for llii'irs is tin- Kiiii;iloni 
 (if Heaven.' 
 "II. 'I'lu' sfcoi'd pi-titidii is, ' Tliy Kin,i;ii(iMi conic;' llial is, I 
 pray lliat tlu' wlmli- world may come to Thy Kingdom. 
 
 i. Tims ilie deadly sin of envy is i-xcliidcd, wliich docs not dc- 
 siie tlie uood of others, 
 'riie \^\{\ of trnc (iodliness is introdmed. 
 The second Beatitude vi/., Mt-ekness, is obtained. 
 The second reward is tiesiowed— vi/., the possession of the 
 heavenly land ; of wliich it is said, ' Thou art my poition in 
 the land of the livini;.' 
 " III. The third petition is. "Thy will he done :' that is, that men 
 inay l>e of one mind and trampiil. This prayer, ' Thy will he done,' 
 is that men may l)e tran(iuil on earth as the an^^els are in Heaven. 
 
 i. Thus is exckiiled the de.idly sin of An^;er, which prevents a 
 
 man from knowinj; what the will ol Hod is. 
 ii. Thus is intioduced the ^ift of Knowledge, which teaches us 
 
 v.'hat we must do and liow we must live, 
 ii'. Thus is obtained the third licatitude viz., mourninp. He 
 who does not know lu)w to live rightly ought to mourn for 
 his sins, 
 iv. Thus is bestowed the ihinl toward- viz., eternal consolation, 
 ' Bi( ssed are they that mourn : for they shall be (dmfoitcd.' 
 " W . The fourth petition is, ' (live us this day our daily Bread ;* 
 that is. I ask not merely for boddy lood, but fooil lor my soul. 
 
 i. Thus is excluded the dta<)lj sin of sloth ; tliat is, distaste for 
 
 the word of (iod. 
 ii. Thus is introduced the gift of Cihostly strength. 
 ill. Thus is ob ained the fouith Bc;alitude ; that is, hungeiing after 
 
 Righteousness, 
 iv. Thus i'. bestowed on man the fourth reward - viz., Satisfaction. 
 ' Blesse^i are thev that hunger and thirst after lighteousness : 
 for they shall be filled.' 
 " V. The fifth petition is, ' Forgive us our debts as we forgive 
 them that are indebted to us ; ' that is forgive us our debts by remit- 
 ting them, ami by bestowing on us the gift of grace. As we forgive 
 our debtors — ih.it is, by pardoning their debts and by giving i.iem a 
 gift. 
 
 i. Thus is excluded the deadly sin of avarice. 
 
 ii. Thus is brought in the gift of counsel, whii h i<, ' Go and sell 
 all that you have and give to the poor.' 
 
■srt.^ 
 
 "Ji^.^'-'H- 
 
 AITKNDIX. 
 
 233 
 
 iii. Tluis is bestowed the lifih ncaiitu.le. whi.h is Merry in (his 
 |)r('scnt W()il,|. 
 
 iv. Thus is bcsK.wed the fifth r<-w..nl. win.h is the ..htainiriK 
 Mu-rcy aiKl freedom in the future. ' Hlessed are the i,ur< ,- 
 fill ; for they shall obtain mercy." 
 "VI. The sixth petition is. ' L, ad us not into temptation ;' thai .s 
 that we be not ovenome by temptation ,.^v . ^-xress of foo.l or ,!,ink 
 I. I iuis IS excluded gluttony. 
 
 ii. Thus is int.oduced the KJft of u^,^erslandinK^ which is against 
 excess. 
 
 iii. Tbus is obtained the sixth Heatilude, which is purity of he,,! 
 IV. I bus ,s bestowed the sixth rewa,.|, the beatihc vision of ':..) 
 Ilnnself. ' Hiessed are th-: |.ure in heart, for they shall s.e 
 
 " VII. The seventh petition is, ' Deliver us from ev.l ; ' that is. fmn, 
 the evil of incontinerue. 
 
 i. Thus is e.\( luded luxury. 
 
 ii. Thus is introduced the Rifi of wi.sdom, «ivi„K spiritual taMe 
 aijamst the tiesh. Tor when spiritual deliKhts have be. n 
 pi rceived. ail Mesh se( ms tasteless, 
 iii. Thus is obtaine.J the seventh Beatitude- that is, peace. For 
 he alone has peace at home, who. by subduin.; the 11,.,, 
 knows how to taste h.>w ^radons the Lord is 
 iv. The seventh reward is bes.owe.l-vi.. , .livine adopt on 
 Kk-ssed arc the peacemakers : for they shall be ralle.I the 
 children of God.' " 
 
 API>KNI)IX nil. 1>A(;E iS6. 
 
 The following passage from St. Augustine is valuable in this con- 
 necon (Kp. ad Sixtum. CXCIV.. ^; .8. Opera, Paris. tbSS, Ton, b.. 
 col. 720 I') : ■ 
 
 " Just as no one is wise aright, understands aright, prevai, ar ^-ht 
 m coun.sel and might, no one is devout in kuowle,lge. no one (e.os 
 God w„h spotless fear, unless he have received the spirit of wis.b.in 
 and umlerstanding, of coun.sel and might, of Knowld^-e ami e<.,lli. 
 ness and the fear of God ; nor has anyCne true virtue, sincere b ve 
 god. fearmg temperance, except by the spirit of virtue and love and 
 temperance ; so also without the spirit of fai.h no one will believe 
 r.ghtly. nor without the spirit of prayer will one pray profitably Not 
 
Ifl 
 
 i ■ 
 
 i 
 
 
 m 
 
 '■1 
 
 4 ii 
 
 234 
 
 APPENDIX. 
 
 that there are so many Spirits, hut all this workelh me and the self- 
 same Spirit, dividing to everj- one sevrally as lie will ; because 
 the Spirit ))!()weth where He lisieih. Ikit because wc must confess 
 that He //(■//>s i)i ow way Ih-forc iiui-.>.<ell'nii^; in another way after 
 indwelling. Kor before He is indwelling He helps men to be faithful ; 
 He helps them when they are faiihful by indwelling." 
 
 APPENDIX II. PAGE 194. 
 
 This is manifest in the controversy between St. Cyprian and 
 Stephen of Rome. This brought out the fact that all were agreed 
 that the Holy Spirit was ;/('/ given outside the Church. 
 
 Hence heretics were admitted to the Church, if t y had been 
 validly baptized, only with unction and laying on of hands. In mod- 
 ern times a distinction has been made between Confirmation as a 
 sacramental rile and the reception of converted heretics. Rut this is 
 really only a differtnce of name. The words used are the same. 
 Thus the Seventh Canon of the Second General Council (Constanti- 
 nople, I., A.n. 381), speaking of certain heretics whose baptism was 
 regarded as valid, says : " We receive them if they give written 
 renunciation of their errors and anathematize every heresy not of the 
 same mind as the Holy, Catholic, and Apostolic Church of God, and 
 being sealed — that is. anointed first with holy unction on forehtad,and 
 eyes, and nostrils, and mouth, and ears, and sealing them we fay : 
 • The seal of the gift of the Huly Ghost.' " 
 
 These are the words used at Confirmation. 
 
 St. Leo the Great coniinualiy repeats that heretics cannot com- 
 municate the Holy Spirit, though their Hipiism is valid, as the fol- 
 lowing passage will show : 
 
 ** They have received the form of H.tptism, therefore they are not 
 to be baptized ; but they are to be joined to the Cail.olics by the 
 imposition of hands ; the viitue of the Holy Spirit being invoked, 
 lohich cannot be received froDi /ie> e/ics" (Kp. ii.. Opera, Paris, 1675, 
 Tom. i., p. 411). This is quoted by Au.vilius in, the tenth century. 
 
 Aga 
 
 m. 
 
 Tht 
 
 ptism must not be outraged by repetition, only 
 
 the sanctification of the Spirit is to be invoked, that ri/ujf no one 
 reeeii'es fuvn heretics may be obtained from Catholic Hishops" (Ep. 
 cxxix., i- 7, Tom. i.. p. 688). 
 
 See also Ep. c.xxxv., ^ 2, i., p. 717. 
 
 This must suffice on this head. 
 
AJ'PKXDIX. 
 
 235 
 
 APPENDIX KK. PAGE 196. 
 _ When a particular gift or ^race of the Holv Spirit is pravcd for it 
 IS specially named and thus limited. In Haptism we pray fo, regen- 
 eration : "Give Thy Holy Spirit to this person. tluU h, ,„av be born 
 again: ^ In or.lination it is "/.r the -work of a Prie-a orHishop " 
 ihere is no such limitation in Cf)nfirmation. 
 
 Didymus, the blind marvel of learning, appointed bv St. Athana- 
 s.us as head of the Catechetical School of Ale.xandria, draws attention 
 to the fact that, sometimes, at all events, the omission of the Article 
 m Greek belo.c " Spirit" shows that an influence or gift is intended 
 and not the Personal Presence of the lioly Spirit. ' The treatise of 
 D.dymus on the Holy Spirit is preserved in a Latin translation by 
 St. Jerome among his works (Opera, Verona-, 1735. Tom ii col 
 124). The same is referred to by St. Athanasius himself (Kp ad 
 berapionem, I., ^- 4, Opera. Patavii. Tom. i.. pars 2. p. ,20). Bishop 
 M.ddleton (on the Article, ed. Rose. 1S55. p. 127, on^St. Matthew 
 I : i>) says the same : " The sacred Writers have clearly, and in strict 
 conformity with the analogy of language, distinguished the tnjluaue 
 from the rerson of the Spirit." 
 
 APPENDIX LL. PAGE 200. 
 
 '* The first great distinction between God's gifts to the sou! of man 
 divides the orJnuuy from the ,:xfnwn/i„a,y gifts of grace The or- 
 dmarygilts ol grace are those which are commonly given to each 
 soul for us own particular edihcation. The extraordinary gifts are 
 those which are only given at ce.tain limes and to certain persons for 
 the general good of the Church. The ordinary gifts of grace are 
 those which give spiritual strength and enable us to resist temptation 
 to conquer .in. to keep our baptismal vows, and generally to lead J 
 Chn.tian life" (Benjamin Webb. "Instructions and Devotions for 
 Candidates tor C<)n(irmation--a very valuable little book). See aNo 
 
 The Spirit ot Enthusiasm Exorcised," a sermon by George Ilicke^ 
 D.D. (afterward a Bishop of the Nonjurors), London 16S0 
 
 APPENDIX MM. PAGE 200. 
 There is now a strong feeling that we must return to the primitive 
 teaching about the truth of the especial grace of Confirmation-viz., 
 
23<5 
 
 APPENDIX. 
 
 fh 
 
 
 ■'!S? 
 
 what the Archbishop of Canterbury has so well said : " No thread of 
 language and history is more distinct than that which connects 
 Christ's promise of the coming of the Paraclete, to be an indwelling 
 Power in all His chosen ones, with the institute of the laying on of 
 Hands by the Apostles" (" The Seven Gifts," p. S7). This was the 
 primitive teaching, so that Bishop Cornelius could say of the heretic, 
 Novaius, that having received clinical Baptism in danger of death, '' he 
 did not receive the completion, which he should have received, accord- 
 ing to the Canon of the Church, nor was he sealed by the Bishop, but 
 not having received this, /low could he have received the Holy Ghost?" 
 (Ap. Euseb., His. Ecc, VI., 43), There was only one way recognized 
 by the Church. 
 
 A little essay published in iS3o by Rev. F. W. Puller, "What is 
 the distinctive grace of Confirmation?" (Rivingtons, London) is 
 very valuable. It is full of leat.iing and close argument. 
 
 In the Eastern Church anointing with chrism seems to have 
 superseded the Scriptural rite of laying on of hands at an early date. 
 In the West, too, unction has become regarded as the important part 
 of the rite ; though some have argued that the necessary touch of the 
 finger, in the anointing in East and West, is suthcient "laying on of 
 hands." 
 
 In the gossipy and interesting history of St. Gregory of Tours 
 (a.I). 5S0), he only speaks of anointing in his constant reference to 
 the reconciliation of Arians, on which Ruinart has the following note : 
 " Gregory everywhere speaks of the reconciliation of the Arians by 
 chrism alone ; just as now, in conferring Confirmation, hardly any 
 mention is made of the laying on of hands, which, however, is 
 necessary." 
 
 There seems good evidence that in the English Church the laying 
 on of hands was never dropped. In the seventh century, we find 
 Bishop Cuthbert, in the North of England, "laying his hand on the 
 head of each one." In the eighth centioy, Bede mentions this without 
 qualification : " He ministered the grace of the Holy Spirit by impo- 
 sition of hands on those who had just been regenerated in Christ" 
 (" Life of St. Cuthbert." XXXII., ed. Giles, vol. iv., p. 30b). A manu- 
 script service book of the Church of England, written in the eleventh 
 century (preserved in the library of Sidney-Sussex College, Cam- 
 bridge, G. B.), expressly directs the Bishop to lay hands on each can- 
 didate. Two centuries after, Wiclif refers to Confirmation in a 
 manner which implies (or has been held to imply) that laying on 
 of hands was the practice in his day. Two hundred years later " tlie 
 
s-.fc»i:-*«*^wJii:;jiti»x,'aB Ji iia'iW.: 
 
 APPENDIX, 
 
 ^17 
 
 kmg s Book." in 1543, shows the sane. " The holy fathers of the 
 primitive Church, taking occasion and founding themselves upon the 
 sa,d acts and deeds of the Apostles. ... did use and obse.TL i 
 hath been hitherto by succession 0/ ages coniinueJ) that all Chr stian 
 people shoud. after their baptism, be presented to their bisho to 
 e .ntent that by their prayers and Unposition of O.ir n.J^l 
 If ; ■ • , vr r " '^°"fi''"^'^-" I" ^549 the first Prayer-Hook 
 
 the^ h'h .y ^.T' ''"' ^'^ '^''^'^P ^^'-''^ " ^^y his hand upon 
 the. heads, and this is continued to the present day among us. 
 
 There can be little doubt that the decline of true teaching about 
 
 i^v° nfr' n" r"' K"""'"'' ^'""^ '''' carelessness and lack oi activ- 
 ty o the B.shops, This carelessness spread to the people and the 
 result was that the sober Philip Melanchthon could call the rite ''otiocl 
 ca.remon,a. But when he said that in primitive times Confirmation 
 was nothing more than a catechizing of those that had been baptized 
 as infants, he ma^ie a perfectly groundless statement. He seems' to 
 have misunderstood a Canon of the first Council of Aries (a n 3,4) 
 and one of Laodicea (? a.o. 320), both of which are about there 
 ception into the Church of conveited heretics ; they were to be openlv 
 .atech,^ed about their errors. Of the modern popular view, that 
 Confirmation is a ratifying of baptismal vows. riL. is sor niK 
 su(urr..:sT TRACE t„ uk roLXD in Christian Anti.-uitv • it must' 
 therefore be erroneous. What is new is not tkuk; am, wiir 
 
 TRUE IS NOT NI'.W. 
 
 underTh'"" '" '"' ''' ""''"' '''"'''''' ''' ^^^« ^'^'^'^ ^° ^vriters 
 under the various centuries. 
 
 Fir.| Ccillnry. (.Acts S .-17 ; 19:6). " Ever after in the 
 letters of the Apostles such is the frequency of verbal and phrase 
 ological al usion to the custom, that, as a scholar once remarked to 
 n^e Confirmation seems more present to the earliest Christian 
 habits of thought than Baptism itself " (Archbishop Benson of Can 
 terbury, " The Seven Gifts," 1SS5. p. 87). 
 
 It has been doi.bted by some whether in the beautiful story of St 
 John and the young robber. Confirmation is referred to ; but as 
 Euseb.us relates the story, and as St. Clement of Ale.xandria seems 
 to use uie word sea/ of Confirmation, and as the epithet per/ecr 
 ^r./.-voi) is commonly used of Confirmation, there cannot be much 
 doubt that we are not wrong in claiming the passage for Confirma- 
 
 " The Bishop took the young man home. fed. disciplined, fostered 
 him, and at length baptized him. After this he relaxed his excessive 
 
238 
 
 Al'I'EXDIX. 
 
 f •^■' 
 
 i ki 
 
 ■ fe£ 
 
 care of hiiri, as he had Ijestowed upon him the perfect preservative, 
 the SiwI o{ the Lord "(Eiisubius (|uoting St. Clement of Alexandiia, 
 Eccl. Hist,, III , 23, ed. IKiniciun, 1S27, Torn, i., p, 232). 
 
 A fragment referred to St. Clement of Rome probably belongs to 
 hitn of Alexandria, but even so the reference to Confirmation is 
 douljtful (St. Clement, ed. Lightfoot, i.. p. 220). 
 
 St'<'J>IMl Ci'eillliry. " Tne woman begged of him, saying: 
 'Apostle of the Most High, give me the seal, that the foe may 
 not come back upon me again. ' Then he made her come near him, 
 and putting his luind upon Ju), he sealed her in the name of the 
 Father, and cf the Sjn, and of tliL* Holy Ghost," Apocryphal Acts of 
 the Ap. TItJiiias. This probably refers to Baptism and Confirrnation 
 together, as is often the case. The Presbyterian Dr. Dale refers to 
 this and other places as being liand-baptism without water I {('hrislir 
 Baptism, p. 115 ; Juhannic Baptism^ pp. 221, 222). 
 
 A.D. iSo. " What work has cither oinameiit or beauty, unless it 
 be anointed and burnished? The air and all that is unJer heaven is 
 in a certain sort anointed by light and spirit ; and are you unwilling 
 to be anointed with the oil of God ? We are called Christians on this 
 account, because we are anointed with the oil of God" (Theophilus 
 of Antioch to Aulolycus, Claik's A. N. Lib., p. 62). 
 
 A.D. 196. Tertullian has many passages to the point. " Not that 
 in the water (of Baptisii;) we oLt.iin the Holy Spirit, but in the 
 water, under the influence of the angel, we are cleansed, and thus 
 prepared for the Holy Spirit. . . . In the next place hand is laid on 
 U-, iiiv iking and inviting the Holy Ghost. . . . Then that most Holy 
 Spirit gladly descends from the Father upi-m our cleansed and blessed 
 bodies. . . . Nur is this without the supporting evidence of a fore- 
 going type. For just as after the waters of the deluge, by which 
 ancient inicjuity was purged away, after the baptism (so to speak) of 
 the world, a dove was the herald which announced to the world the 
 peace of heavenly wrath, sent forth from the ark and returning with 
 
 )live 
 
 so by the law of heavenly effect to earth (that is, our flesh) 
 
 emerging from the font after its old sins, the dove of the Holy Spirit 
 flies, bringing the peace of God" (De Haptismo. cap. S., Opera, ed. 
 Oehler, i., p. 627). 
 
 Ag 
 
 am. 
 
 The liesh is the very hinge of salvation. 
 
 The flesh 
 
 is shadowed by the imposition of hand, that the soul may be illumi- 
 nated by the Spirit" (De Resur. Carnis, cap. S, ed. Oehler, ii., p. 47S). 
 
 Tllird 4'oiltlll'y. Ori^en, l)')rn \.\k I'^5, died A.n. 254. 
 
 " In the Acts of the Apostles, that the Holy Ghost was given in 
 
■•Hi 
 
 AI'PEXDIX. 
 
 239 
 
 B.p...m by :he lay.ng on of the Apostles' hands" (De Prinripiis, I 
 .... ^ 2, Opera. Pans. ,733. Ten. i., p. 6,). This is often ,unted see 
 
 aalt. IlereCunfirrnat.on .s regarded as par. of Baptism. So, again 
 
 p ;; ^:::;:t' r '"' '"-^'"'^ '^ ""-^^-^ ^'^« ^^ ^' ■•'- : 
 
 of he (,%''"• "• "■• '^^ ''"^'- "^"°^d"'« to ,he tradition 
 oMhe Church we are all baptised in visible water and w,th visible 
 
 A.D. 250 St. Cyprian is full of reference to the effect of Confuma- 
 One^or two passages are quoted and references given toother pas- 
 Speaking of the confirming of the Samaritans (Acts S) he s-ivs 
 that as they had been properly baptized. '« that which w.s lacking wa^ 
 done by Peter and John, that prayer bein, offered for them and he 
 hand la,d on them, the Holy Spirit should be invoked and p on d 
 upon ,hem. Wh.ch now also ,s done among us. that .hey wh re 
 ba t..ed H, the Church are presented to those set over the Churc 
 and by our prayer and laying on of hands receive the Holy Spin" 
 and are /.^.,../ .vich the .../ of the Lo^d" (Kp. l..iii., , . jf ' 
 
 1720 p. 132). I I. i €.11 J-l, 
 
 Again, "If they attribute the effect of P..p!ism to the Majesty of 
 he Name. Why is not. in the nan.e of the same Chnst the and 
 
 lu. 1 on the bap.,.ed that he may receive the Hulv Spiri, > ' More 
 over, a man is not born by laying on of hands" when he receives the 
 
 n 7h fi T', "''-■ '"''''' "■' ""'y ^^P'^'^' J"^^ ^*« ^vas in ,he cast 
 
 of the firs Adam. For fi.st God formed him. and then brea.hed no 
 
 ■ s nostnls the breath of l,fe. For the Spirit cannot be receil 
 
 unless the recover first have an existence'' (Paris, .y.,, pp"';;' 
 
 ^^See also Ep. Ixx.. Paris, 1726, p. 125 ; Ixxii.. Ixxii., pp. t2S, r36, 
 
 St. FirmiPan in answer to St Cyprian, argues preciselv in the same 
 manner. H,s letter is amo.g .he Ppisfes of St. Cyprian (Ep. Ixv 
 Pans, 1726, pp. 145-47). P'-\.\v., 
 
 A.D. 231. St. Cornelius of Rome, in a ri-cular letter about the 
 heret.c Novatus. wr.tes : " He f. 11 into a gri.vnus sickness, and being 
 thought moribund, he was bap.i.ei on the bed where h lav i"u 
 w en he recovered he did not receive the rest whi.h he shou-d he 
 rece.ved. according ,0 the Canon of the Church, nor was he sealed b- 
 
' 1 
 
 If*' 
 
 i i ■■ 
 
 . ji t ■: 
 
 1! 'e 
 
 1:1 ^ 
 
 240 
 
 APPENDIX. 
 
 ihu Hishop. But not having received this, how could he receive the 
 Ho'y Sp'rit ?" (preservsd by Eiisebius Eccl. Hist., VI., xliii). 
 
 A.D. 25r)(ibout). In an anonymous tract on the question of reb ip- 
 tism, preserved among the works of St. Cyprian, the following pas- 
 sages occur; but the whole treatise is valuable and worth realing, 
 an] takes for granted thit the Holy Spirit is //c^/ given in Baptism, 
 but in Conftrination : " Whether in some respect he halts when he is 
 bapt'zed with the biptism of water, which is of less account, provided 
 that afterward a sincere faitli in the truth is evidenced in the Biptism 
 of the Sp'rit, wiiich is !iii,/i)ii'>/i'c//y of greater account ;'' i.e., Confirma- 
 tion. " We ought only to help them with the Baptism of the Spirit — 
 that is, by the laying on of the hand of the Bishop, and the supplying 
 the Holy .Spirit." " By the laying of the hand of the Bishop the Holy 
 Spirit is given to each bL'liever, as the Apostles did to the Samaritans 
 after Philip's l^aptism, and by this means conveyed to thetn ihe Holy 
 Spirit" (Cypriani, Opera, Paris, pp. 353-55. 3^^!. etc). 
 
 F4»lirtll Ci'iiliiry. Very full evidence is to be found in this 
 century. 
 
 A.D. 305. Co Elvira, Can. xxxviii. Incases of necessity, a fiith- 
 lul layman (who is properly baptized and not twice married) may 
 bap'ize ; but if the man survive, he must bring him to the Bishop, that 
 by laying on of hands he may be perfected (Canones, ed. Bruits, ii., 
 p. 7 ; Labbei Cone, Tom. i., col. 974). 
 
 A.D. 314. Co. Aries, I., Can. viii. If any one comes to the 
 Chf.rch from heresy, they ask him his creed ; and if they find him to 
 have been baptized in the Father, Son, and Holy Spirit, only let hand 
 be laid on him, that he may receive the Holy Spirit {Bruiis, ii., io3) 
 -See also Co. Laodicea, Can. vii., xlviii. 
 
 A.D 347. St, Cyril of Jerusalem, like many others of the fathers, 
 often includes Confirmation under Baptism ; as the Benedictine ed- 
 itor points out. 
 
 Catechesis Lect., xviii., j; 33, " You shall hear first about what is 
 done directly before Baptism ; and then how you were cleansed from 
 your sins by the Lord, with the washing of water by the Word : and 
 how in priestly fashion ye are made partakers of the title of Christ ; 
 and how the seal was given you of the Communion of the Holy 
 Spirit ; and about the mysteries in the altar of the New Covenant" 
 (Opera, Paris, 1720, p. 301). 
 
 Catechesis Lect., xxi. " You became Christ's when you received the 
 antitype of the Holy Spirit {i.e,, sacred oil or chrism), and all things 
 happened to you in an image, since you are the image of Christ 
 
AITEXDIX, 
 
 241 
 
 He, Indeed, was baptized in tho river fordan • ir. .= 1 , 
 
 waters ; then the descent of the oiySp ri loll T 'r'''' "" 
 
 on like. To you also in like manne X \ ^'^^-''^e resting 
 
 all roughness being dlsmisse7l 1 1 ''''' ''"''^ 
 
 A.D. ,,70. ,.ac,a„, Mishop o, Hariio'na: ' ■""• '^ "'•'■ 
 
 Might the Apostles alone bind and ioosp^ Th«„ ,. 
 f^aptize. they alone give the Ilolv Snirirl' ^f ^" '^'^^ ^'""^ '"-ght 
 of the Gentiles becan.r.h ^ ^ ^ ' ^^ ''°"' ^"''S^ ""•« ^'■"-'' 
 Apostles If rri '°""''"' ''"' «"'^" ^° "^"^ l^^t 
 
 See also Sermon on Haptism, Migne. col. ux,^. 
 ^'\v'u ^'■^^^'"''' Hishop of Milan. 
 
 and understanding the Smrlr f P"" '^ "f^^^-J. 'he Spirit of wisdom 
 
 SP.U o, ^no„,e7g;i?f;::^irs:: .e"s;t:;'L;7er;' ■" 
 
 i6 
 
242 
 
 Ai'ri;N])i.\. 
 
 m 
 
 t 
 
 '■ ii 
 
 't }. 
 
 m. 
 
 (It will be observed that these two passages cover the prayer of 
 Confirmation, which has come down to us from his time. This is of 
 the essence of Confirmation, j 
 
 See also De Mystcriis, cap. 7, Tom. ii., col. 336 ; De Sancto Spirilu 
 I., viii., > 1)1), Tom. ii., col. fii<;. 
 
 Ambrosi.ister. In Hebrews '1 ; 3. 
 
 'W.ityii!^ I'll iij hands, by whicli it is believed tlie Holy Spirit can be 
 received ; which after IJaptism is wont to be done by Hishops for the 
 Confirmation of unity in tlie Church of Christ." 
 
 I This is quoted by Kishop Jeremy Taylor (Works, ed. Eden, vol. v., 
 p. 6-14) and Hingham (" Anticiuities," XII., iii.. ^ ^), by Hisliop Charles 
 Wordsworth, of St. Andrew's (" Mending of N'ets," p. 15), and iiy 
 Sainte-IJeuve (De Sicramentis, Paris, lOSO, p. 130) and some others. 
 I have not been able to verify it.] 
 
 The passauje is incorporated in the commentary of Primasius (.\.i'. 
 550J on Hebrews 6. 
 
 A.D. 37(j. Si. Jerome, priest. 
 
 [It has been said that toward the end of the fourth century trust- 
 WMrthy tradition in some points was dying out. In arguing against 
 Helvidius, the impetuous Jerome invented his argument, and, as Hishop 
 Ligiilfoot points out, he is not consistent to liis own theory 
 (" Galatians," 0th ed., p. 251;). In his treatise against the Luciferians 
 he exhi!)its much youthful impetuosity, and ([uotes as Scripture a text 
 of infinitesimal, if any authority, which he has not admitted into his 
 own text, in order to gain a point against his adversary.] 
 
 He introduces the Lucifcrian, asking, " Don't you know that this is 
 the custom of the Churches, that on the baptized hands are afterward 
 laid, and so the Holy Spirit is invoked?" 
 
 St. Jerome answers, " I deny not that this is the custom of the 
 Churches, that to those who have been baptized by Priests and 
 Deacons, at a distance from larger towns, the Hishops go out to lay 
 on hands for the invocation of the Holy Spirit." He acknowledges 
 the custom, but, he argues, What of thcjse who die before they are 
 Confirmed? " Percliance the eunuch must be believed to be without 
 the Holy Spirit, because he was baptized by Philip the Deacon, of whom 
 the Scripture says, ' They went down both of them into the water. 
 And when they went away from the water the Holy Spirit came on the 
 eunuch.' " 
 
 [This interpolation is clearly to meet a difUculty about which there 
 has been continual discussion ; and the safest determination arrived 
 at is, that while Bishops are bound to do all in their power to confer 
 
\*^f* •*i»'^.jrtr.' 
 
 *^m^mm n »h m^ i in fi ^ k 
 
 .\i'ri:xi)ix. 
 
 ^4.^ 
 
 Ihe ,ra.., atvl w,;i be hcl,l responsible for culp,.blc or rarel. ^. 
 ne« ect ; yet wc- .lo nol believe that God will pnnsl, the (.nthful for the 
 carelessness of His Minister. The d.m.uUv w.s soo„ felt • and th 
 
 ^ o.theCo.„,,.nof,.:,virau.,,.3o5).etit:.Mfad. 
 Rector and have baptixed any in the absence of Jiishop or priest the 
 B.shop „H,st /../,./ them by benediction ; but If the/ die fus,', c.rU 
 m.\ I'^Jtisuh.'.i under the faith he professed."! 
 A.I). 3S0. r)..m .sus. Ibshop of Rome, the p .tron , f St. Jerome, 
 t ..s the Mb •eah.ne of the Apostles and their successors to «ive 
 'e Holy Sp,r,t. . . Not one of the seventy disciples is read t. 
 u c «u-en the ,,ft of the IKdy ..pi.i^ by .he imposU.on of hands" 
 (^P- v., Labbei, 11., ?,~t)), 
 
 A.n 3Sr. Co. Con^ant., I.. Can. ^ii. Quoted above, p. .,, 
 A.fK yjo. St. Chry.osto.-n has several pas.sa.es, gcnerallv rhetori- 
 cab Here .s one. I avmg spoken of .St Paul's ,ayin, hands on tlu- 
 E hes.ans. he .says : " IletKe is displayed a «reat do^.. tha, ,hev 
 who are bnpt.ed are perfectly cleansed from sin. For had thev noc 
 be n cleansed they would not have received the Spi.it, thcv wm;M 
 not have been thought imme.iiately worthy of the KUts," Then ui,h 
 personal application, he says : - We have received remission o" sins 
 sanct.ficafon. parfcpation in the Spirit, adoption, life eternal What 
 more ]. ,i,,, S^^,^,,, Hut they are done away. Vou ha.x' 
 
 a,th. hope, chat.ty. which remain : seel, these, they are greater than 
 si^ns (Horn, in Act., xl.. ^' 2, Tom. i.x., 33,;,. 
 
 A.D. 3<)5- Prulentius, the beautiful Spanish poet, has continual 
 reference ,0 the chrism traced with oil on the forehead .rivmn 
 gomg to sleep. .. 1.5 : Arevali. Tom. i.. 30;; Apotheosis, i , ,,- 
 P^ychomach.a. 353, ii., Gvj ; Contra Symmachum. !.. 5,.;, i,' 
 
 iiVihivutUvy. A.D. 402. Innocentius I. " Rut about seal- 
 
 u,,Mnfants u .s clear that it must not be done by any but a Hish- 
 
 op. Tor though presbyters are priests, they have not the hi.h- 
 
 pr.esthood. Hut that this should only be <ione by Hisho^s hat 
 
 hey euher seal or hand on the Holy Paraclete, not onlv L u 
 
 Tost^ \ r' ''''""'' '"' ^'^" ''' P'-^^-^^' - ^'- Acts of tl 
 Apostles wh.ch says that Peter and John were directed to hand on 
 the Holy Sp.ru to those who had been already baptised" (Labbei. ii.. 
 
 [This passage is continually quoted and incorporated in the writ 
 .ngs of Theodulf of Orleans. Alcuin, Magnus o'f Sens etc in t e 
 eighth and ninth centuries.] ■ <-ic--. m the 
 
 f'Krttif.-iir'afmtnaemmr rfMoumnm .■ 
 
s Hi 
 
 i I 
 
 -'44 
 
 AI'rKN'DIX. 
 
 A.D. 405. St. Aiigustint'. As we should expect, there art- many 
 rclcrciK cs in many ways to Cuiitirmatdn. 
 
 " Wno now expects lliis, that they on whom hand is l.ii'I, that they 
 may receive the Holy Gho^t, should inimedialely speak with tonj^ues ' 
 No ; but invisibly and secretly the love o[ God is understood to be 
 inspired in their hearts on account of the bond of peace" (I)e Hap. 
 (.'on. Donat., III., xvi., ;; 21, Tom. ix., col. 1 16|. Tlu- same argument 
 i^ repeated in F.p. Joh., cap. 4, Tract vi., ^ 10, Tom. iii,, pars 2, 
 t ol. S53. See also Dc Trin., Lib. xv., ,^ J^d, Tom. viii., col. t)i)i), etc 
 
 A.U. 440. St. Isidore of Pelusium. 
 
 I'hillp, that converie.l the S.imarilans, was not an .\postlc, "for 
 IV-ler and John, the Apostles, went down from Jerusalem, and con- 
 veyed to ilicni the grace of the I loly S|)irit. . . . lie hnpii/es as a 
 disciple, jjut liic Ajjoslies complete the grace, for to them was granted 
 tne power to bestow so great a gift" ( Ep. i.. 450, Paris, i(>}^, p. 214). 
 
 A.!). 450. Anonymous commentary on St. Matthew in St. Chrys- 
 oslom's works, Toin. vi., p. 770, In this there is the following 
 sinking passage ; 
 
 "lie that lias not been so baptized as to be thought worthy to 
 receive the Holy (ihost, has indeed been baptized in body, and his 
 sins have b'.'en forgiven, but in soul he is a catechumen. For it is 
 thus written, ' He that hath not the Spirit of Christ is none of His ; ' 
 because the Ib.'sh puts forth worse sins afterward, since he has not 
 the Holy Spirit in him, preserving him, but the Temple of his body is 
 empty. Afterward that Spirit fmding the house empty and swept 
 with doctrines of faiiii, as with brooms, he enters there in sevenfold 
 ]>ovver, and ilwells there, since words of faith, which we call l)rooms, 
 cleanse from ignorance, but not from sins or lusts." 
 
 Si. Leo I. has many passages, some of which have been given in 
 -Appendix II., page 234. 
 
 A.I). 450, Ciennadius. .Archbishop of Constantinople. 
 
 " When they believe, they are baptized ; when they have been bap- 
 tized, they submit to the laying on of hands of the Hishop, for the 
 participation of the Spirit. . . . Watch, then ; for if you live care- 
 lessly you may not be baptized again, and again receive the Holy 
 Spirit by ihe laying on of hands" (preserved in (Lcumenius, in Ep, 
 ad Hcb., Opera, Parisii=. 1631, Tom. ii., p. 355). 
 
 Ni\|ll l'eilllir,V* A.I). 550. Primasius, liishop of Adrur^ietun 
 commenting on Hebrews 13 : 25, incorporates the saying ,rn 
 
 given above, " The gift of the Holy Spirit is given in Hapt: y the 
 
 laying on of hands of the Hishop" (.Migne, col. 71)4). 
 
 I, ' 
 
Ai'i'i:\i)i\. 
 
 •^45 
 
 A.D. 590. St. Gregory the Great. 
 " By us indeed the faithful come to IIolv fLnric,., . 
 arc .hey b,.,,.,. „., „„ ,,,.;„„ „„ ,„ ,.1';' , '", "el^'^.TirT 
 
 s.rr '':,';:;■''■'■•'■ ""- -^^ ■»'■— .fse.„. ,,„. 
 
 "Just .1, in rtaplism remission of sins i< ..iven so i„ !•„ ,■ 
 sanctiHciion „f ihe Spirit is a„„li,.,l Th„ , """ ""■' 
 
 .ha. .he Holy s„iri,, Invo. | , ' b,e sinrTvT " "•""" " 
 come. For .hen .ha. ,■„,„ le.e vv,„in«lv „„:i: ,r ';.'/" 
 
 orcein- -;:■«------'■ .-::.: :::'^7 
 
 This pas.s;ige is a retnini.s.ence of Tertu'Iiin n^ i' ,• 
 above. *^"" "'^"- tie M iptismo, (|uotcd 
 
 .a;;:':,.:':;;r.xr'Kn ^r;"^ '" '"^•■- -^ 
 
 A.n;.S,.. Arc„.ish„„The.,.,'„re!'oVc:,;2:r "■'"'■ 
 
 above"* ;;t,. "■ ''"'"'"' '" "="'•' "'= "' -^^ '^"•l"-". as .-.ed 
 „|;"""" «■"■"•■■•)■. A.O. ;ao. VeneralJe Bede ,,,,,, ,,^3. 
 
 " Mad Philip |,een an Apcslle he could have laid his hm,l on ,h , 
 .hey might receive .he Holy Chos, for this is .h 
 
 Bishops only . . , pries.s ma no, s™, e Ue ^ iXh'^" 
 been b. p„„d torn, on Acs 8, ed. Giles. Tom, xii,, ,,). 
 
 A-iJ 7jO. Isaac, Hishop of Langres 
 
 ^;d'b;3r?^:c;::-:rirr;:::;t:r--5 
 
 (Cin. Tit., .K,.. Can. .xii., Libbei. viii.. col. ^^3) 
 
 .02^'^x"^-'' .^'':";"^"°'^^^hesayi„,.of Innocent .,uotH above . :. 
 
 4')2. Again, m his letter to Charlemav^ne- " When the xvhh. o 
 
 are taken from the baptised, it is fi.Hn, that t^v^ tin,::;; 
 
2^6 
 
 AI'I'KMMX. 
 
 ' '-'I 
 
 ^ 
 
 IVilllll <'ei!llliry. In this century almost all the statements 
 al)oul Coiilirtnalioii are liiilc more ih.iii the ripi'tilion of what ha-: 
 heen said before. Thecdiilf of Oriean? (in St. ('rcg., Mag. Oper., 
 I'aiis, 1705, Tom. iii.. rol. 370) writes almost in same words as 
 Magnus, A.r'hljishop of Sens, in liis Idler to Chailemagne (Maitene 
 lie Riiiltus, i., ds). 
 
 A.D. 81J. Jes-;e, Bishop of Amiens, writes (F,p. de H.ipti«mo 
 «jallaudi, xiii., p. 400) : " Alter this let the llishop confirm him wiiii 
 chrisin on the forehead. Aid layin:j; on of liand it, ihen conftried. 
 so that the Holy .Spirit, tu-ing invoked and invited hy benedicliun, 
 may descend upon tliem." 
 
 A.D. S2(> Co. Paris, VI., (luoies the Homily of St. Gregory the 
 (Jreat. cited above. 
 
 A.D. 830. Jonas, liishop of Orleans. " The Acts of the Apostles 
 teach us that it appertains to the IJishop alone to give the Holy 
 Cihost to the faiiiiful by the laying on of hands" 
 
 (Lib. 1., De Insiiiut. Cleric, cap. 7. Ouoted by Drouvcn, De Re 
 .Sicrainuntaria. i , p. 299). 
 
 Ti'iilll 4'rilliiry. A.D. 007. Au.xilius quotes from St. Leo I. 
 as above (.Xsseman. Codf \ Liturglcus, Tom. viii., p. 232). 
 
 A.[). <))■■). Council of Pt)itier-;, Can. ii.: "That no Hishop receive 
 or reipiire fees for absolution, nor for the gift of the Holy Spirit, unless 
 a man make an offeiing with a willing mind" (Labbei, i.x., col. 781). 
 
 A.D. i)_'4. Atto, Hlshop of \'ercell;i.', ([uotes the passage from Am- 
 brosiastcr, as above. 
 
 I'j|<'%'t'lllll i'flllliry. 'riie teaching begins to weaken. 
 
 A.D. 1050. Ivo, Hishop of Chartrcs. " By the sign of the Cross 
 those who have been b.ipti/ed receive gifts of grace by the laying on 
 ot hands" (Sermon, Sli. Aug.. Opera, Tom. v., Appendix, col. 407). 
 Again: "Ye have received spiritual armor against invisible foes by 
 the laying on of hands" (Opera, 1^147, Ti)m. ii., p. 263). 
 
 A.D. M57. Peter Dmiian. "In Piptism the Holy Ghost is 
 given for pardon, in Contirtnalion for tight" (cit. Sainle-I!i.uve, De 
 Sacramentis, p. iw'j). 
 
 A.D. I(j7o. Lunfranc, Archbishop of Canterbury. "They must 
 be bapfi/ed for the remission of sins, with a view to receive the gifts 
 of the .Spirit ; must be perfected by the laying on of hands of the 
 Hishop" (Dupin, vol. ix., p. 12). 
 
 Tu'Oltlll 4't'lilliry. A.D. 1135. Rupertus Abbas. 
 
 " This is peculiar to Hishops alone, that they seal and hand on the 
 Spirit Paraclete, which not only does the custom of the Church 
 
.. « ■ *■> J ;*j%s v'^;s(wn«*4*k«#,fe> 
 
 AI'I'KXDIX. 
 
 24; 
 
 show, buL also the Acts of the Apostles," (juoting Acts S and ii^ 
 (Hittnrpius, Ron ;i', 1511, p. 52j). 
 
 A.I). n.i'>. Hugh of St. \'iclor. 
 
 "Since in Baptism there was given full forgiveness of ^ins, what 
 does Confirmation give? In Baptism the Spirit is given for forgive- 
 ness, in Conlirmation for strength. Without this a man can be saved 
 if he does not decline it through contempt" (De Sacramcntis, cap. 
 22 ; Hittorpius, p. 7"M 
 
 TIlirUH'illll Ccillliry. A. I) i2')4. Innocent III. 
 
 " Bv the anointing of the fc^rehead the imposition of hand is be- 
 tokened, which is also called Confirmr.tion, because by it the Holy 
 Spirit is given for increase and strength. This none but the chief 
 priest (that is, the Bishop 1 may give ; since we read of Aposlks only 
 (of whom the Bishops are \icarsi that the Holy Spirit was given by 
 the laying on of hands" (Decretal, Lib. i., 'lit. xv., cap. i ; Corpus 
 Jur. Cas., Boehmcr, Tom. i., col. 114). 
 
 A.D. 12511. Innocent I\'. 
 
 " Bishops alone may seal the baptized on the forehead, because the 
 anointing should noi be offered but by the Bishop, since the Apostles 
 alone (whose place the Bishops fill I are read to have given the Holy 
 Ghost by the laying on of hand, which Confirmation or anointing of 
 the foreliead represents" (I.abbei, .\i., col. di;,). 
 
 A.I). 1270. St. Thomas of .\(|uinum. 
 
 Confirmation " is to be given even to those who are at the point of 
 death, that in the resurrection they may appear peifccl" (Summa, 
 pars 3, (1., l.x.\ii.. S). 
 
 A.I). 12-^'). Durandus, Bishop of Mende. 
 
 "After Baptism there follows the Spiritual seal — that is, Confirma- 
 tion, which is when the Holy Spirit is outpoured at the invoking of the 
 H'shop. . . . In Confirmation, the fulness of the mystery of the Chris- 
 tian Religion is fulfilled. Tor in B.i[)iisin remission of sins is given 
 /m' the lioly Spirit. Here, however, the Spirit Himself is invited to 
 come, that He may vouchsafe to descend into the heaif which He has 
 sanctified, and dwell there, and He is infused at the invocation of 
 the Bishop," (Rationale, \'I. Ixxxiv.. ?! 1, 2, I-ugfluni, I5'"4, fo. r/17). 
 
 A.D. 12S1. Archbistiup I'cckham, of Canterbury. 
 
 " Many neglect Conlirmation for want of watchful advisers ; so 
 that there are many who lack the grace of Confirmation, though 
 grown old in evil days. To cure this disastrous ncg'ect, we ordain 
 that none be admitted to the Sacrament of the Lord's Body and Blood 
 that has not been Conlirnied, except at point of death, unless he have 
 
 tm' *.*'•% .fUh r;yiw 
 
r 
 
 W 
 
 'f, ." 
 
 f 
 
 ! 1 
 
 248 
 
 AITKXDIX. 
 
 a reasonable inipe(llment"|(Conslitutions, Johnson's Canons | A.C.L. ] 
 ii., 277; I.abbei, xi., 1160). 
 
 This Constitution is the origin of the rubric after the Confirmation 
 Service. 
 
 F4»lirlciMllll €oiiliiry. A.D, 1310. William of Paris. 
 
 " When prayer has itecn offered over those who are to be confirmed, 
 the Sign of the Cross is traced with chrism on their foreheads and 
 hands being laid upon their heads, it is said, ' Peace be with you.' 
 since at the laying on of the hands of the Apostles the Holy Spirit 
 was wont to be given, and He is given now at the laying on of hands 
 of the Hishops" (Lib. de Sacramenlis. Ouotcd in the notes on St. 
 Gregory's Sacramentary, Opera, Tom. iii., pt. i, col. 351J, Paris, 
 
 1705). 
 
 A.D. 1330. James of Vilerbo, Arciiliishop of Naples. 
 
 Confirmation " was partly instituted by the Apostles, so far as the 
 laying on of hands is concerned ; partly by the Church, so far as 
 the unction of chrism, which we do not read the Apostles used" 
 (Hist. Occidentalis, cap. 37. (Juoted in notes on .St. Gregory, as 
 above). 
 
 Firiooillll ('onlliry. A.D. 1422. Bishop Lyndcwode (Pro- 
 vinciale, O.xford, 1679, p. 34) calls Confirmation "a S icrament of 
 necessity, and, therefore, that which may not be contemm-d." 
 
 A.D. 1450. Dionysius Carthiisianus. " When the .Apostles which 
 were at lerusalem heard that Samaria had received the word of God. 
 Philip sent them word, asking that some of them might come to 
 Samaria to lay hands on those who hail been baptized, that by the 
 visible sign tliey might receive the Holy Ghost. For to liy hands 
 on the b.ipti/.ed was the olh :e of the Apostles, as it is now of Hishops, 
 who are their successors" (in Acta Apost., viii., Paris, 1=152, fo. 
 76, fi). 
 
 A.D. 140?. John Colet, Dean of St. Paul's. 
 
 [Founder of St. Paul's School, the first school founded in England 
 ti) tt'dc/i (/leri- ; he was once nearly burned by Henry \'HI., for his 
 reforming tendencies.] 
 
 " Confirmation is the Sacrament of the giving of the Spirit, traced 
 back to and established at the lime when one was sent i)y the Apostles 
 to convey to those who had alrcaiiy been bapii/ed at S.iniaiiathe Holy 
 Spirit by the laying on of hands : otherwise they would not have been 
 reckoned as belonging to the Church" (De Sarramenlis EccIesi:o, 
 ^9, ed. I.upton, \>()7, p. i)2). 
 
 " It is to be observed that Dionysius sptaks of Confirmation in 
 
_WM*»&i:Sw.io#^j^^.^^ ,,,_^ ,^^, ,,,,.,., 
 
 >^.fi*3ter? 
 
 AirKXDlX. 
 
 249 
 
 to be one and the saZ Wr '^. "' '' '' '°^ '' ^"^ '^"P'-"^ 
 
 ^ix,o..HlMVun,n.. The Refon.ation upheaval, 
 L'ueen Klizabeth was confirmed hv \r,'-M • u'" '/- 
 
 days o,d ; i.:dwa.d .he s,.H ii^vi^t;:;: ^^ -^3: -- •^- 
 
 though, thank God the Ca nna. :"'"'' ^"«'"" ^-'^^-' 
 
 l^ut slight variation " ^''^■^■'' ""'' ^"" retained with 
 
 SeeC.eorge\Vit/eI,,533),MethodusConcordir viii • P 
 ucuius Rerum Kxpetendanun. r.ondon. ,0,,. ;p":' :'; '7,V ^•;^- 
 Regia, London, i6,jo, App. p-,o ^ ' ■' ''P> ?• / ^ .>. and his \ la 
 
 l.rm and ,.erfe,:t ,hat »l,icl, the .;ra. ■ „f ,h! J'' '""' """"■ 
 
 l-irnn in Ba,ni,„.- „:,:cl. Poli;. Uk.;' .tiTr ''"'"' ""' ""^-"- 
 
 I'ishop of Orleans. *• ' ''''''■ ^-'"-i^'' Albaspi„;n-s, 
 
 the gift of the Ho^- ;;::;;. ^-" -"'-'^^ -d gifed wi.h 
 Lovanii. ,;.;„ Tom. i . '^,;' ^' ' "' '•^'""' >-■ ^•■-'- '•'-•.. 
 
 -■'eein^Fr .^^"^'■^' /^^^^-'^^V ^^ i'resby.erians (Scotland,. 
 
 fai-eth^:: t^: :::r^^,::::;— ^; i'npositionof >-- ^^y -^^^o,. 
 
 [Th 
 
 (Acts of Ge 
 
 n. Ass 
 
 A.I) 
 
 IS IS a new departure] 
 
 i() 
 
 4'). IJishop Hall, of X, 
 
 also Hamon L'Est 
 
 ranije. 
 
 S'M 402, etc 
 
 embly, p. 20). 
 
 Twich. Work, Oxford, i> 
 iance." A.C.L., Oxford, 
 
 All 
 
 I ■>-!( 
 
 P- 441. 
 
 i''. pp. 
 
 \fter the great rebellion the Hish. 
 
 on Confirmat 
 
 ion. 
 
 I>s* \'isitat!oii Art'cl 
 
 es al 
 
 1 ri s 1 i. t 
 
 A. I). 
 
 1(1-^6. 
 
 Hishop I' 
 I'itflileeiiili CVIK 
 
 and Man. 
 
 •arson, I.ect, 
 
 "n 
 
 A.l). 
 
 i" A( ta Ai)nst. 
 
 VIII. 
 
 /D 
 
 Hisho[) Wil 
 
 The effect and blessing of C 
 
 onfirmation is to 
 
 mabie blessing of the Holy Spirit of (iod by 
 
 son, of Sudor 
 
 convey the inesti 
 
 prayer and the imposit 
 
 ion 
 

 i^i . 1 1 
 
 If * 
 
 250 
 
 Al'l'KXDIX. 
 
 of han;Is of G')d's mini?lci, tliru He may dwell in yoii. . . . Confirma- 
 tion is the perfection of Baptism. Tlie Holy Cthost descends invisi- 
 bly upon such as are rigluly prepared to receive such a bhssing, as 
 at the first Me came invjvibly upon tlvse that had been baptixed. Uy 
 the imposition of the hands of God's minister, God lakes, as it were, 
 possession of you as His own peculiar rreaturr ; He saiictifit-s and 
 consecrates you again to Himself." 'Sacra Privata, Oxford, p. 109.) 
 
 A. f"). 17I''. Archbishop Wake, of ''aiueibury. 
 
 " Does the liishop give the Holy Ghost by the imposition of his 
 hands in Confirmation ? 
 
 " Tiiat we do not say, nor did tlic Apr-siles ihcin^ielves do it. They 
 laid on their hands, and G jd gave the Holy Spirit to ihose on whom 
 they laid them. And we piously presume that by the ftrvent prayeis 
 of the Hishop, and the Church, those on whom he n'>\v lays his hands 
 shall also receive the Huly Ghost, if they do but pre[>are themselves 
 for it" (on Church Catech'sm, 6th v.],, i~i'>J, p. i;^). 
 
 Xiiii'loeiilli Coiiliiry 
 
 A.I). 1 
 
 Hishop RavL'nsrroft, of 
 
 Xonh Carolina, has an excellent sermon on Confirmatiun (Works, vol. 
 
 P- -4';: 
 
 New York, iS 
 
 />). 
 
 The view of the present Archbishop of Catiterbury has been al- 
 ready given more than once; see p. M'). 
 
 As a view of the Greek Church, to a certain e\tent, the following 
 short extract is given : " ISoth these mysteries ( Baptism and Confir- 
 mation) complete one perfect whole, and having been j )ined, as now, 
 are fulfdled in the Church before the Liturgy. /-V/// <irt' iJu' door \x\\,o 
 the Church of Christ and the Kingdom of Cv:>i\, and, in consetiuence, 
 th 
 potos, Athens, 1869, p. 251)). 
 
 See also Mason's " Failh of the (/O'iiel," published by Messrs. 
 
 e commencement of the other mysteries" 1 Ltitourgikr, by 1\ Rhom- 
 
 Pott \ Cc 
 
 chap. IX. 
 
 10. ri. 
 
 In certain .\riicles on Grace and Freewill, issued in the fifth century, 
 it is said : '' Let us have respect to the mysteries of priestly prayers, 
 which have been handed down by the Apo?tlcs in the whole world, 
 and are offered uniformly in every Catholic Church, so that the laiv 
 of prjycr ddcrmiiiiS the law cf l>iiic/" — ut legem credendi lex statuat 
 supplicandi (Labbei, ii., loiA). 
 
 St. Augustine has nearly the same idea : " Would that the slow of 
 heart would so hear, that they woi.' 1 the more heed their prayers, 
 which the Church always had, and always will have, from the begin- 
 
mmmm'jHf ^^ fmmmmmmf im^ 
 
 t^mxTemi^ 
 
 AI'I'ENDIX. ■ 251 
 
 ning till this world be (Inished I" (De Bon. Per, ^' 23) - ut m.^ris in 
 tuerentiir orationes suas. ^ ^ ^^ '" 
 
 In accordance with this we must turn to the special IVayer o' Con 
 firmat.on an.l see what we pray for. It is L for any parti a. la r' 
 grace. .. for .race to keep our bapu.s.n.l vows. ,.. fo' anyt n" 
 but or ,he Holy Spirit Himself in His sevenfold fulness ' "' 
 
 Ahnighty and ever-living God. who hast vouchsafed to regenerate 
 these I hy servants by Water and the Holy Ghost, and hast gfv" 
 othem forgn-^ness of all their sins ; Strengthen them, we b e ,' 
 thee, O Lor,l. w,th the Holy Ghost the Comforter, and .iailv increa e 
 
 stand ng. the spirit of counsel and ghostly strength; the spirit of 
 
 nowledge and true goJI.noss ; and lill them. O Lo'nl, wi.h t f sir 
 of Ihy holy fear, now and forever. .h„e„ ^ 
 
 / J'i7s?T /'' ''^'^" ""■^'■'^^ '" '^'^ Western Church from /vAw M. 
 t.on .s that .mmute :n eos" is rather paraphrased ' strengthen them 
 
 In the Eastern Church the prayer ha. the same >hou,hts expressed 
 at much greater length, as is their custom. Hut wherever the Chur 
 -sts .n the mtegrity of her ministry, the ConHrmation p yer " 
 ta.ns (,.) a thanksgiving for regeneration and forgiven// ;0 ,7 .■ 
 ,-.«Av/. and (ii.) a prayer fur the Holy Spirit ' 
 
 aborthe"'!; ''''''"'■, "''^'' ''''"''' --^g-'^te modern mistakes 
 ^0 ^deprr,::^' ^'"' ''''-' -'"' ''-' °^ ^"-'^-"-'°" '^ -ch 
 
 APPENDIX XX. PAGE 2or. 
 
 On the (luestir)n of the Inv 
 
 ocationof the Holy Spirit in 'he Con.c 
 
 mg ;i:l^'' ""' '"'"^'^'- ^^^^■^"- -'^ '^ --'e to the foll.w. 
 Le Hrun E.xplication de la Messe, Pa.is, ,72^ Tom iii ^ .,. 
 and S "T"" "^"" ''■'" "f '*'^ -^^-^"'^ Hougeant.'p.r'i.; ■,:.:• 
 
 ol cL UC ''• '^'7- '''^''''' '' ' — t'sentiment ur'-la 
 
 lorme de la Consecration, Paris i- — 
 
 Bishop Hrett (the Non-juror',, "a Collection of ,he Principal 
 I-'ti.rg'e.s. eu- . London, i;.., Dissertation ,^ p ,-.. ^ ' 
 
 ^^S,r William Palmer, o.gines Liturgic,.., u,. n./p. ,,,,.,., ,,h 
 
 ■■«'*»;# .-^ 
 
 ***WPil«KK.«ltj»k 
 
2^2 
 
 AI'I'ENDIX, 
 
 Freeman. '' I'finciples of Divine Service, " pt. 2, chap, i., ^ ii, 
 p. ]>)('■ 
 
 I'hi* most complete appeal for the revival of the Invocation is 
 " i'rimitive Consecration of the Eiicharistic Oblation," by Rev. K. S. 
 I'fmilkts, London, 1S85. 
 
 A1'IM;\1)IX 00. P.VGE 2U4. 
 
 It will he olijcctcd that only a small part of the work of the Holy 
 Spirit has here been treated of. This is (juite true. The Mission of 
 the Holy Spirit, the Comforter, is intermediate between the Advent 
 of the Son in His Incarnation to redeem the world, and His second 
 .•\dvent to judge and condemn. It is the worlc of the Holy Spirit to 
 complete the first, and to prepare for the second. It has been (rightly 
 (jr wrongly) thought that it is beyond the scope of these lectures to do 
 more than refer thus to the work of preparation for the judgment. 
 I'or after all, the chief part of the work of preparation is the com- 
 pletion of the previous work of the Incarnate Son. 
 
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 tment. 
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