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 OUR LORD'S LIFE ON EARTH
 
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 THE PRINCIPLES OF ECCLESIASTICAL 
 UNITY : Four Lectures delivered in St. Asaph 
 Cathedral. 
 
 LONGMANS, GREEN, & CO. 
 LONDON, NEW YORK, AND BOMBAY.
 
 THE BISHOP PADDOCK LECTURES, 1896 
 
 THE CONDITIONS 
 
 OF 
 
 OUR LORD'S LIFE ON EARTH 
 
 Being Five Lectures delivered on the Bishop Paddock 
 Foundation, in the General Seminary at New York, 1896 
 
 TO WHICH IS PREFIXED PART OF A 
 
 FIRST PROFESSORIAL LECTURE AT CAMBRIDGE 
 
 ARTHUR JAMES MASON, D.D. 
 
 LADY MARGARET PROFESSOR OF 
 
 LONGMANS, GREEN, & CO. 
 
 LONDON, NEW YORK, AND BOMBAY 
 1896 
 
 All rights reserved
 
 TO THE VERY REVEREND 
 FREDERICK WILLIAM FARRAR, D D. 
 
 DEAN OF CANTERBURY, 
 WHOSE NAME IS EVERYWHERE ASSOCIATED WITH 
 
 THE LIFE OF CHRIST, 
 
 THIS LITTLE VOLUME IS DEDICATED 
 BY ONE WHO HAS HAD FOR A YEAR THE PRIVILEGE OF 
 
 WORKING UNDER HIM, 
 AND HAS RECEIVED GREAT KINDNESSES AT HIS HANDS. 
 
 2317208
 
 THE BISHOP PADDOCK LECTURES. 
 
 IN the summer of the year 1880, George A. 
 Jarvis of Brooklyn, New York, moved by his 
 sense of the great good which might thereby 
 accrue to the cause of Christ, and to the Church 
 of which he was an ever-grateful member, gave 
 to the General Theological Seminary of the 
 Protestant Episcopal Church certain securities, 
 exceeding in value eleven thousand dollars, for 
 the foundation and maintenance of a Lectureship 
 in said seminary. 
 
 Out of love to a former pastor and enduring 
 friend, the Right Reverend Benjamin Henry 
 Paddock, D.D., Bishop of Massachusetts, he 
 named the foundation " The Bishop Paddock 
 Lectureship." 
 
 The deed of trust declares that " the subjects 
 of the lectures shall be such as appertain to the
 
 viii. THE BISHOP PADDOCK LECTURES. 
 
 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 ChurcJis Divine Order and 
 Sacraments, her historical Reformation, and her 
 rights and powers as a pure 'and national Church. 
 A Mother 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 Rev. Arthur James Mason, D.D., 
 Canon of Canterbury, and Lady Margaret Pro- 
 fessor of Divinity in the University o.f Cambridge, 
 delivered the Lectures for the year 1896, con- 
 tained in this volume.
 
 PREFACE 
 
 THE last three of these Lectures were in sub- 
 stance delivered to the clergy of Worcester and 
 the neighbourhood, in the chapter-house of that 
 Cathedral, in 1892 and 1895, an< ^ to the summer 
 gathering of clergy at Cambridge in 1894. 
 
 When the Trustees of the Paddock Lecture 
 Fund did me the honour to invite me to lecture 
 on that foundation, I thought I could do no 
 better than take the same subject, feeling that 
 a reverent treatment of it would tend more than 
 anything else to draw out the personal devotion 
 of the students of the General Seminary towards 
 our Blessed Saviour, whose ministers they were 
 about to become, and that a full examination 
 of the Scriptural data might tend to modify 
 impressions which recent criticism upon our 
 Lord's use of the Old Testament was tending 
 to create. I wish, however, to make it plain 
 
 b
 
 PREFACE. 
 
 that the authorities of the Seminary were in no 
 way responsible for my manner of dealing with 
 the subject. Amidst the utmost kindness and 
 courtesy, which I shall remember as long as I 
 live, it became apparent to me, before the Lec- 
 tures were at an end, that what I had been led 
 to say did not meet with unmixed approval. I 
 cannot but hope that some of the misgivings 
 which the Lectures aroused may be removed 
 by the perusal of them in print. It is one thing 
 to listen to spoken words, perhaps under con- 
 ditions not very favourable to accurate hearing, 
 and another thing to look at them quietly in the 
 study. One American newspaper which has 
 been forwarded to me, speaks as if there were 
 some uncertainty as to whether I believed in 
 the Godhead of Christ or not. Such an insinua- 
 tion would have been totally impossible on the 
 part of any one who had heard me. The God- 
 head of Christ is not only explicitly and in set 
 terms asserted in many passages of the New 
 Testament ; it forms the substratum of the 
 entire Bible, and of all history. Without the 
 Godhead of Christ the Bible would be a self-
 
 PREFACE. 
 
 contradictory chaos, and the history of man and 
 of the world would be meaningless. 
 
 A more acute and serious criticism was directed 
 against my third lecture, so I am informed, by 
 a respected English priest, who has given him- 
 self to the service of a parish in the American 
 Church. He considered that my treatment of 
 our Lord's miracles (of which he was only 
 able to judge by report) came under the ninth 
 Anathema of Cyril, which, along with the other 
 eleven Anathemas, was adopted by the Ecumeni- 
 cal Council of Ephesus, and reaffirmed by later 
 Councils. That Anathema runs thus : 
 
 " If any man saith that the one Lord Jesus 
 Christ was glorified by the Spirit, and used the 
 power that came by Him as a power that 
 was not His own, and received from Him the 
 ability to work miracles against unclean spirits 
 and to perform Divine signs among men, instead 
 of saying that the Spirit through whom He 
 wrought the signs was His own Spirit, let him 
 be Anathema." l 
 
 1 I translate the text as given in P. E. Pusey's Cyril vol. vi. 
 pp. 36 and 254 : E? ris <j>Tjffl rbv eva. Kvpiov 'lyffovv Xptffrbv
 
 PREFACE. 
 
 It must be remembered, however, what was 
 the special heresy against which the Anathemas 
 of Cyril were directed. The word "one," near 
 the beginning of the ninth, strikes the note. 
 They are directed against Nestorianism, not 
 against Arianism, or any form of thought which 
 might seem to lower the eternal Person of the 
 Word as such. The Nestorian heresy made the 
 Lord Jesus Christ two persons, not one ; and it 
 would seem (we know little of Nestorius's teach- 
 ing except through Cyril's polemic against it) 
 that Nestorius had used the text, " He shall 
 glorify Me " (St. John xvi. 14), as an indication 
 that there was in Christ a human person who 
 could speak of being glorified by the Spirit, dis- 
 tinct from that Divine Person of the Word who, 
 
 df5od(rOai irapa rov irvev/j.a,TOS, ws oAAorpia 5u!/auei rrj Si' ainov 
 Xptefitvov, KO! trap' avrov \af36i>ra. rb tvepyelv SvvatrBai Kara 
 irvfVfidTcav axaddpruv, Kal rb tr\i)povv fls avOpuirovs ras BfoffrjfjLias, 
 Kal ovx^ 5J /J.a\\ov ttiiov avrov rb iri/fVfid <pt]<Ti, 5j' ov Kal 4in]pyr]Ke 
 ras 6foo"r)/jiias, avaSt^a effrea. Aubert's text reads : TTJ" 18101 avrov 
 for ry Si' avrov ; and so does Theodoret, according to the Paris 
 text of 1642. This would yield the sense, " and used the power 
 which was, in fact, His own, as though it were another's." The 
 Anathemas may be found also in Labbe's Councils vol. iii. 
 p. 410, or in a handy form in Denzinger's Enchiridion Sym- 
 bolorum et Definitionum p. 23.
 
 PREFACE. 
 
 it was assumed, could not be so glorified. It 
 seems to have been further assumed 1 that the 
 form in which the Spirit thus glorified the human 
 person associated with the Word, was the working 
 of miracles by Jesus Himself, including the 
 Ascension, or by His disciples afterwards. 
 
 The " explanation " of this Anathema, which 
 was given by Cyril himself to the Council of 
 Ephesus, was as follows : " The only begotten 
 Word of God, when He was made Man, re- 
 mained God also, being all things that the 
 Father is, except only the Fatherhood ; and He 
 wrought the Divine signs, having as His own 
 the Holy Spirit, who is from Him and essentially 
 is in Him (TO i avrov KOL outrttitSwc tfiirttyvKoc; 
 avTtjj) ; so that, though He was become Man, 
 yet, because He remained God also, He per- 
 formed the miracles as by His own power when 
 He performed them by the power of the Spirit. 
 Those who say that He was glorified by the 
 operation of the Spirit after the fashion of an 
 ordinary' man, or of one of the saints, which He 
 employed, not as His own, but as that of another 
 1 See Pusey's Cyril vi. p. 32.
 
 PREFACE. 
 
 who was Divine (wg aXXorpia KO! Oeoirptirti), and 
 that He received from the Spirit as a gift of 
 grace His Ascension into heaven, will justly lie 
 under the force of the Anathema." x 
 
 It was an unwarranted assumption when 
 (as it appears) on either side it was supposed 
 that "to glorify," in the sense of St. John's 
 Gospel, must imply an increase of glory, which 
 could not properly be predicated of a Divine 
 person. "To glorify Christ" can be as truly 
 said as " to glorify God," 'which is so frequent 
 an expression in the Bible. Neither was it by 
 the miracles only, nor even chiefly, whether 
 before or after the Ascension, that the Spirit is 
 said to glorify Christ ; it was by displaying on 
 a much larger scale, as well as in a much more 
 inward and penetrating fashion, the majesty of 
 the co-equal Son. Cyril's exegesis in this matter 
 was not much better, perhaps, than that of 
 Nestorius. But with regard to his main point, 
 he was unquestionably right. Whatever further 
 difficulty of interpretation might be involved, 
 Jesus Christ was one, not two ; He was the 
 
 1 Pusey's Cyril vi. p. 254.
 
 PREFACE. xv 
 
 Divine Word, made man, yet remaining very 
 God ; and when He said that the Spirit should 
 glorify Him, it was He Himself, the Incarnate 
 Word, who said it, and not a human person 
 caught up into a peculiar relation with Him 
 nor, for that matter, a human nature, as Theo- 
 doret would have made out ; l and whatever that 
 glorifying might consist of, the Spirit who was 
 to perform it was essentially His own Spirit, 
 proceeding from Himself as well as from the 
 Father, and dwelling in Him as well as in 
 the Father. The Anathema was justly in force 
 against those who conceived otherwise. 
 
 The view which is suggested in my lecture, 
 as resulting from the juxtaposition of all the 
 Scripture passages bearing on the subject, is one 
 which does not appear to have entered into the 
 mind of either Nestorius or Cyril, and which, 
 therefore, is altogether outside the scope of 
 Cyril's censure. It is that the Eternal Son 
 Himself, from whom the Holy Ghost proceeds, 
 vouchsafed to take the position of a recipient 
 of the Holy Ghost, and, although He might 
 
 1 Theodoret Repr. XII. Capitum Cyrilli.
 
 PREFACE. 
 
 at every moment have worked His wonderful 
 works by His own intrinsic Divine power, chose 
 to work them rather by what may be called 
 the power of another, though the power of that 
 other was throughout, in Cyril's sense, His own. 
 There is no derogation from the perfection of 
 Christ's Godhead if, according to what appears 
 to be the natural meaning of the New Testament 
 words, we suppose our Lord to have voluntarily 
 assumed, and consistently maintained upon earth, 
 a position which was not that to which His 
 Divine nature entitled Him, and which He 
 might at any instant have abandoned, had He 
 so willed. 
 
 Cyril's Anathema, then, is not directed against 
 a view in the smallest degree resembling that 
 which is advanced in these lectures. But it 
 may be acknowledged, all the same, that the 
 animus of Cyril's theology in general is opposed 
 to the line here taken. It is well known that 
 St. Cyril, though it is unjust to charge him 
 with Eutychianism or Monophysitism, yet lays 
 himself open to the charge of minimizing the 
 significance of our Lord's Humanity. Had he
 
 PREFACE. 
 
 been more sensitive to the consecrated language 
 of Scripture with regard to our Lord's Humanity, 
 he would have been a more successful opponent 
 of Nestorianism. 1 
 
 The fact is, that ancient theologians, Catholic 
 and heretical alike, and the same thing holds 
 true of many modern ones, did not altogether 
 form their systems upon a scientific and methodi- 
 cal examination of the words of Holy Scripture. 
 It was not at all that they thought lightly of 
 the authority of Holy Scripture, or consciously 
 set some other source of doctrine over against 
 it ; their arguments are almost wholly of an 
 exegetical and Scriptural kind. But their minds 
 were often preoccupied by ideas (sometimes not 
 of purely Christian origin) with regard to what 
 the Divine nature must needs be, which occa- 
 sionally led them into ways of interpretation 
 which were not the simplest and most natural. 
 
 The providence of God has guarded the Church 
 from making or accepting any pronouncement 
 
 1 The attitude of Cyril is well described in Dorner's Doctrine 
 of the Person of Christ (Engl. Tr.) Div. II. vol. i. p. 65, foil. ; 
 and there is a good catena of passages from him in Bruce's 
 Humiliation of Christ p. 366, foil. ; comp. p. 50, foil.
 
 xviii PREFACE. 
 
 upon the relation of the Two Natures of Christ 
 which would be at all in conflict with Holy 
 Scripture. However strongly the tide may at 
 times have run in the direction opposed to a 
 full belief in our Lord's Humanity, the way is 
 left open for this side of the doctrine of the 
 Incarnation to be developed by men who hold 
 firmly the Catholic teaching concerning His 
 essential and absolute Godhead. In such a 
 development, Holy Scripture must be, not 
 merely the supreme arbiter, but the ground, 
 and the fountain, and the material, and the all 
 in all. We need, in many things, not only to 
 take salient texts and interpret them by them- 
 selves, but to endeavour to work all through 
 Scripture and collect everything that bears upon 
 the point under investigation, and dispassionately 
 to see what conclusion may issue from such 
 exhaustive comparisons. The following Lectures 
 are an attempt, however ill-executed it may be, 
 to contribute to such a New Testament Theology. 
 With reference to our Saviour's miracles in parti- 
 cular, I could wish that the very plain words of St. 
 Peter, in Acts x. 38, might be taken as a standard,
 
 PREFACE. xix 
 
 and other passages of Scripture ranged either 
 beside it, or on the opposite side, if there are 
 any which put forward a different aspect. I 
 do not know of any to set on the opposite side ; 
 and if there should ever be found to be a 
 discrepancy between the language of St. Cyril 
 and that of St. Peter (or St. Luke), I suppose 
 we should all, without hesitation, adopt the 
 latter. 
 
 I have somewhat purposely abstained from 
 reading modern works upon the KEVOXTJC of the 
 Son of God, not wishing my study of the New 
 Testament teaching upon the subject to be 
 more indebted than was necessary to secondary 
 sources. I have read the historical part of 
 Dr. Bruce's Humiliation of Christ ; but I have 
 not read Mr. Gore's Bampton Lectures or Dis- 
 sertations on Subjects connected witJi the Incarna- 
 tion, nor Mr. Swayne's on the Human Knowledge 
 of our Lord. 
 
 Since my return from America, the Bishop of 
 Edinburgh has very kindly pointed out to me, 
 through a friend, a most valuable Charge by 
 the late Bishop (O'Brien) of Ossory, in which
 
 PREFACE. 
 
 much the same kind of line is taken as in these 
 Lectures. The Charge was a reply to the crude 
 and almost Socinian theories which had then 
 been recently put forth by Bishop Colenso. It 
 would have been well if all the replies to Colenso 
 had been marked by the same dignity, and the 
 same reasonableness, and the same readiness to 
 see what the Scriptures have really to say upon 
 the points under consideration, as that part of 
 Bishop O'Brien's Charge with which we are at 
 present concerned. From it I would quote the 
 following words : 
 
 " Some think . . . that we cannot adopt any 
 interpretation of the Lord's words which would 
 represent Him as having undergone anything 
 beyond an outward or relative change in taking 
 our nature. From the impossibility of conceiv- 
 ing any change in the Infinite, they seem to 
 have inferred, if they did not confound the two 
 things, that any such change is impossible. 
 But, however safely we may hold that it is 
 impossible that any such change can take place 
 through any other agency, it would seem very 
 rash and presumptuous to deny the possibility
 
 PREFACE. xxi 
 
 of its being effected by the will of the Infinite 
 Being Himself. I should say this, supposing 
 that we had no way of arriving at any conclu- 
 sion on the question but the high priori road. 
 But we have a much safer, though a humbler 
 way. . . . Where the Infinite is concerned, we 
 can rely but little upon any collection of our 
 own reason, unless it be confirmed by Revela- 
 tion. Here, however, there is no want of such 
 confirmation, nor can we, I think, read the Holy 
 Scriptures fairly without finding it." * 
 
 I must repeat again, what I have said more 
 than once in the Lectures themselves, that 
 it has not been my intention to put forward 
 a complete theory of the position assumed by 
 our Lord upon earth, but only to bring to- 
 gether the material out of which any Scriptural 
 theory of it must be formed. There is probably 
 much material that I have overlooked, and 
 there are, no doubt, other ways both of inter- 
 preting and of arranging the material which I 
 
 1 A Charge delivered to the Clergy of the United Dioceses of 
 Ossory, Ferns, and Leighlin, at his Ordinary Visitation in 
 October, 1863, by J. T. O'Brien, D.D. (Macmillan), p. 104.
 
 xxii PREFACE. 
 
 have collected ; but I trust that nothing which 
 I have said will, on inspection, be found in- 
 compatible with fidelity to that doctrine of 
 the Person of Christ which was once for all 
 declared for us by the labours of the Fathers 
 of the four great Councils. 
 
 I have ventured to prefix to the Paddock 
 Lectures part of my Introductory Lecture as 
 Lady Margaret Professor at Cambridge, de- 
 livered in January last, as urging somewhat 
 more fully what I believe to be one of the chief 
 requirements of the time, and indeed of all 
 times, the continued re-investigation of the 
 New Testament for the purposes of Dogmatic 
 Theology. 
 
 CANTERBURY, 
 July, 1896.
 
 CONTENTS 
 
 PAGE 
 
 PART OF INTRODUCTORY LECTURE AT CAMBRIDGE i 
 
 LECTURE I. 
 
 THE HISTORICAL METHOD OF STUDYING OUR LORD'S 
 
 LIFE UPON EARTH ".... 26 
 
 LECTURE II. 
 
 THE DEVELOPMENT OF OUR LORD'S MORAL CHA- 
 RACTER AS MAN. 51 
 
 LECTURE III. 
 OUR LORD'S POWER UPON EARTH 84 
 
 LECTURE IV. 
 
 OUR LORD'S KNOWLEDGE UPON EARTH APPEARANCES 
 
 OF LIMITATION - . . 1 14 
 
 LECTURE V. 
 
 OUR LORD'S KNOWLEDGE UPON EARTH ITS TRAN- 
 SCENDENCE 155
 
 PART OF INTRODUCTORY LECTURE 
 AT CAMBRIDGE. 
 
 IT has been the fashion in some quarters to 
 assert, and to assert sometimes with a good deal 
 of asperity, that Cambridge has done little for 
 Dogmatic Theology. The complaint cannot, 
 of course, be lodged against the Cambridge 
 of former days I will not say of the days of 
 Overall and Pearson, nor even of the days of 
 Waterland. The charge could not justly be 
 made in the days of Mill, whose Five Sermons 
 on the Temptation of Christ, not to mention 
 other works of his, are, I venture to think, as 
 fine a piece of doctrinal exposition as could 
 well be named. But coming to the days 
 which I, at any rate, know best, is it really 
 
 B 
 I
 
 2 INTRODUCTORY LECTURE. 
 
 the case that Cambridge has been behindhand 
 in definite teaching of the contents of the 
 Christian faith ? I will not speak of what 
 has been done by means of the history of 
 doctrine, though it is impossible to read 
 treatises like Dr. Hort's on the history of the 
 words MONOFENHC BEOC, or (if I may 
 name one who is now here) Dr. Swete's on the 
 history of the doctrine of the Procession of 
 the Holy Spirit, without gaining the clearest 
 guidance on high points of theology. In direct 
 statement, very great help to the students of 
 Dogmatics has been given in recent years at 
 Cambridge. It would not have been possible 
 for any Schoolman of the Middle Ages to lay 
 out a more comprehensive, or at the same time 
 a more subtle and delicate, scheme of Christian 
 Dogmatics than that which was laid out by 
 Dr. Westcott, in courses of lectures which I 
 attended as a Bachelor of Arts, and which 
 were, I believe, repeated several times afterwards. 
 And I cannot think where a man might hope- 
 fully turn, when wishing for an exact presenta- 
 tion of the orthodox teaching with regard to the
 
 INTRODUCTORY LECTURE. 3 
 
 Person of Christ, if he fails to find it in such 
 notes as Dr. Lightfoot's upon the n/owroroKoc 
 of the Epistle to the Colossians, or Dr. West- 
 cott's upon the cardinal passages of St. John 
 and of the Epistle to the Hebrews. 
 
 Dogmatic theology has, perhaps, npt been 
 obtruded upon students here ; and I have little 
 doubt that most of us would be unfeignedly 
 sorry if it had been. Few sober-minded people 
 have not at some time or other been plagued 
 and wounded by the peremptory young man, 
 primed with other men's formulae, or with his 
 own version of them, who has little experience 
 of the labour which has evolved them, and no 
 reserve in the enuntiation of them. Theology 
 is not the only subject in which such rough 
 dogmatism is possible. Happily that is not the 
 type which has generally been developed by 
 the Cambridge Schools. Respect for the healthy 
 growth of young men's minds demands a 
 different treatment. We have no wish here 
 to substitute authority for conviction. We 
 have not been accustomed to purvey for men 
 opinions ready made in any department of
 
 INTRODUCTORY LECTURE. 
 
 knowledge, least of all in that which is of the 
 highest importance. That was not, as a Cam- 
 bridge pen has shown, the mode of education 
 adopted by the Pastor Pastorum ; and, indeed, 
 it would not be education at all. Full, accurate, 
 Catholic doctrinal teaching has, no one can 
 deny it, been diligently and continuously given 
 at Cambridge ; but it has been given chiefly in 
 the forms that are most- like life, in the history 
 of Christian thought, and in the interpretation 
 of the Christian Scriptures. 
 
 For the English Churchman there can be no 
 doubt where to look for the doctrine which he 
 is to teach and to receive. It is not an under- 
 valuing of Ecclesiastical Tradition to say that 
 the one perennial fountain of Christian doctrine 
 is in the Bible. Tradition, in the case of a great 
 historical and still living corporation, is, of 
 course, of first-rate importance. To an open- 
 eyed observer, a few weeks of practical inter- 
 course with the men who hold a religion conveys 
 more notion of what that religion is than a 
 year's study of its books. Yet there are many 
 reasons why tradition cannot be regarded by a'
 
 INTRODUCTORY LECTURE. 5 
 
 free-minded Christian as a co-ordinate source 
 of doctrine along with Scripture. 
 
 In the first place, it will, I think, be almost 
 invariably found that where the Fathers, as they 
 frequently do, insist upon the importance of 
 traditions as distinct from Scriptures, the tra- 
 ditions upon which they are insisting are tra- 
 ditions relating to practice, and only indirectly 
 to doctrine. To disregard Church tradition 
 was to them the mark of a heretic ; but the 
 traditions which they claim to have received 
 from Apostolic days, apart from the written 
 Word, were usages and observances, ceremonies 
 and rites. Thus, in a famous passage, Tertullian 
 argues, "We make offerings for the dead, and 
 on the anniversary of the martyrs' birthdays ; 
 we count it wrong to fast or to kneel for prayer 
 upon the Lord's day. We enjoy the same free- 
 dom from Easter Day to Pentecost. We are 
 much distressed if any portion of wine or bread, 
 though it be but our own wine or bread, fall to 
 the ground. At every movement ... we rub 
 the sign of the cross upon our brows. Ask as 
 you may, you will find no law of the Scriptures
 
 INTRODUCTORY LECTURE. 
 
 which prescribes these and similar compliances. 
 You will be informed that tradition prescribes, 
 custom ratifies, and faith observes them." l Or 
 again, in another well-known passage, Basil says, 
 " Some of the things agreed upon and taught in 
 the Church are gathered from the written instruc- 
 tion ; others we have received as a sacred secret 
 by tradition from the Apostles. Both these 
 classes are of equal religious importance. No 
 one will deny it at any rate, no one who has 
 the slightest acquaintance with ecclesiastical in- 
 stitutions." But the instances which he goes on 
 to give are such as these : " Who ever taught in 
 writing that those who have hoped in the Name 
 of our Lord Jesus Christ (i.e. catechumens) should 
 be marked with the sign of the cross ? What 
 writing taught us to turn to the east in praying ? 
 . . . We bless the baptismal water, the anoint- 
 ing oil, the candidate for Baptism himself, on 
 what written authority ? Is it not from the silent 
 and secret tradition ? " ' 2 He says much more to 
 the same point. 
 
 I do not know of one article of belief which 
 1 Tert. de Corona 3, 4. 2 Bas. de Spiritii Sancto 27.
 
 INTRODUCTORY LECTURE. 
 
 is asserted by the Fathers to be derived from 
 tradition outside of the canon of Scripture. 
 Franzelin, the chief modern exponent of the 
 Roman theory of tradition, only attempts to 
 name two that infants are to be baptized, and 
 that the Bible is an inspired whole. But there 
 is no doctrine of Infant Baptism , as distinct 
 from Baptism in general, however it may suit 
 Jesuit and Baptist to affirm that there is ; and 
 the doctrine of Baptism is quite sufficiently set 
 forth in Scripture for all purposes. Nor would 
 it be easy to say what Catholic doctrine concern- 
 ing the inspiration of the Bible has come down 
 to us by tradition without being witnessed to 
 in the Bible itself. The inspiration of the New 
 Testament is neither more nor less than the 
 inspiration of the Apostles and their associates ; 
 and although, no doubt, the faithful recognised 
 the Divine authority of the men before they 
 recognised the same in their books, yet for all 
 dogmatic purposes our ideas of that inspiration 
 are now derived from the phenomena of the 
 books themselves. 
 
 Not only can no Catholic doctrine be shown
 
 8 INTRODUCTORY LECTURE. 
 
 to have come down to us by tradition, which is 
 not also to be found in Holy Scripture ; it is 
 quite impossible now to extricate the doctrinal 
 tradition of the Church from the influence of 
 Scripture. No doubt tradition is historically 
 older than Scripture, and the Apostles and other 
 primitive teachers had been steadily teaching 
 their doctrines by word of mouth long before 
 they wrote them down. But when once the 
 doctrine was written down, men turned to the 
 written words, especially when the Apostles were 
 not present in person. As, in the particular case 
 of the history of Christ's life on earth, facts and 
 sayings which were not contained in the recog- 
 nised Gospels soon ceased to pass from mouth 
 to mouth, so with regard to Christian doctrine 
 in general, the New Testament Scriptures soon 
 came to take possession of the whole field of 
 instruction. They were worked up into the 
 living tradition (which, of course, was entirely 
 in harmony with them), until any elements of 
 doctrinal teaching which had begun to be propa- 
 gated independently of Scripture came to be 
 merged in the new stream of a tradition of
 
 INTRODUCTORY LECTURE, 
 
 which the Scripture was, historically speaking, 
 the source. So much was this the case, that the 
 New Testament Scripture itself bears witness, 
 in some places, to a doctrinal tradition which, 
 because it was not explicitly contained in the 
 written Word, has become extinct. I mention 
 as an instance the detailed teaching which St. 
 Paul gave orally with regard to the Man of Sin, 
 and to the power which restrained his manifes- 
 tation. 1 There you have a genuine Apostolic 
 doctrine, alive and at work, at Thessalonica and 
 doubtless elsewhere too, which has long ago 
 disappeared from the current teaching of the 
 Church, and has disappeared because of the 
 very fact that it was so well understood at 
 the time as not to need more than an allusive 
 reference from the Apostle's pen, which refer- 
 ence remains now as a crux and an enigma. 
 You cannot say now of any the most simple 
 piece of true Catholic teaching, that it has not 
 come to us out of the Bible. 
 
 It was, in the main, to such a tradition as this, 
 into which Scripture had been worked until the 
 1 2 Thess. ii. 6.
 
 10 INTRODUCTORY LECTURE. 
 
 two were indistinguishable, that the Fathers 
 appealed when they turned to tradition as 
 against the heretical novelties which sought 
 admission into the Church. When Irenaeus r for 
 instance, persuaded men to listen to the voice 
 of the Church, and not to sects who were armed 
 with detached passages of Scripture, because in 
 the Church was preserved the original doctrine 
 of Christianity, he included a reference to the 
 written documents, as well as to the oral 
 preaching which explained them. Even Vincent 
 of Lerins, who appears to speak half-con- 
 temptuously about the oracular ambiguity of 
 Scripture as a guide in doctrine, yet shows 
 plainly that the orthodox teaching for which he 
 contends is really taken from Scripture when at 
 last he formulates his charge against the unhappy 
 Origen, whose praises he has been heaping up 
 so rhetorically. "This great and wonderful 
 Origen, presumptuously abusing the grace of God, 
 indulging his own fancy and trusting his own 
 judgment, despising the ancient simplicity of 
 the Christian religion, and pretending to know 
 more than all others put together, scorning
 
 INTRODUCTORY LECTURE. II 
 
 Church traditions and the instructions of the 
 men of old, interpreted " (this is the great crime) 
 "certain passages of the Scriptures in a novel 
 manner." l The true tradition of the Church, so 
 Vincent implies, centred in a safe and venerable 
 mode of interpreting the Bible. 
 
 We cannot, therefore, treat the tradition of 
 the Church, when contrasted with Scripture, as a 
 co-ordinate source of Christian doctrine, at what- 
 ever point in its history we might endeavour to 
 fix that tradition. It is not from the age of 
 the Reformers and the Tridentine theologians ; 
 it is not from the age of the Schoolmen, with all 
 their wide outlook, and with all their masterly 
 precision ; it is not even from the age of the 
 Fathers, of Athanasius and Augustine, that we 
 are chiefly to take our doctrine. 
 
 The current teaching of the Church, in any 
 age, and in any branch of the Church, needs 
 always to be brought to the test of Scripture. 
 If this test is not vigorously and heedfully 
 applied, the Church is apt to become like the 
 traveller upon a boundless plain without a 
 
 1 Vine. Common. xvii. (al. 45).
 
 12 INTRODUCTORY LECTURE. 
 
 landmark, sure that he is moving in a straight 
 line steadily onwards, who finds at nightfall 
 that he has been marching all day in a curve 
 which has taken him far from the place which 
 he thought to reach. The Fathers, who called 
 upon men to turn from scriptural disquisitions 
 to the living testimony of the Church, had not 
 our length of experience. A test which was 
 useful enough in their time is not so certain 
 to act rightly now. In any Church, at any given 
 period, there are elements of Catholic teaching 
 which are left much out of sight. The age has 
 favourite topics ; others are not such favourites. 
 They are, perhaps, not designedly set aside, but 
 they find little active exposition. If it were 
 not for the Scriptures, they would gradually 
 be forgotten or discarded. Now, it is not enough 
 for a healthy Church that the Scriptures should 
 be kept somewhere in the background, as a 
 standard that may be referred to in case of need. 
 Unless they are actually and conscientiously 
 applied, the current teaching wanders further 
 and further away from primitive and Catholic 
 Christianity, and becomes more and more one-
 
 INTRODUCTORY LECTURE. 13 
 
 sided and abnormal. And if the actual teaching 
 of the day is consciously and on principle set 
 up as of equal value and obligation with the 
 written Word, then the error is made irreme- 
 diable and hopeless. The Bible must be the 
 informing power in the living teaching of the 
 Church, if that living teaching is, to be trust- 
 worthy. 
 
 It must, of course, never be forgotten that the 
 Bible is a Church book, written by Churchmen 
 for Churchmen, under the inspiration of the 
 same Spirit who is still leading the Church, so 
 far as it is willing to be led, into all truth and in 
 all truth. There are passages of the New Testa- 
 ment which, if isolated from the rest, and read 
 by one who did not know the great principles 
 of the Apostolic doctrine, might easily be thought 
 to mean something far from what is intended. 
 Clever and ingenious persons, approaching the 
 Bible from outside, so to speak, as if it were 
 a newly discovered book, about which there is 
 nothing known, and selecting portions from it 
 after an arbitrary fashion, can make systems out 
 of it that are entirely unlike that which has
 
 14 INTRODUCTORY LECTURE. 
 
 been received in the Church. This was the way 
 in which, with regard to Church polity, Calvin 
 and the Presbyterians went to work in the six- 
 teenth century. A sound, historical method of 
 study will always pay the utmost deference to 
 what is found to have been the general opinion 
 of Christians of past ages with regard to their 
 faith, and with regard to those books in which 
 their faith is taught ; and will only with reluc- 
 tance and diffidence, if ever, depart from an 
 account which has been generally received. It 
 is to be presumed that the society out of whose 
 bosom the New Testament sprang, and which 
 has all along cherished it as expressing perfectly 
 her own views of God and man, will be the 
 best judge of the construction to be placed 
 upon its utterances. 
 
 But this reasonable axiom by no means 
 excludes the necessity of fresh investigations 
 into the meaning of Scripture. In the first 
 place, there are large tracts of the New 
 Testament which have never received any 
 authoritative interpretation, and which abun- 
 dantly repay study ; and, in the second place,
 
 INTRODUCTORY LECTURE. 15 
 
 even in some instances where it may be said 
 that there is something like an authoritative 
 interpretation, the authority is mainly concerned 
 to assert a general principle of belief which must 
 not be contravened, rather than to assert that 
 the belief is expressed m the text in question. 
 It may be readily conceded that the Church is, 
 in a general sense, the interpreter of Scripture, 
 without holding that a long-current interpreta- 
 tion of a particular passage is critically correct. 
 A position like that of many of the so-called 
 Jansenists is not an illogical one, when they 
 were willing to condemn the propositions laid 
 before them, but refused to acknowledge that 
 those propositions were contained in the writings 
 of Jansen or of Quesnel. The Church is the 
 judge of doctrine ; it might not be so safe 
 for her always to claim the right to be the 
 judge of fact. 
 
 Whether, however, the Church has this right 
 in the abstract, or not, it is certainly her wisdom 
 to welcome the freest inquiry on the part of 
 her children and, indeed, of others also into 
 the meaning of those Scriptures which she
 
 1 6 INTRODUCTORY LECTURE. 
 
 recognises as containing the great legacy of her 
 first and most authoritative teachers. There is 
 something may I say it without offence ? 
 that looks half faithless in the way in which 
 Tertullian and Vincent, but still more the modern 
 writers who quote them with approval, decline 
 the conduct of controversy with heretics over 
 Scripture, as if the Scripture might be made to 
 tell for heresy as easily as, against it. It looks 
 as if they thought that Scripture was not only 
 difficult and obscure, but also really dubious. 
 If " Novatian explains it in one way, Sabellius 
 another, Donatus a third, and Arius a fourth," l 
 that is no reason why the inquiry should be 
 surrendered, and the contest fought out upon 
 other fields. The Bible does not really mean 
 what first one heretic and then another chooses 
 to make it mean. The sacred writers of the 
 several books were men of sense, who knew 
 what they were saying, although, no doubt, 
 with regard to the Old Testament, the "Spirit 
 of Christ which was in them " ' 2 caused them 
 
 1 Vine. Common. $ ii. (al. 5) ; cp. Tert. de Pfccscript. 19. 
 
 2 I Pet. i. ii.
 
 INTRODUCTORY LECTURE. 17 
 
 to utter or write words which were beyond 
 their own full understanding. If not always as 
 perspicuous as impatience might wish, they 
 intended their words to convey one sense, and 
 not another. There is a positively correct 
 interpretation, if it can only be found. Because 
 of the infirmity of all human language, even 
 upon inspired lips, the letter of the text may 
 be patient of more than one meaning ; but there 
 is a true and a false way with it. Novatian 
 and Arius cannot really compel it to be their 
 partisan ; nor for that matter can the " Catholic 
 sense " either. But the Catholic sense does not 
 need to resort to violence or fraud over the 
 language of the Bible. If the Bible is really 
 what we believe it to be, we can rest secure. 
 The more plainly and simply we can go to 
 work to lay bare the very true signification of 
 the words, the more sure we may be of carry- 
 ing the argument. 
 
 It is, then, unless I am grievously wrong, the 
 best mode of teaching the doctrine of Christ and 
 of His Church, to examine with the most entire 
 candour, and with every aid that criticism can 
 
 C
 
 1 8 INTRODUCTORY LECTURE. 
 
 call in, the language of the New Testament. 
 We might hardly have thought that it would 
 be necessary, at this time of day, to fight again 
 the battle which Erasmus began when he pub- 
 lished the Notes of Laurentius Valla, and brought 
 down upon himself the fury, as he expected, 
 of those who were the professional theologians of 
 the age. " Intolerable presumption," they will 
 say, "that a mere granxmarian, after plaguing 
 all the Schools, should allow his saucy pen 
 to attack even the sacred Books." " I do not 
 think," replies Erasmus, "that even Theology, 
 the queen of all sciences, will disdain the help- 
 ing hands and dutiful service of her handmaid 
 Grammar not, perhaps, so distinguished an ac- 
 complishment as some, but certainly as neces- 
 sary as any." 1 It was strange, however, in 1895, 
 to read the apology with which the classical 
 Professor Blass of Halle thought it proper to 
 preface his edition of the Acts of the Apostles, 
 vindicating the rights of the philologist as against 
 a race of professional theologians very differ- 
 ent from those confronted by my great Dutch 
 1 Ep. ciii. (p. 98 C, E. ed. 1706).
 
 INTRODUCTORY LECTURE. 
 
 predecessor, but found at length to be no less 
 oppressive to the lay mind of Germany. " The 
 theologians," Blass supposes some one to say to 
 him warningly, " will hardly be content that you 
 have invaded their own province, and all the 
 less because they will think that you despise 
 them, and have no respect for the things on 
 which they specially pride themselves." And, 
 indeed, this brilliant scholar owns that he is 
 inclined to think and apparently his no less 
 brilliant admirer in our own island, Professor 
 Ramsay, agrees with him that the great mass of 
 modern scientific German theology is only like 
 a morass on which nothing can be built, and 
 that wherever, as in the Acts of the Apostles, 
 the scientific theologians found firm ground, 
 they have industriously covered it up with mud 
 to look like a morass, in order to have the 
 pleasure of again building upon morasses. This 
 judgment is the judgment of Professor Blass; 
 I do not wish to make it my own. 
 
 The help of the linguist cannot, indeed, be 
 too warmly welcomed in the exegesis of the 
 New Testament, and all the more if, in addition
 
 2O INTRODUCTORY LECTURE. 
 
 to a thorough knowledge of classical Greek, he 
 possesses that historical sense of movement and 
 change in the value of words, which Blass him- 
 self so markedly shows. There are, it may be 
 admitted, wide differences in this respect between 
 various New Testament writers ; and it would 
 not be safe to apply to a great part of the Acts, 
 or to the Epistle to the Hebrews, a grammatical 
 or philological canon which is required for an 
 exact study of the Gospels, or even of St. Paul. 
 But taking the New Testament Greek as a 
 whole, it seems to me undeniable that, for in- 
 stance, the indeterminate character of Hebrew 
 tenses, whether directly or through the medium 
 of the LXX., has affected aorists and perfects 
 so that they cannot always be counted upon to 
 mean the same as they would in Thucydides 
 or Plato. With the subsequent history of the 
 conjunction "iva in view, it seems to me 
 misleading to insist that everywhere in the 
 New Testament it is to have a final meaning. 
 Again, metaphors that were once fresh and 
 vigorous have become worn-out. An K/3oAXt<v 
 has ceased to express, in every instance, forcible
 
 INTRODUCTORY LECTURE. 21 
 
 ejection. An viruTrta&iv no longer means, as 
 we hear affirmed in sermons, to "beat black 
 and blue," though it once had done so. A 
 Tpa\i\\l^uv, which appears to offer so vivid and 
 picturesque a metaphor, disappoints us to the 
 extent of being scarcely able to hazard a guess 
 as to what it originally meant. A Kivolv, upon 
 which so much has sometimes been made to 
 turn, does not exactly mean "to empty," but 
 has passed through various shades of meaning, 
 such as " to exhaust " (in the natural sense), until 
 it comes to mean something like "to reduce the 
 force, or significance, or reputation of a thing." 
 Instances like these teach us to use caution in the 
 interpretation of the New Testament language. 
 But they by no means teach us, as I have 
 frequently heard it suggested, though never, 
 I think, by Cambridge men, that New Testament 
 Greek cannot be trusted, and that you can drive 
 grammatical accuracy too far. Quite the con- 
 trary ; they teach that we must seek after a 
 special refinement of accuracy, which may enable 
 us to determine what point in its history a 
 word or a construction has reached, so as to
 
 22 INTRODUCTORY LECTURE. 
 
 define with perfect precision what it denoted 
 for its writer. 
 
 Here in England, and especially at Cambridge, 
 we have long been accustomed to that com- 
 bination which Professor Blass desires to see, 
 of first-rate linguistic scholars, who are at 
 the same time scientific theologians. The 
 benefit which they have conferred upon Dog- 
 matic Theology by their exegetical work is 
 beyond calculation. What might we not have 
 possessed, if only the series of great Cam- 
 bridge editions had not come to what seems 
 an untimely end ? Alas ! we have not been 
 permitted to see a single book of the New 
 Testament edited by the hand of Dr. Hort. 
 How the specimens of exegesis scattered up 
 and down in those little posthumous volumes of 
 his make us long for something more connected 
 in the same line ! Meanwhile, Dr. Joseph 
 Mayor has done much to console us for not 
 having one of the works which (as his graceful 
 dedication says) we were desiring, by the 
 extraordinary erudition of his St. James. The 
 late Dr. Evans, in his unique manner, gave us
 
 INTRODUCTORY LECTURE, 
 
 some years ago, a Commentary upon the First 
 Epistle to the Corinthians, and Dr. Gifford a 
 Commentary upon the Epistle to the Romans, 
 not undeserving of a place among the great 
 Cambridge Commentaries. The supremacy of 
 the latter among English works on its own 
 subject is now more than threatened by Oxford 
 hands, in the Commentary of my revered school- 
 fellow who holds the Lady Margaret Professor- 
 ship there, Dr. Sanday, in collaboration with a 
 younger scholar. But there are sad gaps yet 
 to be filled up. '" Sound criticism and explana- 
 tion of the New Testament records," says Mr. 
 Page of the Charterhouse, in his new school- 
 book on the Acts, " must be the basis of Christian 
 theology, but English scholars seem to shrink 
 from the work, so that, for example, there is at 
 the present time no English Commentary on the 
 Synoptic Gospels which is approximately first- 
 rate." There is still plenty of exegetical work 
 to do. 
 
 To the ranks of those who are engaged in 
 this work, so far as oral instruction is concerned, 
 I humbly hope for the future to be joined ;
 
 24 INTRODUCTORY LECTURE. 
 
 and if, in doing so, I aim especially at eliciting 
 the doctrinal conceptions of the great first 
 master-builders of Christian theology, I do not 
 wish it to be thought that I intend to treat their 
 writings as a mere antiquarian storehouse or 
 quarry for criticism. Any one who comes to 
 the study of the Holy Scriptures must, if he 
 would learn their meaning aright, approach 
 them as a living and thrice-sacred thing. If we 
 kneel hushed at Christ's holy Table, knowing 
 that there is more in the Sacrament there 
 offered to us than even faith can fully perceive, 
 so with not less awe must we deal with these 
 words, some of which are His very own, and 
 the rest words that sprang from the hearts of 
 His chosen witnesses under the pressure of the 
 newly given Spirit of God. It would be better 
 for the student himself that he should suffer a 
 partial misunderstanding of the meaning of the 
 words, while his " spirit burns within " him at 
 being admitted to so sublime a colloquy, than 
 that he should draw the most correct conclusions 
 without recognition of the Divine Voice from 
 which he learned them. But for the Church's
 
 INTRODUCTORY LECTURE. 2$ 
 
 sake, for the sake of the souls to whom pre- 
 sumably all attendants at a Divinity Professor's 
 lectures are to minister, both things are earnestly 
 to be sought after the most delicate and exact 
 appreciation of the meaning of the phrases 
 before us, and the adoring discernment of 
 Him who through them is addressing Himself 
 to us.
 
 BISHOP PADDOCK LECTURES. 
 
 LECTURE I. 
 
 THE HISTORICAL METHOD OF STUDYING OUR 
 LORD'S LIFE UPON EARTH. 
 
 AMIDST the anxieties caused by political disagree- 
 ment, the Church of God serves as a powerful 
 bond between nation and nation, promoting 
 counsels of charity and peace. Blood, the proverb 
 says, is thicker than water ; and for this reason 
 England and America ought to be always 
 friends. But there is something which should 
 be more effectual in the maintenance of good 
 relations between country and country than the 
 closest natural ties of race. It is the common 
 devotion to the one Divine Lord, who became 
 the Son of Man, and the Prince of Peace. An 
 English Churchman could not but feel a peculiar 
 pleasure, and even a kind of pride, in observing 
 how the voice of the truly Catholic Bishop of this
 
 OUR LOR&S LIFE UPON EARTH. 27 
 
 great city made itself heard a few weeks ago, at 
 a time of popular excitement on this side of the 
 Atlantic, in accents of masculine good sense and 
 Christian moderation. I hope that in a modest 
 way it may contribute something in the same 
 direction, if a student comes from the quiet courts 
 and precincts, of Canterbury and Cambridge to 
 speak to American fellow-students about the 
 Lord Jesus Christ, " both theirs and ours." l I 
 would wish sincerely to thank those who have 
 done me the honour of inviting me to give these 
 lectures, and I pray that the work may move us 
 all to a more heartfelt and a more intelligent 
 worship of our Blessed Saviour. 
 
 The special question which I am permitted 
 to discuss with you, gentlemen, is one of the 
 greatest practical importance for the Christian 
 life. Whatever makes our Blessed Lord a real, 
 living, intelligible figure to the reader of the 
 Gospels has an effect upon men deeper and more 
 powerful than any system of scientific ethics, 
 however convincing that system may be. If 
 Christ is treated as a being of an altogether 
 1 i Cor. i. 2.
 
 28 HISTORICAL METHOD OF STUDYING 
 
 different nature from our own a God who only 
 assumed a guise of humanity in order to converse 
 visibly with men, without Himself being affected 
 by the nature which He assumed, then it is 
 vain for us to turn to Him for sympathy, or even 
 for example. In a career of that kind, a pattern 
 might be set before us of a pure and lofty 
 morality ; but, as the motives and feelings which 
 animate the conduct of such a being are not our 
 motives and feelings, therefore, while we may 
 wonder and perhaps adore, we are not greatly 
 inspired to imitate, and hardly even be drawn to 
 love. If Christ is not a man, His life may be 
 a visible embodiment of the Law, but it is not 
 a Gospel, or only a Gospel inasmuch, as, in 
 consequence of it, for reasons difficult in that 
 case to apprehend, our sins are forgiven us and 
 eternal life is promised. He Himself remains 
 aloof, unknown, unrevealed. 
 
 But, on the other hand, a certain current of 
 modern speculations about the life of Christ on 
 earth threatens to rob those whom it touches 
 of some things which we can ill afford to lose. 
 To insist unguardedly upon the appearances
 
 OUR LORD'S LIFE UPON EARTH. 2Q 
 
 of limitation which occur from time to time in 
 the evangelical records, is to imperil our confi- 
 dence in Christ as a teacher of Divine truth. 
 The mischief lies not always in what such 
 interpreters actually say, but rather in what 
 their teaching seems to imply. If it is suggested 
 that our Lord occasionally, because He knew 
 no better, used arguments which were convincing 
 to those who heard Him, but which rightly fail 
 to convince us, it becomes hard to know why 
 we should be invited to place absolute trust in 
 the accuracy of His revelation as a whole. 
 Supposing that in His condescension to our 
 human conditions He made Himself liable to 
 mistake, can we be sure that He was never 
 mistaken ? If He made one assertion without 
 adequate thought or acquaintance with the 
 subject, how can we feel certain that He did 
 not make more such assertions ? Clearly it 
 is necessary to look carefully at what the 
 Gospel records convey to us in regard to this 
 matter. May we hope to find that they give us 
 room to believe in an Incarnation which made 
 the Son of God, on the one hand, a true Man
 
 30 HISTORICAL METHOD OF STUDYING 
 
 like ourselves only still more truly man, and, 
 on the other hand, a man capable of bringing 
 to us, by word as well as by deed, a full and 
 unimpeachable manifestation of God ? 
 
 This question presses upon us at the present 
 day in a manner in which it did not press 
 upon former ages. The ancient Fathers of the 
 Church were little concerned, as a rule, with 
 matters of historical criticism. The debt which 
 we owe to them is not that of having thoroughly 
 sifted questions of this kind. No one can 
 exaggerate the importance of their testimony 
 to the tradition which they had inherited of a 
 Christ who was perfect God and perfect man. 
 Vigilantly and consistently they rejected and 
 refuted every explanation of the Lord's person 
 which infringed this twofold belief down to the 
 Monotheletism which merged His human faculty 
 of will in the Divine, and to the Adoptianism 
 which made Him in His human nature only 
 gradually to partake of that nearness to the 
 Father which was the property of His person 
 before the Incarnation. Through evil report 
 and good report, like Athanasius, they defended
 
 OUR LORD'S LIFE UPON EARTH, 3 1 
 
 what they justly considered to be a trust 
 committed to them ; and, through their labours, 
 it has come down to us unimpaired. We may, 
 indeed, with the utmost profit verify and test 
 their teaching on the Incarnation of Christ, 
 but we can never affect to be independent of 
 it. The definitions of Nicaea and Chalcedon 
 are binding upon us, not only because we have 
 consented to be bound by them under peril of 
 ejection from the Church, but also because 
 the more we work upon the materials at our 
 command, the more abundantly clear it becomes 
 that no theory of the Person of our Redeemer 
 answers to the facts except the theory of the 
 Fathers two whole and perfect natures coexist- 
 ing and united in the single and indivisible 
 person of the Son of God made flesh. 
 
 This the Fathers did for us. They saved their 
 spiritual descendants from going off into fruitless 
 investigations on the right hand and on the 
 left, and gave them a clear and mighty formula 
 by which to express the cardinal fact of history. 
 But there was much which the Fathers could not 
 do. Each age has its own problems and its
 
 32 HISTORICAL METHOD OF STUDYING 
 
 own favourite lines of thought. The faith of 
 Christ is too large to have been at all points 
 apprehended by the saints of any age, except 
 by the first inspired teachers. The main object 
 of the Fathers was to set forth the perfect 
 Godhead of Christ: it is hardly too much to 
 say that they were less consciously interested 
 in His manhood. When, indeed, His manhood 
 was directly assailed, as by Docetists, and 
 Manichees, and Apollinarians, the Catholic 
 champions were ready for the defence ; but it 
 was upon the other side of the great mystery 
 that they habitually dwelt. How, in the 
 actual experience of that sacred Life, the two 
 natures were accommodated to each other, was 
 not a subject upon which they felt greatly moved 
 to meditate. If occasionally a teacher of unusual 
 vigour and independence, like Hilary of Poitiers, 
 or Cyril of Alexandria, concerns himself with it, 
 we find how great was the practical danger of 
 sacrificing the one half or the other of the great 
 truth, of surrendering the persistence of the 
 "form of God" when the Lord became man. 
 as sometimes (so far as words go) Hilary
 
 OUR LORD'S LIFE UPON EARTH. 33 
 
 does, 1 or of making the manhood practically 
 little more than an appearance, as Hilary more 
 often and Cyril habitually does. It cannot, 
 I think, be doubted that, for one reason and 
 another, the prevailing tone of Christian thought 
 at length tended towards the latter type ; and 
 through much of the mediaeval theology, which 
 has left its mark deeply imprinted upon the 
 Roman theology of to-day, is observable a mini- 
 mising tone with regard to our Lord's conde- 
 scension in becoming man, and a reluctance to 
 admit the entire force of the language of Scrip- 
 ture which makes a solemn reality of His human 
 conditions of life. 
 
 Modern studies, often contemptuously im- 
 patient of the older teaching, have gone into 
 a different region altogether. Not to speak 
 now of the speculations of the earlier Lutheran 
 divines, like Thomasius, which were primarily 
 theological, and not historical, since the days 
 of Schleiermacher and of Baur the historical 
 spirit has been engaged in endeavouring to 
 
 1 For example, de Trin. viii. 45, Exinanivit se ex Dei 
 forma, id est, ex eo quod sequalis Deo erat. 
 
 D
 
 34 HISTORICAL METHOD OF STUDYING 
 
 reconstruct the Gospel narrative, with the desire 
 of finding out what it was that actually took 
 place when Jesus sojourned among men. The 
 same critical examination to which, in secular 
 matters, Niebuhr accustomed his contemporaries, 
 has been unsparingly applied to the four Evan- 
 gelists, and to the New Testament in general. 
 All possible material has been brought together 
 to present to us such a picture of the background 
 of our Saviour's career as is to be found, to name 
 only the crowning instance, in the great work of 
 Schtirer. Lives of Christ, from those of Strauss 
 and Renan, to those of Farrar, Geikie, and 
 Edersheim, have endeavoured to familiarise us 
 not only with the scenes amidst which He lived, 
 and the archaeology of the period, but also with 
 our Lord's own thoughts and feelings and aims. 
 " Studies in the Gospels " Trench's, Godet's, 
 Fairbairn's, and many more seek to throw 
 light upon particular episodes ; while books 
 like Ecce Homo and Pastor Pas tor um have 
 taught us, with deep insight and practical 
 sympathy, to watch our Blessed Lord moving 
 before us in the Gospels, as we might watch
 
 OUR LOR&S LIFE UPON EARTH. 35 
 
 any other figure, to see for ourselves what He 
 is making for, in general and in detail. Art 
 has followed in the same direction, until M. 
 Tissot has depicted for us a whole Life of Christ, 
 amidst the very scenery of Palestine, and in all 
 the realism of Oriental customs and costumes. 
 
 It is, I do not doubt, a wholesome thing for 
 Christian men to be thus brought back to the 
 Christ of history, and to exchange a somewhat 
 distant and intangible conception, such as the 
 reverence of the Church has often held forth, for 
 the sympathetic Jesus in flesh and blood who 
 was presented to the eyes and to the hands of 
 the first disciples. In preaching Christ, we need 
 to return to that which is simple, moving, life- 
 like. Only we must beware that in coming back 
 to the Gospels, we come back without losing 
 or forgetting what we have learned from the 
 Apostolic Epistles and from the Fathers. It 
 would be a grievous mistake if we hoped to 
 learn better the lesson of the Gospels by begin* 
 ning, as the first disciples did, with everything 
 yet to find out. The mistake is very frequently 
 made. It is assumed by German writers of the
 
 36 HISTORICAL METHOD OF STUDYING 
 
 stamp of Beyschlag, for example, not to mention 
 still less orthodox names, that the Pauline 
 theology, and of course still more the Johannine, 
 is a speculative addition to the primitive Gospel, 
 the Gospel which is to be found in its purest 
 form only in St. Mark and certain sections of 
 St. Matthew. According to such teaching we 
 must discard all the later notions of the person 
 of Christ before we can scientifically consider 
 the narrative of His career ; and along with the 
 Pauline notions of His person we must discard 
 also those accretions of a mythical kind which, 
 it is supposed, have gathered around the original 
 narrative, such as the stories of Christ's birth 
 and infancy, and of His appearances after the 
 resurrection. 
 
 Against this method of reading history we 
 must, in the interests of history as well as of 
 faith, protest. It was a satisfaction to me to 
 be told, gentlemen of this Seminary, that there 
 is among you even a kind of reaction 
 against some of the most modern modes of 
 regarding the life of Christ. Perhaps it is one 
 of the dangers of a comparatively new country '
 
 OUR LORD'S LIFE UPON EARTH. 37 
 
 like this in England we consider it to be one 
 of the dangers of Germany to strive, whether 
 consciously or not, after something novel and 
 advanced, a theory or an analysis that shall 
 eclipse in its brilliant audacity that which 
 attracted observation last year, a desperate 
 anxiety not to be behind the times. I am 
 thankful that you have no such ambitions. A 
 healthy deference to what scholars and devout 
 men have said before us is no bad sign in any 
 Christian community perhaps least of all in 
 this. If we wish, for some purposes, to study 
 the Gospels afresh, we must do so with all the 
 advantage of the great Creeds for our clue. 
 Instead of beginning, as the first disciples did, 
 with a general disposition indeed to believe in 
 Christ because John the Baptist had predisposed 
 them to believe, but not knowing and scarcely 
 guessing what that belief might lead them to, 
 we begin with the results of their completed 
 discipleship. For us, St. John's is the true 
 model of a Gospel, which starts with telling 
 us briefly and solemnly what He is, and then 
 traces the steps by which He came to be
 
 38 HISTORICAL METHOD OF STUDYING 
 
 recognised as such. We know Him at the 
 outset to be very God of very God ; and we 
 desire reverently to observe how this Divine 
 Person acted and felt in the new conditions into 
 which He vouchsafed* to come. 
 
 In order that any inquiry may be made in a 
 scientific manner, it is necessary, in the first 
 instance, to make sure of the facts. To frame a 
 theory first, and then support it by such facts 
 as seem capable of being forced into the service, 
 while ignoring all facts of an opposite character, 
 is never likely to lead to a sound result. Men 
 may indeed frame tentative hypotheses, to see 
 how they will work ; but such must be modestly 
 put forward, and their authors must be ready 
 to abandon them, or modify them, when a larger 
 observation of the facts demands it. This holds 
 true with regard to the life of our Blessed 
 Lord, as much as it does with regard to any 
 other scientific inquiry. It is not my purpose 
 in these lectures to maintain a theory, though 
 very likely something of a theory may naturally 
 result from the study before us. Rather I 
 wish to make a somewhat comprehensive survey
 
 OUR LORD'S LIFE UPON EARTH. 39 
 
 of the phenomena of the case, in order that we 
 may judge how far those phenomena are in 
 agreement with any of the particular theories 
 that have held the field in ancient times or in 
 modern. In order to see, as far as it may be 
 given us to see, how the two natures met in 
 the actual experience of our Lord K we shall do 
 well not to insist upon preconceived notions of 
 how they must have met, but rather to look 
 carefully at what He said about Himself, and 
 what others remarked in Him. 
 
 In this connexion I need make no apology 
 for using the Gospels with absolute confidence. 
 There are many interesting questions as yet 
 unanswered with regard to the composition of 
 the Gospels especially of the first three. The 
 problem of the Fourth Gospel (which is, of 
 course, for theological purposes, the most im- 
 portant) is a simpler problem ; and I believe 
 it to 'have been in the main solved. Although 
 critics like Jiilicher still hold back from acknow- 
 ledging that Gospel to be the work of the Apostle 
 John, I cannot but think that such scepticism 
 (though in Julicher's case of a moderate and
 
 40 HISTORICAL METHOD OF STUDYING 
 
 fairly reverent kind) is belated and retrogressive. 1 
 Not only is the external testimony to this 
 Gospel of a singularly clear and cogent kind, 
 not only are its delineations of character, and of 
 parties among the Jews, and so on, entirely beyond 
 the range of a composer of the second century, 
 but from the time of Kenan's Vie de Jesu s 
 onwards, men not swayed by ecclesiastical 
 prepossessions have seen that it contains historical 
 information of the highest value, which in some 
 cases corrects a false impression which might 
 have been left upon us by the Synoptic Gospels, 
 and in other cases supplements them in a 
 way which makes their account for the first 
 time intelligible. How far the discourses of our 
 Lord recorded in it have been abridged, syste- 
 matized, altered in phraseology by long medita- 
 tion in the mind of the Evangelist, may be 
 matter for speculation or investigation ; but I do 
 not think it can be doubted that the twentieth 
 
 1 Perhaps we are not so much alarmed- as some might be at 
 the form of "academic terrorism" which uses the threat they 
 are Jiilicher's own words that, if the Apostle John wrote this 
 Gospel, then 2 Peter might be the work of Simon Peter (Einkit. 
 in. d. N,T., p. 255).
 
 OUR LORD'S LIFE UPON EARTH. 41 
 
 century will pay more deference to the Gospel 
 of St. John than the nineteenth has done, 
 and that as the tendency of free criticism has 
 been to accept more and more of the Pauline 
 Epistles as genuine, so the tendency will be to 
 see in the Fourth Gospel that which it claims 
 for itself, to be the work of the disciple whom 
 Jesus loved.. 
 
 The inter-relation of the three Synoptists is 
 more difficult to determine, and perhaps the 
 questions concerning it will never be set at rest. 
 None of the theories which have been pro- 
 pounded are free from difficulty ; and we still 
 await the discoverer of the master scheme. But 
 even those who think that they discern legendary 
 elements in St. Matthew and St. Luke, or even 
 in the present form of St. Mark, are ready 
 nowadays for the most part to confess the 
 sobriety and good faith of the narrators and 
 the inherent likelihood of the portrait of Jesus 
 which in the main they draw. For us who 
 belong to the Catholic Church it is a matter 
 of comparative indifference who wrote our 
 Gospels, and how they came to write them.
 
 42 HISTORICAL METHOD OF STUDYING 
 
 We accept the four Gospels as the early Church 
 accepted them, as conveying to us the Holy 
 Spirit's manifold delineation of the life and 
 character of our Redeemer. It may be true 
 that none of the four was, in the first instance, 
 written as a mere history ; they are works of 
 edification, and interpretations of the history : l 
 but for our purpose they are all the more 
 valuable for that. They -show us the views of 
 Christ entertained by, to say the least of it, the 
 highest, soundest, most representative teachers 
 in the Church of the first century, as distinguished 
 from the fantastic, inconsistent, and unsatisfying 
 conceptions of the Gospel-makers of the century 
 after. If Jesus Christ is a historical character at 
 all, this is what He was ; and He must have 
 been such as they describe, in order to produce 
 the effect upon His followers which we know that 
 He produced. 
 
 And not only do we feel a just confidence in 
 
 the general portraiture of Christ which the 
 
 Gospels contain ; we believe that even in the 
 
 detailed expressions the superintendence of 
 
 1 Jiilicher Einl. p. 184 ; cp. p. 230.
 
 OUR LORD'S LIFE UPON EARTH. 43 
 
 the Holy Spirit has been at work. Taking 
 Christ for our guide, we are bound to acknow- 
 ledge that even in the Old Testament nothing 
 is accidental and insignificant. "The Scripture 
 cannot be broken," or " undone." J So He said 
 one day, with regard to what might have 
 seemed to us but a casual or N conventional 
 phrase in one of the Psalms. It would have 
 been easy, and perhaps not irreverent, to have 
 thought that the words, " I said, Ye are gods," 
 were an ordinary instance of Eastern hyperbole 
 that "gods" does not really contain the tre- 
 mendous meaning which has grown into the 
 word. But such explanations did not satisfy our 
 Lord. He saw in the use of that language, 
 whatever may have been the process by which 
 it came to be so used, a witness in the Jewish 
 " law " that Godhead is not so far off, so incom- 
 municable, as they thought ; and He said that 
 those who would reduce the expression to a 
 poetical exaggeration were breaking up or un- 
 doing the Scripture. If this be so, no Christian 
 can doubt that every sentence, and every turn of 
 
 1 St. John x. 35 : ov Suva-rat \u6iivcu.
 
 44 HISTORICAL METHOD OF STUDYING 
 
 a sentence, in the New Testament has been at 
 least as much the object of the inspiring Spirit's 
 care. There, as elsewhere, it may not have been 
 always His design to secure a literal, a pedantic, 
 exactitude of historical statement. Who cares, 
 for instance, whether there were two demoniacs 
 healed at Gadara, or one ; two blind men at 
 the gate of Jericho, or one ? So long as we 
 may be certain that the .Evangelists in such 
 matters were honest and truthful, sought the 
 best information, and never fabricated or embel- 
 lished the events which they narrate, it is enough 
 for us. The minutiae of the narrative in such 
 matters go for little. But it is otherwise with 
 phrases which have a bearing upon the very 
 person and character of the Lord Himself. 
 Here the Evangelists utter the mind of the 
 Church of their own illuminated time. Any 
 thing that was out of keeping with that con- 
 ception of Christ which the Apostles had in- 
 culcated upon the Church, would have jarred 
 upon the sensibilities of the assemblies of the 
 faithful, in which the Gospels were read aloud. 
 The more we admit that the works of the
 
 OUR LORLfS LIFE UPON EARTH. 45 
 
 Evangelists are primarily works of edifica- 
 tion rather than of history, the more we feel 
 that we can rely upon their representations of 
 Christ's person. And as the tendency in the 
 Church was to distrust more and more any 
 language which might be thought derogatory 
 to Christ's Divine power and knowledge, we 
 may with the greater attentiveness observe 
 those sayings which particularly emphasize the 
 human nature and the voluntary humiliation 
 of the Son of God. Such sayings are a sign of 
 an early date, and of the historical, as opposed 
 to the romantic, character. 
 
 And certainly, the more we read them, the 
 more we feel that the Gospels St. John's as 
 much as any contain the history of a Man 
 indeed. We do not often, it is true, use that 
 term in speaking of our Saviour, because it re- 
 quires to be guarded. To say that He was "a 
 Man 1 " seems for the moment to imply that He 
 was a man and nothing more ; and we should 
 utterly misunderstand the Gospels if we saw in 
 them the story of one who was only a man. 
 And, besides this, when Christ is called " a Man,"
 
 46 HISTORICAL METHOD OF STUDYING 
 
 it sounds as if He were considered only an inci- 
 dental specimen of the race, like one of ourselves, 
 and not, as He is in fact, the universal Man, in 
 whom the whole of human nature is gathered 
 up the Representative and Head of the entire 
 species. Nevertheless, this language is used of 
 Him in the New Testament, and there is a 
 certain loss in shrinking from applying it to 
 Him. It is not only the hostile, or casual, or 
 uninstructed onlookers in the Gospels who call 
 Him. so, as they naturally would, "We know 
 that this man is a sinner," " Come, see a man 
 that told me all things that ever I did." Our 
 Lord condescends to call Himself so. "Ye 
 seek to kill Me, a Man (avOpwirov) that hath 
 told you the truth." 1 St. Paul calls Him so. 
 " There is one Mediator between God and 
 men, the Man (avOpwTrog) Christ Jesus." 2 And 
 sometimes a still more significant word in 
 the original is used. The word dvrjp differs 
 from avOpwirog, not only in distinguishing the 
 sex man as opposed to woman ; it brings out 
 the fulness of personal dignity. If a company 
 
 1 St. John viii. 40. 2 I Tim. ii. 5.
 
 OUR LORD'S LIFE UPON EARTH. 47 
 
 of men is addressed by the title of a 
 they are appealed to on the strength of their 
 common nature ; if they are addressed as avSptc, 
 they are appealed to on the strength of their 
 distinct individuality. And this is the bold 
 word which is several times employed in the 
 New Testament in speaking of our Lord. It is 
 placed by the Evangelist St. John in the mouth 
 of the Baptist : " This is He of whom I said, 
 After me cometh a Man (dvi'ip) who hath been 
 preferred before me, because He was before me ;' u 
 and by St. Luke in that of Cleopas on the 
 evening after the Resurrection : eycVero avrjp 
 7r/oo0j}r?c 2 a respectful turn of phrase, which 
 cannot be rendered in English. St. Peter, on 
 the day of Pentecost, so describes our Lord : 
 " Jesus of Nazareth, a Man (avSpa) displayed 
 unto you by God ; " 3 and St. Paul at Athens, 
 speaking of that which is now present and 
 is yet to come, still ascribes to our Lord 
 that fulness His own, and not another's of 
 personal human life, when he says that God 
 intends "to judge the world in righteousness 
 
 1 St. John i; 30. 2 St. Luke xxiv. 19. 3 Acts ii. 23.
 
 HISTORICAL METHOD OF STUDYING 
 
 (tv avSpl $ (SpuTiv) in a Man whom He marked 
 out." l 
 
 We may, then, with good reason, expect to see 
 a truly human life lived out before us in the 
 scenes which the Gospels record. And wonder- 
 ful it is that the sacred historians, writing at a 
 time when the thought of believers had under- 
 gone so great a change with regard to Christ, 
 when by the Holy Spirit they knew Him no 
 longer after the flesh, should have been able 
 so simply to relate the events which took place 
 before that change of thought came. Knowing 
 Him to be indeed, and to have been throughout, 
 very God of very God, they have yet set down for 
 us, in a manner which nothing short of inspiration 
 could have accomplished, truthfully and without 
 exaggeration, the life as it was actually lived, so 
 that in the words of Erasmus, which have of 
 late years been brought to the notice of so many 
 in the beginning of Westcott's and Hort's Greek 
 Testament, "They reproduce the living image 
 of that sacred mind, and bring before us Christ 
 Himself, speaking, healing, dying, rising again, 
 
 1 Acts xvii. 31.
 
 OUR LORD'S LIFE UPON EARTH. 49 
 
 present in every aspect, in such a way that we 
 should less truly see Him, if we were able 
 to fix upon Him our very eyes." 
 
 It is not strange that the four Gospels, which 
 thus set Him before us, have received, in the 
 Catholic Church, an honour beyond even those 
 inspired Epistles or those inspired Prophecies 
 which interpreted, before or after, the person 
 and the work of Christ. They were enthroned 
 at the great Councils of the early Church, that 
 Christ in them might, as it were, speak for 
 Himself. The ancient ritual of the Church 
 surrounded the reading of them with expressive 
 symbolism. None below the order of Deacons 
 might read them aloud to the assembly. Others 
 might read the Epistle ; and the people might 
 sit at their ease to listen to it. But it was 
 otherwise with the Holy Gospel. With solemn 
 procession and special benedictions, with lighted 
 tapers and incense, and with acclamations, while 
 all sprang to their feet, and the priest turned 
 round from his station at the altar, the sacred 
 words were read aloud which Christ either spoke 
 Himself, or which described some mighty action 
 
 E
 
 50 OUR LOKD'S LIFE UPON EARTH. 
 
 of His. It is, in truth, a Real Presence of Christ 
 which comes among us at such a time. The 
 holy Sacrament of His Body and Blood does 
 not more surely bring Him to us than this, His 
 blessed Word. In the Gospels we may reverently 
 study Him for ourselves, and mark His very 
 gestures and the emotions of His heart. No 
 less than the first disciples themselves, though 
 with fuller knowledge than they at the time 
 possessed, we may become spectators of each 
 solemn event ; and questioning Him, as they did, 
 where we do not understand, we may, if we will,, 
 attain by His grace to a knowledge of Him and 
 His ways which is not transmitted and remote, 
 but direct and immediate.
 
 LECTURE II. 
 
 THE DEVELOPMENT OF OUR LORD'S MORAL 
 CHARACTER AS MAN. 
 
 ASSUMING that we may rely with entire con- 
 fidence upon the Gospels, and upon the inspired 
 comments of the New Testament writers, for 
 guidance in the accomplishment of our task, 
 we proceed to examine with all reverence 
 what is disclosed to us of the conditions under 
 which our Blessed Lord lived His life as a 
 true Man upon earth. We begin with the de- 
 velopment of His ethical character. Character 
 is the moral configuration of the soul, which 
 results from the grouping and blending of the 
 various kinds of moral habits ; which habits 
 are themselves the product of repeated acts 
 of moral choice, made amidst the changing
 
 52 THE DEVELOPMENT OF 
 
 circumstances of life and in accordance with, 
 or in defiance of, the natural bent of tempera- 
 ment 
 
 It must be said at the outset, that both the 
 record of the facts, and our knowledge of what 
 Christ is, make plain the inference that He came 
 into our world without that vitiation of His first 
 human movements which we call by the name 
 of original sin. He alone was conceived with- 
 out sin, because, as St. Bernard says, He alone 
 was holy before His conception. 1 It is not 
 possible that He should have been willing to 
 attach to Himself a nature which was actually 
 corrupt, as some have dreamed. 
 
 Indeed, I do not see how, with any clearness 
 of mind, we can think of sin, or of holiness 
 either, as inherent in a nature, distinguished 
 from the personalities who possess that nature. 
 Those who, following Edward Irving, imagine 
 our Lord to have assumed humanity in a 
 fallen and depraved condition, are really, with- 
 out knowing it, reaffirming, in another form, 
 the Manichaean doctrine that matter is itself 
 1 Bern. Ef, clxxiv.
 
 OUR LOAD'S MORAL CHARACTER. 53 
 
 evil. 1 They attach moral attributes, not to the 
 movements of the personal will, but to the 
 stuff upon which and through which the will 
 has to work. This is a radically false and un- 
 christian conception of ethical good and evil. 
 Sin does not reside in flesh, as flesh, or in nature, 
 as nature, but in the choice made^ by personal 
 wills, whether they be the wills of creatures in 
 fleshly nature, or the wills of creatures in other 
 natures. By the mysterious law which links 
 together the fortunes of all the free-willed 
 beings who come of the stock of Adam and 
 are but men, the very earliest stirrings of per- 
 sonal human life are not free from moral evil ; 
 but the evil lies in the way in which those 
 personalities themselves act, and not in the 
 accidental circumstances into which they are 
 plunged. If men were not themselves sinners, 
 but only spirits unwillingly involved in bad 
 conditions, then they would deserve nothing 
 but pity, and not blame. The guilt of sin lies 
 in the man himself, not in his nature apart from 
 
 1 See Mill's remarks, in his Five Sermons on the Temptation, 
 PP- 35 152> 153 (ed. 1 8 44).
 
 54 THE DEVELOPMENT OF 
 
 him. And if sin could be supposed to lie in a 
 nature, or in certain conditions of a nature, 
 apart from the personal will of those who 
 belong to that nature, then for any one willingly 
 to enter into that nature so conditioned must 
 needs be a sinful act, whatever might be the 
 ultimate purpose of the act. Incarnation into 
 sinful flesh would be, not a condescension, but a 
 fall. The Son of God could not begin His work 
 of redemption by an act of sin. He could only 
 take into conjunction with His holy person such 
 elements and in such conditions as were capable 
 of the conjunction, and could serve for the 
 manifestation of a holy will. Christ never had 
 our primary difficulty of overcoming a hereditary 
 disposition to go wrong. He was as unimpeded 
 in the formation of His moral character as 
 was the first Adam, who was created with all 
 his faculties perfect, and with every impulse 
 wholesome. 
 
 To this pure and beautiful new beginning of 
 the human race in Christ the appropriate 
 avenue was His conception by a Virgin Mother. 
 I do not know whether the strife which is still
 
 OUR LORD'S MORAL CHARACTER. 55 
 
 vehemently surging among the German Pro- 
 testants upon this subject has aroused much 
 attention in America. It cannot, at any rate, 
 cause any division of opinion within our own 
 Catholic communion, which day by day repeats 
 its affirmation that Christ was conceived by the 
 Holy Ghost, and born of the Virgin Mary. If 
 the narratives at the beginning of St. Matthew 
 and St. Luke are legends which sprang up some- 
 where in the early Church after the days of the 
 Apostles, we cannot but marvel at the incom- 
 parable moderation and the delicacy, beyond 
 that of the highest of poets, which existed among 
 those first Christians, to invent, and to leave so 
 chastely unadorned, the story of the Manger, 
 and the Shepherds, and the Wise Men, and the 
 Presentation, and the Finding in the Temple. 
 It is a strange kind of historical or literary 
 criticism which finds it easier to suppose that 
 these 'narratives are the creation of fancy than 
 the recollections respectively of St. Joseph and 
 of the Blessed Virgin Mary. Signs are not want- 
 ing that already a more critical spirit than that 
 which is so often vaunted is bringing men round,
 
 56 THE DEVELOPMENT OF 
 
 even in Germany, to a more reasonable view. 
 Professor Loofs of Halle, the most respected of 
 the disciples of Professor Harnack, is able, so 
 I am told, to set himself so far free from his 
 master's influence as to say that, in a life where 
 miracles cannot be denied, one miracle more or 
 less makes little difficulty, and that therefore the 
 virgin Conception may be admitted. 1 But such 
 grounds for the admission so welcome in itself 
 are most inadequate. They might, perhaps, 
 have sufficed to secure acquiescence for that 
 which is really a legend, the legend of the 
 virgin Birth, as distinguished from the virgin 
 Conception, if it had found its way into the 
 sacred text ; but it has not. From a very early 
 period, and with a strange unanimity, Church 
 teachers inculcated the belief that, not only was 
 the Lord conceived without earthly fatherhood, 
 but that at birth He came to the light by a 
 process unknown to ordinary nature, which they 
 supposed to be necessary to the preservation of 
 
 1 In his three Sermons on the Aposloiictim, preached before 
 the University of Halle, Professor Loofs treats the matter as 
 not of " fundamental " importance (p. 21, footnote).
 
 OUR LOAD'S MORAL CHARACTER. 57 
 
 His Mother's virgin estate. It is a good instance 
 of the difference between the miracles of 
 Scripture and the clumsy fancies of men. If 
 Scripture had taught us that our Lord came 
 forth from His mother's womb in the same 
 manner as He came into the Upper Chamber 
 where the doors were shut, we should, I dare 
 say, have bowed to authority ; but we should 
 have felt our faith to be tried by the imposition 
 of a miracle which would be not only gratuitous 
 and unimpressive, but also actually misleading, 
 because it would have obscured the difference 
 between the Lord's natural body and His 
 resurrection body. The miracle of His con- 
 ception, on the other hand, can scarcely be said 
 to be a miracle at all, so completely does it 
 seem to be demanded though assuredly it was 
 not invented afterwards to meet the demand 
 by the fact that His birth was not, like ours, the 
 first inception of a new personality, but the 
 advent of an already existent and Divine 
 person upon a new mode of being. 
 
 The Incarnate Lord begins, then, without 
 our disadvantage of original sin. But to start
 
 58 THE DEVELOPMENT OF 
 
 in human life with untainted springs of desire 
 and thought, is not the same thing as to have 
 attained the perfection of moral character. 
 Perfection is not, in our changeful existence, 
 a stationary thing. The human being who 
 begins with the perfection of a babe, must go on 
 to the more conscious and voluntary perfection 
 of the grown man ; and this can only be 
 attained, so far as we can. see, through tempta- 
 tions fully felt and persistently overcome. Christ, 
 therefore, became the subject of temptation. 
 
 We might, perhaps, never have imagined that 
 Christ was tempted, if He had not Himself 
 disclosed the fact to His disciples. Probably 
 in their reverent admiration for His even, 
 unwavering career of goodness, they would not 
 have allowed themselves to suppose that it ever 
 cost Him an effort to be good. They would 
 have thought that it came to Him as we have 
 seen that, in part, it did by nature, and would 
 have shrunk from thinking of Him as under- 
 going any hard hand-to-hand conflict with the 
 solicitations of evil. Few parts of the Gospel 
 narrative are so little likely to be the result
 
 OUR LORD'S MORAL CHARACTER. 59 
 
 of the legend-making process as the descrip- 
 tion of the Temptation of our Saviour after His 
 Baptism. It wears, indeed, a symbolic form, 
 like that of the temptation of our first parents. 
 In no other form could we rightly apprehend 
 the temptations which presented themselves to 
 the mind of God made man. ,But that the 
 disciples should themselves have invented such 
 a beginning for their Master's public ministry 
 is as impossible as that they should have 
 invented its closing with the Agony in the 
 Garden and the cry of dereliction on the 
 Cross. It must have been to them a moment 
 of shock and of terror when our Lord first 
 confided to them what He had passed through. 
 
 But when once told that our Lord was 
 tempted, it is not difficult for us to suppose 
 that He was often, that He was constantly 
 tempted. Such a special crisis, perhaps, never 
 occurred again, but it would be unnatural to 
 suppose that no temptations had ever occurred 
 to Him before, in boyhood and in youth ; and 
 we are permitted to know of occasions when they 
 distinctly occurred to Him afterwards. Indeed,
 
 6O THE DEVELOPMENT OF 
 
 the Evangelist significantly says, at the close of 
 his account of the great Temptation, that " the 
 devil departed from Him " only " for a season." 1 
 Sometimes temptations came to Him through 
 the voice of friends. I do not know what else 
 can account for the sudden severity of tone 
 with which He repels His Mother's appeal 
 the instant before working His first miracle. 2 
 Nothing else accounts for the terrific severity 
 with which He displayed the character of St. 
 Peter's argument, when once the Apostle under- 
 took to cheer as he must have thought the 
 failing spirits of his Master, and to stop Him 
 from taking so gloomy a view of the situation. 
 " Get thee behind Me, Satan," was the reply, 
 identifying the well-meaning but misguided 
 friend with the dreadful agency which made 
 use of him ; and then followed the confession 
 which showed how sharp the temptation to 
 our Saviour Himself had been " For thou art 
 an offence, a cause of stumbling, unto Me." 8 
 He felt in that hour what martyrs have felt, 
 when fathers and brothers and friends have 
 
 1 St. Luke iv. 13. 2 St. John ii. 4. 3 St. Matt. xvi. 23.
 
 OUR LOKD'S MORAL CHARACTER. 6 1 
 
 offered a means of escape, and urged, "Spare 
 thy youth," or " Spare thy old age," and was 
 not too proud when it was wholesome for 
 His disciple to be warned to show how acutely 
 the suggestion had been felt. At other times, 
 and, we may well believe, less dangerously, 
 the temptation came through the lips of enemies, 
 repeating, as they did during the Crucifixion, 
 the very words which expressed once more 
 His temptation in the wilderness, "If Thou be 
 the Son of God, if Thou be the Christ, save 
 Thyself." And that which found distinct 
 utterance at such moments must have been 
 discerned by our Lord's keen perceptions 
 on a thousand unrecorded occasions as well. 
 As He looks back upon the years of His 
 ministry from the Upper Chamber the night 
 before His death, He says to the faithful eleven, 
 "Ye are they which have continued with Me 
 in My temptations," 1 as if these had been the 
 main feature of His life during the three years 
 and a half of the Apostles' association with Him. 
 The great unknown interpreter of the life 
 
 1 St. Luke xxii. 28.
 
 62 THE DEVELOPMENT OF 
 
 of Christ, the writer of the Epistle to the, 
 Hebrews, to whom it was given, more than to 
 any other of the inspired writers, to draw out 
 for us the significance of the human nature of 
 our Lord, generalises the typical temptation 
 after our Lord's Baptism by saying that He 
 "was in all points tempted like as we are, 
 without sin." l It is a bold generalisation, but 
 not unwarranted indeed, St. Luke himself 
 made or accepted it, when, at the close of his 
 account of the forty days in the wilderness, 
 he says that the devil only left our Lord, 
 " when he had brought to a conclusion all 
 temptation." z However temptations may be 
 sorted and classified, they are all represented 
 there, temptations of the component parts of 
 man, body, soul, and spirit ; temptations 
 through the main foes with which we are 
 confronted, the world, the flesh, and the devil ; 
 temptations to sin against God, and self, and 
 the world, through omission of duty, and 
 through doing, in thought, word, and deed, 
 
 1 Heb. iv. 15. 
 
 2 St. Luke iv. 13: ffvvrf\fffas vdvra
 
 OUR LORD'S MORAL CHARACTER. 63 
 
 what should not be done. " In all points," He 
 was tempted. He had all our faculties, and 
 all our attractions and repulsions. Sweet was 
 sweet to Him, and bitter was bitter. Labour 
 and repose were to Him what they are to us. 
 Nay, His capacities for enjoyment and for pain, 
 in mind and in body, were immeasurably 
 beyond ours ; and, in all this vast range, there 
 was no spot where temptation did not assail 
 Him, with a subtlety, a pertinacity, an intensity, 
 of which we have little notion. Some measure 
 of the strength of His temptation in the wilder- 
 ness may be gathered from the words of St. 
 Matthew and St. Luke, when they tell us that, 
 "when He had fasted forty days and forty 
 nights, He was afterward an hungred;" "when 
 the days were accomplished, He hungered." 1 
 Read these words in conjunction with St. 
 Mark's brief statement that He was "forty 
 days .tempted of the devil," 2 and the meaning 
 of that "afterwards" will appear. It would 
 seem that under the stress of the temptation 
 He had no leisure during those forty days to 
 
 1 St. Matt. iv. 2 ; St. Luke iv. 2. z St. Mark i. 13.
 
 64 THE DEVELOPMENT OF 
 
 pay attention to His bodily wants even as, 
 upon the Cross, it was only after the horror 
 of His great darkness began to pass away 
 that He gave utterance to His consciousness of 
 thirst. Truly temptation was a fearful reality 
 to our Blessed Saviour. 
 
 The language of the Epistle to the Hebrews 
 carries us a step further, when it says that not 
 only was He in all points tempted, but was 
 tempted "like as we are (ica0' d^otorrjra)." 
 Temptation did not come to Him in a fashion 
 that made it different from what we know ; 
 it was the same. We are not indeed com- 
 pelled to suppose that temptations presented 
 themselves to Him in the same forms in 
 which they come to us. If they had done 
 so, they would, in many cases, have lost all 
 their tempting power. Sensuality or worldli- 
 ness in the coarse forms in which they make 
 havoc of the souls of men could never have 
 been anything but an object of hatred and 
 disgust to His pure soul. It was necessary that 
 temptation should come to Him in the most 
 refined and insidious form if there was to be the
 
 OUR LORD'S MORAL CffARACTER. 65 
 
 least ground for supposing that it might succeed. 
 But when it came in an appropriate form, it 
 came to Him as it comes to us. It needed 
 the exercise of vigilance and a sensitive con- 
 science to discern its character; it cost effort, 
 strength of will, pain and hardship to resist. 
 And the fact that He was " without sin," while 
 it freed Him, doubtless, from many of our 
 worst temptations, only added to the acuteness 
 of others. He never knew by experience of 
 His own, what we know too well, the force 
 with which temptation comes to us again on 
 the score of having been yielded to before, nor 
 the difficulty of going back from a position 
 once wrongly taken up. But on the other 
 hand, our dulled and hardened consciences can 
 ill imagine the poignancy of the torture which 
 it must have been to one who was wholly 
 right and good, to be besieged and assaulted 
 with every manner of solicitation to fall away 
 from His lofty standard of duty. We can see 
 that, being what He was, it was inconceivable 
 that He should really fall ; but none the less 
 perhaps we should say, all the more He 
 
 F
 
 66 THE DEVELOPMENT OF 
 
 was permitted to experience to the full all the 
 hardship of doing right. 
 
 This brings us to the question, which is of 
 profound interest for us, how " the Man Christ 
 Jesus " held His ground, and not only remained 
 sinless amidst temptation, but also formed by 
 the conflict that holiness of human character 
 which makes Him the pattern for all other 
 men to follow. Did He- bear down the temp- 
 tation by summoning up the forces of His own 
 Divine nature, that Godhead which "cannot 
 be tempted of evil," 1 or did He meet it as 
 a creature may, by loyal dependence upon God 
 His Father ? I dare say that many of us in 
 childhood supposed that when our Lord replied 
 to the temptation to cast Himself from the 
 pinnacle in the words, " Thou shalt not tempt 
 the Lord thy God," He was rebuking Satan for 
 his wickedness in tempting Him, and asserting 
 His Divine superiority to the temptation. In 
 point of fact, the words seem to indicate clearly 
 the opposite thought, that He had taken upon 
 Himself the estate of a subject and a servant, 
 1 St. James i. 13.
 
 OUR LOAD'S MORAL CHARACTER, 6/ 
 
 and was bound to do nothing, and would do 
 nothing, that might "tempt the Lord." The 
 Lord was His God. To cast Himself down 
 from the pinnacle would have been to claim 
 the aid of His God for an action not dictated 
 by Him ; and so would have provoked the Lord 
 His God to withdraw that aid upon which He 
 relied. In like manner, the replies to the other 
 temptations set plainly before us how entirely 
 our Saviour had thrown Himself into the posi- 
 tion of human dependence. " Man shall not 
 live by bread alone," and Christ was man. He 
 lived, as other men may and ought to live, by 
 " every word that proceedeth out of the mouth of 
 God." He would not pay an act of homage to 
 the Tempter, because He was under the law for 
 man, and that law laid it upon Him to worship 
 the Lord His God, and to serve no other instead 
 of Him, or in conjunction with Him. This 
 language is not like that of one who draws 
 upon forces within Himself, whether human or 
 superhuman, for the conflict with temptation. 
 It is the language of one who occupies a crea- 
 turely place, and trusts in the aid of the Creator.
 
 68 THE DEVELOPMENT OF 
 
 We must see whether this view is borne out by 
 other indications given to us in Holy Scripture. 
 The rigour of the mediaeval theology, which 
 is still held binding by Roman divines, denies 
 that our Blessed Lord, when He was upon 
 earth, was capable of faith. He had, they say, 
 at all times the Beatific Vision ; and where 
 vision is, there faith cannot be. I confess that 
 it seems to me a shallow conception of faith, 
 thus absolutely to contrast it with sight, and to 
 think that it comes to an end when sight is 
 vouchsafed. Although St. Paul in one place 
 speaks of faith as opposed to sight, 1 in another 
 place he speaks (and it is surely his habitual 
 view of the matter) of faith as " abiding," even 
 when we shall know as we were known. 2 It 
 is a virtue of the soul which is specially tested 
 by the absence of sight, as of other forms of 
 demonstration ; but the virtue does not cease 
 when its trials are over. But even if this were 
 otherwise, the correctness of the mediaeval 
 reasoning might be doubted. The Bible does 
 not tell us, in so many words, that our Lord in 
 
 1 2 Cor, V. 7. - I Cor. xiii. 13.
 
 OUR LOKD'S MORAL CHARACTER. 69 
 
 His life on earth enjoyed the Beatific Vision, 
 and we are not bound, therefore, either to 
 affirm or to deny it. The Bible does assure us 
 that He lived, in the largest sense, a life of 
 faith. He was, says the Epistle to the Hebrews, 
 " faithful unto Him that made Him (what He 
 was) in all His house," 1 even as Moses had 
 been. If the predominant thought here is that 
 of fidelity in the discharge of duty, it yet em- 
 phasizes a relationship from which faith, in the 
 full acceptation, cannot be excluded. Jesus is 
 again described as " the Captain and Perfecter 
 of faith" not "of our faith," 2 as the Old 
 Version wrongly glosses. He first showed what 
 faith really was, and set a complete and faultless 
 example of it, the contemplation of which may 
 animate us to endure trials which have some 
 resemblance to His own. And when the great 
 writer, whose words we have been quoting, would 
 furnish a text of the Old Testament which should 
 fully express the moral and spiritual position 
 adopted by the Eternal Son on coming into 
 
 1 Heb. iii. z. 
 
 * Heb. xii. 2, T/)s iriVrewj apwybs /cal TeAeiwr^s.
 
 70 THE DEVELOPMENT OF 
 
 the world, the text is, " And I will put My trust 
 in Him." 1 He had all the Old Testament 
 to choose from, and it may seem strange that 
 he chose this text ; but the force of the passage 
 is unquestionable. The attitude of the typical 
 prophet, or of the theocratic king (for it is not 
 certain whose words they are in the first in- 
 stance), is that of a trust absolutely fixed once 
 for all upon God ; and such was the attitude 
 which Christ would assume. Renouncing all 
 trust in Himself, or in any creaturely aid, or 
 in earthly modes of attaining to success, this 
 was to be His one motto through life, un- 
 swerving reliance upon God, whatever God might 
 call upon Him to suffer or to do. The fall of 
 man in the beginning had come about through 
 distrust of God's ordering of things, and the 
 assertion of human independence ; and He who 
 came to undo the fall would undo it through 
 the opposite course unflinchingly adhered to, 
 abnegation of self, and confident dependence 
 upon God. 
 
 Thus, when a young man full of religious 
 
 1 Heb. ii. 13, 'Eyw <rojuai irriroiOoDs eV avrf.
 
 OUR LORD'S MORAL CHARACTER. 7 1 
 
 ardour came to our Lord, and asked Him, 
 " Good Master, what good thing shall I do that 
 I may attain eternal life ? " our Lord replied 
 to him in a manner which must at first have 
 sounded strangely disheartening, " Why callest 
 thou Me good? there is none good but One, 
 that is God." 1 It cannot mean -that Christ is 
 refusing in one capacity an epithet which, in 
 another capacity, He would have accepted ; as 
 if He had said to the young man, " You think 
 Me to be a good man : I am not that ; I am 
 God, and only by virtue of My divine nature 
 am I to be called good." Besides other insur- 
 mountable difficulties in such an interpretation, 
 it could have furnished no guidance to one 
 who was earnestly asking for guidance. The 
 inquirer could not have been expected to hit 
 upon such an interpretation of the words. Nor, 
 on the other hand, assuredly, did our Saviour 
 mean to say, " You are mistaken in Me ; I am 
 not what you think Me : My life, though pos- 
 sibly better than that of most men, is yet faulty 
 when examined as God examines ; I, like the 
 
 1 St. Mark x. 18.
 
 72 THE DEVELOPMENT OF 
 
 rest of us, am a sinner ; for goodness you must 
 look away from Me." Not a single word of 
 Christ elsewhere would support such a view of 
 His meaning here. It is allowed on all hands 
 that penitence and the consciousness of imper- 
 fection, which are so characteristic of all the 
 saints, and of the best most, are entirely absent 
 from the life of Christ. When He says, " Why 
 callest thou Me good ? there is none good but 
 One, that is God," He is saying what may help 
 His interlocutor to attain that which he desires 
 to attain ; and the meaning is surely this 
 Christ is not only our pattern, as I have said, 
 but our example ; and His methods of attaining 
 to moral perfection are our methods. He will 
 not allow the rich young ruler to imagine that 
 His goodness proceeds from within Himself, 
 and that there is some secret by which the 
 young man, too, can be taught to make himself 
 good with a self-made goodness, and worthy of 
 eternal life. Such a notion could only start the 
 man again upon that weary path of Pharisaic 
 self-righteousness which inevitably ends in 
 failure and bitter disappointment. "If you
 
 OUR LORD'S MORAL CHARACTER. 73 
 
 think Me good," He seems to say, " I can assure 
 you that that goodness comes from a source 
 that is higher than Myself, and that source is 
 one from which you also may draw. The only 
 way in which human character can be trained 
 for eternal life is by humble constant waiting, 
 hanging, upon God." 
 
 In keeping with this view of our Lord's life 
 as a life of faith is the fact that it was a life of 
 prayer. The prayers were, no doubt, largely 
 on behalf of others, but not in every instance. 
 St. Mark records how, the morning after His 
 first great healing at Capernaum, "rising up 
 early while it was still long before day, He 
 went out into a solitary place, and there 
 prayed," * until Simon and his companions 
 pursued Him to the spot ; and how, after the 
 feeding of the Five Thousand, when it was 
 late, He dismissed the disciples and then the 
 multitude, and " went away into the mountain 
 to pray." 2 St. Luke records that it was while 
 He was praying, after His Baptism, that the 
 Holy Ghost descended upon Him ; 3 he mentions 
 
 1 St. Mark i. 35. 2 St. Mark vi. 46. 3 St. Luke iii. 21.
 
 74 THE DEVELOPMENT OF 
 
 it as a feature of our Lord's first evangelistic 
 circuit in Galilee, that "He was wont to retire 
 in the solitudes and pray." 1 Before the setting 
 apart of the Twelve, " He went out into the 
 mountain," says St. Luke, "and continued the 
 whole night in prayer to God." 2 " It came 
 to pass," says the same Evangelist, relating 
 the confession at Caesarea Philippi, "that His 
 disciples were with Him," or, according to 
 another reading, " His disciples met with 
 Him" "as He was praying by Himself." 3 
 His Transfiguration took place, according to 
 St. Luke, when, "taking with Him Peter and 
 John and James, He went up into the mountain 
 to pray." 4 It was, says St. Luke, "when He 
 was in a certain place praying, that, when He 
 ceased, one of His disciples said unto Him, 
 Lord, teach us to pray." 5 All three Synoptists 
 record the last tremendous prayer in Geth- 
 semane. St. Luke records His marvellous 
 intercession for those who crucified Him. Even 
 St. John, whom many critics accuse of making 
 
 1 SL Luke v. 16. 2 St. Luke vi. 12. 3 St. Luke ix. 18. 
 4 St. Luke ix. 28. 5 St. Luke xi. I.
 
 OUR LOAD'S MORAL CHARACTER. 75 
 
 our Lord's life on earth purely Divine, twice 
 gives the words of His address to the Father. 
 The first, though not a prayer, is a direct 
 thanksgiving that a previous prayer had been 
 accepted, " Father, I thank thee that Thou 
 didst hear Me," and implies a constant habit 
 of prayer, "I knew that Thou hearest Me 
 always;" 1 the second is His great intercession 
 for the disciples and for their converts. 2 The 
 same Evangelist represents Him as promising 
 to continue His prayers even after His departure 
 from the earth, 3 and, in His first Epistle, speaks 
 of Him as our " Advocate with the Father." 4 
 St. Matthew, though he speaks of no prayer 
 of Christ's except that in the Garden of Geth- 
 semane, records that most significant saying, 
 " Thinkest thou that I cannot beseech My 
 Father, and He shall this instant send Me 
 more than twelve legions of angels ? " 5 and 
 the words in which, addressing God first as 
 " Father," then as " Lord of heaven and earth," 
 our Saviour gives thanks for the failure of His 
 
 1 St. John xi. 41, 42. 2 St. John xvii. * St. John xiv. 16. 
 4 i John ii. i. * St. Matt. xxvi. 53.
 
 76 THE DEVELOPMENT OF 
 
 work in one direction, and the success given to 
 it in another which seemed less promising, 
 " I thank Thee that Thou didst hide these 
 things from the wise and prudent, and didst 
 reveal them unto babes ; " submitting Himself 
 by a sublime act of faith to the plan so de- 
 clared : " Even so, Father, for so it seemed good 
 in Thy sight." l The thanksgiving is followed 
 by the two utterances, in such strange juxta- 
 position, that all things had been delivered 
 to Him by the Father, and that the condition 
 of obtaining the rest which He offered was to 
 learn of Him meekness and lowliness of heart. 
 
 The juxtaposition, I say, of these two utter- 
 ances seems strange ; and yet it is the natural 
 outcome of Christ's whole life. He wins by 
 submission. He is exalted through obedience. 
 It is by taking to the uttermost the " form of 
 a servant" that He attains "the name which 
 is above every name." It is indeed significant 
 that the one virtue in His own character to 
 which our Incarnate Lord directs attention is 
 this, of "meekness and lowliness of heart." He 
 
 1 St. Matt. xi. 25 foil.
 
 OUR LORD'S MORAL CHARACTER. 77 
 
 might with good reason have said, " Learn of 
 Me, for I am pure, am just, am brave, am 
 truthful ; " but these virtues, though as fully 
 developed in Him as any, were not the virtues 
 which put His life into the most marked con- 
 trast, not only with those of other men, but 
 also with what might have been expected of 
 Him. Self-will, the choosing for ourselves, is 
 the prevailing aspect of our conduct in the 
 world ; " we have turned every one to his own 
 way." With Him, the prevailing aspect is that 
 of a cheerful and glad obedience : " I seek 
 not Mine own will, but the will of Him that 
 sent Me." 1 
 
 How difficult that will was to do, every one 
 has endeavoured to discern who has thought 
 at all of the Cross of Christ. His devotion 
 to the will of God was tested by every form 
 of suffering which the craft and malice of the 
 devil. or man could bring to bear upon it, 
 nay, it may be said that God Himself tried 
 His Incarnate Son to the utmost. Little 
 deserving of suffering though He was, He was 
 1 St. John v. 30.
 
 78 THE DEVELOPMENT OF 
 
 early put into that painful school, and He 
 continued in it to the end. And it was 
 indeed to Him a school, in which lesson suc- 
 ceeded to lesson in due order and gradation. 
 Had He died by the sword of Herod at 
 Bethlehem, we dare not say that the sacrifice 
 would have been insufficient for the salvation 
 of the world; but we may safely affirm that 
 the little human Babe cpuld not have accom- 
 plished the work of redemption in the same 
 intelligent and active way as He did when He 
 was grown up. It was a gradual process by 
 which He was practised for the final contest. 
 "He wakeneth morning by morning" so says 
 Christ beforehand, by the prophet, " He 
 wakeneth Mine ear to hear as the learned." l 
 It is, as any Hebrew reader knows, the 
 technical language of the scholar and the 
 master. Even as He bade us to take up our 
 cross daily and follow Him, so He Himself 
 received daily the instruction in suffering 
 which was appropriate for the day. Had the 
 last trials come to Him near the beginning, 
 1 Isa. 1. 4.
 
 OUR LORD'S MORAL CHARACTER. 79 
 
 He might not have been able to bear them, 
 but might have died prematurely in making 
 the effort. On Him, as on us, God laid no 
 greater burden than He was able to bear. 
 And so, at last, He " who, though He was the 
 Son, yet learned obedience by the things which 
 He suffered," became "perfect through suffer- 
 ings" 1 with a perfection which could not be 
 improved by any prolongation. The Cross, 
 following upon the Garden of Gethsemane, was 
 the final lesson by which the human character 
 of our Lord was brought to its absolute 
 and unsurpassable perfection. Obedience, the 
 supreme virtue of the creature, could be carried 
 no higher ; and He who was thus made per- 
 fect by obeying God, became "the cause of 
 eternal salvation to all those who in turn obey 
 /Km."-* 
 
 All the phenomena of Christ's inward ex- 
 perience during His life on earth which are 
 recorded for us, combine to suggest that His 
 moral growth as He " increased in favour with 
 God," 3 and with the men of God was of the 
 
 1 Heb. ii. 10. 2 Heb. v. 9. 3 St. Luke ii. 52.
 
 80 THE DEVELOPMENT OF 
 
 same kind as ours at its best, only so im- 
 measurably better. It is thus that we are 
 invited to reckon upon the completeness of His 
 sympathy with us in all our moral struggles 
 and the difficulties of maintaining a right rela- 
 lation with the will of God. Had Christ's 
 earthly life been that of a God, to whom His 
 earthly nature was little more than a veil and a 
 semblance, then it might .have been possible to 
 say of Him, as the Psalmists said of God, " He 
 knoweth whereof we are made; He remem- 
 bereth that we are but dust; He has a Creator's 
 tenderness for the sentient beings whose very 
 feelings are His own contrivance ; He tells our 
 Sittings, He puts our tears into His bottle ; He 
 notes in His book all our experiences with more 
 than scientific interest and accuracy." All this 
 might have been said of such a Christ. But the 
 language of the Epistle to the Hebrews is very 
 different. " He is not laying hold of angels, 
 but He is laying hold of the seed of Abraham ; 
 whence it was owing that He should be in all 
 points made like unto His brethren, that He 
 might become a merciful High Priest and a
 
 OUR LORD'S MORAL CHARACTER. 8 1 
 
 faithful in the things pertaining to God, to 
 make propitiation for the sins of the people ; 
 for inasmuch as He hath suffered " * it is an 
 abiding fact of experience " being tempted, 
 He is able to succour" at each moment of 
 danger, " them that are tempted." 2 " Having, 
 therefore, a great High Priest that hath passed 
 through the heavens, Jesus, the Son of God, 
 let us hold fast our profession ; for we have 
 not an High Priest that cannot sympathize 
 with our weaknesses" as they arise, "but one 
 that hath been tempted in all points like as 
 we are, without sin. Let us therefore come 
 with boldness to the throne of grace, in order 
 that we may receive mercy " for the past, " and 
 may find grace for timely succour" 3 in the 
 troubles of the present. 
 
 And while these observations regarding our 
 Lord's moral experiences upon earth lead us to 
 reliance upon His everlasting sympathy, they 
 may also open up to us in part how His life, 
 consummated and gathered up in the supreme 
 self-sacrifice of His death, was a not unnatural 
 1 TT^ovetv, y Heb. ii. 16 foil. 3 Heb. iv. 14 foil. 
 
 G
 
 82 THE DEVELOPMENT OF 
 
 reparation for human sins. It is quite possible 
 to believe that a reparation might have been 
 effected out of the fertility of God's resources 
 by some transaction in which human nature 
 had no part. Such was not God's way. The 
 race itself was to make due satisfaction for its 
 faults. Disobedience to the will of God, and 
 to the law of man's being, was the sin of 
 Adam and of all His children. A co-extensive 
 obedience was the rectification of the sin. He 
 who offered that rectifying obedience was able 
 to do so because, being at one and the same time 
 infinitely more than man, and also as truly man 
 as if He were nothing else but man, He was 
 able to represent man at large, and men in 
 particular, to perfection, and represented them 
 not only in the obedience which would at all 
 times have been due from the creature to the 
 Creator, but also in that penitential obedience 
 which had been made necessary by the sins of 
 men. He heads the contrite return of con- 
 science-stricken humanity to God; submitting 
 itself willingly to any suffering by which 
 God may be pleased to test its sincerity and
 
 OUR LORD'S MORAL CHARACTER. 83 
 
 persistence. And thus, " as through the dis- 
 obedience of the one man, the many were 
 constituted sinners, so also through the obedi- 
 ence of the One the many shall be constituted 
 righteous;" 1 and "as by man came death, 
 by man came also the resurrection of the 
 dead." 2 
 
 1 Rom. y. 19. 2 i Cor. xv. 21.
 
 LECTURE III. 
 OUR LORD'S POWER UPON EARTH. 
 
 FROM the consideration of the development of 
 our Lord's moral character as a Man, we pass to 
 the subject of the power which He displayed 
 during His earthly life. 
 
 It is often assumed, and not unnaturally, both 
 by ancient and by modern writers, that in His 
 miracles our Saviour was exercising His Divine 
 power, and in His sufferings the weakness of the 
 creaturely nature which He had vouchsafed to 
 assume. He was thus alternately acting in two 
 capacities, if I may use such an expression. He 
 interrupted from time to time the exhibition of 
 His Divine energy, in order to give His humanity 
 its turn ; or He interrupted the normal homeli- 
 ness of a human life by wondrous vindications
 
 OUR LOR&S POWER UPON EARTH. 8$ 
 
 of His Godhead. It will be our duty to see 
 whether the Holy Scripture bears out this 
 distribution of our Saviour's actions. 
 
 Undoubtedly, our Lord's miracles are treated 
 as manifestations of His being more than what 
 other men are. The first time of His performing 
 a miracle brings this clearly before us. " Thus 
 did Jesus," says St. John, "make a beginning of 
 His signs 1 in Cana of Galilee, and manifested 
 His glory, and His disciples believed in Him." 2 
 The words appear to be intended to refer us back 
 to that earlier passage where the Evangelist had 
 said, in regard to his whole experience of fellow- 
 ship with Christ on earth, " The Word was 
 made flesh, and tabernacled among us, and we 
 beheld His glory." 3 It is as if St. John said, " I 
 spoke before of our having lived in the con- 
 templation of the glory of Christ ; and this was 
 the first occasion on which we saw it, and 
 learned- to believe in Him in a way in which 
 we had not done so before, although we were 
 disciples already. That glory was His own 
 
 1 Taiirfjv firoirifffv apxhv TU>V fft\^itav. 2 St. John ii. II, 
 3 St. John i. 14.
 
 86 OUR LORD'S POWER UPON EARTH. 
 
 glory. It was not a glory which lighted upon 
 Him at times from without. The glory was 
 there before, but it had not been manifested to 
 us. The mighty work which He did at Cana 
 brought it within our observation, gave it a 
 visible expression, forced it upon our eyes. 
 The making of the water wine showed us what 
 was in Him. It burst upon us as a revelation 
 of what lay beneath that quiet and simple 
 exterior. He manifested His glory." 
 
 But it will be noticed that St. John does not 
 say, " He manifested His Divine nature," or 
 the like. The glory which Christ then displayed 
 as He had never displayed it before, was not 
 merely the possession of marvellous powers of 
 His own. There was about that first miracle, as 
 well as in the whole life which it illustrated, a 
 more subtle and remarkable character than that 
 of mere power, however great. It revealed a 
 relationship. " We beheld His glory," says the 
 Evangelist, in the earlier passage to which I have 
 referred, and adds not, as in our Old Version, 
 "the glory as of the Only-begotten of the 
 Father" but, "glory as of an only-begotten
 
 OUR LOAD'S POWER UPON EARTH. 87 
 
 come to represent a Father." 1 While the glory 
 was indeed our Saviour's own, which He could 
 not fail to bear about with Him, inseparable 
 from His person, whether perceived by men or 
 not, it was a glory which carried the thoughts 
 of a spiritual observer back to another than the 
 Saviour Himself. The more it was exhibited, 
 the more the disciples felt that it told them of 
 an unique connexion between their Master and 
 God. That was the special feature which struck 
 them in Christ's career alike in its mighty deeds 
 and in its ordinary tenor. It did not exactly 
 strike them that He was Himself possessed 
 of the Divine attributes, for this they did not 
 recognise at first, and only came to believe it 
 distinctly after His resurrection, but that the 
 Father was manifested through Him in a sense 
 in which no one else could manifest Him. They 
 saw in Him " an only begotten from a Father." 
 
 That which the Evangelist propounds in this 
 pregnant statement of the impression left upon 
 him and his fellow-disciples by the life of our 
 Lord, is brought out again and again by our 
 
 vs irapa ira.rp6s.
 
 88 OUR LORD'S POWER UPON EARTH. 
 
 Lord Himself when speaking of His own actions. 
 Although He does not treat His miracles as the 
 highest of His credentials, but lays stress rather 
 upon the convincing force of His teaching, yet 
 He appeals often to the witness of His works ; 
 and it is always to establish the same truth 
 not His personal Godhead, although He leaves 
 us in no doubt about His personal Godhead 
 but, more than that, it is to establish His unique 
 relationship to God, to the Father. He says to 
 Philip : " Believest thou that I am in the Father 
 and the Father in Me ? The words that I speak 
 unto you, I speak not from Myself; but the 
 Father, abiding in Me, doeth His works. 
 Believe Me that I am in the Father, and the 
 Father in Me ; but if not, because of the works 
 themselves believe." * To the Jews who were 
 ready to stone Him, He says, " Many works did 
 I show you beautiful works from the Father. 
 ... If I do not the works of My Father, 
 believe Me not ; but if I do, even if ye believe 
 not Me, believe the works : that ye may know 
 and go on knowing that the Father is in Me, 
 
 1 St. John xiv. 10 foil.
 
 OUR LORD'S POWER UPON EARTH. 89 
 
 and I in the Father." l It is always the same, 
 " If I had not done among them the works that 
 none other did, they had not had sin, but now 
 they have both seen and hated both Me and My 
 Father." 2 " The witness that I have is greater 
 than John ; for the works which the Father hath 
 given Me that I should accomplish them, the 
 very works that I do, bear witness concerning 
 Me that the Father hath sent Me." 3 " The works 
 which I do in the name of My Father, these 
 bear witness concerning Me." 4 It is "the works 
 of God " which are to be " manifested " in the 
 man who was born blind. 5 The miracles are 
 never appealed to in Scripture, unless I am 
 greatly mistaken, as a proof of Christ's Divinity 
 unless, perhaps, you except St. Paul's ' refer- 
 ence to the great miracle of the Resurrection ; 6 
 they are appealed to as a proof of that which is 
 at once less and more than His Divinity that 
 is, of Christ's profound and unvarying corre- 
 spondence with the Father. It was the one thing 
 
 1 St. John x. 32, 37 foil. 2 St. John xv. 24. 
 3 St. John v. 36. 4 St. John x. 25. 
 
 5 St. John ix. 3. 6 Rom. i. 4.
 
 90 OUR LOAD'S POWER UPON EARTH. 
 
 which Christ would not suffer to allow men to 
 suppose that His miracles had no source beyond 
 Himself. " I am come in the name of My 
 Father, and ye receive Me not ; if another shall 
 come in his own name, him ye will receive." l 
 He did not say, " If I had come in My own 
 name," because the thing was so inconceivable ; 
 but it is nevertheless true, that our Lord's claims 
 would have met with less opposition amongst the 
 Jews if He had said nothing about His Father, 
 and had allowed them to see in His miracles 
 only a proof of His own personal greatness. 
 
 But we may go further, and say that this rule 
 applies not only to what we call the miraculous 
 acts of Christ, but to His whole incarnate life. 
 Many of the sentences which I have already 
 quoted refer not only to miraculous acts, but 
 to other works as well. Our Lord does not 
 single out a particular class of His actions as 
 proving His intimate union with the Father. 
 He gives us to understand that every movement 
 which He makes in life is the outcome of that 
 union, and that there is no movement in the 
 
 1 St. John v. 43.
 
 OUR LORD'S POWER UPON EARTH. 9! 
 
 Father's life which His own does not faith- 
 fully reflect, in historic succession, upon earth. 
 " Verily, verily, I say unto you, it is impossible 
 for the Son to do of Himself anything at all, 
 unless he behold the Father doing aught ; for 
 whatsoever He doeth, these things also the Son 
 doeth in like manner. For the .Father loveth 
 the Son, and showeth Him all things which He 
 Himself doeth ; and greater works than these 
 will He show Him, that ye may marvel." l " I 
 cannot do anything of Myself." 2 " When ye 
 have lifted up the Son of Man, then shall ye 
 know that I am, and that I do nothing of My- 
 self, but as My Father taught Me, I speak these 
 things." 3 In such words our Lord is not saying 
 that it would have been impossible for Him to 
 perform His miracles without the Father. He 
 is teaching men that His most ordinary actions 
 correspond with the will of His Father. The 
 Incarnation has made no breach in that funda- 
 mental law of the being of God, that the Father 
 and the Son do not and cannot act irrespective 
 of each other. Although the conditions of the 
 
 1 St. John v. 19 foil. * St. John v. 30. 3 St. John viii. 28.
 
 92 OUR LOR&S POWER UPON EARTH. 
 
 Son's life are so altered by His coming down 
 from Heaven, yet it is still the necessity of His 
 very existence a necessity which is His highest 
 joy and glory to be at all times and in every 
 circumstance the supreme and only perfect ex- 
 ponent of Another. 
 
 Thus we see that, while all the actions 
 of Christ even the lowliest are treated as 
 revelations of the character and mind of the 
 Father, and (naturally) the miraculous actions 
 among others, none of the actions, not even 
 the miraculous, are treated as showing that our 
 Lord Himself was using Divine omnipotence 
 as inherent in His own Person. He was using 
 Divine omnipotence, indeed, but Holy Scripture 
 represents Him as using it inherent in the 
 person of Another with whom He was in the 
 most perfect and indissoluble union. 1 
 
 1 See Westcott Hebrews p. 66 : "It is unscriptural, though 
 the practice is supported by strong patristic authority, to regard 
 the Lord during His historic life as acting now by His human 
 and now by His Divine Nature only. The two natures were 
 inseparably combined in the unity of His Person. In all things 
 He acts personally ; and, as far as it is revealed to us, His 
 greatest works during His earthly life are wrought by the help 
 of the Father, through the energy of a humanity enabled to do 
 all things in fellowship with God (comp. St. John xi. 41 foil.)."
 
 OUR LOAD'S POWER UPON EARTH. 93 
 
 The language of our Saviour in this respect 
 is reiterated by His Apostles. The speeches 
 of St. Peter in the Acts are especially bold and 
 plain in their presentment of the case. " Jesus 
 the Nazarene," he cries on the day of Pentecost, 
 "a Man displayed on the part of God towards 
 you (aVS/oa aTroSeSery/itvov OTTO TOU 0eoC t u/iae)> 
 by mighty deeds and wonders and signs which 
 God did through Him in the midst of you." l 
 And lest any one should suppose that this way 
 of looking at the miracles of Christ belonged 
 only to the very earliest days of our dispensa- 
 tion, when men might still be supposed in a 
 sense to know Christ only "after the flesh," 
 we find St. Peter saying precisely the same 
 thing at a later date, in his catechetical in- 
 struction of Cornelius; "Jesus which was of 
 Nazareth, how God anointed Him with Holy 
 Ghost and power ; who went about doing good 
 and healing all those who were oppressed by 
 the devil, because God was with Him." 2 It 
 would be hard to make such language fit 
 in with the common theory that the miracles 
 1 Acts ii. 22, 2 Acts x. 38.
 
 94 OUR LORD'S POWER UPON EARTH. 
 
 were the exercise of Christ's Divine nature, 
 as the sufferings were of His humanity. We 
 should in that case have read something more 
 like this : " Jesus of Nazareth, a Man who 
 displayed Himself to you as more than man, 
 by mighty deeds and wonders and signs which 
 He did among you;" "Jesus of Nazareth, 
 how from His birth He possessed the fulness 
 of the Holy Spirit and power; who \vent 
 about doing good and healing all that were op- 
 pressed by the devil, because He was Himself 
 God." No Christian can suppose for an instant 
 that St. Peter thought of our Lord as a mere 
 man, or that the author of the Acts intended 
 to represent him as thinking so ; yet, so far as 
 those particular words go, they would require 
 less violence to accommodate them to such a 
 supposition than to the supposition that our 
 Lord in His miracles was drawing upon His 
 own personal resources. 
 
 It is of great interest in this connexion to 
 endeavour to work out in the Bible, the use 
 of the word "power" and similar words in 
 reference to our Lord's life upon earth. He
 
 OUR LORD'S POWER UPON EARTH. 95 
 
 is, indeed, spoken of as exercising vast power. 
 "We were not following cunningly devised 
 fables," says St. Peter, " when we made known 
 to you the power and presence of our Lord 
 Jesus Christ, but had been eye-witnesses of His 
 majesty." l " Power went forth from Him," says 
 St. Luke, and healed all." 2 Our Lord was con- 
 scious of "power having gone forth "from Him. 3 
 Men came to Him saying, " If Thou wilt, Thou 
 canst make me clean ; " 4 and He did not 
 repudiate the suggestion, but, on the contrary, 
 healed the leper as of His own bounty and 
 power : " I will ; be thou clean." In keeping 
 with this expression, He is said to have 
 " bestowed on many that were blind the gift 
 of sight." 5 To others, before healing them, He 
 Himself put the question, "Do ye believe 
 that I can do this ? " G When a poor man, 
 sickened by failures, cried to Him in despair, 
 "If Thou canst do anything, have mercy upon 
 
 1 2 Peter i. 16. Doubts concerning the authorship of the 
 Epistle do not invalidate its canonical authority. 
 
 2 St. Luke vi. 19. 3 St. Luke viii. 46. 4 St. Matt. viii. 2. 
 5 St. Luke vii. 21 : lx a P iffaro &*-**w- " - St - Matt - 28
 
 g6 OUR LORD'S POWER UPON EARTH. 
 
 us and help us," l Jesus, according to the true 
 reading, replied with a stern rebuke, To fl 
 Suvy ; (" If Thou canst ? "), as if indignant at 
 the suggestion that power might be wanting. 
 
 And yet there are not many passages in the 
 Gospels which speak directly of our Lord's 
 "power." The word "power" does not occur, 
 for instance, in St. John. I believe I have 
 mentioned all the passages which speak of His 
 "power" upon earth, except one or two which 
 offer food for serious reflexion, as seeming to 
 indicate limitations within which He was pleased 
 to exercise this power : " He could do no mighty 
 work there, save that He laid His hands upon a 
 few sick folk, and healed them : and He marvelled 
 because of their unbelief." 2 In the very passage 
 where He resents the imputation of the possi- 
 bility of His power failing, He does not pursue 
 simply, " All things are possible to Me ; " He 
 conditions the exercise of His power (on the 
 common interpretation) by the faith of those on 
 whose behalf He is to work : " If Thou canst ? 
 All things are possible to him that believeth." 3 
 1 St, Mark ix.*22. 2 St. Mark vi. 5. 3 St. Mark ix. 23.
 
 OUR LORD'S POWER UPON EARTH. 97 
 
 And there is one hard phrase in St. Luke's 
 Gospel which might appear to suggest that our 
 Lord's exercise of miraculous power was not 
 conditioned only by the presence or absence 
 of faith on the part of the recipients of His 
 bounty ; nor even exclusively by the will of our 
 Blessed Lord Himself. "It came to pass on 
 one of those days, that He was teaching, and 
 there were sitting by Pharisees and doctors 
 of the law who were come out of every village 
 of Galilee and Judaea and Jerusalem ; and there 
 was a power of the Lord that He should heal." l 
 It looks as if in this passage we were to take 
 " the Lord " in the Old Testament sense, not 
 referring, as it usually does in the New Testament, 
 to the person of Christ Himself, but more 
 generally to the covenant God of Israel. But 
 whether it is to be referred to Christ or to the 
 Father, the special mention of the existence of 
 a power for healing on that occasion seems to 
 indicate that the very power was not always 
 present, or not always present to an equal 
 
 1 St. Luke v. 17 : Kal Svvafjus Kvpiov 3\v tls rb laffOcu avrtv. It 
 seems unnatural to make avrdv refer to the same subject as Kvptov. 
 
 H
 
 C)8 OUR LOA'H'S POWER UPON EA~RTH. 
 
 degree. Sometimes, if the power was present, its 
 exercise was hindered by men's want of faith ; 
 sometimes, if we rightly understand St. Luke, 
 the power itself, according to " the Lord's " good 
 pleasure, was withdrawn, or less freely extended. 
 There is another word, which, to the English 
 reader's great loss, has been too often con- 
 founded with the word Suva^u/e, or "power," 
 which is frequently used of our Blessed Lord 
 on earth, and which throws light upon the 
 source and nature of the power which He 
 exercised. It is the word fou<ri'a, or "autho- 
 rity." It would not, indeed, be true to affirm 
 that authority is always power delegated ; 
 for "authority" is predicated of Him to whom 
 no delegation from another is possible. " It is 
 not for you to know times and seasons, which 
 'the Father hath put in His own authority." 1 
 Neither is authority always distinguished from 
 power as being power lawfully enjoyed a 
 rightful power. The Bible even speaks of 
 turning men " from the authority of Satan " 
 (if such an expression may stand) " unto God." 2 
 
 1 Acts i. 7. " Acts xxvi. 18.
 
 OUR LOAD'S POWER UPON EARTH. 99 
 
 The distinction is rather between the inward 
 force or faculty, which is a part of the very 
 being of him who has "power," and the ex- 
 ternal relationship, by virtue of which one thing 
 is superior to another, and able to command it. 
 
 In hearing and seeing the life of Jesus, men 
 were not struck only with the inexhaustible 
 force which sprang up within Him though this, 
 no doubt, struck them ; they were struck rather 
 with the secure position of superiority in which 
 He stood to men, and things. " The multitudes 
 were astonished at His doctrine ; for He taught 
 them as having authority, and not as their 
 scribes." 1 "His word was with authority." 2 
 " They were all amazed, so that they strove 
 together, saying, ' What is this ? a new doctrine ! 
 With authority He commandeth even the unclean 
 spirits, and they obey Him.'" 3 "What word is 
 this, that with authority and power" here 
 St. Luke combines the two words "He com- 
 mandeth the unclean spirits, and they come 
 out!" 4 
 
 1 St. Matt. vii. 29. * St. Luke iv. 32. 
 
 * St. Mark i. 27. St Luke iv. 36.
 
 100 OUR LORD'S POWER UPON EARTH. 
 
 But a position of authority naturally suggests 
 inquiry about the origin and legitimacy of that 
 authority ; and the question, " By what authority 
 doest Thou these things ? " leads to the question, 
 "And who gave Thee this authority?" 
 
 And here our Lord and the Evangelists leave 
 us in no doubt. After a signal exhibition of 
 the "authority" of "the Son of Man" in the 
 moral and in the physical order at once, the 
 multitude goes away "fearing, and glorifying 
 God, which had given such authority unto men." 1 
 When the Son looks back upon His original 
 mission to the world, and speaks of the world- 
 wide authority with which He was then invested, 
 He ascribes it, not to His own Divine nature, 
 but to the Father's disposal : " Glorify Thy 
 Son, that the Son may glorify Thee, according 
 as Thou gavest Him authority over all flesh, 
 that He should give eternal life to all that 
 Thou hast given Him." 2 It is the same after 
 the Resurrection, and in regard to a wider 
 empire: "All authority was given unto Me 
 in heaven and in earth." 3 Nay, even with 
 
 1 St. Matt. ix. 8. * St. John. xvii. 2. 3 St. Matt, xxviii. 18.
 
 OUR LOR&S FOWER UPON EARTH. IOI 
 
 reference to the Resurrection itself the greatest 
 of the miracles of our Lord the one thing of 
 which He says that He does it "of Himself/' 1 
 that Resurrection of which He said in a parable, 
 " Destroy this temple, and in three days I will 
 raise it up," 2 not only does the general usage 
 of Scripture ascribe that Resurrection directly 
 to the Father, but in the very place where 
 Christ says that He effects it, and the death 
 which led to it, "of Himself," He carries His 
 disciples back to the "authority" by which He 
 does it. "I lay down My life, in order that I 
 may take it again. No man took it from Me, 
 but I lay it down of Myself. I have authority 
 to lay it down, and I have authority to take it 
 again. This commandment I received from My 
 Father." 3 
 
 While, therefore, all our Saviour's actions 
 upon earth, miraculous and ordinary, reveal 
 uninterruptedly the Father with whom He was 
 one, and while the miraculous actions reveal the 
 highest degree of power and authority bestowed 
 upon Him for His redeeming work, we have 
 
 1 St. John x. 18. 2 St. John ii. 19. 3 St. John x. 18.
 
 102 OUR LORD'S POWER UPON EARTH. 
 
 as yet seen nothing in Scripture which would 
 compel us to regard His miracles as wrought 
 by virtue of His own intrinsic Godhead. There 
 are many things which point in an opposite 
 direction, besides those speeches of St. Peter on 
 which we have already touched, which tell us 
 that it was God who did Christ's miracles by 
 means of Him. There are many things which 
 lead us to suppose that the miraculous powers 
 lodged in the Incarnate Son were an enrichment 
 of His human nature, in its faithful maintenance 
 of a right creaturely dependence upon God and 
 obedience to Him. 
 
 Thus the miracles of our Lord are traced to 
 the operation of the Holy Ghost. No miracle 
 was wrought by Him before the Baptism, which 
 was also His definite Unction to the Messiahship. 
 There would seem to be no satisfactory reason 
 for this, if all the miracles after His Baptism 
 were but exhibitions of a nature which He 
 assuredly had from the beginning. But we are 
 not left to conjecture. "And Jesus, full of the 
 Holy Spirit," says St. Luke, "returned from 
 the Jordan ; . . . returned in the power of the
 
 OUR LORD'S POWER UPON EARTH. 1 03 
 
 Spirit into Galilee." His first discourse at 
 Nazareth was an application to Himself of 
 the prophecy, " The Spirit of the Lord is upon 
 Me ; because He hath anointed Me to preach 
 the gospel to the poor," 1 and so on, a pas- 
 sage which does not indeed refer only to the 
 miracles, but which at least includes them. In 
 like manner St. Matthew applies to our Lord's 
 miracles, and to the quiet way in which they 
 were done, the prophecy, "Behold My servant, 
 whom I have chosen. ... I will put My Spirit 
 upon Him, and He shall declare judgment to 
 the Gentiles." 2 In the same chapter of St. 
 Matthew, our Lord says explicitly, " If I by 
 the Spirit of God cast out devils, no doubt the 
 kingdom of God is come upon you," 3 and treats 
 the calumnies that were heaped upon His 
 gracious miracles as blasphemy, not against 
 Himself, but "against the Holy Ghost." 4 It 
 would hardly seem natural to use such expres- 
 sions if the miracles wrought by Christ were 
 the outcome of His personal Godhead ; they 
 
 1 St. Luke iv. i, 14. 18. 2 St. Matt. xii. 18. 
 
 3 St. Matt. xii. 28 * St. Matt. xii. 35.
 
 104 OUR LOXD'S POWER UPON DEARTH. 
 
 are regarded as the outcome of the connexion 
 between the Holy Ghost and His most sacred 
 humanity. 
 
 Once more, our Blessed Lord, so far from 
 giving us to understand that His own miracles 
 stand on an unique footing, incommunicably His 
 alone, speaks of them as if other men might in 
 some sense share them, and even outstrip them. 
 "We," He says, according, to the best reading 
 and it is but seldom that our Lord says 
 "We" "We must work the works of Him that 
 sent Me, while it is day." 1 And in another 
 place : " Verily, verily, I say unto you, He that 
 believeth in Me, the works that I do shall he 
 do also ; and greater than these shall he do ; 
 because I go unto the Father." 2 And once 
 more : " Verily, I say unto you, If ye have faith, 
 and doubt not, ye shall not only do the miracle 
 of the fig-tree, but if ye shall even say to this 
 mountain, Be thou removed and cast into the 
 sea, it shall be done ; and all things whatso- 
 ever ye shall ask in prayer, believing, ye shall 
 receive." 3 
 1 St John ix. 4, 2 St. John xiv. 12. * St. Matt. xxi. 31 f.
 
 OUR LORD'S POWER UPON EARTH. IO5 
 
 Our Lord seems thus to invite comparison 
 between the miracles which He did upon 
 earth, and those done by servants of God before 
 and since. The difference does not seem to 
 be that His were more in number than those 
 done by a Moses or an Elisha, a St. Peter, 
 or St. Paul. They probably were actually more 
 in number ; but even a great numerical excess 
 would hardly prove that His miracles were done 
 by inherent powers of His own, while Moses 
 and St. Peter did theirs in the power of God. 
 Nor is the difference that His were of a more 
 startling and inexplicable kind than theirs. To 
 turn all the waters of Egypt into blood was as 
 startling and inexplicable as to turn the water 
 at Cana into wine. To make an axehead of iron 
 float to the surface of the river was as strange as 
 to walk, and to make another man walk, upon 
 the sea. The difference does not seem even to 
 have lam or, at any rate, not altogether in the 
 way in which the object was achieved. If our 
 Lord "gives" sight to the blind, as from His 
 own wealth and benevolence, St. Peter says to 
 the lame man at the temple, " Such as I have,
 
 106 OUR LOAD'S POWER UPON EARTH. 
 
 give I thee : in the name of Jesus of Nazareth, 
 rise up and walk." l Christ seems clearly to 
 indicate that His own miracles were the 
 achievements of faith and prayer, like those 
 of others. He looks up to heaven before He 
 heals. 2 " Father," He cries, before His last great 
 miracle, " I thank Thee that Thou hast heard 
 Me." 3 Perhaps His words just quoted, about the 
 fig tree and the mountain, are intended to imply 
 that if the disciples would work miracles like 
 their Master's, they must imitate His undoubting 
 faith, and make their requests known in prayers 
 like His. Perhaps, in His reply to the father 
 of the lunatic child, He meant not only, "All 
 things are possible to thee if thou believest," 
 but also, " All things are possible to Me, because 
 I believe." There was a great difference 
 between our Saviour's miracles and those of 
 Old Testament saints, and to a less extent 
 between those which He did Himself upon earth 
 and those greater works which apostolic men 
 did, by His power, after He was gone ; but 
 the difference was not in the number, nor in the 
 
 1 Acts iii. 6. * St Mark vii. 34 ; cp. vi. 41. 3 St. John xi. 41.
 
 OUR LORD'S POWER UPON EARTH. 1 07 
 
 wonderfulness, nor altogether in the method 
 or rationale of them. It was in the spiritual 
 teaching which they conveyed ; in the moral 
 character which they revealed ; in the mind 
 and will which prompted them. The miracles 
 in the Acts are evidences of a spiritual power 
 which is unsurpassed in the Gospels ; but it is 
 perhaps allowable to discern in them a falling 
 off from the delicacy and the rich suggestiveness 
 of those recorded to have been wrought by 
 Christ Himself. 1 
 
 This brings us to a point in which it may, 
 perhaps, be said that the mode of operation 
 or the rationale, as I called it just now of our 
 Blessed Redeemer's miracles differed from that 
 of the miracles of all other servants of God. Our 
 Redeemer stood, by His very nature, in a 
 
 1 " Infinitely as [the miracles of Christ] transcended the 
 natural powers of man, they did not go beyond the powers 
 which may supernaturally be bestowed upon man. For He 
 Himself declares that the Apostles should not only do such 
 works as He had done, but greater works. There is nothing, 
 in their nature or their degree, to determine whether they were 
 wrought by the proper power of the Divine Word, or by power 
 bestowed upon the Incarnate Word " (Bishop O'Brien's Charge 
 p. 105. The Bishop goes on to say that Scripture affords us 
 "ample means " of determining in favour of the latter view).
 
 108 OUR LORD'S POWER UPON EARTH. 
 
 unique relationship, not only with God, but also 
 with His fellow-men. No other saint could 
 possibly be to mankind, or to any member of 
 the race, what Christ was and is. I do not 
 mean that His Divine Sonship puts an infinite 
 distance between the saints and Him that is 
 self-evident ; but as Son of Man also, as Second 
 Adam, as the new Representative and Head of 
 humanity, He occupies a position with regard 
 to mankind and to individual men which no 
 one can share with Him, although some may 
 come a very little nearer to such a position than 
 others. This fact may perhaps help to interpret 
 certain phenomena in our Lord's miracles of 
 healing which are not to be observed in the 
 miraculous healings wrought by others. 
 
 It has been sometimes attempted to show that 
 while our Lord's miracles were wrought with the 
 utmost ease and certainty, the miracles of other 
 men cost them anxiety and effort. Elijah and 
 Elisha stretch themselves upon the dead boy, put 
 hand on hand and mouth on mouth, rise and 
 walk to and fro in the house to recover energy 
 for a fresh effort in their wrestling with death.
 
 OUR LOR PS POWER UPON EARTH. 1 09 
 
 But Christ simply stands and says to the dead 
 maiden, " Talitha cumi," and the maid arises ; 
 to the dead young man at Nain, " Young man, 
 I say unto thee, Arise," and he sits up and 
 begins to speak. It is certainly a remarkable 
 contrast ; but before we can be sure that we 
 understand it rightly, we must lopk at other 
 cases which present another aspect of Christ's 
 power of healing. One day, when He was about 
 to heal a deaf man in private, those few who 
 were present, and could hear what the man to 
 be healed could not hear, observed our Lord 
 sigh, as He looked up to heaven, before He 
 spoke His irresistible " Ephphatha." l Another 
 day a strange inward distress seized Him, as 
 He went, confident of the issue, to raise a friend 
 from a four days' death ; He wept, He " troubled 
 Himself" as if by a voluntary act, He "groaned," 
 and "again groaned within Himself," whatever 
 may be the exact meaning of the strange word. 2 
 When He had absolved the sins of a palsied 
 man whom He was expected to cure of his 
 palsy, He replied to the cavillers by asking, 
 
 1 St. Mark vii. 34. - St. John xi. 33, 35, 38.
 
 110 OUR LOR&S POWER UPON EARTH. 
 
 " Whether is easier, to say, Thy sins be forgiven 
 thee, or to say, Arise and walk ? " 1 as if suggest- 
 ing that neither benefit could be conferred 
 without cost. As He passes through a crowd, 
 a woman touches His garment and is made 
 whole of her disease. Christ becomes aware of 
 what has been done, by experiencing some cor- 
 responding sensation in Himself. "Somebody 
 hath touched Me, for I - perceive that virtue is 
 gone out of Me." 2 And St. Matthew tells us 
 of a certain evening when they brought to Him, 
 at Capernaum, a great number of persons suffering 
 from various ailments, and Jesus "cast out the 
 devils with a word ; " and he " healed all those 
 who were ill." There was no failure apparently 
 no difficulty. It was an unparalleled exhibition 
 of mastery over mental and physical disease. 
 But, whether it was that our Lord explained 
 the matter afterwards to His disciples, or whether 
 it was that their affectionate eyes saw something 
 that others did not see, the Evangelist remarks 
 upon what he probably witnessed that evening 
 in person that this was done "that it might 
 
 1 St. Matt. ix. 5. 2 St. Luke viii. 46.
 
 OUR LORD'S POWER UPON EARTH. Ill 
 
 be fulfilled which was spoken by Esaias the 
 prophet, saying, 'He took our sicknesses Him- 
 self, and bare our diseases.' " l 
 
 These words do not suggest the thought 
 of one who went about healing right and left 
 by a mere fiat of Divine power. They point 
 rather to an identification of the Son of Man 
 with men which overpassed the very bounds 
 of personality, and. established a community, a 
 solidarity (if the word may be used) between 
 Him and them, whereby their sickness was 
 merged in His unalterable health, and at an 
 unimaginable cost to Him they are made whole 
 out of His grief. 
 
 I would repeat here what I said in the first 
 lecture, that my object is not to put forth a 
 theory, but rather to collect the facts' on which 
 others may form theories if they please ; but 
 I believe that I have not overlooked at any 
 rate any large body of Scriptural data which 
 would tend to a different conclusion ; and I 
 confess that to my mind it is more attractive, 
 
 1 St. Matt. viii. 17. St. Matthew was at Capernaum at the 
 time.
 
 112 OUR LOR&S POWER UPON EARTH. 
 
 as well as more loyal to the language of the 
 Gospels, instead of supposing Christ to have 
 walked the earth in constant exercise of. His 
 own Divine powers, to think of the Incarnate 
 Son as undergoing for our sake the double self- 
 sacrifice not only refusing, as has been often 
 said, to use His Divine omnipotence for His own 
 advantage, but also refusing to use it even for 
 ours, preferring rather to work out our restora- 
 tion by the toilsome and far-reaching exertions 
 and sufferings of His human body and soul and 
 spirit, in reliance upon Another who is our Father 
 and His Father, His God as well as our God. 
 
 Indeed, if we are to look anywhere in the 
 Incarnate life for a display of the forces of 
 Christ's Divine personality, perhaps we may 
 rightly look for it in the very opposite direction 
 from that in which Christians have often looked. 
 Instead of looking at His mighty deeds, perhaps 
 we should think rather of His mighty suffer- 
 ings. I do not mean, of course, to suggest 
 that the Godhead in Christ became passible 
 although the doctrine that Godhead must be 
 incapable of suffering is more a doctrine of the
 
 OUR LOR US POWER UPON EARTH. 113 
 
 philosophers than of the Bible. But if ever 
 there was a moment in which the weakness 
 of His human nature seems to have been 
 upheld and reinforced by the inexhaustible 
 strength of His Divinity, it was, perhaps, during 
 those three hours on the Cross, at the end of 
 which He cried that He had been forsaken. 
 Assuredly the forces which then upheld Him, 
 whether to be found in His own inward depths, 
 or in the succours of the God of whose apparent 
 absence He complained, did not come in to 
 neutralise the sufferings or to lift Him out of 
 them. Quite the contrary, they lent themselves, 
 as it were, to extend indefinitely the capacity of 
 the human nature for realising every element 
 in the suffering. They enabled Him to bear 
 more, and longer, and to reach deeper and 
 deeper into the mystery of sin. Other miracles 
 of Christ's life, like the miracles of the prophets, 
 might have been those of a man in complete 
 harmony with God ; the miracle of the Atoning 
 Passion seems to me to be the one which ,comes 
 nearest to being the miracle of the Divine Per- 
 sonality itself. 
 
 I
 
 LECTURE IV. 
 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 APPEARANCES OF LIMITATION. 
 
 Ix the last two lectures, I endeavoured to collect 
 and arrange, as far as lay in my power, the 
 phenomena set before us in Holy Scripture 
 with regard to the development of our Lord's 
 human character, and with regard to the power 
 displayed by Him during His life on earth. It 
 is possible that the facts, so collected and 
 arranged, may have seemed to some of my 
 hearers to wear an aspect to which they were 
 unaccustomed. Nevertheless, it is our duty to 
 examine facts, and not to shrink from them. 
 At any rate, gentlemen, you will believe that 
 the attempt has been made honestly and im- 
 partially. Had I known of any facts recorded
 
 APPEARANCES OF LIMITATION. I I 5 
 
 in Scripture which would have put a different 
 complexion upon the result, I should certainly 
 have mentioned them ; but I know of none. 
 Nor need we have any fears in following the 
 exact guidance of the Bible. We are safe, and 
 the honour of our Lord is safe, in the hands of 
 those who were moved by the Holy Ghost to 
 write of Him in the first days of the Church. 1 
 Nothing that is found in Scripture will shake 
 our belief in the fulness of Christ's eternal God- 
 head, to which all the Scriptures bear witness ; 
 and it is only so much pure gain, if by new 
 studies, and comparing of Scripture with Scrip- 
 ture, we are led to realise more distinctly that 
 His humanity is no less full and true than His 
 Divinity. 
 When we pass on to consider the phenomena 
 
 1 "It is to Scripture, not to reason, that we must look for the 
 knowledge that will enable us either to affirm or to deny with 
 any degree, of confidence in the case. I believe, indeed, that the 
 longer and the more deeply that it is considered independently 
 of Scripture, the deeper and the more hopelessly inscrutable will 
 the mystery appear. . . . Modest minds must be thoroughly 
 convinced that their safest and wisest course is to return to 
 Scripture, and to rest satisfied with the information which it 
 gives on this mysterious subject " (Bishop O'Brien's Charge 
 P- 35)-
 
 Il6 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 of the Knowledge displayed by our Lord in 
 His earthly sojourn, we have a more difficult 
 task to deal with than that which we attempted 
 in my last lecture. It is not hard to conceive 
 of power possessed but unused. Experience 
 presents abundant examples of such a thing. 
 We can readily think of an Almighty person 
 choosing to perform a beneficent task by 
 methods other than those of omnipotence. But 
 it is much harder to bring ourselves even to 
 entertain such a question as this whether 
 one who knows can voluntarily exclude his 
 knowledge from consciousness, and only gradu- 
 ally win it back for himself by a process of 
 learning ? 
 
 There are many who think it impossible that 
 our Lord, in becoming man, should have done 
 this, should have shut out from His life on 
 earth that knowledge of all things temporal as 
 well as eternal which necessarily belonged to 
 Him as God. Among those who maintain that 
 He did not, there are some who hold that He 
 was simultaneously omniscient and ignorant, 
 knowing all things as God at the same moment
 
 APPEARANCES OF LIMITATION. Ii; 
 
 of time that humanly He knew nothing. 1 There 
 are others who hold that even in His human 
 nature Christ cannot be said to have been at 
 any time really ignorant of anything. St. Cyril 
 of Alexandria frankly adopts the view that our 
 Lord only appeared to be ignorant of some 
 things, in order to avoid a seeming incongruity 
 between His bodily weakness and His Divine 
 knowledge. 2 The modern Jesuit theology seems 
 to deny even the appearance of ignorance. 
 " The human nature," says Hurter, the most 
 trusted living dogmatist among the Jesuits, 
 "was subject to the general or common weak- 
 nesses of human nature ; it could die ; it could 
 suffer various disadvantages, such as fatigue, 
 and so forth, with the exception of those which 
 carry a look of impropriety, such as ignorance." 3 
 
 * " When it is said that, at one and the same time, He knew 
 ... as the Word, but was ignorant ... as Man j or that 
 while He knew ... as regarded His Divine Nature, He was 
 ignorant'. . . as regarded His Human Nature; or that His 
 Divine Nature knew . . . , but His Human Nature was ignorant 
 . . . ; we are in reality, though not in words, supposing Him 
 to be made up of two Persons " (Bishop O'Brien op. tit. p. 
 104). This is Theodoret's error. 
 
 * See (e.g.) Quod units sit Christus p. 760, Aubert. 
 1 TJieol. Dogm. Compendium ii. p. 364.
 
 1 1 8 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 Our task is to examine and marshal the 
 facts, not to frame an a priori doctrine ; but 
 this may be premised namely, that all Christ's 
 knowledge, as conveyed to us in the Gospel 
 teaching, was, in its form, human knowledge, 
 not Divine. This may sound strange ; but it 
 will be easier to grasp if we distinguish 
 clearly between the source of His knowledge 
 and its form. Before knowledge which was 
 Divine in its origin could come through Him 
 to us, it must needs be translated into human 
 knowledge, by passing through His human mind, 
 expressed by His human lips in human lan- 
 guage. If, during His life on earth, He had 
 a Divine form of knowledge along with a 
 human form, such Divine form of knowledge 
 must be beyond our powers of discernment. 
 The knowledge which is available for us may 
 be Divine in its origin, but is human in its 
 form. 
 
 We are then to consider what is told us con- 
 cerning this human knowledge of the Incarnate 
 Word ; and to-day we will consider such in- 
 dications as may be alleged in favour of
 
 APPEARANCES OF LIMITATION. 119 
 
 thinking that it was not an altogether unlimited 
 knowledge. 
 
 Now there is, first of all, a very difficult text to 
 be considered, in which our Lord seems, in express 
 terms, to declare Himself to be ignorant upon a 
 certain point. It is, of course, the saying, " But 
 concerning that day or that hour none knoweth, 
 no, not the angels in heaven, nor yet the Son, 
 except the Father." x To discuss the history 
 of the interpretation of this text would require 
 a lecture to itself, and I shall not attempt to 
 describe how it has been understood by various 
 writers, ancient and modern. The Arians 
 naturally seized upon it, and asserted on the 
 strength of it that Christ was essentially inferior 
 to God. The replies of Catholic apologists 
 vary greatly in spiritual depth, in acuteness, 
 and even (it must be confessed) in candour. 
 Probably, however, the largest consensus of 
 opinion would prove to be in favour of sup- 
 posing that our Lord acknowledges a real 
 ignorance on His own part with regard to this 
 one matter that ignorance being incident to 
 
 1 St. Mark xiii. 32.
 
 120 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 His temporary humiliation, and affecting only 
 His human mind, not His Divine nature. 
 
 If we study the text closely, we see that the 
 Authorised Version (not that it makes very 
 much difference) creates somewhat more of a 
 climax in the sentence than the original quite 
 warrants. The Greek is ouStte oTStv, " none 
 knoweth," quite generally ; there is no express 
 triple ascent, from men to angels, from angels 
 to the Son. The owSeie o'Stv includes all that 
 follows, and would naturally have led on at 
 once to a fj.fi 6 iraTi'ip, " none knoweth, except the 
 Father ; " but then, to strengthen the negation, 
 and practically to induce the disciples to be 
 content with their ignorance, our Lord inserts 
 the words which tell them that the universal 
 ignorance which He has predicated is indeed 
 universal, and not human only including 
 beings above mankind, as well as man. " None 
 knoweth no, not the angels in heaven, nor 
 yet the Son except the Father." All the 
 same, the sentence is a climax, and a pointed 
 one. Our Lord does not say (what would have 
 been good Greek) ou'St ot a/ytXot ours 6 vlog, as
 
 APPEARANCES OF LIMITATION. 121 
 
 if the Son were in the same class of beings with 
 the angels in heaven, only the highest of them. 
 He says, ouSt . . . oi/'&t ; as if to say, " You might 
 suppose that the secret was only a secret from 
 those on earth; but it is kept a secret even 
 from those in heaven. You might suppose that 
 the secret was only a secret for created beings, 
 but it is a secret for the uncreated Son Himself. 
 The Father alone knows it." 
 
 I confess that the more I study the passage, 
 the less satisfied I am to think that our Lord 
 is referring to Himself as conditioned by the 
 special circumstances in which He spoke, and 
 only then to the human part of His composite 
 consciousness. The climax itself seems against 
 it, especially with the words, " in heaven ; " 
 for on any showing in His human nature Christ 
 was not yet in heaven, but was made "a little 
 lower than the angels." We should at least 
 have, expected Him to say, " None knoweth 
 no, not the angels in heaven ; nor even I," or, 
 " nor even the Son of Man." This would easily 
 have given room for the necessary gloss, con- 
 fining His ignorance to His human nature, and
 
 122 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 to His passing phase of existence. If He had 
 even said, "No, not the Son of God," there 
 would have been something to help the inter- 
 pretation. But, with all the force of a powerful 
 climax, our Lord leads up to His most absolute 
 and eternal title, " no, not the Son," and follows 
 it by the absolute correlative, " except the 
 Father." 
 
 It is impossible to look through the passages 
 where Christ is spoken of under this absolute 
 title without feeling that it means more here 
 than the common interpretation allows. It is 
 not a title which is frequently and loosely used. 
 This is the only passage in which St. Mark uses 
 it The only other occasion where it occurs in the 
 Synoptic Gospels is the solemn passage, " None 
 knoweth the Son, but the Father ; neither doth 
 any know the Father, but the Son, and he to 
 whomsoever the Son is pleased to reveal Him." 1 
 It occurs once in St. Paul: "Then shall the 
 Son also Himself be subjected to Him that 
 subjected all things to Him, that God may be 
 all things in all." 2 It occurs once in the Epistle 
 1 St. Matt. xi. 27 ; comp. St. Luke x. 22. 2 I Cor. xv. 28.
 
 APPEARANCES OF LIMITATION. 123 
 
 to the Hebrews : " But unto the Son He saith, 
 Thy throne, O God, is for ever and ever. . . . 
 And Thou, Lord, in the beginning didst lay 
 the foundation of the earth." l It occurs twenty- 
 two times in the writings of St. John ; and 
 every time, as the passages which I have quoted 
 from elsewhere would lead us to expect, the title 
 points to the eternal and necessary relations ol 
 the persons of the Godhead, and not to anything 
 resulting from the Incarnation. For instance, 
 when Christ says, " The Son can do nothing of 
 Himself," 2 no one can suppose that He is refer- 
 ring to restrictions imposed upon His Divine 
 liberties by His earthly state : He lays open 
 the very bond which connects the Father and 
 Himself irrespective of creation and its move- 
 ments. Of course the addition of qualifying 
 words might point us to something accidental 
 or assumed, as, for instance, when He says, 
 " The Father hath committed all judgment unto 
 the Son . . . because He is Son of Man ;" 3 but 
 without those last words we should never have 
 
 1 Heb. i. 2 foil. I take 4 0e<h to be the vocative ; but it makes 
 little difference for the present purpose to take it otherwise. 
 * St. John v. 19. * St. John v. 22, 27.
 
 124 OUR LORDS KNOWLEDGE UPON EARTH 
 
 gathered that the reason why the Son is our 
 Judge is a reason lying outside the eternal and 
 necessary relations of the persons of the Trinity. 
 In the same way, if Christ had said, " None 
 knoweth, no, not the angels in heaven, nor yet 
 the Son Himself upon earth," all would have 
 been plain. But when He says absolutely, " nor 
 yet the Son, but the Father," we must, I believe, 
 see in the statement something belonging to 
 the essential relation of Son to Father in the 
 Godhead. 
 
 If this is so, the subject of my lectures does 
 not demand that I should inquire further into 
 the meaning of the text. We are investigating 
 what is told us concerning our Lord's know- 
 ledge upon earth, not the fundamental con- 
 ditions of the existence of the Eternal Son. 
 But I will avow that if the Son says that He 
 Himself, as Son, does not know concerning 
 the day and hour of the Judgment, then, in 
 spite of the remonstrances of Theodoret, 1 I 
 must side rather with the Cyrillian interpreters, 
 and suppose that He does not predicate of 
 
 1 Repreliens. xii. Gapitum Cyrilli, Anathem. 4.
 
 APPEARANCES OF LIMITATION. 125 
 
 Himself an absolute and entire ignorance. 
 From what other Scriptures tell us, it is plain 
 that whatever the Father knows, the Son knows 
 also and that of necessity no less than of 
 choice. I should, therefore, be inclined to class 
 the passage with others like "It is not Mine 
 to give, but it shall be given to them for whom 
 it is prepared of My Father." l It would imply 
 that the cognisance of such questions as those 
 of times and seasons, along with all other forms 
 of predestination, lies not with created beings, 
 nor even with the Son, as Son, but with Him 
 alone who is the source of all thought and 
 purpose and action, even the Father. But 
 however the text may be interpreted, no way 
 of interpreting it seems to my mind so full of 
 difficulties as that which would make the date 
 of the Judgment a solitary and designed excep- 
 tion to a human knowledge otherwise universal 
 on the part of the Incarnate Lord. 
 
 Leaving this text, therefore, as not bearing 
 directly upon our subject, let us pass to that 
 group of texts in which there is mention of our 
 
 1 St. Matt. xx. 23.
 
 126 OUR LOAD'S KNOWLEDGE UPON EARTH 
 
 Lord's intellectual development. " The young 
 Child grew, and strengthened, filling continually 
 (TrXrjpoujuevov) with wisdom, and the grace (or 
 favour) of God was upon Him." 1 "Jesus 
 advanced (TjyjofKOTrrtv), in wisdom and stature 
 and grace (or favour) with God and men." 2 
 With these words of the Gospel, describing 
 the sacred childhood and youth respectively, 
 we may set once more a passage of prophecy on 
 which we have touched before. " The Lord God 
 hath given Me the tongue of the scholar, that 
 I should know how to speak a word in season 
 to him that is weary : He wakeneth (i.e. 
 teacheth) morning by morning, He wakeneth 
 Mine ear to hear as the scholar." 3 
 
 Now, it may justly be said that these texts do 
 not deal definitely and only with an intellectual 
 development not even the second, which is 
 the locus classicus. St. Luke does not say, 
 "Jesus advanced in knowledge." Wisdom is 
 a larger thing than knowledge; and in the 
 Bible it has a meaning which is even more 
 distinctly ethical than mental. To advance in 
 1 SU Luke ii. 40. * St. Luke ii. 52. 3 Isa. 1. 4.
 
 APPEARANCES OF LIMITATION. I2/ 
 
 wisdom means much more than an increasing 
 accumulation of facts acquired. It includes the 
 faculty of insight and discernment, to penetrate 
 the significance of things ; and the practical 
 sagacity which sees, from such a study of facts, 
 what is to be done ; perhaps, above all, it 
 involves the reverent recognition of God, and 
 His sobering and uplifting presence. St. Luke's 
 language does not, therefore, directly teach that 
 the Holy Child began with knowing nothing, 
 and that the bounds of a sinless and natural 
 ignorance retired, as He came to have a mind 
 and memory more and more stored with truths 
 which He had learned. Yet it cannot be disputed 
 that the main effect of the text is to set before 
 us the picture of a perfect development in every 
 department of life ethical and intellectual, 
 physical, religious. It was the first occasion 
 on which the world had seen a normal and 
 sound human development except, as the 
 Epistle to the Hebrews sadly notes, that the 
 normal development took place in circumstances 
 which were not normal : " He learned by the 
 things which He suffered." And however much
 
 128 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 we may admit the ethical aspect of that 
 "wisdom" in 'which Jesus advanced, it cannot 
 at any rate altogether exclude the element 
 of knowledge in one important direction. It 
 involves at least a growing appreciation of 
 the ways and purposes of God to which Jesus 
 was to devote Himself. It would impair our 
 confidence in the accuracy of the Scriptures, as 
 well as our sense of true fellowship with the 'life 
 of the Incarnate Son, if we could suppose, with 
 St. Cyril, in opposition to what seems to be 
 the obvious meaning of St. Luke's language, 
 that the human mind of the Babe of Bethlehem, 
 of the Boy at Nazareth, was at each instant 
 from the beginning scientifically and uniformly 
 acquainted with every branch of knowledge, and 
 only refrained from appearing to be so, out of 
 respect for the feelings of those around Him. 1 
 
 1 " As His body grew visibly, like the bodies of other human 
 beings, so His mind advanced also. . . . And as all this 
 everything connected with His humiliation was not a show, 
 but a reality, we must be sure that, as regards knowledge, His 
 mind followed the ordinary law of the development of human 
 minds, so that He knew more at a later stage of His life than at 
 an earlier, which is the same thing as to say that He was 
 ignorant of some things at an earlier stage of His life which He 
 knew at a later " (Bishop O'Brien op. cit. p. 37).
 
 APPEARANCES OF LIMITATION. 1 29 
 
 And, we may add, the language of the Bible, 
 in the passages now before us, does not suggest 
 the notion of some other all-embracing form of 
 knowledge held simultaneously in reserve. The 
 eternal life of the Godhead is not measured 
 out in parallel succession to our days and 
 years ; and in studying the life which the 
 Son of God vouchsafed to live in time, we 
 need not, perhaps, encumber ourselves with 
 the notion of such a higher form of know- 
 ledge accompanying the development of the 
 lower, side by side, day by day. The relation 
 of the eternal to the temporal must remain 
 for us unknown at present ; and while we 
 watch the progress of the earthly life of the 
 Son of God, we are constrained to think of 
 Him as wholly engaged in it. There, at 
 Bethlehem now, and now at Nazareth, is His 
 centre of personality. Although it is in virtue 
 of His Jiuman nature, not of His Divine nature, 
 that the Lord is the subject of growth and 
 progress, yet it is He that advances, and that 
 is conscious of the advance not some outlying 
 group of faculties remotely connected with 
 
 K
 
 130 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 His real self. "Jesus advanced." It is the 
 very personal Word of God Incarnate who 
 thus passes from such a state of sensation, per- 
 ception, knowledge, as belongs to the embryo, 
 the babe, the child, relatively perfect in each 
 stage, to that of the full-grown man, of the 
 complete head of the race, " to the measure of 
 the stature of the fulness of the Christ." 
 
 Having thus seen that the knowledge of the 
 Incarnate Son was a progressive and increasing 
 knowledge during the years of His youthful evo- 
 lution, we will now note such phrases as seem to 
 indicate that, even in later days, He continued 
 if I may reverently say so to live and learn, as 
 other men do, that is, to pass from a less to a 
 more complete acquaintance with facts. 
 
 It is worth while, for example, to look at 
 some of the many places in the Gospels, where 
 Jesus is said not (as is also often said of Him) 
 to " know " (c iStvai) the given state of things 
 but to " come to know," or " perceive " 
 (yv&vai), or the like. 1 
 
 1 See Westcott's notes on St. John ii. 25, especially the 
 Additional Note.
 
 APPEARANCES OF LIMITATION. 131 
 
 The Pharisees take counsel to destroy Him. 
 At first, it seems to be implied, He was un- 
 aware of it ; for " when Jesus came to know, 
 He withdrew Himself from thence." l Rumours 
 reach the Pharisees with regard to the relative 
 success of John the Baptist and of our Lord's 
 disciples, and stir much discussion among 
 them. Intelligence of these discussions is 
 conveyed to our Lord : " When, therefore, the 
 Lord came to know that the Pharisees had 
 heard that Jesus was making and baptizing 
 more disciples than John, . . . He left Judaea 
 and went away back into Galilee." 2 Plots, 
 ostensibly for His honour, are formed among 
 the five thousand whom He had miraculously 
 fed. " Jesus, therefore, having come to know 
 that they were about to come and seize Him 
 to make Him king, withdrew again into the 
 mountain alone by Himself." 3 A man has 
 been bedridden for thirty-eight years, when 
 one day our Lord comes to the pool by which 
 he lies. There is nothing to show that our 
 Lord went to the pool for the purpose of 
 
 1 St. Matt. xii. 15. 2 St. John iv. I, 3. 3 St. John vi. 15.
 
 132 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 healing him, or had thought of him before ; 
 but when He arrived, "Jesus, seeing this man 
 lie, and coming to know" we are not informed 
 how, but perhaps by miraculous insight " that 
 he had now been a long time in that case," 
 proceeded to heal him. 1 
 
 In these instances, the new knowledge 
 acquired dictates fresh action ; in many others 
 it suggests a speech or a question. Our Lord 
 discovers that the disciples are grossly mis- 
 interpreting a metaphor of His: "And when 
 He came to know it, He saith to them, Why 
 reason ye because ye have no loaves ? " ' 2 They 
 are perplexed over another dark saying of 
 His, and after fruitless discussions among 
 themselves, reluctantly acquiesce in not under- 
 standing. "Jesus came to know that they 
 wished to ask Him, and said unto them, Do 
 ye inquire among yourselves of that I said ? " 3 
 When the scribes murmured at the absolution 
 of the palsied man, " Jesus immediately became 
 fully aware in His spirit (evBvg tiriyvovz ~o> 
 Trvtv/jLari CWTOV) that they were thus reasoning 
 
 1 St. John v. 6. - St. Mark viii. 17. 3 St. John xvi. 19.
 
 APPEARANCES OF LIMITATION. 133 
 
 among themselves, and said, Why reason ye 
 these things in your hearts ? " l About the 
 tribute question, " Jesus, coming to know, 
 or perceiving (yvou'e), their wickedness, said, 
 Why tempt ye Me, ye hypocrites ? " : The 
 disciples murmur at Mary's waste of ointment : 
 "Jesus, coming to know it, said to them, Why 
 trouble ye the woman ? " J Such passages 
 seem to show that our Saviour's knowledge of 
 things around Him was, like ours, discursive, 
 coming to Him at successive moments, and 
 not exhaustive from the outset and therefore 
 stationary ; in other words, that He was aware 
 of a thing at one instant, of which He was 
 not aware the instant before. 
 
 Sometimes these moments at which our 
 Lord became aware, or more vividly aware, 
 of a thing are recorded to have occasioned in 
 Him a rising of holy passion. All passion 
 implies -a kind of access of knowledge or, at 
 any rate, of realisation ; and a being to whom 
 everything is fully and unincreasably known 
 and felt, would seem to be thereby precluded 
 
 1 St. Mark ii. 8. 2 St. Matt. xxii. 18. J St. Matt. xxvi. 10.
 
 134 OUR LOR&S KNO WLEDGE UPON EA R TH 
 
 from passion. Thus, on the disciples trying 
 to keep back the children from Him, " When 
 Jesus saw it, He was indignant." 1 When the 
 people in the synagogue maintained an obsti- 
 nate silence, and would not answer His question 
 about good works on the sabbath, " having 
 glanced round about on them with wrath, 
 being altogether grieved at the hardening of 
 their heart, He saith to the man, Stretch out 
 thy hand." 2 Sights and sounds often affected 
 Him thus. More than once we are told that 
 " coming forth and seeing a great multitude, 
 He was moved with compassion." 3 It is as if 
 He had hardly been prepared for such a spec- 
 tacle. At sight of the widow at Nain, He was 
 moved with compassion. 4 " When Jesus saw 
 [Mary] weeping, and the Jews which came to- 
 gether with her weeping, He groaned in spirit" 
 (with indignant emotion), " and troubled Him- 
 self." 5 When the rich young ruler professed 
 that he had kept all the commandments, "Jesus 
 looked upon him and loved him." 6 When " the 
 
 1 St. Mark x. 14. z St. Mark iii. 5. 3 St. Matt. xiv. 14. 
 4 St. Luke vii. 13. 5 St. John xi. 33. 6 St. Mark x. 21.
 
 APPEARANCES OF LIMITATION. 135 
 
 seventy returned again with joy," " in that very 
 hour He rejoiced in the Holy Spirit, and said, 
 I thank Thee, Father, Lord of heaven and 
 earth." 1 In the triumphal Entry, "as He 
 drew near, seeing the city, He wept over it." 2 
 Emotions evidently break forth in a similar 
 manner on other occasions, though without 
 the same explicit mention. 
 
 As I have said, all movements of passion 
 imply the rushing into the mind of new 
 thoughts. They contain an element of surprise. 
 But it is highly significant that surprise itself, 
 in the form of wonder, is several times pre- 
 dicated of our Saviour. Wonder is the shock, 
 whether agreeable or otherwise, of the strange 
 and unexpected. Wonder is the result of a 
 new and significant truth being forced upon 
 the consciousness, which cannot all at once be 
 co-ordinated with what was known or thought 
 before. And so we find in the life of Christ 
 that He wondered at some men's faith, and 
 at some men's unbelief. The people of His 
 own country, Nazareth, among whom He had 
 
 1 St. Luke x. 21. 2 St. Luke xix. 41.
 
 136 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 increased in favour with God and men, might 
 reasonably have been expected to welcome Him ; 
 and " He marvelled at their unbelief." l When 
 the Jews on every side were looking askance 
 at Him, a Gentile officer entreats Him for a 
 word of healing, not doubting that the powers 
 of nature will obey His command as promptly as 
 soldiers in the ranks obey their centurion ; "and 
 when Jesus heard these things, He marvelled 
 at him, and turning to the multitude that 
 followed Him, He said, I tell you, I have not 
 found so great faith, no, not in Israel." 2 And 
 there was one terrible occasion in His life when 
 wonder became astonishment and anguish. 
 "H|oaro I K0a/u/3ao-0at Kai aSityiovetv " He began 
 to be sore amazed and very heavy." 3 6^uj3oc' 
 differs from Bavfjia both in excess of volume, 
 being an overwhelming degree of astonishment, 
 and also as containing a suggestion of alarm : 
 and \QanfitiaQai is to go the whole length of 
 such astonishment, and to be transported out 
 of one's self by it. 'ASr^ovav denotes a kind of 
 stupefaction and bewilderment, the intellectual 
 
 1 St. Mark vi. 6. 2 St. Luke vii. 9. 3 St. Mark xiv. 33.
 
 APPEARANCES OF LIMITATION. 137 
 
 powers reeling and staggering under the pres- 
 sure of the ideas presented to them. This is 
 what the Lord vouchsafed to undergo. The 
 transition from imagination beforehand to actual 
 experience was more than He could well bear, 
 and He felt that it was killing Him. "My soul 
 is exceeding sorrowful, even unto .death." It 
 took away His spiritual breath, so that His 
 very prayers in those long hours in the Garden 
 were but broken ejaculations, again and again 
 repeated, " saying the same words." Although 
 He had come into the world for the very 
 purpose of bearing sin ; although He had long 
 lived on earth among sinners, and feeling the 
 hatefulness of their sins ; although He had 
 had foretastes and anticipations of Gethsemane 
 itself, as when He cried, " Now is My soul 
 troubled, and what shall I say ? " * yet, when 
 the hour came, it exceeded all His expecta- 
 tions. The sensation of having sin all sin 
 laid upon Him as His own burden now dis- 
 mayed and appalled Him, and made Him 
 entreat, as we may well believe that He had 
 
 1 St. John xii. 27.
 
 I 38 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 never before entreated, that, if it were possible, 
 the cup might pass from Him. And as that 
 most awful prayer indicates that He had not 
 fully realised beforehand what He was then 
 experiencing, so also it seems to imply that 
 even then He was not absolutely certain of the 
 future. He could hardly have prayed, " If it be 
 possible," with that reiteration and at such 
 length, and with so heart-piercing an appeal, 
 if it had been clear to Him all the time that 
 there was positively no other way. 
 
 Our Blessed Lord appears, then, to have 
 gone on acquiring knowledge during His life 
 upon earth. And we may reverently ask, by 
 what means that knowledge was gained. To 
 this question different answers will naturally 
 have to be given, according to the different 
 departments of knowledge. We will only 
 touch at present upon those incidents in 
 His life where He appears to gather know- 
 ledge by the same methods which are open to 
 all men. 
 
 Many things He knew by personal observa- 
 tion. "Jesus, seeing their faith, said unto the
 
 APPEARANCES OF LIMITATION. 139 
 
 sick of the palsy." 1 "Seeing the multitudes, 
 He was moved with compassion for them, 
 because they were agitated and tossed about, 
 like sheep that have no shepherd." 2 " Seeing 
 them grievously distressed in rowing (for the 
 wind was against them), about the fourth 
 watch of the night, He cometh unto them." 3 
 " Peter took Him unto him, and began to 
 rebuke Him ; but He, turning and seeing His 
 disciples, rebuked Peter." 4 " Jesus, seeing him 
 that he answered discreetly, said to him, Thou 
 art not far from the kingdom of God." 5 " While 
 He was yet speaking, there came some from 
 the ruler of the synagogue's house saying, Thy 
 daughter is dead ; why troublest thou the 
 Rabbi any further ? But Jesus, overhearing the 
 word as it was uttered (irapaKoixrag rov \6jov 
 \a\ov fj.tvov), saith, Fear not." 6 Examples of such 
 observation might be multiplied. 
 
 But 'there were other things which our Lord 
 learned by the information of others. " Hearing 
 that John was delivered up, He retired into 
 
 1 St. Matt. ix. 2. 2 St. Matt. ix. 36. 3 St. Mark vi. 48. 
 St. Mark viii. 32. 5 St. Mark xii. 34. 6 St. Mark v. 36.
 
 140 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 Galilee." l " His disciples took up the body 
 and buried him, and went and informed Jesus. 
 And when Jesus heard it, He retired thence." 2 
 "Jesus heard that they had cast him out; and 
 found him, and said, Dost thou believe in the 
 Son of Man?" 3 "They sent unto Him, saying, 
 Lord, he whom Thou lovest is sick. . . . 
 When, therefore, He heard that he was sick, 
 He then abode two days in the place where 
 He was." 4 
 
 These occasions on which our Lord is said to 
 have learned facts by being told them, lead us 
 on to inquire whether He ever sought to ascertain 
 facts by such means. The questions of Christ 
 afford a singularly instructive field for study. 
 As was natural in a life of full and busy inter- 
 course with men, our Lord asked many ques- 
 tions ; and those which are recorded are asked 
 in various tones, and for various reasons. 
 
 The greater number of our Lord's questions 
 in the Gospels are plainly dialectical. Like 
 other great teachers, He was wont to draw 
 
 1 St. Matt. iv. 12. 2 St. Matt. xiv. 12 foil. 
 
 3 St. John ix. 35. 4 St. John xi. 3, 6.
 
 APPEARANCES OF LIMITATION. 141 
 
 men out, and to lead them on, from what 
 they acknowledged, to the rightful deductions. 
 Examples of such dialectical questions, where 
 plainly the Lord had no need to learn, but 
 only wished to test, are the following : " Whose 
 is this image and superscription?" 1 "Whom 
 do men say that I, the Son of Man, am ? . . . 
 but whom say ye that I am ? " 2! " Of whom do 
 the kings of the earth take tribute? of their 
 own children, or of strangers ? " 3 " The baptism 
 of John, was it from heaven, or of men ? " 4 
 " What think ye concerning the Christ ? whose 
 son is he ? ... How, then, doth David in the 
 Spirit call him Lord ? " 5 <( When I sent you 
 forth without purse and scrip and shoes, lacked 
 ye anything ? " 6 
 
 Some of this class of questions are even more 
 rhetorical than dialectical, and indicate some 
 degree of suprise or indignation ; such as, " Art 
 thou a master of Israel, and knowest not these 
 things ? " 7 " Did ye never read what David 
 
 1 St. Matt. xxii. 20. - St. Matt. xvi. 13 foil. 
 
 3 St. Matt. xvii. 25. 4 St. Matt. xxi. 25. 
 
 5 St. Matt. xxii. 42 foil. G St. Luke xxii. 35. 
 
 7 St. John iii. 10.
 
 142 OUR LOAD'S KNOWLEDGE UPON EARTH 
 
 did, when he was an hungred ? " i " He looked 
 upon them, and said, What, then, is this which 
 is written, The stone which the builders rejected, 
 the same is become the headstone in the 
 corner ? " 2 " Were there not ten cleansed ? 
 and where are the nine?" 3 "Simon, sleepest 
 thou ? couldest thou not watch with Me one 
 hour ? " 4 
 
 In these places our Lord is evidently asking 
 without any purpose of seeking information ; 
 but there is a class of questions occupying de- 
 batable ground, where it would be natural, in 
 the case of any other than our Lord, to suppose 
 the question to be asked for information's sake, 
 but where, in His case, we may legitimately 
 seek some other interpretation, and may find 
 one without much difficulty. St. Athanasius 
 instances one or two of these as a sign that 
 our Lord had adopted all the sinless infirmities 
 of our limited nature. The Arians, he says, are 
 like the Jews, and keep saying, " How can He 
 be the Word, or God, who, like a man, sleeps, 
 
 1 St. Matt. xii. 3. 2 St. Luke xx. 17. 
 
 3 St. Luke xvii. 17. 4 St. Mark xiv. 37.
 
 APPEARANCES OF LIMITATION. 143 
 
 and weeps, and asks questions ? " l " Both 
 [Jews and Arians]," he continues, " arguing 
 from the human conditions to which the 
 Saviour submitted because of the flesh which 
 He had, deny the eternity and Godhead of 
 the Word." 
 
 One of the questions which St. Athanasius thus 
 regards as asked by the Saviour for His human 
 information is the question to the friends of 
 Lazarus, "Where have ye laid him?" 2 The 
 eleventh chapter of St. John is indeed a marvel- 
 lous weaving together of that which is natural 
 and that which is above nature. Jesus learns 
 from others that Lazarus is sick, but knows 
 without any further message that Lazarus is 
 dead. He weeps and groans at the sight of 
 the sorrow which surrounds Him, yet calmly 
 gives thanks for the accomplishment of the 
 miracle before it has been accomplished. In 
 these circumstances, although there would be 
 nothing derogatory to the Lord's dignity in 
 ascertaining by inquiry the simple matter of 
 fact, as St. Athanasius supposed that He did, 
 
 1 Ath. c. Arian. Or. iii. 457. 2 St. John xi. 34.
 
 144 OUR LORDS KNOWLEDGE UPON EARTH 
 
 yet perhaps He was but using a natural form 
 of speech equivalent to an invitation to go with 
 Him to the grave. 
 
 The same kind of doubt hangs around such 
 questions as that addressed to the blind men 
 who asked for healing, " Believe ye that I 
 am able to do this ? " l as though He were not 
 fully satisfied that the righMul conditions for 
 healing were present ; or to that other blind 
 man who was healed by successive stages ; 
 " He asked him if he saw aught," 2 as 
 though in a case where faith was apparently so 
 imperfect, our Lord proceeded tentatively, and 
 wished to make sure of one step before He took 
 another. So, in a course of instruction to the 
 disciples, he tentatively asks, " Have ye under- 
 stood all these things ? " 3 before closing the 
 lesson. The questions, however, may have been 
 asked only for the sake of the blind men, or of 
 the disciples themselves. Take, again, the ques- 
 tions to the father of the demoniac child, and 
 to the crowd assembled under the mountain of 
 Transfiguration. " What reason ye with them 
 1 St. Matt. ix. 28. 2 St. Markviii. 23. s St. Matt. xiii. 51.
 
 APPEARANCES OF LIMITATION. 145 
 
 (i.e. with the disciples) ? " * " How long a time 
 is it since this hath been the case with him ? " 2 
 The first* question may be but an obvious way 
 of opening communications, the second of ex- 
 pressing sympathy ; though they look as if they 
 might mean more. Jesus says to the raving 
 man near Gerasa, " What is thy name ? " 3 pos- 
 sibly, in part, because it was an obvious way of 
 finding out ; but, doubtless, much more because 
 it brought the poor man back to his true self, 
 and was a first step to ridding him of the con- 
 fusion of his distracted personality. "How 
 many loaves have ye ? " 4 The exact number 
 was practically unimportant to Him ; and the 
 addition, " Go and see," seems to make it clear 
 that the main object of the interrogation was to 
 impress the disciples' minds ; but Christ may 
 have been interested to learn, and this is 
 another of the questions adduced by St. Atha- 
 nasius as exemplifying His human method of 
 gaining knowledge. " Woman, where are those 
 thine accusers ? hath no man condemned 
 
 1 St. Mark ix. 16. 2 St. Mark ix. 21. 
 
 3 St. Mark v. 9. 4 St. Mark vi. 38. 
 
 L
 
 146 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 thee ? " l appears in like manner intended to 
 impress the woman's mind ; but it at least 
 suggests some measure of surprise on- the part 
 of our Lord. " What was it that ye disputed 
 by the way ? " 2 is designed to elicit a confession ; 
 but there is additional point in it, if we might 
 suppose that He who one day (as we have seen) 
 "overheard " a remark in the crowd, had, on 
 this journey, observed an eager dispute, and 
 had surmised that there'was evil in it, but had 
 not applied Himself at the moment to appre- 
 hend the precise point of it. When He says 
 to the mother of Zebedee's children, " What 
 wilt thou ? " 3 it is an invitation to make known 
 her request ; but if it be ever allowable to 
 suppose that Jesus was not aware of the answer 
 before He asked a question, it would be allow- 
 able here. His emotion at her reply, and His 
 statement that the granting of her request did 
 not lie in His personal option, tend rather to 
 that view than to the opposite. 
 
 It is doubtful whether in the questions which 
 we have just considered, our Lord is, at any rate 
 
 1 St. John viii. 10. - St. Mark ix. 33. 3 St. Matt. xx. 20.
 
 APPEARANCES OP LIMITATION. itf 
 
 in part, acquiring a knowledge of the state of the 
 ease in the same kind of way as we do, making 
 Himself beholden to others for telling Him. 
 But there remain a few instances in which I 
 cannot doubt that the question, spoken or 
 implied, denotes that the Divine questioner was 
 not beforehand in full possession of the facts. 
 
 The earliest recorded words of Jesus form a 
 question, and a question of ' surprise and per- 
 plexity. How is it that ye sought Me? Wist 
 ye not that I must be in My Father's house ? " l 
 The whole incident is one which reveals to us our 
 Saviour's perfect accommodation of Himself to 
 the conditions of true and simple childhood. It 
 is well-nigh impossible to believe that He knew 
 that Joseph and Mary were leaving Jerusalem, 
 that He knew them to be unaware of His tarry- 
 ing behind, that He knew the sorrow which they 
 were experiencing in searching for Him, and 
 that He .deliberately did what He did, for the 
 express purpose of teaching them a lesson. Such 
 a notion would seem to turn the exquisite narra- 
 tive of St. Luke into an unedifying and almost a 
 
 1 St. Luke ii. 49.
 
 148 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 repulsive incident. St. Luke's language is as far 
 from suggesting such a view as it is from suggest- 
 ing that the Holy Child sat among the doctors 
 consciously to instruct and not to learn. It can 
 hardly be doubted that one who read these 
 verses without a theological prepossession, 
 would say that by some blameless accident, 
 arranged in the providence of God, the parents 
 had reason to suppose that the Holy Child knew 
 of the time for the starting of the caravan, and 
 to suppose that He was actually in it when He 
 was not ; and that He for His part we may 
 not say thought them to be still in Jerusalem, 
 for that would imply a definite error, which 
 would be altogether unnecessary, and which 
 nothing in the Bible would justify but was as 
 unconscious of their starting as if they had 
 started while He was asleep. How soon He 
 became aware of the fact we are not told, 
 but doubtless very soon ; and His astonished 
 question seems, not to mean that He had 
 expected them to know that it was His duty 
 to stay at Jerusalem, but rather that He had 
 expected them, on discovering their loss, to come
 
 APPEARANCES OF LIMITATION. 149 
 
 straight for Him to the Temple to the natural 
 spot, from which, in His thoughtfulness, He had 
 not stirred under any influence of fear. " How 
 is it that ye sought Me? Wist ye not that I 
 was bound to be in My Father's house ? " He 
 was as yet a stranger upon earth, and its ways, 
 even in the actions of the saints, were a per- 
 plexity to Him. He could not make them out. 
 Another instance is that of the extraordinary 
 miracle of the woman with an issue of blood. 
 She came with the intention of obtaining, if 
 possible, a cure by stealth. She had no desire, 
 as it seems, to enter into any personal relations 
 with our Lord, but to draw off a healing virtue 
 from Him as by a magical process. And she 
 gained her wish. There seems, from the account, 
 to have been no exertion of will on our Lord's 
 part to effect the cure. If we are to understand 
 the words of the Gospel literally, He only per- 
 ceived that some one had been healed by an 
 inward sensation of having given off virtue. 
 St. Mark's language is very remarkable : " And 
 Jesus immediately becoming well aware in Him- 
 self (tiriyvovs Iv lavry) of the virtue in Him
 
 150 OUR LORD'S KNO IVLEDGE UPON EARTH 
 
 having gone out (rfiv t%, ai/roO Svvafuv 
 not rrjv t%t\8ovaav i%, avrov ^vva/miv)." Who it 
 was that had been healed He did not know, 
 although He felt that it had been done by a 
 touch according to St. Mark's graphic account* 
 that it had been done by a touch of His clothes. 
 " He turned in the crowd and said," perhaps 
 said more than once (t Aeyev), " Who touched My 
 clothes ? " l In spite of the denials and the 
 wondering expostulations of Peter and the 
 disciples, He persisted. " Somebody touched 
 Me," He said, according to St. Luke ;. 2 " I 
 felt virtue gone out of Me (tyvw ^vva/nn> 
 t,t\ii\v0viav) ;" and "He kept looking round 
 about (TTE/oisjSAfVfro) to see the woman that had 
 done this." It is almost impossible to suppose 
 that all this animated and prolonged investi- 
 gation was only a piece of instructive acting, in 
 order to compel the woman to declare herself. 
 There were indeed occasions when our Saviour 
 used a holy pretence. " He meant to pass by 
 them (}}0f Ati' iraptXQuv aurouc)," 3 when He 
 walked on the sea ; "He feigned to be travelling 
 
 1 viii. 46. 2 St. Mark v. 30. 3 St. Mark vi. 48.
 
 APPEARANCES OF LIMITATION. 151 
 
 further (trpoatTrmhaaro)" l when He came with 
 His fellow-travellers to Emmaus. But in the 
 case before us, not only is there nothing to 
 indicate that our Lord was feigning ignorance, 
 what is said of the means by which He per- 
 ceived the cure to have been effected points 
 to the conclusion that the ignorance (such as it 
 was) was real. 
 
 Another case where it is hard to suppose our 
 Lord to have been feigning, is the incident 
 of the Barren Fig-tree. Our Lord was really 
 hungry. From a distance He saw "one fig tree " 
 covered with leaves amidst the bare, pale stems 
 of the rest. From its forward condition it 
 seemed to offer a promise of fruit. Our Lord 
 asked no question ; there would have been no 
 one to answer it ; but His conduct contained a 
 question. He moved towards the tree with an 
 inquiring gaze possibly with a touch of surprise 
 that any fig tree should, so early in the season, 
 be so advanced *" He went to it, d apa ri tvpfoti 
 iv our/) to see if He should indeed find any- 
 thing upon it." 2 That every point in the 
 
 1 St. Luke xxiv. 28. St. Mark xi. 13.
 
 152 OUR LOAD'S KNOWLEDGE UPON EARTH 
 
 incident was Divinely purposed, in order to 
 bring out a great spiritual lesson, cannot be 
 doubted ; but the reality of our Lord's hunger 
 appears to show that His uncertainty as to the 
 means of satisfying it was real also. If He only 
 pretended not to know that the tree was barren, 
 we should expect the hunger also to have been 
 pretended ; but an actual hunger does not match 
 so well with a symbolical quest of nutriment. 
 
 There is only one other question of the 
 Blessed Lord's on which I will now speak. It 
 was the last question of His earthly life, and 
 it was the most tremendous. His first recorded 
 question denoted perplexity at the ways of 
 men ; His last denotes a more dreadful per- 
 plexity at the ways of God. Into the whole 
 mystery of that cry a the strangest that ever 
 passed the lips of man we need not now enter. 
 How our sins were laid upon Him, and made 
 His own, and felt by Him in such a way that 
 He was not able to look up ; how it was 
 possible for the Son of God to feel Himself 
 forsaken by His Father that Father of whom 
 1 St. Matt, xxvii. 46: "Eli, Eli, lama sabachthani ? "
 
 APPEARANCES OF LIMITATION. 153 
 
 He had said so confidently, a short while before, 
 to His disciples, "Ye shall be scattered every 
 one to his own, and shall leave Me alone ; and 
 yet I am not alone, because the Father is with 
 Me " l this may devoutly be studied at another 
 time. But what concerns us to-day is to see that 
 the question is a real question, not a rhetorical 
 question. It expresses who can doubt it? a 
 longing on Christ's part for some light of under- 
 standing to illuminate the dreadful bewilderment 
 in which He finds Himself. It shows that He 
 knew by experience, as we do, what it is to 
 challenge the dealings of God, and to expostulate 
 with them, to feel that He is in "a land of 
 darkness, as darkness itself, and of the shadow 
 of death, without any order, and where the 
 light is as darkness." His " why " is as real 
 a " why " as ours. Even if He, as is often the 
 case with us, could give a verbal answer to His 
 own question, yet the answer seems to leave 
 the heart of the difficulty untouched. In view 
 of this piercing " why," it seems unnecessary to 
 imagine some solitary items here and there, 
 
 1 St. John xvi. 32,
 
 154 OUR LORD'S KNOWLEDGE UPON EARTH. 
 
 designedly excluded from an otherwise absolute 
 and exhaustive understanding of all things. 
 It shows us that there was one hour, one three 
 hours, in the life of the Incarnate God when 
 everything seemed to go from Him except trust 
 in " His God ; " and there is no other hour in 
 His life of which the record so bows us in 
 adoration at the feet of " Jesus, Divinest when 
 He most is Man." l 
 
 1 Myers' Saint Paul.
 
 LECTURE V. 
 
 OUR LORD'S KNOWLEDGE UPON EARTH- 
 ITS TRANSCENDENCE. 
 
 IN my last lecture we considered the appear- 
 ances of limitation in our Redeemer's knowledge 
 while He was upon earth, as indicated in the 
 Gospels. We saw some reasons for concluding 
 that it was not, from His conception to the Cross, 
 an unvarying, exhaustive, all-comprising acquaint- 
 ance with all facts, great and small, in all their 
 bearings ; but that it was a progressive know- 
 ledge, as ours is, beginning with less, and ad- 
 vancing to more, by observation and reflexion, 
 and by information received from others, as well 
 as by other means ; and that there were things 
 which He perceived for the first time, and things 
 which caused Him surprise and perplexity, 
 sometimes even an anguish of perplexity.
 
 156 OUR LOR&S KNOWLEDGE UPON EARTH 
 
 But we have, to-day, to enter upon the larger 
 subject, not of the limitations, but of the ex- 
 tent of Christ's knowledge ; and, where that 
 knowledge exceeds the usual bounds of human 
 knowledge, we may endeavour to see whether 
 Holy Scripture gives us any information as to 
 its sources. 
 
 The Bible, which was written for our learning, 
 but not to satisfy our curiosity, does not tell us 
 how far our Blessed Lord was acquainted with 
 facts such as those of natural science or of 
 secular history ; and we could only guess one 
 way or the other, if we cared to do so. His 
 language about the lilies and the sparrows, His 
 parables of the Sower, the Mustard-seed, and 
 others, show Him, as was to be expected, to 
 have had a thoughtful and devout eye for the 
 visible creation ; and the more scientifically 
 nature is studied, the more richly suggestive does 
 our Lord's parabolic teaching appear : but there 
 is no proof that He had applied His human 
 mind to the examination of the laws of science. 
 The absence of evidence leaves it open for us 
 to think either way. The reference to the fall
 
 ITS TRANSCENDENCE. 757 
 
 of'the tower in Siloam is, so far as I remember, 
 His only recorded mention of a public event in 
 the past, outside of His own circle of observation 
 on the one hand, or of Scripture history on the 
 other. That there were in that perfect human 
 nature capacities and tastes for scientific study 
 and learned research cannot be questioned, as 
 well as for music and art, and every other 
 wholesome pursuit in which men delight ; but 
 to give time and attention to these would have 
 interfered with the main purpose of His life, 
 and it would seem that He sacrificed them. 1 
 
 But while we are not informed on the points 
 which I have named, we have plentiful proof 
 that Christ had knowledge of facts which no 
 ordinary study could have ascertained ; and 
 first, in the present, external order. The 
 miracle of the fish with the stater in his mouth 
 was such a miracle of knowledge, rather than a 
 miracle . of power. It was curious, but not 
 necessarily miraculous, that a fish in the lake 
 should have swallowed a stater. It was a strik- 
 ing instance of the Divine Providence, though 
 
 1 St. John v. 30; cp. Godet Etudes Bibliqucs ii. p. IOO.
 
 I 58 OUR LOAD'S KNOWLEDGE UPON EAKTH- 
 
 not perhaps the direct act of Christ Himself, 
 that that particular fish should take St. Peter's 
 hook, and at that juncture. The miraculous 
 thing was, that our Lord should know the very 
 fishes walking in the paths of the sea, and 
 should be able to say that that fish would be 
 the first on St. Peter's line. And in immediate 
 contact with that miracle of knowledge was 
 another. The conversation between the tribute- 
 collectors and St. Peter took place when Jesus 
 was not present. It was somewhat rash of St. 
 Peter to pledge his Master to the payment. 
 " And when he " (that is, St. Peter) " came into 
 the house" (where Jesus was), "Jesus anticipated 
 him (Trpoi^Oaatv avrov) ; " He did not wait for 
 St. Peter to explain what he had done ; He 
 knew it already. After showing that He and 
 His disciples were under no obligations of 
 ransom to the house of His Father, He pointed 
 him to this means of acquitting the supposed 
 obligation for the sake of giving no scandal ; 
 "That take and give them instead of Me and 
 thee." l So loftily did He reassure His disciples 
 1 St. Matt. xvii. 24 foil.
 
 JTS TRANSCENDENCE. 159 
 
 again, after His second announcement of the 
 approaching Passion. 
 
 In the same supernatural way, if I rightly 
 understand, and not by previous arrangement, 
 our Lord tells His two disciples of the tied ass 
 and her unridden colt at Bethphage, and of the 
 man bearing the pitcher of water in the city. 
 The owner of the asses and the good-man of 
 the house were, I doubt not, known to the 
 Lord, if not to the Apostles, as believers ; but 
 there is no sign of anything having been 
 preconcerted with them rather the contrary 
 with regard to the use of the animals and 
 of the chamber. And yet, in either case, the 
 supernatural knowledge displayed by our Lord 
 is accompanied by phenomena which carry us 
 back to what we were reviewing in my last 
 lecture. Our Lord has no doubt that the 
 owners of the asses will acquiesce, if the 
 disciples have need to make their imperious 
 demand ; He speaks as though it were not certain 
 whether it would be necessary to make it, 
 " If any man say unto you, Why do ye this ? 
 say ye that the Lord hath need of him ; and
 
 l6o OUR LORD'S KNOWLEDGE UPON EARTH 
 
 straightway he will send him hither." l In the 
 other case, our Lord's expression of relief and 
 of delight on entering the Upper Chamber 
 " With desire I desired to eat this passover with 
 you before I suffered " 2 may perhaps be taken 
 as a sign that He had not been wholly free 
 from anxiety lest the preparations made 
 secretly should be interrupted by the treachery 
 of Judas. 
 
 There are many instances also of His super- 
 natural knowledge of facts in the lives of men. 
 He sees a poor widow casting two mites into 
 the treasury ; and with admiration and pleasure 
 He summons His disciples to look at the woman 
 more worthy of attention than all those 
 magnificent structures at which, a moment 
 after, they in their turn ask Him to look. He 
 tells them that her gift is more than that of 
 all the rich men, for that she had "cast in 
 everything that she had, even all her living." 3 
 Though occupied with His own trial before 
 the High Priest, and probably out of earshot 
 of what was taking place among the servants 
 
 1 St. Matt. xxi. 3. - St. Luke xxii. 15. 3 St. Mark xii. 44.
 
 77S TRANSCENDENCE. l6l 
 
 at the fire, the Lord's turn and the Lord's look 
 showed that He was aware of St. Peter's fall, 
 and understood his feelings. 1 St. John's Gospel 
 adds four or five such examples. Christ sees 
 Nathanael under the fig tree not with the bodily 
 eye and discerns and discloses the subject of 
 his meditations, and reads his character from 
 them. 2 He unveils certain passages in the 
 history of the Samaritan woman, in one pointed 
 sentence, so accurately, that she says with little 
 exaggeration, " He told me all things that ever 
 I did." 3 He perceived, probably by a super- 
 natural insight, that the impotent man at 
 Bethesda had lain a long time in that case. 4 
 Far removed from the respective scenes, He 
 announced to the disciples, " Lazarus is dead," 5 
 and to the anxious courtier, " Thy son liveth." 6 
 Several of the incidents already mentioned 
 disclose a knowledge of things not only past and 
 present, but also in the near future. Accord- 
 ingly, we find our Lord not unfrequently else- 
 where declaring particular events, external to 
 
 1 St. Luke xxii. 61. 2 St. John i. 48. 3 St. John iv. 29. 
 4 St. John v. 6. s St. John xi. 14. * St. John iv. 50. 
 
 M
 
 162 OUR LORE'S KNOWLEDGE UPON EARTH 
 
 His own life, before they occur. He foretells 
 in detail the denial of St. Peter ; He foretells, 
 and has long foreseen, the treachery of Judas ; 
 He foresees every horror of the siege and of the 
 destruction of Jerusalem. I do not class among 
 these phenomena His utterance about Mary's 
 anointing Him at Bethany x (which is often 
 treated as an example of a prediction verified) 
 because that was of the nature of a promise 
 rather than a prophecy, and it was His saying 
 that her action should be told which caused it 
 to be told. 
 
 Before we go further, however, it is necessary 
 to say in view of criticisms that may be 
 offered that up to this point we have seen no 
 supernatural knowledge in our Lord to which 
 analogies may not be found in the lives of 
 other men. Samuel tells Saul of the finding of 
 his father's asses while at a distance, and 
 predicts to him in detail the incidents of his 
 journey home. Elisha, whose miraculous career 
 in so many points resembles our Lord's, can 
 tell, in the hyperbolical language of the Syrian 
 1 St. Matt. xxvi. 13.
 
 ITS TRANSCENDENCE. 163 
 
 courtiers, the words which the king speaks in 
 his bedchamber. His heart goes with Gehazi on 
 his stealthy errand, and detects every movement 
 in the transaction with Naaman. He announces 
 beforehand the raising of the siege of Samaria, 
 and the victories of Israel in the valley of 
 Edom, and in Aphek. The blind Ahijah 
 discerns the wife of Jeroboam before she knocks 
 at his door. The secret sin of David is known 
 to the prophet Nathan. There is no indication 
 that I am aware of, that our Lord's supernatural 
 knowledge in things of this nature differed in 
 kind from that of the prophets ; or from that 
 of St. Peter, when he detected the sin of 
 Ananias and Sapphira, or of St. Paul when he 
 foretold the fortunes of the vessel on which he 
 sailed, or of Agabus when he foretold the 
 famine of Jerusalem and the binding of St. 
 Paul's hands and feet. That our Lord's know- 
 ledge in such matters greatly exceeded that 
 of others is evident ; but we cannot say with 
 certainty from the phenomena themselves that 
 it came to Him in a different way from theirs, 
 or that while they knew by spiritual revelation,
 
 1 64 OUR L ORD'S KNO WLED GE UPON EA R 777 
 
 He knew by virtue of His own Divine omni- 
 science. If there was such a difference, Holy 
 Scripture does not make it, at any rate, salient. 
 We come upon somewhat different ground 
 when we turn to our Lord's knowledge of facts 
 in the moral order. It appears to be one thing 
 to have a supernatural intimation (for instance) 
 that Lazarus was dead, and another thing to 
 discern the depths of character. It. is hardly 
 necessary to adduce examples, when the Gospels 
 are full of them, of our Saviour's perfect insight 
 into the moral state of those with whom He 
 came in contact. It underlies the unwavering 
 firmness of His direction of souls. " One thing 
 thou lackest : go and sell all that thou hast, and 
 give to the poor." 1 Unbelievers imagined that 
 they had convicted Him of failure in this respect ; 
 and by so doing, gave occasion for displaying 
 His insight in all its breadth and delicacy. 
 " If this man were a prophet," they say for 
 they regarded such insight as part of the en- 
 dowment of a prophet " He would have known 
 what manner of woman this is that toucheth 
 
 1 St. Mark x. 21.
 
 ITS TRANSCENDENCE. 165 
 
 Him ;" l and then follows the marvellous vindi- 
 cation of His discernment, both with regard to 
 the woman and with regard to Simon the 
 Pharisee himself. 
 
 And such discernment in the Lord Jesus 
 is not the result of long personal intercourse 
 and observation. It manifests itself at first 
 meetings. It requires but a glance, and perhaps 
 does not require even that. "Jesus looked 
 upon him, and said, Thou art Simon the son 
 of John ; thou shalt be called Cephas, which 
 is interpreted Peter." 2 " Jesus saw Nathanael 
 coming to Him, and saith concerning him, 
 Behold indeed an Israelite, in whom there is no 
 guile." 3 Well might a man reply in surprise, 
 " Whence knowest Thou me ? " Everywhere 
 there is the same unerring perception of character 
 and of moral conditions. " I know you," 4 He 
 says to His enemies though this is partly the 
 knowledge of experience. " I know My sheep," 5 
 He says of His friends. Quite at the outset of His 
 work, St. John lays it down as a generalisation, 
 
 1 St. Luke vii. 39. 2 St. John i. 42. 3 St. John i. 47. 
 
 4 St. John v. 42 : tyvaiKa. 5 St. John x. 14: ytvtixrKw,
 
 1 66 OUR LORD'S KNO WLEDGE UPON EAR TH 
 
 to account for His reserve towards persons 
 who gathered promisingly round Him. "Jesus 
 did not entrust Himself to them, because He, 
 for His part, knew all men, and inasmuch as He 
 had no need that any one should give testimony 
 concerning the man (that is, any given man 
 with whom He was dealing) for He Himself 
 always knew what was in the man," or possibly, 
 " in man." l He read -men's thoughts, moods, 
 tendencies, inward conflicts, before they were 
 expressed, before the men themselves were 
 fully conscious of them ; and on every page of 
 the Gospels, His questions and His actions laid 
 bare the secret things of other men's souls. 
 It was not strange that those who lived con- 
 secutively with Him came to the conclusion 
 that He knew, not only all men, but all things. 
 " Now we know that Thou knowest all things, 
 and needest not that any should question Thee." 2 
 " Lord, Thou knowest all things ; Thou art 
 aware that I love Thee." 3 And, at any rate, 
 
 1 St. John ii. 24 foil. : Starb airr'bv yiviaffKtiv iravras . . . av-ros 
 yap fyivwffKtv ri $v tv rf avOpccircf). 
 
 2 St. John xvi. 30: ofSa/jLfv Srt olSay vavra. 
 
 3 St. John xxi. 17 : itivTa. <rfc oT5as.
 
 ITS TRANSCENDENCE. 1 6? 
 
 in the sense in which they meant it, the Lord 
 Jesus did not disavow the ascription. 
 
 In this knowledge of men themselves, as 
 distinguished from the knowledge of facts about 
 them, our Lord is plainly without a rival. 
 Discernment of character is a gift possessed 
 by all men to some degree ; by mapy, through 
 the power of the Holy Ghost, in a high and 
 supernatural degree ; but no other has had the 
 same penetration as Christ had. All others, we 
 may well suppose, have made occasional mistakes 
 about their men, but our Lord never did. His 
 choice of a Judas into the number of the Twelve 
 was not the result of ignorance, but of a long 
 night of prayer, like the night in Gethsemane, 1 
 and a prelude to it. " I know whom I chose." 2 
 
 As He was unrivalled in His penetration, 
 so our Lord was unique in the range over which 
 those powers of penetration were exercised. By 
 what steps His knowledge of men extended, 
 from the hour when He first began mi cogno- 
 scere Matrem, and knew no other face than hers, 
 to the end of all, we are not told. But there 
 1 St. Luke vi. 12; a St. John xiii. 18.
 
 1 68 OUR LOAD'S KNOWLEDGE UPON EARTH 
 
 seems to be reason to believe that when St. 
 John says, "He knew all men," it does not 
 mean only that He knew them when He met 
 them. " Other sheep I have," l He says ; " Every 
 one that is of the truth heareth My voice," 2 
 as if He were conscious of spiritual relations 
 already established between them and Him, 
 although the time for mutual recognition and 
 open government was not yet come. Saul of 
 Tarsus and the Lord Jesus never met face to 
 face during the Lord's earthly life ; yet St. 
 Paul says, " He loved me, and gave Himself 
 for me." 3 It would seem an unwarranted im- 
 poverishment of the Apostle's language to 
 explain that our Lord gave Himself for all men, 
 and therefore, by implication, for St. Paul. We 
 seem to be intended to gather that, at the close, 
 at any rate, our Lord's horizon became actually 
 coextensive with all whose nature was summed 
 up in Him and whose sins He was to bear, 
 and that each individual "brother" of His, how- 
 ever distant in time and clime, not only has 
 a place in His thought and affection now, but 
 
 1 St. John x. 16. 2 St. John xviii. 37. 3 Gal. ii. 20.
 
 ITS TRANSCENDENCE. 169 
 
 had a place in His thought and affection then. 
 That from the Cross He actually commanded 
 the whole field of human history, and came 
 into conscious contact with every one of us, is 
 a belief which St. Paul's language commends. 
 Christ is in His human nature the very Head 
 of that Body of which we are all members ; and 
 as, in His physical frame, He "could tell all 
 His bones," each contributing its separate 
 quotum to that sum of pain which He felt, so it 
 may have been in His mystical body also, and 
 while He bore "the sin of the world" as a vast 
 whole, there may have been a power to discrimi- 
 nate the items also, and those by whose fault 
 He came to bear them. 
 
 We advance now from the moral order to the 
 Divine. Here we are on the surest ground. 
 Our Lord's knowledge in Divine things is 
 absolute and exhaustive. 
 
 It is so- with regard to God Himself. No shadow 
 of misgiving passes across His mind as He 
 speaks of God. The holiest and wisest men 
 have always felt most the danger of speaking 
 of the Divine nature, knowing it to be infinitely
 
 1 70 OUR L ORD'S KNO WLED GE UPON EAR TH 
 
 above and beyond them. They have dreaded 
 to be presumptuous and irreverent, to define 
 rashly in a sphere of which they possess no 
 positive knowledge. No saint who ever lived 
 upon earth was more reverent than Christ. His 
 prayers, we are told, were heard "by reason 
 of His cautious reverence," l and it is said of Him, 
 as the climax of the Spirit's gifts, that He should 
 be rilled with the Spirit of the fear of the Lord. 2 
 His language about God and to God is that 
 of the most solemn adoration. Yet He speaks 
 of God as of one whom He knows and under- 
 stands to the very depth, and of whom He, and 
 He alone, is qualified to speak. "All things 
 were delivered to Me by My Father, and none 
 knoweth (tTrtynnoaKti) the Son but the Father, 
 neither doth any know the Father but the Son, 
 and he to whomsoever the Son is pleased to 
 reveal Him." 3 "Jesus cried in the temple, 
 teaching and saying, Ye both know Me (o'/Sart), 
 and ye know whence I am ; and I am not come 
 of Myself, but He is true that sent Me, whom 
 
 1 Heb. v. 7: airJi rijs euAo/3eios. 2 Isa. xi. 2, 3. 
 
 3 St. Matt. xi. 27.
 
 ITS TRANSCENDENCE. 17 1 
 
 ye do not know. I know Him (o'Sa), because 
 I am from Him, and He sent Me forth." 1 "If 
 I glorify Myself, My glory is nothing ; there 
 is one who glorifieth Me, even My Father ; of 
 whom ye say that He is your God ; and (all 
 the while) ye have not known Him (tyvuKare) ; 
 but I know Him (o?Sa) ; and if I say that I do 
 not know Him, I shall be, like you, a liar ; but 
 I know Him, and His word I keep." 2 "I am 
 the Good Shepherd, and know My sheep, and 
 am known of Mine, as the Father knoweth Me, 
 and I know (JIVCJ<TKW) the Father." 3 
 
 And as He knows the eternal Father, so also 
 He knows the Holy Ghost. With entire con- 
 fidence He opens out the mystery of the Holy 
 Ghost's existence, and personality, and function, 
 and connexion with the Father and Himself, 
 which were unknown to men before. I need not 
 quote the passages, which will readily come to 
 mind; 'and some of them we shall need to 
 mention by-and-by for another purpose. 
 
 The same intimate knowledge extends to all 
 the unseen things, which are mysteries hidden 
 1 St. John vii. 28 foil. 2 St. John viii. 54. 3 St. John x. 14.
 
 1/2 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 from the eyes of the world. Not to refer to 
 all our Saviour's teaching about heaven and 
 hell, and the powers of the invisible order, it 
 will be enough to refer to His own absolute 
 claim to expound heavenly things, although 
 He deigns to associate others with Himself, 
 as having experienced, through faith in Him, 
 something of that of which He speaks. " Verily, 
 verily, I say unto you "-to Nicodemus and 
 his class " that which we know (ot'Sajuei>), we 
 speak, and that which we have seen, we testify, 
 and our testimony ye receive not. If I told you 
 things on earth, and ye believe not, how shall 
 ye believe if I tell you things in heaven ? " l 
 
 But it is with regard to His own person and 
 significance to the world that our Lord's 
 witness is, for our present purpose, the most 
 noteworthy. Some modern writers upon New 
 Testament theology, such as Beyschlag, venture 
 to speak of our Lord as manifesting " a purely 
 human consciousness of Himself." 2 Such a 
 theory, of course, presupposes the rejection of 
 
 1 St. John iii. n foil. 
 
 2 Beyschlag's New Test. Theology (Eng. transl.) i. 73.
 
 ITS TRANSCENDENCE. 173 
 
 St. John's Gospel as a historical account of 
 our Lord's teaching ; but there are utterances 
 enough in the Synoptic Gospels also to make 
 the theory untenable. 
 
 Jesus had from early years known and laid 
 to heart, in a way suitable to His tender age, 
 His relationship to God. "Wist ye not," He 
 says, at the age of twelve, "that I must be in 
 My Father's house ? " l We are not compelled 
 to suppose that those gracious lips were pre- 
 pared then and there to unfold, in the language 
 of a later time, the whole mystery of His 
 Person ; but when He says, " My Father's," 
 and not "God's," nor yet "Our Father's," 
 we cannot but believe that in all grave sim- 
 plicity He had felt within Himself a peculiar 
 bond of kinship with Him whose the temple 
 was. When once His ministry was begun, 
 although He would not put the sublime con- 
 clusion ready-made in the mouths of men, He 
 was perpetually engaged in teaching them the 
 premisses that should lead to the conclusion 
 that He was God, though not for His own 
 
 1 St. Luke ii. 49.
 
 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 glorification, but that, believing Him to be what 
 He was, they might recognise the character 
 and purposes of the Father from whom He 
 came. Such deep wells of self-revelation lie 
 everywhere in St. John's Gospel; but they lie to 
 a less extent in the others also. 
 
 Is it a purely human consciousness that is 
 manifested, I will not say in the Sermon on the 
 Mount, when Christ contrasts His new law, 
 promulgated upon His own authority "I say 
 unto you," with all that had gone before ; but 
 in that threefold comparison contained in the 
 twelfth chapter of St. Matthew : " I say unto you 
 that something greater than the temple is 
 here (roG hpov /utiov) ; " l "and lo, something 
 more than Jonas is here (ir'Xilov 'Iwva);" 2 
 "something more than Solomon is here (irXtlov 
 ^oXo/m&voz) ?" 3 He does not compare Himself 
 with Solomon or Jonas as a greater man than 
 they were ; that would have been TrAawv or 
 /MI^WV SoAojuwvoe, TrAtj'wv 'Iwva. His greatness 
 is not in the same order as theirs. There is a 
 difference in their very essence. 
 1 St. Matt. xii. 6. * St. Matt. xii. 41. 3 St. Matt. xii. 42,
 
 ITS TRANSCENDENCE. 175 
 
 The Jews at Jerusalem early caught and 
 correctly interpreted His meaning, when, upon 
 His saying, "My Father worketh hitherto, and 
 I work," they inferred that He "claimed God 
 in a special sense as His own Father (irctTtpa 
 t'Stov tXtyt TOV 0ov), making Himself equal 
 to God." l So He did indeed. When at a later 
 period they again accused Him of "making 
 Himself a God," 2 instead of repudiating the 
 alleged blasphemy, He showed them from the 
 Scriptures that if a mere reception of Divine 
 revelation gave to the recipients a right to the 
 title of gods, His own unique office as the agent 
 of revelation fully justified the claims which He 
 had actually made. And those claims involved 
 a co-equal Godhead with the Father. " I and 
 the Father are one." 3 " Have I been so long 
 time with you, and yet hast thou not known 
 Me, Philip ? He that hath seen Me, hath seen 
 the Father. How sayest. thou, Show us the 
 Father ? " 4 " Verily, verily, I say unto you, The 
 Son cannot do anything of Himself, except He 
 
 1 St. John v. 18. 2 St. John x. 33. 
 
 3 St. John x. 30. 4 St. John xiv. 9.
 
 1 76 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 behold the Father doing aught ; for whatsoever 
 He doeth, these things doeth the Son in like 
 manner. For the Father loveth the Son, and 
 showeth to Him all things that Himself doeth." l 
 " The Father hath committed the whole judgment 
 unto the Son, that all may honour the Son even 
 as they honour the Father." 2 " The Spirit of truth 
 shall guide you into all the truth ; for He shall 
 not speak from Himself, but as many things as 
 He heareth, He shall speak ... He shall glorify 
 Me ; because He shall take out of that which 
 is Mine, and declare it unto you. All things 
 whatsoever the Father hath are Mine ; for this 
 cause I said that He taketh out of that which 
 is Mine, and shall declare it unto you." 3 
 
 No words could more fully describe the God- 
 head of the Son according to its contents if 
 I may use the expression than such texts as 
 these. There can be no question but that Christ 
 upon earth was fully conscious of His Divine 
 essence ; and when at last a great disciple sprang 
 at a bound out of the depth of hopelessness 
 
 1 St. John v. 19. 2 St. John v. 22. 
 
 3 St. John xvi. 13 foil.
 
 JTS TRANSCENDENCE. 177 
 
 to the glorious confession, never made before, 
 that Christ was his God, Jesus calmly ac- 
 cepted the adoration. While Peter, in the 
 Acts, says with blunt simplicity to the prostrate 
 Cornelius, " Stand up ; I myself also am a 
 man ;" while twice over in the Apocalypse the 
 interpreting angel, at whose feet the seer had 
 fallen, cries in horror, " See thou do it not ; 
 I am thy fellow-servant ; " while Jesus Him- 
 self abruptly rejects earthly honours that were 
 not His : " Man, who made Me a judge or a 
 divider over you ? " l Jesus has no rebuke 
 for St. Thomas's gesture and word of worship, 
 save a gentle rebuke that it had not come 
 sooner. 2 
 
 Our Lord was not only fully conscious of His 
 personal Godhead and oneness of essence with 
 the Father. He was conscious of His former 
 mode of existence, of His mission to the world, 
 and of His uninterrupted connexion with God. 
 The passages which bring these points before 
 us sometimes bring more than one of them at 
 a time, so that we may take them all together. 
 
 1 St. Luke xii. 14. 2 St. John xx. 28. 
 
 N
 
 1/8 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 That His former mode of existence was present 
 to the mind of Jesus is shown, above all, in His 
 last great prayer. " And now, O Father, glorify 
 Thou Me beside Thyself, with the glory which 
 I had, before the world was, beside Thee." l 
 That glory is to Him a thing of the past and 
 of the future, not of present enjoyment ; but 
 no oblivion puts it out of His remembrance. 
 He speaks of those experiences of His life 
 before the Incarnation in other passages where 
 He is enforcing the authority of His mission. 
 He desires, for instance, to tell Nicodemus of 
 heavenly things, " And no one," He adds, 
 " hath ascended into heaven, save He that came 
 down out of heaven, even the Son of man." 2 
 Again He says, " Every one who hath heard 
 from the Father, and learned, cometh to Me ; 
 not that any hath seen the Father, except He 
 who is from the side of God (a &v irapa TOV 
 He hath seen the Father." 3 The contrast 
 
 1 St. John xvii. 5. 
 
 2 St. John iii. 13. The words which follow in the Received 
 Text, "which is in heaven," are no part of the original, and 
 suggest a conception of Christ's life on earth which has no 
 support in any other part of the Gospels. 
 
 * St. John v. 45 foil.
 
 JTS TRANSCENDENCE. 179 
 
 is again drawn : " Ye have never yet heard voice 
 nor seen shape of Him, and His word ye have 
 not abiding in you ; because whom He sent, 
 Him ye believe not." 1 Once more: "If I bear 
 witness concerning Myself, My witness is true, 
 because I know whence I came, and whither 
 I go." 2 
 
 But the connexion with the Father is no mere 
 reminiscence of a great past. Again and again 
 our Lord asseverates that the Father is and 
 dwells "in" Him, and He "in" the Father. 
 Although the Father has sent Him forth into 
 the world, He has not broken off an active 
 correspondence with Him, though it is main- 
 tained _under a new form. " He that sent was 
 still with Him that was sent." " He that sent 
 Me is with Me. He did not leave Me alone, 
 because I do always the things which please 
 Him." 3 "If I judge, My judgment is true, 
 because I am not alone ; but I and the Father 
 who sent Me." 4 
 
 Sometimes, however, the mighty recollection 
 
 1 St. John v, 37. 2 St. John viii. 14. 
 
 * St. John viii, 29. 4 St. John viii. 16.
 
 ISO OUR LORD'S KNOWLEDGE UPON EARTH 
 
 of that " sanctification " and "sealing" which 
 preceded His being "sent into the world" so 
 dominates the mind of the Incarnate Lord, 
 that He speaks as if all His teaching were 
 based upon it, and as if a body of sacred truth 
 had been once for all entrusted to Him, to be 
 delivered in detail to men. " My doctrine is 
 not Mine, but His that sent Me." 1 "He that 
 sent Me is true ; and / speak into the world 
 what I heard from Him." 2 "The things which 
 I have seen with the Father, I speak." 3 "Of 
 Myself I do nothing, but according as the 
 Father taught Me, I speak these things." 4 
 The heavenly instruction descends even to the 
 successive details of the teaching. "I did not 
 speak out of Myself" so our Saviour finally 
 looks back upon His concluded ministry of 
 teaching "but the Father who sent Me, Him- 
 self hath given Me a commandment, what I 
 should say (in general), and w r hat I should 
 speak (in the particular form of the moment). 
 . ,. . The things therefore which I speak, 
 
 1 St. John vii. 16. 2 St. John viii. 26. 
 
 3 St. John viii. 38 4 St. John viii. 28.
 
 ITS TRANSCENDENCE. l8l 
 
 according as the Father hath said to Me, I so 
 speak." 1 
 
 And as it is with our Lord's teaching, so it 
 is also with His action. He speaks of it some- 
 times as if imposed upon Him once for all in 
 His original mission. This seems to be the 
 purpose of all those sayings where, He speaks 
 of doing the will of Him that sent Him, or 
 working the works of Him that sent Him. 
 " According as the Father gave Me command- 
 ment, so I do." 2 "I glorified Thee upon the 
 earth, by accomplishing the work which Thou 
 hast given Me that I should do it." 3 St. 
 John has been accused of making our Lord 
 speak as if His life were the execution of 
 a program ; but the fact is so. He came, in- 
 deed, into the world with a program,- " In the 
 volume of the book it is written of Me," and 
 He consciously and conscientiously fulfilled 
 it. There were no moments of vacillation in His 
 life. Our Lord always moves straight towards 
 His mark. 
 
 5 St. John xii. 49 foil. 2 St. John xiv. 31. 
 
 3 St. John xvii. 4.
 
 1 8 2 OUR LOAD'S KNO WL EDGE UPON EAR TH 
 
 It has often been observed how the sufferings 
 of the Redeemer were enhanced by having been 
 long foreknown to Him, even in minute parti- 
 culars. The contemplation of them beforehand 
 woke in Him a holy impatience to be in the 
 midst of them. " I have a baptism to be bap- 
 tized withal, and how am I straitened till it be 
 accomplished ! " l Doubtless, like other know- 
 ledge which He possessed, the knowledge of 
 His appointed program of actions and of suffer- 
 ings became ampler and more particular as 
 time went on ; but we can mention no date at 
 which were first shown to Him the main out- 
 lines of what was in store for the Lamb of 
 God. As far back as we can trace His thoughts 
 that is, from the Jordan and the Temptation 
 onwards He advances steadily in the direction 
 of the Cross. At the first Passover after His 
 ministry began, He already announces in a 
 riddle His murder and His resurrection on the 
 third day. 2 In His conversation of the same 
 date with Nicodemus, He declares that He is 
 to be lifted up like the Brazen Serpent in the 
 
 1 St. Luke xii. 50. 2 St. John ii. 19.
 
 ITS TRANSCENDENCE. 183 
 
 wilderness. 1 As time goes on, He tells His 
 disciples beforehand every hideous and revolting 
 detail of the Trial and the Crucifixion. When 
 it draws quite close, He calmly says, "Ye know 
 that after two days is the Passover, and the 
 Son of Man is betrayed to be crucified." 2 
 Nothing in that last dreadful chapter of His 
 earthly history finds Him unprepared. At no 
 period of His recorded life is there visible so 
 tranquil and majestic a sense of being ready 
 for all, and doing what had long been familiar- 
 ised by mental rehearsal. " Before the feast of 
 the Passover, Jesus knowing that His hour was 
 come that He should depart out of this world 
 unto the Father." 3 " Jesus, knowing all things 
 that were coming upon Him, went forth." 4 
 "After this, Jesus knowing that all things were 
 now finished, that the Scripture might be ful- 
 filled, saith, I thirst." 5 Nor did Christ's acquaint- 
 ance wjth His own program end here. He 
 knew well beforehand, and had predicted, His 
 resurrection and ascension, and in glorious 
 
 1 St. John iii. 14. 2 St. Matt. xxvi. 2. 3 St. John xiii. I. 
 * St. John xviii. 4. * St. John xix. 28.
 
 1 84 OUR LORD'S KNOWLEDGE UPON EARTH 
 
 fulness He predicted His return again to 
 judge. 
 
 Our Lord had not only a complete and 
 perfect knowledge of Himself and of His task ; 
 He knew also the preparation which the Divine 
 Providence had made for His coming. The 
 history set forth in the Bible was familiar to 
 Him ; and the teaching of lawgivers and 
 prophets and wise men lay open to His mind. 
 Our Saviour knew the Bible, though we are not 
 told of His reading it, except in public. " How 
 knoweth this Man letters (i.e. literary ways), 
 having never learned (i.e. in the recognised 
 schools of the teachers) ? " l So men asked 
 when they saw how much He knew. He found 
 support for Himself in the Scriptures, in the 
 wilderness of Temptation and on the Cross, and 
 doubtless at other times. He affirmed without 
 hesitation that He was Himself the chief theme 
 of them. "Ye search the Scriptures, for in 
 them ye think to have eternal life ; and it is 
 they that testify of Me ; and yet ye will not 
 come to Me that ye may have life." 2 " Think 
 1 St. John vii. 16. - St. John v. 39.
 
 ITS TRANSCENDENCE. 185 
 
 not that I will accuse you to the Father. There 
 is one that accuseth you, even Moses, in whom 
 ye have hoped. For if ye believed Moses, ye 
 would have believed Me, for he wrote of Me." 1 
 "This that is written must yet be accomplished 
 in Me." 2 "How then shall the Scriptures be 
 fulfilled, that thus it must be?" 3 !'Ye fools, 
 and slow of heart to believe upon all that the 
 prophets spake ! Ought not the Christ to 
 have suffered these things, and so to enter into 
 His glory ? And beginning at Moses and all 
 the prophets, He expounded unto them in all 
 the Scriptures the things concerning Himself." 4 
 " These are the words which I spake to you 
 while I was yet with you, that all things written 
 in the law of Moses and the Prophets and the 
 Psalms concerning Me must be fulfilled. Then 
 opened He their understanding that they might 
 understand the Scriptures." 5 In every question 
 respecting the interpretation of the Scriptures, 
 our Lord moves with perfect freedom and 
 
 1 St. John v. 45 foil. 2 St. Luke xxii. 37. 
 
 3 St. Matt, xx vi. 54. * St. Luke xxiv. 25. 
 
 5 St. Luke xxiv. 44 foil.
 
 1 86 OUR LORD'S KNO IVLEDGE UPON EARTH 
 
 confidence, unhesitatingly. He knows their 
 meaning and their value. 
 
 There is one very remarkable passage in St. 
 John which seems to indicate that our Lord's 
 knowledge of the Bible history was not all, at 
 any rate, derived from the study of the Bible 
 itself, or from any current interpretations of it. 
 It is in the latter part of the eighth chapter, 
 where the Jews accuse Jesus of making Himself 
 greater than Abraham and the prophets, who 
 were dead, while He professed to be able to 
 give a deathless life. Jesus replied to the main 
 charge, and then, to teach them the true relation 
 between Abraham and Himself, He added, 
 " Your father Abraham rejoiced to see My day ; 
 and He saw it, and was glad." 1 No incident 
 is recorded in the Book of Genesis which directly 
 affirms what our Lord affirmed, though there 
 are recorded occasions to which such a blessed 
 prevision of Christ's day may naturally be 
 referred. The Jews, however, did not assail 
 our Lord on the score of an interpretation ; 
 they assailed Him because His words seemed 
 
 1 St. John viii. 56.
 
 ITS TRANSCENDENCE. 1 87 
 
 to imply some previous intercourse between 
 Himself and the patriarch. They looked at the 
 face and figure of the Man of thirty-three, 
 worn and prematurely aged, as it appears, and 
 said, " Thou are not yet fifty years old, and hast 
 Thou seen Abraham ? Jesus said unto them, 
 Verily, verily, I say unto you, Before , Abraham 
 was, I am." Why did our Lord give this answer ? 
 Might He not have replied that He never 
 said that He had seen Abraham, but that 
 Abraham, in a sense, had seen Him ? Might 
 He not have said that His statement about 
 Abraham was but a natural deduction from 
 all that is told us in the Scriptures about the 
 character of that holy man, and about the 
 promises made to Him ? But no ; Jesus claimed, 
 not indeed to have been alive on earth with 
 Abraham, but to be above time altogether in 
 His essential existence, and therefore to include 
 the life of Abraham, and all. history, within His 
 experience and personal observation. He had 
 indeed seen Abraham. He had witnessed the 
 exultation with which Abraham caught sight, 
 in the Spirit, of those far-off years when the
 
 1 88 OUR LOR&S KNOWLEDGE UPON EARTH 
 
 promised Seed should come. He had witnessed 
 it ; and now, though incarnate, and Himself 
 made subject to the laws of temporal existence, 
 He had not forgotten the event. As, from His 
 place on earth, He could look back and remem- 
 ber the glory which He had with the Father 
 before His Incarnation, so, it seems, He could 
 look back and remember how He had dealt 
 with the heroes of the Old Testament hope, and 
 had watched their spiritual progress. 
 
 A saying like this must make us careful of 
 our words when we speak of our Saviour's 
 human knowledge in relation to questions of 
 Old Testament authorship and the like. He 
 may well sometimes have used names like 
 Moses and David in conventional senses ; but 
 Moses and David were real persons to Him, 
 whom He had known, and had not forgotten. 
 It is of interest to note how the New Testa- 
 ment writers speak of a special connexion 
 between the person of the Blessed Lord and 
 the development of the Old Testament history. 
 When the Israelites ate and drank manna and 
 miraculously given water in the wilderness, the
 
 ITS TRANSCENDENCE. 189 
 
 food was "spiritual food," and "the rock was 
 the Christ." 1 Moses himself "esteemed the 
 reproach of the Christ greater riches than the 
 treasures of Egypt." 2 The Spirit which inspired 
 the prophets was "the Spirit of Christ in 
 them." 3 All that pertained to the Holy 
 Scriptures belonged to the personal history of 
 the Divine Son, and seems to have come back 
 to Him as such. 
 
 I have touched, though not with such com- 
 pleteness as I could wish, upon some of those 
 departments in which our adorable Saviour's 
 human knowledge transcended, to say the least 
 of it, that of other men. There were, as we saw 
 in my last lecture, points in which, though He 
 made no mistake, He was contented not to 
 know. But compare the kind of matters in 
 which He seems to have not known, with those 
 in which He knew ! In infancy, doubtless, He 
 knew but as an infant. In sleep, His knowledge 
 of all that He knew was, like ours, in abeyance. 
 In crises like the Agony, His hold upon what 
 He knew all but the one thing that was of 
 
 1 I Cor. x. 4. 2 Heb. xi. 26. 3 l Peter i. II.
 
 1 90 OUR L ORD'S KNO WLED GE UPON EA R TH- 
 
 immediate importance seemed to be paralysed. 
 But taking the normal waking hours of His last 
 three years upon earth, the things which, according 
 to the records, He appears to have not known 
 are trivial facts, easily to be ascertained by an 
 ordinary question, or by walking a few steps. 
 The things which He knew were God and man, 
 Himself and His saving work, the Bible and 
 the Divine dispensations. Truly it concerns us 
 little, as Christ never set Himself to speak on 
 such topics, whether He ever turned His human 
 attention upon facts of natural science or of 
 secular history. All that it was profitable to 
 know for His perfection and for our salvation, 
 that we are assured that He knew with an 
 accuracy and completeness in which there was 
 no room for improvement. 
 
 This immeasurable wealth of human know- 
 ledge was derived, as we have seen, from various 
 sources. First, there was His own observation 
 and His natural faculties were the most perfect 
 that were ever created, and they had not been 
 dulled by sin. Then for Him, as for us, there 
 was the knowledge acquired by information
 
 7TS TRANSCENDENCE. \g\ 
 
 from others. None can now tell how much 
 was owing, under the Divine guidance, to the 
 early instructions imparted by Mary, and by 
 the good foster-father who taught Him a trade, 
 and by doctors like those who clustered round 
 Him in the Temple ; only we may be sure 
 that, when least intending it, His^ luminous 
 and spiritual intelligence gave back a thousand 
 times more (if only they had power to appre- 
 hend it) than what He gained from them. 
 And then there was the enlightening grace 
 of the Holy Ghost, by whose operation He 
 first became flesh, and who found in the 
 sacred youth of Jesus a perfect vessel for His 
 use ; and who, when the moment was come, 
 descended upon Him, without measure, in all 
 His entirety, opening all heaven to His sight, 
 and keeping it ever open. 
 
 To that Holy Spirit's influence we may pro- 
 bably ascribe those kinds of special knowledge 
 which (in a sense) were common to the Lord Jesus 
 and to the prophets. 1 To His influence upon our 
 
 1 "[The Scriptures] teach us that all His superhuman know- 
 ledge was supplied by the Father. ... All things that the
 
 IQ2 OUR LOR&S KNOWLEDGE UPON EARTH 
 
 Lord's unique humanity we may perhaps ascribe 
 our Lord's penetration into the hearts and minds 
 of men. To Him, the inspirer of the men of old, 
 may perhaps be traced our Lord's perfect under- 
 standing of the Scriptures. It was by Him that, 
 even after the Resurrection, Christ continued 
 to give commandment to His disciples. 1 We 
 saw, in the first lecture, that it was by Him 
 that our Lord's miracles were wrought. Whether 
 we are to go further still in the same direction 
 is not made clear. It is possible that we are 
 to believe that it was to the witness of the Holy 
 Ghost that our Saviour upon earth owed His 
 knowledge even of Himself, and of God, and 
 of His connexion with God, and of His Sonship ; 
 that it was the Holy Ghost who brought to His 
 inward as well as His outward ears the assurance, 
 "Thou art My beloved Son, in whom I am 
 
 Omniscient Father knows, that is, all things, doubtless, were 
 known to the Son, when He was 'in the form of God.' But 
 it appears when He became Man, and dwelt among us, of this 
 infinite knowledge He only possessed as much as was imparted 
 to Him. And this being the case, we must see that, if anything 
 which could not be known naturally was not made known to 
 Him by the Father, it would not be known by Him " (Bishop 
 O'Brien's Charge p. I lo). 
 1 Acts i. 2.
 
 ITS TRANSCENDENCE. 193 
 
 well pleased ? " Thus, at last, even the know- 
 ledge of those things which our Blessed Saviour 
 knew by virtue of His own unchanged personality 
 His wondrous remembrances brought with 
 Him from afar may have been due to the 
 action of Him who brings all necessary things 
 to the remembrance of the Christian, and whose 
 great office in the eternal Godhead is to search 
 the depths of the Divine self-consciousness, and 
 to unite the Father with the Son. 
 
 It is possible that in the course of a difficult 
 investigation I may sometimes have spoken 
 in a way that has caused pain or perplexity 
 to some of my hearers. If it be so, I would 
 heartily ask their forbearance and forgiveness. 
 I earnestly hope that I have not spoken without 
 due reverence towards the Eternal Son of God. 
 who is the subject of our thought ; and I will 
 beg all who have heard me to search the 
 Scriptures candidly, like the noble Jews of Bercea, 
 to see whether these things are so. Nothing 
 is more to be desired than that we should go 
 simply to our Bibles, and work at them afresh. 
 These lectures will have a profitable result, if 
 
 O
 
 194 OUR LORD'S KNOWLEDGE UPON EARTH. 
 
 they set the students of this Seminary to read 
 the Gospels with renewed interest, whether 
 that study should issue in the establishing of 
 the main suggestions which I have offered or 
 in their refutation. 
 
 THE END. 
 
 PRINTED BY WILLIAM CLOWES AND SONS, LIMITED. 
 LONDON AND BECCLES.
 
 39 PATERNOSTER Row, LONDON, E.G. 
 October 1896. 
 
 A SELECT LIST 
 
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 PUBLISHED BY 
 
 LONGMANS, GREEN, & CO. 
 
 NEW BOOK BY THE LATE CANON LIDDON. 
 
 Sermons Preached on Special Occasions, 1858-1889. 
 
 By the Rev. HENRY PARRY LIDDON, D.D. LL.D. late Canon and 
 Chancellor of St. Paul's. Crown 8vo. [In the press. 
 
 REV. CANON MASON, D.D. 
 The Conditions of Our Lord's Life upon Earth : being 
 
 Lectures delivered on the Bishop Paddock Foundation, in the General 
 Seminary at New York, 1896, to which is prefixed part of a First 
 Professorial Lecture at Cambridge. By ARTHUR JAMES MASON, D.D. 
 I.ady Margaret Professor of Divinity at Cambridge, and Canon of Canter- 
 bury. Crown 8vo. [Nearly ready. 
 
 REV. CANON MASON, D.D. 
 The Principles of Ecclesiastical Unity : Four Lectures 
 
 delivered in St. Asaph Cathedral, June 1896. By ARTHUR JAMES MASON, 
 D.D. Lady Margaret Professor of Divinity at Cambridge, and Canon of 
 Canterbury. Crown 8vo. 3.?. 6d. 
 
 ' \ timely exposition from the Anglican point of view of the relations of the Church of 
 England with other communions, the possibilities of a nearer approach to them, and the diffi- 
 culties which have to be surmounted.' TIMES. 
 
 DEAN FARRAR. 
 The Bible : Its Meaning and Supremacy. By FREDERIC W. 
 
 FARRAR, D.D. Dean of Canterbury. 8vo. [In the press. 
 
 %* In this book, which has long been in preparation, the author, -while sup-' 
 porting the unique grandeur and inestimable value of the Scriptures, points out 
 the dangerous errors ivhirh have sprung from their misinterpretation, and from 
 humanly invented theories as to the nature of their inspiration. 
 
 London, New York, and Bombay: LONGMANS, GREEN, & CO.
 
 A Select List of New Theological Books. 
 
 THE BAMPTON LECTURES FOR 1895. 
 Christian Ethics : Eight Lectures preached before the 
 
 University of Oxford in the Year 1895 on the Foundation of the late Rev. 
 John Bampton, Canon of Salisbury. By THOMAS B. STRONO, M.A. 
 Student of Christ Church, Oxford, and Examining Chaplain to the Lord 
 Bishop of Durham. 8vo. 1 5 j. 
 
 1 The volume is one of much merit. ... It is a careful, thoughtful, and able treatment 
 of the important subject which it discusses, and, as it is singularly free from technicalities and 
 written in a popular style, it addresses itself to a wider ran?e of readers than that of the merely 
 professional student. Not the least valuable part of it is the copious notes which are appended 
 to each lecture.' SCOTSMAN. 
 
 ' A very scholarly and lucid exposition of the Christian ethtc from the English Churchman's 
 point of view. . . . Candidates for holy orders will find these lectures helpful, especially as Mr. 
 Strong has taken the trouble to preface them with an admirable analysis.' DAILY CHRONICLE. 
 
 ' No more important service could be rendered to the common cause of Christian truth and 
 genuine morality than to show the vital connection between the two, and this is Mr. Strong's 
 main object in these admirable lectures.' GUARDIAN. 
 
 THE BAMPTON LECTURES FOR 1893. 
 Inspiration : Eight Lectures on the Early History and Origin 
 
 of the Doctrine of Biblical Inspiration, being the Bampton Lectures for 
 1893. By W. SAN DAY, D.D. LL.D. Lady Margaret Professor of 
 Divinity, and Canon of Christ Church, Oxford. New and Cheaper 
 Edition, with a New Preface. 8vo. 7*. 6d. 
 
 REV. HENRY R. PERCIVAL, D.D. 
 
 The Invocation of Saints. Treated Theologically and His- 
 torically. By HENRY R. PERCIVAL, M.A. D.D. Author of 'A Digest 
 of Theology,' 'The Doctrine of the Episcopal Church,' &c. Crown 
 8vo. 55. 
 
 ' The object of Dr. Percival is to plead for, let us say, the Litany of Loretto, as a thing not 
 contrary to the English Prayer Book, but harmless, and even useful, as a devotion ; and he makes 
 out a very good case, especially in his explanation of the XXII. Article, which is partly taken from 
 Tract XC., and partly his own.' SATURDAY REVIEW. 
 
 ' The aim of this book is partly to remove one of the obstacles to the reunion of Christendom, 
 partly to encourage an ancient practice. The author proves " that the Anglican Church does not 
 condemn, but is silent, with regard to the practice." He treats the subject carefully from several 
 standpoints and with much learning, including in his work extensive extracts from the Fathers and 
 other theologians.' CHURCH REVIEW. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO.
 
 A Select List of New Theological Books. 
 
 BY A CLERGYMAN. 
 Practical Reflections. 
 
 By A CLERGYMAN. With Prefaces by H. P. LIDDON, D.D. D.C.L. and 
 the BISHOP OF LINCOLN. Crown 8vo. 
 
 GENESIS, 4J. 6d. THE PSALMS, 5*. ISAIAH, 4*. 6d. THE 
 HOLY GOSPELS, 4*. &/. ACTS TO REVELATION, 6s. 
 
 THE MINOR PROPHETS, 4*. 6d. (just published). 
 
 ' The Reflections are, as hitherto, always terse, practical, and devout ; and while they 
 make no special claim to be exegetical, they will be found to elucidate many of the difficulties and 
 obscurities of the sacred text. We are sure that, as the Bishop says, they will " assist the reader 
 of the Prophetic writings to hear in them a living voice, which in the perplexities of modern times 
 may enable him to know, more clearly and truthfully, the mind and will of God."' CHURCH 
 
 REV. EDWIN H. ELAND, M.A. 
 The Layman's Introduction to the Book of Common Prayer: 
 
 being a Short History of its Development. By the Rev. EDWIN H. 
 ELAND, M.A. Balliol College, Oxford. With Facsimile. Crown 8vo. 5*. 
 
 ' A careful piece of work, based upon adequate authorities. . . . Intelligent, interesting and 
 trustworthy.' RECORD. 
 
 ' We recommend it for ordination candidates as a sound piece of work well done.' GUARDIAN. 
 ' The most readable, concise, and well- written account of the history of the Prayer Book that 
 has yet been written.' PARISH MAGAZINE. 
 
 ' A great advance upon anything previously attempted.' ILLUSTRATED CHURCH NEWS. 
 
 SIR EDWIN ARNOLD, M.A. 
 
 The Light of the World ; or, The Great Consummation. 
 
 A Poem. By Sir EDWIN ARNOLD, M.A. K.C.I.E. C.S.I. With 14 
 illustrations, after designs by W. HOLMAN HUNT. Presentation Edition. 
 Crown 8vo. 65. 
 
 PUBLISHERS' NOTE. Through the kindness of the owners of the copyrights, it has been 
 possible to include in this volume reproductions of some of the most important of MR. HOLMAN 
 HUNT'S works. The reproduction of the PLAINS OF ESDRAELON AS SEEN FROM THE HEIGHTS 
 OF NAZARETH is given Jy permission of MRS. COMBE, of Oxford ; that of THE SHADOW of 
 DEATH, by permission of MESSRS. AGNEVV & SON, of New Bond Street; and of the FINDING 
 IN THE TEMPLE, by permission of MR. LEFEVRE, of King Street, St. James's; THE LIGHT OF 
 THE WORLD and THE TRIUMPH OF THE INNOCENTS are included by permission of MR. HOLMAN 
 HUNT himself. All the other subjects are engraved from designs made specially for the work by 
 MR. HOLMAN HUNT, except the initial letters. Four of these were originally engraved for the 
 Illustrated New Testament published by MESSRS. LONGMANS in 1863, and three nave been en- 
 graved in the same style specially for this work. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO.
 
 A Select List of New Theological Books. 
 
 REV. CANON NEWBOLT, M.A. 
 The Gospel of Experience ; or, The Witness of Human Life 
 
 to the Truth of Revelation. Being the Boyle Lectures for 1895, delivered 
 in the Church of St. Peter, Eaton Square, by the Rev. W. C. E. 
 NEWBOLT, M.A. Canon and Chancellor of St. Paul's Cathedral, Select 
 Preacher before the University of Oxford, 1894-5, and Examining Chaplain 
 to the Lord Bishop of Ely. Crown 8vo. 55. 
 
 REV. H. R. HEYWOOD. 
 
 Sermons and Addresses. 
 
 By the late HENRY R. HEYWOOD, Vicar of Swinton, Honorary Canon of 
 Manchester. With 3 Photo-Intaglio Plates from Pictures by HOLMAN 
 HUNT and MUNKACSY. Second Edition. Crown 8vo. 35-. 6d. mt. 
 
 ' These sermons are all practical ; the preacher dwells rather on Christian life than on 
 Christian thought, though a strong foundation of doctrinal belief underlies his direct exhortations, 
 and he does not shrink from the simplest and most colloquial language in enforcing his appeals. 
 One marked feature is the anecdotic illustrations introduced, not, as they sometimes are in 
 sermons, merely to ornament the style or to stimulate attention, but to make clear the meaning or 
 to encourage by example." GUARDIAN. 
 
 REV. WILLIAM BRIGHT, D.D. 
 The Roman See in the Early Church ; and other Studies in 
 
 Church History. By the Rev. WILLIAM BRIGHT, D.D. Regius Professor 
 of Ecclesiastical History in the University of Oxford. Crown 8vo. Js. 6d. 
 ' As in the rest of Dr. Bright's writings, we recognise the intellectual and moral powers which 
 mark an historian. The knowledge of facts is wide and accurate. There is keen appreciation of 
 the circumstances and methods of life of the times described. The symoathy which gives in- 
 sight into character, and the breadth of mind which can take into view differing features of an 
 age or an individual, are found here. And his present realisation of past history and eager 
 enthusiasm for great truths and great men have not deprived the writer of that spirit of fair judg- 
 ment which it is not always easy for those who feel deeply to maintain.' CHURCH QUARTERLY 
 REVIEW. 
 
 ' These essays are remarkable for terseness and clearness of style, and they abound in items 
 of useful ecclesiastical information which will be a revelation to most readers.' MORNING POST. 
 
 REV. CANON HUTCHINGS, M.A. 
 Sermon Sketches taken from some of the Sunday Lessons 
 
 throughout the Church's Year. By W. H. HUTCHINGS, M.A. Canon of 
 York, Rector of Kirby Misperton, and Rural Dean. Vol. I. crown 8vo. 
 5-r. ; Vol. II. crown 8vo. $s. 
 
 ' The method of the author's first series is here again produced, and preachers are pro- 
 vided with a substratum on which they can raise their own superstructure, and with illustia- 
 tions of plans, which exhibit capable analysis, proportion, coherence, and well-tried methods 
 of deducing great moral and spiritual lessons. . . . Such a book is far more useful than 
 many volumes of ordinary sermons, and we hope that numerous readers will imitate Canon 
 Mulchings' methods and make a wise use of his materials.' GUARDIAN. 
 
 'They are the work of a scholar and a careful theologian, and on every page they bear testi- 
 mony to the fact that an accurate knowledge of dogma is the best foundation for practical teach- 
 ing. We must especially recommend both the clearness with which each point is brought out, 
 and the fulness and richness of the matter. Each section is simply packed with useful thoughts 
 or carefully-chosen references ; and yet the whole is concise and readable. The heading of each 
 division is in large type, so making reference easy, as well as giving an object-lesson to the preacher 
 of the value of a clear division of his subject.' CHURCH QUARTERLY REVIEW. 
 
 London, New York, and Bombay: LONGMANS, GREEN, & Ca
 
 A Select List of New Theological Books. 5 
 
 DEAN LUCKOCK. 
 The History of Marriage, Jewish and Christian, in Relation 
 
 to Divorce and certain Forbidden Degrees. By HERBERT MORTIMER 
 LUCKOCK, D.D., Dean of Lichfield. Second Edition, Revised and 
 Enlarged. Crown 8vo. 6s. 
 
 'This is a full and scholarly exposition of the marriage law in regard to the questions of 
 divorce and so-called marriage with a deceased wife's sister.' CHURLH TIMES. 
 
 This very careful work consists of two parts-the former dealing with marriage in relation to 
 divorce the latter with marriage in relation to the forbidden degrees, more especially that of the 
 wife s sister. GUARDIAN. 
 
 REV. CANON MacCOLL, M.A. 
 
 Life Here and Hereafter: Sermons preached in Ripon 
 Cathedral and Elsewhere. By MALCOLM MACCOLL, M.A. Second 
 Edition, with New Preface. Crown 8vo. "js. 6d. 
 
 , 'A volume of sermons of exceptional interest . . . enforcing and illustrating with very great 
 skill this truth about the unseen world and our relation to it.' GUARDIAN. 
 
 'Everything that Mr. MacColl writes is suggestive and interesting, and this volume of 
 sermons forms no exception to this rule. There is a reserve of information and a richness of 
 imagination in the background.' CHURCH TIMES. 
 
 ' A statement of great truths set forth in a vivid and graphic style, with an original mode of 
 t reatment. ECCLESIASTICAL GAZETTE. 
 
 ' We heartily welcome these essays on Christian philosophy for such they are.' CHURCH 
 
 REYIKW. 
 
 'Some striking and even brilliant discourses.' MANCHESTER GUARDIAN. 
 
 'These sermons contain many passages of spiritual elevation and high conception, and the 
 arguments in favour of continued existence include many that are cogent and reasonable. . 
 The volume is of a distinctly high class.' INQUIRER. 
 
 REV. LEIGHTON PULLAN, M.A. 
 
 Lectures on Religion. 
 
 By the Rev. LEIGHTON PULLAN, M.A. Fellow of St. John Baptist College, 
 Oxford, Lecturer in Theology at Oriel College and Queen's College. 
 Crown 8vo. 6s. 
 
 ' The author gives a readable and stimulating account of the doctrine of more recondite 
 and more technical works on such subjects as the relation of Christianity to prior religions, 
 the development of various forms of ritual, and the conflict of view between Unitarian and 
 Trinitarian. The lectures discuss these and a number of other more or less closely allied topics 
 with a wide learning in the history of the Churches and of theology, and put their matter in a 
 form which will prove specially attractive to those who are not professed students of divinity.' 
 SCOTSMAN. 
 
 ' There is much luminous suggestion and activity of thought in these lectures. . . . 
 Throughout the book, however, there are signs of a capacity for handling theological subjects in 
 a fresh and intelligible manner which is as rare as it is valuable, and the subjects of Christian- 
 Pagan Ethics, the Personality of Jesus, Christian Worship, and Catholic Dogma are treated 
 with considerable insight and power.' TIMES. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO
 
 A Select List of New Theological Books. 
 
 REV. CANON MOBERLY, D.D. 
 
 Reason and Religion : Some Aspects of their Mutual Interde- 
 pendence. By R. C. MOBERLY, D.D. Regius Professor of Pastoral 
 Theology, and Canon of Christ Church, Oxford. Crown 8vo. 41. 6d. 
 
 ' These deep thoughts on the mutual interdependence of reason and religion will command 
 attention in an age which is eager to read not only lighter books on religious subjects, but even 
 those which require real study to master their contents.' GUARDIAN. 
 
 ' There is much that is valuable in this little work.' CHURCH QUARTERLY REVIEW. 
 
 ' A great deal of suggestive matter will be found in the book, especially in his enforce- 
 ment of the proposition that the perception of truth can only be in a very small degree purely 
 intellectual.' -TIMES. 
 
 ' This is a remarkable book from many points of view. It traces with clearness and precision 
 the leading points of mutual interdependence which exist between religion and reason, and corrects 
 some very common fallacies touching such mutual relations.' NATIONAL CHURCH. 
 
 REVS. ANTHONY BATHE AND F. H. BUCKHAM. 
 
 The Christian's Road Book. 
 
 Two Parts. By the Rev. ANTHONY BATHE, Author of ' A Lent with 
 Jesus ' &c. and Rev. F. H. BUCKHAM. 
 
 Part I. DEVOTIONS. Sewed, 6d. ; Hmp cloth, 15. ; cloth extra, is. 6J. 
 
 Part II. READINGS. With an Introduction by Canon W. J. KNOX 
 LITTLE, M.A. Sewed, is. ; limp cloth, 2s. ; cloth extra, 3*. 
 
 The Two Parts complete in one volume, sewed, 15. 6d. ; limp cloth, zs. 6d. ; 
 cloth extra, 3.5. 6d. 
 
 ' Most of our rural clergy require a book of devotions to give to their people, suitable to 
 the farm labourer's comprehension. There are numbers of good devotional books, but most of 
 them are expressed in " dictionary words," and poor people cannot understand them. This book 
 is very simple and plain. It would make a valuable present to any poor but devout communi- 
 cant, and flit an important void in our devotional literature.' CHURCH REVIEW. 
 
 ' The " Christian's Road Book," Part II., consists of sound, simple readings for a third 
 part of the Sundays of the year, intended for private or family reading, or in the place of a 
 sermon in meetings of colonists or on board ship. We can thoroughly recommend the readings 
 as dealing well with the main truths and duties of Christianity.' GUARDIAN. 
 
 ' The readings are sound and simply expressed, and we cordially endorse the commendation 
 of Canon Knox Little, who says in his introduction thai they are *' plain and practical, and 
 deal in a simple and straightforward way with the great teachings of the Church on religion and 
 morality."' CHURCH TIMES. 
 
 MISS ELEANOR TEE. 
 The Sanctuary of Suffering. 
 
 By ELEANOR TEE, Author of ' This Everyday Life ' &c. With a 
 Preface by the Rev. J. P. F. DAVIDSON, M.A. Vicar of St. Matthias', 
 Earl's Court ; President of the ' Guild of All Souls.' Crown 8vo. Js. 6J. 
 
 ' The chief feature of the book will be found in the beautiful way in which the writer dwells 
 upon the mystery of pain as the great factor of human progress.' GUARDIAN. 
 
 ' A thoughtful and profound religious book, evidently written out of deep experience. It 
 will be welcome to many.' BRITISH WEEKLY. 
 
 ' This devotional work is well calculated to soothe the sorrows of the afflicted and the suffering. 
 It is written in a true Christian spirit, and full of the application of the sweeteJt and most consola- 
 tory truths of our faith to the souls of the suffering. The passages on the Endless Life and the 
 movement of Divine Love deserve the highest commendation.' NATIONAL CHURCH. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO.
 
 A Select List of New Theological Books, 7 
 
 REV. B. W. RANDOLPH, M.A. 
 
 The Law of Sinai : being Addresses on the Ten Command- 
 ments delivered to Ordinands. By the Rev. B. W. RANDOLPH, M.A. 
 Principal of the Theological College, and Hon. Canon of Ely ; Examining 
 Chaplain to the Bishop of Lincoln. Crown 8vo. 3^-. 6af. 
 
 ' Ten very straightforward, manly, and earnest addresses on the Decalogue. Clergymen 
 who are likely to be preaching upon the Commandments and they ought to be preached upon 
 at times will find this book very helpful.' CHURCH BELLS. 
 
 ' Written primarily for students preparing for ordination, it deserves to reach a wider circle 
 of readers, and will be found of a great value alike by the clergy and by the more thoughtful 
 among the laity. Never was plain teaching on The Law of Sinai, its fundamental and perma- 
 nent value, and its true relation to Christianity, more imperatively called for than it is to-day, 
 and we welcome these earnest and eloquent addresses as a real addition to the literature of the 
 subject.' GUARDIAN. 
 
 REV. B. W. MATURIN. 
 Some Principles and Practices of the Spiritual Life. By the 
 
 Rev. B. W. MATURIN, Mission Priest of the Society of St. John the 
 Evangelist, Cowley, Oxford. Second Edition. Crown 8vo. 4^. 6d. 
 
 ' We have read few books more likely to encourage and inspire those who, conscious of 
 their own weakness, are striving to serve and follow Chri-t. There is in it a wonderful com- 
 bination of plain practical common-sense with deep spiritual insight.' MADRAS : CHRISTIAN 
 COLLEGE MAGAZINE. 
 
 ' This book is full of practical teaching. . . . The sermons are at once orthodox, logical, and, 
 w'thout any effort to make them so, eloquent. But their chief value lies in their practical 
 character as arising from the great experience the preacher has of the needs of individuals in all 
 sons and conditions of life.' CHURCH REVIEW. 
 
 ' These papers are a very valuable addition to our devotional literature. By all, whether in 
 religion or in the world, who set before themselves a high aim, Fr. Maturin's book will be found 
 of great value.' CHURCH TIMES. 
 
 REV. J. B. MOZLEY, D.D. 
 Ruling Ideas in Early Ages and their Relation to Old 
 
 Testament Faith : Lectures delivered to Graduates of the University of 
 Oxford. By- J. B. MOZI.EY, D.D. late Canon of Christ Church, and 
 Regius Professor of Divinity in the University of Oxford. New and 
 Cheaper Edition. 8vo. 6s. 
 
 ' Its price ought to put it within the reach of everyone ; and its strong learning and vigorous 
 mon-sense make it 
 fancy, however ri, 
 
 ament Criticism. Everyone will be the better for reading again Dr. Mozley's masterly 
 ment of Abraham and his sacrifice of Isaac, his treatment oi the real bearing of the wars of 
 
 wholesome reading in these days, when any hypothes s, however slight, 
 
 any fancy, however ridiculous, any theory, however i, reverent, is made to do duty for Old 
 Testament Criticism. Everyone will be the better for ' 
 
 extirpation, of the complicated problem of the morality of Jael's act of vengeance, the law of 
 god, and his theory of progressive revelation tested by the end.' CHURCH TIMES. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO.
 
 A Select List of New Theological Books. 
 
 REV. ALEX. J. HARRISON, M.A. 
 The Church in Relation to Sceptics : a Conversational Guide 
 
 to Evidential Work. By the Rev. ALEX. J. HARRISON, M.A. B.D. 
 Lecturer of the Christian Evidence Society. New and Cheaper Edition. 
 Crown 8vo. 3.?. dd. 
 
 'Mr. Harrison modestly calls his really great book " a conversational guide to evidential 
 work." It is, in its present form, a cheaper edition of the work issued in 1892. Everyone wilt 
 welcome it. It is one of the most excellent manuals ever produced.' CHURCH BELLS. 
 
 REV. E. F. SAMPSON, M.A. 
 Christ Church Sermons. 
 
 By the Rev. E. F. SAMPSON, M.A. Student and Tutor and formerly 
 Censor of Christ Church, Oxford. Crown 8vo. [In the press. 
 
 REV. A. G. MORTIMER, D.D. 
 
 Catholic Faith and Practice : a Manual of Theological In- 
 struction for Confirmation and First Communion. By the Rev. A. G. 
 MORTIMER, D.D. Rector of St. Mark's, Philadelphia. Crown 8vo. 
 
 [/;; the press. 
 
 REV. J. CUNNINGHAM GEIKIE, D.D. 
 
 Hours with the Bible : the Scriptures in the Light of Modern 
 Discovery and Knowledge. By J. CUNNINGHAM GEIKIE, D.D. LL.l). 
 New Volume. Completing the New Testament Series. ST. PETER to 
 REVELATION. Crown 8vo. 6s. [In the press. 
 
 REV. H. C. POWELL, M.A. 
 
 The Principle of the Incarnation, with especial reference to 
 
 the Relation between the Lord's Divine Omniscience and His Human 
 Consciousness. By the Rev. H. C. POWELL, M.A. of Oriel College, 
 Oxford, Rector of Wylye, Wilts. 8vo. [In the press. 
 
 REV. ALFRED EDERSHEIM, D.D. 
 
 History of the Jewish Nation after the Destruction of 
 Jerusalem under Titus. By ALFRED EDERSHEIM, D.D. Ph.D. New 
 Edition (the Third). Revised by the Rev. HENRY A. WHITE, M.A. 
 Fellow of New College, Oxford. With a Preface by the Rev. WILLIAM 
 SANDAY, D.D. LL.D. 8vo. i8j. 
 
 ' So much valuable information is to be found in this book that to review it as it deserves 
 would require a small volume. We have found little to dissent from and much to adrrire, and, 
 therefore, can earnestly recommend it to the serious-minded and inquisitive student.' SPECTATOR. 
 
 London, New York, and Bombay : LONGMANS, GREEN, & CO. 
 
 Spottiswoode & Co. Printers, New-street Square, London.
 
 A Selection of Works 
 
 IN 
 
 THEOLOGICAL LITERATURE 
 
 PUBLISHED BY 
 
 MESSRS. LONGMANS, GREEN, & CO. 
 
 London : 39 PATERNOSTER Row, E.G. 
 
 New York : 91 and 93 FIFTH AVENUE. 
 
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 Abbey and Overton. THE ENGLISH CHURCH IN THE 
 
 EIGHTEENTH CENTURY. By CHARLES J. ABBEY, M.A., Rector 
 of Checkendon, Reading, and JOHN H. OVERTON, D.D., Canon of 
 Lincoln and Rector of Epworth. Crown 8vo. js. 6d. 
 Adams. SACRED ALLEGORIES. The Shadow of the Cross 
 The Distant Hills The Old Man's Home The King's Messengers. 
 By the Rev. WILLIAM ADAMS, M.A. Crown Zvo. y. 6d. 
 
 The four Allegories may be had separately, with Illustrations. 
 i6mo. is. each. 
 
 Aids to the Inner Life. 
 
 Edited by the Rev. W. H. HUTCHINGS, M.A., Rector of Kirby 
 Misperton, Yorkshire. Five Vols. yzmo, cloth limp, 6d. each ; or cloth 
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 OF THE IMITATION OF CHRIST. By THOMAS X KEMPIS. 
 
 THE CHRISTIAN YEAR 
 
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 THE HIDDEN LIFE OF THE SOUL. 
 
 THE SPIRITUAL COMBAT. By LAURENCE SCUPOLI. 
 
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 A SELECTION OF WORKS 
 
 Benson. THE FINAL PASSOVER : A Series of Meditations 
 upon the Passion of our Lord Jesus Christ. By the Rev. R. M. 
 BENSON, M.A., Student of Christ Church, Oxford. Small Svo. 
 
 Vol. I. THE REJECTION. 
 
 Vol. II. THE UPPER CHAMBER. 
 
 Part I. j. 
 
 Part ii. 5*. 
 
 Vol. III. THE DIVINE EXODUS. 
 
 Parts I. and ii. 5*. each. 
 Vol. IV. THE LIFE BEYOND THE 
 
 GRAVE. ^. 
 
 Bickersteth. YESTERDAY, TO-DAY, AND FOR EVER: 
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 Bishop of Exeter. One Shilling Edition, iSmo. With red borders, 
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 The Crown Svo Edition (5.?.) may still be had. 
 
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 System of the Church of England. $to. zis. 
 
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 DICTIONARY OF SECTS, HERESIES, ECCLESIASTICAL PAR- 
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 Writers. Imperial Svo. zis. 
 
 THE BOOK OF CHURCH LAW. Being an Exposition of the Legal 
 Rights and Duties of the Parochial Clergy and the Laity of the Church 
 of England. Revised by Sir WALTER G. F. PHILLIMORE, Bart., 
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 7 s. 6d. 
 
 A COMPANION TO THE BIBLE : Being a Plain Commentary on 
 Scripture History, to the end of the Apostolic Age. Two Vols. small 
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 THE OLD TESTAMENT. 3*. 6d. THE NEW TESTAMENT. is. 6d. 
 
 HOUSEHOLD THEOLpGY : a Handbook of Religious Information 
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 Body. Works by the Rev. GEORGE BODY, D.D., Canon of 
 
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 16 A SELECTION OF WORKS 
 
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 IN THEOLOGICAL LITERATURE. 13 
 
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 [continued.
 
 14 A SELECTION OF WORKS 
 
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 IN THEOLOGICAL LITERATURE. 15 
 
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