( ItlrfLo 
 
 
 
 &
 
 THOUGHTS 
 
 REVELATION & LIFE
 
 THOUGHTS 
 
 ON 
 
 REVELATION & LIFE 
 
 SELECTIONS FROM THE WRITINGS OF 
 BROOKE FOSS WESTCOTT, D.D., D.C.L 
 
 BISHOP OF DURHAM 
 
 LATE REGIUS PROFESSOR OF DIVINITY, CAMBRIDGE, AND 
 CANON OF WESTMINSTER 
 
 ARRANGED AND EDITED BY 
 
 STEPHEN PHILLIPS, M.A. 
 
 READER AND CHAPLAIN OF CRAY'S INN 
 
 EonDon 
 
 MACMILLAN AND CO. 
 
 AND NEW YORK 
 I 891 
 
 All rights reserved
 
 First Edition printed by R. & R. CLARK, Edinburgh, 
 Reprinted 1891
 
 PREFACE 
 
 THIS volume contains, besides selections from the 
 well-known works of Dr. Westcott, passages from 
 his occasional Sermons, Essays, and Addresses 
 hitherto familiar only to a few. 
 
 To students of Divinity it is thought it will be 
 an advantage to possess in a compendious form 
 characteristic passages from Dr. Westcott's writ- 
 ings on the theological problems of our time. 
 
 The " Lessons of Literature and Art," with 
 their unique teaching on the mission of poet and 
 painter " to present the truth of things under the 
 aspect of beauty," must have a special value to 
 many. 
 
 There is much also in these pages that cannot 
 fail to be acceptable to a wide circle of readers, 
 whose interests centre rather in the course of 
 ordinary life. 
 
 To all, it is believed, this volume will be 
 welcome in proportion as they realise the truth 
 
 2066625
 
 PREFACE 
 
 which Dr. Westcott, throughout his writings, with 
 so much force and beauty teaches that " Christi- 
 anity takes account of the whole nature of man, 
 consecrating to its service the natural exercise of 
 every power and the fulfilment of every situation 
 in which he is placed." 
 
 For the choice of the passages selected the 
 Editor alone is responsible.
 
 CONTENTS 
 
 PART I 
 2Tf)e irUcorfcs of Hvefoelatton 
 
 PAGE 
 
 THE VISION OF GOD is THE CALL OF THE 
 
 PROPHET ....... 3 
 
 THE OLD TESTAMENT SCRIPTURES ... 8 
 THE MEANING OF REVELATION .. . . 13 
 
 THE REVELATION OF THE FATHER . . .14 
 THE REVELATION OF THE RISEN LORD . . 29 
 THE GOSPEL OF THE RESURRECTION . . 40 
 THE HISTORIC FAITH . . . .61 
 
 THE INCARNATION A DEVOUT STUDY . . 81 
 THE COMMUNION OF SAINTS .... 85 
 
 CHRISTIANITY AS THE ABSOLUTE RELIGION . 93 
 THE BIRLE THE CHARTER OF HOPE . . 99
 
 CONTENTS 
 
 PART II 
 
 (Efje Christian &0ctetg: its f6ce ant rofotfj 
 
 PAGE 
 
 THE Two EMPIRES: THE CHURCH AND THE 
 
 WORLD . . . . . . 105 
 
 CRISES IN THE HISTORY OF THE CHURCH . no 
 THE FAITH ONE AND PROGRESSIVE. . . 118 
 MISSIONS AND THE UNIVERSITIES . . . 125 
 INDIAN MISSIONS . . . , . 131 
 
 THE COLONIAL CHURCH . . . . .136 
 
 THE INCARNATION INDEPENDENT OF THE P'ALL 139 
 COLLEGIATE LIFE IN THE ENGLISH CHURCH . 141 
 OUR DEBT TO THE PAST . . . -144 
 THE BENEDICTINE ORDER' . . . .149 
 
 KING'S COLLEGE CHAPEL, CAMBRIDGE . . 152 
 
 "YE ARE WITNESSES" 155 
 
 COMBINATION IN DIVERSITY . - . x .. . 157 
 SOME THOUGHTS FROM THE ORDINAL . . 165 
 "FROM STRENGTH TO STRENGTH" . . 175 
 
 THE CONSTRUCTIVE WORK OF THE MINISTRY . 183 
 WAITING FOR POWER FROM ON HIGH . . 187 
 THE SPIRITUAL OFFICE OF THE UNIVERSITIES . 189
 
 CONTENTS 
 
 PAGE 
 
 THE UNIVERSITIES AND THE TRAINING OF THE 
 
 CLERGY . . . . . . -197 
 
 THE MISSION OF THE SCHOOLMASTER . .200 
 
 THE MINISTRY OF THE LAITY . . . .202 
 
 THE TRIALS OF A NEW AGE .... 205 
 
 DESTINY FULFILLED THROUGH SUFFERING . . 211 
 
 THE KING-PRIEST . . . . . .215 
 
 THE UNIVERSAL SOCIETY . . . .217 
 
 PART III 
 
 of 3Ltfc 
 
 A POET'S VIEW OF LIFE BROWNING . .223 
 
 STEPS IN THE CHRISTIAN LIFE . . -233 
 
 THE INCARNATION AND CREATION . . 244 
 
 THE INCARNATION AND NATURE . . .247 
 
 THE INCARNATION AND LIFE . . 249 
 
 DISCIPLINED LIFE . . . . . .250 
 
 LIFE CONSECRATED BY THE ASCENSION . . 258 
 
 MANY GIFTS ONE SPIRIT . . .261 
 THE RESURRECTION AS INFLUENCING THE LIFE 263 
 
 SOCIAL ASPECTS OF CHRISTIANITY . . .265
 
 CONTENTS 
 
 PAGE 
 
 ASPECTS OF LIFE . . . . . 290 
 
 TYPES OF APOSTOLIC SERVICE . . . .322 
 
 PART IV 
 
 of ^Literature antj ^rt 
 
 THE DRAMATIST AS PROPHET: AESCHYLUS . 331 
 
 THE DRAMATIST AS THINKER: EURIPIDES . 336 
 
 VENTURES OF FAITH : THE MYTHS OF PLATO . 342 
 
 DlONYSIUS THE AREOPAGITE . . . -347 
 
 A CHRISTIAN PHILOSOPHER ORIGEN . . 349 
 
 A CHRISTIAN PLATONIST WHICHCOTE . -353 
 
 THE LESSON OF BIBLICAL REVISION .. . 356 
 
 THE RELATION OF CHRISTIANITY TO ART . 363
 
 PART I 
 Cfje iRecortis of HUtielation
 
 THE RECORDS OF REVELATION 
 
 Esatafj's Ffsion ts Esaiafj'g (Call 
 
 1 HE vision of God is the call of the prophet. No- 
 where is the thought presented to us in the Bible with 
 more moving force than in the record of Isaiah's mission 
 (Isa. vi. i-io). 
 
 Isaiah, a layman, as you remember, was, it appears, 
 in the Temple court, and he saw in a trance the way into 
 the holiest place laid open. The veils were removed 
 from the sanctuary and shrine, and he beheld more than 
 met the eyes of the High Priest, the one representative 
 of the people, on the day on which he was admitted, year 
 by year, to the dark chamber which shrouded the Divine 
 Presence. 
 
 He beheld not the glory resting upon the symbolic 
 ark, but the Lord sitting upon the throne high and lifted 
 up ; not the carved figures of angels, but the seraphim 
 standing with outstretched wings, ready for swift service ; 
 not the vapour of earthly incense, but the cloud of smoke 
 which witnessed to the Majesty which it hid. 
 
 This opening of " the eyes of his heart," was God's gift, 
 God's call to him. Other worshippers about the young 
 prophet saw, as we must suppose, nothing but " the light of 
 common day," the ordinary sights of the habitual service 
 the great sea of brass, and the altar of burnt offering, and
 
 THE RECORDS OF REVELATION 
 
 the stately portal of the holy place, and priests and 
 Levites busy with their familiar work. But for an 
 eternal moment Isaiah's senses were unsealed. He saw 
 that which is, and not that which appears. For him the 
 symbol of God dwelling in light unapproachable, was 
 transformed into a personal presence ; for him the 
 chequered scene of labour and worship was filled with 
 the train of God ; for him the marvels of human skill 
 were instinct with the life of God. 
 
 Such a vision, such a revelation taken into the soul, 
 was for Isaiah an illumination of the world He could 
 at last see all creation in its true nature through the light 
 of God. So to have looked upon it was to have gained 
 that which the seer, cleansed by the sacred fire, was con- 
 strained to declare. Humbled and purified in his 
 humiliation, he could have but one answer when the 
 voice of the Lord required a messenger, " Here am I, 
 send me." 
 
 2Tfje Incarnation a fuller Uiston of @otn 
 
 W HEN the prophet Isaiah looked upon that august 
 sight, he saw, as St. John tells us, Christ's glory ; he saw 
 in figures and far off that which we have been allowed to 
 contemplate more nearly and with the power of closer 
 apprehension. He saw in transitory shadows that which 
 we have received in a historic Presence. 
 
 By the Incarnation God has entered, and empowered 
 us to feel that He has entered, into fellowship with 
 humanity and men. As often as that birth rises before 
 our eyes, all heaven is indeed rent open, and all earth is 
 displayed as God made it. 
 
 For us, then, the vision and call of Isaiah find a fuller 
 form, a more sovereign voice in the Gospel than the 
 Jewish prophet could know.
 
 VISION OF GOD THE PROPHET'S CALL 5 
 
 ftfje Eealftg of tfje Fwwn 
 
 1 HERE is nothing in life more real than such a 
 vision. It is the pure light of heaven so broken by the 
 shadows of earth that we can bear it. Do not then turn 
 from it, or dismiss it as a dream. Meet it with the 
 response of glad devotion. 
 
 It is easy, alas, to question the authority of the 
 greatest thoughts which God sends us. It is easy to 
 darken them and to lose them. But it is not easy to live 
 on to the end without them. There is, happily, a noble 
 discontent which disturbs all self-centred pleasure. 
 
 You are stirred with truest joy, and braced to labour 
 best at your little tasks, while you welcome and keep 
 before you the loftiest ideal of the method and the aim 
 of work and being which God has made known to you. 
 That is, indeed, His revelation, the vision of Himself. 
 So He declares what He would have you do, what He 
 will enable you to do. So He calls you to be prophets. 
 
 THE 
 
 2Ef)e Interpretation of tfje Utefon 
 
 prophet's teaching must be the translation of his 
 experience. He bears witness of that which he has seen. 
 His words are not an echo but a living testimony. The 
 heart alone can speak to the heart. But he who has 
 beheld the least fragment of the divine glory, he who 
 has spelt out in letters of light on the face of the world 
 one syllable of the Triune Name, will feel a confidence 
 and a power which nothing else can bring. 
 
 2H)e (Sospel a rofoina; fKeggnrjf, not a Stereotgpeti 
 (Eraottfon 
 
 LET us thank God that He has called us, in the fulfil- 
 ment of our prophet's office, to unfold a growing message, 
 and not to rehearse a stereotyped tradition.
 
 THE RECORDS OF REVELATION 
 
 The Gospel of Christ incarnate, the Gospel of the 
 Holy Trinity, is new now as it has been new in all the 
 past, as it will be new, new in its power and new in its 
 meaning, while the world lasts. 
 
 It was new when St. John at Ephesus was enabled 
 to express its fundamental truth in the doctrine of the 
 Word ; new when Athanasius at Nicsea affirmed through 
 it the living unity of the Godhead without derogating 
 from the Lord's Deity ; new when Anselm at Bee sought 
 in it, however partially and inadequately, a solution of 
 the problem of eternal justice; new when Luther at 
 Wittenberg found in it the ground of personal communion 
 with God; new in our own generation, new with an 
 untold message, when we are bidden to acknowledge 
 in it the pledge of that ultimate fellowship of created 
 things which the latest researches in nature and history 
 offer for consecration. 
 
 Cfje ^Transformation of 5Lffe 
 
 W E, as we behold the Divine Image under the light 
 of our own day, must labour to bring to our view of " the 
 world " the order for a time separated from God that 
 thought of God which makes it again a fit object of our 
 love as it is the object of the love of God ; to bring 
 to our view of the present that sense of eternity which 
 transfigures our estimate of great and small, of success 
 and failure. 
 
 The transformation of life requires no more ; it is 
 possible with no less. And to us Christians the charge 
 is given to bear this prophetic message to men. 
 
 2H)e Porjjet of Eebmnce a Measure of tfje joiner of Etsintj 
 
 " T T 
 
 11 E that wonders shall reign ; " " He that is near 
 
 me is near fire," are among the few traditional sayings
 
 VISION OF GOD THE PROPHET'S CALL ^ 
 
 attributed to the Lord, which seem to be stamped as 
 divine. 
 
 Awe, awe the lowliest and the most self-suppressing, 
 is a sign not of littleness, but of nobility. 
 
 Our power of reverence is a measure of our power of 
 rising. 
 
 As we bow in intelligent worship before the face of our 
 King, His Spirit a spirit of fire enters into us. We 
 feel that we are made partakers of the Divine nature 
 because we can acknowledge with a true faith its spiritual 
 glories, and lay ourselves 
 
 Passive and still before the awful Throne . . . 
 Consumed, yet quickened, by the glance of God. 
 
 SH)e Utston at once Ibnstnrj anti 
 
 1 N the stress of restless occupation we are tempted to 
 leave too much out of sight the inevitable mysteries of 
 life. We deal lightly with the greatest questions. We 
 are peremptory in defining details of dogma beyond 
 the teaching of Scripture. We are familiar beyond 
 apostolic precedent in our approaches to God. We 
 fashion heavenly things after the fashion of earth. 
 
 If we are cast down by the meannesses, the sorrows, 
 the sins of the world, it is because we dwell on some 
 little part of which we see little ; but let the thought of 
 God in Christ come in, and we can rest in that holy 
 splendour. At the same time let us not dare to confine 
 at our will the action of the light. It is our own irre- 
 parable loss if in our conception of doctrine we gain 
 clearness of definition by following out the human con- 
 ditions of apprehending the divine, and forget that 
 every outline is the expression in terms of a lower order 
 of that which is many-sided.
 
 THE RECORDS OF REVELATION 
 
 2T|)e prospect of one purpose openetn to us 6g tije 
 III Testament 
 
 THERE are difficulties in the Old Testament, difficulties 
 which perhaps we cannot explain. We have no desire 
 to extenuate or to hide them. It would be strange if we 
 had : for it is through these, as we believe, that we shall 
 in due time learn to know better God's ways of dealing 
 with us. But we are also bound to remember that the 
 Old Testament offers to us something far higher, deeper, 
 more majestic, more inspiring than materials for literary 
 problems. The Old Testament, on any theory as to the 
 origin of the writings which it contains, shews to us 
 before all other books the philosophy of history in re- 
 presentative facts and in conscious judgments. It opens 
 to us the prospect of one purpose variously reflected in 
 writings spread over a thousand years : of one purpose 
 moving onwards with a continuous growth among the 
 barren despotisms of the East : of one purpose fulfilled 
 in an unbroken national life which closed only when its 
 goal was reached. The records in which this history is 
 contained are strangely contrasted in style, in composi- 
 tion, in scope. They are outwardly disconnected, broken, 
 incomplete : they belong to different ages of society : 
 they are coloured by the natural peculiarities of different 
 temperaments : they appeal to different feelings. But 
 still in spite of this fragmentariness which seems to 
 exclude the possibility of vital coherence : in spite of 
 this variety which seems to be inconsistent with the 
 presence of one informing influence, they show a con- 
 tinuity of progressive life which is found nowhere else, 
 even in a dream. They enable us to see the chosen 
 people raised step by step through failure and rebellion 
 and disaster to a higher level, furnished with larger con- 
 ceptions of truth, filled with nobler ideas of a spiritual
 
 THE OLD TESTAMENT SCRIPTURES g 
 
 kingdom, fitted at last to offer to the Lord the disciples 
 who should be the first teachers of His Gospel, and to 
 provide a home where, as we read, " Jesus increased in 
 wisdom, and in favour with God and man." The world 
 can show no parallel to this divine growth, no parallel 
 to this divine narrative of a divine growth, in all the 
 stirring annals of time. The great monarchies rose and 
 fell around the little Jewish state. Other nations shone 
 with more conspicuous glory, but the people of God 
 lived on. They were not endowed with splendid gifts, 
 which at once command the admiration of this world. 
 They appealed to no triumphs of victorious enterprise ; 
 they showed no monuments of creative art. They were 
 divided, oppressed, carried captive, " persecuted, but not 
 forsaken, cast down, but not destroyed." By the power 
 of their consecration they lived on ; by the power of 
 that " spirit of prophecy " which was in them they con- 
 verted to the service of their faith the treasures of their 
 conquerors; they lived on because they saw the invisible, 
 and they were inspired to interpret, for all who should 
 come after, the law of their life. 
 
 What then, we ask, are the characteristics of this 
 Spirit of prophecy, of this Spirit of the Old Testament 
 of which we speak ? What are the main ideas by which 
 Israel witnessed for centuries to the future advent of 
 Christ ? Briefly, I think, these : that Spirit witnessed to 
 the unity of the human race as made by God in His 
 own image ; and it witnessed further to the belief that 
 God would of His own love, and in His own wisdom, 
 bring man and men into conformity with Himself. God 
 is the one Creator of men : God is the one King 
 of men. These thoughts breathe through the Old 
 Testament from beginning to end. These thoughts 
 Christ the Son of man fulfilled. By these thoughts 
 "the spirit of prophecy," and " the testimony of Jesus "
 
 THE RECORDS OF REVELATION 
 
 are shewn to be related as promise and accomplish- 
 ment. 
 
 not dHssenttallg (35xclu0ibe 
 
 JN O view of Judaism can be more false than that which 
 seems to be most common, that it was essentially ex- 
 clusive. It was exclusive, and necessarily exclusive, so 
 far as it was a beginning, a preparation, a discipline. 
 But it was always pointing to a consummation. It was 
 exclusive in its decay and fall, when general faithlessness 
 had reduced it to the level of a sect. But from the 
 first it was not so. 
 
 of Scinisfj f^istorg 
 
 IT is possible to find in the great teachers of other 
 nations premature and fragmentary visions of truth, 
 sometimes more attractive in themselves than the corre- 
 sponding parts of the Old Testament ; but they are visions 
 premature and fragmentary. The Old Testament teaches 
 by facts, by the organic and continuous development of 
 a body. The Lord is not an abstraction, but a King, 
 speaking, chastening, saving. The theatre of man's 
 highest energies is not an imaginary Elysium of souls, 
 but the earth with all its trials and contradictions. The 
 prospect of the invisible future is almost excluded, lest 
 men should forget that the world and all the powers of 
 the world have to be conquered. One eternal counsel 
 is carried forward, interpreted, applied, as those can 
 bear it to whom its practical fulfilment is intrusted. 
 
 Let any one strive to concentrate his attention upon 
 the life of which the Bible is the record, and not upon 
 the record itself, and I venture to affirm that the thought 
 will rise in his soul, to which Jacob gave utterance when
 
 THE OLD TESTAMENT SCRIPTURES 1 1 
 
 he had seen in a vision earth and heaven united : Surely 
 the Lord is in this place, and I knew it not. 
 
 If it is certain that the writings of the Old Testament 
 offer to us many grave difficulties which we are at present 
 unable to overcome, it is no less certain that they offer 
 a revelation of a purpose and a presence of God which 
 bears in itself the stamp of truth. The difficulties lie in 
 points of criticism ; the revelation is given in the facts of 
 a people's life. 
 
 &f)e QTesttmang foe are to Bear 
 
 IT would have been hard and we may thank God 
 that we are spared the trial to acknowledge a Galilsean 
 teacher, as He moved among men in His infinite 
 humility, to be the Son of God. It is hard still to find 
 that He is with us, to discern His message in lessons 
 perhaps as strange as those which startled His first 
 hearers ; to recognise His form in those whom fashion 
 despises. Yet is it not the duty to which we are called ? 
 Is not this the office for which we have been furnished 
 with a divine equipment ? 
 
 The last voice of the Lord has not yet spoken. The 
 last victory of the Lord has not yet been won. 
 
 We have known the facts of which all divine utterances 
 are the exposition : we have looked upon the end in 
 which all other ends are included. For us the dark and 
 mysterious sayings of lawgiver, and seer, and psalmist 
 have been changed into the simple message of that 
 which has been fulfilled among men : for us the language 
 of struggling hope has been changed into the confession 
 of historic belief : for us, not only as the confirmation of 
 our faith, but as the guide of our Christian effort, the 
 testimony of Jesus is the spirit of prophecy.
 
 THE RECORDS OF REVELATION 
 
 &fje @lorg of tfje 3Lort> in tfje IK anfc j&efo Testaments 
 
 y // -/<?ry ^ //z<? Lord shall be revealed, and all flesh 
 shall see it. These words give the theme of the gospel 
 of the Old Testament, that " Gospel before the Gospel " 
 which is contained in the second part of Isaiah, where 
 prophecy finds its crown and consummation. 
 
 No possible conclusions of criticism can affect the 
 unique majesty of the vision of great hope which rises 
 out of them. Questions of date and authorship sink 
 wholly into the background in view of the truths which 
 the prophet declares. 
 
 Let any one read that Gospel of national life as a 
 whole in its environment, and he will find what inspira- 
 tion is : he will find what prophecy is ; the sight of God 
 and the living interpretation of the world in the light of 
 His Presence. The situation is clear whether it be 
 foreseen or only seen : the promise is clear ; the fulfil- 
 ment is clear. 
 
 The Bible is one widening answer to the prayer of 
 Moses, Shew me Thy glory, which is the natural cry of 
 every soul made for God. 
 
 SKje Jefns a Propfjetfc, a ilHegstam'c Ration 
 
 FROM the date of the Return, the Jews fulfilled their 
 office as a prophetic, a Messianic nation. 
 
 We do not, I think, reflect sufficiently upon the 
 grandeur of their work. The old world has nothing to 
 shew like it. It was given to other races to feel after 
 and to unfold the broad sympathies of nature, the subtle 
 attractiveness of beauty, the wise discipline of law, but 
 the Jew received and witnessed to the idea of holiness 
 which is the consecration of being.
 
 THE MEANING OF RE VELA TION 
 
 3&n0iMleti(je gamrt) tfjrougfj Efforts 
 
 W E must use ungrudging labour. The Son of God 
 . . . hath given us an understanding that we may know 
 . . . He does not we may say, without presumption, 
 
 He cannot give us the knowledge, but the power and 
 
 the opportunity of gaining the knowledge. 
 
 Revelation is not so much the disclosure of the truth 
 as the presentment of the facts on which the truth can 
 be discerned. 
 
 It is given through life and to living men. It finds 
 us men and it leaves us men. It is the ground of 
 unending, untiring effort towards a larger vital appre- 
 hension of that which is laid open. It is not for the 
 satisfaction of the intellectual part of our nature alone, 
 but for the unfolding of our whole nature. 
 
 Men were made to seek God : that is the foundation 
 of revelation ; to know Him as man : that is the con- 
 dition of revelation ; to grow into His likeness : that is 
 the test of revelation. 
 
 Scripture Uneifjaustrtr anfo Eneifjausttble 
 
 IN O doubt we have used the Scriptures for purposes 
 for which they were not designed. We have treated 
 them too often as the one mechanical utterance of the 
 Spirit, and not as writings through which the Spirit Him- 
 self speaks. 
 
 There is an immeasurable difference between making 
 the Bible a storehouse of formal promises from which 
 doctrinal systems can be infallibly constructed, and
 
 THE RECORDS OF REVELATION 
 
 making it in its whole fulness the final test of necessary 
 truth. 
 
 The Bible itself teaches us by its antithetic utterances 
 that no single expression of the truth is co-extensive 
 with the truth itself. And life proves beyond question 
 that words gather wealth in the course of the ages. 
 
 It is not too much to say that no formula which ex- 
 presses clearly the thought of one generation, can convey 
 the same meaning to the generation which follows. 
 
 The language of the Bible grows more harmoniously 
 luminous with the growing light. When its words are 
 read and interpreted simply, as words still living, they 
 are found to give the spiritual message which each age 
 requires, the one message made audible to each hearer 
 in the language wherein he was born. 
 
 Holy Scripture is unexhausted and inexhaustible. 
 All later knowledge is as a commentary which guides us 
 further into the true understanding of prophets, apostles, 
 and evangelists : through old forms, old words, old 
 thoughts old and yet new the Spirit of God speaks 
 to us with a voice never before clearly intelligible as we 
 can hear it. 
 
 1 F Christ be Son, then we who are in Christ are sons 
 also. That relationship does not depend upon any 
 precarious exercise of our own choice. 
 
 We do not determine our parentage. We are 
 children of a heavenly Father by His will ; and in that 
 fact lies confidence which no failure can annul. 
 
 The Incarnation of Christ sets forth the reality of our
 
 THE REVELATION OF THE FATHER 15 
 
 sonship : the life of Christ sets forth the duties of our 
 sonship : the Passion of Christ sets forth, so that we 
 tremble when we regard them, the privileges of our 
 sonship. 
 
 If we are perplexed by the results and claims of 
 physical or historical investigations, if opinions which 
 have been handed down to us from early times appear 
 to us to be no longer tenable, if we have to readjust our 
 interpretation of the facts of the Faith : let us welcome 
 the truths which are established as revelations offered to 
 meet the requirements of a later age, untroubled by the 
 hasty deductions which are made from them : let us 
 welcome them with the earliest petition which we 
 learnt to make : Our Father, hallowed be Thy Name ; 
 may every fresh discovery in the order of nature and 
 in the life of men be so accepted as to shew more of 
 Thy Glory of Whom every fatherhood in heaven and on 
 earth is named. 
 
 anto tfje 
 
 1 F the thought of Christ as the Word fills us with courage, 
 the thought of the Word as Christ fills us with patience. 
 
 It cannot have been for nothing that God was pleased 
 to disclose His counsels fragment by fragment, through 
 long intervals of silence and disappointment and disaster. 
 
 In that slow preparation for the perfect revelation of 
 Himself to men which was most inadequately appre- 
 hended till it was finally given, we discern the pattern of 
 His ways. 
 
 As it was in the case of the first Advent, even so now 
 He is guiding the course of the world to the second 
 Advent. 
 
 The Gospel of St. John from first to last is a record of 
 the conflict between men's thoughts of Christ and Christ's
 
 1 6 THE RECORDS OF REVELATION 
 
 revelations of Himself. Partial knowledge when it was 
 maintained by selfishness was hardened into unbelief: 
 partial knowledge when it was inspired by love was 
 quickened into faith. 
 
 The Son of man came to fulfil all teaching of past 
 history, to illuminate all the teaching of future history ; 
 and therefore He first revealed Himself by this title 
 "Christ," the seal of the fulfilment of the Divine Will 
 through the slow processes of life. 
 
 t'nfl, TOatcfyntj, ant) 
 
 not we assume that all things will go on as they 
 have gone on for eighteen hundred years ? And yet are 
 not these centuries as full of divine warnings, of signs of 
 judgment, of movements towards a kingdom of heaven, as 
 the ages which preceded the first Advent ? 
 
 Without hasting without resting let us move forwards 
 with our faces towards the light to meet the Lord. In 
 your patience ye shall win your souls : here is His 
 promise. 
 
 There is the danger now which there was in old time, 
 lest we mistake the reflection of our own imaginings for 
 the shape of God's promises. We see a little, and forth- 
 with we are tempted to make it all. We yield to the 
 temptation, and become blind to the larger designs 
 of Providence. 
 
 Our faith, our wisdom, our safety, lie in keeping our- 
 selves open to every sign of His coming. 
 
 Life- if we look at it in Christ is transfigured : Death 
 if we look at it in Christ is conquered. 
 
 " Christ. ' That one word is a historic Gospel 
 hallowing all time.
 
 THE REVELATION OF THE FATHER 17 
 
 Not to a teacher of Israel, not to the disputants at 
 Jerusalem, not to the eager multitudes who offered an 
 army and a throne, but to a simple, sinful woman, an 
 outcast from the Synagogue, an alien, the Lord declared 
 Himself to be the Christ. 
 
 Christ is at once our remote and future aim, and our 
 immediate and present stay. 
 
 of 3Life 
 
 1 HE phrase " to eat the flesh of Christ " expresses, as 
 perhaps no other language could express, the great truth 
 that Christians are made partakers of the human nature 
 of their Lord, which is united in One Person to His 
 Divine nature ; that He imparts to us now, and that we 
 can receive into our manhood, something of His man- 
 hood, which may be the seed, so to speak, of the 
 glorified bodies in which we shall hereafter behold Him. 
 
 / am the Bread of Life. It is equally wrong to regard 
 the words as a simple prophecy of the Holy Eucharist 
 and to dissociate them from it. 
 
 He in us, that we may never despair when we are 
 beset by difficulties; we in Him, that when we have 
 attained something we may reach forward to greater 
 victories. 
 
 of tfje 
 
 1 AM the Light of the World. Any one who has 
 watched a sunrise among mountains will know how the 
 light opens out depths of beauty and life where but lately 
 the eye rested on a cold monotony of gloom or mist. At 
 one moment only the sharp dark outline of the distant
 
 1 8 THE RECORDS OF REVELATION 
 
 ranges stands out against the rosy sky, and at the next, 
 peak after peak catches the living fire, which then creeps 
 slowly down their rocky slopes, and woods and streams 
 and meadows and homesteads start out from the dull 
 shadows, and the grass on which we stand sparkles with 
 a thousand dewdrops. 
 
 Now all this represents in a figure what is the effect 
 of the presence of Christ in the world when the eye is 
 opened to see Him. 
 
 All that hath come into being was life in Htm, 
 before time, and the life was the light of men. 
 
 Let the thought of Christ rest on anything about us, 
 great or small, and it will forthwith reflect on the 
 awakened soul some new image of His power and love. 
 Whatever is, was made through Him and subsists in 
 Him. 
 
 And it is by the living apprehension of this truth 
 alone that we can gain any deep insight into the marvels 
 by which we are encompassed. 
 
 I am the Light of the World. The light which reveals 
 the world does not make the darkness, but it makes the 
 darkness felt. 
 
 If the sun is hidden all is shadow, though we call 
 that shadow only which is contrasted with the sunlight ; 
 for the contrast seems to intensify that which is, however, 
 left just what it was before. 
 
 And this is what Christ has done by His coming. 
 He stands before the world in perfect purity, and we 
 feel, as men could not feel before He came, the imper- 
 fection, the impurity of the world. 
 
 The line of separation is drawn for ever, and the 
 conscience of men acknowledges that it is rightly drawn. 
 
 Nothing is more truly one than light, yet nothing is 
 more manifold.
 
 THE REVELATION OF THE FATHER 19 
 
 For us the glory of heaven is tempered in a thousand 
 hues, but we know even now that these thousand hues 
 spring from and issue in the light which God is, and in 
 which He dwelleth. 
 
 A Christian cannot rest in anything which has been 
 already gained. New acquisitions of knowledge, new 
 modes of thought, new forms of society, are always calling 
 for interpretation, for recognition, for adjustment. 
 
 No one can mistake the problems which the present 
 generation is called to face : no one who has felt in the 
 least degree the power of Christ can doubt that he has 
 in his faith that wherewith to illuminate them. 
 
 There are the trials of wealth burdened by an inherit- 
 ance of luxury, which checks the growth of fellow-feeling, 
 and enfeebles the energy of Christian love. 
 
 There are the trials of poverty worn by the struggle 
 for bare existence, which exhausts the forces properly 
 destined to minister to the healthy development of the 
 fulness of life. 
 
 There is the separation of class from class which 
 seems to become wider with increasing rapidity through 
 the circumstances of modern labour and commerce. 
 
 There is the concentration of the population in crowded 
 towns where the conditions of dwelling exclude, large 
 bodies of men from all share in some of the noblest 
 teachings of nature. 
 
 There is the exaggerated extension of empires, which 
 brings as its necessary consequence the crushing burden 
 of military expenditure, and at the same time lessens the 
 responsibility of the individual citizen. 
 
 There is the impatient questioning of old beliefs, which 
 gives an unreal value to the appeal to authority and casts 
 suspicion upon sympathetic efforts to meet doubt. But 
 to meet all these dark problems, our light the Light of 
 Life is unexhausted and inexhaustible.
 
 THE RECORDS OF REVELATION 
 
 And this only is required of us if we would know its 
 quickening, cheering, warming energies, that we should 
 follow it. 
 
 Only if we " cling to our first fault," if we pause when 
 we are called to swift advance, if we faithlessly dis- 
 believe that anything is offered to us which was not 
 given to those before us, the darkness will overtake us, 
 and our true road will be hidden. 
 
 We smile at evil, we dally with it, we do not confess 
 in act that we hate it with a perfect hatred. 
 
 And the temptation to this false indifferentism is the 
 more perilous because it comes to us in the guise of 
 humility and self-distrust. 
 
 (Wjrtst tfje Hoot of tfje Sfjecp 
 
 1 HE fold which the Christian enters through Christ, 
 the fold which gives safety to the flock, is a place for 
 shelter, and not a place for isolation. He who has passed 
 into it, and found in it his proper home, finds it also a 
 vantage-ground for wider action. When the time comes 
 he passes out, but he still observes the law that he passes 
 out through Christ. 
 
 / am the door, by Me if any man enter in he . . . 
 shall go in and go out and shall find pasture. 
 
 The world is a barren wilderness only to those who 
 do not approach it through Christ. 
 
 The Christian then passes into the world, doing his 
 Master's work there, by the way which his Master opens, 
 but he does not remain in the world. He never wanders 
 so far, he never is so deeply engrossed in the pursuits to 
 which he is guided, as not to return to the fold when 
 the darkness falls and the time of working is over.
 
 THE REVELATION OF THE FATHER 
 
 Cfjrist tfje @0otJ 
 
 OF all the images of Christ this is that which has ever 
 appealed most forcibly to the universal instincts of men. 
 It has been illustrated by art : it has been consecrated 
 by history. When believers first sought to write the 
 symbols of their faith upon the walls of the catacombs, 
 they drew Christ as a Shepherd. And that earliest 
 figure has never passed away from us. 
 
 Many who care little for painting must have hung 
 with affection over the picture in which the Saviour is 
 shown patiently and lovingly disentangling the lamb from 
 the thorns by which it is imprisoned and torn. Many 
 who care little for music must have been soothed by the 
 air in which the office of Messiah the Shepherd has 
 been described in universal language. All that we can 
 imagine of tenderness, of endurance, of courage, of 
 watchfulness, of devotion, is gathered up in the thought 
 of the pastoral charge ; and that charge Christ has taken 
 
 From the earliest times men have felt the beauty and 
 the truth of the image. 
 
 The oldest of Greek poets speaks of kings as "shepherds 
 of men," but for the Jews this aspect of authority was 
 set forth by living parables in each great crisis of their 
 national growth. The patriarchs were shepherds ; Moses 
 was a shepherd ; David was a shepherd. 
 
 Christ the Good Shepherd transfigured for ever the 
 method, the conception, the fulfilment of leadership. 
 
 Nor can we forget that by consecrating this figure as 
 the image of His power, Christ has given us a revelation 
 of the character of all true government. While He tells 
 us what He is to us, He tells us what we should strive to 
 be to others. That which He makes known of His
 
 THE RECORDS OF REVELATION 
 
 relationship to His people is true of all right exercise of 
 authority. It does not matter whether authority be 
 exercised in the Church, or in the nation, or in the city, 
 or in the factory, or in the school, or in the family ; the 
 two great principles by which it must be directed are the 
 same ; and these are self-sacrifice and sympathy. Govern- 
 ment which rests on any other basis is so far a tyranny 
 and no true government. 
 
 Jalse Fieiria of 
 
 .T ERHAPS the most urgent perils of our age spring 
 from the forgetfulness of this divine theory of govern- 
 ment. There is much of the spirit of the hireling 
 among us ; there is more of the affectation of the spirit. 
 We hide ourselves, and we make but little effort to 
 penetrate to the hearts of others. The nobility of 
 leadership has been degraded in conception if not in act. 
 The transitory accessories of popularity and wealth and 
 splendour have obscured that absolute devotion to others 
 which is its life. It has been supposed to end in lofty 
 isolation and not in the most intense fellowship. 
 
 & truer Utefo attainable for our (Generation 
 
 OUT with all this, there are among us nobler strivings 
 after a truer and more abiding order : there is an 
 impatience of the unnatural ignorance by which we are 
 separated from one another as classes and as individuals ; 
 there are generous impulses which move men with 
 aspirations towards silent yet complete self- surrender ; 
 there is something of an awakened capacity to embody 
 in the nation and in society the central truths of the 
 Gospel. Here it seems lies the work of England in this 
 generation; and while our thoughts are turned to the 
 Good Shepherd, may we pray for ourselves and for
 
 THE REVELATION OF THE FATHER 23 
 
 others that He will infuse the virtue of His Life and 
 Passion into each office which we have to discharge for 
 our families, for our country, for our Church ; that He will 
 lay the print of His Cross upon all the symbols of our 
 power, and enlighten our counsels with the insight of 
 His Love. 
 
 (Cfjrist tfje Resurrection atttj tfye 3Lffe 
 
 1. HE raising of Lazarus is nothing more than the 
 translation of an eternal lesson into an outward and 
 intelligible form. 
 
 The command of sovereign power, Lazarus, come forth, 
 is but one partial and transitory fulfilment of the absolute 
 and unchanging gospel, / am the Resurrection and the 
 Life. 
 
 In these words Christ turns the thoughts of His 
 hearers from all else upon Himself. The point at issue 
 is not any gift which He can bestow, not any blessing 
 which He can procure, but the right perception of what 
 He is. 
 
 The Galilaeans asked Him for the bread from 
 heaven ; He replied, I am the Bread of Life. The 
 people were distracted by doubt ; their leaders were 
 blinded by prejudice ; and He said, / am the Light of 
 the World. Martha, after touching with sad yet faithful 
 resignation upon aid apparently withheld, fixed her hope 
 on some remote time, when her brother should rise again 
 at the last day ; and He called her to a present and 
 personal joy. He revealed to her that death even in its 
 apparent triumph wins no true victory : that life is 
 something inexpressibly vast and mysterious, centred in 
 one who neither knows nor can know any change ; that 
 beyond the earth-born clouds, which mar and hide it, 
 there is an infinite glory of heaven in which men are 
 made partakers.
 
 THE RECORDS OF REVELATION 
 
 tfje flMag to men 
 
 J\luL that Christ said to the apostles on the eve of 
 His Passion He has said, and still says, to men in every 
 great crisis of history. 
 
 The trial to which the first disciples were exposed 
 was peculiar rather in its form than in its essential 
 character. 
 
 It was the trial which belongs to every period of 
 transition. It was a trial which presses, and will press, 
 most heavily on our generation. 
 
 Men are perplexed. The infinite complexity and 
 hurry and intensity of modern life confuses our percep- 
 tion of its general tendency. The old paths appear to 
 be lost in a wild maze. Eager voices call us to follow 
 this track or that. If we pause a moment we are at 
 once left behind by our fellow-travellers. There is no 
 repose, no strength of quietness, no patient waiting for 
 fuller knowledge. We are almost driven to ask if there 
 be any way, any end at all before us ? And if there be, 
 whether it is not hopeless for us to look for it ? 
 
 At such times let us hearken to Christ's voice, / am 
 the Way, and the purpose and order will come back to 
 the world. We shall see that through all the ages there 
 does run one way of self-sacrifice, and that way is Christ. 
 All other ways soon disappear. They are drawn to this 
 or lost in the darkness. 
 
 (fjrt0t tfje Crutfj for men {[Uncertain 
 
 IVlEN are uncertain. So much that has been held 
 sacred for ages has been questioned or found false ; so 
 many social theories have been rudely scattered ; so 
 many noble traditions have been resolved into legends ;
 
 THE REVELATION OF THE FATHER 25 
 
 so many popular interpretations of Holy Scripture have 
 been found baseless, that, when we look round on the 
 ruin of old beliefs, we can hardly wonder that the ques- 
 tion should arise whether there is anything on which 
 faith can still repose. 
 
 When the trial is sorest the words of Christ, / am the 
 Truth, at once lift us into that loftier region wherein no 
 doubt or falsehood enters. Christ, the Son of God and 
 the Son of man ; Christ, the Uniter of the seen and the 
 unseen ; Christ, the Reconciler of the sinful and the Sin- 
 less He is the Truth. In Him is, is essentially and 
 eternally, all that is presented to us in the images of 
 order and beauty and purity and love which surround us. 
 
 Cfjrfgt tfje Htfe to tfjose Botmti bg <8enge 
 
 JV1 EN are sense-bound. The claims of the world upon 
 us are so many and so urgent : the triumphs of physical 
 science are so unquestionable and so wide : the marvels 
 of that which we can see and feel are so engrossing and 
 inexhaustible, that it is not surprising that we should be 
 tempted to rest on them : to take the visible for our 
 heritage : to close our souls up against those subtle 
 questionings whereby they strive after the knowledge of 
 that which no eye hath seen or ear heard or hand felt, 
 that life of the plant, of the man, of the world, which 
 comes as we know not and goes as we know not. 
 
 But strong as the charm may be to lull to sleep that 
 which is noblest within us, the words of Christ, / am the 
 Life, can break it. We feel that that thought of a Divine 
 personality underlying outward things, quickening them, 
 shaping them, preserving through dissolution the sum of 
 their gathered wealth, answers to a want within us.
 
 26 THE RECORDS OF REVELATION 
 
 tlje 8Crue Fine 
 
 A.MONG the parables of the Lord no one moved the 
 people more deeply than that of the wicked husbandmen 
 who would have made the Lord's vineyard their own by 
 the murder of the true heir. 
 
 The thoughts of fifteen hundred years of beauty, of 
 growth, of luxuriance, of fertility, of joy, were gathered 
 round the vine, and at the end Christ says that all those 
 thoughts were fulfilled in Him : / am the true the 
 ideal Vine. 
 
 Each living part of the true Vine is ideally the same, 
 and yet individually different. 
 
 Our differences are given us to fit us for the discharge 
 of special offices in its life. If, therefore, we seek to 
 obliterate them or to exaggerate them, we mar its 
 symmetry and check its fruitfulness. 
 
 We may have noticed how in a rose the coloured 
 flower-leaf sometimes goes back to the green stem-leaf, 
 and the beauty of the flower is at once destroyed. Just 
 so it is with ourselves. If we affect a work other than 
 that for which we are made, we destroy that which we 
 ought to further. 
 
 Our special service, and all true service is the same, 
 lies in doing that which we find waiting to be done by us. 
 
 We cannot compare the relative value of the leaves 
 and the tendrils and the flowers on the vine : it is healthy 
 and vigorous and fruitful because all are there. We 
 cannot clearly define the minute features by which leaf 
 is distinguished from leaf, or flower from flower, but we 
 can feel how the whole gains in beauty by the endless 
 combination of their harmonious contrasts.
 
 THE REVELATION OF THE FATHER 27 
 
 From the figure we turn to ourselves ; and when we 
 look upon our own restless and ambitious strivings ; 
 upon our efforts to seem to be what we are not ; upon 
 our unceasing mimicry of those about us ; upon our 
 impatience of the conditions of our little duties ; can we 
 venture to think that we have learnt, as we may yet 
 learn, the first lesson of the Vine ? 
 
 G 
 
 8TfjE Santtg betfaeen $ast onto present 
 
 down the tree, and you will read its history in 
 the rings of its growth. We count and measure them, 
 and reckon that so long ago was a year of dearth, so long 
 ago a year of abundance. The wound has been healed, 
 but the scar remains to witness to its infliction. The 
 very moss upon its bark tells how the trunk stood to the 
 rain and the sunshine. The direction of its branches 
 reveals the storms which habitually beat upon them. 
 We call the whole perennial, and yet each year sees 
 what is indeed a new tree rise over the gathered growths 
 of earlier time, and die when it has fulfilled its work. 
 
 And all this is true of the society of men. We are 
 what a long descent has made us. Times of supersti- 
 tion and misgovernment and selfish indulgence have left, 
 and ever will leave, their marks upon us. There are 
 unhealthy parts on which the cleansing light has not 
 fallen. There are distorted outgrowths which have 
 suffered for want of shelter and want of care. And there 
 are too, let us thank God for it, solid and substantial 
 supports for developments yet to come : great boughs, 
 as it were, towering heavenward, through which our little 
 results of life may be borne aloft ; ripe fruits which may 
 be made the beginnings of wider vitality through our
 
 28 THE RECORDS OF REVELATION 
 
 Conception of (Hoti gt'&cn bacfe ant> 
 in 
 
 1 N the earliest ages God was pleased to satisfy man's 
 instincts by transferring to Himself in a figure the senses 
 and feelings of men. The saints of old time, with 
 childlike minds, rejoiced to think that His "eye" was 
 upon them; that His "ear" was open to their prayers. 
 
 The thought of His "wrath" or "jealousy" moved 
 them with wholesome fear ; the thought of His " com- 
 passion " and " repentance " raised them from hopeless 
 despair. 
 
 It was as easy as it was vain for philosophy to point 
 out that in all this they were extending finite ideas to an 
 infinite Being. They could not surrender what was the 
 soul of religion. And when the fulness of time came, 
 all that had been figure before was made reality. Christ 
 in His own Person reconciled the finite and the infinite ; 
 man and God. 
 
 God in Christ gives back to us all that seemed to 
 have been lost by the necessary widening of thought 
 through the progress of ages. We can without misgiving 
 apply the language of human feeling to Him whom we 
 worship. 
 
 We can give distinctness to the object of our adora- 
 tion without peril of idolatry. The limitations of our 
 being do not measure the truth, but they are made fit 
 to express it for us. 
 
 Cfje Erb elation of a $efa 3Lffe 
 
 1 HE Resurrection, if we may so speak, shows us the 
 change which would have passed over the earthly life of 
 man if sin had not brought death.
 
 THE REVELATION OF THE RISEN LORD 29 
 
 Nothing perhaps is more surprising in the whole 
 sum of inspired teaching than the way in which the 
 different appearances of Christ after His Resurrection 
 meet and satisfy the aspirations of man towards a know- 
 ledge of the unseen world. 
 
 As we fix our thoughts steadily upon them we learn 
 how our life is independent of its present conditions ; 
 how we also can live through death ; how we can retain 
 all the issues of the past without being bound by the 
 limitations under which they were shaped. Christ rose 
 from the grave changed and yet the same ; and in Him 
 we have the pledge and type of our rising. 
 
 Cfjrist drfjangrti get tfje 
 
 V^HRIST was changed. He was no longer subject to 
 the laws of the material order to which His earthly life 
 was previously conformed. As has been well said : 
 " What was natural to Him before is now miraculous ; 
 what was before miraculous is now natural." 
 
 Or, to put the thought in another form, in our earthly 
 life the spirit is manifested through the body ; in the life 
 of the Risen Christ the Body is manifested (may we not 
 say so ?) through the Spirit. 
 
 He " appears," and no longer is seen coming. He 
 is found present, no one knows from whence ; He passes 
 away, no one knows whither. 
 
 Thus Christ is seen to be changed, but none the less 
 He is also seen to be essentially the same. Nothing 
 has been left in the grave though all has been transfigured. 
 
 It is not that Christ's soul lives on, divested of the 
 essence as of the accidents of the earthly garments in 
 which it was for a little arrayed. It is not that His body, 
 torn and wounded, is restored, such as it was, to its former
 
 30 THE RECORDS OF REVELATION 
 
 vigour and beauty. But in Him soul and body, in the 
 indissoluble union of a perfect manhood, are seen 
 triumphant over the last penalty of sin. 
 
 In Him first the corruptible puts on incorruption, 
 and the mortal puts on immortality, without ceasing to 
 " be " so far as it has been, that in Him we may learn 
 something more of the possibilities of human life, which, 
 as far as we can observe it with our present powers, is 
 sad and fleeting; that in Him we may lift our eyes to 
 heaven our home, and find it about us even here ; that in 
 Him we may be enabled to gain some sure confidence 
 of fellowship with the departed; that in Him we may 
 have our hope steadfast, unmovable, knowing that our 
 labour cannot be in vain. 
 
 SEfje 3UijeIatt0n matoe of l&ecessi'tg to Belferjcra 
 
 1 HAT which is of the earth can perceive only that 
 which is of the earth. Our senses can only grasp that 
 which is kindred to themselves. We see no more than 
 that for which we have a trained faculty of seeing. 
 
 The world could not see Christ, and Christ could not 
 there is a Divine impossibility show Himself to the 
 world. To have proved by incontestable evidence that 
 Christ rose again as Lazarus rose again, would have been 
 not to confirm our faith but to destroy it irretrievably. 
 
 2Tfje flebelatton through 3Lohe 
 
 LOVE first sought the lost Lord ; and in answer to 
 love He also first revealed Himself. 
 
 JSurswn (Cortia 
 
 JN OT on the first Easter Morning only have those who 
 have truly loved Christ, those who have felt His healing
 
 THE REVELATION OF THE RISEN LORD 31 
 
 power, those who have offered up all to His service, been 
 tempted to substitute the dead Body for the living Lord : 
 not on the first Easter Morning only have devout and 
 passionate worshippers sought to make that which is of 
 the earth the centre and type of their service : not on 
 the first Easter Morning only have believers been inclined 
 to claim absolute permanence for their own partial ap- 
 prehension of truth : not on the first Easter Morning 
 only, but in this later age I will venture to say more than 
 then. 
 
 For it is impossible, when we look at the subjects and 
 method of current controversy, not to ask ourselves sadly 
 whether we ourselves are busy in building the tomb of 
 Christ, or really ready to recognise Him if He comes to 
 us in the form of a new life ; whether we are fruitlessly 
 moaning over a loss which is, in fact, the condition of a 
 blessing, or waiting trustfully for the transfigurement of 
 the dead past. 
 
 It is impossible to open many popular books of 
 devotion, or to read many modern hymns, without feeling 
 that materialism has invaded faith no less than science, 
 and that enervating sentimentalism is corrupting the fresh 
 springs of manly and simple service. 
 
 It is impossible not to fear, when in the widespread 
 searching of hearts men cling almost desperately to 
 traditional phrases and customs, that we may forget the 
 call of Christ to occupy new regions of thought, and 
 labour in His name. The dangers are pressing, but 
 the appearance to Mary, while it reveals their essential 
 character, brings to us hope in facing them. 
 
 He made Himself known through sympathy. Such 
 is the law of His working. His earliest words to every 
 suffering child of man will always be, "Why weepest 
 thou ? Whom seekest thou ? "
 
 32 THE RECORDS OF REVELATION 
 
 The sorrow which partly veils the Presence quickens the 
 search. And if the voice, when it comes to each one of 
 us, awakens in the silence of our souls the true conviction 
 that we do want a living Friend and Saviour, and not a 
 dead Body, some relic which we can decorate with our 
 offerings or some formula which we can repeat with easy 
 pertinacity, then we in our turn shall be strengthened 
 to bear the discipline by which Christ in His glory leads 
 us to a fuller and truer view of Himself and of His 
 kingdom. 
 
 We shall endure gladly the removal of that which 
 for the time would only minister to error : we shall be 
 privileged to announce to others that He whom we have 
 found through tears and left in patient obedience, is 
 moving onwards to loftier scenes of triumph : we shall 
 learn to understand why the Lord's own message of His 
 Resurrection was not " I have risen," or " I live," but, 
 "I ascend:" we shall listen till all experience and all 
 history, all that is in the earth of good and beautiful 
 and true, grows articulate with one command, the familiar 
 words of our Communion Service, Sursum Corda, " Lift 
 up your hearts ;" and we shall answer in humble devo- 
 tion, in patient faith, in daily struggles within and without, 
 " We lift them up unto the Lord," to the Lord Risen and 
 Ascended. 
 
 JEfye l&e&elattan tfjraurrlj STfjaug^t 3Tfje jaurneg t0 
 (Srmmaus an ^Ulegcrjj of 3Ltfe 
 
 1 HE journey to Emmaus is, both in its apparent sad- 
 ness and in its final joy, an allegory of many a life. 
 
 We traverse our appointed path with a sense of a void 
 unfilled, of hopes unsatisfied, of promises withdrawn. 
 The words of encouragement which come to us, often 
 from strange sources, are not sufficient to bring back the 
 assurance which we have lost. Yet happy are we if we
 
 THE REVELATION OF THE RISEN LORD 33 
 
 open our griefs to Him who indeed knows them better than 
 ourselves, if we keep Him by our side, if we constrain 
 Him to abide with us. Happy if at the end, when the day 
 is far spent and darkness is closing round, we are allowed 
 to see for one moment the fulness of the Divine Presence 
 which has been with us all along, half cloud, half light. 
 But happier, and thrice happy if, when our hearts first 
 burn within us, while life is still fresh and the way is 
 still open, as One speaks to us in silent whisperings of 
 reproof and discipline, speaks to us in the ever -living 
 record of the Bible, we recognise the source of the 
 spiritual fire. This we may do, nay, rather, if our faith 
 be a reality, this we must do, and so feel that there has 
 dawned upon us from the Easter Day a splendour over 
 which no night can fall. 
 
 &fje Eesutrectum interprets all 3Lffe 
 
 1 HE Resurrection of Christ is no isolated fact. It is 
 not only an answer to the craving of the human heart ; 
 it is the key to all history, the interpretation of the 
 growing purpose of life : Christ hath been raised, not as 
 some new, strange, unprepared thing, but Christ hath 
 been raised according to the Scriptures. So God fulfilled 
 the promises which in many parts and in many fashions 
 lie written in the whole record of the Bible. 
 
 STfje teat 
 
 CHRIST comes not to sweep away all the growths of 
 the past, but to carry to its proper consummation every 
 undeveloped germ of right. Even so He sends us to 
 take our stand in the midst of things as they are ; to 
 guard with tender thoughtful ness all that has been 
 consecrated to His service, and to open the way for 
 the many powers which work together for His glory.
 
 34 THE RECORDS OF REVELATION 
 
 In Christ's name we take possession of every fact 
 which is established by thought or inquiry. We fail in 
 duty, we fail in faith, if we allow any human interest or 
 endowment or acquisition to lie without the domain of 
 the Cross. 
 
 of all Beltcfctrs 
 
 1 HE greatest danger of the Church at present seems 
 to be not lest we should forget the peculiar functions of 
 the ministerial office, but lest we should allow this to 
 supersede the general power which it concentrates and 
 represents in the economy of life. 
 
 Spiritual 
 
 W E have not lost more than we have gained by the 
 removal of the events of the Gospel history far from our 
 own times. The last beatitude of the Gospel is the 
 special endowment of the later Church. Blessed are they 
 that have not seen and yet have believed. The testimony 
 of sense given to the apostles, like the testimony of word 
 given to us, is but the starting-point of faith. 
 
 The substance of faith is not a fact which we cannot 
 explain away, or a conclusion which we cannot escape, 
 but the personal apprehension of a living, loving Friend. 
 
 W E must notice how tenderly the Lord deals with 
 the doubter who is ready to believe, and with what wise 
 tolerance the Christian society keeps within its pale him 
 whom a ruthless logic might have declared to be a 
 denier of the Gospel. 
 
 Doubts are not unbelief, and yet they open the 
 way to unbelief. If they are not resolutely faced, if
 
 THE REVELATION OF THE RISEN LORD 35 
 
 they are allowed to float about like unsubstantial 
 shadows, if they are alleged as excuses for the neglect 
 of practical duties, if they are cherished as signs of 
 superior intelligence, the history of St. Thomas has no 
 encouragement for those who feel them. 
 
 The Lord revealed Himself to Thomas not while he 
 kept himself apart in proud isolation, or in lonely 
 despondency, but when he was joined to the company 
 of his fellow-apostles, though he could not share their 
 confidence. 
 
 Doubts are often dallied with : and still worse, they 
 are often affected. 
 
 It is strange that the hypocrisy of scepticism should be 
 looked upon as less repulsive than the affectation of be- 
 lief, yet in the present day it has become almost a fashion 
 for men to repeat doubts on the gravest questions without 
 the least sense of personal responsibility. 
 
 Nothing is more common than to be told by easy 
 talkers that this is impossible and that has been dis- 
 proved, where a very little inquiry will show that these 
 doubters upon trust have never even seriously attempted 
 to examine the conditions of the problems which they 
 presume to decide. For such hope lies in spiritual 
 conversion. 
 
 Christ has no promises for dishonest doubt any more 
 than for unreal faith. 
 
 Christianity shrinks from no test, but it transcends all. 
 
 2TIjc l&e&elatt'on in tfje OTtork of ILife 
 
 W E must work. We must pursue our appointed task 
 till a new command comes. It may seem a poor and
 
 36 THE RECORDS OF REVELATION 
 
 dull thing to go back from scenes of great excitement 
 and lofty expectation to simple duties which belonged 
 to an earlier time. But that is the method of God. 
 Perhaps it will be through these that the higher call will 
 come; perhaps no higher call will ever come to us. 
 But our duty is still the same. We cannot tell the 
 value of any particular service either for the society or 
 for our own training. Much must be done to the end 
 of the workman's life which is a preparation only. The 
 Baptist continued to labour as he had first laboured, 
 though he knew and confessed, / must decrease. 
 
 He does not leave His people desolate, though they 
 do not always or at once recognise their visitation. Not 
 once or twice only, but as often as the cleansed eye is 
 turned to revolutions of society or to revolutions of 
 thought, to the breaking of a new day over the restless 
 waters of life, the believer knows by an access of power, 
 of knowledge, of love, that His words are true : / come 
 to you. 
 
 2Tfje Setrjfce of TOorfctmj. 
 
 J~L E saith to /um, Tend shepherd (not simply feed) 
 my sheep (not lambs). If there are the young and the 
 weak and the ignorant to be fed, there are also the 
 mature and the vigorous to be guided. The shepherd 
 must rule no less than feed. And to do this wisely 
 and well is a harder work than the first. 
 
 If we are to do Christ's work we must consider more 
 patiently than we commonly do the requirements of 
 those whom we have to serve. There is not one method, 
 one voice for all. Here there is need of the tenderest 
 simplicity : there of the wisest authority : there of the 
 ripest result of long reflection.
 
 THE REVELATION OF THE RISEN LORD 37 
 
 Wz Serfcice of 
 
 1 HE comings of the Lord are not such events as we 
 look for. Perhaps they are unregarded by those who 
 witness them ; but they are not therefore less real or 
 less momentous. 
 
 No one who feels the sorrows of the age would wish 
 to disparage the new earnestness which impels men at 
 present even to undisciplined and self-willed efforts for 
 Christ's sake. We say rather : Would God that all the 
 Lord's people were prophets. But there are dangers in 
 this tumult of reawakened life. Patient watching is too 
 often treated at present with suspicion and stigmatised 
 as lukewarmness. Judgments on the deepest mysteries 
 are received without reflection and repeated without 
 inquiry. Humility is interpreted as a confession of 
 weakness, and reserve is condemned as a cloke for 
 doubt. Nothing brings such sad misgivings as this 
 hasty intolerant temper, peculiar to no one party or 
 class, which is characteristic of the age. 
 
 St. Peter, St. Paul, anto St. Soljn 
 
 ST. PETER, St. Paul, and St. John occupy in suc- 
 cession the principal place in the first century, each 
 carrying forward in due measure the work to which he 
 ministered. So, it is said, we may see the likeness of 
 St. Peter in the Church of the Middle Ages, and the 
 likeness of St. Paul in the Churches of the Reformation. 
 There remains, then, such is the conclusion, yet one 
 more type of the Christian society to be realised in the 
 world, which shall bear the likeness of St. John. 
 
 a fflartgrtiom 
 
 W AITING, as we must recognise and remember, is a 
 sacrifice of self, a real martyrdom no less than working.
 
 38 THE RECORDS OF REVELATION 
 
 St. John by his long life, as truly as St. James by his 
 early death, drank of the Lord's Cup and shared in the 
 Lord's Baptism according to His own words. 
 
 To win the soul in patience, to bear the trial of 
 delays, to watch for the dawn through the chill hours 
 which precede it, to keep fresh and unsullied the great 
 hope that Christ will come, without presuming to decide 
 the fashion of His Coming, is a witness to the powers of 
 the unseen world, which the Spirit of God alone can 
 make possible. 
 
 Cfjrist present all tfje HJags 
 
 jL,O I am with you, Christ said, all the days all the 
 days unto the end of the world. And this peculiar 
 phrase in which the promise is expressed in the original 
 turns our thoughts to the manifold vicissitudes of fortune 
 in which the Lord is still present with His people. 
 
 He does not say simply "always," as of a uniform 
 duration, but " all the days," as if He would take account 
 of the changing aspects of storm and sunshine, of light 
 and darkness, which chequer our course. 
 
 The sense of this abiding Presence of God in Christ 
 both with the Church at large and with individual 
 believers, brings patience, and with patience, peace. 
 
 There is something deadening in the strife of words. 
 The silence which follows controversy is very commonly 
 the sign of exhaustion and not of rest. It is not by 
 narrowing our vision or our sympathy, by fixing our 
 eyes simply on that which is congenial to our feelings, 
 by excluding from our interest whole regions of Christen- 
 dom, that we can gain the repose of faith. 
 
 It is a natural but false feeling which leads us to 
 think that at some other time God was nearer to the
 
 THE REVELATION OF THE RISEN LORD 39 
 
 world than He is now ; that His voice was clearer and 
 more intelligible ; that His government was more direct 
 and uniform. He is, if only we will look, still among 
 us, speaking to those who listen through the manifold 
 discoveries of the age, guiding even our fierce and selfish 
 conflicts so as to minister to His purpose. 
 
 And we ourselves consciously or unconsciously are 
 serving Him. He uses us if we do not bring ourselves 
 to Him a willing sacrifice. 
 
 departure in Bkssfncj 
 
 IN ordinary life nothing is treasured up with more 
 sacred affection, nothing is more powerful to move us 
 with silent and abiding persuasiveness, nothing is more 
 able to unite together the seen and the unseen than the 
 last words, the last look of those who have passed away 
 from us, the last revelation of the life which trembles; 
 as it were, on the verge of its transfigurement. The last 
 words of Christ were a promise and a charge. The last 
 act of Christ was an act of blessing. The last revelation 
 of Christ was the elevation of the temporal into the 
 eternal, beyond sight and yet with the assurance of an 
 unbroken fellowship. 
 
 That promise, that charge, that blessing, that revela- 
 tion, are for us, the unchanged and unchangeable 
 bequest of the Risen Lord. His hands are stretched 
 out still. His Spirit is still hovering about us. His 
 work is waiting to be accomplished.
 
 THE 
 GOSPEL OF THE RESURRECTION 
 
 2Ef)e Sfosurrectt'on 2Erue or jFalse no JHean 
 
 1 HE power of the Resurrection, as the ground of 
 religious hope, lies in the very circumstance that the 
 event which changed the whole character of the disciples 
 was external to them, independent of them, unexpected 
 by them. 
 
 It is a real link between the seen and the unseen 
 worlds, or it is at best the expression of a human instinct. 
 Christ has escaped from the corruption of death ; or 
 men, as far as the future is concerned, are exactly where 
 they were before He came. 
 
 Whatever may be the civilising power of Christian 
 morality, it can throw no light upon the grave. 
 
 If the Resurrection be not true in the same sense in 
 which the Passion is true, then death still remains the 
 great conqueror. 
 
 We cannot allow our thoughts to be vague and un- 
 certain upon it with impunity. We must place it in the 
 very front of our confession, with all that it includes, or 
 we must be prepared to lay aside the Christian name. 
 
 If the Resurrection be not true, the basis of Christian
 
 THE GOSPEL OF THE RESURRECTION 41 
 
 morality, no less than the basis of Christian theology, is 
 gone. The issue cannot be stated too broadly. We are 
 not Christians unless we are clear in our confession on 
 this point. 
 
 To preach the fact of the Resurrection was the first 
 function of the Evangelists ; to embody the doctrine of 
 the Resurrection is the great office of the Church ; to 
 learn the meaning of the Resurrection is the task, not 
 of one age only, but of all. 
 
 Wyi Falue of an f^ {statical i&ebelatfon 
 
 A SUBJECTIVE religion brings with it no element 
 of progress, and cannot lift man out of himself. A 
 historical revelation alone can present God as an object 
 of personal love. 
 
 Pure Theism is unable to form a living religion. 
 Mohammedanism lost all religious power in a few genera- 
 tions. Judaism survived for fifteen centuries every form 
 of assault in virtue of the records of a past deliverance 
 on which it was based, and the hope of a future Deliverer, 
 which it included. 
 
 In proportion as the Resurrection is lost sight of in 
 the popular Creed, doctrine is divorced from life, and 
 the broad promises of divine hope are lost in an 
 individual struggle after good. 
 
 Like all historical facts, the Resurrection differs from 
 the facts of science as being incapable of direct and 
 present verification. And it differs from all other facts 
 of history because it is necessarily unique. Yet it is not 
 therefore incapable of that kind of verification which is 
 appropriate to its peculiar nature. 
 
 Its verification lies in its abiding harmony with all the
 
 42 THE RECORDS OF REVELATION 
 
 progressive developments of man, and with each discovery 
 which casts light upon his destiny. 
 
 Completeness, indeed, is but another name for ascer- 
 tained limitation. The grandest and highest faculties of 
 man are exactly those in which he most feels his weak- 
 ness and imperfection. They are at present only half- 
 fulfilled prophecies of powers which, as we believe, shall 
 yet find an ample field for unrestricted development. 
 
 Special prayer is based upon a fundamental instinct 
 of our nature. And in the fellowship which is established 
 in prayer between man and God, we are brought into 
 personal union with Him in Whom all things have their 
 being. 
 
 In this lies the possibility of boundless power; for 
 when the connection is once formed, who can lay down 
 the limits of what man can do in virtue of the communion 
 of his spirit with the Infinite Spirit ? 
 
 That which on one occasion would be felt to be a 
 personal revelation of God might convey an impression 
 wholly different at another. The miracles of one period 
 or state of society might be morally impossible in 
 another. 
 
 2TfjeoIo(jrj| anti Science 
 
 1 HE requirements of exact science bind the attention 
 of each student to some one small field, and this little 
 fragment almost necessarily becomes for him the measure 
 of the whole, if, indeed, he has ever leisure to lift up his 
 eyes to the whole at all. 
 
 For physical students as such, and for those who take 
 their impressions of the universe solely from them,
 
 THE GOSPEL OF THE RESURRECTION 43 
 
 miracles can have no real existence. Nor is this all : not 
 miracles only, and this is commonly forgotten, but every 
 manifestation of will is at the same time removed from 
 the world : all life falls under the power of absolute 
 materialism, a conclusion which is at variance with the 
 fundamental idea of religion, and so with one of the 
 original assumptions on which our argument is based. 
 
 Theology deals with the origin and destiny of things : 
 Science with things as they are according to human 
 observation of them. Theology claims to connect this 
 world with the world to come : Science is of this world 
 only. Theology is confessedly partial, provisional, 
 analogical in its expression of truth : Science, that is 
 human science, can be complete, final, and absolute in 
 its enunciation of the laws of phenomena. 
 
 Theology accepts without the least reserve the con- 
 clusions of Science as such : it only rejects the claim of 
 Science to contain within itself every spring of knowledge 
 and every domain of thought. 
 
 This holds true of the lower and more exact forms of 
 Science, which deal with organic bodies ; but as soon as 
 account is taken of the Science of organic bodies of 
 Biology and Sociology then Science itself becomes a 
 prophet of Theology. 
 
 In this broader and truer view of Science, Theology 
 closes a series, "a hierarchy of Sciences," as it has been 
 well called, in which each successive member gains in 
 dignity what it loses in definiteness, and by taking 
 account of a more complex and far-reaching play of 
 powers, opens out nobler views of being. 
 
 While we admit that the tendency of a scientific age 
 is adverse to a living belief in miracles, we see that this 
 tendency is due, not to the antagonism of science and
 
 THE RECORDS OF REVELATION 
 
 miracle, but to the neglect and consequent obscuration 
 by science of that region of thought in which the idea 
 of the miraculous finds scope. 
 
 Arrogant physicism is met by superstitious spirit- 
 ualism ; and there is right on both sides. 
 
 The Resurrection is either a miracle or it is an 
 illusion. Here there is no alternative : no ambiguity. 
 And it is not an accessory of the apostolic message, 
 but the sum of the message itself. 
 
 The same principles which would exclude as impos- 
 sible a belief in such a miracle as the Resurrection, 
 would equally exclude as impossible a belief in anything 
 beyond ourselves and the range of present physical 
 observation. 
 
 Thus the question practically is not simply, Is 
 Christianity true ? but, Is all hope, impulse, knowledge, 
 life, absolutely bounded by sense and the world of 
 sense ? 
 
 2Tfj0 dDottttnuitg of 3Ltfe 
 
 /\LL creation is progressive. It is a law as well in 
 the moral as in the physical world that nothing is lost. 
 All that has been modifies all that is and all that will 
 be. The present includes all the past, and will itself be 
 contained in the future. Each physical change, each 
 individual will, contributes something to the world to 
 come. The earth on which we live, and the civilisation 
 which fashions our conduct, is the result of immeasurable 
 forces acting through vast periods of time. 
 
 There are crises in the history of nature and in the 
 history of man, periods of intense and violent action, 
 and again periods of comparative repose and equilibrium, 
 but still the continuity of life is unbroken. Even when
 
 THE GOSPEL OF THE RESURRECTION 45 
 
 the old order is violently overthrown, the new order is 
 built in part out of its ruins and not only upon them. 
 
 Cfje Connection of Cfjrtsttanitg irittfj tfje 
 
 CHRISTIANITY cannot be regarded alone and 
 isolated from its antecedents. It is part of a whole 
 which reaches back historically from its starting-point on 
 the day of Pentecost for nearly two thousand years. It 
 was new but it was not unprepared. It professed to be 
 itself the fulfilment and not the abolition of that which 
 went before : to reveal outwardly the principle of a 
 Divine Fatherhood by which all the contradictions and 
 disorders of life are made capable of a final resolution ; 
 and to possess within it that universal truth which can 
 transfigure without destroying the various characteristics 
 of men and nations. 
 
 It is then possible that what we feel to be difficulties 
 in its historic form are removed or lessened if we place 
 it in its due relation to the whole life of mankind ; and, 
 on the other hand, the obvious fitness with which it 
 carries on and completes a long series of former teachings 
 will confirm with singular power its divine claims. 
 
 There have been attempts in all ages to separate 
 Christianity from Judaism and Hellenism ; but to carry 
 out such an attempt is not to interpret Christianity, but 
 to construct a new religion. Christianity has not only 
 affinities with Judaism and Hellenism, but it includes 
 in itself all the permanent truths to which both wit- 
 ness. 
 
 It was bound up (so the apostles said) with promises 
 and blessings by which the Jewish people had been 
 moulded through many centuries. It answered to wants 
 of which the Gentiles had become conscious through 
 long periods of noble effort and bitter desolation.
 
 46 THE RECORDS OF REVELATION 
 
 2Tf)e Fictones of Cfjristtanttg 
 
 (CHRISTIANITY conquered the Roman Empire, and 
 remained unshaken by its fall. It sustained the shock 
 of the northern nations, and in turn civilised them. It 
 suffered persecution and it wielded sovereignty. It 
 preserved the treasures of ancient thought and turned 
 them to new uses. It inspired science, while it cherished 
 mysteries with which science could not deal. It assumed 
 the most varied forms and it moulded the most discord- 
 ant characters. 
 
 Cfttistiamtg centred in tfje IDoctrine of tfje 
 parson of Christ 
 
 1 HERE have been conquerors who, in the course of 
 a lifetime, have overrun half the world and left lasting 
 memorials of their progress in cities and kingdoms 
 founded and overthrown. There have been monarchs 
 who have, by their individual genius, consolidated vast 
 empires and inspired them with a new life. There have 
 been teachers who, through a small circle of devoted 
 hearers, have rapidly changed the modes of thought of a 
 whole generation. There have been religious reformers 
 who, by force or eloquence, have modified or reconstructed 
 the belief of nations. There have been devotees whose 
 lives of superhuman endurance have won for them from 
 posterity a share of divine honour. There have been 
 heroes cut off by a sudden and mysterious fate, for 
 whose return their loyal and oppressed countrymen 
 have looked with untiring patience as the glorious and 
 certain sign of dawning freedom. There have been 
 founders of new creeds who have furnished the ideal of 
 supreme good to later generations in the glorified image 
 of their work. But in all the noble line of the mighty
 
 THE GOSPEL OF THE RESURRECTION 47 
 
 and the wise and the good in the great army of kings 
 and prophets and saints and martyrs, there is not one 
 who has ever claimed for himself or received from his 
 followers the title of having in any way wrought out 
 salvation for men by the virtue of his life and death, as 
 being in themselves, and not only by moral effect of 
 their example, a spring of divine blessings. 
 
 The reality of the Resurrection is an adequate explana- 
 tion of the significance which was attached to the death 
 of Christ. It seems impossible to discover anything else 
 which can be. 
 
 2Tfje fKtracIw of tfje first Irje 
 
 NOTHING indeed can be more unjust than the 
 common mode of discussing the miracles of the first 
 age. Instead of taking them in connection with a crisis 
 in the religious history of the world, disputants refer 
 them to the standard of a period of settled progress such 
 as that in which we live. 
 
 The epoch at which they are said to have been 
 wrought was confessedly creative in thought, and that in 
 a sense in which no other age ever has been, and there 
 seems a positive fitness in the special manifestation of 
 God in the material as in the spiritual world. 
 
 The central idea of the time which, dimly appre- 
 hended at Rome and Alexandria, found its complete 
 expression in the teaching of the apostles, was the union 
 of earth and heaven, the transfiguration of our whole 
 earthly nature; and the history of ancient speculation 
 seems to show that nothing less than some outward 
 pledge and sign of its truth could have led to the bold 
 enunciation of this dogma as an article of popular 
 belief.
 
 48 THE RECORDS OF REVELATION 
 
 Wz Progress of Religion anb tfye progress of Science 
 
 IT is said that while science is progressive religion is 
 stationary. The modes of advance in the two are certainly 
 not the same, but the advance in science is not more 
 real than the advance in religion. Each proceeds 
 according to its proper law. The advance in religion is 
 not measured by an addition to a former state, which 
 can be regarded in its fulness separately, but by a 
 change : it is represented not by a common difference 
 but by a common ratio. 
 
 Viewed in this light, we can trace on a great scale 
 the triple division of post-Christian history as marked by 
 the successive victories of the Faith. 
 
 The fact of the Resurrection is its starting-point, the 
 realisation of the Resurrection is its goal. 
 
 The fulness of the Truth is once shewn to men, as in 
 old times the awful splendours of the Theocracy, and 
 then they are charged to work out in the slow struggles 
 of life the ideal which they have been permitted to 
 contemplate. 
 
 Thus it is that we can look without doubt or mis- 
 giving upon the imperfections of the sub-apostolic Church, 
 or the corruptions of the middle ages, or the excesses of 
 the Reformation. Even through these the divine work 
 went forward. The power of the Resurrection was 
 ever carried over a wider field. 
 
 At first Christianity moved in the family, hallowing 
 every simplest relation of life. This was the work of the 
 primitive Church. Next it extended its sway to the 
 nation and the community, claiming to be heard in the 
 assemblies of princes and in the halls of counsellors. 
 This was the work of the mediaeval Church. Now it has
 
 THE GOSPEL OF THE RESURRECTION 49 
 
 a still wider mission, to assert the common rights and 
 fellowship of men, to rise from the family and the nation 
 to humanity itself. 
 
 To accomplish this is the charge which is entrusted 
 to the Church of the Present, and no vision of the purity 
 or grandeur of earlier times should blind us to the 
 supreme majesty of the part which is assigned to us in 
 the economy of faith. 
 
 &fyt Ecf0rntatfon an 
 
 IT would be easy to point out the weakness of the 
 Reformation in itself as a power of organisation. Its 
 function was to quicken rather than to create, to vivify 
 old forms rather than to establish new. 
 
 But however we may grieve over its failure where it 
 arrogated the office not of restoration but of reconstruc- 
 tion, it was a distinct advance in Christian life. 
 
 Where it failed, it failed from the neglect of the 
 infirmities of men, and of the provisions which have been 
 divinely made to meet them. 
 
 On the other hand, the lessons which it taught are 
 still fruitful throughout Christendom, and destined, as 
 we hope, to bring forth a still more glorious harvest. 
 
 What that may be as yet we cannot know, but all 
 past history teaches us that the power of the Gospel is 
 able to meet each crisis of human progress, and we can 
 look forward with trust to the fulfilment of its message 
 to our age. 
 
 2Ef)e fact of tfye i&esurrectt'an tfje central ^P0mt of 
 
 IF the fact of the Resurrection be in itself, as it 
 confessedly is, absolutely unique in all human experience,
 
 50 THE RECORDS OF REVELATION 
 
 the point which it occupies in history is absolutely 
 unique also. 
 
 To this point all former history converges as to a 
 certain goal : from this point all subsequent history 
 flows as from its life-giving spring. 
 
 On a large view of the life of humanity the Resur- 
 rection is antecedently likely. 
 
 So far from being beset by greater difficulties than 
 any other historical fact, it is the one fact towards which 
 the greatest number of lines of evidence converge. 
 
 In one form or other pre-Christian history is a 
 prophecy of it, and post-Christian history an embodi- 
 ment of it. 
 
 s' Uiefo of tfje Ecsurrectton 
 
 I HE Evangelists treat the Resurrection as simply, un- 
 affectedly, inartificially, as everything else which they 
 touch. 
 
 The miracle to them seems to form a natural part of 
 the Lord's history. They shew no consciousness that 
 it needs greater or fuller authentication than the other 
 events of His life. Their position and office indeed 
 exclude such a thought. They wrote not to create 
 belief, but to inform those already believing. 
 
 2Tfje ota of <Sm 
 
 IT is evident that the possibility of sin is necessarily 
 included in the creation of a finite, free being ; for the 
 simplest idea which we can form of sin is the finite 
 setting itself up against the infinite. Selfishness, which 
 exists potentially as soon as "self" exists, is the ground 
 of all sin. Hence we can see how a perfect, finite being 
 may yet be exposed to temptation, for the sense of
 
 THE GOSPEL OF THE RESURRECTION 51 
 
 limitation brings with it the thought, or the possibility 
 of the thought, of passing the limit. 
 
 (5M not tfje Contrition 
 
 IT may be said that if moral evil were removed from 
 the world "life would be impoverished." So indeed it 
 appears at first sight to us who are habituated to the 
 startling contrasts of life : for us shadow is a necessity of 
 distinct vision. Yet it would be difficult to shew that 
 the more splendid qualities which are brought out (for 
 instance) by war are better, in any sense, than their 
 correlatives which need no such field for their display : 
 that the heroic forgetfulness or contempt of danger or 
 suffering, which springs from a great passion or a generous 
 impulse in the midst of a fierce conflict or under the 
 sense of a deep wrong, is better than that rational self- 
 control which we have seen can exist in the highest 
 degree without the pressure of evil. We are too apt to 
 think that virtue which is seen on a larger scale is itself 
 magnified. 
 
 On the other hand it may be allowed that evil itself 
 serves as a part of our discipline : that it gives occasion 
 for the exercise of special virtues, and by antagonism 
 calls them into play ; yet this is only to say that it has 
 been so ordered that evil shall in some degree minister 
 to its own defeat. 
 
 Evil, while it may be the occasion of good, is never 
 transmuted into good. Evil remains evil to the last 
 in whatever form it may shew itself. Sin remains sin : 
 pain remains pain : ignorance (so far as it is culpable) 
 remains ignorance : though sin and pain and ignorance 
 may call forth efforts of love and fortitude and patience. 
 
 Nor can it be said that sin realised, and not merely
 
 52 THE RECORDS OF REVELATION 
 
 the possibility of sin by the action of a free will, is the 
 necessary condition of human virtue, and consequently 
 of human happiness. For if this were true, then it 
 would follow either that evil in itself will be eternal, or 
 that human life in its true sense will cease to be. 
 
 2Ef)e Eesurrectton of tfje Bolig 
 
 V_JUR present body is as the seed of our future body. 
 The one rises as naturally from the other as the flower 
 from the germ. 
 
 We cannot, indeed, form any conception of the change 
 which shall take place, except so far as it is shewn in the 
 Person of the Lord. Its fulfilment is in another state, 
 and our thoughts are bound by this state. But there is 
 nothing against reason in the analogy. 
 
 If the analogy were to explain the passage of man 
 from an existence of one kind (limited by a body) to an 
 existence of another kind (unlimited by a body), it would 
 then be false ; but as it is, it illustrates by a vivid figure 
 the perpetuity of our bodily life, as proved in the Resur- 
 rection of Christ. 
 
 The moral significance of such a doctrine as the 
 Resurrection of the body cannot be overrated. Both 
 personally and socially it places the sanctions if not the 
 foundations of morality on a new ground. 
 
 Each sin against the body is no longer a stain on 
 that which is itself doomed to perish, but a defilement 
 of that which is consecrated to an eternal life. 
 
 In this way the doctrine of the Resurrection turned 
 into a reality the exquisite myth of Plato, in which he 
 represented tyrants and great men waiting for their final 
 sentence from the judges of Hades, with their bodies 
 scarred and wounded by lust and passion and cruelty.
 
 THE GOSPEL OF THE RESURRECTION 
 
 " 2T|e iLains of 
 
 W HAT we call " laws of nature " are nothing more 
 than laws of our present observation of nature. 
 
 To the Christian the laws of nature are not laws only 
 but prophecies. In the light of the Resurrection they are 
 symbols of something broader and more glorious beyond 
 these. They do not confirm hope but guide it. 
 
 fje Cfjurrfj a Itmgtoom 
 
 1 HE kingdom of God " has been the watchword 
 equally of those who have cast aside the restraints and 
 claims of life and of those who have sought to mould its 
 form by the most merciless fanaticism. 
 
 The Church is itself the record of its history : it is a 
 monument and a shrine. 
 
 Each race, each nation, each century, nay, each faith- 
 ful workman, has left some mark upon it. Time gradu- 
 ally harmonises parts which once seemed incongruous. 
 
 Cfm'sttamtg onto Paganism 
 
 1 HERE is a dark side to the picture which we are apt 
 to forget, but still there is an abiding grace and manliness 
 in classical life as it is seen in history and literature and 
 art. 
 
 Unaffected interest in every human feeling, many sided 
 culture, stern and indomitable will, claim our respect and 
 awaken in us responsive efforts. 
 
 But so far as we admire Paganism, there is nothing 
 in Christianity antagonistic to it. 
 
 Paganism closed its eyes to suffering and death. 
 
 Christianity takes account of the whole nature of 
 man, of its good and of its evil, and justifies, in the face
 
 54 THE RECORDS OF REVELATION 
 
 of the contradictions of life, the instinct which affirms its 
 dignity. It looks death face to face not as an inevitable 
 necessity but as a final consequence of sin, and yet 
 realises even now more than victory. 
 
 Christianity differs from Paganism as a whole differs 
 from a part. It takes up into itself and harmonises with 
 the rest of our experience isolated truths to which Pagan- 
 ism bears witness. 
 
 Paganism proclaims the grandeur of man : Judaism 
 the supremacy of God. Christianity accepts the anti- 
 thesis and vindicates by the message of the Resurrection 
 the grandeur of man in and through God. 
 
 Cfte OSorft of Cfrristiarutg 
 
 1 HIS then is the work of Christianity, first to establish 
 the common dignity of men as men, and to place on a 
 sure basis all purely human virtues ; and next to connect 
 the life of men with its source and consummation, and 
 bring it into fellowship with God. 
 
 2Tf)E principle of SUttttg m Cfjristtanftg 
 
 IT may not, indeed, be a mere fancy to regard the 
 manifold appearances of the Lord after His Resurrection 
 as prefiguring in some way the varieties which should 
 exist in after time in His Church. 
 
 The unity of His Person was not in any way impaired, 
 and yet He shewed Himself to His disciples in different 
 " forms." 
 
 And it may be still that the faithful eye can see a 
 Body of Christ where His Presence is hidden from others. 
 For even in the one body there are many bodies ; and 
 as the whole Church is sometimes contemplated in its 
 completeness as distinct from Christ, though most closely
 
 THE GOSPEL OF THE RESURRECTION 55 
 
 bound to Him as His bride ; so is the same true of 
 separate Churches. " Ye are a body (not the body) of 
 Christ, and members in particular," St. Paul says to 
 the Church of Corinth. The definite article destroys 
 the force of his argument. 
 
 And so again in his second epistle : "I espoused 
 you " the congregation to which he is writing " to one 
 husband, that I may present you as a chaste virgin to 
 Christ." 
 
 Of the life of the Church part is open, part is hidden. 
 We can see divisions, differences, limitations ; but all 
 that is eternal and infinite in it, all that controls actions 
 which perplex us and harmonises discords which are 
 unresolved to our senses, is not to be perceived on earth, 
 but is with Christ in heaven. 
 
 Onitg fcaeg not require (Uritmtal 3Kmtg 
 
 IT follows necessarily that external, visible unity is not 
 required for the essential unity of the Church. 
 
 The congregations of Jewish and Gentile Christians 
 were no less One in Christ, though the outward fellow- 
 ship between them was imperfect or wanting : their 
 common life lay deeper than the controversies which 
 tended to keep them apart. Their isolation was a proof 
 of imperfection, but not of death. 
 
 What errors are deadly it does not fall to our part to 
 attempt to determine. It is enough to observe that 
 differences of opinion which were once thought by 
 many to be fatal to unity were really consistent with it. 
 The promise of Christ does not reach to the unity of the 
 outward fold at any time. " Other sheep," He said, " I 
 have, which are not of this fold : them also I must 
 bring, and they shall hear my voice ; and they shall
 
 56 THE RECORDS OF REVELATION 
 
 become one flock, one shepherd," one flock in however 
 many folds it be gathered, because it listens to the voice 
 of the One Shepherd. 
 
 The early records of the Church are little more than 
 the records of conflicts which once seemed doubtful ; 
 but in each case that which had in it the element of 
 permanence lived on, and Catholicity stood in full strength 
 against the broken forms of partial and erroneous 
 teachings. 
 
 No general principles can be laid down to justify a 
 schism or a revolution. The future alone can decide on 
 the sufficiency of the alleged causes from which they arose. 
 And in many cases the issue which is sanctioned by 
 experience may have been occasioned though not caused 
 by selfish motives. 
 
 The antagonism of separate societies of Christians 
 serves not as the best, but as the most appropriate, 
 discipline for bringing out the manifold applications and 
 capacities of the one Gospel. 
 
 History has in fact sanctioned divisions of the 
 Christian Church, whatever we may think of the events 
 which first led to them, or of the actors by whom they 
 were made. 
 
 On the whole a fictitious unity is more destructive of 
 vital energy than partial dismemberment, for it tends to 
 weaken the striving after essential unity. 
 
 The divisions and rivalries and heresies and schisms 
 by which the Church is torn may be means towards the 
 fulfilment of its offices. As we look back we can 
 scarcely doubt that it is so. The storm no less than 
 the sunshine is needed that the rainbow, the visible 
 token of God's covenant with man, may be seen upon 
 the cloud.
 
 THE GOSPEL OF THE RESURRECTION 57 
 
 There is always a great danger that that which has 
 been found of critical use at one time will be pronounced 
 necessary for all time. 
 
 Mistaken gratitude changes the outward means of 
 deliverance into an idol. The organisation through 
 which the spirit once worked is reckoned holy, even 
 when the spirit has left it. 
 
 The work of the mediaeval Church (for example) re- 
 quired modes of operation which could not be retained 
 now without a faithless neglect of the lesson which God 
 has taught us in the last four centuries. 
 
 The spirit of the Resurrection tries and transfigures 
 each transitory embodiment of Truth. 
 
 Christ risen tfje pletorje of tfje institution of all 
 
 VV HEREVER we look the first question which arises 
 is ever : To what purpose is this waste ? On all sides 
 we see a prodigal wealth of powers which to us appear 
 to pass away without effect, of germs of life which never 
 fulfil what we think to be their proper destiny, of beauty 
 which gladdens no human eye. In the moral world the 
 same mystery occurs. 
 
 All nature teaches the same lesson. We know in part. 
 It is enough. If Christ be risen, in that fact lies the 
 pledge of " the restitution of all things " towards which 
 men are encouraged to work. 
 
 Aspects of posittrjfem in relation to ftfjmtianttg 
 
 N O religion can fail to be a fruitful subject of study : 
 even the rudest reveals something of the natural feelings 
 and wants of man which are awakened by the experience 
 of life.
 
 58 THE RECORDS OF REVELATION 
 
 And exactly as we believe Christianity to be tJie 
 Truth, we shall confidently expect to find in it all that 
 is true in the manifold expressions of human thought. 
 
 Thus it has happened not unfrequently that independ- 
 ent speculations or instinctive aspirations have brought 
 out elements in the Gospel which had been before over- 
 looked or set aside. They were there, and even actively 
 at work, but they were not consciously apprehended. 
 
 And so it seems to be now. The religion of 
 Positivism is offered as the final result of a profound 
 analysis of society and man, and its unquestionable 
 attractiveness to pure and vigorous minds indicates that 
 it does meet with some peculiar force-present phases of 
 thought. Are there not then lessons which we may 
 learn from it? 
 
 A system is formidable, not by what there is false in 
 it, but by what there is true in it. If then it can be 
 shewn that Christianity assures what Positivism promises 
 if it can be shewn that it includes in a fact what 
 Positivism symbolises in a conception if it can be 
 shewn that it carries on to the unseen and eternal the 
 ideas which Positivism limits to the seen and temporal 
 we may be sure that Positivism will have no lasting 
 religious power except as a transitorial preparation for a 
 fuller faith. Comte will be one more in the long line of 
 witnesses who shew that the soul is naturally Christian. 
 
 The Positivist suggests the ideas of continuity, 
 solidarity, and totality ; the Christian, going yet further, 
 adds the idea of infinity. 
 
 ftfje ILirjiruj rulefc brj tfje Beatr 
 
 W E can watch how, in old times, the various results 
 of labour and reflection and conflict were gathered up 
 and perpetuated in abiding shapes; but we have no
 
 THE GOSPEL OF THE RESURRECTION 59 
 
 choice but to receive them. It is our privilege to 
 modify, but not to begin. More and more as the ages go 
 on, in Comte's striking phrase, we who live are ruled 
 by the dead. 
 
 (Eomte anto ULucrettus 
 
 C_xOMTE offers a singular parallel to the great poet of 
 the Roman Republic. Both were bitterly hostile to the 
 established faith of their countries. Both sought to lay 
 on the study of nature the firm basis of human life and 
 hope. Both were profoundly impressed with a sense of 
 the unity of the world. But, in spite of the similarity of 
 the moral position of the two teachers, we feel that they 
 are separated by more than eighteen Christian centuries. 
 Lucretius sought in the explanation of the origin of 
 things that confidence which Comte looks for in the 
 observation of their being. The one feels his way 
 towards the intellectual conception of a harmony of 
 nature; the other, towards the moral law of the 
 discipline of life. Both, as it seems, were heralds of a 
 crisis of thought. To both the Resurrection is the 
 complete fulfilment of aspiration and teaching. 
 
 &elijri0n Intellectual ari& fEoral 
 
 JL HE sphere of doctrine is thought, and its end is the 
 true ; the sphere of discipline is action, and its end is 
 the good ; the sphere of worship is feeling, and its end 
 is the beautiful. And, as a whole, religion teaches us 
 to know, to serve, and to love the Great Being, in 
 whom all that falls within the range of our power is 
 summed up. 
 
 $0 Jact to 6e lookefc at bg itself 
 
 Jc/VERY fact in science furnishes new material for 
 religion, and at once enlarges its scope and tends to
 
 60 THE RECORDS OF REVELATION 
 
 define its character. But that it may do so, no fact 
 must be looked at by itself. At present, science suffers 
 at least as much as religion from partial and contracted 
 views. The student of physics perpetrates as many 
 solecisms as the student of theology. 
 
 Every one would feel the absurdity of a geometrician 
 denying a fact in morals because it is not deducible from 
 his premises ; and yet it is not a rare thing to hear some 
 explorer of inorganic nature gravely argue that nothing 
 can be known of God, because his inquiries give no 
 direct results as to His being or His attributes.
 
 THE HISTORIC FAITH 
 
 ftfce Etica of Jaitf) 
 
 OELIEF deals with that which has been or with that 
 which now is. Faith claims as its own that which is 
 not yet brought within the range of sense. 
 
 We live by Faith however we live. Perhaps, it is a 
 sad possibility, we can die without it. 
 
 Credulity is not Faith. That indolent abdication 
 of the responsibility of judgment in favour of every 
 pretender, that superficial assent, lightly given and 
 lightly withdrawn, is utterly at variance with the intense 
 clear vision and with the resolute grasp of Faith. 
 
 Superstition is not Faith. To choose for ourselves 
 idols, to invest with attributes of the unseen world 
 fragments of this world is to deny Faith, which is active, 
 progressive, being with the infinite. 
 
 Conviction is not Faith. We may yield to what we 
 admit to be an inevitable intellectual conclusion. Our 
 opposition may be silenced or vanquished. But the 
 state of mind which is thus produced is very often 
 simply a state of exhaustion or of quickening. 
 
 Each generation is able to apprehend something 
 more of that which the word Faith represents. But 
 nevertheless the essential properties of Faith remain the 
 same. 
 
 Faith is the harmony of reason and feeling and
 
 62 THE RECORDS OF REVELATION 
 
 purpose. It is, to say all briefly, thought illuminated 
 by emotion and concentrated by will. 
 Reason stands paralysed by the grave. 
 
 .tfaitfj a Principle of 
 
 1 F we were to listen to some we might suppose that 
 Faith is the portion of childhood and old age, an infirmity 
 of the weak and the ignorant. And yet, if we will be 
 honest with ourselves, we shall confess that there is 
 nothing which calls forth the admiration and the love of 
 men which is not sealed with the sign of Faith. 
 
 Faith not only apprehends the unseen but enters 
 into vital union with it, and so wields, according to its 
 strength, the powers of the world to come. 
 
 Jaitfj a Principle of Jetton 
 
 1 HERE was a time when it was usual to draw a sharp 
 line between religious and worldly things. That time 
 has happily gone by. We all acknowledge more or less 
 that all life is one. 
 
 But perhaps our temptation now is to acquiesce in 
 worldly motives for right doing : to stop short of the 
 clear confession both to ourselves and to others that as 
 citizens and workers we take our share in public 
 business, we labour to fulfil our appointed task, because 
 the love of Christ constraineth us. 
 
 tfje (Contrition ant> fHeasure of 
 
 D Y faith we lift up the sightless eye and it is opened : 
 by faith we stretch out the withered arm and it is made 
 whole : by faith, bound hand and foot with grave-clothes, 
 we come forth from the tomb of custom which lies 
 upon US with a -weight 
 
 Heavy as frost and deep almost as life.
 
 THE HISTORIC FAITH 63 
 
 life rjutoerj rjg Jaitfj of gome latino 
 
 JT* AITH in wealth, or in strong battalions, or in refined 
 ease, or in social progress, produces great results before 
 our eyes every day. Even this kind of faith does, in 
 some sense, preoccupy the unseen and realise the future. 
 Thus the man of business and the man of pleasure has 
 a Creed which is the strength of his life. 
 
 STfje 
 
 1 HE Apostles' Creed, our sacred heritage only less 
 old than the New Testament, is in its outline as broad 
 as life. 
 
 If only a single congregation could enter into full 
 possession of all that lies in this acknowledgment of 
 the divine allegiance which we agree to profess : if we 
 could each feel, and then all act together as feeling, that 
 faith in God as He has revealed Himself is the founda- 
 tion, the rule, the life of our lives : there would be a 
 force present to move the world. 
 
 The history of the Church is indeed sadly chequered, 
 but there is no other history which can be compared 
 with it ; and from the first the Apostles' Creed was 
 substantially the symbol of its heroes. 
 
 Interpretations, glosses, enlargements were added, 
 but the outline was fixed in the second century at least, 
 fixed unchangeably. And I cannot suppose that any one 
 is insensible to the influence of this testimony of ages. 
 
 The Creed is of no one age. As often as we repeat 
 it we are guarded from forgetting the articles which our 
 circumstances do not force upon our notice. All the 
 facts remain, and when a crisis comes that will be 
 ready to our hand which our fathers have delivered 
 to us.
 
 64 THE RECORDS OF REVELATION 
 
 ur Cmto personal 
 
 W E want nothing new, but the old rekindled by a 
 fuller light. Our Creed is personal. 
 
 We do not say, " I believe that there is a God," that 
 " Jesus Christ came to earth," that " the Holy Ghost 
 was sent to men." In this sense, as St. James says, 
 " the devils believe and tremble." But we say, " I 
 believe in God the Father," "I believe in Jesus Christ," 
 " I believe in the Holy Ghost." 
 
 That is, I do not simply acknowledge the existence of 
 these Divine Persons of the One Godhead, but I throw 
 myself wholly upon their power and love. I have 
 gained not a certain conclusion, but an unfailing, an 
 all-powerful Friend. "I believe in Him." He can 
 help me ; and He will help me. 
 
 tir Creeb f^fetcrtcal 
 
 OUR Creed is historical. 
 
 We believe, not in the Holy Catholic Church, but 
 that there is a Holy Catholic Church. 
 
 2Hje Strength) of our Creeti 
 
 C_yUR Creed is able to guard, to support, to animate 
 us : has strength to fashion our lives in health and sick- 
 ness, in joy and sorrow, in thought and action, after a 
 Godlike type, strength to correct us with the authority 
 of an inviolable law : strength to fill us with the enthusiasm 
 of a living faith. 
 
 Our Creed offers to us a God on whom we can throw 
 ourselves for guidance and support, and not a series of 
 abstract propositions which we must hold as true.
 
 THE HISTORIC FAITH 65 
 
 in cto tlje Jatfjer ail So&creirjn 
 
 / BELIE VE in God. To say this is to confess that 
 there is, in spite of every unpunished sin, every fruitless 
 sorrow (as we judge), one purpose of victorious righteous- 
 ness being fulfilled about us and in us. 
 
 The idea of God, the idea of One who is described 
 most completely as " Spirit," " Light," " Fire," of absolute 
 righteousness and power and mercy, answers to the 
 maturity of men's growth as light answers to the eye. 
 We were made to recognise Him, and He has made 
 Himself known. 
 
 The Hebrew prophets spoke of the Lord as the 
 Father of Israel, but Christ first added the title "my 
 Father" to that of "our Father." It is through the 
 revelation of the Son that we can find each our personal 
 fellowship with a Father in heaven. 
 
 We cannot give up the belief that there is a purpose 
 and an order and an end in what often seems the 
 blind tumult of nations. We cannot give it up, and. yet 
 here and there perhaps we cannot justify it. Scripture 
 does not veil the darknesses of life while it reveals the 
 light. It speaks most significantly of powers of evil as 
 "world-sovereign," but none the less it proclaims without 
 one note of hesitancy that God is "All-sovereign." The 
 end is not here, and it is not yet. 
 
 & Practical 
 
 1 HERE is, most terrible thought, a practical atheism, 
 orthodox in language and reverent in bearing, which can 
 enter a Christian Church and charm the conscience to
 
 66 THE RECORDS OF REVELATION 
 
 rest with shadowy traditions, an atheism which grows 
 insensibly within us if we separate what cannot be 
 separated with impunity, the secular from the divine, the 
 past and the future from the present, earth from heaven, 
 the things of Caesar from the things 'of God. 
 
 afc still SHHaitmg to &cad) us 
 
 us thank God that in the silence of our heart's 
 watches, or the distractions of our business, through the 
 temptations which lead us to self-indulgence and self- 
 assertion, which persuade us to appeal to low impulses 
 and to seek easy successes, which embolden us to put 
 aside fresh truths because they will not conveniently fit 
 into the scheme of the world which we have made, He 
 is still waiting to teach us, that we may confess more 
 intelligently and more actively the source from which we 
 came and the end for which we were made. 
 
 2Tf)r0ticrij Cfjrfst are all STfjinrjs 
 
 11 E who has redeemed us by taking our nature to 
 Himself is the Author of every noble thought which has 
 been uttered by unconscious prophets, of every fruitful 
 deed of sacrifice which has been wrought by statesmen 
 and heroes, of every triumph of insight and expression 
 by which students and artists have interpreted the 
 harmonies and the depths of nature. 
 
 So we claim for Christ with patient confidence, in 
 spite of every misrepresentation and misunderstanding, 
 " whatsoever is true and noble, and just and pure, and 
 lovely and gracious"; we claim all for Him through 
 whom are all things, 
 
 It is a truism to say that Christianity is a belief in 
 Christ; but is it not a forgotten truism? We honour
 
 THE HISTORIC FAITH 67 
 
 with ungrudging admiration those who labour with zeal 
 and patience to shield the weak from injury, the poor 
 from want, and the ignorant from temptation ; who hope 
 to elevate the condition of our artisans by giving their 
 opinion the responsibility of power, and to discipline the 
 improvident by ideas of comfort and self-respect : those 
 who investigate the problems of religious thought, and 
 seek to shew how circumstances of time and place call 
 out this and that want, this and that belief, and lay open 
 the manifold elements of truth which give whatever 
 stability and strength they have to the religions of the 
 world : those who in lonely meditation strive to reconnect 
 man's spirit with its source. Such are not far from the 
 kingdom of God ; but as yet they are not Christians. 
 Christianity is not philanthropy or philosophy or mysti- 
 cism. It realises, guides, chastens, each noblest energy 
 of man, but it is not identified with any one of them. 
 It gives permanence and power, it gives light and 
 support, to the many activities of body, soiil, and spirit, 
 but no one of these richest activities can take its 
 place. 
 
 For us there is and the confession is able to give its 
 true majesty, its proper joy, its lofty meaning to every 
 office of our daily duties one Lord, Jesus Christ, through 
 whom are all things, and we through Him, 
 
 "*Ul foumart octmcsa gatfjcreti up in Cfjrfst 
 
 /VCAIN and again even in our own experience some 
 new flush of courage or wisdom or patience or tenderness 
 goes to brighten the picture of man's completed and real 
 self. But in Christ there are no broken or imperfect 
 lights. In Him everything which is shewn to us of right 
 and good and lovely in the history of the whole world 
 is gathered up once for all.
 
 68 THE RECORDS OF REVELATION 
 
 ftfje Jail a Contrition of P|ope 
 
 1 HE idea of Christ's sufferings, the idea of redemp- 
 tion, presupposes the idea of a fall. Such an idea is, 
 I will venture to say, a necessary condition of human 
 hope. No view of life can be so inexpressibly sad as 
 that which denies the fall. If evil belongs to man as 
 man, there appears to be no prospect of relief here or 
 hereafter. There can be nothing in us to drive out 
 that which is part of ourselves. 
 
 jbnagerrj onlg Emarjerg 
 
 W HILE we are constrained to use words of time and 
 space, and to speak of going up and coming down, of 
 present and future, in regard to the spirit world and 
 Christ's glorified life, we must remember that such 
 language belongs to our imperfect conceptions as we now 
 are, and not to the realities themselves : that we must 
 not be startled if it leads us to difficulties and contradic- 
 tions : that we must allow no conclusions to be drawn as 
 to the eternal from the phenomena of time. 
 
 This is no doubt a difficult demand to make ; and it 
 may seem to deprive us of much which brings joy and 
 strength in the trials and sorrows of earthly life. But 
 indeed the gain is worth the effort. If once we can feel 
 that the imagery in which the glories of the world to 
 come are described is only imagery, we can dwell upon 
 it with ever -increasing intelligence and without dis- 
 traction. 
 
 There is then no monotony in eternal praise, no 
 weariness in unbroken day, when praise is the symbol of 
 a heart conscious of God's infinite goodness, and day of
 
 THE HISTORIC FAITH 69 
 
 the manifestation of His unclouded truth. The gates of 
 pearl and the streets of gold cease to suggest thoughts of 
 costly display and transitory splendour. 
 
 The soul uses the figures as helps to spiritual aspira- 
 tion, and welcomes their irreconcilable contrasts as 
 warnings against treating them as literal descriptions of 
 that which it has not entered into the mind of men to 
 conceive. 
 
 Wessons from tfje 
 
 1 HIS at least we can see in our Confession, that Christ 
 descended into Hell, rose again, ascended into Heaven, 
 sitteth on the right hand of God: perfectness of Divine 
 sympathy in every phase of our existence, absolute en- 
 nobling for every human power, access to the Divine 
 Presence beyond every confinement of sensible being, 
 assurance of final victory in every conflict with evil. 
 
 dHje 2Le00on of tfje l&ee>urmtton 
 
 W E believe that Christ bore from the grave the issues, 
 the fruits, not only of His open ministry and of His 
 final Passion, but also of the unnoticed, silent years of 
 obscure discipline and duty, and shewed these in their 
 spiritual meaning. 
 
 We believe, and come to feel as we look to Christ 
 risen, that we have a motive for work prevailing through 
 all disappointment and failure. 
 
 Christ has taught us not to turn away from earth that 
 we may find heaven, but to behold in earth the scene of 
 a veiled glory. We believe, and come to feel as we look 
 to Christ risen, that here and now we live and have our 
 being in God.
 
 70 THE RECORDS OF REVELATION 
 
 2Tfje ILcsson of the Ascension 
 
 W E are not to think of the Ascension of Christ as of 
 a change of position, of a going immeasurably far from 
 us. It is rather a change of the mode of existence, a 
 passing to God, of whom we cannot say He is "there" 
 rather than "here." 
 
 When we declare our belief in Christ's Ascension, we 
 declare that He has entered upon the completeness of 
 spiritual being without lessening in any degree the com- 
 pleteness of His humanity. 
 
 We cannot indeed unite the two sides of it in one 
 conception, but we can hold both firmly without allowing 
 the one truth to infringe upon the other. 
 
 Christ Bittetfj on tfje Eisftt ff?atrt of (Soli the Jatfjcr 
 
 1 HESE words express, under a natural image, the three 
 ideas of an accomplished work, of a Divine sovereignty, 
 and, by consequence, of an efficacious intercession. 
 
 C&rfet'a Return 
 
 W E cannot but notice that in the teaching of Scripture 
 the earth where we suffer and toil is presented as the 
 scene of a universal revelation of Christ's sovereignty ; 
 that He enters again into the conditions of human life ; 
 that all men are affected by His coming ; that His coming 
 is something infinitely more, though it includes this, 
 than the just retribution of individuals. 
 
 Comings of Cfirtst 
 
 1 HE apostles looked for Christ, and Christ came in 
 the lifetime of St. John. He founded His immovable
 
 THE HISTORIC FAITH 71 
 
 kingdom. He gathered before Him the nations of the 
 earth, old and new, and passed sentence upon them. 
 He judged, in that shaking of earth and heaven, most 
 truly and most decisively the living and the dead. He 
 established fresh foundations for society and a fresh 
 standard of worth. 
 
 The fall of Jerusalem was for the religious history of 
 the world an end as complete as death. The establish- 
 ment of a spiritual Church was a beginning as glorious 
 as the Resurrection. 
 
 At the foundation of the Byzantine Empire in the fourth 
 century, at the conversion of the Northern nations in 
 the eighth century, at the birth of Modern Europe in 
 the thirteenth century, at the rebirth of the old civilisa- 
 tion in the sixteenth century, Christ came as King and 
 Judge. 
 
 He came, and we can see that He came, at the time 
 when Athanasius, the champion of the East, vindicated 
 the supreme independence of the Faith, and Augustine, 
 the champion of the West, affirmed the world-wide em- 
 brace of the Church. 
 
 He came, and we can see that He came, at the time 
 when the Irish saint Columban offered to the barbarian 
 warriors the virtues of an unseen power stronger than 
 the arm of flesh, and our own English Boniface sealed 
 by a fearless death a life of victorious sacrifice. 
 
 He came, and we can see that He came, at the time 
 when the Italian Francis of Assisi claimed once more 
 for the poor their place in the Church beside emperors 
 and popes and nobles, and taught the love of God and 
 the love of men in the universal language of his age. 
 
 He came, and we can see that He came, at the time 
 when men as far apart as Loyola and Philip Neri,
 
 72 THE RECORDS OF REVELATION 
 
 Luther and Calvin, Colet and Cranmer, shewed in many 
 parts and with many failures that Christ claims and 
 satisfies the individual power of every man. 
 
 On each of these occasions new thoughts, new 
 principles, new estimates of things, entered into the 
 world, and remain still to witness to their divine origin. 
 
 The successive spiritual revolutions were not at once 
 recognised or understood. Christ moved among men 
 and they did not know Him. But, meanwhile, believers 
 were confessing their faith, as we do, that He should 
 come again to judge the quick and the dead ; and we 
 now rejoice to acknowledge that their faith was not in 
 vain, though it was confirmed in ways which had not been 
 foreseen. 
 
 THE 
 
 present Contmtj 
 
 wider range of our vision enables us now to 
 recognise these manifold comings of Christ already accom- 
 plished, and we may be most thankful for such teaching 
 of experience, but we do not rest in them. 
 
 We take the great thought that this world in which 
 we work, with all its sorrows and sins, with all its baffled 
 hopes and unworthy ambitions, is the scene of a divine 
 government. We take the thought, and therefore we 
 believe that Christ has not yet revealed the fulness of 
 His power or uttered the last voice of His judgment. 
 
 We still say, as we look often with sad hearts on what 
 man has made of man, upon the terrible disproportion 
 between human capacities and human achievements, 
 that He who lived for us and died for us and ascended 
 for us, shall come again to judge the quick and the 
 dead ; and the confession, if we enter into its meaning, 
 is sufficient to bring back trust.
 
 THE HISTORIC FAITH 73 
 
 There are abundant signs of change about us now. 
 New truths are spreading widely as to the methods of 
 God's working, as to our connections one with another, 
 and with the past and with the future. 
 
 Through these, as I believe, Christ is coming to us, 
 coming to judge us, and His coming must bring with it 
 trials and (as we think) losses. 
 
 Every revelation of Christ is through fire, the fire 
 which refines by consuming all that is perishable. 
 
 None but believers saw the risen Christ during the 
 forty days: none but believers see Christ in the great 
 changes of human affairs. 
 
 Camiruj 
 
 beyond all these preparatory comings there is a 
 day when "every eye shall see Him, and they also which 
 pierced Him." 
 
 In that Coming, that Manifestation, that Presence, 
 the first coming on earth and the later comings in 
 history shall be shewn in their full import 
 
 Then all things, our actions and ourselves, shall be 
 seen as they are, seen by ourselves and seen by others. 
 
 Then the whole course of life, the life of creation, of 
 humanity, of men, will be laid open, and that vision will 
 be a judgment beyond controversy and beyond appeal. 
 
 2TJje Judgment 
 
 T* 
 
 1 HE judgment of God is the perfect manifestation of 
 
 truth. The punishment of God is the necessary action of 
 the awakened conscience. The judgment is pronounced 
 by the sinner himself, and he inflicts inexorably his own 
 sentence.
 
 74 THE RECORDS OF REVELATION 
 
 We judge of others by what we see in them : and, 
 what is more perilous still, we are tempted to judge of 
 ourselves by what others can see in us. 
 
 But in the perfect light of Christ's Presence everything 
 will be made clear in its essential nature : the opportunity 
 which we threw away, and knew that we threw away, 
 with its uncalculated potency of blessing ; the temptation 
 which we courted in the waywardness of selfish strength, 
 the stream of consequence which has flowed from our 
 example, the harvest which others have gathered from 
 our sowing. 
 
 urs tfje JDigpensatton of tfje Spirit 
 
 W E are all now living under that dispensation which is 
 essentially the dispensation of the Spirit. Our whole 
 attitude towards the facts of life is determined by the 
 devout conviction with which we hold it. 
 
 The Book of the Acts is the Gospel of the Holy Spirit, 
 the typical record of His action. 
 
 The Spirit is ever fashioning for our use, as we gain 
 power to use them, new forms of thought, new modes 
 of worship, new spheres of action. There can be no 
 stationariness where He is present. 
 
 / believe in the Holy Ghost. He who is able to make 
 the confession stands as a listener to a Divine message. 
 In the confidence of his faith he will not close the least 
 avenue through which one word of God may come to 
 him. In the vigour of his hope he will bear the season 
 of silence when searching finds no answer. In the 
 breadth of his love he will welcome as fellow -helpers 
 them who serve unconsciously the Creed which they 
 deny.
 
 THE HISTORIC FAITH 75 
 
 Cfje fottg of tfje Cfjurc!) 
 
 1 HERE never was an epoch since the Church spread 
 beyond Jerusalem when the " one body of Christ " was 
 one in visible uniformity or even one in perfect sympathy. 
 
 It is possible to trace already to the apostolic age 
 the essential features of those divisions over which we 
 grieve. And if we look forward to the fulfilment of the 
 great promise which gladdens the future, it is not that 
 there shall ever be, as we wrongly read, "one fold," one 
 outward society of Christians gathered in one outward 
 form, but, what answers more truly to present experience 
 and reasonable hope, " one flock and one shepherd." 
 
 And, in the meantime, let us rate the differences of 
 Christians as highly as we will, there yet remains a com- 
 mon faith in the presence of which they are almost as 
 nothing. 
 
 3Tfje ^otoer of tfje belief in tfje Communion of Saints 
 
 1 O belong to a great family, to a great society, to a 
 great nation is, if rightly viewed, a man's noblest birth- 
 right. He whose name is a memorial of past honours, 
 and whose earliest years are spent, as it were, in the 
 light of illustrious deeds : he who has learnt to feel that 
 there is a history in which he has a part, and who has 
 rejoiced in the triumphs of a people whose hopes and 
 impulses he shares : must from time to time be raised 
 above all that is selfish and even personal ; he must be- 
 come conscious of the accumulated power with which 
 he is endowed, and of the social destiny to which he is 
 called. 
 
 Let the name be that name which is above every 
 name : let the history be written in every splendid
 
 76 THE RECORDS OF REVELATION 
 
 achievement by which the kingdom of God has been 
 advanced : let the triumphs be those by which faith 
 through the ages subdues all things to herself: let the 
 fellowship be that of saints and confessors ; and then we 
 shall understand, dimly it may be, but yet so that effort 
 will be kindled with fresh enthusiasm, what our fathers 
 meant when they handed down to us truths which they 
 had proved : then we shall say with livelier imagination 
 and fuller heart, each in the prospect of our little work 
 and with the sense of our peculiar trials, acknowledging 
 that that work is transfigured by a divine consecration, 
 and that these trials are conquered by a spiritual sympathy : 
 I believe in the Holy Catholic Church : I believe in the 
 Communion of Saints. 
 
 2K) JForgfijeness of Sins 
 
 JN OTHING superficially seems simpler or easier than 
 forgiveness. Nothing, if we look deeply, is more mys 
 terious or more difficult. With men, perhaps, forgive- 
 ness is impossible. 
 
 For forgiveness is not the careless indifference to 
 wrong by which we seek impunity for our own faults 
 while we lightly regard the faults of others. It is not 
 the complacent bounty of a superior who has a proud 
 satisfaction in giving to others release from small debts. 
 It is not the perfunctory remission of a present penalty 
 which leaves behind unremoved the sense and the con- 
 tagion of evil. 
 
 True forgiveness involves two things, a perfect 
 knowledge of the offence and a perfect restoration of 
 love. In this sense we believe in the forgiveness of 
 sins.
 
 THE HISTORIC FAITH 
 
 itnoius no 
 
 JN ATURE knows no forgiveness. With her there is 
 no return of opportunity, no obliteration of the past. 
 The deed done remains while the world lasts. The 
 deed left undone is a blank for ever. 
 
 There is no exaggeration in the startling thought of a 
 recent writer that it would be possible with powers not 
 different in kind from our own to read backwards in the 
 succession of physical changes the history of our earth, 
 to hear again the last cry of the murdered slave cast into 
 the sea, and to look again on the last ripple of the 
 water that closed over him. 
 
 Each act of man obviously goes on working, and 
 working after its kind, in the doer and in his children's 
 children. 
 
 So it is with thought and with feeling. The bad 
 thought once admitted avenges itself by rising again 
 unbidden and unwelcome. 
 
 The bad feeling once indulged in spreads through 
 the whole character and gives birth to other like pas- 
 sions. 
 
 Sin in every form is the violation of law, and law 
 inexorably requires its penalty to the uttermost. 
 
 We need not discuss whether the penalty is retributive 
 or reformatory : it is in the nature of things that it must 
 be paid. That is enough for us. To reason, if we are 
 honest with ourselves, the great mystery of the future is 
 not punishment but forgiveness. 
 
 This being so we can understand how the forgiveness 
 of sins was the essential message of the Gospel.
 
 78 THE RECORDS OF REVELATION 
 
 2H)e HJUsumctimt of fy 
 
 1 BELIEVE in the resurrection of the body, or, as it is in 
 the original without variation, the resurrection of the flesh. 
 I believe, that is, that all that belongs to the essence of 
 my person, manifested at present in weakness, marred 
 by the results of many failures, limited by the circum- 
 stances of earth, will remain through a change which the 
 imagination cannot realise. 
 
 The " flesh " of which we speak as destined to a 
 resurrection is not that substance which we can see and 
 handle, measured by properties of sense. It represents, 
 as far as we now see, ourselves in our actual weakness, 
 but essentially ourselves. We in our whole being, this 
 is our belief, shall rise again. And we are not those 
 changing bodies which we bear. They alter, as we know, 
 with every step we take and every breath we draw. We 
 make them, if I may so speak, make them naturally, 
 necessarily, under the laws of our present existence. 
 They are to ourselves, to use a bold figure, as the spoken 
 word to the thought, the expression of the invisible. 
 
 For of the soul the body form doth take, 
 For soul is form and doth the body make. 
 
 When therefore the laws of our existence are hereafter 
 modified, then we, because we are unchanged, shall find 
 some other expression, truly the " same " in relation to 
 that new order, because it is not the same as that to 
 which it corresponds in this. 
 
 All imagery fails in some part or other to present a 
 truth like this. But we should have been spared many 
 sad perplexities, many grievous misrepresentations, if we 
 had clung to St. Paul's figure of the seed in looking to 
 our future resurrection. We sow not, he tells us, that 
 body which shall be.
 
 THE HISTORIC FAITH 79 
 
 a &cerj 
 
 1 HERE is then no question here of the regathering of 
 material particles, no encouragement for unsatisfying 
 appeals to God's omnipotence, what St. Paul teaches us 
 to expect is the manifestation of a power of life 
 according to law under new conditions. God giveth to 
 every seed a body of its own : not arbitrarily, but according 
 to His most righteous will. 
 
 The seed determines what the plant shall be, but it 
 does not contain the plant. The golden ears with which 
 we trust again to see the fields waving are not the bare 
 grains which were committed to the earth. The recon- 
 struction of the seed when the season has come round 
 would not give us the flower or the fruit for which we 
 hope. Nay, rather, the seed dies, is dissolved that the 
 life may clothe itself in a nobler form. 
 
 True it is that we cannot in this way escape from a 
 physical continuity ; but it is a continuity of life, and not 
 of simple reconstruction. 
 
 Such a faith as this, even in its necessary vagueness, 
 is sufficient to fill the heart of man. It substitutes for 
 the monotony of continuance the vision of being infinitely 
 ennobled. 
 
 &n ^httttfjesis in iiature attb m Scripture 
 
 1 HE reserve of the prophetic and apostolic writings 
 as to the unseen world is as remarkable as the boldness 
 with which uninspired teachers have presumed to deal 
 with it. But two thoughts bearing upon the future find 
 clear expression in the New Testament. The one is of 
 the consequences of unrepented sin as answering to the 
 sin ; the other of a final unity in which God shall be all 
 in all. We read of an "eternal sin," of "a sin which
 
 8o THE RECORDS OF REVELATION 
 
 has no forgiveness in this world nor in the world to 
 come," of a debt incurred of which the payment, to be 
 rigidly exacted, exceeds all imaginable resources of the 
 debtor, of "eternal destruction," of "the worm that 
 dieth not and the fire that is not quenched." 
 
 And on the other side we read of the purpose, the 
 good pleasure of God " to sum up all things in Christ," 
 and "through Him to reconcile all things unto Himself, 
 whether things upon the earth or things in the heavens," 
 of the bringing to naught of the last enemy death, and 
 the final subjection of all things to God. 
 
 Moreover, it must be added, these apparently anti- 
 thetical statements correspond with two modes of 
 regarding the subject from the side of reason. 
 
 If we approach it from the side of man, we see that in 
 themselves the consequences of actions appear to be for 
 the doer, like the deed, indelible ; and also that the finite 
 freedom of the individual appears to include the possi- 
 bility of final resistance to God. 
 
 And again, if we approach it from the Divine side, it 
 seems to be an inadmissible limitation of the infinite love 
 of God that a human will should for ever refuse to yield 
 to it in complete self-surrender when it is known as love. 
 
 & final ibtne 
 
 IF we are called upon to decide which of these two 
 lines of reasoning, which of these two thoughts of 
 Scripture must be held to prevail, we can hardly doubt 
 that that which is the most comprehensive, that which 
 reaches farthest, contains the ruling idea; and that is 
 the idea of a final divine unity. 
 
 How it will be reached we are wholly unable to say ; 
 but we are sure that the manner, which has not been
 
 THE INCARNATION A DEVOUT STUDY 81 
 
 revealed, will be in perfect harmony with the justice of 
 God and the obligations of man's responsibility. 
 
 More than this we dare not lay down. But that end 
 "the end" rises before us as the strongest motive 
 and the most certain encouragement in all the labours 
 of the life of faith. 
 
 To the last we see little, and we see dimly. When 
 the vision seems to grow clearer, we are forced by our 
 earthly infirmity to bow the head and veil the face before 
 the exceeding glory. 
 
 But in the person of the Lord Jesus Christ we can 
 see the Father. That is enough. 
 
 Of Him and through Him and unto Him are all things. 
 
 2Tfje Dutg of Spiritual Cfjou^t 
 
 1 HE life of man is the knowledge of God, the con- 
 templation of Him who is the Truth. That is the message 
 of Christ. 
 
 But this knowledge lives and moves. It is not a dead 
 thing embalmed once for all in phrases of the school 
 which can be committed to memory. It is offered ever 
 fresh as time advances for reverent study in the person 
 of the Word Incarnate. 
 
 The surest knowledge once gained cannot supersede 
 the necessity of unwearied, unceasing inquiry. No one 
 can absolve himself from the duty of spiritual thought. 
 
 The mother of the Lord had received that direct, 
 personal, living revelation of the purpose and the working 
 of God which none other could have : she had ac- 
 knowledged in the familiar strain of the Magnificat the 
 salvation which He had prepared through her for His 
 people : she might well seem to have been lifted far above 
 the necessity of any later teaching ; but when the simple
 
 82 THE RECORDS OF REVELATION 
 
 shepherds told their story, a faint echo as we might 
 think of what she knew, she kept all these things, pondering 
 them in her heart, if haply they might shew a little more 
 of the great mystery of which she was the minister : she 
 kept them waiting and learning during that long thirty 
 years of silence, waiting and learning during that brief 
 time of open labour, from the first words at the marriage 
 feast to the last words from the Cross. 
 
 And shall we, when we think on such an example we 
 with our restless and distracted lives, with our feeble 
 and imperfect grasp on truth be contented to repeat 
 with indolent assent a traditional confession ? Can we 
 suppose that the highest knowledge, and the highest 
 knowledge alone, is to be gained without effort, without 
 preparation, without discipline, and by a simple act of 
 memory ? Must the eye and the hand of the artist be 
 trained through long years to discern and to portray 
 subtle harmonies of form and colour while this spiritual 
 faculty by which we enter on the unseen may be safely 
 left unexercised till some sudden emergency calls it into 
 play ? Is it credible that the law of our nature, which 
 adds capacity to experience and joy to quest, is suddenly 
 suspended when we reach the loftiest field of man's 
 activity ? 
 
 The sum of human experience grows visibly from age 
 to age; 'the sum of personal experience grows visibly 
 from year to year ; and the truth ought to find fresh fulfil- 
 ment in every fact of life. 
 
 Slnreconcileti ^tntttfjcscs are ^ropfjccics anfc 
 of a Harder jhiture 
 
 UNRECONCILED antitheses are prophecies and 
 promises of a larger future : " our failure is but a 
 triumph's evidence for the fulness of the days." 
 
 If our faith could find a complete and consistent
 
 THE INCARNA TION A DE VO UT S TUD Y 83 
 
 expression here it would be condemned. It would not 
 cover all the facts of life. The forms of thought belong 
 to this world only. 
 
 The truth of life, like man, like Christ, who is Himself 
 the Truth, belongs to two worlds. It is not simply the 
 determination of physical phenomena, but the interpre- 
 tation of the relation of man to nature and to God. The 
 heart has its own office in the search for it. 
 
 utltncs a iiecessttg, 6ut a JSgrnfool of fHatt'0 
 
 W E acknowledge that outlines are a necessity for man's 
 representation of the truth of things ; but they are 
 a concession to his weakness and a symbol of it. There 
 is no outline in nature, and no form of words can 
 adequately express a spiritual reality. 
 
 The soul uses the outline, the formula, as an occasion, 
 an impulse, a help ; but it brings for its own treasure that 
 which quickens them. And in this work the soul of the 
 simplest, the most untutored, is at no disadvantage. Its 
 chief instrument of spiritual progress is not knowledge 
 but love. 
 
 l&efltctton on tfje lEncarnatfon 
 
 oO we shall look upon the Incarnation, the greatest 
 conceivable thought, the greatest conceivable fact, not that 
 we may bring it within the range of our present powers, 
 not that we may measure it by standards of this world, 
 but that we may learn from it a little more of the awful 
 grandeur of life, that by its help we may behold once 
 again that halo of infinity about common things which 
 seems to have vanished away, that thinking on the phrase 
 the Word became flesh, we may feel that in, beneath, beyond 
 the objects which we see and taste and handle, is a 
 Divine Presence, that lifting up our eyes to the Lord in
 
 84 THE RECORDS OF REVELATION 
 
 glory we may know that phenomena are not ends, but 
 signs only of that which is spiritually discerned. 
 
 And while we confess that clearness of vision cannot 
 be gained when we turn towards such an object except 
 by the loss of that which is characteristic of it, as we look 
 at the sun shorn of its glory through a darkened glass or 
 through the thick mists of earth, it will be our joy to 
 place ourselves in that atmosphere of light which trans- 
 figures all that falls upon it. 
 
 We are on the point of losing the sense of the 
 spiritual, the eternal, as a present reality, as the only 
 reality. Thought is not all : conduct is not all : life 
 is unspeakably impoverished if it is unhallowed by the 
 sanctities of reverence and worship. 
 
 3Tfje Blessing of tfje Contemplation of (Jurist Born, 
 CrucifietJ, ^scenbeti for us 
 
 /\.ND, if we have felt one touch of the spirit which 
 should animate our contemplation of Christ Born, 
 Crucified, Ascended for us; if we have realised one 
 least fragment of the end to which our work is directed, 
 we shall know what the blessing is : know what it is to 
 see with faint and trembling eyes depth below depth 
 opening in the poor and dull surface of the earth ; to see 
 flashes of great hope shoot across the weary trivialities of 
 business and pleasure ; to see active about us, in the face 
 of every scheme of selfish ambition, powers of the life to 
 come ; to see in the struggles of the forlorn and distressed 
 fragments of the life which " the poor man " Christ Jesus 
 lived ; to see over all the inequalities of the world, its 
 terrible contrasts, its desolating crimes, its pride, its lust, 
 its cruelty, one overarching sign of God's purpose of 
 redemption, broad as the sky and bright as the sunshine ; 
 to see in the Gospel a revelation of love powerful even
 
 THE COMMUNION OF SAINTS 85 
 
 now to give a foretaste of the unity of creation, powerful 
 hereafter to realise it. 
 
 It is when the physical order is held to be all, that 
 life appears and must appear to be hopeless. 
 
 Wi Ennobling Jacultgi of 
 
 years go on there is great danger lest we should 
 lose the ennobling faculty of wonder. 
 
 If it be true that great duties and little souls do not 
 go well together, it is no less true that little thoughts do 
 not suit little duties. It is in the fulfilment of simple 
 routine that we need more than anywhere the quickening 
 influence of the highest thought. 
 
 Commemoration of &amte 
 
 WE are learning, by the help of many teachers, the 
 extent and the authority of the dominion which the dead 
 exercise over us, and which we ourselves are shaping 
 for our descendants. 
 
 We feel, as perhaps it was impossible to feel before, 
 how at every moment influences from the past enter our 
 souls, and how we in turn scatter abroad that which will 
 be fruitful in the distant future. It is becoming clear 
 to us that we are literally parts of others and they of us. 
 
 The communion of saints in the largest sense, the 
 communion of angels and men, of men already perfected, 
 and of men struggling towards the crown which is prepared 
 for them, is a present reality. 
 
 No one can fail to have felt how imperfectly our 
 Kalendar reflects the divine history of the Church. 
 
 As a necessary consequence of this narrow range of 
 the commemoration of saints among us, our type of
 
 THE RECORDS OF REVELATION 
 
 saintship has been dwarfed and impoverished ; it has 
 been removed far from the stir and conflicts of ordinary 
 action. 
 
 The kingly type and the prophetic type, the type of 
 the artist and of the poet and of the scholar, have been 
 put aside. We do not turn to those by whom these 
 characters have been fulfilled in Christ's strength as the 
 peers of martyrs and apostles. We do not seek in their 
 examples the pledge of the consecration of gifts similar, 
 however small, among ourselves. 
 
 And yet we cannot afford to dispense with the widest 
 teaching of consecrated lives. We daily lose much by 
 not placing these in their right position in the open 
 teaching of the Church. 
 
 It is true, indeed, that every type of essential human 
 excellence coexists in Christ, the Son of man ; but we, 
 "who are but parts, can see but part now this, now 
 that." We have no power to apprehend directly 
 elements which are combined with others in an absolute 
 ideal. 
 
 It is only through Christ's servants each realising, 
 according to his nature, his endowments, his age, his 
 country, some feature in the Christly life that we come 
 to have a real sense of the fulness of His humanity. 
 
 The many typical characters who foreshadowed Him 
 find their counterpart in the many saints who offer for 
 our welcome and our study the riches of His manhood. 
 Nor do they in the least degree trench upon His 
 inviolable honour. Their saintliness is wholly from 
 Him. They are what they are, so far as we call them 
 to mind and seek their fellowship, by His presence, He 
 in them and they in Him. They have made His power 
 visible ; and for this we are bound to commemorate 
 them, and their Lord through them.
 
 THE COMMUNION OF SAINTS 87 
 
 (Ifte llcclJ of continuous Commemoration 
 
 1 HE neglect or the indifference of centuries, no less 
 than the discordances which are found in every life, 
 involves such commemoration in great difficulties. Yet 
 our faith encourages us to face them ; and in many cases 
 the solution will come through obvious channels. 
 
 There are few parishes which do not include in their 
 annals some names fitted to recall memories of Christ's 
 manifold victories through believers. 
 
 A dedication festival may not unfrequently lay open a 
 fruitful page of Christian work. 
 
 ur <at!)bral0, JjHonumente of Sacrifice anti Serbice 
 
 v_yUR cathedrals are monuments of sacrifice and 
 service which constrain us to recall Christ's working 
 through those whose benefactions we inherit. Most of 
 us have been deeply stirred by the commemoration 
 services of college and university. 
 
 We have wondered, perhaps, that the use is not 
 universal. 
 
 At Peterborough, in old time, to take one instance, 
 almost every abbot had his memorial day, and four 
 times in the year, in the Ember weeks, all were com- 
 memorated together. 
 
 There is surely here something for us to embody 
 under new forms of thought. 
 
 I should be the last to forget or disparage the services 
 of unknown benefactors. These have in a large degree 
 made life for us what it is. These have their own 
 commemoration when we recall the progress of the ages. 
 
 But there are others who stand out as leaders, as 
 representatives. Gifts, labours, thoughts of distinguish- 
 able ancestors go to swell our spiritual patrimony. It
 
 THE RECORDS OF REVELATION 
 
 may have been by some conspicuous work which was 
 nobly spread over a lifetime ; it may have been by 
 some sweet trait which was just seen in a crisis of trial ; 
 but " here and here " they have helped us, and if we are 
 to enjoy the fulness of their service, we must solemnly 
 recall it. 
 
 In doing this we arrogate to ourselves no authority of 
 final judgment by grateful celebration. We recognise a 
 blessing ; and, so far, we acknowledge God's love in him 
 by whose ministry it was shown to us. Nor would it be 
 difficult, I think, to make a list of names from our own 
 Church which all would accept as worthy of memory, 
 names of rulers and scholars, of men who taught by 
 their words and by their lives, who spread the faith and 
 deepened our knowledge of it. 
 
 Eecogmtion of tfje Pofoerg of tfje Unseen 
 
 OUCH commemoration of men, such peopling with 
 familiar forms of the vacancies of All Saints' Day, such 
 filling up the noble but blank outlines of the Te Deum, 
 would help us to understand better, as a society, the 
 vastness of the Christian life ; but we require also the 
 commemoration of ideas (if I may so speak), in order 
 that we may bear in mind the new conditions of the 
 spiritual life, which are suggested by the belief in the 
 communion of saints. 
 
 QTfje Jestt'fcal of tfje SEransfitjuratton 
 
 v_yNE festival still survives by name in our Kalendar 
 which completely expresses part of what I mean, the 
 Festival of the Transfiguration. 
 
 The Transfiguration is the revelation of the potential 
 spirituality of the earthly life in its highest outward form.
 
 THE COMMUNION OF SAINTS 89 
 
 In the Transfiguration the present and the past are 
 seen in a fellowship of glory ; and the future in its great 
 features lies open for consideration. 
 
 Such an event, distinct in its teaching from the 
 Resurrection, and yet closely akin to it, calls for more 
 religious recognition than it receives. It is able, if we 
 enter into its meaning, to bring vividly before us the 
 reality of a communion of the living and the dead. 
 
 Here, as elsewhere, the Lord, as the Son of man, 
 gives the measure of the capacity of humanity, and shews 
 that to which He leads those who are united with Him. 
 
 The Festival of the Transfiguration furnishes an 
 opportunity for bringing out the idea of the widest 
 fellowship of men. 
 
 Wyt Jesti&al of St. fHirfjael anto 811 
 
 I HE Festival of St. Michael and All Angels furnishes 
 an opportunity for bringing out the complementary idea 
 of the interpenetration of human life by life of another 
 order. 
 
 And if it be true (and who has not felt it ?) that " the 
 world " the world of sense " is too much with us," 
 then a remedy is here offered for our use. 
 
 The reserve and the revelations of Scripture are 
 equally eloquent. 
 
 We commonly limit our notion of angelic service to 
 personal ministration. No doubt Scripture dwells speci- 
 ally on this kind of office ; but it indicates yet more, a 
 ministration of angels in nature, which brings both them 
 and the world closer to men. 
 
 Perhaps one effect of the growing clearness with 
 which we apprehend the laws of physical phenomena is
 
 90 THE RECORDS OF REVELATION 
 
 to bring out into prominence the thought of the powers 
 which work according to them. 
 
 The sense of action by law places the agent very near 
 to us. " I can see," writes one who was himself a dis- 
 tinguished physiologist, "nothing in all nature but the 
 loving acts of spiritual beings." 
 
 However strange the conception may be, it contains, 
 I believe, truths which we have not yet mastered. And 
 in this respect we commonly embarrass ourselves by 
 mentally presenting all action under the forms of human 
 action. 
 
 Spirit, it is obvious, may act in other ways ; and our 
 festival of the heavenly order remains to help us little by 
 little to apprehend in this larger sense the revelation of 
 the communion of saints. 
 
 Commemoration matie effective fog fKetu'tatton 
 
 1 O our great loss, the faculty and the habit of medita- 
 tion have not as yet been cultivated among us. 
 
 Our national character, and, at present, the prevailing 
 spirit of realism, are alien from it. 
 
 Yet the praise to God's glory, which comes through 
 the devout consideration of His action in men, is true 
 work. 
 
 We are apt to dwell on the littlenesses of men, or, if 
 not, upon the picturesque aspects of their lives, to bring 
 them down in some measure to our level, and not aspire 
 to their highest. 
 
 It is, however, through such aspiration alone, 
 quickened by the thoughtful study of that which the 
 Spirit wrought in them, that we can enter into fellowship 
 with their true life.
 
 THE COMMUNION OF SAINTS 91 
 
 Weaknesses, faults, errors, accidents of time and 
 place, fall away. We learn to look upon the love, the 
 courage, the faith, the self-sacrifice, the simplicity of 
 truth which they embodied, and so become invigorated 
 by vital contact with the eternal manifested through men. 
 
 The fellowship of spirit with spirit is closer, and may 
 be more powerful than the precious fellowship which we 
 can hold with books. 
 
 And there is no limit to this inspiring communion. 
 It embraces the living and the dead. It acknowledges 
 no saddest necessity of outward separation as reaching 
 to the region in which it is. It does not even seek for 
 the confirmation of any visible pledge. 
 
 By saints we understand all who welcome and appro- 
 priate and show forth, in whatever way, the gifts of the 
 Spirit. 
 
 If we are ready to follow, Christ, through the Spirit 
 sent in His name, will guide us to some one in whom 
 we may study the virtue of His presence. 
 
 Christian names are, and they can be treated as, the 
 dedication names of each believer. 
 
 Importance of fcfaellmjj on tfje ^fgfjest Eoeals 
 
 JV1 EDITATION on the saintliness of saintly men must 
 be supplemented by meditation on angels, as the repre- 
 sentatives of the unseen world, if we are to feel the full 
 extent of the communion of saints. 
 
 We cannot, it is true, presume to press such medita- 
 tions into detail. It is enough if we recognise the 
 service, the sympathy, of the host of heaven. 
 
 We must, as far as we may be able, both in public ser-
 
 92 THE RECORDS OF REVELATION 
 
 vice and in private thought, present and dwell upon the 
 greatest facts, the greatest aspects of things, the greatest 
 truths, refusing to rest upon the transitory and temporal, 
 if we are to realise, as we can do, the communion of 
 saints, the fulness of the manifestation of the spiritual 
 life, and its eternal power. 
 
 A hymn-book is a confession of the communion of 
 saints. 
 
 There is, indeed, a danger as well as a use in the 
 contemplation of great ideals. If they lift us for a while 
 above the strife of details, they may unfit us for dealing 
 with the concrete questions which arise in daily work. 
 
 But this ideal of our spiritual life, seen in its many 
 parts, through the ages and everywhere around us, made 
 our own by the communion of saints, seems to me to 
 be most practical in its influence. 
 
 The one ground of union is the possession of a 
 common life, and not any nicely calculated scheme of 
 compromise. To see the life even from afar, to look 
 towards it, is in some degree to reach a serener atmos- 
 phere, to feel the true proportion of things, to gain the 
 earnest of an interpretation of the mysteries by which 
 we are perplexed. 
 
 The thought of a life eternal, underlying, so to speak, 
 the fleeting phenomena of sense, not future so much as 
 shrouded, is characteristic of Christianity ; it is included 
 in the fact of the Incarnation, and it meets our present 
 distress and disharmony with a message of hope. 
 
 Most of us will remember the magnificent myth in 
 the Phcedrus, in which Plato seeks to explain the origin 
 of the highest forces in our earthly being. On stated 
 days human souls, he says, follow in the train of the 
 gods, and rising above the world, gaze on the eternal and
 
 CHRISTIANITY AS THE ABSOLUTE RELIGION 93 
 
 absolute. It is only by strenuous and painful endeavour 
 that they can gain for a brief space the vision, which is 
 the appointed food of diviner natures. Then they fall 
 to earth, and their bodily life corresponds with the range 
 and clearness of the celestial impressions which they 
 retain. So they recognise about them during their 
 earthly sojourn the images of higher things, and again 
 strive upwards. 
 
 For us the revelation of Christ has made this dream 
 a truth. In Him we see perfect sacrifice, perfect truth, 
 perfect wisdom, perfect love ; and having seen it, we 
 can discern signs of His presence in them who shew 
 His gifts. He gives unity, and they reveal to us His 
 fulness. In our kinsmanship with them we welcome 
 the pledge of a life which is beyond time. 
 
 (Cftmtiattitg meets tfje $eetr0 of fHan 
 
 CHRISTIANITY claims to be a Gospel; to offer to 
 men that which answers to their needs ; to disclose in a 
 form available for life eternal truths which we are so 
 constituted as to recognise, though we could not of 
 ourselves discover them. Its verification, therefore, will 
 lie in its essential character ; in its fitness to fulfil this 
 work, which is as broad as the world. 
 
 The religion which is able to bring peace at one stage 
 of human development may be wholly ineffective at 
 another. 
 
 When, therefore, we look for a religion which shall 
 perfectly satisfy the needs of men, we look for one 
 which is essentially fitted for the support of man as man. 
 
 Such a religion must have a vital energy commensurate 
 with all conceivable human progress. 
 
 And yet again : the perfect religion must not only
 
 94 THE RECORDS OF REVELATION 
 
 have the power of dealing with man and men throughout 
 the course of their manifold development ; it must have 
 the power of dealing with the complete fulness of life at 
 any moment. It must have the present power of dealing 
 with the problems of our being and of our destiny in 
 relation to thought and to action and to feeling. 
 
 A perfect religion a religion which offers a complete 
 satisfaction to the religious wants of man must be able 
 to meet the religious wants of the individual, the society, 
 the race, in the complete course of their development 
 and in the manifold intensity of each separate human 
 faculty. 
 
 This being so, I contend that the faith in Christ, 
 born, crucified, risen, ascended, forms the basis of this 
 perfect religion ; that it is able, in virtue of its essential 
 character, to bring peace in view of the problems of life 
 under every variety of circumstance and character to 
 illuminate, to develop, and to inspire every human 
 faculty. 
 
 My contention rests upon the recognition of the two 
 marks by which Christianity is distinguished from every 
 other religion. It is absolute and it is historical. 
 
 Christianity is not a theory, a splendid guess, but a 
 proclamation of facts. 
 
 Nothing in the whole realm of nature can be alien 
 from man, who gathers to himself an epitome of nature ; 
 nothing, therefore, is incapable of sharing in the conse- 
 cration and transfigurement by which he is ennobled. 
 
 The Incarnation and the Resurrection reconcile the 
 two characteristics of our faith ; they establish the right 
 of Christianity to be called historical, they establish its 
 right to be called absolute.
 
 CHRISTIANITY AS THE ABSOLUTE RELIGION 95 
 
 ur $fc of 5Lit$t satfefietr 6g ffifjriat 
 
 1 HERE is not, I think, a more impressive image in 
 literature than that in which Dr. Newman describes the 
 first effect of the world upon the man who looks there 
 for tokens of the presence of God. " It is," he says, 
 " as if I looked in a mirror and saw no reflection of my 
 own face." This is the first, the natural effect. 
 
 But the record of the life of Christ, the thought of 
 the presence of Christ, changes all. Christ, as He lived 
 and lives, justifies our highest hope. He opens depths 
 of vision below the surface of things. He transforms 
 suffering ; He shews us the highest aspirations of our 
 being satisfied through a way of sorrow. He redresses 
 the superficial inequalities of life by revealing its eternal 
 glory. He enables us to understand how, being what 
 we are, every grief and every strain of sensibility can be 
 made in Him contributory to the working out of our 
 common destiny. 
 
 Let us once feel that the anguish of creation is indeed 
 the travail-pain of a new birth, as Scripture teaches, and 
 we shall be strengthened to bear and to wait. 
 
 ur Heeto of an Jrtoeal gattsfietj bg (Efjrist 
 
 \JS men as men in our essential constitution, and 
 not only as fallen men we need an ideal which may 
 move us to effort. 
 
 It is generally agreed that the type of character pre- 
 sented to us in the Gospels is the highest which we can 
 fashion. The person of the Lord meets us at every point 
 in our strivings, and discloses something to call out in us 
 loftier endeavour. 
 
 In Him we discover in the most complete harmony
 
 96 THE RECORDS OF REVELATION 
 
 all the excellencies which are divided, not unequally, 
 between man and woman. 
 
 In Him we can recognise the gift which has been 
 entrusted to each one of us severally, used in its true 
 relation to the other endowments of humanity. He 
 enters into the fulness of life, and makes known the 
 value of each detail of life. 
 
 Cftrfst offers an Efceal for us, for all ilHcn anto for all 9Time 
 
 what He does for us He does for all men and 
 for all time. There is nothing in the ideal which He 
 offers which belongs to any particular age or class or 
 nation. 
 
 He stands above all and unites all. That which 
 was local or transitory in the circumstances under which 
 He lived, in the controversies of rival sects, in the 
 struggles of patriotism, in the isolation of religious pride, 
 leaves no colour in His character. All that is abiding, 
 all that is human, is there without admixture, in that 
 eternal energy which man's heart can recognise in its 
 time of trial. 
 
 So it is that the person of the Lord satisfies the 
 requirement of growth which belongs to the religious 
 nature of man. Our sense of His perfections grows with 
 our own moral advance. We see more of His beauty as 
 our power of vision is disciplined and purified. The slow 
 unfolding of life enables us to discern new meaning in 
 His presence. In His humanity is included whatever 
 belongs to the consummation of the individual and of 
 the race not only in one stage, but in all stages of pro- 
 gress, not only in regard to some endowments, but in 
 regard to the whole inheritance of our nature, enlarged 
 by the most vigorous use while the world lasts. 
 
 We in our weakness and littleness, confine our
 
 CHRISTIANITY AS THE ABSOLUTE RELIGION 97 
 
 thoughts from generation to generation, now to this 
 fragment of His fulness and now to that; but it is, I 
 believe, true without exception in every realm of man's 
 activity, true in action, true in literature, true in art, that 
 the works which receive the most lasting homage of the 
 soul are those which are most Christian ; and that it is in 
 each the Christian element, the element which answers 
 to the fact of the Incarnation, to the fellowship of God 
 with man as an accomplished reality of the present order, 
 which attracts and holds our reverence. In the essence 
 of things it cannot be otherwise. Our infirmity alone 
 enfeebles the effect of the truth which we have to embody. 
 
 tit $ertJ of Pofoer satisfied fig 
 
 -L\ O accumulation of failures can destroy the sense of 
 our destiny. But alone in ourselves, as we look back 
 sadly, we confess that we have no new resource of strength 
 for the future, as we have no ability to undo the past. 
 The loftiest souls, apart from Christ, recognise that they 
 were made for an end which " naturally " is unattainable. 
 
 This need brings into prominence the supreme char- 
 acteristic of the Faith. Christ meets the acknowledgment 
 of individual helplessness with the offer of fellowship. 
 He reveals union with Himself, union with God, and 
 union with man in Him, as the spring of power, and the 
 inspiration of effort. 
 
 2f)e Solution of tfje -problem of (Essence 
 
 IT has been excellently laid down by one who was not 
 of us that " the solution of the problem of essence, of the 
 questions, Whence ? What ? and Whither ? must be in 
 a life and not in a book." 
 
 He who said, " I came forth from the Father, and am
 
 THE RECORDS OF REVELATION 
 
 come into the world ; again, I leave the world, and go to 
 the Father," illuminated the words by actions which 
 made known the divine original and the divine destiny 
 of man. 
 
 2Tfte f^appiness of the inhole the Happiness of all 
 
 POLITICIANS aim at "the greatest happiness of the 
 greatest number," but we have a surer and wider prin- 
 ciple for our guidance, that the happiness of the whole is 
 the happiness of all. 
 
 Christians Beliefcrrs m a lifting, a speaking @ofc 
 
 W E are, we must be, as believers in Christ, in the 
 presence of a living, that is, of a speaking God. 
 Nothing, indeed, can be added to the facts of the Gospel, 
 but all history and all nature is the commentary upon 
 them. And the loftiest conceptions of human destiny 
 and human duty cannot but be quickened and raised by 
 the message which reaches through the finite to the 
 infinite, through time to eternity : " In the beginning 
 was the Word, and the Word was with God, and the 
 Word was God. . . . And the Word became flesh, and 
 tabernacled among us." 
 
 &fje Canon of -Scripture 
 
 1 HE question of the Canon of Holy Scripture has 
 assumed at the present day a new position in Theology. 
 The Bible can no longer be regarded merely as a 
 common storehouse of controversial weapons, or an 
 acknowledged exception to the rules of literary criticism. 
 Modern scholars, from various motives, have distin- 
 guished its constituent parts, and shewn in what way each 
 was related to the peculiar circumstances of its origin.
 
 THE BIBLE THE CHARTER OF HOPE 99 
 
 Christianity has gained by the issue ; for it is an 
 unspeakable advantage that the Books of the New 
 Testament are now seen to be organically united with 
 the lives of the Apostles : that they are recognised as 
 living monuments, reared in the midst of struggles within 
 and without by men who had seen Christ, stamped with 
 the character of their age, and inscribed with the dialect 
 which they spoke : that they are felt to be a product as 
 well as a source of spiritual life. 
 
 Their true harmony can only be realised after a 
 perception of their distinct peculiarities. 
 
 It cannot be too often repeated that the history of 
 the formation of the whole Canon involves little less than 
 the history of the building of the Catholic Church. 
 
 The Bible is for us the sum of prophetic and 
 Apostolic literature, but that is not its essential char- 
 acteristic. It contains " all that concerns Christ " in the 
 same sense in which the Gospel contains all the teach- 
 ing of Christ The completeness in each case is 
 not absolute but relative to the work which is to be 
 accomplished. 
 
 Cfje 33tble justifies our loftiest Aspirations 
 
 JN O one who regards with calm, open eyes the super- 
 ficial prospect of the world can fail to feel its sadness. 
 That which we hold to be the highest truth is to a great 
 extent unknown, or defaced by corruptions, or discredited 
 by divisions. We are met on every side by signs of 
 what appears to be inevitable waste, incompleteness, 
 suffering. We look within, and find in our own souls 
 the fruits and the elements of a conflict which make the 
 attainment of peace by our own power impossible except 
 at the price of insensibility. We look without upon 
 society, and we find there reproduced upon a large scale
 
 THE RECORDS OF REVELATION 
 
 the passions, the selfishness, the ambitions, the pains, by 
 which we ourselves are distracted. We look on nature, 
 and as we look we learn to recognise that in " meadow, 
 grove, and stream " there is beneath the smiling surface 
 a fierce and unending struggle for existence which in 
 some sense makes the whole earth a tomb. If what we 
 see with our feeble powers, our transitory experience, 
 were all, we might well despair. To man, using his own 
 faculties only, the present, as far as I can judge, offers no 
 prospect of a future more bright than the chequered 
 past. The certainty of change brings no assurance of 
 progress. 
 
 But in spite of every discouragement we cling to the 
 trust with which we were born. Even when the last 
 conclusions of despondency are forced upon us by the 
 facts of life, the heart will not surrender its loftiest 
 aspirations. 
 
 And the Bible justifies them. The Bible, in which 
 we can see human life, the simplest and the loftiest, 
 penetrated by a Divine life, gives us as an abiding 
 possession that which nature and the soul shew only 
 far off for a brief moment, to withdraw it again from the 
 gaze of the inquirer the vision of a Divine Presence. 
 
 The Bible discloses to us behind the veil of phenom- 
 ena something more than sovereign law, something more 
 than absolute being. 
 
 It may for long ages be silent as to the future, but from 
 the beginning to the end it is inspired by the eternal. 
 
 It places man face to face with God from the first 
 symbolic scene in the Garden of Eden to the last 
 symbolic scene in the New Jerusalem. 
 
 It enables us to discern with spiritual perception One 
 who is not loving only but Love, One from Whose will 
 all creation flows, and to Whose purpose it answers, of 
 Whom and through Whom and unto Whom are all things.
 
 THE BIBLE THE CHARTER OF HOPE 101 
 
 In a word, the Bible writes hope over the darkest 
 fields of life. Man needs hope above all things ; and 
 the Bible is the charter of hope, the message of the 
 God of revelation, Who alone is the God of hope. 
 
 For us it is the view which the Bible gives of His 
 forbearance and long-suffering ; of His compassionate and 
 gentle dealing with the rude, the ignorant, and the erring ; 
 of His large counsels, whereby all faithful though im- 
 perfect labour is made to minister to His service, which 
 keeps our hope freshest in the face of our own trials. 
 
 We are for the most part busily occupied with the 
 cares, the problems, the lessons of our own place and 
 time. 
 
 The range of our activity tends to limit the range of 
 our interest. We yield to the temptation of forgetting 
 the great deserts of barbarism which are spread over the 
 face of the earth the long ages of dull monotony which 
 represent the life of many peoples. But those dreary 
 spaces also belong to the history of that one body of 
 mankind in which we are members, of that planet which 
 was the scene of the Incarnation. 
 
 Each period of silence, the most unbroken in its 
 awful stillness, is part of the education of the world. 
 As we look upon the spectacle the long discipline, 
 fruitful in its manifold complexity; the glorious issue, 
 prevailing in its infinite sorrows there comes to us a 
 joy proportioned to the vast blanks which we have felt. 
 
 The Biblical interpretation of pre-Christian history 
 reveals to us the law of God's dealing with men in the 
 present. 
 
 And so we in our day of trial gain strength to wait 
 in the presence of ends unattained, and as yet unattain- 
 able.
 
 THE RECORDS OF REVELATION 
 
 Humanity is not a splendid ruin, deserted by the 
 great King Who once dwelt within its shrine, but a 
 living body, racked, maimed, diseased, it may be, but 
 stirred by noble thoughts which cannot for ever be in 
 vain. 
 
 Hope is the child of sympathy and faith, born not 
 without pain. 
 
 That we might have hope hope for the single soul, 
 hope for the body to which we inseparably belong ; hope 
 for the creation committed to our care fair under con- 
 ditions of decay; hope for honest thought in the con- 
 templation of solemn problems ; hope for courageous 
 action in the presence of aggressive evil ; the infinite 
 hope which we need, and which, as far as I see, we can- 
 not find elsewhere. 
 
 Every fragment of human life will illuminate the 
 teaching of the Bible, and no single race can exhaust it. 
 
 That which the light of language and the monuments 
 of antiquity did in the sixteenth century to illuminate 
 the sacred writings and shew their power on the in- 
 dividual conscience, the light of science in its widest 
 sense, and the broader apprehension of history, promise 
 to do now. 
 
 Symptoms converge from every side to shew that our 
 own race and our own country is being called to fulfil 
 the evangelic charge for which material prosperity, wide 
 dominion, social freedom, unbroken national develop- 
 ment, have been only the preparation.
 
 PART II 
 
 C&e Cfmsttan ^ocietp: it# flDffice 
 anD
 
 THE CHRISTIAN SOCIETY: ITS OFFICE 
 AND GROWTH 
 
 8Hje tfo0 (SEntpiwa tfje Cfjurcfj atrtr tfje UKorlti 
 
 1 HE coincidence of the establishment of the Roman 
 Empire with the rise of Christianity has always attracted 
 the attention of modern historians. 
 
 Christianity was destined by its very nature not to 
 save but to destroy the Empire : at the same time their 
 outward correspondence was not less full of meaning. 
 All that was progressive in the old world was united 
 under one supreme head at the time when the new faith 
 was revealed which should bind the universe together in 
 a sovereign unity. 
 
 Peace won by arms ushered in Him who revealed the 
 peace of life in God. 
 
 Cfje Jaihtre of tfje Empire antJ tfje Uictorg of tfje 
 
 o O it was that the only two powers which have claimed 
 absolute dominion over mankind appeared together. 
 For three centuries each followed the necessary law of 
 its development. Then at last the Empire was seen to 
 have failed ; and the Church was seen to contain the 
 forces which could regenerate and rule the world. 
 Diocletian, when he finally organised the old power of
 
 106 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 the State with the greatest political genius, gave the 
 occasion for the concentration of the power of the 
 Church, and prepared the way for its victory. 
 
 STfje (Jiospel fagmtfallg tfje proclamation of a 
 
 1 HE message of the Gospel was essentially the pro- 
 clamation of a Kingdom, "a Kingdom of heaven," "a 
 Kingdom of God," " a Kingdom of the Son of Man." 
 
 The coming of a Kingdom was the keynote of the 
 preaching of John the Baptist and of Christ Himself. 
 
 The disciples were " the sons of the Kingdom." As 
 a King Christ died. During the great forty days He 
 spoke of "the things pertaining to the Kingdom." When 
 the faith was first carried beyond the limits of Judaea, 
 Philip announced to Samaria "the Gospel of the Kingdom 
 of God." The burden of St. Paul's first teaching in 
 Europe was that there was " another King than Caesar, 
 even Jesus." The same Apostle, when he sums up his 
 work, describes himself as having gone about " preaching 
 the Kingdom of God" ; and the last glimpse which is 
 given of his labours at Rome shews him there still 
 preaching the Kingdom. 
 
 Everywhere the same idea is prominent in the history 
 of the Acts and in the Apostolic letters. At one time 
 it excites the hostility of unbelievers ; at another time it 
 gives occasion to mistaken hopes in Christians. But 
 however the truth was misrepresented and misunderstood, 
 however much it gave occasion to unjust attacks and 
 visionary expectations, it was still held firmly. The idea 
 may have grown somewhat unfamiliar to us now, but it is 
 clearly impressed upon the New Testament. 
 
 Wqt ttoo Onrtpfreg compared 
 
 1 T is quite true to say that two Empires, two social 
 organisations, designed to embrace the whole world,
 
 THE TWO EMPIRES CHURCH AND WORLD 107 
 
 started together in the first century. The one appeared 
 in the completeness of its form : the other only in the 
 first embodiment of the vital principle which included 
 all after-growth. But the two Empires had nothing in 
 common except their point of departure and their claim 
 to universality. In principle, in mode of action, in 
 sanctions, in scope, in history, they offer an absolute 
 contrast. The Roman Empire was essentially based on 
 positive law ; it was maintained by force ; it appealed 
 to outward well-doing; it aimed at producing external 
 co-operation or conformity. The Christian Empire was 
 no less essentially based on faith : it was propagated 
 and upheld by conviction : it lifted the thoughts and 
 working of men to that which was spiritual and eternal : 
 it strove towards the manifold exhibition of one common 
 life. The history of the Roman Empire is from the 
 first the history of a decline and fall, checked by many 
 noble efforts and many wise counsels, but still inevitable. 
 The history of the Christian Empire is from the first the 
 history of a victorious progress, stayed and saddened by 
 frequent faithlessness and self-seeking, but still certain 
 and assured though never completed. 
 
 necessarg Collision bcttoem Cfjristiamtg anfo 
 
 1 F a distinct conception be formed of what Christianity 
 is, it will be evident that a sincere and zealous pagan 
 could not but persecute it. 
 
 Christianity came forward as a universal religion. It 
 could not take a place as one among many ; and this 
 was the utmost which ancient modes of thought could 
 concede to it. 
 
 The idea of toleration as expressing a respect for 
 personal conviction was utterly unknown to the statesmen
 
 io8 CHRISTIAN SOCIEl^Y OFFICE AND GROWTH 
 
 of the old world. It found no clear expression in the 
 new world till the seventeenth century. The toleration 
 of the Empire was in effect not unlike toleration in 
 Russia now : it accepted diversities which had established 
 themselves by actual existence, but it allowed no change 
 away from the national faith. 
 
 The national religion was a part of the historical 
 development and habits of the nation, a mode of express- 
 ing certain thoughts and convictions which could no 
 more be changed than language. 
 
 Nothing struck the apologists with more amazement 
 than the first natural consequence which followed from 
 this difference between the Christian and heathen con- 
 ceptions of religion. They saw the popular gods held 
 up to mockery upon the stage, degraded in the works of 
 poets, ridiculed by philosophers, and they could not 
 reconcile such license and sarcasm with resolute devotion. 
 But to the polytheist of the empire and to all later 
 polytheists the offices of worship were an act of public 
 duty and not of private confession. Outward conformity 
 in act was owed to the State, complete freedom in opinion 
 and word was allowed to the worshipper. There was 
 no complete and necessary correspondence between the 
 form and the thought. 
 
 With the Christian it was otherwise. His religion 
 was the expression of his soul. So it was that the 
 Christian confessor would make no compromise. This 
 phenomenon was a novel one ; and we can see in the 
 records of the martyrdoms how utterly the magistrates 
 were incapable of understanding the difficulty which 
 Christians felt in official conformity. In their judgment 
 it was perfectly consistent with religious faith to drop 
 the morsel of incense on the fire, and still retain allegiance 
 to Christ.
 
 THE TWO EMPIRES CHURCH AND WORLD 109 
 
 All that they required was the appearance of obedience 
 and not the distinct expression of conviction. " Have 
 regard for thy gray hairs " or " for thy tender youth " 
 was the common appeal of a merciful judge, who failed 
 to apprehend that the faith of the Christian like his own 
 being was one. 
 
 " What harm is it to say, ' O Lord Caesar,' and to 
 sacrifice and be saved ?" was the well-meant expostulation 
 which was addressed to Polycarp on his way to trial. 
 
 2Tf) E (arl|j Christians' Position one of continued Protest 
 
 1 HE pagan temples were to Christians like unclean 
 sepulchres, of which they 'were tempted to shew their 
 loathing openly. Though Origen condemns such conduct 
 as lawless and rude, it is easy to see that zeal would often 
 be carried beyond the limits of reason and good order. 
 
 Heathenism, indeed, was so mixed up with the 
 ordinary routine of society and home, that the believer 
 would be forced to stand in the position of continued 
 protest. The proceedings of the courts, the public cere- 
 monies, the ordinary amusements, were more or less 
 connected with idolatrous forms or observances. The 
 smoking altar constantly called for some sign of abhor- 
 rence. The universal presence of the images of the 
 gods made watchful caution a necessity for the believer. 
 The common language of familiar conversation often 
 required a disclaimer of the superstition on which it was 
 framed. 
 
 2Tfje l^istorg of Rations antJ tfje ^istorg of dje Cfjurclj 
 
 1 HE history of nations is but an episode in the 
 history of the Church. They perish, but she lives on. 
 They furnish the materials, and she constructs with them
 
 no CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 fresh sanctuaries for the service of her Lord. They 
 fulfil their special office in developing the powers of man, 
 and she gathers into her stores the abiding fruits of their 
 experience. 
 
 The material magnificence of power and conquest 
 bears in itself the seeds of its decay ; it is exhaustible 
 because it is earthly : but the spiritual progress of which 
 it is the occasion is an eternal force. 
 
 There may be times of storm and times of sunshine, 
 but the Christian society still grows with a growth which 
 man is equally unable to originate and to destroy. The 
 Gospel continues to leaven, however slowly in our eyes, 
 the whole mass of life. 
 
 I will not leave you comfortless ; I come to you. The 
 words have been fulfilled at each crisis in the progress 
 of the Church, and we believe they are being fulfilled 
 still. Christ came to His own aforetime, now in this 
 form and now in that, when His Presence seemed to be 
 most sorely needed. And as we read the marvellous 
 history, we know that He will not leave us bereaved 
 of His love. 
 
 Faithlessness can exist only if we seek to measure the 
 might of Christianity by our ability to use it. 
 
 The larger teaching of the past, which we too 
 commonly forget, has promises of unfailing power. 
 
 Roughly speaking, the history of Christendom, up to 
 the Reformation, falls into four periods of nearly equal 
 length. The close of each period was followed by a 
 time of danger and progress, of suffering and new-birth, 
 and each reveals to us a presence of Christ. 
 
 The first crisis was the conquest of the Empire. 
 Three centuries of conflict and persecution had dis-
 
 CRISES IN THE HISTORY OF THE CHURCH in 
 
 ciplined the growing vigour of the Church, and the 
 moment of anticipated freedom was the moment of 
 peril. The Church was in danger of being imperialised. 
 An unbaptized Emperor preached to his courtiers, and 
 presided at the council which he called. If his policy 
 had prevailed, Christianity might have become mainly 
 an instrument of government, or even a modified adapta- 
 tion of polytheism. 
 
 , a greater hero than Constantine, 
 arose. His life was one long battle. Cast down, 
 betrayed, exiled, he fought on. For forty-six years he 
 knew no peace, and to human judgment the conflict was 
 unequal. "Athanasius was against the world, and the 
 world against him." 
 
 But Athanasius triumphed. He triumphed over the 
 court with the policy of a statesman ; he triumphed over 
 his persecutors with the endurance of a martyr. He 
 lived for the truth, and it is scarcely too much to say 
 that the truth lived through him. He vindicated the 
 inheritance of Faith. He maintained the independence 
 of the Church. He vanquished the spirit as well as the 
 form of Paganism. He handed down to us, in the 
 Nicene Creed, the words which shape our earliest thoughts 
 by the measure of Divine Faith. 
 
 But imperialism was not the only danger of the time. 
 
 There was the opposite peril of isolation. Recoiling 
 from the semblance of worldly compliance, some sought 
 to establish an exclusive society of saints. They soon 
 found occasion for their efforts, and an adversary to 
 defeat them. 
 
 W HEN Athanasius died at Alexandria, Augustine was 
 still a brilliant student in the Jfchools of Carthage. For
 
 112 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 fourteen years afterwards he laboured for the knowledge 
 which seemed to fly from him, and he gathered uncon- 
 sciously that rich harvest of manifold experience which 
 gave him in his later age his depth of sensibility and his 
 energy of command. 
 
 Athanasius, with the subtle wisdom ot a Greek 
 philosopher, had marked out the true conception of 
 Redemption in relation to God. 
 
 Augustine, with the moral sagacity of a Roman jurist, 
 determined its relation to man. 
 
 Athanasius had shewn that the Church was no 
 function or creature of the State. Augustine shewed 
 that potentially the Church was co-extensive with the 
 world. The one laid open the principles of its life ; the 
 other the conditions of its existence. 
 
 And so the Christian society was prepared to meet 
 the storms which were already gathering around it. 
 
 (Eolumrjait anfc Boniface 
 
 AT 
 
 r the end of three centuries of barbarian desolation 
 in the West, the Church found herself face to face with a 
 new world. 
 
 The arms of her former warfare were powerless now. 
 There was need of sterner, ruder champions to bear her 
 standard into the camp and the forest, of heralds cast in 
 the mould of Elijah or John the Baptist ; and they 
 were not wanting. A fresh field was open, and fresh 
 labourers were ready to enter it : men not tutored in the 
 wisdom of Alexandria or the policy of Rome, but un- 
 wearied in the devotion of enterprise, and fearless in the 
 consciousness of self-conquest. 
 
 It is perhaps the worthiest of our boasts that our own 
 islands supplied them ; dkd even to the present day we
 
 CRISES IN THE HISTORY OF THE CHURCH 113 
 
 can see, in the libraries of Germany and Switzerland 
 and Italy, the Bibles which those great missionaries 
 carried with them on their holy work. 
 
 Two stand out as the representatives of their class 
 Columban the witness and Boniface the preacher. 
 
 Trained in the peaceful stillness of an Irish cloister, 
 Columban felt, at last, after years of silent study, "a fire 
 kindled in his breast." " It was wrong," he said, "to 
 look to his own good rather than seek the welfare of 
 others." And with twelve companions he crossed over 
 to the wildernesses of Gaul. 
 
 A legendary miracle may serve as the symbol of his 
 life. 
 
 As he walked one day through a wood in prayer, 
 suddenly, it is said, a pack of wolves appeared on his 
 right hand and on his left. He stood undismayed and 
 cried, " O Lord, be Thou my shield : O Lord, haste Thee 
 to help me." 
 
 The hungry beasts still rushed on, and already touched 
 his dress ; and then, as if stricken by his presence, 
 swept by and returned to the depths of the forest. 
 
 Such, in fact, was Columban's position always, and 
 almost such his power. The savage chiefs were awed 
 by the grandeur of his supreme self-sacrifice. Kings 
 sought his presence and trembled at his reproof. 
 
 He stood among wild and lawless warriors, a witness 
 to an unseen power greater than that of earth; an 
 apostle of a spiritual service harder than their own ; 
 speaking with a stern majesty of acts which appealed to 
 their senses, and awakening hopes not quenched by the 
 battle or the feast. He was himself his message, and 
 that message of a life found many to welcome it. Before 
 he died, though baffled and exiled, he knew the truth of 
 his own words : " Whoever overcomes himself treads the 
 world under foot."
 
 114 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 Boniface was a man of broader activity. To the 
 victorious asceticism of the Irish Columban he added the 
 earnest laboriousness of a Saxon nature. There was even 
 in him something of that adventurous daring which 
 made the worthies of his native Devon famous in after 
 times. But all he had, and all he was, he offered to 
 God ; and the sacrifice was turned to the noblest uses. 
 
 Near Geismar, in Hesse-Cassel, there was a giant oak, 
 sacred to Thor, and hallowed by ancient superstition. 
 Boniface determined to overthrow it, and with it the 
 dread of the ancient idols which lingered among his con- 
 verts. In the presence of a trembling crowd he smote 
 the trunk, and a sudden blast from heaven completed 
 the work which he had begun. Thereupon he gathered 
 the shattered fragments, and with them built a Chapel to 
 St. Peter. In that act of pious transformation lay the 
 secret of his successful work. He used what he found 
 for God. 
 
 And his death shewed the secret of his devoted life. 
 On an appointed day his converts were to come together 
 to him from all quarters for confirmation. In their 
 stead a host of armed heathen appeared, sworn to take 
 vengeance on the enemy of their gods. The friends 
 of Boniface prepared resistance, but he forbade them. 
 " For a long time," he said, " I have earnestly desired this 
 day. Be strong in the Lord, and bear with thankful en- 
 durance whatever His grace sends. Hope in Him, and 
 He will save your souls." And having so said, he received 
 the crown of martyrdom, about twenty years after Charles 
 Martel had driven back for ever the hosts of Saracens 
 upon the plain of Tours. 
 
 JFrancss of 
 
 1 HUS the West was won to Christianity, and through 
 four centuries was moulded by its sovereign power. The
 
 CRISES IN THE HISTORY OF THE CHURCH 115 
 
 Empire and the Papacy grew side by side ; the strength 
 of feudalism was matched with the strength of the 
 Church ; and again it seemed as if the Gospel would be 
 lost in the triumph of its messengers. 
 - At the beginning of the thirteenth century Innocent 
 III., the greatest of the Popes, dispensed the crowns of 
 Europe at his will. Bishops vied in state with the 
 loftiest nobles. Churchmen marked out the channels 
 within which thought was directed for four centuries. On 
 every side those cathedrals were rising which it is the 
 highest ambition of later art to imitate. But the poor 
 the truest representatives of Christ were forgotten. 
 
 With the peril came also the remedy. In the 
 crisis of popular desolation Francis of Assisi claimed 
 Poverty as his bride, "whom none," he said, "had 
 chosen for his own since Christ Himself." And in the 
 assurance of his choice he carried glad tidings to the 
 neglected and the outcast. A vision had revealed to 
 him that he should be a soldier, and he found that his 
 post was in Christ's army. A heavenly voice had charged 
 him to repair the falling Church, and he knew at lasf 
 that his labour was with the spiritual fabric. 
 
 His character united the opposite traits of intense 
 idealism and intense realism. He was a rigid ascetic, 
 and at the same time he cherished the deepest sense of 
 the beauty of all that God had made. He had the 
 truest loathing of sin, and yet his soul melted with 
 tenderness towards the most abject and the most fallen. 
 He felt the fulness of actual communion with Heaven, 
 and yet he would take to himself no title but that of 
 a servant. 
 
 He translated, in a word, the practical Christian 
 virtues into visible facts. He was in every act a type of 
 poverty and obedience, of purity and love. He offered 
 to the simplicity of the Middle Ages a sensible image 
 of the two commandments the love to God and the
 
 u6 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 love to our neighbour which they could not fail to 
 understand. 
 
 He spoke to his own age, and his voice was the voice 
 of blessing. 
 
 IL0g0la, Hutfjer, Calirin, Crantnet 
 
 1 IME went on, and in the sixteenth century the con- 
 ditions of life were changed. The tutelage of the nations 
 came to an end. The Church had lived through the 
 crises of imperialism, of barbarism, of supremacy. It 
 had to face the crisis of freedom. The revival of learn- 
 ing had enlarged and multiplied the domains of thought. 
 The invention of printing had extended the circle of 
 students and scholars. The development of industry 
 and the accumulation of wealth had consolidated states, 
 and impressed them with peculiar characters. The out- 
 ward unity of the Empire was finally broken, and with it 
 the outward unity of the Church. 
 
 But men were not wanting to carry forward in every 
 direction the manifold applications of the one Faith. 
 Loyola, Luther, Calvin, and wisest, perhaps, of all, our 
 own Cranmer, saw the wants of their age and of their 
 countries, and in various ways, and with frequent failures, 
 laboured to satisfy them. 
 
 We may shrink from many of their conclusions : we 
 may condemn many of their acts : we may deplore the 
 bitterness of their controversies, and grieve over the 
 inheritance of division which they have bequeathed to 
 us, but still no one can deny that we owe to them, to 
 the vehement expression of their convictions, to the 
 startling individuality of their faith, a larger view of the 
 capacities of Christianity, a truer sense of its adaptation 
 to every variety of thought, a more absolute confidence 
 in its vital energy, than was ever granted to any earlier
 
 CRISES IN THE HISTORY OF THE CHURCH 117 
 
 age. Even in the day of apparent humiliation and 
 failure Christ did not leave His people desolate, but came 
 to them, not in one form but in many, as their eyes were 
 opened to see Him. 
 
 & Crisis at 
 
 1 F we may trust the cycles of the past, it would seem 
 that we are, in this our day, close upon another crisis, 
 and that even now our Lord is waiting to reveal Himself 
 to us. 
 
 In what shape He will reveal Himself we cannot tell, 
 but yet we feel dimly that the revelation will be more 
 glorious than any yet made known. This confidence 
 lies in the conditions under which we live. 
 
 It is the characteristic of our time that it offers an 
 epitome of all history in the present varieties of national 
 life. 
 
 Thus there is no past age to which we can look back 
 for the one type of our labour. There is no past age 
 which we can neglect as wholly obsolete in its teaching. 
 
 There is room among us now for the vital dogmatism 
 of Athanasius and Augustine ; for the stern and fearless 
 zeal of Columban and Boniface ; for the imperial soul of 
 Innocent ; for the loving asceticism of Francis ; for the 
 varied energy of the Reformers. 
 
 The work of to-day is not for one nation, but for all ; 
 and therefore it is that the exclusive passion of patriotism 
 is tempered with a wider sympathy among peoples. 
 
 The Gospel of to-day is addressed to men not of one 
 form of civilisation only, but of many ; and therefore it 
 is that the manifold grace of God has now the widest 
 application. 
 
 The Church of Christ calls all to active service, and
 
 n8 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 welcomes all with each power they bring. Every variety 
 of intellect may find its scope. Every diversity of gift 
 may find its consecration. 
 
 .Samuel a tgpe of tfje dTmfjer of our 19 ag 
 
 J PEAK, Lord, for thy servant heareth. 
 
 He who was a child and yet a prophet is a true 
 figure of the priest of God in every age. He who was 
 called to stand between the old and new is in an 
 especial sense a figure of those who are sent forth to 
 labour now, when we seem once again to draw near to a 
 crisis in the history of the world. 
 
 The words sum up the true relation of the teacher 
 to the One Source of wisdom. They are an expression 
 of Faith, of Reverence, of Self-devotion. 
 
 They describe the spirit in which it becomes us as 
 Christians to regard the speculative and civil movements 
 through which articulate voices of the Lord come to us. 
 
 They will be to us a sure voice of encouragement in 
 the chill darkness which precedes the dawn ; a sure test 
 of truth in the concourse of many cries. 
 
 Happy, thrice happy, will that teacher be who can 
 gather himself up in each season of oppressive doubt 
 with the assurance that God does speak ; who can 
 listen heedfully in the strength of that conviction to the 
 wild strains of earthly music, to see if it may be that in 
 them also there is mingled some melody from heaven. 
 
 The last utterance of God is not yet spoken to the 
 world. We can look without misgiving upon the dark- 
 ness which rests here and there upon the field of life, 
 and acknowledge with grateful faith that the facts by
 
 THE FAITH ONE AND PROGRESSIVE 119 
 
 which we live, the facts by which the world lives, like 
 the heaven from which they come, overarch our farthest 
 prospect and, as we advance, crown some remote region 
 with a fulness of glory. 
 
 From century to century, terms, phrases, whole 
 passages of the written Revelation gain in breadth of 
 meaning as men grow in largeness of experience and in 
 capacity of vision. 
 
 It is not that the sense of the Scriptures is changed, 
 but that they are felt to be more luminous as we gain 
 fresh power to bear the light. 
 
 Nothing is lost of that which has been once found 
 in them, but partial interpretations are taken up, absorbed, 
 transfigured, in others which embrace a little wider range. 
 
 &f)e &ufjgtance of our pjtstortc Belief Inexhaustible 
 
 1 HE Christian teacher should from the first keep 
 alive in himself, that he may keep it alive in others, the 
 sense of the indefeasible vitality of his creed. 
 
 He must think and speak as one who is charged 
 with the interpretation of a life to which every other 
 form of being ministers, and not with the mere reitera- 
 tion of stereotyped clauses. 
 
 He must watch and listen as knowing that every 
 word which he has received has force within it to draw 
 to itself new vigour from each conquest of inquiry. 
 
 The experience of our own personal progress shews 
 how it is so. Christ is always the same, eternal, un- 
 changeable. We confess Him in the same words from 
 childhood to youth, from youth to manhood, from man- 
 hood to age, and yet do we not all know that the Holy 
 Spirit which the Father sends in His name in His
 
 120 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 name, let us treasure up the marvellous promise en- 
 ables us to apprehend better what the confession of 
 those truths signifies as we gain worthier notions of 
 ourselves and of the world and of God ? 
 
 Thus the course of our brief lives helps us to see 
 that we must hold fast alike the absolute immutability 
 of the principle of life in the Church, and the manifold 
 progress of the manifestations of life. 
 
 Just as that which we each call "I" remains unchanged 
 through all the vicissitudes of our material and moral 
 being, so is it with the presence of Christ by the Spirit 
 in that vaster body which He quickens through all its 
 growth. 
 
 The truth was perceived when as yet it had gained 
 but little illustration. Every one is familiar with the 
 famous description of catholic belief : " quod semper, 
 quod ubique, quod ab omnibus." And there is another 
 passage of the book from which this sentence is taken 
 which, though it is less known, is far more fruitful in its 
 application. 
 
 In answer to the question whether there is any pro- 
 gress in the Christian religion, Vincent replies : 
 
 " There 'is, and that enormous. . . . For who would 
 wish men so ill ... as to seek to hinder it ? But it is 
 a true progress and not a change. . . . The under- 
 standing, the scientific knowledge, the wisdom alike 
 of individual Christians and of the whole Church, must 
 grow and advance greatly from age to age, though the 
 truth which they maintain does not lose its identity. . . . 
 The ancient doctrines of the heavenly philosophy cannot 
 without profanation be altered or mutilated, but they 
 may in process of time be shaped with greater care and 
 delicacy. They may gain clearness, light, defmiteness,
 
 THE FAITH ONE AND PROGRESSIVE 121 
 
 while they necessarily retain their fulness, their integrity, 
 their essential character." 
 
 The words thus briefly paraphrased are remarkable 
 words, and the events of fourteen hundred years have 
 witnessed to their truth. The sixth, the ninth, the 
 thirteenth, and sixteenth centuries have seen Christianity 
 draw strength from what seemed to be danger. So will 
 it be, if we are faithful, in the nineteenth. 
 
 How, indeed, can it be otherwise ? For it is the glory 
 of our historic Faith to have reunited in a sacramental 
 bond the visible and the invisible, and, therefore, every 
 advance in the knowledge of Nature, every lesson in the 
 course of human affairs, must add something to our 
 power of realising the things which we most certainly 
 believe. 
 
 not a Development 6ut an Illumination 
 
 1 HE progress which we desire, as being permanent 
 and fruitful, comes from bringing our creed, as we are 
 encouraged to do, into the bracing air and bright 
 sunshine of life. 
 
 The result is not so much a development as an 
 illumination. 
 
 It is not that anything new is added to the original 
 treasures of revelation, but that which was latent is 
 realised. 
 
 Each great word, even the greatest, as man, and 
 world, and God, and sin, and grace, becomes charged 
 with new associations, enriched with new wealth of 
 thought, tested by new trials of labour and suffering, 
 and so fitted to carry on one degree farther the victories 
 of Faith. 
 
 In the confidence that this great law will be realised 
 through his ministry, the Christian teacher will approach
 
 122 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 his work. Strange and startling voices may sound about 
 him. Once and again he may be tempted to believe 
 that they are only of the earth, earthy. But in the 
 end, if he give heed to the lessons of the past, he will 
 take heart to stand, though it be alone and in the 
 gloom, and answer without impatience and without 
 distrust, Speak, Lord, for Thy servant heareth. 
 
 @olj j&peaking to us 
 
 I BELIEVE that God is speaking to us as He has 
 not spoken to men for four centuries ; and I believe 
 that there is great danger lest we neglect His voice. 
 
 We are absorbed in our own interests and perils, and 
 we fail to see that there is being accomplished around us 
 a revolution in the conditions of thought, a revolution in 
 the conditions of action, which, if unheeded now, will 
 sooner or later shake our Faith to its foundations. 
 
 But I believe no less surely that we can shew that 
 even here Christianity is in advance of the latest 
 generalisations of science, and able, in virtue of what we 
 know, to shape to noble issues the latent aspirations 
 and tendencies of men. 
 
 All that is required of us is that we should turn once 
 again to the first records of the Gospel and read there 
 lessons which, in the order of God's providence, could 
 not be read till this generation. 
 
 Let me endeavour to illustrate my meaning by two 
 examples, one from speculation and the other from life. 
 
 There is, I suppose, no more characteristic result of 
 physical research than the growing sense of the intimate
 
 THE FAITH ONE AND PROGRESSIVE 123 
 
 connection of all forms of being one with another, of the 
 continuity and solidarity of existence, of the dependence 
 of man upon man and upon the world. 
 
 As these facts are put forward they are often made 
 to appear antagonistic to the Faith ; and the over-hasty 
 zeal of believers accepts the false interpretation. 
 
 But what is the case ? From the beginning of the 
 Bible to the end, from the record of the making of the 
 heavens and the earth in Genesis to the vision of the 
 new heaven and the new earth in the Apocalypse, the 
 mysterious unity of creation is shadowed forth. 
 
 Every political student, whether in hope, or fear, or 
 simple acquiescence, points to the fact that the whole 
 current of affairs is setting towards democracy. 
 
 I accept the conclusion without discussing it ; and 
 what then ? If it be true, I see in it an opportunity for 
 the greatest work which the Church of Christ has ever 
 been summoned to do. 
 
 No other power can deal efficiently with the problems 
 which will arise out of democratic society, because 
 no other power can take account of man as man, in all 
 his strength and in all his weakness, as one who is heir 
 of time and heir of eternity. 
 
 In the Middle Ages Christianity was the effectual 
 protector of the poor, and it has not yet lost the virtue 
 by which it can interpret and fulfil their wants. 
 
 Even now our Faith alone can give an intelligible 
 meaning to the triple watchword which for three genera- 
 tions has charmed them with vain hopes. 
 
 , jFraternftg 
 
 JT* OR us Christians, if only we have strength given us 
 to learn and to teach the lesson, Liberty is the power
 
 124 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 of complete obedience to the true law of our nature : 
 Equality is the recognition of one life in which we all 
 share, and to the perfection of which each owes all : 
 Fraternity is the devout acknowledgment of a common 
 Father. 
 
 No dream of civil reorganisation can go beyond the 
 life which would follow naturally from the acceptance of 
 the Gospel which we are charged to proclaim. And no 
 motives to stir men to sacrifice, to love, to faith, can be 
 found elsewhere equal to those which flow from the 
 thoughts of Bethlehem and of Calvary and of Olivet. 
 
 Jrajjments of Ctutfj to be <35m6raceti 
 
 1 HE foremost leaders of change use language which 
 is for the most part repellent by its one-sidedness and 
 want of sympathy. But let no fastidiousness rob you of 
 their instruction, and no prejudice blind you to their 
 contributions to the sum of knowledge. 
 
 Watch for the smallest fragment of truth wherever 
 you can discover it, and embrace it as your own. 
 
 " Let posterity welcome as understood that which 
 antiquity reverenced when not understood. Still teach the 
 same that you have learnt, and avoid novelty of essence 
 when you adopt novelty of form " (Vincent of Lerins). 
 
 Be sure that the voices of God are not yet withdrawn 
 from the world ; and be prepared to interrogate His 
 messengers importunately, even if they come to you in 
 strange disguises. 
 
 The fashion of the world changes : forms of thought 
 and language and polity come and go : but He in 
 Whom we live binds all together.
 
 MISSIONS AND THE UNIVERSITIES 125 
 
 jer foe nor our JFatfters fjabe (Eifjattstrt the 
 STreasurg of @ob 
 
 IT has been hitherto the Divine purpose to bring men 
 to a knowledge of the one infinite, eternal, unchanging 
 truth little by little in manifold ways. 
 
 So it was that under the Old Testament the faithful 
 were led to regard the unity of God not as the basis of 
 a petrified monotheism, like that of Islam, but as the 
 pledge of a supreme Fatherhood which, starting from the 
 reality of a personal covenant, could find its consumma- 
 tion and crown only in the Incarnation. 
 
 So it has been that under the New Testament the 
 Church has been guided by the Spirit, which came in 
 Christ's name, to larger and deeper conceptions of the 
 significance of the revelation of the Son, which grows more 
 luminous with each fresh access of knowledge, because 
 it corresponds with the fulness of all life and with the 
 results of all history. 
 
 Age after age has seen the dawn brighten ; but we 
 dare not think that we gaze even now upon the perfect 
 day. 
 
 Much has been made clear already ; but much how 
 much we do not know remains to be made clear. And 
 when we thank God most devoutly that He has been 
 pleased to endow us in our island home with all the 
 gathered wealth of the past, we cannot but pray in the 
 very outpouring of our gratitude that He will accomplish 
 through others that which we are unable to achieve. 
 
 We with our history, our position, our faculties, 
 cannot arrogate to ourselves to be the measure of the 
 truth. What we have received and experienced is, as it 
 ought to be, inexpressibly precious to us ; by that we
 
 126 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 live and work ; but neither we nor our fathers have 
 exhausted the treasury of God. 
 
 We may see distinctly, but we do not see all ; and 
 we are not constituted to see all. 
 
 Greek and Roman and Teuton have been enabled to 
 interpret each some fragment of the unchanging Gospel ; 
 but the interpretation will not be complete till every race 
 has done its part, and the witness of the nations gives 
 universality to the confession of the Church. 
 
 STfje Present Crisis 
 
 JN EVER has there been a crisis when there was greater 
 need of a vital apprehension of an ever-present, and yet 
 ever-coming Advocate ; never has there been a crisis 
 when the temptation to deny His efficient energy was 
 stronger ; never has there been a crisis when the conflict 
 between will and law has seemed to issue in more hope- 
 less darkness ; never has there been a crisis when faith 
 clinging to the sacred past has faltered with more 
 trembling steps upon the threshold of a new age. 
 
 of tfje <55ast 
 
 -TTLND while we doubt and shrink, the East is calling 
 us with a million voices ; and, as it calls, it promises in 
 turn to bless. 
 
 For if we can in any way read the Eastern character, 
 the peoples which have found in Brahminism, in 
 Buddhism, in Mohammedanism, the natural satisfac- 
 tion of their religious instincts, are fitted to seize and 
 to enforce those lessons of the Incarnation which now 
 ask for a preacher. 
 
 They have an intensity of feeling to meet our stern- 
 ness of thought ; they have a calm sense of dependence 
 and community to meet our individualism ; they have
 
 MISSIONS AND 7W UNIVERSITIES 127 
 
 an instinct of self-surrender to meet our self-assertion, 
 an intuition of totality to meet our fragmentary isolation. 
 
 Only let us extend to them our historic Gospel, 
 embodied in the life of the Christian society, and in 
 a brief space our Creed will grow radiant with a fresh 
 glory by the light which they are fitted to cast upon it. 
 
 Cfje Catfjolic JSofcewgntg of Cfmstiam'tg 
 
 W E have too often, perhaps, made ourselves and our 
 own Church the one test of the fulness of the Gospel ; 
 we have imperilled the acceptance of Christ's message 
 by substituting the partial for the universal ; we have 
 tried to fence round the definitions which correspond 
 with our own spiritual apprehension beyond the possi- 
 bility of growth. 
 
 But the experience of the Mission -field tends to 
 correct, and has already corrected these dangerous limi- 
 tations. In the face of new conditions of thought and 
 life Christianity is seen to assert its catholic sovereignty. 
 
 s no failure 
 
 IN O one will venture any more to speak of the failure 
 of Missions. Whether we look to India or to New- 
 foundland, to China or to the Southern Seas, we see 
 that Christianity can still count her new martyrs, can 
 still ennoble degraded races, can still make articulate, 
 and satisfy, the deepest wants of souls. 
 
 And, as we look upon the world-wide field we shall 
 learn to know better than we have yet known what is 
 the magnificent sum of energies and instincts, of 
 histories and actions, of services and sacrifices, which 
 go to make up the unity of the Church. 
 
 When we look abroad we can see how forces which
 
 128 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 are perilous in the close conflict and pressure of our 
 own life may find elsewhere free scope for beneficent 
 action. 
 
 There is, for example, no austerity of self-sacrifice 
 which may not become fruitful service in India. 
 
 There is no simplicity of faith which may not be 
 blessed to win the childlike races of Africa. 
 
 There is no wealth of thought and learning which 
 may not be consecrated for the conviction of the 
 Moslem. 
 
 In one place the Christian family best fulfils the 
 work of the Evangelist ; in another the lone brethren 
 who are ready to go, bound to Christ only, whenever an 
 opening can be made by heroic effort. 
 
 As the range of our vision is extended, we shall not 
 only become more tolerant of variety, but we shall feel 
 that variety is necessary. 
 
 ur iSJni&erBttteg tnag inspire JHfegionarg Effort 
 
 universities are the proper homes of the loftiest 
 aspirations, the meeting places of every power. 
 
 In them the past and the future are united in a life 
 at once reverent and intense. Their very notes are 
 continuity, catholicity, and progress. They cherish a 
 contagiousness of enthusiasm to which all things are 
 possible. They are prolific of opportunities for splendid 
 achievement. 
 
 They can inspire our Missionaries with that power of 
 a corporate life which gives to one man the strength of 
 a thousand. 
 
 &fy CambrtotjE iJflissions at JBdfji 
 
 1 HOSE who love Cambridge and are free to choose 
 their field of labour, can serve her, I believe, better in
 
 MISSIONS AND THE UNIVERSITIES 129 
 
 India than in England. Many dare to tell us that the 
 religious character of the place is gone for ever. What- 
 ever other answers may be given to the sentence, one 
 will be beyond cavil, if men are ready at every call to 
 accept work for Christ, however difficult, and however 
 perilous, as the natural outcome of their University 
 teaching. This we confidently ask ; and in asking we 
 bid those who hear us remember that they are sent not 
 to hold a beleaguered fort but to win a kingdom. 
 
 We do wrong to the promise on which the Church 
 rests when we interpret it of successful resistance, and 
 not of irresistible advance. It is comparatively a poor 
 thought that the power of Hades will not prevail over 
 us : but the true thought of the promise is a thought 
 of which we have not as yet appropriated the in- 
 vigorating inspiration, even that the strongest citadel of 
 evil shall not for ever keep out the triumphant hosts of 
 the Cross. 
 
 sfjall 6rimj tfje @I0rg anb the f^onour of 
 tfje Rations into it" 
 
 \VHEN the Prophet of the Apocalypse looked 
 upon the Holy City of the new creation, he saw that 
 there was no longer any temple there that Was the 
 symbol at once of religious fellowship and religious 
 separation -for the Lord God Almighty is the Temple of 
 if, and the Lamb : he saw that it had no need of the 
 sun that was the symbol of the quickening energy of 
 nature and the measure of time -for the glory of God 
 did lighten, if, and the lamp thereof was the Lamb : he 
 saw the nations (not the nations of them which are saved, 
 according to the gloss of the common texts) walking 
 in the light of it, and so revealed in their true abiding 
 power : he saw the kings of the earth bring their glory 
 into it, offering, that is, each his peculiar treasures to
 
 130 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 complete the full measure of the manifested sovereignty 
 of the Lord. This is the end ; in this magnificent 
 vision of faith the Church and the nations are at 
 last revealed as one in the open presence of God. 
 And meanwhile the promise is for our encouragement 
 and for our guidance, as we strive to win for Christ the 
 manifold homage of men. 
 
 The promise is characteristic of the Gospel. 
 
 Alone of all religions, Christianity deals with peoples 
 no less than with individuals. The history of kingdoms 
 no less than the history of souls contributes to our know- 
 ledge of its power. 
 
 If, as we believe, the dispensation of the Spirit is the 
 revelation of Christ, then humanity in all its breadth 
 and in all its diversity is the element through which the 
 Spirit reveals Him ; and nothing less than every different 
 gift of every different race, the slowly-gathered thoughts 
 of all the kindreds of the earth, tried, purified, hallowed, 
 can represent to us adequately what He is as the Son of 
 man, and enable us to feel what He has done by whom 
 and for whom all things were created. 
 
 ;Hission=fcjork, tf) Contrition, tf)? Sign, the Support 
 of our Christian rototf) 
 
 1 N this aspect we can perhaps see. most truly the mean- 
 ing and the grandeur of mission-work. It is not simply 
 a duty of Christian obedience ; it is not simply the 
 spontaneous energy of love. It is the condition, the 
 sign, the support of our Christian growth. It is the 
 power whereby we may hope to see our faith advance to 
 ampler proportions and more perfect beauty. It is the 
 ministry by which God directs us to make the natural 
 endowments of alien races contributory to a deeper 
 understanding of His counsels.
 
 INDIAN MISSIONS 131 
 
 As it was in past time, so is it still. The Christians 
 of the West had something to tell their Greek teachers. 
 The Saxon Christians had something to tell the Roman 
 missionaries. The Christians of India will, I cannot 
 doubt, have something to tell us. 
 
 &f)e Spiritual problems of tfje ISast brought together 
 in fottoia 
 
 1 NDI A has been manifestly given to England. It is 
 there that all the spiritual problems of the East are 
 brought together. 
 
 The religious history of India is an epitome of the 
 religious history of heathendom. The religions of India 
 are the religions of the world. Every great aspiration 
 of mankind has found an embodiment there, and with 
 the same issue. Fragmentary truths have been made 
 absolute, and in each case have become degraded. 
 
 The patriarchal faith of Zarathustra was arrested at 
 its splendid dawn, and then sank into a lifeless ritual. 
 
 The simple Nature worship of the earliest Vedic 
 hymns degenerated through progressive stages into gross 
 polytheism. 
 
 The noble moral system of Buddhism was either ex- 
 tinguished on the scene of its earliest triumphs or sup- 
 plemented by a service of demons. 
 
 Even the pure monotheism of Islam has now come 
 to be known popularly among the Hindus as "saint- 
 worship." 
 
 The ethnic religions have established, on a vast 
 
 scale, that neither morality without a God nor a God 
 
 without a mediator can finally satisfy the heart or the 
 mind of man.
 
 132 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 QLfyt jjHeanmg of fKission^inork in nfcta 
 
 1 HROUGH corruptions and excesses Hinduism wit- 
 nesses in different ways to the ideas of revelation, of 
 sin, of retribution, of atonement, of fellowship. It offers, 
 in an exaggerated shape, the controversies which have 
 agitated Christendom on faith and works, on freewill 
 and fate. 
 
 It witnesses to the fact that men are impelled to 
 struggle heavenwards by self-sacrifice, and yet are no 
 less driven to bring the gods down to earth to redress 
 the evils of life. 
 
 In all these ways it enables us to feel how Christianity 
 deals with enigmas which it does not create ; how it 
 answers to wants which we have not realised ; how the 
 Holy Spirit, sent in Christ's name, is still waiting to make 
 known, in some new fashion, that the strangely-varied 
 strivings of humanity after unity and peace, the unceasing 
 endeavour to combine the idea of personality with the 
 recognition of dependence, the invincible effort to 
 embody the thought that in God we live and more and 
 have our being, without destroying the sense of respon- 
 sibility, are satisfied in the one fact of the Incarnation ; 
 that the conflict of action and worship, of the service of 
 God and the service of men, of " the way of devotion " 
 and " the way of works," are reconciled in the one grace 
 of holiness. 
 
 For these problems of our own theology find a bold 
 and even startling expression in the sacred books of 
 Hinduism. Their presence gives vitality to the system ; 
 and not once or twice 'only efforts have been made to 
 purify the old faiths from within, and to bring out of 
 them satisfaction for the contrasted wants to which they 
 witness. 
 
 But the great reformers have laboured to no purpose. 
 If they clung to the idea of a historic connection of God
 
 INDIAN MISSIONS 133 
 
 and man, their followers have been swept back into the 
 excesses of superstition. If, as in the last movement of 
 the kind, this idea is sacrificed, that is sacrificed by 
 which Hinduism has triumphed ; for Hinduism has had its 
 triumphs. Twice it has been overpowered, and twice it 
 has risen from defeat. It remains, then, for Christianity 
 to reveal its sovereignty where Buddhism and Islam have 
 failed. 
 
 This is the meaning of mission-work in India, and 
 the charge is given to England, and to the English 
 Church, to direct the conflict. 
 
 No charge it is simple truth to say so no charge 
 was ever given to nation or to Church more momentous 
 or more difficult. 
 
 The evangelisation of India is practically the evan- 
 gelisation of Asia, the conquest of the world for Christ. 
 
 We need sympathy with castes which despise us as 
 well as with castes which honour us ; sympathy with 
 untiring if undisciplined strivings after truth ; sympathy 
 with passionate if wild longings after a conformity to the 
 likeness of God. 
 
 Cije Battle of our Jattfj to fa fought anfc foon in Entiia 
 
 1 HE coming battle of our faith is, I believe, to be 
 fought and won rather in India than in Europe. The 
 manifestation of life is the one true answer to scepticism. 
 Let it be seen, on that great and fresh field, that our 
 historic Gospel meets, interprets, fulfils aspirations which 
 are written in the records of untold generations ; that it 
 is able to reconcile order and progress ; that it gives an 
 intelligible meaning to the Hindu prayer " To see God 
 in all things and all things in God ; " that it is not ex- 
 hausted by our interpretation, or limited by our embodi-
 
 134 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 ment of its vital power ; and we shall be enabled to 
 bear our own temptations and difficulties with more 
 trustful submission. 
 
 Foreign missions help us to rise to a worthier appre- 
 hension of the truth which we hold, so simple that it 
 comes home to the rudest savage, so vast that it requires 
 the experience of every race to unfold its mysteries in 
 the language of men. 
 
 We each have our own theory, our own ideal of 
 action. 
 
 We dare not dissemble our convictions even when 
 we submit to the practical necessity of co-operation. 
 
 Christianity alone is able to preserve and hallow and 
 combine all that is noblest in the endowments of every 
 nation, pervading with a new energy and consecrating 
 to a new use the manifold gifts of that humanity which 
 God has taken to Himself. 
 
 India was saved by the soldiers and statesmen who 
 did not shrink from saying that the province which saved 
 the Empire was " conspicuous for two things, the most 
 successful government, and the most open acknowledg- 
 ment of Christianity." 
 
 Successes leave us with the burden of responsibility. 
 Each blessing comes as a promise,, and is as it is used. 
 It ceases to be real when it is made an occasion for rest. 
 
 The conquest of India for Christ is the conquest of 
 Asia for Christ. And the conquest of Asia seems to 
 offer the near vision of the consummation of the king- 
 dom of God.
 
 INDIAN MISSIONS 
 
 We must be a missionary people. So far we cannot 
 change our destiny. We cannot abdicate our position 
 or alter our heritage. The choice which we have is 
 simply what shall be the message which we bear through 
 the world. 
 
 & Scfjxi0l of Entifatt Students 
 
 1 F we are ourselves to draw from India fresh instruction 
 in the mysteries of the divine counsels ; if we are to 
 contribute to the establishment of an organisation of the 
 Faith which shall preserve and not destroy all that is 
 precious in the past experience of the native peoples ; if 
 we are to proclaim in its fulness a Gospel which is 
 universal and not western ; we must keep ourselves and 
 our modes of thought in the background. We must 
 aim at "something far greater than collecting scattered 
 congregations round English clergy who may reflect to 
 our eye faint and imperfect images of ourselves. 
 
 We must adopt every mode of influence which can 
 be hallowed to the service of the Faith, the asceticism, 
 the endurance, the learning which are indigenous to 
 the country. 
 
 We can in some degree, as the Spirit helps us, teach 
 the teachers, but we cannot teach the people. The 
 hope of a Christian India lies in the gathering together 
 of men who shall be, to quote the words of a native 
 journal, " as thoroughly Hindu as they are Christian, 
 and more intensely national than those who are not 
 Christian." 
 
 There is nothing that I should more earnestly desire 
 for Cambridge than that some school of Indian students 
 should be formed and sustained to witness to her devo- 
 tion and to represent her spirit in the East. 
 
 We should gain by being brought into closer connec- 
 tion with men among whom the "struggling, hard-working,
 
 136 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 hard-living scholar " is the noble ideal of the race : they 
 would gain by feeling that they were called into actual 
 fellowship with a centre of the religious thought of 
 England. 
 
 .To organise such a school appears to me to be the 
 true University Mission. For it is, in some degree, to 
 offer to God the firstfruits of the best which He has 
 given us. There is other work to be done abroad, 
 but the Universities should aspire to that which is most 
 difficult ; to that which calls for their peculiar gifts ; to 
 that which may consecrate, so to speak, their proper 
 work at home. And is it too much to hope that we 
 may yet see on the Indus, or the Ganges, some new 
 Alexandria ? 
 
 arto fjer Colonies 
 
 1 F we say that in the providence of God England has 
 been appointed to be the mother of nations, it is with 
 the feeling of overwhelming responsibility, and not of 
 indolent pride. 
 
 We shrink from bringing our deepest personal convic- 
 tion to bear upon questions of state till we unconsciously 
 forget the divine element in the nation. 
 
 We fall under the temptation of seeking material 
 solutions for spiritual problems ; material remedies for 
 spiritual maladies. The thought of spiritual poverty, of 
 spiritual destitution, is crowded out. We treat the 
 symptoms and neglect the disease itself. 
 
 The experience of Australia, as rich in resources as 
 in enterprise, dissipates the illusion which animates such 
 efforts. Vice and squalor find a place in Sydney no 
 less than in London.
 
 THE COLONIAL CHURCH 137 
 
 Boundless opportunities for industry and the in- 
 dependence of democratic equality have not brought 
 universal competence or true freedom. 
 
 If the greatest present dangers of rich and poor are, 
 as they surely are, moral in their origin, they must be 
 removed by a moral cure. 
 
 For more than three centuries we have been led to 
 develop individualism in religion, and to regard religion 
 simply as a matter for the soul and God. 
 
 And now once again we are beginning to understand 
 the language and the spirit of the Jewish prophets ; to 
 feel how the highest privilege of Israel was to be a 
 Messianic people ; to see that the message of the In- 
 carnation is social no less than personal ; to see that it 
 reveals to us the destiny not of individuals only, but of 
 humanity. 
 
 That which can regenerate a man, can regenerate a 
 nation. This, nothing less than this, is the meaning 
 and power of the announcement which still rings in our 
 ears, The Word became flesh. 
 
 All around us we can discern the promise of creation, 
 the unspoken expectation which changes the agonies of 
 nature into the travail -pains of a more glorious birth 
 (Rom. viii. 20 ff.) So the great announcement passes 
 into life, and comes forth from life a living faith. 
 
 In our English Church seems to lie the best hope of 
 the social Christianity of the future. 
 
 It must at least rest in a large measure with the 
 English Church whether the civilisation of the Southern 
 world shall be penetrated by Christianity as a social 
 force.
 
 138 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 To this end it must, we readily allow, vindicate to 
 itself more fully than heretofore every force of truth 
 and right and beauty of spirit and soul and body by 
 which men are moved. 
 
 We grow so timorous about details, so anxious to 
 meet every objection to the faith, that we are in danger 
 of forgetting that we are commissioned to proclaim a 
 message of glad tidings, to which the world and life and 
 the soul of man bear spontaneously the witness of 
 welcome : of forgetting that our creed rests upon a fact 
 by which man is bound so closely to man and earth to 
 heaven that, while we hold it, love can never fail and 
 hope can never be desolate. We grow content to in- 
 terpret Christ's promise to His Church (Matt. xvi. 18) 
 as if it assured to us survival and not victory. We 
 accept the position of a beleaguered garrison, holding 
 some last stronghold at desperate odds, when Christ 
 would have us move forward in His name with a great 
 tide of conquest, before which the last barriers of death 
 and sin shall fall and set free their captives. We think 
 of ourselves and not of God, of our feebleness and not 
 of His might, of our temporal isolation and not of His 
 eternal fellowship. 
 
 Yes, faith/ill is He that calleth. In that assurance 
 we rejoice in our brother's work, 1 for the sake of Aus- 
 tralia and for the sake of England. He will take with 
 him the wealth of the old life which he has made his 
 own : he will give back to us the energy of the new life 
 which he quickens and guides : he will help us to see 
 the continuity of the old with the new by a vital progress. 
 The prayers of this loved Abbey, closely connected from 
 the first with our Colonial episcopate, will blend with the 
 prayers and prophecies of the distant Cathedral : thoughts 
 stirred here by memories of princes and statesmen with 
 1 The Consecration of Dr. Barry to the See of Sydney.
 
 THE GOSPEL OF CREATION 139 
 
 thoughts stirred there by names of founder-bishops 
 blazoned on the piers. But here and there one call 
 will be addressed to him and to us, fresh from day to 
 day, bidding each in his place occupy new realms for 
 Christ one call welcomed by one prayer, the inspiration 
 and the stay of faith. 
 
 &fje Incarnation Entrepentimt of tfje Jail 
 
 Jr ROM the beginning of the thirteenth century the 
 question "whether Christ would have been incarnate if 
 Adam had not sinned," became one of the recognised 
 questions of the schools. 
 
 The belief that the Incarnation was in essence 
 independent of the Fall, has been held by men of the 
 most different schools, in different ways and on different 
 grounds. All, however, in the main agree in this, that 
 they find in the belief a crowning promise of the unity 
 of the divine order; a fulfilment, a consummation, of 
 the original purpose of creation ; a more complete and 
 harmonious view of the relation of finite being to God 
 than can be gained otherwise. 
 
 It is impossible for us now to understand a formula 
 which deals with man and the world in the sense in 
 which it was understood when the earth was regarded as 
 the centre of the system of material creation, and the 
 human race as having existed for five or six thousand 
 years. 
 
 The effect upon the mind of the words in which 
 it is expressed must be different even if we use 
 the same words. And the sovereign preeminence of 
 Scripture as the vehicle of spiritual knowledge lies in 
 this, that it finds fuller interpretation from growing 
 experience.
 
 140 CHRISTIAN SOCIETY OFFICE AND GRO WTH 
 
 The Scripture does not change, but our power of 
 entering into its meaning changes. 
 
 If man had fulfilled the law of his being, he would 
 still, so far as we can see, have stood in need of a 
 Mediator, through whom the relation of fellowship with 
 God might have been sustained and deepened and 
 perfected. Nor is it easy to suppose that this fellowship 
 could have been made stable and permanent in any 
 other way than by the union in due time of man with 
 God, accomplished by the union of man with Him who 
 was the Mediator between God and man, and in whose 
 image man was made. 
 
 The argument which was drawn from Ephesians v. 3 1 f. 
 by several early writers, deserves more consideration than 
 we are at first inclined to give it. The main idea in the 
 passage seems to be that the Church, the representative 
 of perfected humanity, of that which the race would 
 in the end have been if sin had not intervened, is related 
 to a Head, just as in the typical record of Creation 
 woman is related to man. The Church and woman are 
 severally regarded as derived, and yet belonging to the 
 completeness of that from which they are derived, and 
 so destined finally to be restored to perfect fellowship 
 with it. 
 
 Man ideally is not man only but man and woman ; 
 Christ, such appears to be the thought, however un- 
 familiar it may be to us, unites with the Godhead the 
 idea of perfected humanity, and that, not accidentally 
 but essentially. The personal relation of sex regarded 
 in typical individuals represents, as we should express 
 the view, beyond itself a corporate relation which exists 
 in respect to the race. 
 
 Just as the individual union is necessary for the 
 fulfilment of the idea of woman, so the corporate union
 
 COLLEGIATE LIFE IN THE ENGLISH CHURCH 141 
 
 is necessary for the fulfilment of the idea of humanity. 
 Christ is the true Adam : the Church is the true Eve. 
 And both these relations, the individual relation and 
 the corporate relation, are independent of the Fall. 
 
 The Fall has disturbed and disordered each, but it 
 was not the occasion for the first existence of either. 
 
 " ||e are tfje &alt of tfje (35artfj : ge are tfje 3Lujf)t 
 of tfje TOorltJ " 
 
 I HE salt, because in Me is the promise of incor- 
 ruption : the light, because in Me is the fulness of 
 truth. 
 
 For it is not of ourselves we must think, but of that 
 which is entrusted to us, of that which works through us, 
 of that which rises serene and clear above our tumults 
 and our doubts. 
 
 We need a spiritual power which shall cherish the 
 sense of the loftiest ideals while it enters sympathetically 
 into the wants of the individual ; a spiritual power which 
 shall labour to express in our language, in our thoughts, 
 the fact of the Incarnation. 
 
 Our whole existence is in danger of being broken into 
 fragments. There is among us a growing isolation of 
 studies, which tends to create intellectual misunder- 
 standing, to harden prejudices, to dehumanise toil. 
 
 The result is discordant dogmatism and materialised 
 standards of well-being. 
 
 When we look round we are forced to confess sadly 
 that there is no body among us whose work it is by 
 organisation and training to remind the isolated student 
 of the fragmentariness of his labours ; to quicken and 
 temper his devotion by the prospect of the whole ; to
 
 142 CHRISTIAN SOCIETYOFFICE AND GROWTH 
 
 plead for progress in the name of loyal devotion to the 
 past ; to unfold doctrines with an undoubting faith that 
 all experience makes truth clearer, though it cannot 
 change it ; to welcome every accession to human know- 
 ledge as a fresh revelation of Him who has made Him- 
 self known to us in His Son, Son of man and Son of 
 God. 
 
 Here and there solitary voices are raised to bear 
 witness to these spiritual axioms, and in their loneliness 
 they are not without power. There are also wide 
 spiritual influences among us, without which society 
 would perish ; but they are either repressive or dis- 
 persive. 
 
 The imposing organisation of Romanism is framed so 
 as to keep down, rather than to bring out, the fulness of 
 individual and growing life : the strivings of Protestantism 
 after personal development are made at the cost of the 
 sense of social unity, and tend to further separation. 
 
 We have not, in other words, the organisation of the 
 spiritual powers which answers to our circumstances, and 
 ignorance becomes more perilous even than wicked- 
 ness. 
 
 But the experience of earlier ages furnishes us with 
 instructive precedents. Again and again in past times, 
 societies of clergy separated from the main body have 
 formed a centre round which the intellectual forces of 
 the age have gathered for the hallowing of noble thoughts. 
 So it was when the society of Benedict saved the 
 precious remains of Roman civilisation in the isolated 
 security of their secluded homes. So it was when the 
 societies of Francis and Dominic bore the Gospel into 
 the thickest turmoil of common life, and unconsciously
 
 COLLEGIATE LIFE IN THE ENGLISH CHURCH 143 
 
 prepared the way for the Reformation. So it was 
 when, with an imperfect and self-willed devotion, the 
 society of Loyola strove to bring again the scattered 
 forces of quickened intelligence to the unity of one 
 service. 
 
 for. a <8ociEt|r of Clergg 
 
 1 HERE is still a way open by which a society of 
 clergy in our own Church may find an office for the 
 Faith, more comprehensively human than that of the 
 monks, more simply natural than that of the mendicants, 
 more loyally truthful than that of the Jesuits. We re- 
 quire brotherhoods of fellow-workers. 
 
 No single scholar can any longer command the sum 
 of human learning. 
 
 The most encyclopaedic student of life must supple- 
 ment his own experience by the experience of others ; 
 and while no man can make another's learning or 
 another's experience his own, still those who meet in 
 sympathetic intercourse can apprehend the lessons of 
 the different methods of study and of different social 
 influences. In this way even a small college of clergy 
 living for truth, if I .may be allowed the phrase, rather 
 than for action, will perceive spontaneously the direction 
 and the conditions of human movement. 
 
 Disappointment the JFuel of 
 
 1 HERE is danger in the very intensity of zeal ; there 
 is a restless anxiety for measurable results in our eager 
 enthusiasm. 
 
 We think that our labour is lost if the frosts of winter 
 bind the field in which our seed lies buried.
 
 144 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 But we must not accept the surface of things as the 
 revelations of their essence. 
 
 We shall, by trust in Christ, make disappointment the 
 fuel of hope. For surely our discontent is a witness to 
 our destiny. 
 
 2T!)e Consecration of all 
 
 1 F it be true that " labour is prayer," it is no less true 
 that "prayer is labour." If when the knee is bent in 
 toil the soul does not rise to the Source of all strength, 
 that effort perishes with the earth. 
 
 The soul acts through the body ; and the body lives 
 by the soul. On earth there can be no divorce of the 
 spiritual and the material. 
 
 There is a figure in the unparalleled gallery of Saints 
 which surrounds the chapel of Henry VII. at West- 
 minster, which serves to express in a parable the truth 
 which I desire to realise. A bearded man in armour 
 wears over the armour a chasuble, and over the chasuble 
 a hood and scapular. With one hand he leads a dragon 
 bound by his stole, in the other he holds a book. 
 Warrior, priest, monk, doctor, he keeps evil in subjec- 
 tion by his spiritual force. The statue is a true emblem 
 of Allhallows ; and it looks upon the most touching 
 monument in the Abbey, through which Mary and Eliza- 
 beth tell us from their common grave that they sleep 
 together in the hope of the resurrection. The difference 
 of function is reconciled in the one service. The differ- 
 ence of opinion is reconciled in the one life. The unity 
 of consecration meets the unity of glory. 
 
 W,z are tfje P?etr0 of t|e $agt 
 
 1 RUE nobility is clothed in many dresses ; and he is 
 blessed in his measure who can recognise the soul
 
 OUR DEBT TO THE PAST 145 
 
 touched by a Divine love which still speaks to us through 
 the past. Our fathers were different from ourselves ; 
 different and therefore we can learn from them. 
 
 We cast away the invigorating obligation of a noble 
 patrimony. We are contented to stand as if we were 
 the creation of to-day or yesterday, we who are the 
 heirs of immeasurable purposes, aspirations, hopes, 
 treasures, fashioned and brought together through twelve 
 centuries, and entrusted to our keeping and to our use. 
 
 Materially, socially, intellectually, morally, in all 
 we do and think and feel, we owe a debt to those who 
 have gone before us which we can only acknowledge and 
 not pay. In such a case payment must simply be the 
 use of the blessings which have been given ; and to be 
 thankless, to be thoughtless, is to lose that which makes 
 the blessing a living power. 
 
 We count up with a jealous minuteness the efforts 
 which we have ourselves made without any obvious 
 result, our unlooked-for failures, our disappointments, 
 our discomfitures, our painful sowings, which have been 
 followed by no harvest. 
 
 But while we do so, we forget to reckon how incalcul- 
 ably small all these are compared with the accumulated 
 treasures won by our fathers which are fruitful for our 
 service. 
 
 The wealth which we all enjoy in various ways, rich 
 and poor alike, is the stored-up labour of earlier genera- 
 tions. And, further, the possibility of enjoying it, of 
 drawing from it, on the one side, the opportunity of 
 thoughtful and cultivated leisure, and on the other the 
 support of vigorous and efficient industry, was won even 
 more hardly than the wealth itself.
 
 146 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 2T!je ipJatrimong of ILanguage 
 
 IVlORE precious than the resources of material 
 prosperity, more precious even than the environment of 
 liberty and order, is the patrimony of language and art 
 with which the past has enriched us. 
 
 Few among us ever pause to consider what periods 
 of conflict, what long strivings after truth, what manifold 
 trials of experience, what concurrences and combinations 
 of different elements, are epitomised in a language. 
 Words are monuments of thoughts grappled with and 
 overcome. They are not the production of any one 
 man, but rather partial revelations by which " the Word " 
 interprets the mind of a nation. They place within the 
 reach of all of us, and so that we can use them, the 
 results which the greatest intellects have been able to 
 reach. The use of a noble language, and no language 
 is nobler than our own, is, if we regard it rightly, a per- 
 petual lesson. The thought cannot be clear till the word 
 has symbolised it : the word cannot be current without 
 stirring speaker and hearer to fix its meaning for them- 
 selves. We can understand what this implies when we 
 remember that there are still people who have no words 
 for "faith" and "hope" and "charity." And if that 
 seems strange, it is scarcely less strange from another 
 point of view that for us these three words represent 
 our connection with Rome and Germany and France. 
 
 "Sermons in Stones" 
 
 1 T is by their buildings and by their sculpture that the 
 men of the middle ages hold converse with us now. 
 
 They wrote on parchment in a foreign language, but 
 they wrote also in a universal language on stone, as men 
 cannot write now.
 
 OUR DEBT TO THE PAST 147 
 
 When men build out of the fulness of their hearts, 
 they put their deepest thoughts into their buildings. 
 
 Sometimes they expressed things just and lovely, 
 sometimes things false and hateful. But with whatever 
 message, they do still speak to us for encouragement and 
 for warning. The great churches are the sermons of the 
 middle ages, and we shall do well to study them. 
 
 Wit too are Ancestors 
 
 W E take account of the gifts of our unknown bene- 
 factors wealth, order, language, art ; and at length 
 perhaps the words come home to us : Other men have 
 laboured, and ye are entered into their labour. At the 
 same time the words turn our thoughts forwards as well 
 as backwards. We too are ancestors ; and we are 
 constrained to ask what is the inheritance which we are 
 preparing for future generations? For what will our 
 descendants bless us ? Will they be able to say when 
 they look back at the work which we have wrought in 
 our brief time of toil, at the words which we have coined 
 or brought into currency, at the spirit which we have 
 cherished : " They gave us their best, their best in 
 execution, and their best in thought : they embodied 
 splendid truths in simple forms and made them 
 accessible to all : they kept down the hasty and 
 tumultuous passions which an age of change is too apt 
 to engender : thus they have made sacrifice easier for 
 us ; they have made wisdom more prevailing : they have 
 made holiness more supreme : and for all this, and for 
 the innumerable pains of which we know not, we bless 
 their memory." Or will the voice of blessing be silent ? 
 Will they say as they look on what we have done, "That 
 crumbling heap, that desolate iron furnace, tells of work 
 performed only for the moment, which has cumbered 
 the earth with ruins : those coarse and mean phrases
 
 148 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 which have corrupted our language, tell of men who had 
 no reverence and no dignity : that class antagonism 
 which torments us, tells of the selfishness of our fathers, 
 who, when there was yet time, failed to bind man to man 
 as fellow-labourers in the cause of God." For we must 
 remember, there is a harvest of sorrow and desolation, a 
 harvest of the whirlwind and the storm, such as has been 
 once and again sown and reaped in the world's history, 
 children helplessly gathering the fruits of their parents' 
 sins. And they have not read the prophets well who 
 persuade themselves that they can do their work for God 
 without looking to the future which they are preparing 
 for the earth. 
 
 Efje ^Enfenofon ^etrs of our ftoil 
 
 1 F we give less than our best to that which we have to 
 do, be it a small thing or a great, we are sowing to 
 corruption. We shall reap, and sadder still, others will 
 reap of its growth. 
 
 Even in the humblest place, even with the feeblest 
 powers, there is an infinite, an unending capacity for 
 influence. 
 
 The joy of life, the strength of life, is then assured 
 when we come to see how the Gospel of the Word 
 Incarnate has blessed the necessary bonds by which we 
 are united to all the past and all the future, as well as to 
 all the present : how it consecrates true effort and gives, 
 what nothing else can give, efficacy to sincere repentance ; 
 how it enables us to enter on our daily tasks stirred with 
 gratitude towards those who through many failures 
 prepared the way for our success, and stirred with love 
 towards those who shall hereafter add what we have 
 been unable to accomplish. Other men laboured and ye 
 are entered into their labour.
 
 THE BENEDICTINE ORDER 149 
 
 Let us look back with pious regard to our unknown 
 benefactors, that we may also in the power of that life 
 which Christ has made one, look forward with loving joy 
 to the unknown heirs of our toil. 
 
 3Tfje ISenetiicttne 
 
 JlLARLIER ascetics have shewn the foundation of indi- 
 vidual freedom in self -conquest. Benedict shewed the 
 foundation of social freedom in self-surrender. It may 
 seem to be a paradox, but all experience teaches us 
 that perfect obedience to a perfect law coincides with 
 perfect liberty, and that he is strongest in action who 
 seeks " not to do his own will, but the will of Him that 
 sent him." 
 
 Thus Benedict literally transferred to life the com- 
 mand of St. Paul, " Submit yourselves one to another in 
 the fear of God ;" and on this solid basis he reared a 
 permanent society in which for the first time equality 
 and brotherhood were practically realised. It was his 
 glory, so far as his Rule reached, to abolish slavery, to 
 devote property to a common use, to combine differences 
 of character and power for the perfecting of Christian 
 fellowship. 
 
 Within the walls of the monastery the noble and 
 the bondman were equal. No one was allowed to say 
 that anything was his own, except his sins. The ties of 
 family were lost in the larger bond of spiritual kinsman- 
 ship. " A monk," in the striking language of one of 
 themselves, " was a kind of Melchizedek, without father, 
 without mother, without genealogy." Handicraft and 
 study were enjoined as the complement of religious ex- 
 ercises, with no rivalry and with no preference. For 
 him who ruled, and for him who served, there was one
 
 150 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 absolute law to prefer his brother's good to his own. It 
 was made plain that all true human action was for God, 
 and through God. No one might determine his own 
 occupation or take upon himself without permission self- 
 chosen obligations and austerities. If any one was called 
 to an office, however humble, he was directed to fall at 
 the knees of the brethren and beg their prayers ; and when 
 the work was done he closed it with the thanksgiving : 
 " Blessed art Thou, O Lord God, who hast holpen me 
 and comforted me." 
 
 At the same time the most unsparing demands on 
 devotion are combined with singular tenderness, and 
 love of souls. It was enjoined that public prayer should 
 be short in order to secure easily concentrated attention. 
 Readers were chosen likely to attract by their skill. 
 Offences were strictly punished ; but room was offered 
 for repentance even to the third time to a brother who had 
 been expelled from the society. " There was always," in 
 Benedict's own words, " something to which the strong 
 might aspire, and something from which the weak might 
 not shrink." 
 
 Disciplined on these principles, each Benedictine 
 Society became, as it were, a little garrison, holding a 
 citadel of peace, in the midst of a turbulent people. It 
 was independent, and in the main unmolested. 
 
 2Tfje BmetJtctme 
 
 1 HE monastery included within its walls all that was 
 requisite for the support of the inmates ; the fish-pond 
 and the barn, the bakehouse and the brewery; and monks 
 were privileged to be neutral in the fiercest conflicts. 
 
 Sometimes a group of monasteries united themselves 
 together for mutual encouragement and support, as when,
 
 THE BENEDICTINE ORDER 151 
 
 in 1075, "the seven monasteries of Worcester, Evesham, 
 Chertsey, Bath, Pershore, Winchcomb, and Gloucester 
 agreed to be as one minster, with one heart and one 
 soul." 
 
 It is no wonder, then, that young boys were dedicated 
 to a monastic life at the altar of the monastery church. 
 Henceforward, the monastery was the home of these 
 new Samuels, who became the nucleus of a monastic 
 school, and at the same time a spring of perpetual fresh- 
 ness in the house itself. 
 
 Bee 
 
 1 HE birthplace of the mediaeval monasticism of 
 England was Bee ; and I doubt if any single fragment 
 of antiquity can appeal more touchingly to an English- 
 man than the solitary tower, built on the verge of the 
 Renaissance, which now alone witnesses to the glory of the 
 Norman monastery. Rising high above the battlements, 
 on the crest of the staircase-turret, stands the figure of 
 the Lord, as on the pinnacle of the Temple : below, 
 wrought in the stonework of the wall, are the words, Noli 
 temptare Deum. It seems like a voice ; a monument of 
 Divine judgment. 
 
 CEfje Continuity of lEnglisfj Institutions 
 
 W E are bound to ask, What is this Benedictine life to 
 us now this effort after systematic service of man and 
 God, this aspiration after complete self- surrender, this 
 which was at least for a time a fertile source of learning, 
 of art, of personal religion, of social feeling? What is 
 it? I reply, without a moment's hesitation, the very 
 staple of our inheritance. 
 
 There is no end in human things which is not a 
 beginning also, and it is the peculiar glory of English
 
 152 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 institutions that they preserve continuity through change. 
 In this respect the cathedrals of the New Foundation 
 are the appointed representatives of the ancient 
 monasteries. 
 
 On those who are called to work in them is laid the 
 charge to study under new conditions the law of re- 
 sponsibility, work, and worship which was the inspiration 
 of the Order of Benedict ; and is there not a growing 
 need of that power of a corporate life which it may yet 
 quicken and rule ? 
 
 e, Cambrtotje 
 
 SOCIETIES, like men, have their ancestry, their 
 treasures of accumulated experience and enthusiasm, 
 their traditional spirit, their nobility which makes service 
 an obligation, their ruling thought. 
 
 They have, in other words, a life richer and more 
 complex than that of the individual, but no less real. 
 
 This life they who for the time represent them have 
 to cherish and advance with loyal and enlightened 
 reverence ; and no one can take his part, however 
 humble, in the great labour who does not strive to learn 
 the characteristics of the body to which he is called to 
 minister, and faithfully subordinate self in the acknow- 
 ledgment of a common work. 
 
 The connexion of the college with Eton may be less 
 close, or rather, I should say, less exclusive in the time 
 to come than it has been ; but the significance of that 
 connexion remains for ever. 
 
 It is blazoned on the two shields which for more than 
 two hundred and fifty years have stood upon our Chapel 
 screen. These declare simply and impressively what is the 
 change, what is the unity in education. As time goes on the
 
 KING'S COLLEGE CHAPEL 153 
 
 white lily is replaced by the white rose, the purity of simple 
 innocence by the grace of a maturer growth, but all else 
 is unaltered. 
 
 The symbol of courageous energy and the symbol of 
 divine service, the symbol, that is, of true kingship taken 
 from the royal coat, are for the boy and for the man 
 alike ; and no less for the man and for the boy alike is 
 the dark background which sadly fills the field of life. 
 
 So it is set before us in intelligible figures, in the very 
 badges of our Foundation, that our whole training from 
 first to last must be one, if it is perfect, the fulfilment of 
 one thought, in one spirit, under one supreme influence. 
 And therefore, as many will have noticed, to complete 
 this conception, as I must think, the lily and the rose are 
 placed together on our western door under the glory of 
 the Sacred Name. 
 
 Whatever changes, whatever revolutions may take 
 place in the society itself, this Chapel will abide to 
 witness to the Founder's main idea, the consecration of 
 learning. 
 
 It is, and must always be, disproportionate to any 
 direct use which can be made of it ; but that is because 
 it embodies a master thought of life. Crowd it with 
 worshippers from end to end, and they will be felt to be 
 accessory to the building. More impressive than any 
 voice of music or of prayer is the grand stateliness of the 
 temple itself. The silent monumental teaching of the 
 past is here more eloquent than the numbers of living 
 men. 
 
 We are slow to understand what was instinctively 
 apprehended as long as architecture was the outcome of 
 national character. It is no affectation to say that the 
 thoughts of the middle ages found expression more often 
 on stone than on parchment.
 
 154 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 No one can study our great Cathedrals without re- 
 cognising that they are the spontaneous expression of 
 noble imaginings. 
 
 Their designers wished to give form to feelings by 
 which they were intensely moved. They were poets 
 rather than students. They cared for their thoughts and 
 not for their names. 
 
 In this sense King's College Chapel is the last 
 complete utterance of pure mediaeval art. Already 
 when the plan was formed "the Book," to apply 
 memorable words, "was on the point of killing the 
 Building." Before it was finished architecture had 
 ceased to live. 
 
 It is the last characteristic voice of the middle age 
 in England. On the verge of a new era, heralded by 
 ominous shakings of nations and churches, the Founder 
 willed that over all work and over all study should be 
 inscribed in a universal language, " To the Glory of 
 God." This is, he saw, the end of life and this is the 
 strength of life. 
 
 No one can doubt the Founder's meaning. At Cam- 
 bridge, as at Eton, the Chapel was the centre and the 
 crown of his design. 
 
 Therefore it was that when the great storm came 
 and unsympathetic fanaticism destroyed elsewhere the 
 memorials of a faith which it took no pains to under- 
 stand, the Chapel remained absolutely untouched. Even 
 the soldiery who were quartered in it were enabled as 
 I must believe to see that it did bear written upon its 
 stately form, though in strange characters, " To the 
 Glory of God." 
 
 Successive generations have been enabled to guard 
 with reverent care what they have held to be a sacred 
 heritage, to repress the influence of present taste in 
 dealing with the past.
 
 THE CONFESSION OF OUR FAITH 155 
 
 fot an open Confession of our 
 
 1 HE ordinary circumstances of life tempt us to dis- 
 guise our faith. We are surrounded by an atmosphere 
 of irony. 
 
 There is indeed a tender reverence which guards 
 what it holds dearest from unsympathising eyes. But 
 even so the power of a great affection will naturally make 
 itself felt. 
 
 Strangers will perceive that he who is possessed by 
 it is stirred by some secret force unless he labours to 
 conceal the master spirit of his life. 
 
 But with us too often the case is far otherwise. 
 
 We repeat the articles of our Creed, and then we 
 allow it to be supposed that they are inoperative, that 
 they are a burden rather than an inspiration, a tradition 
 rather than a revelation of life, a law at the most and not 
 glad tidings of great joy. 
 
 There may be a joy of private possession in other 
 things, but the value of spiritual truth the value of the 
 truth to the possessor is increased by diffusion. It 
 grows by scattering. To hold it back from others is to 
 cast doubt upon its reality. 
 
 Sooner or later we feel the doubts which we 
 occasion : the disguising, the dissembling, of our highest 
 principles reacts upon ourselves. We come to accept 
 the estimate of our motives which our conduct leads 
 others to form. 
 
 A Faith unacknowledged is ready to vanish away. 
 For this reason we find that Holy Scripture lays 
 singular stress upon the open confession of our Faith. 
 Faith indeed, if it is real, must declare itself.
 
 156 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 The crown of 'life is not reached till the life has re- 
 vealed its energy. 
 
 We know what strength, what resolution, what scatter- 
 ing of idle doubts, what concentration of aim, come when 
 we once have avowed our choice. Numberless tempta- 
 tions are removed by the mere fact that our part is taken. 
 The obligation of our cause is upon us. 
 
 We are tempted in the vigour of our fresh convictions 
 to isolate ourselves : to confine our sympathies to those 
 who see the Truth as it appears to us : to measure the 
 message of the Gospel by our own power of apprehending 
 it : to surrender the inspiring sense of that Divine life 
 which embraces, harmonises, transfigures the fragmentari- 
 ness of human schemes, and the varieties of human 
 service. 
 
 We dare not disparage or neglect the least truth 
 which we have gained. We dare not affect to hold that 
 which we have not made our own. 
 
 Our narrow vision will, if we allow the soul to dwell 
 upon it, suggest far more than it defines. 
 
 In order to meet the temptation to reserve and the 
 temptation to narrowness, we need the courage of con- 
 fession and the inspiration of sympathy. 
 
 5Tfj Courage of Confession natural to Houtfj 
 
 YOUTH without the love which believes all things, 
 hopes all things, endures all things ; youth without the 
 enthusiasm which thinks all things possible and without 
 the bold frankness which declares its confidence, is a 
 strange and stunted growth, or rather it is as some heir 
 who has not learnt the grandeur of his heritage.
 
 COMBINATION IN DIVERSITY 157 
 
 Trust, therefore, the widest, noblest, loftiest, thoughts 
 which the Holy Spirit stirs in your hearts. Trust them, 
 obey them, embody them now in their fresh fulness, and 
 they will remain with you as the soul of your soul, a sure 
 solace and encouragement in later days when the 
 promise of the Lord's coming seems to linger, and the 
 cold dark evening closes over a field to men's eyes not 
 yet won. 
 
 Let it be seen that you approach every task, and 
 study every problem of life, as those who have a Gospel 
 to announce as wide as the needs of men and as lofty as 
 their hopes. 
 
 It is enough that we should tell what we have known. 
 
 It is treason to keep to ourselves the least truth with 
 which we have been entrusted. 
 
 Combination in JDibersitg, tfye Secret of <35nglantTs 
 $ofoer anto tfje 8Tenout of fjer jjHisston 
 
 " COMBINATION in diversity " is, if I read aright, 
 the lesson of the Bible, the lesson of Church History, 
 the lesson of human nature. 
 
 In many parts, and in many fashions, the divine 
 revelation has been given to man and preserved for 
 man's guidance. 
 
 Each part, each fashion abides with us for ever : no 
 one mode of instruction can ever lose its significance : 
 no one fragment of recorded truth can ever cease to be 
 fruitful. 
 
 From age to age the life of the Church has manifested 
 in an organic growth the action of the Divine Spirit by 
 which it is quickened ; and when we look back over its 
 magnificent course, fretted, checked, sullied as it has 
 been, we feel that we could not dispense with any one,
 
 158 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 even the least, of the tributary forces which have been 
 taken into its fulness. 
 
 Man who is but part can only see by parts ; and if 
 he aspires, as he must do, to approximate completeness 
 even in his present conception of Truth, the blessing 
 cannot be gained otherwise than by the co-ordination of 
 the thoughts of many minds. 
 
 The law is true everywhere ; and if we rise to the 
 loftiest subjects, nothing short of the whole experience 
 of all men can answer to the fulness of the Gospel. 
 
 " Combination in diversity " thus understood is in a 
 peculiar sense, as I am constrained to think, the truth 
 which England and the English Church can teach ; it 
 is the comprehensive and abiding correlative to the 
 fragmentary systems which by their negative forms are 
 fitted only to meet temporary or partial wants : it is the 
 master power capable of overcoming finally the indiffer- 
 entism which endangers the vigour and vitality of 
 personal conviction. 
 
 All life will leave its significance unexhausted to the 
 end. 
 
 But when we regard the position and the history of 
 England, which necessarily correspond to one another 
 in a great degree, I do not suppose that we can mistake 
 the part which she has to play in the future of the world. 
 
 Unexampled national prosperity has hitherto tended 
 to hide from us the signs of her nobler office as yet 
 unfulfilled. 
 
 It may be that times of trial and disaster will come, 
 and will be necessary, before the nation can enter upon 
 her apostleship. It may be that wealth and power will 
 be made instruments of divine service. But nothing
 
 COMBINA TION IN DIVERSITY 1 59 
 
 can deprive us of the endowments by which God has 
 fitted us, as a people, to be the missionaries of the world, 
 the common interpreters of the East to the West and of 
 the West to the East, the depositaries of truth recognised 
 as manifold. 
 
 The physical isolation of England has secured for it a 
 development of institutions, feelings, thoughts absolutely 
 unique. 
 
 Progress may have been often slow among us, but it 
 has been essentially spontaneous. Foreign elements 
 have been successively introduced into the stream of 
 popular movement, but they have been forced to act in 
 channels already determined. 
 
 When the rest of European Christendom was embraced 
 in the Holy Roman Empire, England stood outside it, 
 and yet sympathising with it : when the Reformation 
 desolated the Continent with civil wars, the change in 
 England was made by the people and not by a party : 
 when the French Revolution rudely severed elsewhere 
 the ties by which the middle age was bound to later 
 times, England was enabled to reconcile progress with 
 continuity. 
 
 England, in a word, has never broken with the past. 
 
 How much is included in this we have perhaps hardly 
 yet understood ; but it is something to know that the 
 fulness of our national life includes vital sympathy with 
 every age ; that for us what has been is yet ; that we 
 can set aside the uniform schemes of impatient specula- 
 tors in the strength of varied experience. 
 
 And present obligations impose on us the duty of 
 keeping alive, in the fullest intensity, all that has been 
 assimilated in the manifold growth of the past. 
 
 We are bound, as no other nation can be bound, to
 
 160 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 the most extreme types of human history and human 
 feeling. 
 
 India on the one side, and America on the other, 
 claim from us the lessons of Wisdom and Truth, which 
 can only find expression through sympathetic powers. 
 
 Whether we look at what England has been, or at 
 what England is, the secret of her power and the tenour 
 of her mission are the same combination in diversity. 
 
 But while this is true generally, it is most true of our 
 English Church. Our inheritance does not begin with 
 the Reformation. We claim as our own, not only the 
 Church of Alban, but the Church of Augustine, the 
 Church of Anselm, the Church of Becket, the Church 
 of Wykeham. 
 
 The one life in which they all shared, may have been 
 often checked, hidden, disguised, but their life is still 
 ours, and we abandon a priceless blessing if we abridge 
 the amplitude of our descent. 
 
 We can never want the form of any past time, but 
 we always want the spirit of the past. 
 
 Experience tends to shew that the evils with which 
 we have to contend will be best met, not by a recurrence 
 to the examples of the primitive Church, not by a revival 
 of the divided energies of the sixteenth century, but by 
 that which the middle age offered in rude and transitional 
 shapes, by a personal discipline, by a system of religious 
 co-operation, by an organised spiritual power. 
 
 If we retain at least potentially whatever there was of 
 permanent value in Roman organisation, on the other
 
 COMBINA TION IN DIVERSITY \ 6 1 
 
 hand we maintain the pure and simple outlines of 
 dogmatic faith which the genius of the Greek Church 
 above all others was providentially fitted to draw, and at 
 the same time acknowledge the sovereign duty of personal 
 inquiry and personal conviction which was brought into 
 prominence by the religious awakening of the Teutonic 
 spirit. 
 
 It would be vain to look elsewhere for any Church 
 which can shew within it the concurrence of these three 
 distinct tendencies to abstract truth, to social authority, 
 to individual freedom, co-ordinated in one life. 
 
 If we strive to guard faithfully our whole religious 
 inheritance from the past ; if we strive to make it fruitful 
 for the actual service of Christendom, it will be by obey- 
 ing the principle which the Providence of God- has made 
 clear to us combination in diversity. 
 
 &fje peril of partial Ut'efos 
 
 W HEN we pass into the active business of life, it can- 
 not but be that our thoughts grow narrower. 
 
 It is the very condition of successful energy 
 whether we deplore or rejoice in the law that it should 
 be so. 
 
 Our experience, our powers, our interests are con- 
 centrated within a smaller circle. And this concentration 
 brings great perils with it. Little by little we are tempted 
 to think that perfect which we know to be true : to bend 
 our efforts towards making others see with our own eyes : 
 to regard our work as unaccomplished if we cannot per- 
 suade those who are looking for truth to occupy the 
 position from which it has been unfolded to ourselves : to 
 cut ourselves off from the fellowship of those who will not
 
 162 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 be content to gaze on the prospect in which we delight : 
 to treat as essential whatever we have found to be salu- 
 tary : to attribute to that which answers to our own 
 experience, or, as we think, to the experience of our own 
 age, or of our own country, a completeness which would 
 be real only if we were omniscient, or were absolute 
 epitomes of humanity. 
 
 Partial views grow perilous, not when they are held 
 firmly, but when they are held as if they were uni- 
 versal. 
 
 Since the value of words must change with widened 
 or contracted thought, no formula expressed in words 
 can be exhaustive. 
 
 Truth Is one because it is infinite, and no authority 
 therefore can define beforehand the limits within which 
 inquiry shall be found 
 
 . True unity the unity of life and not of form can, 
 or rather must, spring out of the free and simultaneous 
 maintenance of different portions of the one Truth as 
 they are made known to us severally. 
 
 Words which at one time sum up earlier experience 
 become at another time centres, as it were, round which 
 new and foreign thoughts crystalise. 
 
 2Tfje jFtmtJamental Differences of tlje ttoo 
 
 1 HE two great ancient Universities are, and have always 
 been, marked by special characteristics. 
 
 The intellectual spirit of Cambridge is grave, sober, 
 patient, self-questioning. There is amongst us a certain
 
 COMBINA TION IN DIVERSITY 163 
 
 reserve, a lingering caution, perhaps an unfitness for 
 action. 
 
 But out of these qualities springs something of an 
 unbroken sympathy underlying our differences. 
 
 If we miss the energy of decision, we are spared the 
 divisions of party. 
 
 At Oxford, if I may for one moment criticise what I 
 revere, the case seems to be otherwise. 
 
 There the tendency to action with the capacity for 
 action appears to dominate. And as I look from with- 
 out, I cannot but feel, that a society broken up into 
 parties is the price paid for the swift conversion of thought 
 into practice. 
 
 At Cambridge, in a word, if I may so presume to 
 sum up what I mean, the Teutonic element of our 
 national life prevails, in which thought as thought is 
 supreme ; at Oxford the Romanic element, in which 
 thought is regarded as the basis of organisation. 
 
 A single illustration may be added. For it cannot 
 be an accident that Cambridge has been fertile beypnd 
 all proportion in great poets. 
 
 It cannot be an accident that he who among Oxford 
 men of this generation was endowed with the greatest 
 poetic genius turned aside from his poetic calling to place 
 himself at the head of a great party which he was at 
 last constrained to abandon. 
 
 It would not be difficult to point out that the two 
 last great religious movements in England the Evan- 
 gelic movement which belongs peculiarly to Cambridge, 
 and the Tractarian movement which belongs peculiarly 
 to Oxford reflect these fundamental differences of the 
 two Universities.
 
 164 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 Combination in irjersitrj rests on a frank 
 ment of our fffcrenccs 
 
 VvE are so eager for agreement that we are often 
 ready to sacrifice the very element which it is our part 
 to contribute to the final harmony. 
 
 But it is nothing short of treason to Truth to surrender 
 as trivial that which we have ourselves been allowed to 
 see or to feel. 
 
 It is exactly this personal revelation, this personal 
 intuition, to which we must cling most devoutly. 
 
 If the man who thinks he can grasp the whole truth 
 dishonours it, he is not less guilty who is willing to treat 
 any fragment of it as of little moment. 
 
 In Truth there can be no degrees. 
 
 In spiritual Truth whatever we know is infinitely 
 precious, and we are bound at all costs to uphold the 
 convictions which are borne in upon us. 
 
 At the same time, we are not bound by any equal 
 obligation to force them upon others. 
 
 An opinion will always be a resultant of the outward 
 fact and the individual constitution, if not in expression, 
 certainly in conception. 
 
 Thus the very intensity of assurance with which we 
 hold some particular view, will be to us a sign that it is 
 personal, and therefore incomplete. 
 
 Completeness in that which is visible would shut out 
 all higher aspirations. 
 
 The complexity of modern life demands the use of
 
 SOME THOUGHTS FROM THE ORDINAL 165 
 
 all that has been gradually and separately evolved in 
 former times. 
 
 In our missions we have not relied on the simplicity 
 of the historic Gospel, but have endeavoured to create in 
 every people, however different, some exact and feeble 
 copy of ourselves, transplanting a system where we 
 should have been content to sow the Word. 
 
 In public questions we have hardly ventured to find a 
 place for distinctively Christian thoughts, though it is 
 through them alone that a solid basis can be found for 
 determining the relative duties of nations, the claims of 
 labour, and the regulations of common life. 
 
 We can be content to rejoice in the sense of co-oper- 
 ation without restlessly seeking to reconcile differences 
 in service rendered in absolute devotion to a common 
 Saviour. 
 
 Striving together for Christ as the End of all effort, 
 through Christ as the Mediator of all action, in Christ as 
 the Centre of all life, we shall come to a fuller sense of 
 the breadth, the power, the unity of the Gospel. 
 
 from tfje rtunal Cfte Call 
 
 (CHRIST finds us and calls us through the circum- 
 stances of our life, which represent for each one of us 
 the expression of the Divine Will. 
 
 Christ finds us and calls us, touching our souls with 
 desires and encouragements which are not of the earth. 
 
 3Tf)* tjue rfcer of the Eealnt 
 
 I HERE is a depth of thought in that phrase " the due 
 order of the realm " which we shall do well to consider. 
 It brings the whole fabric of society into immediate
 
 166 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 relation with the will of God. As we ponder the words 
 we see how it is that He speaks to us through the 
 institutions, the opportunities, the trials, the gifts, the 
 discipline of civil life. He speaks to us through these, 
 and as soon as we feel that it is so, the past becomes a 
 school for gratitude, and therefore a school of strength. 
 
 of a IDtrjine ufoance 
 
 JL/ET us summon before us in thanksgiving the many 
 leadings by which God has been pleased to bring us to 
 our present choice ; the many silent whisperings by 
 which He has made us feel His will : the many signs by 
 which we know that He has found us. Face to face 
 with Him in the Person of Jesus Christ, let us confess 
 His constraining call and in absolute faith let us follow 
 as He guides. 
 
 He will call us to the end of our days : call us in the 
 word read and in the work done : call us in the great 
 questions of social life : call us in the experience of our 
 own souls. 
 
 QTije Exile 
 
 W E require nothing as of necessity to eternal salvation 
 but what the Scriptures sufficiently contain. We exclude 
 no variety in the apprehension of infinite Truth which 
 they hallow. 
 
 The Scriptures are set before us as the central object 
 of our personal study, the treasury of our public teaching, 
 the final standard of all necessary doctrine. 
 
 of tfje Bi&te 
 
 J-/ET us look at the vast range of the Bible : let us 
 realise in the sacred history of the discipline of the world
 
 SOME THOUGHTS FROM THE ORDINAL i6j 
 
 the largeness of the mode of God's action : let us ponder 
 the manifestations of His love, of His patience, of His 
 long-suffering, sometimes even startling to our eyes : let us 
 trace, if with aching sight, how He makes man minister 
 to man, and race to race, and generation to generation : 
 let us notice how He accepts in compassion varieties of 
 service according to the state and means of those who 
 render it : how He turns to a source of blessing what 
 appears to our eyes simple misery and ruin : and a hope 
 will rise upon us which we often sorely want : a hope 
 which will not cover with a dull, colourless cloud of 
 indifference the religious positions of men, but on the 
 contrary make us feel, since we have received a priceless 
 heritage, what is perilled in our energy, what we owe and 
 what we render to others who are heirs with us of a 
 common salvation. 
 
 ur Cteeti translated into Action in tfje Bible 
 
 1 HE Bible teaches us by shewing how God dealt 
 with men one by one, and how He dealt with nations. 
 It lifts the veil, so to speak, from His hidden movements; 
 and at the same time we hear the voice of innumerable 
 witnesses telling of victories of faith. 
 
 In the Bible our Creed is translated into action ; or 
 rather we see there in the intercourse of God and man, 
 broken and restored, the Truth which our Creed expresses. 
 
 The Book itself forces us to go beyond the Book to a 
 Person. It constrains us to find the only rest of the soul 
 in Him Whom it reveals. Tu fecisti nos ad Te, Domine, 
 et inquietum est cor nostrum donee requiescat in Te. 
 
 T&ty Scriptures a fHessage of tfje Sitting otJ to 
 struggling fHen 
 
 W E do not think that we have life in them but in Him 
 of Whom they witness.
 
 1 68 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 In each act we catch some vision of the Divine 
 Worker. In each word we listen for some accent of the 
 Divine Speaker. As He wrought in old times He works 
 still : as He spoke in old times He speaks still. 
 
 The Bible is not merely the Charter of our Faith 
 written in a language obsolete and only half- intelligible, 
 but a message of the Living God to struggling men. 
 
 Through this through this illuminated by every ray 
 of truth which can be gathered from every source He 
 shews Himself to us. 
 
 QTije TOorit 
 
 W E work for others ; since our aim in every effort of 
 self-culture is social and not personal. 
 
 The Christian minister has the strongest motive 
 which a man can have for cultivating, according to his 
 opportunity, every power which he possesses, because he 
 has the noblest object. 
 
 We are tempted to measure ourselves by others, to 
 acquiesce in an average standard and an average attain- 
 ment. We forget that while we are not required to 
 judge our neighbours, we are required to judge ourselves. 
 
 As Messengers we have a gospel to proclaim, always 
 the same and always new. As Watchmen we have foes 
 to keep off. 
 
 As Stewards we have treasures to increase by wise 
 forethought, and to dispense with just counsel. 
 
 That others may " wax riper and stronger " through 
 our service, we must wax riper and stronger ourselves. 
 And far beyond every success which can crown our 
 labours, is the issue towards which we are bidden to 
 strive when " no place shall be left among us, either for 
 error in religion or viciousness in life."
 
 SOME THOUGHTS FROM THE ORDINAL 169 
 
 U NDER one aspect our Work is our Witness ; and 
 under another aspect our Witness is our Work. 
 
 What we are seen to be is in many ways the measure 
 of what we can do. We are, we must be, regarded by 
 men as tests and types of our teaching. They will 
 judge our words by our acts. 
 
 So far as we appear to acquiesce in falling short of 
 our precepts they will hold that we speak for form's 
 sake. 
 
 ajjainst occasioning CCcncc 
 to otfjers 
 
 W E can recall occasions in which we have been im- 
 patient, inconsiderate, self-willed, self- asserting. We 
 have sharply resented some want of good taste : we have 
 made light of a scruple or of a difficulty which weighed 
 heavily on another : we have yielded ungraciously a 
 service which may have been claimed inopportunely : we 
 have been exact in requiring conventional deference 
 to our judgment : we have not checked the keen word, 
 or the smile which might be interpreted to assert a proud 
 superiority. 
 
 In all this we may have been justifiable according to 
 common rules of conduct ; but we have given offence. 
 We have not, that is, shewn when we might have shewn 
 that Christian sympathy, devotion, fellowship, come 
 down to little things ; that the generosity of love looks 
 tenderly, if by any means it may find the soul which has 
 not revealed itself. 
 
 The recognition of duty is the surest protection of 
 rights. We can, indeed, never for one moment lower 
 our reverence for that which we hold to be the truth, or
 
 i;o CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 pay respect to that which we hold to be error ; but we 
 can patiently keep within the present limits of our 
 actual experience, hastening neither to affirm nor to 
 condemn, waiting till a fuller knowledge shall enlighten 
 our darkness. 
 
 We shall not, indeed, by such forbearance escape 
 enmity, and we shall not win over our adversaries. This 
 (most mysterious of all mysteries of sin) the Lord 
 Himself did not do on earth. But we shall be seen to 
 love the Truth : and we shall not offend by seeming to 
 care only for victory or for favour. 
 
 2Hje flJEitness foe plrtige ourselbes to 
 
 W E cannot dare to say with the Gospels before us 
 that a witness however wise and bold, a life however 
 pure and loving, will prevail at once : but we can say that 
 it kindles a flame which will not be extinguished. 
 
 The witness of the martyr is the witness of the believer. 
 The witness of Christian life and the witness of Christian 
 death are one in their scope and in their persuasiveness, 
 the witness to the powers of an unseen world about us 
 and in us. 
 
 iSUrjerence in Jfaeling anti fatuence in Action 
 
 W E are tempted by the current modes of thought to 
 refuse, in a sense different from that of Christ, to call any 
 man master. 
 
 The temper of the time is equally indisposed to 
 recognise authority and to incur responsibility. 
 
 The infinite details, the infinite disguises, by which 
 our attention is diverted, make us for the most part in- 
 capable of taking a fair estimate of the spiritual forces
 
 SOME THOUGHTS FROM THE ORDINAL 171 
 
 and of the spiritual issues in the midst of which we 
 move. 
 
 Reverence for the great brings that trustful con- 
 fidence which leads to calm peace : reverence for the 
 weak brings that tender considerateness which is pure 
 joy. 
 
 Reverence in feeling corresponds in part with 
 obedience in action. The foundation of reverence is 
 the conviction that beneath that which we see there is 
 something concealed or only half-revealed to which we 
 are bound to do homage. 
 
 Obedience springs out of the same conviction. To 
 obey is to bow to a power which we acknowledge 
 as having authority without passing judgment upon its 
 separate orders. 
 
 Obedience implies some sacrifice, some faith. 
 
 To do at another's bidding that which falls in with 
 our pleasure or with our judgment is not to obey. 
 
 He who obeys enters by faith on the unseen : he 
 recognises more than man in the ordinance of society. 
 
 We cannot each of us arrange everything, test every- 
 thing. 
 
 The spirit of reverence, and the spirit of obedience, 
 one spirit in two shapes, is the true spirit of the Christian 
 ministry. 
 
 ftfje iEntr at tfje Christian JHmtetrg 
 
 W E promote God's glory not by adding to it, which 
 is impossible, but by acknowledging it, by displaying it, 
 by reflecting it. 
 
 It may be that multiplied services, forms and the like,
 
 172 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 really tend to hide God's glory from us, to keep us from 
 seeking it by occupying and satisfying our thoughts. 
 
 It has been finely said that " wicked men bury their 
 souls in their bodies." Something of the same kind, I 
 fear, happens also as to things without us. Our want of 
 sensibility, our deadness, turns creation into the tomb of 
 God's glory, when it is truly the living shrine through 
 which His glory is brought near to us. 
 
 We are poor judges of what is done even to the 
 last. Nothing is more eloquent to us in this respect 
 than the long silence of the Lord's Life. 
 
 Looking back upon that long silence followed by a 
 short ministry of active service, He said : Father . . . 
 I glorified Thee upon earth, having perfected the work 
 which Thou hast given me to do. The flight of the 
 disciples, and the Cross, might have seemed to shew 
 failure : the unbelief of Israel, and the corruption of the 
 Church, might have seemed to seal it. But the work 
 was done : the glory was shewn. Without haste and 
 without rest Christ won for men, and now brings home 
 to them, the fulness of divine sonship. That is the 
 message which we on our part have to bear and to 
 shew in ourselves, glorifying God. 
 
 Man is born for fellowship. He is strong only so 
 far as he can go out of himself. The experience of 
 every one shews that isolation of thought and spirit 
 brings weakness and pain. 
 
 Work is dissatisfying when we think of it only in rela- 
 tion to ourselves. Life itself is a sad mystery if our 
 own pleasure or gain forms the measure of its worth. 
 
 But if the end of life is the reflection of the glory of 
 God : if the strength of life is a living union with Him,
 
 SOME THOUGHTS FROM THE ORDINAL 173 
 
 a life in Him, then our estimate of things is wholly 
 changed. 
 
 What we need is to strive to give a present meaning 
 to the fact of the Incarnation which is too apt to pass 
 away into the region of speculation : to ask ourselves 
 what, indeed, Christ would have us understand now by 
 His "little ones" and by the "childly mind." 
 
 The result of seeking after the true nature and pro- 
 portion of the ways and aims of life will be to lead us to 
 forget ourselves that we may find ourselves. Such 
 forgetfulness is not the loss of our special faculties, but 
 the consecration of them. 
 
 First we bring ourselves " body, soul, and spirit " to 
 God : we are in Him ; and then the fire of His love 
 kindles the offering in a new energy : He is in us. 
 
 Jr AITH, in as much as it is living, must be in move- 
 ment. That which is stationary is dead. If we rest in 
 what we have already gained, our treasure perishes in 
 our hands. Each new victory which we win must be so 
 used that it may furnish the vantage-ground for further 
 conquests. 
 
 We are busy and we are inclined to think that all is 
 well with us. 
 
 We are led to discuss and to commend noble truths, 
 and we take it for granted that they are influencing 
 ourselves. 
 
 We come to forget that intellectual and spiritual 
 privileges are talents lent to us for use, and not fruits 
 of our own husbandry on which we can pride ourselves.
 
 174 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 They increase our obligations : they do not compensate 
 for our failures. 
 
 Do we keep before our minds as a fact that every 
 endowment of sense and reason and intuition belongs 
 to the undying fulness of our nature, and that we shall 
 carry all these with their fruits of use and misuse before 
 the judgment-seat of God ? 
 
 We to whom large opportunities of study are given, 
 we to whom the office of teachers is given, are bound to 
 strive to gain the widest prospects of the Truth. We dis- 
 honour no less than endanger our deposit when we limit 
 its application to the narrow wants which we can see or 
 feel. 
 
 We cannot, perhaps, determine from our own limited 
 experience why this is written or that, why we must 
 believe this or that. The whole experience of humanity 
 will be required before that can be clear. 
 
 But of this we can be sure, that as long as we guard 
 scrupulously the unproved wealth of the Gospel, we 
 shall find ourselves prepared for any revolution of 
 science or history. 
 
 It needs but little reflection to find that this is so in 
 the crisis of our own age. 
 
 Cfrrfst anti tfje teadjing of 
 
 PHYSICISTS tell us, with an air of triumph, that 
 man's highest powers are dependent upon his material 
 frame : that he cannot truly exist apart from it. 
 
 Christ told us so long ago, and guarded the truth 
 from exaggeration, though we may not before have felt 
 the full significance of His Message, when He raised His 
 Body from the grave to the right hand of God in token 
 of His victory over Death.
 
 FROM STRENGTH TO STRENGTH 175 
 
 Physicists tell us that the dead rule the living, that 
 man is bound to man by an inexorable law. 
 
 Christ told us so long ago, when He presented the 
 relation of Himself to His disciples as that of the Vine 
 and Branches, of which each part is energetic and 
 fruitful by the ministry of all according to the operation 
 of one life. 
 
 Physicists tell us that we are but fragments of a vast 
 whole which, though we may seek to isolate ourselves 
 from it with a vain pride, yet cannot be separated from 
 our destiny. 
 
 Christ told us so long ago, when by the mouth of 
 His Apostle He spoke of the summing up, the reconcilia- 
 tion of all things in Himself as the Divine purpose 
 before the foundation of the world and, as it seems to 
 me, essentially independently of the Fall. 
 
 jjtom Stremjtfj to Strenrjtfj (S^tfj 
 
 1 T is not necessary to attempt to fix the exact circum- 
 stances under which these words were written. The 
 Psalter in its spiritual fulness belongs to no special time ; 
 and this Psalm is the hymn of the Divine life in all ages. 
 It brings before us the grace and the glory of sacrifice, 
 of service, of progress, where God alone, the Lord of 
 Hosts, is the source and the strength and the end of 
 effort. It is true now, and it is true always, that 
 the voice of faith repeats, as in old time, through loneli- 
 ness, through labour, through sorrow, its unchanging 
 strain from strength to strength. A Northumbrian saint, 
 it is said, carried up into Heaven in a trance, heard the 
 same thanksgiving rendered by a choir of angels before 
 the Throne of God. It must be so. The Lord God is 
 a sun to illuminate, and a shie/d to protect. In the
 
 176 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 pilgrimage of worship that which is personal becomes 
 social. The trust of the believer passes into the trust 
 of the Church. The expectation of one is fulfilled in the 
 joy of all. If the travellers grow weary on their way, it 
 is that they may find unexpected refreshment ; if they 
 faint, it is that they may feel the new power which re- 
 quickens them. They go from strength to strength ; every 
 one of them appeareth before God in Zion. 
 
 The law of life, personal and universal, as God has 
 willed, is summed up in this -from strength to strength. 
 It is not true of men, and it is not true of humanity, 
 that their sad journey is ever farther from the East. If 
 they move westward, it is with the light, and again 
 towards the light. Without dissembling or extenuating 
 the effects of sin, without forgetting the dark mysteries 
 and open sorrows which hang over generations, centuries, 
 continents, we dare to repeat the sentence not, indeed, 
 in exultation, and yet without doubt, as the lesson of the 
 past -from strength to strength. 
 
 & great .Soctetg ttcetis great 
 
 f\. GREAT society cannot exist without great ideas ; 
 and great ideas perish unless they find worthy utterance. 
 To organise is not to rule : merely to repeat a formula 
 is not to instruct. The ruler must grasp the just pro- 
 portion of the objects and duties of government ; he 
 must measure the wants and capacities of all his subjects ; 
 he must develop vital powers and not simply marshal 
 them ; he must never lose sight of his ideal while he 
 does the little which is within his reach. 
 
 The teacher must be ready to bring out of his 
 treasure things new as well as old ; he must never be 
 weary of translating into the current idiom the thoughts
 
 FROM STRENGTH TO STRENGTH 177 
 
 which his ancestors have mastered, and never backward 
 to welcome the fresh voices of later wisdom. 
 
 &f)e groining Complexity of Safe unfavourable to 
 great Eceas 
 
 IT is a natural consequence of our restless and busy 
 life that we are turned by multitudinous details from 
 the steady contemplation of the broad aspects of things. 
 It is easier to crowd the day with little duties than to 
 spend it in the silent study of enigmas which yield no 
 immediate answer. But the issue is already seen to be 
 disastrous. We hear it said that "a large part of the 
 business of the wise is to counteract the efforts of the 
 good." And meanwhile the growing complexity of life 
 brings widespread hesitancy and doubt and moral 
 relaxation. We feel ourselves, if it be but for rare 
 moments, that there are whole regions of life on which 
 we have not looked ; and we tremble at the phantoms 
 with which we unconsciously people them. 
 
 ur 3Eniijersitics Discipline tfje Spiritual Counsellor 
 
 vJlJR ancient universities supply with singular fulness 
 the discipline which may train the spiritual counsellor. 
 Nowhere else, I believe, is a generous sympathy with 
 every form of thought and study more natural or more 
 effective ; nowhere else is it equally easy to gauge the 
 rising tide of opinion and feeling which will prevail after 
 us ; nowhere else is there in equal measure that loyal 
 enthusiasm which brings the highest triumphs of faith 
 within the reach of labour. He who has striven there 
 towards the ideal of student and teacher will have gained 
 powers fitted for a larger use. He who has lived in 
 communion with the greatest minds of all ages will not 
 be hasty to make his own thoughts the measure of truth.
 
 178 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 He who has watched the specious transformation of 
 assertion into fact will not withdraw anything from 
 rigorous inquiry. Not one acquisition of toilsome 
 research will be unfruitful in lessons of patient endur- 
 ance. Not one rule of exact criticism will be unservice- 
 able in fixing the limits of possible knowledge. 
 
 The character of a scholar has in its direct force 
 infinitely greater power than any product of his skill. 
 Literary work, however perfect, reflects in some degree 
 the passing temper of the age ; but character enters into 
 the very depths of life, quickening, moulding, inspiring : 
 the one is a fair building, the other is a tree whose seed 
 is in itself. 
 
 &fje Cfjitrdj anfc Social problems 
 
 N OTHING but our Faith can deal finally with the pro- 
 blems of democracy. I know no problem of society 
 which the Gospel is not able to illuminate. It pro- 
 claims the true basis of fellowship in the Incarnation ; 
 it ennobles and concentrates the many offices which are 
 united in one body ; it reveals the abiding supremacy of 
 character, which is independent of the accidental cir- 
 cumstances of life. Nor may we stop here ; for I will 
 not shrink from adding that the English Church seems 
 to me to be marked out by its history, by its inheritance, 
 by its constitution, reaching through all classes, in con- 
 tact with all religions, in sympathy with all truth, able 
 in St. Paul's sense to become all things to all men, as 
 destined by God to give expression to the social Gospel 
 for which we are waiting. Such a Gospel lies in Chris- 
 tianity ; such an office appears to be committed to our 
 Church ; and as yet we have not acknowledged it. 
 
 Can we then wonder that we are met by sad doubts 
 and suspicions, that we are charged with insincerity, 
 that we are disheartened by the sense of a mission
 
 FROM STRENGTH TO STRENGTH 179 
 
 unrecognised ? To gain quietness and confidence we 
 must look for the manifestation of a power of life which 
 shall vindicate for Christ every interest and every faculty 
 of man. 
 
 &n lEpfscopal 
 
 1 O provide for this, to call it out, to cherish it, is 
 above all things an Episcopal work. Here lies for our 
 age that care for the weak which is characteristically com- 
 mitted to our Bishops. They who bless all for life's work 
 in the name of God must claim for God as a harmonious 
 service every energy of personal and social power. A 
 Bishop is not the father of the clergy only, but of the 
 Church the head not of an order only, but of a 
 people. Let us not doubt that when our Bishops have 
 measured the problems of the age by the spirit of 
 counsel, they will receive the spirit of prophecy in 
 answer to the prayer of faith. This spirit comes through 
 the old channels. Therefore it is that the Bible is 
 delivered again into the Bishop's hands, but with a new 
 charge. It is not enough that he should 'preach the 
 Word of God.' He must 'think upon the things con- 
 tained in that book ' with resolute meditation. He 
 must be ' diligent in them, that the increase coming 
 thereby may be manifest unto all men.' On him rests 
 the responsibility of mastering the latest meaning of the 
 written Word, and commending it practically to the 
 world. 
 
 For the Scriptures, like the human character of 
 Christ, are of no age and of no country. Their last 
 utterance will not be spoken while the world lasts. To 
 each generation it is given to see something more of 
 their wealth. Already, I will venture to say, the facts 
 which have been established in our time as to the 
 relations of man to man and of man to nature have
 
 iSo CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 filled with a new meaning mysterious passages of St. 
 Paul, and revealed fresh depths in the historic message 
 of the Gospel. It is hard indeed to realise that in these 
 ways God is speaking to us. For many, as of old, the 
 Divine voice is but a thunderpeal. We want then the 
 disciplined guidance of the prophet ; but we can feel that 
 the whole significance of life will be changed when we 
 have learnt to listen for tidings of the will of our God 
 and Saviour from every investigator of His works ; 
 when the enthusiasm of discovery is no longer met by 
 the cry, ' No further,' but hallowed by the petition, 
 Speak, Lord, for thy servant heareth. To refuse to 
 welcome any truths, however fragmentary they may be, 
 to dissemble them, to force them to the model of our 
 prepossessions, is to dishonour the Spirit which is sent 
 in Christ's name. Little by little He is unfolding now 
 that Name on which all being is a commentary. 
 Theology, Christian Theology, cannot be stationary. 
 Every fact which is added to our knowledge of man or 
 of the world illuminates our knowledge of God. Here, 
 also, the Psalmist's words are true -from strength to 
 strength. 
 
 loftiest Junctions at tfje lEpfscopate 
 
 E must look to our Episcopate for the expression 
 of the spirit of counsel and of the spirit of prophecy. 
 It may seem chimerical to seek from those who are 
 overburdened by routine duties the fulfilment of these 
 loftiest functions, which can only be fulfilled in spaces 
 of calm thought. Something, no doubt, must be 
 sacrificed if the end is to be gained. But if the end 
 appears to be attainable, every needful sacrifice will be 
 cheerfully made. 
 
 Men are growing weary of the restless activity which 
 makes reflection impossible where it is most necessary. 
 Let it but be seen that the whole life is given to the 
 
 W
 
 FROM STRENGTH TO STRENGTH 181 
 
 office, and they will be content to postpone their own 
 wants. 
 
 <rf flJEorfc necessarg 
 
 IN the highest places there must be a choice of work. 
 Much must be left undone that that which is most 
 needful may be done. To determine what is most 
 needful is the supreme responsibility of leadership; and he 
 will best fulfil the office of spiritual government who has 
 courage to regard the proportion between the manifold 
 demands which are made upon his care ; who has 
 patience to labour in silence for the distant harvest 
 which he will not reap ; who has sympathy to win and 
 to use that devotion of others by which great leaders 
 are strong ; who can follow the movements of science, 
 of philanthropy, of legislation, from the vantage-ground 
 of Faith ; who can recognise the Divine call which bids 
 him offer no conventional service, but that which the 
 past has given him in practical experience and intellec- 
 tual wealth. 
 
 A life spent in dealing with the young may bias 
 my own judgment; but I feel that there are untold 
 victories for Christ within the reach of him to whom it 
 may be given to keep alive and strengthen the simple 
 devotion and the high desires of early manhood when 
 entering on the active business of life. 
 
 There is often a rude contrast between our first 
 ideals and our first practical efforts. In the shock 
 many let Faith slip, many try to support it by artificial 
 stays. On all sides we banish to some distant time the 
 immediate action of God. We treasure as dead relics 
 the forces which we should recognise as living powers. 
 Because the fashion of the world changes, we think that 
 Heaven is farther off now than in the childhood of the 
 Church.
 
 182 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 But let our Fathers in God make it clear that every 
 righteous activity is a Divine service, that every aspira- 
 tion after truth is, consciously or unconsciously, a look- 
 ing to Christ, that every Article of the Creed is a motive 
 and a help to holiness. 
 
 Let them proclaim again the words of Apostles and 
 Evangelists without disparaging the partial formulas 
 in which men of old time have translated them, and 
 without accepting any one formula as final and ex- 
 haustive. 
 
 Let them offer as the scene of human labour a world 
 not left fatherless, echoing with spiritual voices, and 
 bound together through all its parts with underlying 
 harmonies of love. 
 
 Let them keep steadily before the eyes of men the 
 weightier matters of the /aw, judgment, mercy, and 
 faith, which bring into their true place deep and 
 doubtful questionings, framed of necessity in imperfect 
 language. 
 
 Let them gather round them, as Bede bade Egbert, 
 such a companionship as may shew by a simple life the 
 power of that Presence on which they look. 
 
 Let them hold forth in all its splendour to eager 
 souls the ideal of that Kingdom in which each earthly 
 achievement finds its consummation, and each earthly 
 effort its hallowing ; and I can well believe that a revolu- 
 tion will be effected, even in a single generation, more 
 beneficent than that of the Fourth Century in social 
 influence ; more disciplined than that of the Thirteenth 
 in personal self-sacrifice ; more comprehensive than that 
 of the Sixteenth in the co-ordination of truth. 
 
 flJIfjo fe Sufficient for tfjese 2 
 
 j\.S the vision rises before us, as we feel that it answers 
 to the inherent power of our Faith, as we confess that it
 
 CONSTRUCTIVE WORK OF THE MINISTRY 183 
 
 lingers far off, dim and fleeting, through our great fault, 
 we cry again, bowed down with past failures, disheartened 
 by our present divisions, paralysed by the measures of 
 our hopes, Who is sufficient for these things ? 
 
 There can be but one answer He who wholly forgets 
 himself in God Who called him. 
 
 fltce 
 
 1 HE welfare of the Church is, indeed, always perilled 
 in the ministers of the Church ; and if we dare interpret 
 by earlier precedents the signs of this immediate crisis, 
 it rests in a degree with the English clergy of this genera- 
 tion, under the Divine providence, to determine the part 
 which Christianity shall play hereafter in the national life 
 of our empire I had almost said, in the civilisation of 
 the world. Every circumstance combines to stir us to 
 something of heroic effort ; and it is well that we should 
 pause from time to time, teachers alike and taught, to 
 gain inspiration, so to speak, from the grandeur of our 
 cause. 
 
 The work cannot be fashioned on one traditional type, 
 but grows with the growth of nations, and corresponds 
 to the fulness of the life of man. 
 
 It does not deal with any fragmentary section of 
 human interests or feelings, but claims to consecrate 
 everything which we are and have in due order to an 
 eternal destiny. It may find a readier acceptance when 
 sorrow or sickness dulls our sense of present joy and 
 power and hope ; but in itself it is the ministry of 
 strength and not of weakness, of life and not of death, 
 of strength made perfect through weakness, of life rising 
 out of death. 
 
 It is progressive in form; it is comprehensive in range ; 
 it is universal in application.
 
 [84 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 of tfje Christian fHim'strg 
 in jJForm 
 
 1 HE work of the Christian ministry is progressive in 
 form. 
 
 What Luther said of the Christian is most true of the 
 minister. He who is a minister is no minister. 
 
 Becoming, not being, movement, not repose, effort, 
 not acquiescence, is the rule of the ministerial character. 
 Because truth is one and infinite while men are ever 
 changing, the expression of truth in order to be adequate 
 complete it cannot be must vary ceaselessly. And 
 those to whose care the ministry of Truth is committed 
 must labour with absolute devotion to fashion their 
 message according to the exigencies of their hearers. 
 
 Experience shews that no adequate expression of 
 truth can ever lose its spiritual value, when taken in 
 connection with the circumstances under which it gained 
 currency ; but if dissevered from them it may, in new 
 relations, become misleading, or even false. 
 
 It results from the constitution of our minds, and the 
 conditions under which opinion is formed and expressed, 
 that no infallible teaching can ever relieve us from the 
 obligation to thought, that no paramount authority can 
 ever deprive us of the prerogative of judgment. 
 
 The very simplest words necessarily change their value 
 as we or the world grow older. 
 
 " Man " and " heaven " and " God " mean something 
 very different to us now from the acceptation in which 
 we used them when we were children : something very 
 different to the Englishmen of our generation from the
 
 CONSTRUCTIVE WORK OF THE MINISTRY 185 
 
 thoughts which they stirred in the minds of the Saxon 
 converts of Augustine. 
 
 2H)e 2Eorft of tfje (Kfjristian fHmtstrg compreftenstbe 
 in its Ixange 
 
 \J all men the Christian minister is enabled to cherish 
 the widest sympathies, the most varied interests, the 
 most passionate devotion to truth. 
 
 He has reached the central idea of all life, and 
 therefore he welcomes without jealousy everything, from 
 whatever source, which contributes to the greater com- 
 pleteness of its realisation. 
 
 He rejoices in every discovery which helps him to 
 feel more distinctly the unity of our complex powers, 
 the dependence of man on man, the connection of men 
 with nature, and to see in all, with a faith which reaches 
 forth to its true goal, one order embodying, as it were, 
 one thought. 
 
 He may not be endowed with original genius, but he 
 has a power of recognising the due proportion of things 
 from the constant use of a Divine standard. 
 
 He may not be a scholar, but he knows that no 
 documents, however sacred, are exempted from the general 
 laws which rule the transmission and interpretation of 
 written memorials. 
 
 He may not be a physicist, but he perceives clearly 
 what can be determined by observation and experiment, 
 and adjusts at once without an effort the complementary 
 revelations of the seen and of the unseen. 
 
 And, according to his ability, he turns his convictions 
 into practice. He accepts it as a sacred duty to strive 
 to understand the forms and methods of each typical 
 section of inquiry in which he has no independent 
 part.
 
 i86 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 A theologian who studies theology only is like a 
 man who is master but of one language. 
 
 The student of theology who is also, however humbly, 
 if honestly, a student of history and a student of nature, 
 will have gained a universe in service to his faith. 
 
 He will feel that his royal science is indeed the sum 
 and crown of all sciences, sharing in the amplitude of 
 their growth, and harmonising the variety of their issues. 
 
 2Tfje Application of tfje fSce of tfje (Wjrfstmn iiHinfetrg 
 umfoersal 
 
 UNDOUBTEDLY the Gospel has a characteristic 
 message for the poor, the sick, the sorrowful, the out- 
 cast ; but that message rests upon the essential human 
 nature which it recognises in them in common with the 
 wealthy, the vigorous, the powerful. 
 
 The Christian minister abandons the hardest portion 
 of his work if he shrinks from claiming for his Lord, in 
 virtue of his faith, " the high things of the world." He 
 is commissioned to conquer as well as to receive : to 
 bring into subjection the strong who claim to stand by 
 themselves, as well as the weak who rejoice in the pros- 
 pect of shelter. 
 
 He may fail, but at least he must not derogate from 
 the extent of his charge. 
 
 The facts of the Incarnation and the Resurrection 
 have a peculiar lesson for every state and every character 
 and every age. 
 
 Our greatest privilege is not to suppress what belongs 
 to sense, but to see all transformed ; not to regard time 
 as a tedious parenthesis, but as the veil of eternity, half- 
 hiding, half-revealing what is for ever : not to divert the 
 interests of men from that which their hands find to do,
 
 WAITING FOR POWER FROM ON HIGH 187 
 
 but to invest every fragment of work with a potential 
 divinity, and point out its necessary permanence. 
 
 QEfjc Discipline of 5ipEctancg 
 
 IT is not for us to fix the duration of our proving. 
 Nothing is more fatal to the cause of truth than the 
 premature zeal which anticipates the divine hour for 
 action. 
 
 We may be sure, as the apostles were sure, of our 
 mission, but there are perhaps good reasons why silent 
 delays should follow our call. 
 
 We may think that something already lies within our 
 power, but, if God so orders, we shall find in the sore 
 trial of inaction that quiet heavenward watching is the 
 very condition of lasting success. 
 
 Over the whole Bible, over the whole history of the 
 Church, over the record of each soul's life, the words 
 are written : Not by might, nor by power, but by My Spirit, 
 saith the Lord of Hosts. 
 
 Sit still until ye be clothed with pcnver. Again and 
 again it has seemed that the world has been on the point 
 of conquering when the time of waiting has been 
 crowned by spiritual triumph. 
 
 It was so when the old Roman Empire in one last 
 struggle attempted first to crush and then to absorb the 
 Church. 
 
 It was so when about four centuries later the pagan 
 northmen on the one side, and the Mohammedan armies 
 on the other, threatened to desolate and unchristianise 
 all Europe. 
 
 It was so again when, after another like period, the 
 Church itself had become an imperial tyranny, and the
 
 1 88 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 spiritual aspects of the Gospel seemed to be in danger of 
 being effaced by its material splendour. 
 
 It was so yet again when the treasures of ancient 
 thought were reopened in the sixteenth century, and in 
 the boldness of reawakened life nations were eager to 
 cast off the restraints of religious discipline, and scholars 
 were not careful to reverence the domains of faith. 
 
 But in every case the Lord vindicated the majesty of 
 His word. The promise of the Father never failed in 
 its accomplishment, though it was accomplished in unex- 
 pected ways. After the earthquake and the fire came 
 the still small voice ; and the disciples of Christ, as they 
 caught its accents, were clothed with power, and claimed 
 claimed in triumph for their King the very forces 
 which had been arrayed against Him. 
 
 Christ's tljBJortfs not exfjausteti feg past ^Fulfilments 
 
 1 HE words of the Risen Christ suffer no change. 
 They were not exhausted by past fulfilments. Past 
 fulfilments, if we regard them rightly, serve mainly to 
 enlarge our hopes and to confirm our courage. They 
 shew us where we may advance and not where we may 
 rest. The promise looks forward as long as one fragment 
 of Truth remains to be realised. The power is given to 
 be used as long as one enemy of God remains to be 
 overcome. 
 
 There is a stirring eloquence in the shaking of states 
 and the restlessness of society which our hearts, if they 
 heed, cannot mistake. They are, I believe, a prelude to 
 some new victory of Faith to be won after patient 
 waiting. 
 
 % Social Hdjoltitton to be facrtr 
 
 1 F I may venture to forecast what the future will be 
 with which you will have to deal, I ask you while hope
 
 SPIRITUAL OFFICE OF THE UNIVERSITIES 189 
 
 is still fresh and enthusiasm unchilled to gain some con- 
 ception of the solemnity, the vastness, the unity, the 
 purpose of life ; to pause in the street or on the river- 
 bank and ask yourselves what that strange stream of 
 pleasure and frivolity and sorrow and vice means, and 
 means to you : to reflect that you are bound by intelli- 
 gible bonds to every suffering, sinning man and woman : 
 to learn, while the lesson is comparatively easy, the 
 secret of human sympathy : to search after some of the 
 essential relationships of man to man : to interpret a little 
 of the worth of even trivial labour : to grow sensitive to 
 the feelings of the poor : to grow considerate to the claims 
 of the weak. 
 
 You will have to face, I believe, the forces of a social 
 revolution ; and you will face them with a transforming 
 energy, if you offer yourselves now as expectants of the 
 promise of Christ. 
 
 2Tfje Spiritual (See of the 
 
 IT is just fifty years since De Maistre, in reviewing 
 the future of Europe, said (Du Pape, p. 374, ed. 1860. 
 The whole passage is worthy of study) that England was 
 "destined to give the impulse to the religious movement 
 then in preparation which should be a sacred epoch in 
 the annals of the world ;" and these fifty years have gone 
 far to confirm his assertion. 
 
 To fulfil it rests now, I believe, in no small degree 
 with our ancient universities. 
 
 These magnificent societies, which are themselves the 
 monuments of the ancient spiritual power of England, 
 contain within them the elements of a new spiritual 
 power fitted to deal with the problems of our own age. 
 
 The meaning of the phrase "spiritual power" has
 
 igo CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 been unduly narrowed in these later times. Yet it is 
 evident that there are two main functions of the spiritual 
 power. It has a ministerial office and it has an in- 
 tellectual office. It is charged to perform sacred duties, 
 and it is charged also to guide opinion. 
 
 For a time, during periods of transition or preparation, 
 both functions may be discharged by the same organ ; 
 but in this, as in every case, the highest development is 
 marked by the specialisation of action. 
 
 As thoughts widen a regular clergy, so to speak, rises 
 beside the secular clergy ; and men who devote their 
 energies to the pious duties of divine ministration are 
 fain to look to others with ampler leisure and wider 
 opportunities for the fulfilment of an intellectual work of 
 which they may receive the fruits. 
 
 It has been so in past time ; and yet for the present 
 we seem to be abandoned to anarchy. As a necessary 
 consequence energy is misdirected, faith is shaken, and 
 individualism cramps the highest natures. 
 
 Action, even with the leaders of opinion, outruns 
 thought. Administration is mistaken for government. 
 Those who might be great teachers are content to be 
 indifferent practicians. The vivifying and progressive 
 power of counsel is postponed to the constraining force of 
 command. Political remedies are proposed as adequate 
 for spiritual evils. An empirical system is substituted 
 for a disciplined life. 
 
 Now it is not too much to say that the Universities, and 
 the Universities alone, can remedy these evils. And for 
 this end no change is needed in their constitution : no re- 
 volution in their studies : no modification of their essen- 
 tially religious character. We ask only that they in-
 
 THE SPIRITUAL OFFICE OF UNIVERSITIES 191 
 
 terpret to our own age their history, their scope, their 
 spirit. 
 
 3Tfje " Eelati&itg " of all ffjutttan Hefalopment to be 
 taugfjt 
 
 WE ask that they teach the relativity of all human 
 developments, as opposed to finality, and thus guide 
 action. 
 
 We ask that they teach the catholicity of study, as 
 opposed to dispersiveness, and thus guide thought. 
 
 We ask that they teach the spiritual destination of 
 every personal effort, and of every fragmentary inquiry, 
 as opposed to selfish isolation, and thus, not indeed 
 consecrate being, but reveal to all the fulness of its 
 divine grandeur. 
 
 We ask first that the Universities as a spiritual power 
 teach the " relativity " of all human development. 
 
 The position which ancient languages and literature 
 have always occupied in them is a pledge that they 
 recognise what has been called by a profound instinct 
 " humanity " as the basis of their teaching. 
 
 But the exigencies of direct education have a tendency 
 to narrow the limits of this vast subject ; and we have 
 suffered, suffered grievously, from the undue contraction 
 of the rich field of historical labour. 
 
 We have lost, or are on the point of losing, that en- 
 cyclopaedic conception of the life and monuments of 
 antiquity which is alone sufficient here. 
 
 For purposes of elementary discipline it may be, it 
 must be, well to concentrate attention on the details of 
 language, and on the highest models of style. Gram- 
 matical precision and cultivated taste are unquestionably
 
 192 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 the essential foundation, but these are nothing more 
 than the foundation of classical learning. 
 
 If the University exercises upon these studies her 
 spiritual prerogative, she will shew that the subtlest deli- 
 cacies of expression, the noblest masterpieces of litera- 
 ture, belong to and spring out of a slow national growth, 
 and pass away in a slow national decay. 
 
 reat angers 
 
 present we are exposed to two great dangers which 
 this spiritual interpretation of earlier times may avert. 
 
 On the one hand a powerful school of politicians 
 aims at reconstructing society independently of history. 
 
 On the other hand a powerful school of churchmen 
 aims at regenerating society by reproducing the past. 
 
 Both efforts may be disastrous, though in the end 
 they must be alike futile. 
 
 In life there is no fresh beginning. In life there is 
 no possibility of repetition. 
 
 Antiquity should be to us as our own youth, rich in 
 hope, in vigour, in aspiration, which mature age is 
 called upon not to contemn or depreciate, not to vainly 
 regret, or still more vainly rival, but to fulfil with sober 
 progress and to crown with ripe achievement. 
 
 2H)e CatfjoUcitg of Stutig to fce tauc$t 
 
 1 HE first work of the University as a spiritual power 
 is to connect its literary teaching both in form and pur- 
 pose with the whole progress of humanity. But it has 
 also to co-ordinate the various departments of science. 
 For we ask again that the University should openly re- 
 cognise and teach the catholicity of study.
 
 THE SPIRITUAL OFFICE OF UNIVERSITIES 193 
 
 To speak of the imaginary conflicts between 
 " science " and " religion " may be humiliating, but we 
 must face the humiliation till we have removed the 
 misconceptions which have given to them a semblance 
 of reality. 
 
 The character of Cambridge studies seems to me to 
 make success in this respect comparatively easy here, 
 which elsewhere might appear difficult or hopeless. 
 
 The facts which arrange themselves round the three 
 final existences which consciousness reveals, self, the 
 world, and God, spring from different sources, are tested 
 by different proofs, and in their proper nature can never 
 interfere, because they move in distinct regions. 
 
 The judgment of conscience and the conception of 
 God are progressive and relative. Both claim to pene- 
 trate beyond the present order, and just so far as they 
 serve to realise to us the unseen and the eternal they 
 must transcend the criteria of sense, and introduce 
 elements not included in the constitution of our own 
 minds. 
 
 Materialism is an invasion of theology by physics : 
 pietism is an invasion of physics by theology. 
 
 Even if there is no actual trespass, it is as perilous to 
 study a lower subject without regard to the higher, as to 
 study a higher subject without regard to the lower. 
 
 Thus there is need in any engrossing intellectual 
 pursuit of a personal discipline, and (so to speak) of a 
 collective discipline. When once this is recognised, 
 Theology, the science of revelation, will be seen in the 
 grandeur of its true office ; and Metaphysics, the science 
 of introspection, and Science, popularly so called, the
 
 194 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 science of observation, will be indefinitely elevated 
 by the introduction of a moral element into abstract 
 study. 
 
 The study of history shews the unity of life : the 
 study of science shews the unity of thought : the study 
 of action shews the unity of being : unities broken indeed 
 by man's sin, but yet potentially restored by Christ. 
 
 To bring these out into a clearer and more com- 
 manding light is the highest work of education. 
 
 To inspire men with a sense of their sovereign 
 grandeur is the spiritual office of the Universities. 
 
 &fje 8Emijersttte0 fjafce tfje fHeans rea&s fcefore them 
 
 NOWHERE else can there be found the same full 
 combination of contrasted pursuits controlled and fostered 
 for one end. 
 
 Nowhere else can there be found the same grave 
 harmony of things old and new which gives life to order 
 and stability to progress. 
 
 Here the widest, calmest, grandest thoughts are most 
 natural. 
 
 The speciality of teaching is relieved by the necessity 
 of culture. 
 
 Education passes into life, for men, who are the hope 
 of England, are brought under these moving influences at 
 a time when they are most susceptible of permanent 
 impressions. 
 
 Here only the chosen representatives of a generation 
 meet as men enriching a society of equals with their 
 different gifts. 
 
 Here only are they bound together by a common 
 discipline and a common aim before they are scattered 
 to the divided duties of their lives.
 
 THE SPIRITUAL OFFICE OF UNIVERSITIES i# 
 
 Here only are they able to realise on a wide scale 
 by daily fellowship that deep sympathy in difference 
 which is the strength of action. 
 
 In this aspect the general spirit of the Universities is of 
 more importance than the special teaching which they 
 afford. 
 
 The spirit is the life : the teaching is only one 
 embodiment of the life. 
 
 Occupations close round us, and we necessarily 
 exaggerate the magnitude of present cares because we 
 see them near. 
 
 Our personal interests, by the force of their im- 
 portunity, exclude all larger sympathies if these are not 
 already matured before the conflict begins. In the press of 
 the world we lose sight of life, if the life is not within us. 
 
 An ideal may seem unattainable, but when it is 
 distinctly acknowledged as the object of aspiration, it 
 will be found close at hand. 
 
 It seems to me that the total effect of the Universities, 
 great as it is, is not nt present commensurate with the 
 sources which they command, because they do not set 
 forth boldly their highest aim. There is a moral irony 
 in those who give the tone to them which hides from 
 many eyes the devotedness of the scholar's life. 
 
 Let the Universities only be seen to be what they are, 
 let those who animate them confess openly their deepest 
 thoughts, and the end is gained. 
 
 Each one who comes within their reach shall find in 
 them a spiritual power, not " wasting the patrimony of 
 faith," but enlarging, deepening, elevating the con- 
 ception of religious life, and will go forth from them to 
 his appointed place with the conviction that he stands
 
 196 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 between two ages, inheriting a boundless past, and 
 fashioning, irrevocably fashioning, a boundless future. 
 
 There is very much in life which, externally at least, is 
 dull and weary and mechanical : there is very much in 
 life which brings us face to face with mysteries which our 
 reason and our soul acknowledge to be final. 
 
 To feel no rude discords, no inexorable checks, no 
 passionate and unfulfilled longings, to find, in a word, 
 peace on earth, is to deny Christ : but to trust to a 
 harmony as yet imperfect, to trust to failure as "a 
 triumph's evidence," to trust that God will complete what 
 we are sure that He has begun, is to know the power of 
 Christ's Resurrection. 
 
 And when the universities have crowned the educa- 
 tion of their sons with this knowledge, then will England 
 be prepared to fulfil her mission for which, as it seems, 
 the world is now waiting. 
 
 of coming 
 
 W E cannot accept as final alternatives for man abject 
 superstition or open unbelief, despotism or anarchy. 
 
 Our perils are obvious. Materially there is the con- 
 centration of wealth in fewer and fewer hands, while at 
 the same time men are treated more and more as equal 
 units in a sum total. 
 
 Intellectually there is the hasty and restless striving 
 to fashion a system of the universe by the extension of 
 one method to all things. 
 
 Spiritually there is the separation of thought from 
 action, of philosophy from life, which ends in the sub- 
 stitution of a sentiment or a doctrine for religion. 
 
 In other words, we are threatened by the supremacy 
 of a false standard which destroys the conception of
 
 THE SPIRITUAL OFFICE OF UNIVERSITIES 197 
 
 order : by a false unity which destroys the conception 
 of creation : by a false worship which destroys the 
 conception of sin. 
 
 But, on the other hand, the thoughts which are 
 quickened by the contemplation of these dangers, and by 
 the endeavour to understand the causes out of which 
 they spring, stir in us those aspirations through which 
 wisdom comes; and, unless I am mistaken, we are 
 already gaining livelier, fuller, deeper views of our 
 Christian Faith than have been hitherto revealed. They 
 may be vague, but at least they are full of light. 
 
 Never before have men been brought so near to the 
 practical confession of the solidarity of life as they are now 
 brought : never before have they been so firmly possessed 
 by the sense of the ultimate cohesion of all that is 
 unrolled in long succession through the slow experience 
 of men : never before has it been possible for others to 
 feel as we can now feel what is included in the 
 communing of the individual soul with God. 
 
 These are truths which the discipline, the studies, the 
 friendships of our University seem to be fitted to create 
 and to develop. 
 
 5Tfte Intellectual draining of tfje 
 
 CHRISTIANITY is the absolute religion, and there- 
 fore the Christian minister must apprehend clearly the 
 relation in which Christian theology, as a science, stands 
 to all other sciences. Christianity is a historical religion, 
 and therefore he must be conversant with the laws of 
 investigation into the- past. He needs, above all men, 
 largeness of view and critical discipline. It follows, 
 therefore, that his training must be, if I may use the 
 term, encyclopaedic in spirit and historical in method.
 
 198 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 The theologian who studies theology only is really 
 as liable to error, as unnaturally cramped, as imperfectly 
 equipped for his work, as a philologer would be who 
 confined himself to the knowledge of a single language. 
 
 It is his task to watch for the convergence of all the 
 streams of truth, to gather every scattered ray of light, 
 without hurry and without misgiving ; without hurry, for 
 time is to him only " the shadow which his weakness 
 shapes "; without misgiving, for he knows, as no one else 
 can know, that all truth, all light is one. 
 
 We shall all feel that this largeness of sympathy, this 
 comprehensiveness of view, this patience of discrimina- 
 tion, must be gained before the student devotes himself 
 to the special study of the master-science of his life. 
 Theology, true theology, is inspired by such a spirit, but 
 the pursuit of theology alone will not produce it any 
 more than the pursuit of physics or of philosophy. 
 
 We shall feel also that this spirit is the natural pro- 
 duct of the Universities. No other intellectual discipline 
 besides that which they supply can present to men with 
 equal efficiency the manifoldness of knowledge, and at 
 the same time shew how all subserves in various ways 
 to the same end. 
 
 The peculiar difficulties which beset faith now seem 
 to spring from two sources from supposed consequences 
 of the study of physics, and from supposed consequences 
 of the study of life. It is argued, on the one hand, to 
 put the case in the broadest light, that we are placed 
 under a system of inevitable sequences ; and, on the 
 other, that the forms of religious belief are functions, so 
 to speak, of particular stages of progress, individual or 
 national. 
 
 The problems which arrange themselves under these 
 two heads are unquestionably grave and urgent. They 
 are problems which Christian students alone, as I believe,
 
 UNIVERSITIES AND TRAINING OF CLERGY 199 
 
 can solve, so far as it is given to man as yet to solve 
 them ; and they are problems which all Christian 
 students who desire to see far into the depths of the 
 Gospel ought to face. 
 
 Neither in morals nor theology is ignorance the 
 surest safeguard of lasting purity. Faith (our Christian 
 faith) can, I am sure, use the conscious or unconscious 
 services of every labourer for truth. It can claim and 
 consecrate tribute from every region of the universe. It 
 can move inviolate through every element and leave a 
 blessing behind it. Faith is blanched and impoverished 
 not in light but in darkness. It gains strength in the air 
 and sunshine. Then it is crippled, dishonoured, im- 
 perilled, when it is isolated, when its supremacy is 
 circumscribed, when its fresh springs of knowledge are 
 stopped up. The true divine must be in sympathy with 
 every science : the true son of faith is emphatically a son 
 of light. 
 
 I cannot then but believe that it is an inestimable 
 advantage for students of theology that they should 
 accomplish the first stages of their work in the closest 
 intercourse with those who are engaged in other fields 
 of labour, and guided by other methods of inquiry. By 
 so doing, and hardly in any other way, will they become 
 intelligently conversant with the adverse forces which 
 they have to meet : they will find scattered treasures 
 which fall under their own domain. There may be some 
 shipwrecks of faith in this mental commerce : the great 
 deeps of thought cannot, in our imperfect state, be 
 traversed without peril ; but, on the whole, faith will 
 grow stronger, and the interpretation of faith will grow 
 wider and richer, as the manifold relations of Christianity 
 with every fragment of life become more clearly seen. 
 
 And this wider vision cannot but be best gained in 
 the Universities, where every form of intellectual activity 
 ought to be freshest and most energetic.
 
 200 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 &fje Jfltsston of tfje Schoolmaster 
 
 JLJ. E gave gifts unto men, and the gifts which He gave 
 were men, not primarily forms, or rites, or institutions, 
 though these have their place, their necessary place, 
 in a human society, but living men. 
 
 From age to age the relative importance of different 
 forms of work changes as we imperfectly estimate their 
 worth. 
 
 With the schoolmasters, I believe, more than with 
 the clergy rests the shaping of that generation which 
 will decide in a large degree what the England of the 
 future will be, turbulent, divided, self-indulgent, material- 
 ised, or quickened with a power of spiritual sympathy, 
 striving towards the realisation of a national ideal, touched 
 already with that spirit of sacrifice which regards every 
 gift of fortune and place and character as held for the 
 common good. 
 
 Living contact with the young is a spring of youth. 
 
 As you enter into their thoughts you receive some- 
 thing of their freshness. 
 
 The true teacher can never grow old. 
 
 He always hears the children's voices and can under- 
 stand them. 
 
 Thus to him the benediction of entrance into heaven 
 is presented as a perpetual reality. 
 
 If, as some have most strangely said, elementary 
 teaching becomes " narrowing," it is when all human 
 interest has died out of it, when faith supports no 
 enthusiasm, and hope sees no visions, and love rejoices 
 in no sacrifices.
 
 THE MISSION OF THE SCHOOLMASTER 201 
 
 Wqi flTeadjer's utg to Curate, not to jJFurnigfj 
 
 JLJo not allow measurable, technical results to modify 
 your own ideal, still less to shape it. 
 
 Resolutely maintain that you have to educate, not 
 to furnish : to call out effort, self-control, observation, 
 reflection : to prepare your scholars for the great school 
 of after-life : to fit them to be not faultless fragments in 
 a perfect machine, but thoughtful, struggling citizens in 
 a present kingdom of God. 
 
 We need to learn as it has not yet been learnt that 
 it is the prerogative of man to think, and not of any 
 particular class of men : to learn that right doing involves 
 in its completeness right reasoning : to learn that elevation 
 of soul is for all. 
 
 Cfje liobtlttg of 3Labout 
 
 WE have at least learned in theory the foundation 
 truth. 
 
 We have learnt the nobility of labour. Toil is not, 
 as it was to Greek ears, synonymous with wretchedness 
 or vice. But we have still to realise it in its moral 
 beauty. 
 
 There can be, as far as I can see, no stable peace 
 till it can be openly shewn on a large scale that the 
 toiler with slender means may be rich in all that 
 makes life worth living, filled with the joy of devotion 
 to the good and the true and the beautiful and the 
 holy. 
 
 2Tfje 2Teacfjer ftjfawclf a Spiritual @ift 
 
 1 N the deepest and truest sense, in respect of all that 
 gives a living power to education, the teacher's work is
 
 202 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 concentrated in himself. He is the spiritual gift. 
 What he is his work will be. More powerful than any 
 subject or any words is that force of conviction by 
 which the true teacher insensibly conveys .his own 
 estimate of the worth of things. As we listen to him we 
 feel that we are in contact with that which is real ; and 
 his faith stirs ours. 
 
 Christian @Tead)mrf tfjrotujfj tfje (Classic 
 
 1 "T was through the Greek historian or the Latin poet 
 that I was taught most impressively what our Christian 
 Faith means : taught that there is a divine counsel 
 being wrought out about us in daily duties : taught that 
 words and deeds are true if partial revelations of an 
 abiding character : taught that the least difference of 
 form or expression has a meaning which we can often 
 interpret and may never disregard : taught that there is 
 a truth in the world to which we owe the service of 
 complete devotion : taught that there are effects, corre- 
 spondences, of human action reaching beyond all 
 thought : taught that we can find rest only in God, for 
 whom we were made. 
 
 Cfje fKinfstrg of tfje 3Laftg 
 
 .C/VEN under the old dispensation the greatest 
 prophets were laymen David, Isaiah, Daniel were 
 laymen and yet we have unlearnt, or failed to 
 learn, in this later age, the law which imposes upon 
 him who has found the truth the obligation of pro- 
 claiming it. 
 
 Let any one read the epistles of the New Testament 
 as records of a real life, and he will find that the powers, 
 the responsibilities, the victories of spiritual gifts, are
 
 THE MINISTRY OF THE LAITY 203 
 
 not for a small section of the Church, but for all, 
 to be used by each according to the circumstances 
 of his position. 
 
 5Hje Jfog of Ceadjimj anti its 
 
 1 NEED not speak to you of the joy of teaching and its 
 exceeding great reward ; how our own thoughts grow 
 clearer, fuller, wider, as we see them taken up, reflected, 
 extended by our scholars ; how difficulties frankly met 
 become sources of fresh conviction ; how sympathy 
 opens the springs of unexpected enthusiasm ; how a 
 power of life enters into doctrines which are dead 
 theories as long as we keep them to ourselves ; how 
 each point that is illuminated becomes a new luminary, 
 for everything that is made manifest is light. 
 
 2Tfje Spirit of 
 
 1 NEED not speak to you of the spirit of teaching ; of 
 that patience which, as was said of one of the noblest 
 of modern Frenchmen, is " tender to dulness as to 
 every form of poverty " ; of that reality which refuses to 
 advance by hearsay beyond the limits of personal con- 
 viction and experience ; of that reverence which shields 
 the purity of early faith from questionings born of 
 human wilfulness ; of that golden law which provides 
 that we can only teach that which we know, and as we 
 enter into the soul of our pupil 
 
 2H)e (JEntJ of 
 
 I NEED not speak to you of the end of teaching; how 
 we aim finally not at producing wide knowledge or 
 great thoughts, but noble lives ; how for us all nature 
 and all history is a revelation of the being and will of
 
 204 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 God offered, not for contemplation only, but for 
 guidance in deed; how we remember that of the 
 manifold stores which we accumulate by diligent study 
 the character alone survives all earthly change, the 
 character which is the last sum of the moral forces by 
 which our labours have been ruled ; how in this sense 
 all teaching must be religious or irreligious, helping to 
 fashion new links of sympathy between the seen and 
 the unseen, or imprisoning our life in sense, making, 
 as has been finely said, " our bodies the tombs of our 
 souls." 
 
 of a 
 
 IT 
 
 Jrl E that is near Me," the Lord is reported to have 
 
 said, "is near fire." And we cannot hope to endure 
 the splendour of a fuller, purer light without enduring 
 the pain which necessarily comes from the removal of 
 the veils by which it is obscured. 
 
 Gain through apparent loss ; victory through momen- 
 tary defeat ; the energy of a new life through the pangs 
 of travail; such has ever been the law of spiritual 
 progress. 
 
 This law has been fulfilled in every crisis of reforma- 
 tion ; and it is illustrated for our learning in every page 
 of the New Testament. 
 
 In no apostolic writing is the truth unfolded with 
 such pathetic force as in the Epistle to the Hebrews. 
 And so it is, I think, that that mysterious "word of 
 consolation " appeals to us with a voice of thrilling 
 power in our time of trial, when the law of progress, 
 the law of fruitfulness through death, seems to be 
 hastening to fresh fulfilment.
 
 THE TRIALS OF A NEW AGE 205 
 
 Men who had lived in the light of the Old Testa- 
 ment, who had known the joy of a noble ritual, men 
 who had habitually drawn near to God in intelligible 
 ways, men who had but lately welcomed Him in Whom 
 they believed that the glory of Israel should be con- 
 summated, were most unexpectedly required to face 
 what seemed to them to be the forfeiture of all that 
 they held dearest. 
 
 The letter of Scripture, the worship of the temple, 
 the expectations of national triumph, had to be 
 abandoned. 
 
 They could not but begin to reckon up their loss and 
 gain. The fresh enthusiasm of their early faith had 
 died away in the weary waiting of a lifetime. 
 
 They had in part degenerated because they had not 
 grown. 
 
 3Efje STrinls of earlg Bclterjtrg an Umarje of our fan 
 
 IN OW when we read the apostolic words, and picture 
 to ourselves the sorrows which they illuminated when 
 we feel that in the portraiture of the perils of early 
 believers we have the record of true struggles, and 
 know that the essential elements of human discipline 
 must always be the same we cannot, I think, fail to 
 recognise in the trials of the Hebrews of the first age an 
 image of the peculiar trials by which we are beset ; and 
 so by their experience we may gain the assurance that 
 for us also there is the promise of larger wisdom where 
 they found it in wider views of Christ's Person 
 and Work, that the removal of those things that are 
 shaken is brought about in order that those things 
 which are not shaken may remain in serener and 
 simpler beauty. 
 
 If we look at the circumstances of the Hebrews a
 
 206 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 little more closely we shall notice that the severity of 
 their trials came in a great degree from mistaken de- 
 voutness. 
 
 They had determined, in obedience to traditional 
 opinion, what Scripture should mean, and they found it 
 hard to enter into its wider teaching. 
 
 They had determined that institutions which were 
 of Divine appointment must be permanent, and they 
 found it hard to grasp the realities by which the forms 
 of the older worship were replaced. 
 
 Now in these respects we cannot fail to recognise 
 that the difficulties of the Hebrews correspond with our 
 own. For I am speaking now of the difficulties of 
 those who hold to their first faith, and are yet conscious 
 of shakings, changes, losses, of the removing of much 
 which they formerly identified with it. 
 
 Many among us, for example, tremble with a vague 
 fear when they find that that " Divine Library," in 
 the noble language of Jerome, which we call the Bible 
 "the Books" "the Book" cannot be summarily 
 separated by a sharp unquestionable line from the other 
 literature with which it is connected ; that the text and 
 the interpretation of the constituent parts have not been 
 kept free from the corruptions and ambiguities which 
 require the closest exercise of critical skill; that deductions 
 have been habitually drawn from incidental modes of 
 expression in Scripture which cannot be maintained in 
 the light of that fuller knowledge of God's working which 
 He has given us. 
 
 Others again find the historical problems raised by 
 the study of the Bible carried into a wider region.
 
 THE TRIALS OF A NEW AGE 207 
 
 They learn in the turmoil of action and they learn in 
 the silence of their own souls that the Faith can no 
 longer be isolated and fenced off from rude questionings 
 as something separate from common life. They per- 
 ceive that they must bear, as they can, to acknowledge 
 once and again that formulas which, in earlier times, 
 seemed to declare the Gospel adequately, no longer 
 cover the facts of the world as they have been revealed 
 to us in these later days. 
 
 And others have a more grievous trial still. As their 
 view of the world is widened; as they come to under- 
 stand better the capacities of humanity and the claims 
 of Christ ; as they are driven to compare the promises 
 of the kingdom of God with the present fruits of its 
 sway ; as they feel that they cannot separate themselves 
 from the race of which they are heirs ; as they look upon 
 the light, still after eighteen centuries struggling (as it 
 appears) against eclipse, their hearts may well sink 
 within them. We cannot wonder if such are tempted 
 to ask with those of old times, Where is the promise 
 of His coming? or to listen with little more than 
 the sad protest of a lonely trust to the bold asser- 
 tions of those who say that the Faith has exhausted its 
 power in dealing with the facts of an earlier and simpler 
 civilisation. 
 
 And what then shall we say ? How shall we escape 
 the double danger which besets us of hastily surrender- 
 ing every position which is boldly challenged, or of 
 rigidly refusing to consider arguments which tend to 
 modify traditional opinion ? 
 
 I do not doubt for one moment as to my answer. I 
 bid those who are tempted to accept their trials with the
 
 208 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 frankest trust as the conditions through which they will 
 be brought to know God better. 
 
 lEadj icUpjt'on of anxious 2Trial fruitful in Blessinnj 
 
 I HAVE been forced, by the peculiar circumstances 
 of my work, to regard from many sides the difficulties 
 which beset our historic Faith. If I know by ex- 
 perience their significance and their gravity ; if I readily 
 allow that on many points I wish for fuller light ; 
 then I claim to be heard when I say without reserve 
 that I have found each region of anxious trial 
 fruitful in blessing : that I have found my devout 
 reverence for every word of the Bible quickened 
 and deepened when I have acknowledged that it 
 demands the exercise of every faculty with which I 
 have been endowed, and that it touches the life of 
 man at every point, it welcomes, from its fuller under- 
 standing, the help which comes from every gain of 
 human knowledge. 
 
 &fje Consolation of tlje Hebrefo Christians ours also 
 
 1 F our trials, the trials of a new age, correspond with 
 those of the Hebrews, the consolation which availed for 
 them avails for us also. 
 
 We shall find in due course, as they found, that all 
 we are required to surrender childlike prepossessions, 
 venerable types of opinion, partial and impatient hopes 
 is given back to us in a new revelation of Christ ; that 
 He is being brought nearer to us, and shewn in fresh 
 glory, through the " fallings from us, vanishing of sense 
 and earthly things," which we had been inclined to 
 identify with Himself.
 
 THE TRIALS OF A NEW AGE 209 
 
 CoitBolator nntf Cfjristus Consummator 
 
 1 HERE is a picture with which we are all familiar, 
 in which Christ seated in glory is represented as dis- 
 pensing His gifts to the representatives of suffering 
 humanity. 
 
 From His hands the slave receives freedom and the 
 sick health : the mourner finds rest in His sympathy, 
 old men peace, children joy. " Christus Consolator " is 
 indeed an image which touches every heart. 
 
 But it is not the whole Gospel ; it is not, I venture 
 to think, the particular aspect of the Gospel which is 
 offered by the Spirit of God to us now for our acknow- 
 ledgment. 
 
 Sin, suffering, sorrow, are not the ultimate facts of 
 life. These are the work of an enemy ; and the work 
 of our God and Saviour lies deeper. 
 
 The Creation stands behind the Fall, the counsel of 
 the Father's love behind the self-assertion of man's wilful- 
 ness. And I believe that if we are to do our work we 
 must learn to think, not only of the redemption of man, 
 but also of the accomplishment of the Divine purpose for 
 all that God made. We must learn to think of that 
 summing up of all things in Christ, in the phrase of St. 
 Paul, which crowns the last aspirations of physicist and 
 historian with a final benediction. 
 
 We must dare, in other words, to look beyond Christ 
 the Consoler to Christ the Fulfiller. Christus Consolator 
 let us thank God for the revelation which leaves no 
 trial of man unnoticed and unsoothed leads us to 
 Christus Consummator. 
 
 still tfje lEssntce of Jnt'tfj 
 
 J/ET us remember that progress is still, as in the first 
 age, the essence of our faith. We have to gather little
 
 210 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 by little the fruits of a victory in which Christ has over- 
 come the world. The Hebrews were in danger of 
 apostasy because they failed to go forward. And that 
 we may be shielded from the like peril, the words which 
 were spoken to them are spoken also to us : let us be 
 borne on to perfection ; not simply " let us go on," or even 
 " let us press on," as if the advance depended on the 
 vigour of our own effort, but " let us be borne on " 
 " borne on " with that mighty influence which waits only 
 for the acceptance of faith, that it may exert its sovereign 
 sway, " borne on " by Him who is the Way and the End 
 of all human endeavour. 
 
 And as we are thus " borne on," as we yield ourselves, 
 yield every gift of mind and body, of place and circum- 
 stance, yield all that we cherish most tenderly, to the 
 service of Him in Whom we are made more than con- 
 querors, let us not fear that we shall lose the sense of 
 the vastness of the Divine life in our glad consciousness of 
 its immediate power. 
 
 We assuredly shall not fail in reverent gratitude to 
 our fathers for the inheritance which they have bequeathed 
 to us while we acknowledge that it is our duty to im- 
 prove it. 
 
 We shall not disparage the past, while we accept the 
 inspiring responsibility of using to the uttermost the 
 opportunities of the present. 
 
 We shall cling with the simplest devotion to every 
 article of our ancient Creed, while we believe, and act 
 as believing, that this is eternal life, that we may know, 
 know, as the original word implies, with a knowledge 
 which is extended from generation to generation, and 
 from day to day, the only true God and Jesus Christ.
 
 DESTINY FULFILLED THROUGH SUFFERING 211 
 
 ur Difficulties imlrtJ Promises of coming JEJEisfcom 
 
 -DY the pursuit of this knowledge we come to recognise 
 that the difficulties which press us most sorely are really 
 the discipline through which God is teaching us : veiled 
 promises of coming wisdom. 
 
 We learn through the living lessons of our own experi- 
 ence that the eternal Gospel covers the facts of life, its 
 sorrows, its needs, its joys, its wealth. 
 
 Through every conflict the Truth is seen in the 
 majesty of its growing vigour. Shakings, shakings not 
 of the earth only but of the heaven, will come; but 
 what then ? We know this, that all that falls is taken 
 away, that those things which are not shaken may remain. 
 
 of the Sorrofos of 3Life 
 
 1 I ME has not softened the sharpness of the impression 
 which is made upon thoughtful spectators by the sight 
 of the sorrows of life. If the contrast between man 
 made a little lower than angels nay, literally a little less 
 than God and man as man has made him, was startling 
 at the time when the Apostle wrote, it has not grown less 
 impressive since. 
 
 Larger knowledge of man's capacities and of his 
 growth, of his endowments and of his conquests, has 
 only given intensity to the colours in which poets and 
 moralists have portrayed the conflict in his nature and 
 in his life. 
 
 Whether we look within or without, we cannot refuse 
 to acknowledge both the element of nobility in man 
 which bears witness to his Divine origin, and also the 
 element of selfishness which betrays his falls.
 
 212 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 Every philosophy of humanity which leaves out of 
 account the one or the other is shattered by experience. 
 
 The loftiest enthusiasm leaves a place in its recon- 
 struction of society where superstition may attach itself. 
 Out of the darkest depths of crime not seldom flashes 
 a light of self-sacrifice, like the prayer of the rich man 
 for his brethren when he was in torments, which shews 
 that all is not lost. 
 
 We cannot accept the theory of those who see around 
 them nothing but the signs of unlimited progress towards 
 perfection, or the theory of those who write a sentence 
 of despair over the chequered scenes of life. 
 
 We look, as the Psalmist looked, at the sun and the 
 stars, with a sense which he could not have of the awful 
 mysteries of the depths of night, but we refuse to accept 
 space as a measure of being. 
 
 We trace back till thought fails the long line of ages 
 through which the earth was prepared to be our dwelling- 
 place, but we refuse to accept time as a measure of the 
 soul. 
 
 We recognise without reserve the influence upon us 
 of our ancestry and our environment, but we refuse to 
 distrust the immediate consciousness of our personal 
 responsibility. 
 
 We do not hide from ourselves any of the evils which 
 darken the face of the world, but we do not dissemble 
 our kindred with the worst and lowest, whose life enters 
 into our lives at a thousand points. 
 
 We acknowledge that the whole creation groaneth 
 and travaileth in pain together until now, but we believe 
 also that these travail -pains prepare the joy of a new 
 birth. 
 
 We make no effort to cast off the riddles or the 
 burdens of our earthly state, but we cling all the while 
 to the highest thoughts which we have known as the 
 signs of God's purpose for us and for our fellowmen.
 
 DESTINY FULFILLED THROUGH SUFFERING 213 
 
 (Efte .Sufferings of Cfjrist as a (Consummation of 
 f^umanttg 
 
 1 HE currents of theological speculation have led us to 
 consider the sufferings of Christ in relation to God as a 
 propitiation for sin, rather than in relation to man as a 
 discipline, a consummation of humanity. 
 
 The words in which Isaiah spoke of the Servant of 
 the Lord as "taking our infirmities and bearing our 
 sicknesses," were indeed fulfilled when the Son of man 
 healed the sick who came to Him, healed them not by 
 dispensing from His opulence a blessing which cost Him 
 nothing, but by making His own the ill which He re- 
 moved. 
 
 2H)e true Secret of ff^appiness 
 
 IvESPONSIVE love transfigures that which it bears. 
 
 Pain loses its sting when it is mastered by a stronger 
 passion. The true secret of happiness is not to escape 
 toil and affliction, but to meet them with the faith that 
 through them the destiny of man is fulfilled. 
 
 8Ef)e Spirit of Eifrine Discontent 
 
 JN O thoughtful person can seriously regard the circum- 
 stances of his life without feeling the need of forgiveness 
 and the need of strengthening. He looks back upon 
 the past and he sees not only failures, but unnecessary 
 failures. He looks forward to the future, and he sees 
 that while the difficulties of duty do not grow less with 
 added years, the freshness of enthusiasm fades away, 
 and the temptation to accept a lower standard of action 
 grows more powerful. Perhaps in the words of Hood's 
 most touching lyric, he thinks "he's farther off from 
 heaven Than when he was a boy." At any rate, he does
 
 2i 4 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 feel that in himself he has not reached and cannot reach 
 that for which he was born, that which the spirit of 
 divine discontent within him, a discontent made keener 
 by temporal success, still marks as his one goal of 
 peace. For when Augustine said, Tu nos feristi ad te, 
 Doinine, et inquictum est cor nostrum donee requiescat in tc, 
 he proclaimed a fact to which every soul bears witness 
 in the silence of its self-communings. 
 
 We know that we were made for God ; we know that 
 we have been separated from God ; we know that we 
 cannot acquiesce in the desolation of that divorce. 
 
 . 8Tf) Institution of tfye 
 
 1 HE institution of the priesthood has been misused, 
 degraded, overlaid with terrible superstitions, but in its 
 essence it corresponds with the necessities of our nature. 
 Therefore it has been interpreted and fulfilled in the 
 Bible. 
 
 We can yet learn much from the figures of the 
 Levitical system in which the priesthood of this world 
 was fashioned by the Spirit of God in a form of marvel- 
 lous significance and beauty. The law of the priestly 
 service in the Old Testament is indeed a vivid parable 
 of the needs, the aim, the benediction of human life. 
 
 Cfje i&mj-pricst 
 
 1 HE kingly and priestly offices cannot be kept apart. 
 He who makes atonement must direct action. He who 
 demands the complete service of every power must hallow 
 the powers of which He claims the ministry. The ruler 
 who consecrates, the priest who rules, must be merciful 
 and faithful ; He must have absolute authority and per- 
 fect sympathy ; authority that He may represent God to
 
 THE KING -PRIEST 215 
 
 man, sympathy that He may represent man to God. 
 And such is Christ made known to us, King and Priest, 
 Priest after the order of Melchisedek^ in whose mysterious 
 person the old world on the edge of a new dispensation 
 met and blessed the father of the faithful. 
 
 The apostolic words are true for us, true while there 
 is one sin to vex the overburdened conscience, one 
 struggle to strain the feeble will, such a High Priest be- 
 
 If human priests compassed with infirmity could in- 
 spire confidence in the worshipper, then Christ, if we 
 will lift our eyes to Him, a thousandfold more. Their 
 compassion was necessarily limited by their experience, 
 but His experience covers the whole field of life ; their 
 gentle bearing was tempered by the consciousness of 
 failure, but His breathes the invigorating spirit of per- 
 fect holiness. They knew the power of temptation in 
 part by the sad lessons of failure ; He knew it to the 
 uttermost by perfect victory. They could see dimly 
 through earth-born mists something of the real hideous- 
 ness of evil ; He saw it in the undimmed light of the 
 Divine purity. And He is tenderest, not who has 
 sinned, as is sometimes vainly thought, but who has 
 known best the power of sin by overcoming it. His love 
 is most watchful who has seen what wrong is in the eyes 
 of God. 
 
 Can we not then boldly proclaim that here also the 
 Gospel covers the facts of life ? that in the prospect of 
 the conflicts and defeats which sadden us, and which 
 we dare not disguise or extenuate, such a High Priest 
 became MS, strong with the strength of God, compassion- 
 ate with the affection of a friend ? 
 
 We must cling to both these truths, and wrestle with 
 them and win their blessing from them.
 
 216 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 " <35artfj'0 CfjtlUren cltmf to 
 
 " KARTH'S children cling to earth," and there are 
 many among us who feel keenly the very trials which the 
 Hebrews felt ; who long for some visible system which 
 shall "bring all heaven before their eyes," for some 
 path to the divine presence along which they can walk 
 by sight, for recurrent words of personal absolution from 
 some human minister, for that which shall localise their 
 centre of worship ; who labour, often unconsciously, to 
 make the earthly the measure of the spiritual ; who 
 shrink from the ennobling responsibility of striving with 
 untiring effort to hold communion with the unseen and 
 eternal ; who turn back with regretful looks to the 
 discipline and the helps of a childly age, when they are 
 required to accept the graver duties of maturity ; required 
 to listen, as it were, like Elijah on the lonely mountain, 
 when the thunder of the earthquake is stilled and the 
 violence of the fire is spent, for the still small voice. 
 
 These are not, I know, imaginary temptations ; but 
 if we are tried and disquieted by their assaults, the writer 
 of the Epistle enables us to face them. He brings Christ 
 near to us, and he brings us near to Christ. He dis- 
 closes the privileges to which we are all admitted by the 
 ascended Saviour. He gives an abiding application to 
 the Lord's words, He that hath seen Me hath seen the 
 Father. And He does this without hiding one dark trait 
 in the prospect of life. 
 
 &fje Spectacle of tu'bfoetr auto titml (ljurcfje0 
 
 1 HE spectacle of divided and rival Churches is as 
 sad and far vaster than the spectacle of unbelieving 
 Israel. It is hard for us to bear the prospect of 
 Christendom rent into hostile fragments as it was hard 
 for the Hebrews to bear the anathema of their country-
 
 THE UNIVERSAL SOCIETY 217 
 
 men. It is hard to look for peace, and to find a sword ; 
 to look for the concentration of every force of those who 
 bear Christ's name in a common assault upon evil, and 
 to find energies of thought and feeling and action 
 weakened and wasted in misunderstandings, jealousies, 
 and schisms ; to look for the beauty of a visible unity of 
 the faithful which shall strike even those who are without 
 with reverent awe, and to find our divisions a common- 
 place with mocking adversaries. It is hard ; and if what 
 we see were all, the trial would be intolerable. 
 
 But what we see is not all : what we see is not even 
 the dim image of that which is. The life which we feel, 
 the life which we share, is more than the earthly materials 
 by which it is at present sustained, more than the earthly 
 vestures through which it is at present manifested. 
 
 That is not most real which can be touched and 
 measured, but that which struggles, as it were, to find 
 imperfect expression through the veil of sense : that 
 which to the All -seeing Eye gilds with the light of 
 self-devotion acts that to us appear self-willed and 
 miscalculated ; that which to the All-hearing Ear joins in 
 a full harmony words that to us sound fretful and 
 impatient ; that which fills our poor dull hearts with a 
 love and sympathy towards all the creatures of God, 
 deeper than just hatred of sin, deeper than right con- 
 demnation of error, deeper than the circumstances of 
 birth and place and temperament which kindle the 
 friendships and sharpen the animosities of human 
 intercourse. 
 
 If the outward were the measure of the Church of 
 Christ, we might well despair. But side by side with us, 
 when we fondly think, like Elijah, that we stand alone, 
 are countless multitudes whom we know not, angels 
 whom we have no power to discern, children of God 
 whom we have not learnt to recognise.
 
 2i8 CHRISTIAN SOCIETY OFFICE AND GROWTH 
 
 toe ntag facome one 
 
 W E shall become one, not by narrowing and defining 
 the Faith which is committed to us, but by rising, 
 through the help of the Spirit, to a worthier sense of its 
 immeasurable grandeur. 
 
 tfje first Cfjrtsttans conquered tfye 
 
 1 HE character of a generation is moulded by personal 
 character. And if we have considered some of the 
 temptations of the first Christians ; if we know a little of 
 the terrible environment of evil by which they were 
 encircled ; we must not, as we too often do, forget how 
 they conquered the world. 
 
 It was not by any despairing withdrawal from city 
 and market ; not by any proud isolation in selfish 
 security ; not by any impatient violence ; but by the 
 winning influence of gracious faith, they mastered the 
 family, the school, the empire. They were a living 
 Gospel, a message of God's good-will to those with 
 whom they toiled and suffered. 
 
 Pure among the self-indulgent, loving among the 
 factious, tender among the ruthless, meek among the vain- 
 glorious, firm in faith amidst the shaking of nations, 
 joyous in hope amidst the sorrows of a corrupt society, 
 they revealed to men their true destiny, and shewed that 
 it could be attained. 
 
 They appealed boldly to the awakened conscience as 
 the advocate of their claims. They taught as believing 
 that He who had stirred their heart with a great desire 
 would assuredly satisfy it. 
 
 They offered not in word but in deed the ideal of 
 spiritual devotion, and " the soul naturally Christian " 
 turned to it, as the flower turns to the light, drew from
 
 THE UNIVERSAL SOCIETY 219 
 
 it, as the flower draws from the light, the richness of 
 perfect beauty. 
 
 Yes ; that was the secret of their success ; and it is 
 the secret of our success. The words are true now as 
 they were when addressed by Zechariah to the poor 
 remnant of Jews struggling to rebuild their outward 
 temple : Not by might, nor by power, but by My Spirit, 
 saith the Lord of Hosts. Not first by material change, 
 not by intellectual culture, but by spiritual sympathy 
 will our work be done.
 
 PART III 
 30pect!& of life
 
 A POET'S VIEW OF LIFE 
 
 1 N my undergraduate days, if I remember rightly, I 
 came across the description of a poet which speaks of 
 him as one "who sees the infinite in things." The 
 thought has been to me from that time forward a great 
 help in studying the noblest poetry. 
 
 The true poet does, I believe, of necessity, see the 
 infinite in his subject ; and he so presents his vision to 
 his readers that they too, if their eyes are open, are 
 enabled in some degree to share in its lessons. 
 
 The same gift belongs in a certain degree to the 
 artist. But the range of the poet is unlimited ; while 
 the artist's choice of subject is conditioned by the 
 requirement that its treatment shall come within the 
 domain of the beautiful. 
 
 The ground of this difference obviously lies in the 
 different means which the poet and the artist use to 
 express what they see with the eyes of the soul. The 
 mode in which words and the melody of words (not now 
 to speak of music) affect us is different in kind from the 
 action of form and colour. 
 
 All life, all nature, is therefore the legitimate field of
 
 224 ASPECTS OF LIFE 
 
 the poet, as prophet. There is an infinite, an eternal 
 meaning in all, and it is his office to make this intelligible 
 to his students. 
 
 No modern poet has more boldly claimed the fulness 
 of his heritage of life than Browning. He has dared to 
 look on the darkest and meanest forms of action and 
 passion, from which we commonly and rightly turn our 
 eyes, and he has brought back for us from this universal 
 survey a conviction of hope. 
 
 He has laid bare what there is in man of sordid, 
 selfish, impure, corrupt, brutish, and he proclaims, in 
 spite of every disappointment and every wound, that he 
 still finds a spiritual power in him, answering to a 
 spiritual power without him, which restores assurance as 
 to the destiny of creation. 
 
 As has been well pointed out, Browning occupies a 
 position complementary to Wordsworth. 
 
 He looks for the revelation of the Divine as coming 
 through the spiritual struggles of man and not through 
 Nature. 
 
 Both poets, however, agree in this, that they assert 
 the sovereignty of feeling over knowledge, of that within 
 us which they hold to have affinity with the heavenly and 
 eternal, over that which must be earthly and temporal. 
 
 The key-note of Browning's teaching, in a word, is 
 not knowledge, but love. 
 
 This learning of love, this acquisition of the power of 
 self-sacrifice, involves a long and painful discipline : 
 
 Life is probation, and this earth no goal, 
 But starting-point of man. . . . 
 
 To try man's foot, if it will creep or climb, 
 ''Mid obstacles in seeming, points that prove 
 Advantage for "who vaults from low to high, 
 And makes the stumbling-block a stepping-stone.
 
 A POETS VIEW OF LIFEBROWNING 225 
 
 Why comes temptation but for man to meet 
 And master, and make crouch beneath his foot, 
 And so be pedestallcd in triumph. 
 
 The poet teaches that life must be treated as a 
 whole ; that learning comes through suffering ; that 
 every failure felt to be failure points to final achieve- 
 ment ; that the visible present is but one scene in an 
 illimitable growth. 
 
 Our present life is to be taken in its entirety. The 
 discipline of man is to be fulfilled, the progress of man 
 is to be secured, under the conditions of our complex 
 earthly being. 
 
 These lets and limitations are not to be disparaged 
 or overborne, but accepted and used in due order. 
 
 No attempt must be made either to retain that which 
 has been, or to anticipate that which will be. 
 
 Each element in human nature is to be allowed its 
 proper office. 
 
 Each season brings its own work and its own means. 
 
 This conception is wrought out in many-sided com- 
 pleteness in Rabbi Ben Ezra, which is, in epitome, a 
 philosophy of life. 
 
 Here are the lessons of advancing years : 
 
 Let us not always say 
 
 "Spite of this flesh to-day, 
 I strove, made head, gained ground ttfon the whole .'" 
 
 As the bird wings and sings, 
 
 Let us cry, " All good things 
 Are ours, nor soul helps flesh more now, than flesh helps soul." 
 
 Grow old along with me! 
 
 The best is yet to be, 
 The last of life, for which the first was made: 
 
 Our times are in His hand 
 
 Who saith " A whole I planned, 
 Youth shews but half ; trust God ; see all, nor be afraid.'"
 
 226 ASPECTS OF LIFE 
 
 The capacity for moral progress, thus recognised in 
 the law of outward growth and decay, is indeed laid 
 down by Browning to be the essential characteristic of 
 man : 
 
 Getting increase of knowledge, since he learns 
 
 Because he lives, which is to be a man, 
 
 Set to instruct himself by his past self. 
 
 Hence the mutability of things may become a help to 
 his growth : 
 
 Rejoice that man is hurled 
 from change to change unceasingly, 
 His souPs wings never furled. 
 
 The very infirmities of later years, incapacity to 
 receive new impressions, dulness of sight by which far 
 and near are blended together, have their peculiar office 
 in revealing the lessons of life : 
 
 So at the last shall come old age, 
 Decrepit as befits that stage ; 
 How else ivoiild'st thou retire apart 
 With the hoarded memories of thy heart, 
 And gather all to the very least 
 Of the fragments of life's earlier feast, 
 Let fall thro 1 eagerness to find 
 The crowning dainties yet behind? 
 
 The true human life will therefore present a just 
 balance of powers in the course of its varied progress. 
 
 In the strangely fascinating Epistle of garshish 
 Browning has drawn the portraiture of one to whom the 
 eternal is sensibly present, whose spirit has gained 
 prematurely absolute predominance : 
 
 Heaven opened to a soul while yet on earth, 
 Earth forced on a souFs use while seeing Heaven : 
 
 and the result is not a man but a sign ; a being 
 
 Professedly the faultier that he knows 
 God's secret, while he holds the thread of life.
 
 A POET S VIEW OF LIFE BROWNING 227 
 
 Lazarus, therefore, while he moves in the world, has 
 lost all sense of proportion in things about him, all 
 measure of and faculty of dealing with that which sways 
 his fellows. 
 
 In this crucial example Browning shews how the 
 exclusive dominance of the spirit destroys the fulness of 
 human life, its uses and powers, while it leaves a passive 
 life crowned with an unearthly beauty. 
 
 On the other hand, he shews in his study of Cleon 
 that the richest results of earth in art and speculation 
 and pleasure and power are unable to remove from life 
 the desolation of final gloom. 
 
 Thus over against the picture of Lazarus is placed 
 that of the poet who by happy circumstances has been 
 enabled to gather to himself all that is highest in the 
 civilisation of Greece. 
 
 The contrast is of the deepest significance. The 
 Jewish peasant endures earth, being in possession of 
 heaven : the Greek poet in possession of earth feels that 
 heaven some future state, 
 
 Unlimited in capability 
 
 For joy, as this is in desire for joy, 
 
 is a necessity for man ; but no, 
 
 Zeus has not yet revealed it ; and alas, 
 He must have done so, were it possible ! 
 
 Flesh and spirit each claim recognition in connection 
 with their proper spheres, in order that the present life 
 may bear its true result. 
 
 We must, that we may live human lives, loyally yield 
 ourselves to, and yet master the circumstances in which 
 we are placed. 
 
 This is an arduous task, but it is fruitful : 
 When pain ends gain ends too.
 
 228 ASPECTS OF LIFE 
 
 Doubt, rightly understood, is just that vivid, personal, 
 questioning of phenomena which breaks "the torpor of 
 assurance," and gives a living value to decision. 
 
 In this sense, and not as if doubts were an absolution 
 from the duty of endeavour, we can say, 
 
 I prize the doubt, 
 Law kinds exist without, 
 Finished and finite clods, untroubled by a spark. 
 
 In such a view of life, as it is thus outlined, no room 
 is left for indifference or neutrality. 
 
 There is no surrender to an idle optimism. 
 
 A part must be taken and maintained. The spirit 
 in which Luther said pecca fortiter finds a powerful 
 expression in The Statue and the Bust : 
 
 Let a man contend to the uttermost 
 
 For his life's set prize, be it what it will ! 
 
 And the sin I impute to each frustrate ghost 
 Is, the unlit lamp and the ungirt loin. 
 
 In the midst of strenuous endeavour or of patient 
 suffering, the lesson of life, the lesson of love, is brought 
 within man's reach. It is finally taught, perhaps, by 
 a sudden appeal of distress (Caponsacchi) ; or by human 
 companionship (By the Fireside) ; or by a message felt to 
 be divine (Easter Day). 
 
 There are also other sharper ways of enforcing the 
 lesson. One illustration I cannot forbear quoting, for it 
 brings out the basis of Browning's hopefulness, and com- 
 bines two passages which, in different ways, for grandeur 
 of imagery and for spiritual insight, are unsurpassed in 
 Browning I will venture to say in literature. 
 
 I need not recall the character of Guido, which 
 Browning has analysed with exceptional power and
 
 A POET'S VIEW OF LIFE BROWNING 229 
 
 evidently with the deepest interest. This, at last, is the 
 judgment which the Pope pronounces on him : 
 
 For the main criminal I have no hope 
 
 Except in stick a suddenness of fate. 
 
 I stood at Naples once, a night so dark 
 
 I could have scarce conjectured there was earth 
 
 Anywhere, sky, or sea, or world at all ; 
 
 But the nighfs black was burst through by a blaze, 
 
 Thunder struck blow on blow, earth groaned and bore 
 
 Through her whole length of mountain visible : 
 
 There lay the city thick and plain with spires, 
 
 And, like a ghost dis-shrouded, white the sea. 
 
 So may the truth be flashed out by one blow, 
 
 And Guido see, one instant, and be saved. 
 
 Degraded and debased, Guido is seen to be not past 
 hope by the true spiritual eye. And what is the issue ? 
 Up to the last, with fresh kindled passion, the great 
 criminal re-asserts his hate. He gathers strength to repeat 
 his crime in will. I grow, he says, one gorge 
 
 To loathingly reject Pompilid 's pale 
 Poison my hasty hunger took for food. 
 
 So the end comes. The ministers of death claim him. 
 In his agony he summons every helper whom he has 
 known or heard of 
 
 Abate, Cardinal, Christ, Maria, God 
 and then the light breaks through the blackest gloom : 
 Fompilia, will you let them murder me ? 
 
 In this supreme moment he has known what love is, 
 and, knowing it, has begun to feel it. 
 
 The cry, like the intercession of the rich man in Hades 
 for his five brethren, is a promise of a far-off deliverance. 
 
 In this case the poet shews how we may take heart 
 again in looking at the tragedies of guilt.
 
 230 ASPECTS OF LIFE 
 
 But there are wider* and more general sorrows in life. 
 There is the failure, the falling from our ideal, of which 
 we are all conscious ; there is the incompleteness of 
 opportunity, which leaves noblest powers unused. 
 Browning states the facts without reserve or palliation : 
 
 All labour, yet no less 
 Bear up beneath their unsuccess. 
 Look at the end of work, contrast 
 The petty Done with the Undone vast, 
 This Present of theirs with the hopeful Past I 
 
 In dealing with the difficulties which are thus raised, 
 Browning offers what appears to me to be his most 
 striking message. Acknowledged failure is, he teaches, a 
 promise of future attainment ; unfruitful preparation is 
 the sign of the continuity of life. And these two prin- 
 ciples rest on another : imperfection is the condition of 
 growth : 
 
 Whafs whole can increase no more, 
 
 Is dwarfed and dies, since here's its sphere. 
 
 And hence comes (as may be noticed parenthetically) 
 the contrast between works of art and living men : 
 
 They are perfect hoiu else? they shall never change : 
 
 We are faulty why not ? we have time in store. 
 
 The artificer's hand is not arrested 
 
 With us we are rough-hewn, nmuise polished : 
 
 They stand for our copy, and once invested 
 
 With all they can teach, we shall see them abolished. 
 
 ' Tis a life-long toil till our lump be leaven ; 
 The better I whafs come to perfection perishes. 
 
 Failure, as Browning treats it, may come in two ways. 
 It may come from what he does not scruple to call " the 
 corruption of man's heart," or it may come from the 
 want of necessary external help. 
 
 The first form of failure is in various degrees universal.
 
 A POET'S VIEW OF LIFE BROWNING 231 
 
 But as long as effort is directed to the highest, that aim, 
 though it is out of reach, is the standard of hope. 
 
 The existence of a capacity, cherished and quickened, 
 is a pledge that it will find scope. 
 
 There will yet be, as we believe, a field for the exer- 
 cise of every power which has been trained and not 
 called into service. What has been consecrated cannot 
 be wasted : 
 
 Earn the means first God surely will contrive 
 Use for our earning. 
 
 The preparation and discipline of intellect is subor- 
 dinate to the preparation and discipline of feeling. 
 
 The end of life is learning love the learning God 
 and that in a large degree through human fellowship. 
 Omne vivum ex vivo " life is the one source of life " 
 is an axiom true in the spiritual as in the physical order. 
 
 An intellectual result may be the occasion, but it 
 cannot be the source of a moral quickening. 
 
 And what does the poet say of the end ? For that 
 which is evil there is judgment of utter destruction ; for 
 that which is good, purifying. So it is that chastisement 
 is often seen to come through the noblest part of a 
 character otherwise mean, because in that there is yet 
 hope : 
 
 You were punished in the very part 
 That looked most pure of speck, the honest love 
 Betrayed you, did love seem most worthy pains, 
 Challenge such purging, as ordained survive 
 When all the rest of you was done with ? 
 
 And on the whole 
 
 There shall never be one lost good ! what was shall live as before ; 
 The evil is null, is nought, is silence implying sound ; 
 What was good shall be good with, for evil, so much good more ; 
 On the earth the broken arcs; in heaven a perfect round.
 
 232 ASPECTS OF LIFE 
 
 7^he high that proved too high, the heroic for earth too hard, 
 The passion that left the ground to lose itself in the sky, 
 Are music sent up to God by the lover and the bard ; 
 Enough that He heard it once ; we shall hear it by-and-by, 
 
 These thoughts interpret the fulness of our lives, our 
 trials and falls and aspirations, and help us to understand 
 better some parts of our Faith in which alone, as far as 
 I can see, they find their solid foundation.
 
 STEPS IN THE CHRISTIAN LIFE 
 
 on your part all diligence, in your faith 
 provide virtue ; and in your virtue knowledge ; and in- 
 your knowledge self-control ; and in your self-control 
 patience ; and in your patience godliness ; and in your 
 godliness love of the brethren; and in your love of the 
 brethren love (2 Peter i.) 
 
 Wi 
 
 all -Ettlijjence 
 
 E are apt to live at random. We are swayed by 
 the circumstances which we ought to control. We find it 
 a relief when we are spared (as we think) the necessity for 
 reflection or decision : a book lightly taken up, a friend's 
 visit, a fixed engagement, fill up the day with fragments ; 
 and day follows day as a mere addition. There is 
 no living idea to unite and harmonise the whole. 
 
 Of course we cannot make, or to any great extent 
 modify, the conditions under which we have to act ; but 
 we can consciously render them tributary to one high 
 purpose. We can regard them habitually in the light of 
 our supreme end. 
 
 In gout JFattf) supplo Firtuc 
 
 11 EATHEN philosophers had drawn a noble ideal of 
 what man ought to be. The Gospel the Truth
 
 234 ASPECTS OF LIFE 
 
 furnished the power by which the ideal could be wrought 
 out by all. 
 
 The first stage in the spiritual life is the fulfilment of 
 the natural type of virtue. 
 
 Religion is stamped first with the mark of manliness 
 in its highest sense. Whatever is false, or mean, or 
 cowardly, or ungenerous is utterly at variance with it. 
 
 On the other hand there is nothing true, or lofty, or 
 heroic which does not find its proper place and more 
 than that, its unfailing support in the life of faith. 
 
 It rests with us to shew each in our little way that 
 all that moves the instinctive admiration of men flows of 
 necessity from our Creed. 
 
 Our Faith has among its natural fruits those qualities 
 which mankind are constituted to approve. 
 
 It extends also to the fulness of life. 
 
 The virtue of the cloister, or of the school, or of the 
 closet is not all. There is the virtue also of the market 
 and of the council chamber. And this too is a growth 
 of faith. 
 
 In times of great confusion it has often happened 
 that there has been a sharp division between the religious 
 life and the secular life, to the grievous injury of both. 
 Many symptoms both at home and abroad point to the 
 danger of such a separation coming again. 
 
 It is, then, of the deepest moment that we should 
 keep our sympathies wide and keen ; that we should 
 guard against indifference towards any object of human 
 interest. 
 
 Every fragment of life belongs to us. Every social 
 movement, every political change affects in some way the 
 advent of that Kingdom of God for which we pray. 
 
 We neglect our duty if we deliberately stand aloof
 
 STEPS IN THE CHRISTIAN LIFE 235 
 
 from any pursuit, from any conflict, in which we are 
 fitted to engage. 
 
 We are poor judges of great and small. 
 
 The little service which we can render may be all 
 that is required to complete the circle of some greater 
 work. That which is poorest in appearance may be 
 most necessary. 
 
 At least our duty is plain : not to pretend to be 
 what we are not : not to leave our place at will in search 
 of another : not to measure ourselves by others : but to 
 offer to God just what we have and what we are. 
 
 In Ftrtue 3&ttofoletrjje 
 
 1 HE effort to realise what we have learnt will drive 
 us forward. 
 
 "Knowledge for knowledge" is parallel with "grace 
 for grace " in the divine economy. And it is not, I 
 think, without significance that the Greek term for 
 absolute scientific knowledge finds no place in the New 
 Testament. 
 
 There is, I fancy, always about us a spiritual indol- 
 ence which springs from an intellectual indolence. We 
 have seen and felt something of the Truth ; and we are 
 tempted to rest in the first imperfect experience. 
 
 It is not so, however, that we can really hold that 
 which we have gained. Life is only another name for 
 progress. 
 
 St. Peter tells us that the prophets themselves "sought 
 and searched diligently " as to the further meaning of the 
 message which they were inspired to deliver. 
 
 Even for them the striving after knowledge was not 
 made superfluous by a divine illumination ; or rather, 
 the greatness of their gifts made the striving more 
 unremitting and intense.
 
 236 ASPECTS OF LIFE 
 
 It is true that knowledge in itself is not an end still 
 less the end of life. 
 
 But none the less it is impossible not to feel how 
 every access of knowledge gives distinctness and reality 
 to our Faith : how we are enabled to see fresh harmonies 
 in the Bible, as we apprehend with a more simple 
 trust the interpretation of the outward facts of life. 
 
 The Christian works that he may learn, and learns 
 that he may work. 
 
 Avoid controversy. There must be some whose work 
 it is to meet adversaries in debate. But, as Archbishop 
 Leighton said, "it is a loss to them that they are forced 
 to be busied in that way," and this work is not for the 
 young. It is their privilege to be able to seize the Truth 
 in all its freshness. 
 
 It is immeasurably better to spare no pains to under- 
 stand the truth by which a false system lives, than to gain 
 a victory over it at the price of disregarding this 
 fragmentary good. 
 
 Nothing can be more perilous than to use weapons 
 which we have not proved. If we win with them, we 
 shall be tempted to treat the Faith as a question of 
 words when it is a question of life ; and every success so 
 obtained will leave behind it a sense of failure and 
 doubt. 
 
 There is a terrible, a crushing retribution for him who 
 ventures to maintain a just cause by arguments which he 
 does not feel in the depths of his soul to be sufficient ; 
 and few very few can put into formal language 
 without long experience the real grounds of their belief. 
 
 It may often be our duty to keep silence : it can 
 never be our duty to defend our faith in a way which 
 does not brin^ conviction to ourselves.
 
 STEPS IN THE CHRISTIAN LIFE 237 
 
 As we know anything better in any real sense of the 
 word, we know Christ better. Ex uno Verbo oinnia, et 
 uniim loquuntur omnia : " All things proceed from one 
 IVord, and all tilings have one utterance" 
 
 Whatever may be the immediate subject of our study, 
 we can see Him through it. 
 
 A moment's pause will be enough, and the light of 
 His presence will flash over our work. In this light we 
 can live and die : without this light all knowledge is 
 unsubstantial and unsatisfying. 
 
 En l&nofolctyje telecontrol 
 
 lEMPERANCE. The original term describes that 
 sovereign self-mastery, that perfect self-control, in which 
 the mysterious will of man holds in harmonious subjection 
 all the passions and faculties of his nature. 
 
 Selfwill is to mind what self-indulgence is to sense, 
 the usurpation by a part of that which belongs to the 
 whole. 
 
 In knowledge temperance. The Apostle counsels 
 temperance, the just and proportionate use of every 
 faculty and gift, and not the abolition or abandonment 
 of any. 
 
 It is easier in many cases to pluck out the right eye 
 or to cut off the right hand than to discipline and 
 employ them. 
 
 Sometimes also it may be a clear duty to cast wholly 
 away what we are no longer able to consecrate. But 
 this is to accept by a sad necessity the less noble course, 
 and to render a maimed offering to God, though it is 
 the best in our power, seeing what we have become. 
 
 St. Peter therefore calls us to the fulfilment of a loftier 
 ideal. He bids us, while there is yet time and oppor- 
 tunity, strive to bring every fragment of our nature, every
 
 238 ASPECTS OF LIFE 
 
 power by which we are carried towards the good and the 
 beautiful and the true, under the sovereign sway of the 
 Christian conscience, and to render their manifold fruits 
 as the rational service of our whole being. 
 
 " The prize is noble and the hope is great," so Plato 
 spoke. The words gain a practical force by the teaching 
 of St. Paul : Every man that striveth for the mastery is 
 temperate in all things. Now they do it to obtain a 
 corruptible crown, we an incorruptible. 
 
 JEn S>lf=c0nttol patience 
 
 1 HERE is something to be borne with resolute en- 
 durance, as well as something to be conquered by 
 energetic effort. 
 
 Patience that calm strength which sustains courage- 
 ously the burden which cannot rightly be thrown off, 
 which waits in sure confidence, as knowing that the 
 darkness cannot last for ever has its own victories. In 
 your patience, the Lord said to His disciples in the 
 prospect of unparalleled trials, ye shall win your souls. 
 
 This lesson of patience is one, I think, which we 
 greatly need to lay to heart at the present time. 
 
 Many obvious causes combine to make men restless 
 under the pressure of uncertainty, to tempt them on the 
 one side to take refuge in some system which may free 
 them from the responsibility of judgment, and on the 
 other to renounce inquiries which seem to admit of no 
 decisive issue. 
 
 We have all, I fancy, known in our own experience 
 the perils of the impatience which calls out dogmatism, 
 and of the impatience which calls out scepticism. 
 
 The one claims to be devout humility, and the other 
 to be absolute love of truth.
 
 STEPS IN THE CHRISTIAN LIFE 239 
 
 But Christian patience is more rightly humble than 
 the one, and more sincerely truth-loving than the other, 
 being, as it is, the necessary result of a just survey of our 
 position and of our hopes. 
 
 For if our immediate circumstances suggest thoughts 
 of impatience, a wider view of life will banish them. 
 
 Do what we will we cannot take away the sad stern 
 mysteries of life, the mysteries of birth and death, the 
 one central mystery of our finite personal being. These 
 must remain, however we may regard them or refuse to 
 regard them ; and they must remain unsolved. 
 
 They are not less real because we close our eyes to 
 them. They are not less insoluble because we refuse to 
 discuss them. 
 
 Christianity does not bring them into the world ; and 
 to reject the message of Faith is not to do away with 
 the subjects to which it is directed. 
 
 It is impossible to reduce human life to elements 
 which will furnish certain conclusions. 
 
 Reason, then, no less than faith, forces upon us the 
 duty of patience in the face of the problems of existence. 
 
 But though we cannot, from the nature of the case, 
 ever remove the mysteries of life, yet as time goes on, 
 and the purposes of God grow clearer with the lapse of 
 ages, we are enabled to see them under new lights, to 
 group them together, to feel, as it were, the end to which 
 they are pointing. 
 
 In this aspect, therefore, we really impoverish our- 
 selves if we thrust back unreflectingly, by an effort of 
 will, each difficulty which presents itself to us. 
 
 To claim completeness for our opinions is to abandon 
 the encouragement of progress ; and on the other hand 
 difficulties frankly met reveal new paths of truth.
 
 240 ASPECTS OF LIFE 
 
 They stimulate us to strive for fuller knowledge, and 
 they prepare us for gaining it. 
 
 The patience which regards with clear untroubled 
 vision all the parts of our being, so far as they are visible, 
 which sets the weakness of man side by side with what 
 is made known in the long ages of the loving power of 
 God, which learns neither to haste nor to rest in 
 a pursuit for the good which lingers, disciplines and 
 quickens our faculty of spiritual discernment 
 
 The temper which patience is calculated to form is 
 best fitted for the apprehension of the widest truths 
 which are in our reach. 
 
 It is not, we can see, the Divine method to answer 
 at once every sincere questioner, or to guide every one to 
 the good on which his soul is fixed. 
 
 It is not always good for us to be spared the stern 
 discipline of failure, the desolate silence of doubts un- 
 satisfied, the weariness of delays and the dull pressure 
 of loneliness. It is through these that patience has her 
 perfect work, and finds that the sense of unrest is a 
 promise of progress. 
 
 Let us not yield to the seduction of some dogmatic 
 definition which often on the side of the intellect usurps 
 the place of a personal, vital, progressive appropriation 
 of the corresponding truth. 
 
 En patience 
 
 1 HE term godliness is far more than "godliness" in 
 our common acceptation of the word. It is that spirit 
 of devout reverence which springs out of the recognition 
 of God's immediate Presence, or, to present part of the 
 truth from the opposite side, that spirit of devout rever-
 
 STEPS IN THE CHRISTIAN LIFE 241 
 
 ence which springs out of a sense of the true divinity of 
 things as created by God and sustained by God. 
 
 A "godly reverence," a profound yet childlike con- 
 viction of the Divine Presence in us and around us, 
 unchanged and untouched in its ineffable holiness and 
 beauty by the sin and evil and sorrow which mar our 
 perception of it, supports us in our conflict with our own 
 temptations, and enables us to look without despair upon 
 what seems to our eyes wide and inevitable waste and 
 loss. 
 
 We have all known occasions when we have been 
 possessed, as it were, with the fulness of mere physical 
 pleasure. 
 
 The flooding sunlight, the immeasurable sky, the sea, 
 or the mountains, have entered into our souls : happy then 
 shall we be if we have consecrated the joy with the faint 
 assurance that all this is but a faint reflection of His glory 
 in whom we live and move and have our being. 
 
 In sorrow and loss and failure we turn instinctively 
 to God for the consolation which we have not found and 
 cannot find elsewhere. 
 
 If we have not learnt before to recognise the signs of 
 His Presence, it may be hard to see Him in our extrem- 
 ity. But if we have looked for Him at other times : if 
 by various experience we have been enabled to pierce 
 beneath the veil : if we have referred our joys to Him : 
 lie will not hide Himself from us in our need. 
 
 The godly reverence which has hallowed our brighter 
 hours will bring light to us in our darkness : at evening 
 time it shall be light, 
 
 En oWrness lo&e of tfje Brethren 
 
 , censoriousness, hardness, unreality, 
 are naturally repulsive to the young; and on the other hand
 
 242 ASPECTS OF LIFE 
 
 there is, I think, no time when a kindly and courageous 
 word spoken in Christ's name and for Christ is wider or 
 more enduring in its effects. 
 
 Too commonly a natural reserve becomes chilled into 
 a hard irony under which we are content to dissemble 
 our real feelings and aspirations. 
 
 How often a single word of genuine sympathy will 
 embolden another to cast off the burden which he has 
 borne silently, and set forth his difficulties and doubts, 
 and face them and overcome them. 
 
 How often a word of counsel spoken out of our own 
 experience will inspire the wavering will of a companion 
 with strength and purpose, and guide him rightly where 
 the ways of life part. 
 
 How often a word of expostulation tempered with 
 that gentleness which the sense of our own failure gives, 
 will call out the true self in a man, and help him to con- 
 quer the temptation which was on the point of over- 
 powering him as he stood alone. 
 
 Now all these this sympathy, this counsel, this ex- 
 postulation are simple acts of that love of the brethren 
 which we owe one to another, because we are united in 
 one Lord, one faith, one baptism. 
 
 Perfect fellowship in Christ teaches the believer to 
 reckon not only the failings of others as his own, but 
 their successes also. 
 
 LoVE : 
 
 In lofa of tfye Brethren, lofoe 
 
 in the most comprehensive sense is in- 
 dividualised for the Christian. There is no injunction 
 of a general love of men a vague " philanthropy." He 
 who is not our " brother " is still our " neighbour."
 
 STEPS IN THE CHRISTIAN LIFE 243 
 
 The widest love, in other words, is personal, not an 
 undefined sentiment, but the practical recognition of a 
 real claim. 
 
 The love of Christ in its twofold sense is the support 
 of the Christian's love, and growing conformity to Christ 
 is the fruit of love. " To be made like to God " was 
 the noblest aspiration of heathen moralists ; and the 
 spirit of Christ converts the aspiration into a fact. 
 
 Nothing, perhaps, is more injurious to the influence 
 of Christianity on those without than our own unreadiness 
 to apply to ourselves in the common calls of business, 
 as the motive and measure of our exertion, the frank 
 confession, the love of Christ constraineth us. 
 
 It is idle and far worse than idle for us to speculate 
 why the world was not made other than it is. 
 
 The Christian Faith at least reveals to us a love as 
 great as our need, and calls out in us love to answer 
 love. 
 
 Without dissembling the evil which has overspread 
 the world, love will gain and hold the assurance that 
 what is begun shall he consummated, arid God shall be 
 all in all, 
 
 In this sense also it is true that perfect loi'e casteth out 
 fear. 
 
 He that loveth not hath not known God. It must be 
 so. All ignorance and all error comes from that selfish- 
 ness which is the opposite to love. But in love self is 
 transfigured, and faith has its perfect work. Faith is the 
 foundation, and love the highest crown. All that conies 
 between is a preparation for that which reaches up to 
 heaven and abides there.
 
 244 ASPECTS OF LIFE 
 
 STfje Incarnation anfc tfje Creation 
 
 vJlJR fathers by the teaching of the Holy Spirit saw the 
 Truth, but they did not see all the Truth. And it is, I 
 think, impossible to look at modern writings without per- 
 ceiving that the teaching on Christ's Person which is 
 current in the most reverent schools falls short in many 
 ways of the living fulness of the Bible. 
 
 For in Holy Scripture He is shewn to stand essen- 
 tially in some ineffable yet real connection with all finite 
 being. In Him, and through Him, and unto Him were 
 all things made. He is the " first-born," " the beginning " 
 of all creation. 
 
 The Incarnation is commonly made to depend upon 
 the Fall. And the whole tenor of revelation, as I con- 
 ceive, leads us to regard the Incarnation as inherently 
 involved in the Creation. 
 
 God's image was given to man that he might gain 
 God's likeness. 
 
 The marvel is that the purpose of creation was wrought 
 out in spite of that wilful self-assertion of the creature 
 which might have seemed to have fatally thwarted it. 
 
 We gaze for an instant on the Majesty within the 
 veil that we may go forth again into the world, to our 
 work and to our labour, and still bear about with us 
 the strong assurance that the powers of the heavenly 
 order are placed within our reach ; that above the clouds 
 and darkness which beset our path He is throned Who 
 has borne our nature to the right hand of God ; that in 
 many parts and in many fashions, through sufferings and 
 chastisements, the Divine purpose is being fulfilled ; that 
 behind the veils of sense, which perplex and distract us, 
 burns the serene glory of the Divine Presence ; that
 
 THE INCARNATION AND THE CREATION 245 
 
 beyond the spectacle of failures and conflicts which flow 
 from selfishness, glows the prospect of a holy unity passing 
 knowledge, a holy unity which shall hereafter crown and 
 fulfil creation as one revelation of Infinite Love when the 
 Father's will is accomplished, and He has summed up 
 all tilings in Christ, the things in the heavens and the 
 things upon earth. 
 
 Cfye Kncarnntfon mV& the jfall 
 
 one recognises in himself the two conflicting 
 truths which are expressed in the narrative of the Fall : 
 the power of evil and the prerogative of personal responsi- 
 bility. 
 
 There is, we feel, a " baseness in our blood," and we 
 feel also that we have embodied the corruption " by our 
 fault, by our own fault, by our own great fault." 
 
 The tendency, indeed, is our inheritance, but we have 
 made the issues our own by deed, we are actually, and 
 we know ourselves to be, guilty, enthralled, alienated 
 from God. 
 
 We look around us, and we see the double sentence 
 of our own consciences written on a larger scale in the 
 crimes and judgments of classes and nations, in the deeds 
 of selfish violence which betray a common taint, and in 
 the clear, unquestioning appeal of suffering souls to the 
 majesty of a violated law. 
 
 Man did not lose the image of God by the Fall. His 
 essential nature still remained capable of union with 
 God, but it was burdened and hampered. The Word, 
 therefore, could still become flesh, but if He was pleased 
 to realise this fellowship of the Divine and human, He 
 took to Himself, naturally, humanity with its immeasur- 
 able obligations, life with its untold temptations and
 
 246 ASPECTS OF LIFE 
 
 sorrows. But some one will say, " How can another's 
 suffering avail for my offence?" Here the apprehension 
 of social unity is most fertile in suggestion. Fifty years 
 ago the term " solidarity," and the idea which it conveys, 
 were alike strange and unknown. We had not appre- 
 hended in any living way that we are, as St. Paul says, 
 literally members one of another, as men and nations. We 
 are beginning to understand that in the unity of the body 
 it is possible for one member to take away the infirmity 
 and disease of another by taking them to himself. 
 
 We are coming to understand why the human instinct 
 has always rejoiced in the stories of uncalculating self- 
 devotion which brighten the annals of every people : 
 why our hearts respond to the words of a Chinese king, 
 contemporary with Jacob, who said to his people : " When 
 guilt is found anywhere in you who occupy the myriad 
 regions, let it rest on me the One man ;" and faithful to his 
 prayer said again, when a human victim was demanded 
 to avert a drought : " If a man must be the victim, I will 
 be he : " why we do not think lives wasted which are 
 offered in heroic prodigality to witness to a great principle : 
 why the blood of the martyrs is indeed seed, not idly 
 spilt upon the ground, but made the vital source of 
 a teeming harvest : we are coming to understand, in a 
 word, what is the true meaning of that phrase " vicarious 
 suffering " which has brought at other times sad perplexity 
 to anxious minds ; how it excludes everything that is 
 arbitrary, fictitious, unnatural, external in human re- 
 lationships : how it expresses the highest energy of love, 
 which takes a friend's sorrows into the loving heart, and 
 taking them by God's grace transfigures them, satisfying 
 every claim of righteousness, justifying every instinct of 
 hope, quickening the spirit of self- surrender, offering 
 within the sphere of common life a faint image of forgive- 
 ness, of redemption, of reconciliation.
 
 THE INCARNATION AND NATURE 247 
 
 We cannot, if we would, gain our happiness alone : 
 we cannot be saved alone. 
 
 There is a wonderful Indian legend which tells how 
 a Buddhist saint had reached by successive lines of 
 sacrifice the stage next to Nirvana. At that point he 
 could by one effort of will obtain for himself eternal and 
 untroubled calm. But when the decision had to be 
 made he set aside the tempting prize, and chose rather 
 to live again in the world while conflict could bear fruit. 
 " Not," he said, " till the last soul on every earth and in 
 every hell has found peace can I enter on my rest." 
 
 Do we not feel the Christain truth which is enshrined 
 in the splendid story? 
 
 2Tfje Encatnatt0n anfc 
 
 IN revelation, no less than in science, man is the 
 representative of Creation who gathers up into himself 
 and combines in the most perfect form the various 
 manifestations of life and being which are seen dispersed 
 tentatively, as it were, through other orders. 
 
 Mr. Herbert Spencer writes : " Scientific progress is a 
 gradual transfiguration of Nature. The conception to 
 which the explorer of Nature tends is much less of a 
 Universe of dead matter than that of a Universe every- 
 where alive." Such a calm summary of the latest results 
 of unbiassed research helps us to understand the words 
 of St. Paul in which he tells us that the earnest expecta- 
 tion of the Creation waiteth for the revealing of the sons of 
 God. . . . For we knoiv that the whole Creation groaneth 
 and travaileth in pain together until now : words which 
 distinctly lay down the dependence of Creation upon 
 man, both in his fall and in his restoration. 
 
 The sympathy of Nature with man is written on the 
 first page of the Bible and on the last. In the spiritual
 
 248 ASPECTS OF LIFE 
 
 history of Genesis the earth is said to have been cursed 
 for man's sake. In the spiritual vision of the Apocalypse 
 new heavens and a new earth are prepared for redeemed 
 humanity. 
 
 It would be easy to shew that, if according to the 
 beautiful Greek fancy, the clay of which man was 
 moulded was moistened not with water but with tears, 
 every strain of natural music dies away into a dirge : easy 
 to paint- the ashy tint of death which follows the glow of 
 burning purple on the mountain-side when the sun has 
 set : easy to round all in gloom, if we pause in our 
 first experience. But we may not pause here. 
 
 St. Paul recognises the deep voice of grief in the 
 Creation, but he does not rest in it. The whole Creation, 
 he says, groamth and travaileth together imtil now. The 
 sorrow is unto joy at last. Out of that which appears 
 to us to be a confused struggle shall come a new and 
 more perfect life. The pains which we witness are the 
 very conditions of the birth of the new order. 
 
 Let the thought of the Incarnation come in, the 
 thought that it was the Father's good pleasure from the 
 first to rear through the ages a living shrine for His 
 Word which became conscious in man, and every token 
 of inner and manifold life in all things in heaven and 
 upon the earth assumes a fresh significance. 
 
 The progress of the past is the sign and not the 
 measure of that which shall be when the glory of the 
 sons of God shall be reflected by the scene of their 
 finished labour ; or rather when we with pure and opened 
 eyes shall see the world as God made it. 
 
 O world, as God has made if I All is beauty : 
 And knoiving this is love, and love is duty. 
 
 What further may be sought for, or declared!
 
 THE INCARNATION AND LIFE 249 
 
 Not one secret won from Nature by unconscious 
 interpreters of the Divine will, not one fact shewn to have 
 been realised in history by the students of human progress, 
 not one cry of penitence, or one aspiration of faith, whicli 
 rises from the solitary soul, fails to find a place in the 
 majestic range of the Gospel of the Word made flesh, 
 fails, if we look aright, to shew it in more . sovereign 
 grace. 
 
 We are tempted to say " The will of God will be ful- 
 filled. What can we do ? " True, most true. The 
 execution of the will of God does not depend upon 
 our endeavour. But O the difference for each one of 
 us if we behold it, if we enter into it, if, in our poor 
 measure, we make it our own, if we offer ourselves 
 without reserve for its service. And so the truth of the 
 Incarnation reaches to the innermost recesses of the 
 single life. 
 
 9Tf)e Encarnattcin anfc ILtfe 
 
 r OR the noblest truths are not given us for an in- 
 tellectual luxury, still less for a moral opiate or a spiritual 
 charm. 
 
 They are for the inspiration of our whole being, for 
 the hallowing and for the bracing of every power, outward 
 and inward, with which we are endowed, for use in the 
 busy fields of common duty. 
 
 If there were found in Christ one trait which belonged 
 to some transitory phase of human growth, to a sect, a 
 class, a nation, an age, if there were wanting in Him one 
 characteristic which belongs to the essence of humanity ; 
 one virtue which is the peculiar glory of man or woman ; 
 we might then look for another to fulfil the higher type 
 which we should be able to imagine. But as it is, there 
 is nothing which we can remove from His portraiture,
 
 250 ASPECTS OF LIFE 
 
 nothing which we can add to it, without marring the ideal 
 in which each soul can find the satisfaction of every desire 
 that it would lay open in the light of heaven. 
 
 We gain no relief from labour by lowering our stand- 
 ard. We do not rid ourselves of enigmas by abridging 
 our hopes. 
 
 We cast away the Faith; and what then? The 
 sufferings of earth remain, but they are emptied of their 
 redemptive potency. 
 
 BfectpltneK SLtfe & Call 
 
 VvE live commonly at random, without plan, without 
 discipline. We trust to an uncultivated notion of duty 
 for an improvised solution of unforeseen difficulties. 
 
 It is as though while " pilgrims and strangers " we 
 cared to learn nothing of the region which we must 
 traverse : as though while " soldiers of Christ " we awaited 
 blindly the attack of an unknown enemy : as though 
 while " fellow -workers with God " we were content to 
 use no training for the fulfilment of our part of His 
 designs. 
 
 The East has done her ascetic work : the Romanic 
 nations of Europe have done their ascetic work : it 
 remains for the Saxon race to do their ascetic work, 
 nobler, vaster, richer than any which has gone before. 
 
 There is, indeed, much in the earlier forms of asceti- 
 cism which appears unnatural and repulsive now, simply 
 because they were adapted to achieve a special work, 
 not for our age, or race, or country. 
 
 But you must look in each case at the principle and 
 not at the system.
 
 DISCIPLINED LIFE A CALL 251 
 
 The system is transitory while the principle is eternal. 
 
 The Stoic counselled suicide as the remedy for over- 
 whelming evil : the Christian found the remedy in the 
 creation of a new life of the soul out of the completest 
 subjection of the body. 
 
 atrtj Benedict 
 
 W E may despise from our position the rude and fierce 
 simplicity of Anthony's devotion, but the two great 
 representatives of the East and West witness to his 
 immediate power. Athanasius, his biographer, counts 
 it among his chief glories that he had been allowed to 
 minister to the saint. Augustine was inspired by the 
 study of his life when he heard the words that decided 
 him to become a Christian. 
 
 Anthony shewed the foundation of individual freedom 
 in self- conquest : Benedict shewed the foundation of 
 social freedom in self-surrender. It may seem a paradox, 
 but all experience teaches us that perfect obedience coin- 
 cides with perfect liberty, and that he is strongest who 
 seeks not to do his own will, but the will of Him that 
 sent him. To forget or dissemble the work which was 
 achieved for us by the brethren of Benedict, is not 
 only to mutilate history, but to impoverish the springs 
 of our spiritual strength. We owe to them nearly all 
 that remains of the literature of Rome. We owe to 
 them our English Christianity. We owe to them our 
 greatest Churches and Cathedrals. We owe to them 
 no small share of our national liberties. Their corrup- 
 tion came, not because they clung to their principle, but 
 because they abandoned it ; and no later failure can 
 obliterate the debt which is due to their early heroism 
 and love.
 
 252 ASPECTS OF LIFE 
 
 ur $eeti of Ascetic Demotion 
 
 1 HE unparalleled achievements of the Jesuits, always 
 imperfect and often disastrous, shew no less clearly 
 than the purer victories of which we claim to be heirs 
 what can be done by faith, by devotion, by discipline. 
 
 History teaches us that social evils must be met by 
 social organisation. A life of absolute and calculated 
 sacrifice is a spring of immeasurable power. In the past 
 it has worked marvels, and there is nothing to prove 
 that its virtue is exhausted. 
 
 God has blessed the spirit of ascetic devotion, and no 
 less clearly has He shewn that it must not be confined to 
 one form. One type after another has lost its vitality 
 when its work has been accomplished. 
 
 It is clear, indeed, that that which is specially suited 
 to one order of things must so far necessarily be unsuited 
 to another. And thus nothing from old times will meet 
 our exigencies. 
 
 We want a rule which shall answer to the complexity 
 of our own age. We want a discipline which shall 
 combine the sovereignty of soul of Anthony, the social 
 devotion of Benedict, the humble love of Francis, the 
 matchless energy of the Jesuits, with faith that fears no 
 trial, with hope that fears no darkness, with truth that 
 fears no light. 
 
 " There is," says Lamennais, " nothing fruitful but 
 sacrifice." But whether Christ offers you this prerogative 
 of sacrifice, or leaves to you the calmer offices of 
 common duty, at least be sure, from the examples of the 
 saints, that life is not easy.
 
 DISCIPLINED LIFE A SUGGESTION 253 
 
 .LUXURY is no longer one of the natural consequences 
 of privilege, or culture, or birth, but is a corrimon object 
 offered to open competition. 
 
 It is an expression of wealth ; and fortune, as we are 
 often reminded with a most sad complacency, is now 
 within the reach of every man. 
 
 Each rank affects the mode of life of that which is 
 immediately above it ; and the connection between the 
 two is still more closely knit by individuals who pass 
 from the one to the other. 
 
 The spirit of luxury with which we have to deal is 
 socially universal and levelling, morally depressing and 
 disorganising. 
 
 Cfte Jatnilg tfje tnte SEtttt of Socfetg 
 
 r\ RULE constructed with the individual for the unit 
 can never satisfy the mature wants of humanity. The 
 true unit of society is the family, and not the man. 
 
 If we wish to be faithful to the teaching of self- 
 sacrifice which our fathers have bequeathed to us, we 
 must carry it forward to some completer shape. 
 
 If we wish to do our own work we must use our 
 examples, not as copies, but as stimulants to exertion, 
 and as pledges of hope. 
 
 Nothing is more significant in later history than the 
 persistent recurrence of attempts to deal with the growing 
 evils of life by social organisation.
 
 254 ASPECTS OF LIFE 
 
 The family offers the only complete pattern of life : 
 all other groupings of men or women must in them- 
 selves be imperfect, and partial in their influence, though, 
 in dependence on that, they can fulfil offices of inestim- 
 able importance. 
 
 It presents in the most powerful and natural form the 
 relations of essential authority and subordination, and 
 lays the basis of a graduated society. 
 
 Celibate forms of life cannot be offered for general 
 acceptance. On the contrary, they sanction most in- 
 juriously the definite recognition of manifold standards 
 of Christian duty. 
 
 Thus while they are calculated to act with concen- 
 trated power on any special point, they are essentially 
 unfitted to elevate the whole form of social life by the 
 exhibition of a pattern in which its ordinary temptations 
 are seen to be met and overcome. 
 
 And this defect of celibate rules is the more serious 
 now, when the disorders of society spring for the most 
 part from the disregard of the laws which the family can' 
 best interpret ; when extravagance and display descend 
 from class to class with a fatal and accelerated speed ; 
 when it seems impossible, except by isolation, to modify 
 or even to avoid the sway of fashion which yet finds few 
 open defenders. 
 
 ?52Efjat might fie fcone 6g an rrjnnfsaticm of Jamfltcs 
 
 1 N all these respects it is easy to see how an organisa- 
 tion of families might place openly before all a noble 
 type of domestic life ; not so costly as to be beyond 
 the aspirations of the poor; not so sordid as to be 
 destructive of simple refinement ; strong by the expres- 
 sion of sympathy ; expansive by the force of example.
 
 DISCIPLINED LIFE A SUGGESTION 255 
 
 One of our most urgent needs is to realise the 
 existence of permanent differences between men as the 
 foundation of the divine government of the world. 
 
 However much a celibate rule may intensify special 
 powers, it sacrifices sympathies, feelings, faculties, which 
 may be disciplined, and which must play an important 
 part in the general life of men. 
 
 The cloistral character, as such, is beset with inevitable 
 weaknesses and imperfections. 
 
 In the family there can be no danger of such inherent 
 incompleteness : in that there must be constant move- 
 ment, conflict, growth. 
 
 No one who has not tried, however feebly and im- 
 perfectly, the efficacy of systematised religious exercises 
 in the midst of busy occupation, can judge how they 
 tend to concentrate, intensify, increase power. 
 
 It is obvious, to suggest no other consideration, what 
 it must be to pause from painful endeavours, and for a 
 few moments to lie open and receptive, as it were, before 
 the source of all strength and knowledge and love. 
 
 There are few among us who do not sadly regret that 
 they cannot enjoy the lessons of genial courtesy, of tender 
 forbearance, of large sympathy, which society can best 
 teach, because they are unable or unwilling to pay the 
 material price exacted from them. 
 
 The present waste of the educational power of women 
 is one of the saddest and most fruitful of evils. 
 
 Nothing, I believe, is more unjust than to call the 
 spirit of modern English thought irreligious. On the
 
 256 ASPECTS OF LIFE 
 
 contrary, even in its scepticism it clings to religion. 
 There never was a time when men have had a keener 
 sense of what religion ought to be and do. There never 
 was a time when the demands upon religion were greater. 
 It is assumed, and assumed rightly, that if it be real, 
 if it be human, it will control and discipline the outward 
 conduct of men ; that it will welcome and harmonise 
 every fact which represents, at least to us, some one 
 detail of the Divine action ; that it will unite and employ 
 in social service the manifold powers of every individual. 
 And when it is seen that the Christian society for the 
 individual Christian life must for the most part be hidden 
 does not, as such, stand in the van of moral and 
 spiritual progress, doubts arise whether the Christian faith 
 is adequate to meet the requirements of a later age. 
 Such a deduction is not unnatural. The fault lies with 
 us if it remains unrefuted. 
 
 3Ltfe & 
 
 VvE shall all confess that the general estimate and 
 use and distribution of material wealth present the 
 saddest problems for our thought, not fearing to main- 
 tain that the abundance of the rich is as perilous to the 
 purity and grace of life as the indigence of the poor. 
 
 We shall all confess that as believers we proclaim 
 that the highest life is not for the few, for a class, but 
 for all for whom Christ died ; and therefore that every 
 circumstance which hinders this issue is an evil against 
 which we must contend to the uttermost. 
 
 There are on every side tokens of noble self-denial and 
 labour, but efforts which are isolated fail of their full 
 effect. The levelling, depressing, disorganising power 
 of modern luxury neutralises their influence. 
 
 We require, therefore, something which shall strike
 
 DISCIPLINED LIFE AN OPPORTUNITY 257 
 
 the imagination ; which shall shew the breadth and 
 grandeur of the Faith ; which shall continue and consoli- 
 date the impulses to sacrifice that are lost in unobserved 
 diffusion ; which shall make it clear that as Christians 
 we do indeed believe, and live as believing, that the 
 toiler with scanty means has within his reach all that 
 makes life worth living. 
 
 Laws are inoperative where they do not answer to 
 dominant opinion. Even at the best they can only 
 restrain and not inspire. 
 
 The energy which stirs a nation must come from the 
 spirit and not from the letter. It must be the result not 
 of constraint, but of a spontaneous offering. 
 
 Those whom no personal necessity forces "to live 
 laborious days " can alone display in unquestioned 
 supremacy the energy of self-forgetful ministering love. 
 
 The purifying and ennobling of familyrelations includes 
 in essence all that is required for the stable adjustment 
 of the larger relations of national life. 
 
 No celibate organisation can reach the evils from which 
 we surfer, or furnish a pattern for general acceptance. 
 
 All experience tends to shew that an abiding, a pro- 
 gressive morality must be inspired by theology. 
 
 I know that there is about us the deep swelling of a 
 noble discontent ready to sweep away much that mars 
 the surface of society. I know that there are aspirations 
 after generous service in those for whom the choice of 
 duty is yet open, which need only to be confessed and 
 concentrated that they may become a trumpet-call of 
 quickening enthusiasm. 
 
 I know that there is beneath the frivolous shows of 
 fashion and the misleading irony of untried natures a
 
 258 ASPECTS OF LIFE 
 
 true and touching sense of the infinite issues of conduct, 
 of the awful swiftness of opportunity, of the invigorating 
 " blessing of great cares " among those to whom God 
 has given great endowments of wealth and station and 
 mind, that they may render to Him more costly offerings. 
 
 Htfe Consecrated bg tfje Ascension 
 
 (CHRISTMAS is the festival of the family, for then 
 Christ, by being born, hallowed all the ties of home. 
 
 Easter is the festival of the Church, for then Christ, 
 by the victory over death, established a spiritual power 
 among men invincible for ever. 
 
 Ascension -tide is the festival of the race, for then 
 Christ, by raising all that belongs to the perfection of 
 humanity to heaven, gave us a glorious sign of our true 
 destiny as men. 
 
 If we enter into the spirit of Ascension-day, we shall 
 be enabled to realise practically that Christian life is 
 essentially one. Over all the hands of Christ are raised 
 to bless. 
 
 We are always tempted to break up life into little 
 fractions ; to separate routine and effort ; to contrast 
 secular and spiritual; to assign this part to the duties 
 of the world, and that to the service of God. But such 
 a division is faithless and vain. As the body is one, so 
 also is the life. 
 
 Physical health is the harmonious action of every 
 member according to its proper law, and religion is the 
 true health of our whole being. 
 
 If we once see that it is in the silent, unnumbered, 
 unnoticed trivialities (as they seem) of daily business 
 that character is formed which in due time a crisis will 
 reveal : then already something of a divine harmony is
 
 LIFE CONSECRATED BY THE ASCENSION 259 
 
 re-established among the elements which sin has dis- 
 ordered. 
 
 Whatever is inchoate, imperfect, discordant, becomes 
 a sign of that fuller being into which all our efforts and 
 all our achievements are destined to pass. 
 
 That only which is wholly of the earth can find its 
 satisfaction on earth ; all which belongs essentially to 
 some vaster whole must as yet bear about with it the 
 marks of incompleteness, and to our eyes the appearance 
 of failure. 
 
 The weaknesses, the littlenesses, the incoherences of 
 daily life, so long as they are felt and struggled with, 
 are evidences of a victory yet to come. They bear 
 witness to us that we cannot rest till we rise to the level 
 of Him in whom we live. They never cease to teach us 
 that the end to which we are called is not now or here. 
 
 The same spirit which leads us to isolate parts of our 
 life as alone religious, leads us also to construct one type 
 of religious work, so that all action which does not fall 
 within this narrow boundary is left out of account. 
 
 Those whom Christ sent, as the Father sent Him, 
 fulfilled their commission not after one pattern but after 
 many. 
 
 Even in that first outburst of renovated life each 
 believer worked according to his natural gifts. One 
 ministered, another preached, another wrote : one 
 satisfied an immediate want, another laid up treasures 
 for a later time. Every form of service was hallowed, 
 because all were rendered to God. And this is the 
 image of Christian activity which we are at present called 
 to imitate according to the measure of our power. 
 
 If we were all alike in our highest attributes, if 
 religion were in all the same exercise of the same gifts,
 
 260 ASPECTS OF LIFE 
 
 then the defection of one or another would make little 
 difference to the general result ; but if, as we see it 
 must be, the faithlessness of one subtracts from the 
 whole that which no other can supply, all is changed ; 
 we feel at once the overwhelming majesty of life even in 
 its ultimate details. 
 
 (Sifts ne 
 
 1 HERE is something very sublime and at the same 
 time very awful in the thought of the marvellous com- 
 plexity of our modern life, even in its outward aspects ; 
 and if we penetrate below the surface and come to feel 
 that the same law holds in the spiritual as in the 
 material relations of men, we shall readily acknowledge 
 that we are in the presence of a truth which it concerns 
 us most nearly to apprehend as far as we can do so. 
 
 If religion be the most complete harmony of life with 
 the seen and the unseen, the modes in which it will be 
 embodied will vary with the varying modes of life. 
 
 All the causes which tend to stereotype or separate 
 or narrow our lives, tend -equally to stereotype and 
 separate and narrow our religion. 
 
 And if, on the other hand, we see that by the counsel 
 of the Divine Love the highest forms of earthly good 
 spring from the co-operation of the most diverse 
 elements, so we believe is it also in religion. 
 
 There are diversities of gifts, but the same Spirit. 
 There is an essential difference in all lives, and there is 
 in them also, by the gift of God, an essential unity. 
 
 The law of progressive variety is forced upon us by 
 all the conditions under which we act and think. 
 
 It is called into play equally by the natural endow- 
 ments with which we are born, and by the circumstances 
 under which we use our powers.
 
 MANY GIFTS ONE SPIRIT 261 
 
 It is the spring of all that is most impressive in 
 national character : it is the spring of all that is most 
 energetic in personal influence. 
 
 A great people stamps the history of the world with 
 the impress of its special traits. 
 
 A great man sways his fellows by the gifts through 
 which he differs from them. 
 
 There is nothing from which a true patriot would 
 shrink more than from the endeavour to obliterate the 
 marks which represent in his countrymen all the issues 
 of the past. They may be transformed, ennobled, trans- 
 figured, but in them lies the pledge that the nation has 
 still something to do for the race. 
 
 Remove the difference, slender it may be, by which 
 citizen is distinguished from citizen, and something is 
 lost to the fulness of the body which nothing can 
 replace. 
 
 External equality is uniform degradation. 
 
 But while this principle is acknowledged unhesitatingly 
 in social and political life, we do not commonly apply it 
 to religious life. Religion is regarded as something 
 abstract, uniform, colourless. Here it is supposed that 
 the rich variety of function which marks the develop- 
 ment of man finds no place. He is unclothed, to use St. 
 Paul's image, and not clothed upon, that so he may 
 fulfil his highest work. 
 
 We suddenly abandon the law which has guided the 
 magnificent growth of life when it approaches its last 
 fulfilment. 
 
 We trust to no generous spontaneity when we come 
 as sons to our heavenly Father. We painfully mould 
 and repress ourselves after one fashion ; and enemies 
 say, not without the semblance of excuse, that our 
 religion looks traditional, formal, dead, powerless to
 
 262 ASPECTS OF LIFE 
 
 claim all human interests for its domain, all human 
 faculties for its instruments. 
 
 And still if we reflect that what we are called upon to 
 offer to God is nothing less than ourselves, our souls and 
 bodies, it must at once be seen that in that perfect, /io/y, 
 living sacrifice is included every element of character, 
 of endowment, of circumstance, by which each one of 
 us is made to differ from others. 
 
 Other offices may appear to us to be more fruitful 
 than our own : we may wish for an ampler field on 
 which to shew the devotion which we sincerely feel : 
 our time, we may argue, is so engrossed by necessary 
 routine that all nobler aspirations are dulled. 
 
 But if followed to their spring such thoughts come 
 simply from faithlessness and impatience. 
 
 The results of silent service, of complete self-surrender, 
 of patient trust, cannot be measured by our present ex- 
 perience. They survive us on earth, and they follow 
 us before the very throne of God. 
 
 We work each in our own way with untiring and 
 truthful effort, and because we do so, a higher unity is 
 possible. There can be no unity in an aggregate of 
 atoms. 
 
 Our diversity of gifts is reconciled in one supreme 
 destination. 
 
 Our religion finds its true expression in the consecra- 
 tion of our special gifts. 
 
 All our natural endowments, all our personal histories, 
 all our contrasted circumstances, are so many oppor- 
 tunities for peculiar work. 
 
 We are all different, and therefore we may be one. 
 We are all united in Christ, and therefore, unless we be 
 unfaithful, we must be one.
 
 THE RESURRECTION AS INFLUENCING LIFE 263 
 
 3Tfjc ospel of Christ's JBeatfj anti Eesurrectfon 
 
 I N the Gospel, as the Apostle calls it, of Christ's Death 
 and Christ's Resurrection we stand ; by that we are saved. 
 It accompanies us from the beginning of our lives to the 
 end. It is the voice which welcomes the unconscious 
 infant to his Saviour's love : it is the voice which 
 commits the unconscious dead to his Maker's keeping. 
 
 The message of the Resurrection which the apostles 
 were charged to proclaim has lost none of its significance, 
 but we, I think, perplexed by the necessary growth of 
 later thoughts, are often in danger of missing the 
 grandeur of its simple outline. 
 
 At least the unnatural barriers of separation which 
 we all fix in various degrees between parts of our duties 
 and our pleasures : the conventional banishment of our 
 highest desires from ordinary intercourse : the unreal 
 triviality which first veils and then smothers passionate 
 longings for sympathy : the sense of weakness which drives 
 us in upon ourselves : the sense of weariness which forces 
 us again to frivolity ; shew that we have not yet fully 
 learnt the lessons which it can teach, or the strength 
 which it can give ; for the faith in the Resurrection 
 can harmonise life : can inspire life : can transform life. 
 
 There is about us on every side, in the midst of much 
 that is simply ostentatious and false and selfish, a restless 
 striving for the truth, a stern impatience of hypocrisy, an 
 eager desire to do something to raise the masses of men 
 to their proper dignity. And in the meantime popular 
 religion seems to stand aside from these great stirrings of 
 national life. Adversaries even venture to urge that 
 Christianity is, at least in certain aspects, hostile to truth, 
 to sincerity, to freedom. The sphere of its action and
 
 264 ASPECTS OF LIFE 
 
 its hopes is said to be transferred by tacit consent to a 
 remote region, inaccessible even to the imagination. 
 
 So true it is that at first we neglect our gifts, and 
 then we deny them. 
 
 Our first prayer teaches us to ask not that we may be 
 transferred into the kingdom of God, but that the king- 
 dom of God may come among us. 
 
 We are placed, as it were, in the presence of a veiled 
 glory. The practised eye can habitually pierce beneath 
 the covering, and even we of duller vision come to feel, 
 first perhaps in seasons of darkness, the reality of its 
 effulgence. 
 
 In a word, heaven is not for us so much a "yonder " 
 towards which we have to move, as a " here " which we 
 have to realise. 
 
 If we try to form a distinct conception of what we 
 call vaguely our soul, we shall find that we include in the 
 idea all the details of circumstance and action and feeling 
 and thought which go to make up that which we feel to 
 be ourselves. 
 
 We know each how, as life goes on, its stream grows 
 stained and turbid. Dark memories from distant years 
 come unbidden and mingle with its current. We cannot 
 stay the source once opened. 
 
 And for the infinite future, is there then no release, 
 no restoration, no purifying power ? Must we for ever 
 carry with us not only the impress of the past, but that 
 ever-springing fount of sorrow, if not of sin, which lies in 
 the bitter recollection of good neglected or of evil done ? 
 
 The answer comes to us from the Cross and from the 
 sepulchre. Beloved now are we the sons of God, and it 
 doth not yet appear what we shall be : but we know that,
 
 SOCIAL ASPECTS OF CHRISTIANITY 265 
 
 when He shall appear, we shall be like Him ; for we shall 
 see Him as He is. The open vision of God in Christ 
 will then transform us into His image. 
 
 By that the most amazing miracle of Divine love and 
 Divine power will be consummated, the complete for- 
 giveness of sin crowned by the transfiguration of the 
 sinner. 
 
 To make of life one harmonious whole, to realise the 
 invisible, to anticipate the transfiguring majesty of the 
 Divine Presence, is all that is worth living for. 
 
 Death, after earthly duty, loyally, humbly, patiently 
 fulfilled, is not the end but the beginning of life. 
 
 Social Aspects of Cfjristianttg tfje jfauntiation 
 
 1 DO not think that our real controversies in the 
 immediate future are likely to be speculative : they 
 threaten to be terribly practical. Behind the disputes of 
 words, the abstract reasonings about the Being of God 
 or the constitution of man, which occupy a large place 
 even in popular literature, lie the fundamental questionings 
 of social duty. What is the basis and measure of our 
 mutual obligations ? What is the source of our weakness 
 and of our strength ? What is or ought to be our aim, 
 our ideal, as men living human lives ? What, in other 
 words, is the foundation on which a kingdom of God can 
 be built, and how can we do our part in hastening its 
 establishment ? 
 
 The answers to such questions as these are, I believe, 
 to be found to be found only as they always have been 
 found since the first age in the Christian life answering 
 to the Christian Faith.
 
 266 ASPECTS OF LIFE 
 
 But, I repeat, they are to be found. They are not 
 permanent and uniform. They are not ready for our 
 use without effort. They must be sought for, shaped, 
 realised. They must answer to our time, our education, 
 our place in the order of the world. 
 
 If it be said that the problems which the coming 
 generation will have to face, problems of wealth and 
 poverty, of luxury and want, of capital and labour, of popu- 
 lation, of class, of national responsibility, of peace and 
 war, are to be solved irrespectively of the Faith, I can 
 only reply that if I am a Christian I must bring every 
 interest and every difficulty of man within the range of 
 my religion. 
 
 When we look to Christ's Birth and Death and 
 Resurrection, are we not constrained to confess sadly that 
 we have in Him a revelation which has not yet found that 
 social expression which sooner or later it must find ? 
 
 As Christians we are not .left as other men to quicken 
 our impulses by noble abstractions or splendid guesses. 
 
 As Christians we are not constrained as other men to 
 acquiesce in the presence of unconquerable suffering. As 
 Christians we are not condemned as other men to gaze 
 with stem resignation upon the spectacle of lost good. 
 
 On us the duty is laid of shewing openly to the 
 world that our one Foundation is able to support the 
 fabric which answers to the present needs of society, 
 that it marks out lines of enduring effort, that it gives 
 unity to the varied strivings of all who are looking towards 
 the dawn. 
 
 Our relationship one to another does not depend on 
 any remote descent : it is not perilled by any possible 
 discovery as to the origin or the antiquity of man : 
 it is not measured by the course of days and years : it is
 
 SOCIAL ASPECTS OF CHRISTIANITY 267 
 
 not closed by death. The brotherhood of men seen in 
 Christ is a question not of genealogy but of being. It 
 rests upon the present and abiding fatherhood of God, 
 Who in His Son has taken our common nature to 
 Himself. 
 
 The mystery of forgiveness is unveiled to us, as far 
 as our sight can look at it, in the fact of a Redemption 
 answering to the fact of a Fall, in death endured and 
 death overcome. 
 
 For the rest it is enough for us to know that an 
 enemy hath done this which covers the earth with gloom, 
 and that One stronger than he hath spoiled him. It is 
 enough for us to know that evil is foreign and 
 intrusive, and therefore conquerable. 
 
 Cfje Jamilg 
 
 VvE feel at each moment that we are responsible, 
 responsible for the past which we recall and for the future 
 to which we look forward. And at the same time we 
 recognise that we are dependent on our descent and on 
 our environment, limited both in action and in thought 
 by laws which we cannot evade. 
 
 Further reflection opens the vision of an underlying 
 harmony between these conflicting experiences. We 
 come to see that the completest conception which we 
 can form of moral freedom is the willing fulfilment of 
 the absolute law of our existence. He is free, he alone 
 is free, who discerns the end and the method of his 
 being, and follows with glad obedience the course which 
 he finds marked out for him. 
 
 Each fragment of the great order in which we are 
 placed brightens and grows more glorious as we study 
 it ; and if we offer ourselves to the influence of that
 
 268 ASPECTS OF LIFE 
 
 divine teaching which is for the moment within our 
 reach, we shall stand in a right attitude towards the un- 
 discovered sum of heavenly mysteries by which we are 
 surrounded on all sides. 
 
 We are not made to live alone. 
 
 Even our communion with God must be through the 
 fulness of life. There may be times when hermit-isola- 
 tion becomes a duty, as it may be a duty to cut off the 
 right hand, or to pluck out the right eye, but it exhibits 
 a mutilation and not an ideal of life. 
 
 All anarchy and half the social errors by which we 
 are troubled spring from placing the individual, the self, 
 at the centre of all things. 
 
 No view can be more flagrantly false. It is im- 
 possible to resolve the world into a multitude of isolated 
 men. 
 
 It is impossible to picture in imagination even one 
 isolated man. A man who had grown up alone would 
 not be a man. When we come into being we are sons. 
 When we first begin to act we have been necessarily in 
 some degree disciplined and educated. To the last 
 what we have inherited immeasurably outweighs what we 
 have acquired. 
 
 Man, in a word, is made by and made for fellowship. 
 The Family and not the individual is the unit of man- 
 kind. This fact is the foundation of human life to which 
 we must look for the broad lines of its harmonious 
 structure. 
 
 In the Family, as has been nobly said, living for 
 others becomes the strict corollary of the patent fact that 
 we live by others. 
 
 In the Family we learn to set aside the conception of 
 right, and to place in its stead the conception of duty, 
 which alone can give stable peace to peoples or to men.
 
 SOCIAL ASPECTS OF CHRISTIANITY 269 
 
 So it is that the popular estimate of the Family is an 
 infallible criterion of the state of society. 
 
 Heroes cannot save a country where the idea of the 
 Family is degraded ; and strong battalions are of no avail 
 against homes guarded by faith and reverence and love. 
 
 Classical history is a commentary on this truth. The 
 national life of Greece lasted barely for three generations, 
 in spite of the undying glory of its literature and the 
 unrivalled triumphs of its art, because there the Family 
 fell from its proper place. A constitution and laws 
 reared on a lofty estimate of the Family gave Rome the 
 sovereignty of the world. And more than this : Roman 
 legislation, which was based on the Family institutions of 
 the old Republic, survived the dissolution of the Empire, 
 and after more than two thousand years is still powerful 
 in the civil courts of Europe. 
 
 Man or woman alone represents only half of the 
 powers and capacities and feelings of humanity. And 
 no real approach can be made to the consummation of 
 our common nature by any attempt on the part of woman 
 to cultivate these elements in it which are characteristic 
 of man, or on the part of man to make his own that 
 which is truly womanly. 
 
 Such attempts only impoverish the race. Nothing 
 less than the union of man and woman in their de- 
 veloped diversity gives us the image of a perfect human 
 being, and raises our thoughts to a higher existence than 
 that of our divided personalities. 
 
 The husband grows more manly, the wife grows more 
 womanly, as they realise each in the other the possession 
 of that which they severally need, and yet cannot provide 
 from within themselves. 
 
 If trust be incomplete, Marriage, we know, cannot 
 have its perfect work. If trust be broken, Marriage
 
 270 ASPECTS OF LIFE 
 
 perishes. But, by interchange of thought and hope and 
 prayer, in Marriage trust ripens into faith. And that 
 faith, carried out into the world, is the secret of the 
 blessedness of life. 
 
 Marriage, in a word, is the divine pattern and ground 
 of human communion, the original sacrament of com- 
 pleted manhood. 
 
 Fatherhood is the pattern or the original sacrament 
 of authority : sonship, of reverence and obedience. 
 
 The lesson of Fatherhood passes at once within the 
 Family to the connection of masters and servants, which 
 cannot with impunity be degraded into a mere bargain, 
 and which may be ennobled by real sympathy. 
 
 It passes on without to the connection of employer 
 and workman, which ceases, I cannot but say, to be 
 human if it is made to mean only so much labour for so 
 much money. 
 
 It passes to the connection of owner and occupier, 
 which cannot be stable if an inherited right is supposed 
 to dispense with present duties. 
 
 It passes to the connection of government and citizen, 
 which is simply a compact of limited slavery unless we 
 recognise above us that which we may modify but which 
 we cannot make, a manifestation of eternal authority 
 which we are born to treat with loyal reverence. 
 
 The ties of blood may be dissembled, disregarded, 
 disgraced, but they cannot be destroyed. " Brothers are 
 brothers evermore." 
 
 The sense of equality which home blesses is most 
 perfect, not when we make the claim to receive the 
 payment of a debt owed, but when we feel the power to 
 pay a debt acknowledged. 
 
 The idea of Brotherhood reveals to us the great 
 depths of our being in which we are all equal. It
 
 SOCIAL ASPECTS OF CHRISTIANITY 271 
 
 enables us to claim and to realise a fellowship with those 
 who are separated from us. It gives hope under the 
 consciousness of the fragmentariness of our individual 
 work. It keeps fresh the generous impulses which bind 
 kinsmen together though scattered through distant lands. 
 It tends to counteract that spirit of isolating competition 
 which is eating away the old repose and nobility of 
 English life. 
 
 Thanks be to God the teaching of the family is still 
 left to us in England rich in gracious lessons of authority 
 and reverence and service. The ties of the Family are 
 still held sacred by popular sentiment. So may we 
 study them while there is yet time, study them in the 
 light of God's presence, and we shall need no other 
 school of social duty. May we by the Spirit's help 
 labour to fulfil them, and we shall need no other 
 preparation for the greater offices of life, no other pledge 
 that for these also the Father from Whom every Family 
 in heaven and earth is named will give us the strength 
 which we need. 
 
 attempts to explain the continuance of states by 
 the necessities of individual protection and convenience 
 leave out of account the social instincts which are not 
 less real, if at first they are less prevailing, than 
 personal instincts. 
 
 The generating, the sustaining force of states is not 
 material but spiritual. 
 
 .The soul at its noblest is the witness to its destiny. 
 
 We are born and live, and we feel that we are born 
 and live, not for ourselves only, not for our families only, 
 but for all about us. 
 
 The poet and the legislator, the statesman and the 
 evangelist, achieve their work by interpreting and not
 
 272 ASPECTS OF LIFE 
 
 by creating thoughts in many hearts. The humblest 
 human experience goes to form the oracle of the prophet. 
 These four, if we will but listen to their voice 
 language, law, government, religion remind us at every 
 moment of a larger being in which we share and to 
 which we may minister. 
 
 We cannot, if we would, start afresh from our simple 
 manhood. Our national characteristics surround us with 
 an atmosphere equally subtle and pervading. What we 
 are and what we can be has been determined for us by 
 our English ancestors. They have stored up for our ready 
 use, by toil and thrift, by insight and love, material and 
 spiritual treasures which no one generation could amass. 
 
 They have, in a word, transmitted to us their life ; 
 and this life is the heritage not of a party, or of a class, 
 but of all ; and all have entered upon it. 
 
 Two occasions, now in the distant past, rise before 
 me still with unchangeable freshness, when every 
 Englishman, I believe, rejoiced to know even through 
 anxiety and sorrow that the nation was still one, one in 
 the maintenance of law, one in the devotion of loyalty. 
 
 Five and twenty years ago, when peace or war hung 
 upon the answer to a claim made as the deliberate 
 assertion of a legal right, the issue was awaited throughout 
 the empire with calm resolution ; and when the claim 
 was yielded, not one expression of pride or selfishness 
 marred the thanksgiving for a bloodless victory. 
 
 Again, at a later time, when it seemed that the 
 succession of our royal line would be broken, the heart 
 of the whole people was moved as the heart of one man, 
 not for a son or a husband or a father only, but for a 
 prince, who was felt to represent to his people some- 
 thing far more than personal qualities, and to bind us 
 all, as no other could do, to a glorious past.
 
 SOCIAL ASPECTS OF CHRISTIANITY 273 
 
 That memorable season of suspense and deliverance 
 and grateful joy was, I cannot doubt, a crisis in the 
 history of our monarchy; and when I think of it my 
 thoughts go back not to the august ceremonial of a 
 nation's thanksgiving at St. Paul's, but to a plain white 
 cross in the churchyard at Sandringham, on which are 
 inscribed the words which tell the story of death and 
 life "One is taken and another left" the servant taken 
 and remembered : the lord left and not unmindful of the 
 awful presence in which he has been. 
 
 Surely this most touching and open confession of 
 equality reveals to us the secret of that 
 
 Sober freedom, out of which there springs 
 Our loyal passion for our temperate kings. 
 
 For such revelations of national life as these we may 
 well thank God. 
 
 There could be no true nation, even as there could 
 be no true family, without wide differences in power, in 
 fortune, in duty, among those who compose it. And the 
 aim of the Christian patriot will not be to obliterate these 
 differences, but to harmonise them in their ripe develop- 
 ment by shewing that they can minister to the vigour of 
 one life. He will strive not to confound class with class, 
 but to bind all classes together in their characteristic 
 distinctness by the consciousness of mutual service. 
 
 He will labour to establish everywhere the central 
 truth of morals, the central truth of faith, that man is 
 stronger and more blessed through sacrifice than through 
 self-assertion. He will seek to realise last triumph of 
 noble souls that the brightest crown of action is the 
 feeling of good done for which there is no reward. 
 
 Paid by the world, what dost thou owe 
 Me ? God might question : now instead, 
 ' Tis God shall repay ! I am safer so.
 
 274 ASPECTS OF LIFE 
 
 The nation again, no less than the family, is organised 
 and controlled by an inherent authority. Through 
 whatever instruments the authority may be administered, 
 it is in itself not of man but of God. Authority is not 
 created but recognised even in a successful revolution. 
 
 Authority may be graced or obscured by the character 
 of him who wields it, but essentially it can receive no 
 glory and suffer no loss from man. St. Peter and St. 
 Paul, as we remember, honoured it in the tyrant Nero : 
 Christ Himself acknowledged it in the selfish Pilate. 
 
 There have been times when the sacredness of the 
 divine ordinance has been transferred to the person of 
 the sovereign; and now, on the other hand, we are 
 tempted to derive the sanction of the authority itself from 
 the character of the person who wields it. 
 
 But it is possible to avoid the falsehood of both 
 extremes. And the Christian patriot will keep the 
 divine and human elements in the ruler separate in 
 thought, while he prays ardently that they may be brought 
 into the truest unison. He will know, and he will help 
 others to know, that the stability of society is assured 
 when we believe that its structure is not wholly, of earth. 
 He will rejoice to teach that reverence is the parent 
 of self-respect and dignity. 
 
 The Christian patriot will not tire in urging others to 
 confess in public, what home makes clear, that love 
 and not interest is alone able to explain and to guide 
 our conduct : that self-devotion and not self-assertion 
 is the spring of enduring and beneficent influence : that 
 each in his proper sphere workman, capitalist, teacher 
 is equally a servant of the state, feeding in his measure 
 that common life by which he lives : that work is not 
 measured but made possible by the wages rendered to
 
 SOCIAL ASPECTS OF CHRISTIANITY 275 
 
 the doer : that the feeling of class is healthy, like the 
 narrower affections of home, till it claims to be pre- 
 dominant : that we cannot dispense, except at the cost 
 of national impoverishment, with the peculiar and 
 independent services of numbers and of wealth and of 
 thought, which respectively embody and interpret the 
 present, the past, and the future : that we cannot isolate 
 ourselves as citizens any more than as men, and that 
 if we willingly offer to our country what we have, we 
 shall in turn share in the rich fulness of the life of all. 
 
 1 RAINED by the happy discipline of our homes to 
 feel the need of fellowship, the grace of authority, the 
 joy of service, we soon recognise the divine lineaments 
 of the state. We perceive naturally how the life of this 
 larger body is sustained and purified and ennobled by the 
 forces which are first revealed in Marriage, in Fatherhood, 
 in Brotherhood. We gladly acknowledge that the forms 
 of political order are something more than convenient 
 provisions for the satisfaction of material needs. 
 
 But we cannot rest here. As the teaching of the 
 Family leads us to the idea of the Nation, so the 
 teaching of the Nation leads us while the ages go forward 
 to the idea of the Race. While the ages go forward : 
 for the old Roman had but one word for stranger and 
 enemy. The Greeks sharply separated from themselves 
 all other peoples as essentially inferior. The Hebrews 
 alone of ancient peoples, in this respect true children 
 of Abraham, though in others the most exclusive of 
 all, provided from the first for the admission of strangers 
 to a full share in their most sacred privileges. 
 
 But none the less the experience of life gradually 
 leads men towards a larger communion. The sense of
 
 276 ASPECTS OF LIFE 
 
 national friendships is slowly established between peoples 
 not unequally matched ; and still more slowly the strong 
 are inspired with regard for the rights of the weak. In 
 this way, little by little, the nations are brought to 
 realise that there is in the order of the world a sacred 
 fellowship between them as members of one Race. 
 
 We are tempted by the spirit of domination, by the 
 spirit of imitation, and by the spirit of affected indiffer- 
 ence ; and these three spirits must be effectually exorcised 
 before we can serve our Race, or indeed have any true 
 sense of its vital unity. 
 
 Our first impulse is to claim universal supremacy for 
 our own customs and opinions and forms of government : 
 to regard each variation from our own standards of 
 thought and action as the result of ignorance or degen- 
 eracy : to urge the adoption of our social institutions as 
 the remedy for evils in other lands : to press patriotism 
 into arrogant self-assertion. 
 
 But then a reaction follows. As our intercourse with 
 neighbouring peoples is increased we are struck by their 
 grace or their versatility or their vigour. At once all 
 that is strange in them grows attractive. We endeavour 
 to copy what is not natural to us, that we may gain 
 what we have learnt to admire. 
 
 We disguise and disparage our own tastes. We assume 
 habits which have not grown out of our circumstances. 
 
 We treat the characteristic results of our past training 
 as insular prejudices. 
 
 It soon, however, becomes clear that we cannot make 
 others like ourselves or make ourselves like others, and 
 so in our disappointment we aspire to be " citizens of 
 the world," regarding with a lofty indifference the various 
 types of human life by which we are surrounded, using
 
 SOCIAL ASPECTS OF CHRISTIANITY 277 
 
 and discarding according to our convenience the fashion 
 of the hour, accepting without conviction and abandoning 
 without regret the customs of our neighbourhood, finding 
 nothing more precious or stable in the form of society 
 than in the many tints of earth-born clouds which veil 
 the immeasurable sky. 
 
 But here again we are disappointed. This temper 
 brings no satisfaction or rest : we find ourselves dwarfed 
 and chilled by the narrowing of our sympathies. We 
 are poorer, and we feel ourselves to be poorer, as men 
 in proportion as we have succeeded in our endeavours 
 after domination, imitation, indifference. 
 
 Happy are we if we confess that these self-willed 
 interpretations of the facts of the world are vain ; for 
 then God opens the eyes of our hearts to see a little more 
 of His wider counsel : to see how the principles which 
 bring harmony to the life of the Nation, bring harmony 
 also to the life of the Race. 
 
 Such thoughts cannot but affect us as Englishmen 
 most deeply. England stands, as no other country 
 stands, in a threefold relation to great families of men. 
 She stands face to face with the most powerful empires 
 as their peer, bound to guard her heritage and to 
 commend to others by courage, by generosity, by self- 
 control, the blessings which she has received. She 
 stands face to face with the weakest tribes as their 
 sovereign, bound to protect, to foster, to develop human 
 forces which have not yet reached their full growth. 
 
 She stands yet again face to face with daughter- 
 peoples, jealous of their independence and loyal in 
 their affection, through whom, as their parent, she is 
 called to mould a new world to sober freedom, not by 
 rigid control, but by spiritual quickening. 
 
 Never has any nation received a charge of authority
 
 278 ASPECTS OF LIFE 
 
 so far-reaching and so complex. There is not a social 
 problem of the future of which the elements are not 
 included within its range. 
 
 A single nation, moved by one thought, could alter 
 the fortunes of the world. And, as has been said by one 
 not of us, " the power of love as the basis of a state has 
 not yet been tried." 
 
 The true patriot seeks the highest good of his own 
 country, not at the cost of other countries, but through 
 their corresponding advance. 
 
 1 HE Church holds before us the end for which we 
 were made, even to become like God. It quickens 
 again the noblest thoughts of our hearts by the calm of 
 holydays, by the fellowship of solemn services, by the 
 silent eloquence of stately temples in which the dead 
 still living proclaim the victories of faith : it hallows 
 through the institution of the sacraments every object of 
 sense with something of a sacramental value as a sign of 
 unimaginable glory. It peoples the solitude of our 
 hearts with innumerable hosts of heavenly beings. It 
 makes the communion of saints the pledge of a life of 
 which sight is no measure and no test. It gives us, 
 when we look upon the vastness of the sea and the sky and 
 the mountains, instead of a vague feeling of mysterious 
 grandeur, a vision of the Presence of God. 
 
 No one will question that the Church of England 
 occupies a historical position which is without parallel. 
 It has borne with the nation the pressure of foreign 
 conquest and domestic revolution, and drawn breadth and 
 vigour from both. 
 
 It has received the treasures of alien thought and 
 experience, and vindicated its independence. It has
 
 SOCIAL ASPECTS OF CHRISTIANITY 279 
 
 never broken with the past, and yet it has put off the 
 accretions of age. 
 
 I confess that the Church of England has failed, if it 
 be failure to fall short of the ideal. The Church of 
 England has failed as Christianity itself has failed. It 
 has failed through the imperfection of the men who have 
 represented it. But it has not failed so as to abdicate its 
 charge. 
 
 We have forgotten that the Church is a Body in 
 which an appropriate office belongs to every member ; 
 and so we have suffered grievously from a loss of power 
 and from a loss of mutual understanding. 
 
 We have suffered grievously from loss of power. 
 Those who are set to be teachers among us, who need 
 ample leisure for calm reading and high thinking, in 
 order that they may follow the swift currents of opinion, 
 have been overwhelmed with labours not their own, 
 with anxieties of finance, and with details of parish 
 organisation. 
 
 And those again who have a practical knowledge of 
 affairs, a wide influence in business, a rich endowment 
 of "saving common sense," have found no proper sphere 
 for the exercise of their gifts. , 
 
 3Tf)e Itimjfoom of ofc 
 
 1 N every part of the New Testament, in every region 
 of early Christian labour, the teaching is the same. The 
 object of Redemption is set before us not simply as the 
 deliverance of individual souls, but as the establishment 
 of a Divine Society : the saving not only of men but of 
 the world, the hallowing of life, and not characteristically 
 the preparation for leaving it. 
 
 Morning and Evening we all pray in Christ's own 
 words that " Our Father's Kingdom may come, on earth
 
 280 ASPECTS OF LIFE 
 
 as in heaven " : that it may " come," not that we may 
 be carried away to it far off, out of this stormy tumult 
 of common cares as to some tranquil haven of rest : that 
 it may come to us "on earth as in heaven." 
 
 The Lord points forward, if I may gather up what I 
 would say in one sentence, to a transfiguration of human 
 society which corresponds to the Resurrection of the 
 individual. 
 
 Efforts : tfje Jranctscana 
 
 Jr RANCIS of Assisi spoke in life, so that his work can 
 never cease to move. He built up, purified, ennobled 
 what he found, overcoming evil by the good. Through 
 Francis of Assisi the mediaeval efforts after the Kingdom of 
 God found their most characteristic embodiment. Bright, 
 joyous, enterprising, thoughtlessly lavish by nature, un- 
 trained in scholastic learning, instinct with poetic en- 
 thusiasm, Francis came to men simply as a man. He 
 knew but one pattern, the Lord Himself. He knew but 
 one lesson, the story of the Cross. He offered to the 
 simple outward faith of the middle ages a visible image 
 of love, of love to God and love to man. He brought 
 Christ out of the student's cell into the wild and sordid 
 conflicts of life. He was, if I may so speak, a living 
 Imitatio Christi. He sought and touched the leper in 
 body or in soul. He took to him Poverty, or rather 
 Humanity bleeding from a thousand wounds "whom none 
 had chosen for his own since Christ Himself," to cherish 
 to his life's end with unfailing tenderness. 
 
 The power of the example soon made itself felt. 
 Francis drew to him a few followers, who found in the 
 new life the Gospel for which they looked, the Gospel 
 for the poor. 
 
 Francis, in answer to the prayer of eager inquirers,
 
 SOCIAL ASPECTS OF CHRISTIANITY 281 
 
 drew up a rule for men and women living in the world. 
 Those who subscribed it were bound to renounce all ill- 
 gotten gains; to abstain from aggressive war and litigation : 
 to observe the utmost simplicity in dress, intercourse, and 
 amusements: to give themselves according to their 
 opportunity to works of devotion : to meet for common 
 worship and almsgiving. By the institution of this 
 Third Order of the " brothers and sisters of penitence," 
 as they were called, the work of Francis was consum- 
 mated. It seemed for a short space as if the Kingdom 
 of God were indeed about to be established on earth. 
 Then followed a swift decline. 
 
 Francis aimed at an ideal which neglected essential 
 facts of life. He sought to destroy individuality. He 
 disregarded also the divine office of nations for the race. 
 
 Yet once again the tender devotion of Francis to the 
 Lord's manhood became the occasion of grievous error. 
 Everything that is compassionate in the character of the 
 Lord was separated from His sovereign . righteousness, 
 and then these attributes of tender love were transferred 
 to His human Mother, who seemed to be more within 
 the reach of -rude and simple minds. In this way a 
 system of Mariolatry was shaped with what consequence 
 they know who are familiar with the popular religion 
 of modern Italy. Even Francis himself was set by 
 some in the place of the Lord. The evil spread far and 
 wide ; and many who hear me must have looked with 
 shuddering, as I have looked, on a picture at Brussels, 
 painted by Rubens for the Franciscan Church at Ghent, 
 in which Francis and the Mother of the Lord are 
 shielding the world from the thunderbolts which the 
 Divine Son is directing against it. 
 
 The order of Francis failed in its issue, and it is well to 
 take account of the causes of its failure ; but it is far more 
 welcome to mark the causes of its first splendid success.
 
 282 ASPECTS OF LIFE 
 
 Efforts: tfy (Quakers 
 
 1 HE Jesuits and the Quakers both aimed at establish- 
 ing a Kingdom of God upon earth. They did this in 
 different ways, with different aims, and with different 
 results ; and they both failed. 
 
 The Quakers appear to me to express with the greatest 
 force and exclusiveness the new thought of the Refor- 
 mation, the thought of individuality. They give us in a 
 striking form one side of the Gospel, if one side only. 
 
 Fox judged that the. words of God could not super- 
 sede the Word of God. 
 
 No religious order can point to services rendered to 
 humanity more unsullied by selfishness or nobler in 
 far-seeing wisdom. 
 
 William Penn was, I believe, the only colonist in 
 America who left his settlement wholly unprotected by 
 fence or arms, and his settlement was the only one which 
 was unassailed by the Indian tribes. 
 
 Francis sacrificed the individual : Fox left wholly out 
 of account the powers of the larger life of the Church 
 and the race. For him the past was " a long and dis- 
 mal night of apostasy and darkness." He had no eye 
 for the many parts and many fashions in which God is 
 pleased to work. He had no sense of the action of the 
 Holy Spirit through the great Body of Christ. 
 
 He had no thought of the weak and immature, for 
 whom earthly signs are the appropriate support of faith ; 
 no thought for the students of nature for whom they are 
 the hallowing of all life. 
 
 He disinherited the Christian society and he maimed 
 the Christian man.
 
 SOCIAL ASPECTS OF CHRISTIANITY 283 
 
 But he made clear beyond question the power of the 
 simplest spiritual appeal to the consciences of men. He 
 made clear beyond question the efficacy of a childlike 
 trust in the reality of a divine fellowship to cleanse the 
 rudest and coarsest life. 
 
 The principle of life fashions the organism, and sus- 
 tains it. No organism, however delicately constructed, 
 can summon to itself the principle of life. 
 
 present 
 
 W E are suffering on all sides, and we know that we 
 are suffering, from a tyrannical individualism. This 
 reveals itself in social life by the pursuit of personal 
 pleasure : in commercial life by the admission of the 
 principle of unlimited competition : in our theories of 
 life by the acceptance of material standards of prosperity 
 and progress. 
 
 The " great industries " have cheapened luxuries and 
 stimulated the passion for them. They have destroyed 
 the human fellowship of craftsman and chief. They 
 have degraded trade, in a large degree, into speculation. 
 They have deprived labour of its thoughtful freedom and 
 turned men into "hands." They have given capital a 
 power of dominion and growth perilous above all to its 
 possessor. 
 
 So it has come to pass that in our fierce conflicts we 
 are in peril of guiding our conduct by a theory of rights 
 and not by a confession of duties : of losing life in a 
 search for the means of living. 
 
 The first words attributed to man born outside the 
 Paradise of God are words which disclose the secret of 
 all social evil. Am /, said the earliest murderer, my 
 brother's keeper ?
 
 284 ASPECTS OF LIFE 
 
 And the answer came from the unfruitful earth, silent 
 witness of the deed of violence ; came from the soul, 
 filling with remorse the fugitive, who could not flee from 
 himself. 
 
 Yes : and the same answer must come as often as 
 the thoughtless, the self-indulgent, the idle, propose the 
 question now. 
 
 We are our brothers' keepers even as they are ours ; 
 and unless we accept the charge, the scene of our toil 
 and the inexorable sovereign of our hearts will condemn 
 us to unsatisfied desires. 
 
 Behind every social question there lies not only a 
 moral, but also a religious question. And the final solu- 
 tion of every question belongs to the highest sphere. 
 
 " You cannot," in the words of the noblest leader 
 of modern democracy, "change the fate of man by em- 
 bellishing his material dwelling." 
 
 We must touch the soul, if we are to change the mode 
 of living. 
 
 Many who allow that Christianity can deal with in- 
 dividuals deny that it has any message for classes or 
 states. 
 
 Its virtues, they say, are the petty virtues of private 
 life : its promises, the gratification of the small objects 
 of personal aim : towards the struggles of society, of the 
 nation, of the race, it can at the best produce nothing 
 better than a temper of benevolent neutrality. 
 
 We know that the charge is false, essentially false, 
 but we must admit without reserve that we have given 
 occasion to it. 
 
 If we cannot improvise peremptory judgments, we 
 can always affirm an eternal principle : we can quell in 
 our hearts that spirit of self-assertion which fills us with 
 restless jealousy till our present demands are fully paid,
 
 SOCIAL ASPECTS OF CHRISTIANITY 285 
 
 and that spirit of larger, deadlier self-assertion, miscalled 
 patriotism, which tempts us to think that the power of 
 a nation is the power of dictation and not of service, 
 and that every failure must be washed out in blood. 
 We can do this, and shall we venture to say we have 
 done it? 
 
 We need yet once more to gain and to exhibit a great 
 ideal. We are troubled on the one side by a spirit of 
 irony, which shrinks from the avowal of its loftiest aims ; 
 and on the other side by the spirit of confidence, which 
 assumes that all will be well if we go with the stream. 
 
 We play with noble thoughts. Now we want insight, 
 and now we want courage. In both cases we want faith 
 in men, and, that which alone can give it, faith in God. 
 
 No word is used more familiarly than "progress," 
 but it is very hard to see the goal towards which we are 
 supposed to be moving. 
 
 The greatest triumphs of modern science are, as we 
 have seen, fruitful in evils no less than in blessings. 
 They have increased our power, our opportunities, our 
 resources : but in themselves they cannot open the 
 heavens and shew the glory of God and Jesus standing 
 at the right hand of God ; they cannot give us that vision 
 of immeasurable majesty which fills the whole soul with 
 the consciousness of its destiny, and that vision of 
 sovereign love which brings the assurance that attain- 
 ment is within our reach. 
 
 For we do not think too much of life, too much of 
 humanity, too much of men, but infinitely too little, 
 because we allow that which can be seen by the eye of 
 sense to furnish the data of our estimate. 
 
 But let us bring the Gospel of Christ, Maker and 
 Heir of all things into connection not with ourselves only,
 
 286 ASPECTS OF LIFE 
 
 but with the world, and then there will rise before us a 
 spectacle which must move the dullest with enthusiasm 
 and touch the most disconsolate with hope : a spectacle 
 of a life unfolded through the ages in which, in spite of 
 every partial loss and every temporary check, a divine 
 counsel of righteousness is fulfilled : of a humanity through 
 whose discipline and victory, won by sacrifice offered in 
 the ministry of every member, the end of the whole 
 creation is reached in the peace of an indissoluble 
 harmony : of men who, each in their appointed place, 
 receive the inheritance of the fathers, and transmit it, 
 enriched by their own toils, to a new generation, and 
 enter living and dying into the joy of the Lord. 
 
 What ideal can be offered to the spirit which is greater 
 or more true ? 
 
 The sense of responsibility, the energy of spiritual 
 force, the. power of a divine ideal : how can we gain 
 them ? To this question, which is for us the question 
 of all questions, the past returns no uncertain answer. 
 
 Each new revelation of Christ among men has hitherto 
 found expression in some social movement, in some form 
 of disciplined life, which has embodied and interpreted it. 
 
 And Christ is revealing Himself through the very 
 needs which trouble us. We can see now, as men could 
 not see in earlier times, how there has been a law in the 
 growth of the race : how man was taken from himself by 
 the ancient organisations of the state : how he was taken 
 from the world by the dominant religious communities 
 of the middle ages : how he has been taken from society 
 by the isolating narrowness of many forms of popular 
 Protestantism ; and seeing this we can see also, when 
 we let the Incarnation give its perfect message, that he 
 is given back to himself, to the world, to society, in the 
 Risen Christ. 
 
 This then is the revelation which we have to embody :
 
 SOCIAL ASPECTS OF CHRISTIANITY 287 
 
 to embody in the eyes of all by some fellowship which 
 shall strike the imagination ; which shall teach by 
 manifold experience the power of social relationships and 
 social obligations in commerce, in politics, in religion ; 
 which shall claim for the family and the nation their 
 proper parts in preparing the Kingdom of God on earth, 
 in bringing to redeemed humanity the fulness of its life 
 in Christ. 
 
 The fellowship must be natural. It must not depend 
 for its formation or its permanence on any appeals to 
 morbid or fantastic sentiments. It must accept the 
 facts of life,' as seen in the relations of the family, for the 
 ground of its constitution. It must be an attempt not to 
 realise the counsels of perfection for a select few, but to 
 give a healthy type of living for all. 
 
 The fellowship must be English. The nation is to 
 the race what the family is to the nation. 
 
 And England, alone among the nations, has received 
 the power which is essential for the task which we con- 
 template, the power of assimilating new ideas without 
 breaking with the past. 
 
 The fellowship must be comprehensive. It must deal 
 not with opinion or feeling or action only, but with the 
 whole sum of life. It must proclaim that God is not to 
 be found more easily in " the wilderness and the solitary 
 place " than in the study or in the market or in the 
 workshop or by the fireside. 
 
 It must banish the strange delusion by which we 
 suppose that things temporal and spiritual can be separ- 
 ated in human action, or that we can render rightly to 
 Caesar that which is not in the very rendering rendered 
 also to God. 
 
 The fellowship must be social. Every member of it 
 must hold himself pledged to regard his endowments of
 
 288 ASPECTS OF LIFE 
 
 character, of power, of place, of wealth, as a trust to be 
 administered with resolute and conscious purpose for the 
 good of men. 
 
 The fellowship must be open. The uniform of the 
 soldier is at once a symbol and a safeguard. 
 
 It reminds others of his obligations, and supports him 
 in the endeavour to fulfil them. 
 
 It makes some grave faults practically impossible. 
 So too a measured and unostentatious simplicity, a 
 simplicity in dress, in life, in establishment, wisely adopted 
 by choice and not of necessity, will be an impressive 
 outward witness to the Christian ideal, and it will help 
 towards the attainment of it. 
 
 The fellowship must be rational. It must welcome 
 light from every quarter, as found by those who know 
 that every luminous ray, reflected or refracted a hundred 
 times, comes finally from one source. 
 
 The fellowship, above all, must be spiritual. It must 
 rest avowedly on the belief that the voice of God is not 
 silent among us, and the vision of God not withdrawn 
 from His people. 
 
 It must labour in the assurance that the difference of 
 our age from the first age is not the difference of the dull, 
 dim twilight from the noon, but that of common earth, 
 flooded with sunshine, from the solitary mountain-top 
 kindled to a lamp of dawn. 
 
 It must find occasion for continual praise and thanks- 
 giving in victories of faith, from that of the first martyr 
 St. Stephen to that of the last boy in Uganda who knew 
 at least how to die for his Saviour. 
 
 We can estimate fairly the resources of the race. 
 No dark continents, no untried peoples, fill the dim back- 
 ground of our picture of the world with incalculable
 
 SOCIAL ASPECTS OF CHRISTIANITY 289 
 
 possibilities. The whole field lies before us. We look 
 upon all the provinces of the kingdom of God. We can 
 communicate to others the noblest which we have, and 
 save them from the long pains of our discipline. All 
 things are ready. 
 
 Let nothing rob you of the conviction that the voice 
 of God can be heard, and is heard ' To-day : ' that the 
 vision of God can be gained, and is gained ' To-day?
 
 290 ASPECTS OF LIFE 
 
 Wit fenofo in 
 
 \VHEN St. Paul says "We know in part" he does 
 not disparage knowledge ; on the contrary, he reveals it 
 in its true nobility. He opens to us one view of the 
 meaning of the Lord's words that sustaining motto of 
 the scholar in which He declared (John xvii. 17) truth 
 to be the medium of man's consecration. 
 
 This necessary incompleteness of our knowledge, 
 which is at first sight disappointing and discouraging, is, 
 when duly weighed, fitted to bring stability to the results 
 of labour, satisfies the conditions of progress, offers hope 
 in the face of the problems of the present age, is briefly 
 a consolation, a promise, a prophecy for us as we strive 
 to fulfil our work in the shadow of time : 
 
 For thence a paradox 
 Which comforts ivkile it mocks- 
 Shall life succeed in that it seems to fail. 
 
 The angel who was seen in Augustine's vision 
 emptying the ocean with a shell gives no untrue image 
 of the disproportion between the possibilities of humanity 
 and the attainments of individual labour. 
 
 No one who has considered the slow development of 
 the powers which man now enjoys in what appears to us 
 to be his maturity, would be willing to admit that his 
 faculties exhaust in kind or in degree the possible action 
 of being. 
 
 No one supposes that the most encyclopaedic mind 
 could grasp all that is capable of being known at the 
 moment, not to speak of those remoter consequences of 
 all that we do, which often reveal first the true meaning 
 of thought and action.
 
 ASPECTS OF LIFE 291 
 
 Our knowledge is inevitably partial in regard of the 
 object and of the subject and of the conditions of its 
 acquisition. In each respect an infinite mystery enwraps 
 a little spot of light. 
 
 It requires a serious effort to enter with a living 
 sympathy into the character of another man, or of 
 another class, or of another nation, or of another course 
 of thought : to feel, not with a sense of gracious 
 superiority, but of devout thankfulness, that here and 
 here that is supplied which we could not have provided : 
 to acknowledge how peculiar gifts or a peculiar environ- 
 ment, how long discipline or an intense struggle, have 
 conferred upon others the power of seeing that which we 
 cannot see. 
 
 There is on all sides an overpowering passion for 
 clearness, for decision, for results which can be measured 
 on demand. Art and history are trammelled by realism. 
 A restless anxiety for fulness and superficial accuracy of 
 detail diverts the forces which should be given to an 
 interpretation of the life. We begin to think that when 
 we can picture to ourselves the outside of things we 
 have mastered them. 
 
 So it is also in many respects with opinion. We are 
 told that we must make our choice definitely between 
 this extreme and that ; that there can be no mean ; that 
 a logical necessity demands one precise conclusion or 
 the other. 
 
 In this way we lose insensibly the present conscious- 
 ness of the great deeps of life; we lose the genial 
 influence of the vital play of thought and experience ; we 
 lose the chastening power of those unutterable strivings 
 of the soul to which language gives witness but not shape. 
 Portraiture becomes photography, and faith is represented
 
 292 ASPECTS OF LIFE 
 
 by a phrase. The reflections from the mirror, the 
 shadows on the wall of the cave, are taken for the 
 realities which these fleeting signs should move us to 
 seek. 
 
 We must indeed, for purposes of use, define our con- 
 ceptions. We accept the necessity cheerfully, but we 
 will not willingly forget that in doing so we mutilate 
 them ; that we convert into abstractions what are 
 elements of life. 
 
 There is no outline in Nature, however convenient or 
 even necessary we may find it to draw one. 
 
 However paradoxical the statement may appear, 
 physical study more than any other brings the invisible 
 vividly before us. The world of the man of science is 
 .not the scene of conflict and disorder which we look 
 upon with our untrained eyes, but an order of absolute 
 law which he finds by the interpretation of a larger 
 experience. He pierces beneath the scene to that 
 which it indicates. So far he has read the thought of 
 God. His partial knowledge is a sign for the moralist 
 and for the theologian. His triumph encourages us to 
 study the phenomena of spiritual disorder in the sure 
 hope that here also something of the perfection of the 
 Divine counsel will be disclosed to us in due time, as 
 we gaze and ponder and wait. 
 
 Stye ^regent anto tfje 
 
 IT needs but little observation to notice how swiftly 
 an exclusive fashion of opinion passes away ; how a 
 partial philosophy reigns for a space as universal and 
 then is neglected and then despised. But our Christian 
 faith is the heir of all. It can welcome a new lesson, 
 and it can shelter one which has grown unpopular. It 
 is hospitable to forces whose claims to supremacy it 
 combats. It draws strength from truths with which its
 
 ASPECTS OF LIFE 293 
 
 enemies have assailed it. Even when it is impressed 
 most deeply by the spirit of the age it never lays aside 
 its catholicity. 
 
 We are tempted to linger with a vain regret round 
 that which is ready to vanish away or to hasten pre- 
 maturely the advent of that which is not yet mature. 
 
 The present is for us not only the result, but also the 
 epitome of the past. It gathers up into one scene the 
 forces which have been called into play in successive ages. 
 
 It is no disrespect to our fathers if we allow that their 
 words were not final : it is no flattery to our sons if we 
 bid them make good new conquests. 
 
 We can use old phrases, but we cannot in that way 
 recall old thoughts. Each generation has its own work ; 
 and the condition of performance is that the successive 
 labourers should feel that their work has not been done 
 hitherto, and that it will be carried out to its completion 
 after them. 
 
 VvE have looked away from earth in order that we 
 may see heaven more purely ; we must still look back 
 to earth that we may make the truth of heaven more 
 effectual. 
 
 It is a commonplace that the planets are globes : we 
 have yet to discover, as it has been well said, that our 
 globe is a star. 
 
 CJUR faith is light : not the lamp only in the sepulchre, 
 but the sun shining on the broad fields of life. 
 
 We can feel that the darkest riddles of life lose their 
 final gloom when we refuse to acknowledge that their
 
 294 ASPECTS OF LIFE 
 
 solution must be found in the facts which we have been 
 so far able to grasp. 
 
 what we will, we cannot empty life of its mystery. 
 Each one of us is in himself a mystery than which there 
 can be nothing greater. 
 
 VvE forget the harvest reaped from others' labours 
 while we murmur that the seed which we have cast upon 
 the ground remains long hidden. 
 
 To wait, even with dim eye and dull ear, for the 
 coming of the Kingdom of heaven is for us a sign that 
 the Spirit is active within us. 
 
 W E have learnt again and again from that feeding of 
 the five thousand to see in a blessing given not only the 
 promise, but the provision for a blessing yet to be the 
 sign of a love not exhausted by exercise. 
 
 When all past wants had been amply fulfilled beyond 
 all expectation, there remained a store for the future 
 great out of all proportion to that which had been 
 offered from human resources. 
 
 When the disciples might have been tempted to rest 
 as if all had been done, the voice came, Gather up the 
 fragments that remain, that nothing be lost fragments, 
 let us remember, which do not represent what was left 
 from man's imperfect or capricious use, but the fresh 
 superabundance of the divine bounty. 
 
 And it is added, Therefore because they accepted 
 the labour, because they trusted the word they gathered 
 them together, and filled twelve baskets with the fragments 
 of the five barley-loaves, which remained over and above 
 unto them that had eaten.
 
 ASPECTS OF LIFE 295 
 
 We cannot mistake the spiritual meaning of the 
 history. It is the abiding benediction of means, gifts, 
 endowments, faithfully used without " nice calculation of 
 less and more." 
 
 It shews us how that which we have, if brought to 
 God with a single heart, is made fruitful beyond our 
 utmost thought, ^fruitful not only to meet wants which 
 are felt to be urgent, but fruitful also to anticipate wants 
 which we have not yet foreseen. 
 
 1 T is most characteristic of the Bible that in its loftiest 
 promises there is no suppression, no dissembling of pain 
 and sorrow. 
 
 In the Lord's life triumph and suffering go side by 
 side. The last sign in which He manifested His glory 
 was the recognised prelude to the agony of the Cross. 
 His words of power were preceded by His bitter weeping. 
 
 V^HRIST announces to us the unbroken continuity of 
 all life which is truly life. There is no likelihood that 
 we shall ever underrate the changes which we can see, 
 the separations which sadden us, the losses which mar 
 our capacity for action ; but, on the other hand, we lose 
 much by not dwelling day by day on that which as yet 
 we can grasp of the permanence of our being ; we lose 
 much by constructing a future out of some fragments of 
 the present, and transferring it to some remote scene 
 which serves to obscure the solemn beauty of earth. 
 We lose much by not striving to behold, little by little, 
 it may be in fleeting visions, the eternal which is about 
 us and in us, and which remains unaltered by all 
 vicissitudes.
 
 296 ASPECTS OF LIFE 
 
 V_^HRIST promises to the believer without reserve a 
 freedom from death. We have no warrant for an 
 arbitrary dilution of the promise. We may confess that 
 we cannot comprehend all that it embraces, but we dare 
 not say that it means only what we can comprehend. 
 " Whosoever believeth in Me," He says plainly, " shall 
 never die;" not some part of him shall live hereafter, 
 but he the living, loving person all of him that truly 
 is " shall never die." 
 
 1 HE strength of a church, the strength of a nation, 
 the strength of a family, lies for the most part in the 
 unseen yet living members which the past has inscribed 
 for ever in its roll. 
 
 W E need not go from our proper place in order to 
 discipline ourselves for God's service ; we need not 
 strive after gifts which He has not entrusted to us, or 
 forms of action which are foreign to our position, in 
 order to do our part as members of His Church. 
 
 It is enough that we grow and wax strong under the 
 action of those forces by which He moves us within and 
 without, if we desire to fulfil, according to the measure 
 of our powers, the charge which He has prepared for us. 
 
 vjrREAT occasions do not make heroes or cowards ; 
 they simply unveil them to the eyes of men. 
 
 Silently and imperceptibly, as we wake and sleep, 
 we grow and wax strong ; we grow and wax weak ; and 
 at last some crisis shews us what we have become. 
 
 From small beginnings flow the currents of our lives, 
 from constant and unnoticed impulses we take our bias ;
 
 ASPECTS OF LIFE 297 
 
 the stream is ever gathering strength, the bend is ever 
 being confirmed or corrected. 
 
 There is not one act, not one purpose, which does 
 not leave its trace, though we may be unable to dis- 
 tinguish and measure its value. 
 
 There is not one drop which does not add something 
 to the flowing river, not one blast which does not in 
 some way shape the rising tree. 
 
 QUESTIONS are ripening for discussion by which all 
 we hold most precious is imperilled. Evil forces are 
 gathering with which battle must be done. It will be 
 for us or for our children to shew that our faith can 
 solve fresh problems and win new victories. 
 
 But while we feel all this keenly, it is not our part to 
 anticipate with anxious curiosity what the future will 
 bring ; we can best prepare for that by doing in quiet- 
 ness and confidence what we find prepared for us. 
 
 SPIRITUAL service lies in the consecration of simplest 
 duties. 
 
 IvNOWLEDGE is only a vantage-ground and not a 
 victory. If we neglect to turn to use the superiority 
 which it gives us, our defeat will only be the more 
 disgraceful because we were so richly furnished for the 
 battle. 
 
 C_AN any one sincerely believe that God the Father 
 made the world, and not regard all creation, even in 
 what we call its lowest forms, with reverence ?
 
 ASPECTS OF LIFE 
 
 1 HE Christian differs from the patriot and the philan- 
 thropist not so much in the immediate ends which 
 he seeks as in the impulse by which he is moved to seek 
 them. 
 
 IN OT one difficulty, one pain, one contradiction of life 
 is removed by the spirit of denial. Only the treasury of 
 heaven is closed at its bidding. 
 
 1 HE higher, nobler, fuller, comes to men only as the 
 fruit of the lower and the less. 
 
 " Light after light well used they shall attain." 
 
 \_} all the perils of advancing age none is greater 
 than that 'of losing the faculty of wonder. That which 
 is commonest is indeed the most real cause of wonder. 
 
 a whole human life is not like a straight line, it is 
 not like a circle ; but it is a widening and ascending 
 spiral. There is progress without return ; there is 
 resemblance without repetition. 
 
 FIE who loves the Church of Christ fears not the 
 investigation but the neglect of its records. 
 
 N EVER forget that in the inner life feeling is the 
 herald of knowledge. Never despond when you find 
 that to suffer is often the synonym for to work.
 
 ASPECTS OF LIFE 299 
 
 1 HOUGH a man may become more incisive in action 
 in proportion as he grows narrower, the cost of success 
 is a maimed humanity. 
 
 1 HEOLOGY and physical science are, and it is vain to 
 deny or extenuate the fact, separated for the time by a 
 profound jealousy and misunderstanding. 
 
 We have been reminded very frequently of the errors 
 of theologians as to the office and method and results of 
 physics ; to me the errors of physicists as to the office and 
 methods and results of theology are more surprising; 
 and, if I may venture to express my whole mind, the 
 practical neglect of history the only record of the com- 
 plete life of man by both, appears to be still more 
 wonderful and still more disastrous. 
 
 1 HE science of life, which deals with the whole 
 experience of men, must be restored to its proper place 
 between the science of experiment, which deals with 
 matter, and the science of revelation, which deals with 
 God. 
 
 Then, and not till then, shall we see how the Gospel 
 is illuminated by our progress, and itself is illuminated 
 by our darkness. 
 
 IT is of the utmost importance that in all intellectual 
 labour we should remember that every expression of 
 truth is the resultant of many forces which are perpetu- 
 ally changing, so that an identical formula cannot long 
 preserve its original significance. 
 
 ASPIRATIONS without faith are powerful only for de- 
 struction. They can kindle a revolution, but they cannot 
 mould a new order.
 
 300 ASPECTS OF LIFE 
 
 1 HE recognition of duty is the surest protection of 
 
 rights. 
 
 -T\. SAINT falls in some obscure conflict, and forthwith 
 he is manifested with a multiplied energy, and stirs the 
 heart of men with an irresistible force which he had not 
 before. A warrior or a statesman shews that he can dare 
 or suffer or forbear great things for his country and his 
 name ; his life through his name becomes a power to 
 inspire, to support, to control later generations. 
 
 one time the change from the seen to the unseen 
 comes swiftly, in the full vigour of action, that so we 
 may learn that there must yet be scope in some new and 
 unknown field, in some new and unknown shape, for 
 the energy which is instinct with promise. 
 
 At another time the change comes through "calm 
 decay " : first one faculty and then another is withdrawn, 
 while love abides, that so we may learn that the person 
 whom we love is more than those qualities through which 
 he has been outwardly revealed to us. 
 
 IT. E would be less than man who could exist in the 
 world and not be ennobled while he blesses the countless 
 multitude of silent benefactors who at every moment are 
 stirring him to follow great examples ; less than a man 
 who did not feel that his self-denial would be joyous if 
 he could foresee that in some later age another would 
 thank him for having removed one stumbling-block from 
 the path of right. Our soldiers at Badajos laid their 
 bodies on the sword-blades that their comrades might 
 find a path to the breach ; that is an image of what 
 our fathers have done for us.
 
 ASPECTS OF LIFE 301 
 
 JlLVEN now we have not fully learnt what the Greek 
 Scriptures and Greek speculation, classical and Christian, 
 have to teach ; but at least we can feel that, with all its 
 faithlessness, with all its hypocrisy, with al] its violence, 
 the classical Renaissance has left a blessing behind it ; 
 and so we can await with thankful expectation the 
 renaissance inspired by physical thought with, which 
 society is travailing now. 
 
 1 HE way of God is the way of sacrifice. But let us 
 not mistake the meaning of the word. It has been well 
 said that " in the hours of clear reason we should say 
 that we had never made a sacrifice"; and again it may 
 be said no less well that all which we delight to recall 
 is sacrifice. For sacrifice properly describes not loss to 
 man but devotion to God : not suffering but dedication : 
 not the foregoing of that which we might have enjoyed, 
 but the conversion of that which was offered to us for a 
 time into an eternal possession ; the investment of things 
 unstable and fleeting with a power of unchangeable joy. 
 The poorest mother who clasps her new-born infant 
 to her breast has found, if but for a moment, the secret 
 of life. To live for others, to suffer for others, is the 
 inevitable condition of our being. To accept the con- 
 dition gladly is to find it crowned with its own joy. 
 
 1 HE failure of every selfish pleasure to satisfy the soul, 
 the weariness which follows self-indulgence, the sense of 
 weakness and distrust which comes from powers unused 
 and duties unpursued, confirm the sentence which is 
 executed, sooner or later, by the conditions of society. 
 We were made to serve one another. We are happiest
 
 302 ASPECTS OF LIFE 
 
 when we fulfil the law of our being, " It is more blessed 
 to give than to receive." The Lord does not say it is 
 more natural or more pleasant. 
 
 1 O love is* better, nobler, more elevating, and more 
 sure, than to be loved. To love is to have found that 
 which lifts us above ourselves ; which makes us capable 
 of sacrifice ; which unseals the forces of another world. 
 He who is loved has gained the highest tribute of earth ; 
 he who loves has entered into the spirit of heaven. The 
 love which comes to us must always be alloyed with the 
 sad sense of our own unworthiness. The love which 
 goes out from us is kept bright by the ideal to which it 
 is' directed. 
 
 JTlE who has turned aside from the march of the 
 great army to bring help to one who has fallen, he who 
 has yielded a foremost place that he might restore 
 another, has felt something of the joy of his Lord the 
 joy of absolute self-surrender, and knows that there is 
 a priceless victory in what seems to be failure irr the 
 eyes of men. 
 
 1 HE return for labour is the power of fresh activity. 
 
 1 N the symbol of the Friendly Society the open hand 
 is the minister of the open heart. There the wreath 
 round the world foreshadows the conquest of all earthly 
 claims. There, over the speaking signs, which represent 
 the facts of this life and the hopes of the future, is laid 
 the golden cross, the emblem of true service unto death. 
 There, around all, faith and hope and love are busy with 
 gracious duties; there, above all, the eye of light is
 
 ASPECTS OF LIFE 303 
 
 opened, which tells of a presence that never fails and of 
 a care that never slumbers. It is enough, then, that 
 these symbols be translated into deeds. By love serve 
 one another, and you will know know with deeper 
 thankfulness as the service is more perfect that " it is 
 more blessed to give than to receive." 
 
 JL*ET any one looking to his own home, put on one 
 side the trivial, commonplace occasions on which he has 
 sacrificed others to himself, and on the other those in 
 which he has sacrificed himself to others, and he will see 
 that life is indeed the discipline of love, and that love is 
 the soul of life. 
 
 W E have not only a domestic ancestry and a domestic 
 heritage. We have also a national ancestry and a 
 national heritage. A great part of our life is made up 
 of that which we have, every one, received in common as 
 Englishmen. And this splendid patrimony is not for 
 display, not for pride, but for most laborious and 
 solemn employment. Patriotism, like affection, may 
 unhappily degenerate into selfishness ; but it may, by 
 God's grace, be the devout expression of a duty to 
 humanity. 
 
 1 HE greater body has its grievous sicknesses, its 
 fevers and its frenzies, even as the less. But the ocean 
 lies deep and still below the storms which trouble its 
 surface. 
 
 1 HERE is much, very much, in the circumstances of 
 life which requires readjustment ; but as we believe in 
 the one life in Christ, we shall not attempt to deal 
 directly with symptoms, and achieve superficial reforms.
 
 304 ASPECTS OF LIFE 
 
 We shall seek to overcome the disease by quickening 
 the healthy energy of the vital forces. To this end we 
 can all contribute. In this labour we are all called to 
 be fellow-workers with God. 
 
 What the issue may be we are not careful to pre- 
 judge. But we are sure that the spiritual life of a people 
 will find an outward form corresponding to its power 
 and beauty. 
 
 For of the soul the body form doth take, 
 For soul is form and doth the body make. 
 
 1 HERE is, I think, nothing sadder in the world than 
 the waste of Christian influence. From one cause or 
 another we shrink from the responsibility of avowing 
 our deepest convictions. Partly it is from fear of osten- 
 tation and singularity, partly from self-distrust and sincere 
 humility, partly from more unworthy motives. But from 
 whatever cause it may be, by so doing we wrong our 
 friends. We leave unspoken the word which might have 
 cheered or guided or turned them. By our coldness 
 we suffer them to remain in doubt whether God has 
 visited us. If the heart be full, men argue, its feelings 
 will find utterance. If the Christian creed be accepted 
 as the Truth, it cannot but colour the whole life of the 
 believer. Not to speak, then, of our highest hopes, not 
 to talk, one with another, of what, as we trust, God has 
 done, and will do, for us, is to cast discredit on our 
 name. When that is at stake we may well forget 
 ourselves. 
 
 JN O one, I fancy, has ever ventured to cast aside his 
 religious reserve without meeting with sympathy for 
 which he had not looked, and gaining courage from the 
 sense of spiritual fellowship. How can it be otherwise ? 
 It is not of any special prerogative we make boast, but
 
 ASPECTS OF LIFE 305 
 
 of a blessing which is offered as the common heritage 
 of men. 
 
 2Tfje 
 
 /xLL the images under which the religious life is 
 figured bear witness to this its twofold character. The 
 power and beauty of the Christian society are always 
 shewn to us in manifold subordination. At one time 
 we are taught to regard it as a temple reared through 
 long ages, each stone of which fills its special place and 
 contributes its share to the grace and stability of the 
 fabric. At another time as a vine, where, by the com- 
 plicated and delicate machinery of Providence, earth and 
 air and water are fashioned into leaf and flower and 
 fruit. At another time as a body, where a royal will 
 directs and disciplines and uses the functions of every 
 member. At another time as a vast army, where each 
 soldier, trained and strengthened, acts no longer for 
 himself, but even to absolute self- sacrifice submits to 
 the sovereign control of his leader. It is impossible to 
 mistake the meaning of such images, which teach us our 
 mutual dependence in every aspect. 
 
 We are dependent on the past, which determines our 
 relative positions. We are dependent on the present, 
 which supplies the materials for our action and the law 
 by which we can appropriate and employ them. We are 
 dependent even on the future, which may require that 
 we perish, as some forlorn hope, to ensure the triumph 
 of those who shall come after us. 
 
 blitje 
 
 I HE aspect of the blessing of Church work which is 
 brightest with promise is that which presents it as the 
 firstfruits of a dedicated life. It is the end which deter- 
 mines the character of the work. What we do is generous
 
 306 ASPECTS OF LIFE 
 
 or base in consideration of the object at which we are 
 aiming as we do it. I remember to have read a most 
 touching story in which a man is represented as preserv- 
 ing through every vicissitude of declining fortune the 
 sense that he was serving his country. He fell outwardly 
 lower and lower, but he never ceased to be noble. The 
 story is a parable. What his country is to the citizen, 
 the universal Church is to the Christian : the visible 
 representation of all that is loftiest in duty, and of all 
 that is most august in power. To work for that Society 
 in whose life ages are but as days, to whose fulness 
 nations are contributory elements : for that Society which 
 is indeed the Body of Christ, is a privilege which gives 
 inexpressible dignity to the humblest ministry. If we 
 are often led to think too highly of ourselves, we always, 
 I believe, think too poorly of that to which God has 
 called us. Noblesse oblige the inspiring necessity of 
 position has at all times stirred men to splendid efforts. 
 And the nobility of the Christian if our eyes are open 
 to see rises supreme even now. He traces his descent 
 through a line of Martyrs and Saints ; he holds the charter 
 of an eternal kingdom. 
 
 fofjat Purpose fcras tljfe SKEaste? 
 
 W HY is it that we build splendid churches and decor- 
 ate them beyond the necessities of use? "To what 
 purpose is this waste?" Would it not be better to 
 multiply buildings of the simplest character, which would 
 offer adequate shelter to crowds of worshippers ? Has 
 Art, in other words, a place in spiritual service ? It is 
 common to seek a reply to these questions from the Old 
 Testament, from the divinely-ordered magnificence of the 
 Temple, from "the ark of the covenant overlaid with 
 gold," and " the cherubim of glory overshadowing the 
 mercy-seat," on which even the writer of the Epistle to
 
 ASPECTS OF LIFE 307 
 
 the Hebrews dwells with lingering affection. But no 
 valid argument can be drawn from that source. The 
 Jewish system was external, and consequently the natural 
 embodiment of all its teaching was external.' Christianity 
 is spiritual ; we might, therefore, be tempted to conclude 
 by analogy, that its teaching will always be presented in 
 a spiritual form. This being so, we must look deeper for 
 our answer. We must look to the very constitution of 
 man, which our Faith hallows in its fulness body, soul, 
 and spirit and then at once we can see that we are 
 made to love the beautiful no less than the true and 
 good. There are harmonies of form and colour and 
 sound which not only give us keen delight, but minister 
 to pure and noble thoughts. No doubt the beautiful 
 differs widely from the true and good in this that it is 
 liable to corruption. It deals with those objects of sense 
 through which we are most openly and readily led astray. 
 But it may be said that for this very reason it stands in 
 greater need of consecration ; and at least it is clear that 
 we shall not have rendered ourselves wholly a sacrifice 
 to God till we have in some way found for every power 
 with which He has endowed us a satisfaction consistent 
 with His will. All life, all instinct, proves that we cannot 
 but seek to gratify the different organs of sense. We 
 cannot close them against the beauty and the wonder 
 and the power ; the shapes of things, their colours, lights 
 and shades, changes, surprises ; and God made them all. 
 And the impulse to dwell on them belongs to us as men, 
 and not as fallen men. The few ornaments carefully 
 arranged on the cottage shelf, the few plants brightening 
 the window, the feeling which finds expression in the 
 simple melody, bear witness to the working of pure and 
 tender elements in our nature which claim to be re- 
 cognised, satisfied, interpreted. Even before Christian 
 worship emerged into open daylight, the early believers 
 decorated their tombs with such skill as they could com-
 
 308 ASPECTS OF LIFE 
 
 mand. The vine spreading over the vault, as the 
 emblem of the graceful fruitfulness of the divine life, the 
 figures of the Good Shepherd or of the Lamb, shewed that 
 they wished to enlist art in the service of their faith, and 
 they gave gladly even of their slender means for the 
 adornment of its sanctuaries. There is, I have admitted, 
 a danger in this use of art. I do not forget that some 
 would seek in this distraction of outward beauty a sub- 
 stitute for spiritual devotion. I do not forget that the 
 most lavish display of ecclesiastical splendour in England 
 heralded forth the struggles of the Reformation. I do 
 not forget that all that is of the world passeth away. 
 But this is the great trial of our earthly discipline, that 
 we must save, that we must hallow, that which is ready to 
 perish ; that we must strive even now to bring to creation 
 something of the glory of the sons of God. In this effort 
 art is our minister. Art, rightly studied and employed, 
 brings the ideal before us in material shapes, reveals 
 something of the underlying, eternal lessons of things 
 transitory, saves us from turning away from that which 
 lies about our feet to an unimaginable future. As, then, 
 we acknowledge the peril of art and the office of art, we 
 look for guidance in the offering of gifts for the gracing 
 of worship. 
 
 Cije Sttrtrrj of &rt 
 
 1 HE study of art generally enlarges, invigorates, and 
 refines very important powers, both of feeling and 
 thinking. 
 
 The cultivation of some art is not only necessary for 
 enjoyment, but that we may fulfil our own part in life. 
 
 If this is the function of art is it not a part of the 
 spiritual teacher's duty to put art in its true light before 
 those with whom he has to deal ? 
 
 It is a principle we are constantly losing sight of. 
 One result is that we are trying to divide our life into
 
 ASPECTS OF LIFE 309 
 
 two spheres which have no connection with one another. 
 So it is that there enters into our religion something of 
 unreality. 
 
 We clergy are apt to forget that the message entrusted 
 to us was a message to man as man ; that we are bidden 
 to bring perfection to man as created, and not only re- 
 demption to man as fallen. 
 
 Music is essentially the social art. The painter and 
 sculptor can work alone, but the highest effects of music 
 can only be brought out by thorough combination. 
 
 Music gains in movement and variety what it loses 
 in permanence and directness ; it is a living thing ; 
 painting and sculpture, without disrespect, may be de- 
 scribed as dead things. Music is a human art a 
 creation of man, not an imitation. 
 
 True Art, like Nature, appeals to all. The pleasure 
 which it brings is common property. The waving corn- 
 field, the purple blush of the budding elm trees, the 
 changing glory of the sunset over our wide plains, speak 
 alike to every one who looks on them. 
 
 And so it is with a great picture, or a great piece of 
 music, or a great building. 
 
 These also are a public endowment. They address 
 various minds and various moods, it is true, in different 
 ways, but for all they have an intelligible voice. 
 
 Catfjebraf 
 
 1 O speak only of that which is most directly before 
 us, I will venture to say that there is not one here to 
 whom our Cathedral has not spoken, not one who has 
 not felt that it has been well for him to listen to the
 
 310 ASPECTS OF LIFE 
 
 message which it bears from a distant age. It may have 
 been the majestic front, with its promise of catholic 
 welcome, or the smaller porch, which shews a danger 
 boldly made into an occasion for a fresh beauty, or the 
 long nave with its lesson of self- forgetful faithfulness, or 
 some smaller part, telling of thought, of reverence, of 
 sacrifice, by which we have been touched ; but do we 
 not know that the influence has been real ? 
 
 fje Falue of Etfe 
 
 ilOW few of us pause to consider what life is, not in 
 its circumstances but in its energy, in its capacities, in 
 its issues. 
 
 We all know, even if the knowledge has little practical 
 effect, that no measure of time or sense gives a standard 
 of its value. 
 
 Life is more than the sum of personal enjoyments and 
 pains through which it finds expression ; more than the 
 length of days in which it is visible to human eyes ; 
 more than the fulness of means which reveal to us 
 its power. All these pass away, but in the process of 
 their vanishing a spiritual result has been fulfilled. The 
 soul of the man has been brought into fellowship a 
 fellowship welcomed or disregarded with men and with 
 the world and with God. It has consciously or uncon- 
 sciously learnt much and done much. It has shaped a 
 character for itself; it has helped to shape a character 
 for others. It is at the end, most solemn thought, " as 
 it has been used." 
 
 jjJrorjftience on tfje .SflJe of tfje strongest Sonrjfctfons 
 
 1 HE saying that Providence is on the side of the 
 strongest battalions was found false by the experience of 
 the man who said it, false by his greatest triumphs, and
 
 ASPECTS OF LIFE 3 1 1 
 
 false by his fatal overthrow, if multitude is the measure 
 of success. 
 
 Providence if we dare so to speak is on the side, 
 not of the strongest battalions, but of the strongest 
 convictions. 
 
 The devotion of faith can change a defeat into a 
 victory, and overbalance at the instant the weight of 
 numbers. 
 
 The Swiss, at St. Jacob, conquered a force twenty 
 times as great as their own, not for a day, but for 
 centuries, by simply dying. When Cromwell burst into 
 the words of the 68th Psalm, as the sun just rose over 
 the rout of Dunbar, he had decided the fate of the 
 Empire with an army half as large as that opposed to 
 him. So it will ever be. ' 
 
 funeral ration on ILout'g 
 
 I REMEMBER that one of the greatest orators of 
 France began his sermon on the death of her most 
 brilliant sovereign with the solemn words, " My brethren, 
 God only is great." I often have wished that he had 
 also ended there. In the magnificent periods which 
 followed, he drew in unconscious irony a picture of 
 warlike glory, of ostentatious luxury, of successful per- 
 secution, by which, in spite of his own confession, he 
 sought to establish the title of " great " for the departed 
 king. 
 
 The orator was sincere in his pleading, and his 
 contemporaries affirmed his judgment. But for one 
 hundred and fifty years the nation of the "great mon- 
 arch" has reaped the fruits of his "greatness" in a 
 disastrous cycle of revolution and anarchy and des- 
 potism. The pride of class trampled under foot,
 
 312 ASPECTS OF LIFE 
 
 unparalleled victories more than compensated by unpar- 
 alleled defeats, wealth dissipated, confidence destroyed, 
 have left the opening sentence of the panegyric almost 
 startling in its isolated truth. Over all its lofty boastings, 
 over all its august prophecies, the words stand written, 
 luminous and ineffaceable " God only is great." 
 
 NEVER before, not even in the defeat of the first 
 Napoleon, have men been allowed to look upon so swift 
 and total an overthrow of personal dominion as that 
 which has finally been consummated in a lonely death. 
 Of all that kept Europe in awe for twenty years, nothing 
 remains except burning memories of shame and disaster. 
 The armies which were fabled to be invincible have 
 endured surrender and captivity. The city, which 
 boasted herself the indefeasible queen of pleasure, has 
 twice borne the extremities of war. The chief in whose 
 silent thoughts the destiny of nations was supposed to 
 lie, has acknowledged defeat and with patient dignity 
 passed before a tribunal loftier than man's. We may 
 give sentence as severely as we dare upon the self-seeking 
 which compassed a throne, and upon the self-indulgence 
 which occupied it; but we must admit that, in man's 
 measure, the penalty did not fall short of the sin. 
 Where there was no sacrifice there was no permanence. 
 The rain descended, and the floods came, and the wind 
 blew, and beat upon that pleasure-house of Majesty ; and 
 it fell : and great was the fall thereof. For sovereignty 
 came exile; for luxury the long tortures of exquisite 
 pain ; for statecraft utter and hopeless discomfiture. 
 And if we try to represent to ourselves what must have 
 been the sufferings of that last campaign to him who led 
 it, the most just condemnation will be lost in pity.
 
 ASPECTS OF LIFE 313 
 
 special Blessings of <njjlis!j 
 
 JN OT to dwell on blessings, which we all rightly regard 
 as natural constituents in an Englishman's birthright, 
 parts, that is, in God's gifts to him, such as freedom of 
 speech and act, tenacity of purpose, self-restraint, I will 
 mention two others, which are, perhaps, less obvious, 
 and which, nevertheless, seem to me to characterise the 
 part which we have to play in the conflict of opinions, 
 rather than of peoples, which is threatening to break 
 over Europe. 
 
 The first is the vital unity of English society. The 
 second is the combination of reverence with self-respect 
 in popular opinion. I do not forget that there are 
 forces at work among us which tend to separate class 
 from class, and to set one against another in fratricidal 
 rivalry. 
 
 I do not forget that some would represent loyal 
 homage to rank and blood as derogatory to the generous 
 spirit which it purifies. But I am sure that the great 
 heart of England is sound still. 
 
 I am sure that the unity of which I speak is real, if 
 often concealed, and that reverence is as yet powerful 
 among us, if often dissembled. 
 
 There is a living circulation between our many 
 ranks which makes mutual understanding easy. On 
 the other hand there is an age-long tradition gathered 
 round each one which preserves its distinctions in- 
 tact. 
 
 We do not yet think that we have made, or that we 
 can unmake the dignity of the Throne. 
 
 We are not yet persuaded that level uniformity is the 
 type of grace, or an adequate expression of the constitu- 
 tion of human nature.
 
 314 ASPECTS OF LIFE 
 
 (35njjlanti m a 
 
 1 F Europe is to learn that manifold service is the true 
 condition of unity, that order is the one foundation of 
 progress, I cannot doubt that England must -be the 
 teacher. 
 
 We must make clear among ourselves, so that all men 
 may see the animating spectacle, that there can be a 
 society free without confusion, reverent without servility, 
 strong without selfwill, devout without superstition. 
 
 The part is not of our seeking : it is not matter of 
 self-gratulation or arrogance, but for self-questioning and 
 self-abasement. 
 
 What are we that such issues should be left in our 
 hands ? No one can recognise more gladly than I do, 
 the priceless benefits which the great nations of the Con- 
 tinent have conferred upon mankind at large, and upon 
 ourselves ; but now (as it seems to me) they, in turn, are 
 looking to us. They want what we have been trained to 
 offer, if we have not wasted the heritage of our fathers, 
 in the example of an energetic, a multiform, a harmonious 
 national life. 
 
 It may be that dangers seem to be more urgent and 
 more alarming, because they are brought nearer to us by 
 the conditions of modern intercourse, but I confess that 
 I tremble for the future when I hear of a wide and grow- 
 ing organisation abroad, which pledges its members, on 
 the penalty of expulsion, to reject the sacraments of 
 Christianity for themselves and for their children : when 
 I hear of societies of youths and schoolboys banded 
 together to assail the Faith of their fellows : when I see 
 one great people still trammelled by the traditions of 
 feudalism, which claim no respect in the popular con- 
 science, and another united only in the deep passion for
 
 ASPECTS OF LIFE 315 
 
 far-off revenge, and another torn asunder by a succession 
 of civil wars, till the conception of the nation has become 
 an idle name, and another sadly despairing of the 
 reconciliation of civil duties and catholic belief, and 
 another driven by a restless ambition to seek in conquest 
 the semblance of strength which domestic intrigues con- 
 sume at home. 
 
 8Tfje iWiscrtes of 
 
 \~JF these the fierce, mad struggle, the swift and honour- 
 able death are the very least. Gather together every 
 ingredient of suffering, all the agony of suspense, and all 
 the despair of foreboding; fancy that whoever is 
 dearest to you brother, husband, son is called away 
 to trials which are not uncertain but only undefined ; 
 conjure up the indescribable deeds which men will dare 
 to do, who know that their lives are in the balance ; look 
 forward to the heritage of desolation which a great battle 
 leaves alike to conquerors and to conquered; and 
 acknowledge, prostrate before the throne of God, that of 
 all the mysteries which encompass us, that is the 
 greatest, that at the bidding of one or two men, of whose 
 good faith there can be no warranty, thousands should 
 be consigned to swift destruction, and tens of thousands 
 to hopeless bereavement. 
 
 There have been, and there yet may be, times when 
 principles were and will be maintained not too dearly even 
 at this cost. ' Freedom, faith, religion, the integrity of an 
 empire, the fulfilment of a trust, claim as a ready sacrifice 
 all that we are and all that we have. But often there is 
 no principle at stake. The combatants meet in a mere 
 trial of strength. It is at the best a duel, and not a 
 conflict of nations. Some plea of wounded honour, some 
 rankling of old grievances, some strained susceptibility
 
 316 ASPECTS OF LIFE 
 
 as to damaged influence, is all that is urged to justify the 
 irrevocable defiance. 
 
 We should not forget that even war may be a duty 
 a duty on both sides. Sharp swift blows may prove to 
 be a less evil than the suppressed and slumbering passions 
 of which they are the open avowal. 
 
 It may be that through bloodshed lies the surest way 
 to peace ; it may be that after the paroxysm of concen- 
 trated suffering is over, the peoples will be left torn, en- 
 feebled, half-dead, but yet freed from the evil spirits of 
 pride and domination by which they were before possessed. 
 But in the meantime, What is our duty as spectators of 
 the struggle ? Some things there are which we must 
 guard ourselves from doing. 
 
 far as I can judge, there are three principal 
 temptations to wrong-doing or wrong-thinking in this 
 matter which we must overcome. There is in the first 
 place a temptation to claim for ourselves the interpretation 
 of the methods of Providence. We are inclined to be 
 over-hasty in deciding that in this or that lies an evident 
 retribution for something in the past. But the ways of 
 God are not as our ways. He works upon a wider field 
 than we can embrace with our vision. Virtue is not 
 always prosperous before our eyes ; the champion of 
 justice is not always triumphant. There may be 
 martyred nations as well as martyred men. They too 
 may fall, and falling, bequeath their cause, consecrated by 
 a baptism of blood, to those who shall come after 
 them. 
 
 The temptations to read the Divine judgments may 
 be strong, but if you love right, and as you love right, do 
 not peril your convictions on transitory and precarious 
 tests. Every sin, we may be sure, sooner or later, brings 
 its harvest of sorrow, but the harvest ripens slowly. The
 
 ASPECTS OF LIFE 317 
 
 third or fourth generations may have to bear the inevit- 
 able punishment of the iniquity of their fathers, who have 
 themselves enjoyed a terrible impunity. 
 
 1 HERE is, in the next place, an appalling selfishness 
 roused in us at the prospect of two great nations engaged 
 in a death struggle together. 
 
 We calculate instinctively what we have to gain or lose 
 by the success of either side ; we allow considerations of 
 interest to cloud our views of truth ; we accept combina- 
 tions in the spirit of gamblers, which promise to leave us 
 the largest profit. This one, we think, may become a 
 formidable rival ; that one may become a powerful ally. 
 We grow almost content with the sacrifice of lives and 
 fortunes, if it appears that some advantage may accrue 
 to us while we idly watch. Every one's experience will 
 bear witness that what I say is true. In the American 
 War this feeling found an unabashed though partial 
 utterance. Strike down the ignoble impulse, if you 
 perceive it is rising within you. Security, repose, pros- 
 perity, may be enjoyed in thankfulness if we hold them, 
 under God, by the exertion of those powers which He 
 has given us ; but to look complacently for the increase 
 of such blessings, through the toils of those with whom 
 we have not laboured, and through the tears of those 
 with whom we have not wept, is something meaner than 
 cowardice. 
 
 THIRD temptation yet remains, still more coarse, 
 and yet still more subtle, which every one of us will have 
 to meet. In the straining after some new excitement, we 
 convert the most overwhelming tragedies of life into 
 food for our passing curiosity ; we are impatient for 
 tidings which will enrol one more among the blood-
 
 3 1 8 ASPECTS OF LIFE 
 
 stained names of history ; we watch the movements of 
 armies as if they were representing a drama for our 
 amusement ; we almost feel ourselves aggrieved if a day 
 fail to add a startling incident to the progress of the 
 action ; we willingly forget that that glorious battlefield, 
 as men speak, is one loathsome sepulchre ; we forget 
 that that triumphant march is accompanied at every step 
 by bitter, lingering wails of sorrow, which outlast the 
 trumpet-call ; we forget that the story which makes our 
 pulse beat quicker and our eye flash brighter has darkened 
 for ever homes which till that was told were as happy as 
 our own. Strive against this temptation also. Do not 
 try by an inhuman alchemy to turn the pangs of others 
 into your pleasure. They too, who perish unknown in 
 strange lands, are our brethren for them too Christ 
 died. 
 
 1 HE individual is not an isolated unit, but a com- 
 plicated result of an enormous past, inspired at the same 
 time with a personal will, which makes him a source of 
 influence for an immeasurable future. 
 
 1 HAVE good hope that when all wealth is felt to be a 
 trust the blessing which lies in poverty will be recognised. 
 
 What we need for the purification of society is, as 
 was said long since, plain living and high thinking. 
 
 CHRISTIANITY is not an etherealised Judaism, but 
 its spiritual antitype. 
 
 is filled with awe. Its solemnity grows upon 
 us. We may wish to remain children always, but we 
 cannot.
 
 ASPECTS OF LIFE 319 
 
 1 F it be true that a prophet is not received in his own 
 country, it is equally true that he is not received in his 
 own age. 
 
 IN OT all at once, not in blinding glory, not in over- 
 powering might, but in many parts and in many fashions, 
 God trains His children to a riper understanding of His 
 counsels. 
 
 J\. CLEAR and harmonious view of the elements of 
 truth is not necessarily a complete view. 
 
 power of apprehension is no measure of the 
 fulness of the Divine message. 
 
 V_x AREFUL reflection will at once shew that our bodies 
 are nothing more than the outward expression of unseen 
 forces, according to the laws of our present existence. 
 
 1 HE real sign of the supremacy of the Christian 
 society is not that it spreads everywhere, but that it 
 embraces the whole truth. This is the sure pledge of 
 the Church's dominion. 
 
 efforts must be directed not to materialising 
 heaven, but to discerning the divine, the eternal, in 
 earth. 
 
 1 HE efficacy of a pattern obviously must depend 
 upon its fitness for imitation. 
 
 THE loftiest aspirations and the most difficult labours
 
 320 ASPECTS OF LIFE 
 
 have in the home-hearth that which may kindle them 
 with a homelier glow and direct them with a steadier 
 light. 
 
 IJEYOND the crowded thoroughfares which bewilder 
 us, beyond these crushing palaces of commerce which 
 overwhelm us, this sordid glare which dazzles and 
 saddens us, rises before the believer the holy city pure 
 and still. 
 
 1 O live is hard ; and there is not one of us, I fancy, 
 who has not again and again been tempted to despair of 
 life when he has dared to look upon its dark mysteries ; 
 but again, there is not one of us who has not found a 
 great sorrow, a great disappointment, a great trial, an 
 avenue to unexpected joy. 
 
 1 HE rejection of the mysteries of Christianity will not 
 eliminate the element of mystery from life. 
 
 IT. OWEVER repulsive the ostentation of religion may 
 be, the suppression of faith is more perilous. Who can 
 believe that the heart is full when the lips are silent ? 
 
 1 HE hallowing, the preservation, the transfigurement 
 of every faculty of sense and thought and intuition with 
 which we are endowed, is God's will. 
 
 I T is not our part to idolise or to disparage our fathers. 
 It is our part to seek to understand that we may honour 
 them.
 
 ASPECTS OF LIFE 321 
 
 W E should strive without reserve and without ostenta- 
 tion to lay open the spring of our hope and strength. 
 
 W E cannot always keep at the level of our loftiest 
 thoughts. 
 
 VV HAT men call success and failure are no more than 
 changing lights in the prospect of the accomplishment 
 of God's will.
 
 TYPES OF APOSTOLIC SERVICE 
 
 Saintsfjtp 
 
 1 HE commemoration of Saints is one of the provisions 
 which has been wisely made by our Church to bring 
 home to us our connection with the invisible life : to 
 help us to confess that they who once lived to God live 
 still : to know that we are heirs not of a dead past, but 
 of a fresh past with new lessons ; to learn that consecrated 
 gifts become an eternal blessing; to understand that 
 Christ is pleased to reveal Himself little by little in many 
 parts and in many fashions, in the persons of His servants. 
 
 The mark of a saint is not perfection but consecration. 
 A saint is not a man without faults, but a man who has 
 given himself without reserve to God. 
 
 Westminster Abbey has been called "a temple of 
 silence and reconciliation." It is far more truly an altar 
 of human endowments. 
 
 The Chapel of Henry VII. has its own peculiar 
 message. It is, as it were, the tomb, the monument, of 
 medievalism. Designed to be the shrine of a canonised 
 king it became the resting-place of three dynasties 
 separated outwardly by sharp differences from his Com- 
 munion. In both relations it speaks to us something of 
 the nature of the eternal and the unseen. It speaks to 
 us in the long line of statues which encircle it unique 
 in England in which for the last time the middle age
 
 TYPES OF APOSTOLIC SERVICE 323 
 
 expressed its faith in the great communion of saints. It 
 speaks to us in the costly structures and plain stones of 
 later times which cover the dust of those to whom for a 
 brief space earthly empire was committed. 
 
 We can hardly look upon that long line supported by 
 the cornices of angels without feeling the conviction 
 which it expresses of the manifoldness of consecrated 
 service. 
 
 Philosophers, kings, priests, warriors, doctors, apostles, 
 holy maids and matrons, lead up to the central figure of 
 the enthroned Lord, blessing the world which He rules. 
 
 We can hardly look upon the strange contrast of 
 splendour and bareness in the royal graves without 
 feeling that the soul is not measured by "glory of birth 
 and state." 
 
 1 HERE is a fundamental difference between heathen 
 and Christian morality. On the one side there is the 
 supreme authority of force : on the other side the 
 supreme authority of service. 
 
 In the light of the Gospel and, may I not say, in the 
 deep consciousness of the heart which it illuminates, 
 reverence is the acknowledgment of a transforming grace, 
 labour is the glad return for healthy vigour, dependence 
 is the joy of fellowship, service is the secret of prevailing 
 authority. 
 
 The Lord's words make clear beyond doubt that the 
 blessing of power is " the blessing of great cares," that 
 the sign of authority is the readiness to serve. 
 
 It is an old maxim that we can rule Nature only by 
 obeying her. 
 
 Insight which is the inspiration of science comes 
 from service.
 
 324 ASPECTS OF LIFE 
 
 It lies in our nature that we should respond to the 
 voice which interprets us to ourselves. 
 
 We cannot but rejoice to obey him who proposes to 
 us that ideal as our own which often we have not the 
 courage to confess, though we inwardly strive towards it. 
 
 Christ Himself confirms the law in its widest applica- 
 tion. He shews that His sovereignty is established on 
 His individual knowledge of His servants. 
 
 His many sheep are not to Him a mere flock. His 
 eye discerns in each that which modifies the common 
 features. 
 
 We must serve in order that we may understand. 
 We must not overpower by our own force the character 
 which we wish to appreciate and guide in its mature 
 vigour. 
 
 He is no true leader who drills his subjects into 
 mechanical instruments of his designs. The true leader 
 gains the devotion of the soul and spirit. Sympathy, 
 which is the strength of government, comes by service. 
 
 Christian service is not the inconsiderate scattering 
 of our gifts, but the deliberate bestowal of them in such 
 a way that we may take them again. 
 
 If the terrible saying of the Roman historian is true 
 that "it is characteristic of human nature that we should 
 hate those whom we have injured," it is no less true that 
 we love those whom we have helped. 
 
 In this way then by serving God in man and man in 
 God we bring ourselves into harmony with all about us. 
 
 Freedom which is the soul of individual life comes 
 through service. 
 
 Suffering: St. 
 
 W HAT we can do for another is the test of power : 
 what we can suffer for another is the test of love.
 
 TYPES OF APOSTOLIC SERVICE 325 
 
 We can see, to use St. Paul's own words, how the 
 things which happened unto him the things which over- 
 threw his cherished designs- and condemned him to bear 
 and to wait fell out rather unto the progress of the 
 Gospel. We can see how his service was, in those parts 
 in which it proved most fruitful, the service of suffering. 
 
 The service of suffering : St. Paul learnt the lesson. 
 It is a paradox of faith which we find it hard to learn. 
 We would do some great thing, and God, by an unlooked- 
 for change of health or fortune or position, forces us to 
 sit still. So His will is accomplished ; and in due time 
 we find that our true end also is gained. Our robes are 
 washed and made white in blood. 
 
 The service of suffering : by this God equalises our 
 circumstances. All are on a level of advantage in 
 respect to this ministry. All can accept the place of 
 patient learners in the school of affliction ; and more 
 things are wrought by quiet, uncomplaining endurance 
 than the world knows of. 
 
 For a time the eloquence of adversity meekly borne 
 may be unheard, but when it is heard it prevails. 
 
 The service of suffering : it is the comprehensive 
 fulfilment of the Lord's promise, Whosoever shall lose his 
 life for My sake shall find it. It gives to us in simple 
 ways, in the accomplishment of our common work, in 
 looking calmly, it may be, upon insoluble problems, in 
 surrendering our will to the claims of social duty, the 
 opportunity of gaining the true life. 
 
 The service of suffering : it is the revelation of peace. 
 The man of restless ambition undergoes a thousand 
 martyrdoms. But the trials which are accepted as God's 
 gift, to be borne for His name's sake, are transformed by 
 the acceptance.
 
 326 ASPECTS OF LIFE 
 
 Doubting: St. 
 
 IN the other Gospels St. Thomas is a name and 
 nothing more : in St. John he is a living man, hampered 
 by human infirmities and ennobled by human devotion, a 
 living man nearer perhaps to ourselves, in our day of 
 trial, than any other of the disciples. 
 
 St. Thomas doubted, and through his experience we 
 can learn the legitimate issues of doubt. 
 
 Thomas saith unto Him, Lord, we know not whither 
 T/iou goest ; and how kn(nu we the way ? 
 
 The difficulty which is thus raised is a real and a 
 natural one. It is true in common life that the know- 
 ledge of the end enables us to judge of the road. But 
 it is not so in spiritual things. There the end belongs 
 to another order. It lies beyond our power of distinct 
 apprehension. It is enough therefore for us to know 
 the road, as it is opened for us step by step. 
 
 And here fresh light is given. Christ shews that for 
 us the end and the road are one. " / am, " He says 
 " I am " and not " I reveal " or " I point to," as herald 
 or prophet "the Way, and the Truth, and the Life." 
 
 Doubt as to the end is no reason for refusing to move 
 along the opened way. 
 
 Doubt as to the validity of historic evidence is no 
 obstacle to the victory of faith. 
 
 OTtoitfrup St. J0fnr 
 
 1 N St. John there is a calm strength, a power of spiritual 
 vision which looks on all the riddles and sorrows of life, 
 and looks through them, though it cannot arrange in 
 familiar forms the glory which it sees beyond. The 
 characteristic of St. John is " waiting " ; and it is useful
 
 TYPES OF APOSTOLIC SERVICE 327 
 
 for us to meditate on this grace of " waiting," as it is 
 seen in the disciple whom Jesus loved. 
 
 Can we not feel that it is well for us to pause and 
 think of the blessedness of " waiting," hurried, as we are, 
 to and fro, by the inevitable tumult of modern life ? 
 
 For it is still through long watching that at last the 
 opportunity is found for mastering the truth towards 
 which our thoughts have been turned. It is still not 
 unfrequently through sorrow that we gain little by little 
 the power of insight by which the meaning of familiar 
 facts is disclosed. 
 
 It is still by silent ponderings, in the solitude of the 
 inner chamber, or in the solitude of the crowd, that we 
 learn the lesson of communing with God. And our 
 anxiety for results which we can measure, our restless- 
 ness under conditions which we hold to be unfavourable 
 to our progress, our passion for excitement, tend to 
 deprive us of these highest fruits of life. 
 
 We cannot remove the conditions under which our 
 work is to be done, but we can transform them. They 
 are the elements out of which we must build the temples 
 wherein we serve. 
 
 In one sense God gives nothing, while in another 
 sense He gives all things. He requires us, that is, to 
 make His gifts our own by using the power which He 
 inspires.' Not all at once, and not as we should have 
 expected, and not without many delays, does that which 
 indeed is ours become ours. 
 
 So it is that waiting itself becomes a work ; and of 
 all the promises of Scripture none I think speaks with 
 fuller encouragement to such as seem to find no fruit of 
 labour, or no scope for it, if only they wait for the Lord 
 who will not leave the desolate, than this, In your 
 patience ye shall win your souls.
 
 PART IV 
 Lessons of Literature ann art
 
 LESSONS OF LITERATURE & ART 
 
 Cfje Bratnsttet as 
 
 1 HE Athenian, the typical Greek, learned the practice 
 of life from the debates of the public assembly; he 
 learned the theory of life from the poems of the theatre. 
 
 The Greek tragedies were poems, not illusions : they 
 were interpretations and not pictures of life. The facts, 
 so to speak, were given ; the business of the writer was 
 to explain their meaning and their lessons. The outline 
 of the plot was a familiar text ; the filling up was the 
 sermon of the preacher. And so it is that the remains 
 of the Greek tragedians furnish a remarkable picture of 
 the history of popular religion during the period over 
 which they reach. 
 
 ^Eschylus is the prophet of Greek tragedy, as 
 Sophocles is the artist, and Euripides the realist. The 
 succession of character is one which reappears in every 
 literature, but in this first example it is most marked 
 and most spontaneous. Events are first viewed on their 
 divine side, then on the side of order or beauty, and 
 lastly on the side of nature. The same story which 
 furnishes yEschylus with an occasion for reconciling the
 
 332 LESSONS OF LITERATURE AND ART 
 
 claims of revenge and forgiveness, the powers of earth 
 and the powers of heaven, furnishes Sophocles with a 
 powerful dramatic study of female character, and Euri- 
 pides with a graceful picture of life. 
 
 The poems of Homer betray, as we believe, the work 
 of different hands : the religious teaching of yEschylus 
 exhibits equally a diversity of sources. 
 
 It was his task to harmonise, as best he might, the 
 claims of fate and will, of law and life, of God and man, 
 in this present world ; to connect suffering with sin, and 
 strip guilt of the boast of impunity ; to indicate the 
 majesty of Providence, and the absolute wisdom of the 
 Divine voice revealed in appointed ways. 
 
 As a religious poet, Dante alone stands by him ; both 
 were children of their age, both were schooled in sorrow, 
 but both were above all that was merely personal and 
 local, and remain, to those who will read them, prophets 
 for all time. 
 
 However wide the field which ^Eschylus covers, he 
 sees all equally in the light of a divine presence. Primi- 
 tive myths, ancient traditions, historic events, are alike 
 regarded by him from a spiritual point of sight. His 
 view of life and society is in every case theocratic ; and 
 it is only by keeping this truth steadily in view that we 
 can gain the central idea of his separate plays. 
 
 The " Prometheus " is necessarily the foundation of 
 his system, for it treats of the original problem of life 
 and revelation, the relation of the free will of a finite 
 being to the supreme will, of limited reason to divine 
 wisdom, of their first dissension, of their open antagonism, 
 of their final reconciliation. 
 
 Unhappily the central piece of the trilogy alone 
 survives. 
 
 We know little more of "Prometheus the Firebearer" 
 than the name : of " Prometheus Released," than the
 
 THE DRAMATIST AS PROPHET ^SCHYLUS 333 
 
 most meagre outline of the plot. So it is that the 
 "Prometheus Bound " is in danger of being misunder- 
 stood. Throughout we are spectators of what seems to 
 be an undecided conflict. There is no calm. From 
 first to last the storms of earth hide the clear light of 
 heaven. While Zeus is represented chiefly by the words 
 of his adversaries, Prometheus is represented by his own. 
 We forget that his sufferings were the consequence of an 
 act of faithless distrust in Zeus, and of disobedience to 
 his counsels. We forget again that his daring boasts 
 were afterwards exchanged for lamentations, and that his 
 threats against Zeus were mere idle vauntings. For the 
 time he appears as a martyr ; but he was first a rebel, 
 and afterwards a pardoned subject. 
 
 This true view of his character is illustrated by the 
 appearance of lo, the second figure in the play. In 
 Prometheus we have reason challenging Zeus : in lo 
 Zeus making himself known to men. The contact in 
 both cases brings for the present overwhelming suffering, 
 but in all other respects the fate of the sufferers is con- 
 trasted. Prometheus, strong in will and power, has 
 seized a divine boon ; he is reckless of consequences ; 
 he forgets his own sufferings : the consciousness of his 
 immortality assures him of final deliverance : such is 
 reason. lo has been the involuntary recipient of divine 
 fellowship; she is lost in the greatness of her own 
 suffering ; she has no self-dependence, no foresight : such 
 is feeling. And yet it was from lo that the hero sprung 
 by whose vicarious sufferings Prometheus was in due 
 time delivered. The weak woman was in the end 
 stronger than the Titan. 
 
 According to an early and constant tradition ^Eschylus 
 was accused of publishing the Eleusinian mysteries ; and, 
 strange as it may seem, the charge is in itself likely to 
 be true. For him divine mysteries were "open secrets."
 
 334 LESSONS OF LITERATURE AND ART 
 
 He lived face to face with them, and they became axioms 
 of life. For while he is a believer he is a poet and a 
 prophet too. He looks beneath the manifold to the one : 
 he translates, unconsciously it may be, the symbol into 
 the lesson. 
 
 His work, as he seems to have understood it, was to 
 reconcile and combine the conflicting factors of fate and 
 will of which life is made up, the offspring of earth and 
 the offspring of heaven, and not to ignore their an- 
 tagonism, or suppress either element in the great battle. 
 
 The passions and temptations with which he deals are 
 of overwhelming magnitude; the situations which he plans 
 are of terrible grandeur ; the persons whom he exhibits 
 are gigantic : but yet there are present everywhere the 
 two conflicting elements of fate and will out of which 
 all action rises. The scale of representation is magnified, 
 but the moral, when reduced to its simplest principles, 
 is that of common experience. The life is human life, 
 though the actors are heroes. 
 
 It is commonly said that the key to the moral under- 
 standing of the tragedies of yEschylus is the recognition 
 of an inflexible fate by which families are doomed to 
 destruction, without regard to the guilt or innocence of 
 the victims. If this were true their highest value would 
 be lost. But in fact the statement is as false to JEschylus 
 .as it is to life. 
 
 All life includes the element of fate and circumstance 
 as well as the element of will and choice. 
 
 The traditions and beliefs in which we are reared, 
 the memories which we inherit, the tendencies and im- 
 pulses which go to form our character, the reputation in 
 which we are held for the deeds of others who belong 
 to us, all lie out of our power. If we allow our thoughts 
 to rest on these only, we can conclude that we are mere
 
 THE DRAMATIST AS PROPHET AESCHYLUS 335 
 
 puppets, whose conduct is determined by the action of 
 forces wholly external. 
 
 But if we look within, there is the consciousness of 
 responsibility, the sense of victory and defeat, the energy 
 of opposition, which by its elasticity and continuance 
 bears witness at least to the possibility of success, in a 
 word, the intuition of personality, which supplies a power 
 not less strong than circumstance, by which we know 
 that our life is a struggle and not an evolution of con- 
 sequences, that if its purpose fails we are overcome. 
 
 And thus it is that ^schylus paints life. He sets 
 fate by the side of will and lets them work. Before our 
 own eyes fate, or as we say circumstance, constantly 
 prevails over infirmity if will, more rarely heroic will, 
 recognises its work and achieves it 
 
 A first sin is swelled by neglect to reckless infatua- 
 tion ; an inheritance of sorrow crushes the selfish 
 sufferer who rejects the discipline of woe ; a noble 
 soul trustfully obeys the voice of divine warning, and 
 wisdom is justified in the issue. 
 
 This is the teaching of ^schylus, and the teaching 
 of natural experience. For us, indeed, the area of life 
 is widened ; the faint lights of an earthly government 
 of God grow into the brightness of a kingdom of 
 heaven ; the strength of man is perfected by fellowship 
 with a divine Redeemer ; but none the less we can see 
 in the Greek poet the outlines of the never-ending 
 conflict of man with evil, and marvel at the invincible 
 constancy with which he holds his faith in the sure 
 supremacy of good, even when he looked upon the 
 region beyond the grave as shrouded in dismal gloom, 
 and felt the littleness of each single life. 
 
 Plato clothed in a Greek dress the common instincts 
 of humanity ; /Eschylus works out a characteristically
 
 336 LESSONS OF LITERATURE AND ART 
 
 Greek view of life. Thus it is that his doctrine is most 
 clearly Homeric. As a Greek he feels, like Homer, the 
 nobility of our present powers, the grandeur of strength 
 and wealth, the manifold delights of our complex being. 
 
 It is often said, and even taken for granted, that the 
 severer aspects of the Christian creed are due to some 
 peculiarity of the " Semitic " mind ; that they are foreign 
 to the more genial constitution of the " Japhetic " type ; 
 that here at least the instinct which revelation satisfies 
 is partial and not universal. Against such assumptions 
 the tragedies of ^Eschylus remain a solemn protest. 
 The voice of law addresses us even from Athens. 
 There is a stern and dark side to the Greek view of life. 
 The " Prometheus," the " Seven against Thebes," and the 
 " Orestea," contain a " natural testimony of the soul " to 
 the reality of sin and the inevitable penalty which it 
 carries in itself, and to the need which man has of a 
 divine deliverer. And the testimony comes with the 
 greater force because it is given by the poet who had 
 witnessed the most glorious triumphs of Greek power. 
 
 QEfje IBramattst as STfjinkcr: (Euriptrjes 
 
 EURIPIDES was of honourable descent, and had en- 
 joyed the discipline of most varied culture. He is 
 the true representative of democratic Athens. Gymnast, 
 artist, and student, he had made trial of all the city had 
 to teach ; and in holding a sacred office in the service 
 of Apollo he had an inheritance from older religious 
 feelings. It may almost be said that Euripides lived and 
 died with the Athens which had moved the world. His 
 lifetime included the highest development of Athenian 
 art- and literature, the rise and the fall of Athenian 
 supremacy. He was born on the day of Salamis 
 (480 B.C.) He produced his "Medea" in the first year of
 
 THE DRAMATIST AS THINKER EURIPIDES 337 
 
 the Peloponnesian War (43 1 B.C.) His " Trojan Women " 
 was exhibited in the year of the expedition to Sicily, 
 and the recall of Alcibiades (415 B.C.) He died in 
 406 B.C., the year before ^Egospotamos. He belonged 
 wholly to the new order which is represented by the age 
 of Pericles. Though he was only a generation younger 
 than ^tschylus, his works, when compared with those of 
 his predecessor, represent the results of a revolution 
 both in art and in thought. 
 
 But however different yEschylus and Euripides are in 
 their views of existence, and in their treatment of life 
 upon the stage, they are alike interesting to the student 
 of the history of religious thought. Both speak with 
 deep personal feeling. Both offer a partial interpretation 
 of mysteries which fill them with an overwhelming awe. 
 For both life with its infinite sorrows is greater than art. 
 
 In this respect they both differ from Sophocles, by 
 whom they are naturally separated. Sophocles is not 
 the poet as prophet, but the poet as artist. For him all 
 that is most solemn, or terrible, or beautiful in human 
 experience becomes an element in his work. He shews 
 the perfection of calm, conscious mastery over the 
 subjects with which he deals, but he does not speak to 
 us himself. He has no message, no questionings, no 
 convictions, beyond such utterances as harmoniously 
 complete the consummate symmetry of his poems. It 
 is otherwise with ^schylus and Euripides. Beth are 
 deeply moved, and shew that they are deeply moved, by 
 religious feeling, as a spiritual and not an aesthetic force. 
 But the feeling in the two cases is widely different. 
 
 Euripides is essentially a poet, and not a speculator. 
 Me deals with the mysteries of being from the side of 
 feeling rather than of thought. A passionate fulness of 
 human interest is the characteristic mark of his writings, 
 and the secret of his power. He touched the common
 
 338 LESSONS OF LITERATURE AND ART 
 
 heart because he recognised the different phases of its 
 ordinary sorrows and temptations and strivings. The 
 brusque lines of Philemon are a unique testimony to his 
 personal attractiveness : 
 
 If, as some say, men still in very truth 
 Had life and feeling after they are dead, 
 I had hanged myself to see Euripides. 
 
 The significance of Euripides as a religious teacher 
 springs directly from his position and his character. 
 
 He looks from the midst of Athenian society, a 
 society brilliant, restless, sanguine, superstitious, at the 
 popular mythology, at life, at the future, with the 
 keenest insight into all that belongs to man. 
 
 In order to understand the treatment of the popular 
 mythology by Euripides, we must bear in mind the 
 place which was occupied by the Homeric poems in 
 contemporary Greek education. It is not too much to 
 say that these were (if the phrase may be allowed) a 
 kind of Greek Bible. Every Athenian was familiar with 
 their contents ; they furnished the general view of the 
 relations of God and men, of the seen and the unseen, 
 which formed a fixed background to the common 
 prospect of life. 
 
 Euripides regarded the human and the divine as 
 factors in life, alike real and permanent. He aimed at 
 dealing with the whole sum of our present experience. 
 He was therefore constrained to bring the popular creed 
 in some way into harmony with absolute right and truth ; 
 to give a moral interpretation to current legends ; to shew 
 that life, even as we see it, offers ground for calm trust 
 on which men may at least venture to rest. 
 
 He practically anticipates Browning's judgment that 
 "little else is worth study than the incidents in the de- 
 velopment of a soul."
 
 THE DRAMATIST AS THINKER EURIPIDES 339 
 
 Euripides takes account of the manifold fulness of 
 human existence, but the whole effect of life, as he sees 
 it, is, in its external aspect at least, clouded with great 
 sorrow. There is no music to charm its grief. At the 
 best it is chequered, like the face of the earth, with 
 storm and sunshine 
 
 Not wholly happy, nor yet wholly sad, 
 Blest for a while, and then again iinblest. 
 
 Man has a hard struggle to maintain, but he is able 
 to maintain it. There is no ever-present, overwhelming 
 weight of physical or moral necessity which crushes him. 
 He is allowed from time to time to see that greater 
 labours are the condition and the discipline of greater 
 natures. And in spite of the obvious sorrows of life, 
 he can discern that a divine purpose is being wrought 
 out which will find accomplishment. " There is at 
 present great confusion in the things of God and men." 
 But the source of the disorder lies not with God but 
 with man. 
 
 One chief cause of the sufferings and failures of men 
 lies in the partial and inadequate view of the claims of 
 being which is taken by those who are noble and good 
 within a narrow range. This truth is brought out with 
 impressive power in the characters of Pentheus and 
 Hippolytus. Both are, up to a certain point, blameless 
 and courageous, but they are unsympathetic to that which 
 lies beyond their experience and inclination. They con- 
 temptuously cast aside warnings against selfwill. They 
 refuse to pay respect to the convictions of others, or to 
 admit that their view of life can fall short of fulness. 
 
 With tragic irony Pentheus is led to his ruin by a 
 guilty curiosity, and Hippolytus, in the pathetic scene of 
 his death, lays bare his overwhelming self-confidence. 
 He can forgive his father, but he is defiant to the powers 
 of heaven, and in the terrible line
 
 340 LESSONS OF LITERATURE AND ART 
 
 Would that the curse of men might reach the gods, 
 
 (Hippol. 1415.) 
 
 he reveals at once the strength and the weakness of his 
 character. 
 
 In this connection Euripides appears to indicate one 
 use of suffering. The discipline of life as he regards it 
 is fitted to give to men a truer and larger sense of human 
 powers and duties than they were inclined to form at 
 first 
 
 This lesson comes out prominently in the Alcestis. 
 
 In one aspect the drama is the record of a soul's 
 purification. 
 
 Admetus obtains life at the price which he was ready 
 to pay for it, and he finds that it ceases to be the blessing 
 which he sought. He sees in his father the full image 
 of himself, and fiercely condemns the selfishness which 
 he has shewn. Little by little he fully realises that what 
 he has gained by consciously sacrificing another to him- 
 self is of no avail for happiness, and he is prepared to 
 receive, cleansed in heart, that which has been won for 
 him by the spontaneous effort of Hercules. 
 
 The contrast of the two sacrifices and the two prizes 
 is of the deepest meaning. Man cannot simply use 
 another at his will for his own good ; but he can 
 enjoy the fruits of another's devotion. The life which 
 Alcestis gave for her husband at his entreaty proved to 
 be only a discipline of sorrow ; the life which was wrested 
 from death by human labour could be imparted to one 
 made ready to welcome it. 
 
 A hero like Heracles is raised to heaven, but what 
 has the unseen world for common men ? To this ques- 
 tion Euripides has no clear answer. He looks for the 
 vindication of righteousness on earth. His references to 
 another order are few and vague.
 
 THE DRAMATIST AS THINKER EURIPIDES 341 
 
 In this respect he holds the common attitude of the 
 Athenian in the presence of death. There is, as Professor 
 Gardner has pointed out, no trace of future scenes of 
 happiness, or misery, or judgment, on early Greek funeral 
 sculptures. The utmost that is represented is the fare- 
 well of the traveller who is bound for some unknown 
 realm. And in the inscriptions which accompany them 
 the future practically finds no place. The world to come 
 is not denied so much as left out of sight. It is not 
 a distinct object either of hope or of fear. 
 
 Euripides indeed has recognised, twice at least, in 
 memorable words the mystery of life and death, the 
 powerlessness of man to attain to a true conception of 
 being : 
 
 Who knows if Life is Death, 
 And Death is counted Life by those below ? 
 
 Who knows if Life, as we speak, is but Death, 
 And Death is Life? 
 
 But in the latter place he seems to shrink from the 
 positive hope which he has called up into mere negation, 
 and he continues : 
 
 Nay, lay the question by ; 
 But this at least we do know : they that live 
 Are sick and suffer ; they who are no more 
 Nor suffer further, nor have ills to bear. 
 
 We can study in Euripides a distinct stage in the 
 preparation of the world for Christianity. He paints life 
 as he found it when Greek Art and Greek thought had 
 put forth their full power. He scatters the dream which 
 some have indulged in of the unclouded brightness of 
 the Athenian prospect of life ; and his popularity shews 
 that he represented truly the feeling of those with whom 
 he lived, and of those who came after him. His 
 recognition of the mystery of being from the point of 
 sight of the poet and not of the philosopher, his affirma-
 
 342 LESSONS OF LITERATURE AND ART 
 
 tion of the establishment of the sovereignty of righteous- 
 ness under the conditions of earth, his feeling after a 
 final unity in the harmonious consummation of things in 
 the supreme existence, his vindication of the claims of the 
 fulness of man's nature, are so many testimonies of the 
 soul to the character of that revelation which can per- 
 fectly meet its needs. 
 
 Let any one carefully ponder them, and consider 
 whether they do not all find fulfilment in the one fact 
 which is the message of the Gospel. 
 
 It cannot be a mere accidental coincidence that when 
 St. Paul stood on the Areopagus and unfolded the mean- 
 ing of his announcement of "Jesus and the Resurrec- 
 tion," he did in reality proclaim, as now established in 
 the actual experience of men, the truths which Euripides 
 felt after the office of feeling, the oneness and end of 
 humanity, the completeness of man's future being, the 
 reign of righteousness, existence in God. 
 
 Fmtures of jFattfj jfflgtfjs of $lato 
 
 A LATO, more than any other ancient philosopher, 
 acknowledged alike the necessary limits of reason and 
 the imperious instincts of faith, and when he could not 
 absolutely reconcile both, at least gave to both a full 
 and free expression. And so Platonism alone, and 
 Platonism in virtue of this character, was able to stand 
 for a time face to face with Christianity. 
 
 The myths of Plato are not, in essence, simply grace- 
 ful embellishments of an argument, but venturous essays 
 after truth, embodiments of definite instincts, sensible 
 representations of universal human thoughts, confessions 
 of weakness, it may be, but no less bold claims to an 
 inherent communion with a divine and supra-sensuous 
 world. They are truly philosophic, because they answer
 
 VENTURES OF FAITH MYTHS OF PLATO 343 
 
 to the innate wants of man : they are truly poetic, because 
 they are in thought creative. 
 
 A myth in its true technical sense is the instinctive 
 popular representation of an idea. "A myth," it has 
 been said, " springs up in the soul as a germ in the soil : 
 meaning and form are one : the history is the truth." 
 Thus a myth, properly so called, has points of contact 
 with a symbol, an allegory, and a legend, and is dis- 
 tinguished from each. Like the symbol, it is the em- 
 bodiment and representation of a thought. But the 
 symbol is isolated, definite, and absolute. The symbol, 
 and the truth which it figures, are contemplated apart. 
 The one suggests the other. The myth, on the other 
 hand, is continuous, historical, and relative. The truth 
 is seen in the myth, and not separated from it. The 
 representation is the actual apprehension of the reality. 
 The myth and the allegory, again, have both a secondary 
 sense. Both half hide and half reveal the truth which 
 they clothe. But in the allegory the thought is grasped 
 first and by itself, and is then arrayed in a particular 
 dress. In the myth, thought and form come into being 
 together : the thought is the vital principle which shapes 
 the form : the form is the sensible image which displays 
 the thought. The allegory is the conscious work of an 
 individual fashioning the image of a truth which he has 
 seized. The myth is the unconscious growth of a com- 
 mon mind, which witnesses to the fundamental laws by 
 which its development is ruled. The meaning of an 
 allegory is prior to the construction of the story : the 
 meaning of a myth is first capable of being separated from 
 the expression in an age long after that in which it had its 
 origin. The myth and the legend have more in common. 
 Both spring up naturally. Both are the unconscious em- 
 bodiments of popular feeling. Both are, as it seems, 
 necessary accompaniments of primitive forms of society.
 
 344 LESSONS OF LITERATURE AND ART 
 
 The legend stands in the same relation to history and 
 life as the myth to speculation and thought. The legend 
 deals with a fact as outward, concrete, objective. The 
 myth deals with an idea or the observation of a fact 
 as inward, abstract, subjective. The tendency of the 
 legend is to go ever farther from the simple circumstances 
 from which it took its rise. The tendency of the myth 
 is to express more and more clearly the idea which it 
 foreshews. Yet in many cases it seems almost impossible 
 to draw a distinct line between the myth and the legend. 
 The stories of St. Christopher, of St. Bonaventura and 
 his speaking Crucifix, of Whittington and his Cat, and 
 generally those which may be called interpretative myths, 
 will be called myths or legends according as the thought 
 or the fact in them is supposed to predominate. 
 
 The Platonic myths, while they are varied in character, 
 and present points of similarity with the legend and the 
 allegory, yet truly claim for the most part to be regarded 
 as essentially genuine myths. If they are individual and 
 not popular, they are still the individual expression of a 
 universal instinct. Plato speaks not as Plato, but as man. 
 
 A universal instinct has led men to imagine a golden 
 age of peace and wealth and happiness, before the stern 
 age of struggle and freedom in which they now live. 
 Plato draws out the picture at length. We might be 
 tempted to think that he has a vision of Eden before him 
 when he describes the intercourse of man and animals, 
 the maturity of each new-formed being, the rural ease of 
 a life which is a gradual disrobing of the spirit from its 
 earthly dress. But even so he shews that the perfect 
 order of a divine government, and boundless plenty, may 
 leave man's highest nature undisciplined. 
 
 The popular notions of Platonism are almost exclu- 
 sively derived from the myths. And it is easy to see why 
 it is so. The value of a method may be estimated differ-
 
 VENTURES OF FAITH MYTHS OF PLA TO 345 
 
 ently at different times. The delight of mere discussion 
 without result at last ceases to charm. But there are 
 subjects of positive belief on which the soul is never 
 wearied in dwelling ; and it is with these the myths deal. 
 
 In bold and vigorous outlines they offer a philosophy 
 of nature, a philosophy of history, and a philosophy of 
 life, deformed, it may be, by crude speculations on 
 physics, and cramped by imperfect knowledge and a 
 necessarily narrow sphere of observation, but yet always 
 inspired by the spirit of a divine life, centring in the 
 devout recognition of an all-wise and all-present Provi- 
 dence, and in the inexorable assertion of human responsi- 
 bility. In form, in subject, in the splendour of their 
 imagery, and in the range of their application, they form, 
 if we may so speak, an Hellenic Apocalypse. And if 
 we compare our popular theories of the world and man 
 with the aspirations which they embody, we may well 
 doubt whether we have used the lessons of eighteen 
 Christian centuries as Plato would have used them. 
 
 The earnestness of Plato is indeed a strange contrast 
 to our indifference in dealing with the same topics ; for 
 the myths were not for him poetic fancies, but repre- 
 sentations of momentous truths. 
 
 The myths transcend the domain of pure reason, and 
 their moral power springs out of their concrete form. In 
 the first respect, to take an illustration which will make 
 the notion clear, they answer to Revelation, as an 
 endeavour to enrich the store of human knowledge ; 
 in the second, to the Gospel, as an endeavour to present, 
 under the form of facts, the manifestations of divine 
 wisdom. 
 
 Whatever may be the prevailing fashion of an age, 
 the myths of Plato remain an unfailing testimony to the
 
 346 LESSONS OF LITERATURE AND ART 
 
 religious wants of man. They shew not only that reason 
 by its logical processes is unable to satisfy them, but also 
 in what directions its weakness is most apparent and least 
 supportable. They form, as it were, a natural scheme 
 of the questions with which a revelation might be ex- 
 pected to deal, Creation, Providence, Immortality, 
 which, as they lie farthest from the reason, lie nearest to 
 the heart. And in doing this, they are so far an un- 
 conscious prophecy, of which the teaching of Christianity 
 is the fulfilment. 
 
 But more than this : the Myths mark also the shape 
 which a revelation for men might be expected to take. 
 The doctrine is conveyed in an historic form : the ideas 
 are offered as facts; the myth itself is the message. 
 With what often appears unnecessary care, Plato appeals 
 to popular tradition or external testimony for the veracity 
 of his mythical narratives. He knows that their power 
 of influencing life depends directly upon their essential 
 connection with life. If the Myth belongs really to our 
 world, not as a thought, but as an event, it is homogeneous 
 with man as man in his complex nature. In this way, 
 again, Plato is an unconscious prophet of the Gospel. 
 The Life of Christ is, in form no less than in substance, 
 the divine reality of which the Myths were an instructive 
 foreshadowing. 
 
 It is well, then, that we should remember that what 
 we look back upon as accomplished events were once 
 looked forward to as aspirations of the heart. The 
 problem of life is not changed by the lapse of centuries, 
 but the conditions are changed. What the problem is, 
 and what the conditions were in old times, and what they 
 are now, Plato himself may teach us (Phcedo, 85 A. et seq.} 
 Socrates said to his friends on the evening of his exe- 
 cution : 
 
 " Do you think that, when I speak of my present fate
 
 DIONYSIUS THE AREOPAGITE 347 
 
 as no misfortune, I am a less skilful diviner than the 
 swans, who sing longest and sweetest in the prospect of 
 death, because they are on the point of going to the god 
 whose servants they are ? Nay, rather, I am bound by 
 the same service as they are, and devoted to the same 
 god, and my lord inspires me with prophetic insight no 
 less than them, and therefore I ought to depart from 
 life as cheerfully as they do." 
 
 And Simmias answers : 
 
 "Still, Socrates, I feel some difficulty. I think, and 
 perhaps you think with me, that it is impossible or ex- 
 tremely difficult to obtain distinct knowledge on such 
 subjects in our present life. On the other hand, it is 
 utterly unmanly to desist from investigating, by every 
 means in our power, whatever is urged about them before 
 we are exhausted by a complete inquiry. For we must 
 gain one of two results. We must either learn or dis- 
 cover the truth about them ; or, if this be impossible, we 
 must take the best and most irrefragable of human words, 
 and, supported on this as on a raft, sail through the 
 waters of life in perpetual jeopardy, unless we might make 
 the journey on a securer stay, some Divine Word, if it 
 might be, more surely and with less peril." 
 
 The Word for which the wavering faith of Simmias 
 thus longed, has, we believe, been given to us ; and once 
 again Plato points us to St. John. 
 
 tfye 
 
 IF it be true in one sense of men that the dead are 
 sovereign over the living, the saying has a deeper appli- 
 cation to literature. A particular phase of thought is 
 taken up into some broader intellectual development, 
 and works its full effect under the changed circum- 
 stances ; but the writings to which it owed its origin,
 
 34& LESSONS OF LITERATURE AND ART 
 
 or in which it first found expression, are forgotten, or, if 
 remembered, lose their true significance. 
 
 Few, even among students of theology, read the 
 works of Dionysius the Areopagite, " out of which," to 
 quote the enthusiastic words of their editor, "the 
 Angelic Doctor drew almost the whole of his theology, 
 so that his Summa is but the hive in whose varied 
 cells he daily stored the honey which he gathered from 
 them." 
 
 The harmonisation of Christianity and Platonism was 
 not effected without a sacrifice. It is impossible not to 
 feel in Dionysius, in spite of his pure and generous and 
 apostolic aspirations, the lack of something which is 
 required for the completeness of his own views. He 
 fails indeed by neglecting to take in the whole breadth 
 of the Gospel. The central source of his dogmatic 
 errors lies where at first it might be least looked for. 
 The whole view of life which he offers is essentially 
 individual and personal and subjective : the one man 
 is the supreme object in whose progress his interest is 
 engaged. Though he gives a magnificent view of the 
 mutual coherence of all the parts of the moral and 
 physical worlds, yet he turns with the deepest satisfac- 
 tion to the solitary monk, isolated and self-absorbed, as 
 the highest type of Christian energy. Though he dwells 
 upon the divine order of the sacraments, and traces the 
 spiritual significance of each detail in their celebration, 
 yet he looks upon them as occasions for instruction and 
 blessing, suggested by appointed forms, and not supplied 
 by a divine gift. He stops short of that profounder faith 
 which sees the unity of worlds in the harmonious and 
 yet independent action of derivative forces : one, indeed, 
 in their source, and yet regarded as separate in their 
 operation. He is still so far overpowered by Platonism 
 that he cannot, in speculation as well as in confession,
 
 A CHRISTIAN PHILOSOPHER ORIGEN 349 
 
 consistently treat man's bodily powers as belonging to 
 the perfection of his nature. The end of the discipline 
 of life is, in his view, to help the believer to cast aside 
 all things that belong to earth, and not to find in them 
 gifts which may, by consecration to God, become here- 
 after the beginning of a nobler activity. 
 
 & Christian pfjilosopfjer rtgen 
 
 1 HE progress of Christianity can best be represented 
 as a series of victories. But when we speak of victories 
 we imply resistance, suffering, loss : the triumph of a 
 great cause, but the triumph through effort and sacrifice. 
 Such, in fact, has been the history of the Faith : a sad 
 and yet a glorious succession of battles, often hardly 
 fought, and sometimes indecisive, between the new life 
 and the old life. 
 
 We know that the struggle can never be ended in 
 this visible order ; but we know also that more of the 
 total powers of humanity, and more of the fulness of the 
 individual man, are brought from age to age within the 
 domain of the truth. Each age has to sustain its own 
 part in the conflict, and the retrospect of earlier suc- 
 cesses gives to those who have to face new antagonists, 
 and to occupy new positions, patience and the certainty 
 of hope. 
 
 In this respect the history of the first three centuries 
 the first complete period, and that a period of spon- 
 taneous evolution in the Christian body is an epitome 
 or a figure of the whole work of the Faith. It is the 
 history of a threefold contest between Christianity and 
 the powers of the old world, closed by a threefold 
 victory. 
 
 The Church and the Empire started from the same 
 point, and advanced side by side. They met in the
 
 350 LESSONS OF LITERATURE AND ART 
 
 market and the house ; they met in the discussions of 
 the schools ; they met in the institutions of political 
 government ; and in each place the Church was 
 triumphant. 
 
 In this way Christianity asserted, once for all, its 
 sovereign power among men by the victory of common 
 life, by the victory of thought, by the victory of civil 
 organisation. These first victories contain the promise 
 of all that later ages have to reap. 
 
 This victory of thought is the second, and not the 
 first, in order of accomplishment. The succession 
 involves a principle. The Christian victory of common 
 life was wrought out in silence and patience and name- 
 less agonies. It was the victory of the soldiers and not 
 the captains of Christ's army. But in due time another 
 conflict had to be sustained, not by the masses, but by 
 great men, the consequence and the completion of that 
 which had gone before. 
 
 It is with the society as with the individual. The dis- 
 cipline of action precedes the effort of reason. The 
 work of the many prepares the medium for the subtler 
 operations of the few. So it came to pass that the 
 period during which this second conflict of the Faith 
 was waged was, roughly speaking, from the middle of 
 the second to the middle of the third century. 
 
 Origen's whole life, from first to last, was, according 
 to his own grand ideal, " one unbroken prayer," one 
 ceaseless effort after a closer fellowship with the Unseen 
 and the Eternal. No distractions diverted him from the 
 pursuit of Divine wisdom. No persecutions checked for 
 more than the briefest space the energy of his efforts. 
 He endured "a double martyrdom," perils and sufferings 
 from the heathen, reproaches and wrongs from Chris-
 
 A CHRISTIAN PHILOSOPHER ORIGEN 351 
 
 tians ; and the retrospect of what he had borne only 
 stirred within him a humbler sense of his shortcomings. 
 In Origen we have the first glimpse of a Christian 
 boy. He was conspicuous "even from his cradle;" 
 " a great man from his childhood " is the judgment of 
 his bitterest enemy. 
 
 Writings are but one element of the teacher. A 
 method is often more characteristic and more influential 
 than doctrine. It was so with Origen. 
 
 The method of Origen, such as Gregory has described 
 it, in all its breadth and freedom was forced upon him 
 by what he held to be the deepest law of human nature. 
 It may be true (and he admitted it) that we are, in our 
 present state, but poorly furnished for the pursuits of 
 knowledge ; but he was never weary of proclaiming that 
 we are at least born to engage in the endless search. 
 If we see some admirable work of man's art, he says, we 
 are at once eager to investigate the nature, the manner, 
 the end of its production ; and the contemplation of the 
 works of God stirs us with an incomparably greater 
 longing to learn the principles, the method, the purpose 
 of creation. " This desire, this passion, has without 
 doubt," he continues, "been implanted in us by God. 
 And as the eye seeks the light, as our body craves food, so 
 our mind is impressed with the characteristic and natural 
 desire of knowing the truths of God and the causes of 
 what we observe." Such a desire, since it is a divine 
 endowment, carries with it the promise of future 
 satisfaction. 
 
 In Our present life we may not be able to do more 
 by the utmost toil than obtain some small fragments from 
 the infinite treasures of divine knowledge, still the con- 
 centration of our souls upon the lovely vision of Truth, 
 the occupation of our various faculties in lofty inquiries,
 
 352 LESSONS OF LITERATURE AND ART 
 
 the very ambition with which we rise above our actual 
 powers, is in itself fruitful in blessing, and fits us better 
 for the reception of wisdom hereafter at some later stage 
 of existence. Now we draw at the best a faint outline 
 a preparatory sketch of the features of Truth ; the true 
 and living colours will be added then. Perhaps, he con- 
 cludes most characteristically, that is the meaning of the 
 words "To every one that hath shall be given;" by 
 which we are assured that he who has gained in this life 
 some faint outline of truth and knowledge will have it 
 completed in the age to come with the beauty of the 
 perfect image. 
 
 It seems to me that we have more to learn than to 
 fear from the study of Origen's writings. With all his 
 faults and shortcomings, he is the greatest representative 
 of a type of Greek Christian thought which has not yet 
 done its work in the West. By his sympathy with all 
 efforts, by his largeness of view, by his combination of a 
 noble morality with a deep mysticism, he indicates, if he 
 does not bring, the true remedy for the evils of that 
 Africanism which has been dominant in Europe since 
 the time of Augustine. 
 
 Augustine was a Latin thinker, and more than a Latin 
 an African. He looked at everything from the side of 
 law and not of freedom ; from the side of God, as an irre- 
 sponsible Sovereign, and not of man as a loving servant. 
 
 The centre of his whole dogmatic theory is sin. 
 
 In his greatest work he writes " Of the City of God," 
 and he draws at the same time the portraiture of a rival 
 " City of the Devil," equally stable and enduring. 
 
 We must regard the teaching of Origen as not so 
 much a system as an aspiration. Welcomed as an 
 aspiration, it can, I believe, do us good service. 
 
 We are inclined to underrate the practical effect of
 
 .-/ CHRISTIAN PLATONIST WHICHCOTE 353 
 
 wide -thoughts and of great ideals. But life is impover- 
 ished and action is enfeebled for the lack of them. 
 
 1 HE spirit of man is the candle of the Lord." The 
 phrase, " over-frequently quoted " by Whichcote, as his 
 opponents alleged, at once brings before us the central 
 characteristic of his teaching. For him reason was 
 " lighted by God, and lighting us to God res illuminata, 
 illuminans" "What," he asks, "doth God speak to 
 but my reason ? and should not that which is spoken to 
 hear? should it not judge, discern, conceive what is 
 God's meaning?" "I count it true sacrilege to take 
 from God to give to the creature, yet I look at it as a 
 dishonouring of God to nullify and make base His 
 works, and to think He made a sorry, worthless piece fit 
 for no use when He made man." 
 
 For Whichcote truth was the soul of action. " I 
 act, therefore I am," was the memorable sentence in 
 which he echoed and answered the cogito ergo sum of 
 Descartes. 
 
 But I act not as my own maker, not as my own 
 sustainer, but as the creature and servant of Him who 
 is original of all and will be final to all ; who is " to be 
 adored as the chiefest beauty and loved as the first and 
 chiefest good"; who hath given us "a large capacity 
 which He will fulfil, and a special relation to Himself 
 which He will answer." 
 
 " The idolatry of the world," as Whichcote profoundly 
 remarks, " hath been about the medium of worship, not 
 about the object of worship." The testimony of con- 
 science " our home-God," as he calls it still remains. 
 Great hopes and great aspirations contend in the human 
 heart with the sense of weakness and failure.
 
 354 LESSONS OF LITERATURE AND ART 
 
 " Heaven," as he tersely says, " is first a temper and 
 then a place." " Heaven present is our resemblance to 
 God, and men deceive themselves grossly when they 
 flatter themselves with the hopes of a future heaven, and 
 yet do, by wickedness of heart and life, contradict heaven 
 present." 
 
 " We must be men," he writes, " before we can be 
 Christians." 
 
 "The reason is the only tool with which we can do 
 men's work. If God did not make my faculties true, I 
 am absolutely discharged from all duty to Him." 
 
 " They are greatly mistaken," he argues, " who in 
 religion oppose points of reason and matters of faith ; as 
 if Nature went one way and the Author of Nature went 
 another." 
 
 " If you see not well," Whichcote writes, " hear the 
 better : if you see not far, hear the more. The conse- 
 quence of truth is great ; therefore the judgment of it 
 must not be negligent." 
 
 " He that is light of belief will be as light of unbelief ;" 
 and " of all impotencies in the world credulity in religion 
 is the greatest." 
 
 " That is not an act of religion which is not an act of 
 the understanding ; that is not an act of religion which 
 is not even human." 
 
 It ill becomes us to make our intellectual faculties 
 "Gibeonites" in Whichcote's picturesque phrase mere 
 drudges for the meanest services of the world. 
 
 " Faculties without any acquired habits witness for 
 God and condemn us;" and in spiritual things the 
 paradox is true, that which is not used is not had.
 
 A CHRISTIAN PLATONISTWHICHCOTE 355 
 
 " When the doctrine of the Gospel becomes the 
 reason of our mind, it will become the principle of 
 our life." 
 
 Judgment is a revelation of character : punishment 
 is the unchecked stream of consequence. Every man 
 may estimate his future state by his present. He will 
 then be more of the" same, or the same more intensely. 
 
 Our greatest zeal is in things doubtful and question- 
 able. We are more concerned for that which is our 
 own in religion than for that which is God's. But true 
 teachers are not masters but helpers ; they are not to 
 make religion but to shew it. 
 
 Whichcote's teaching represents much that is most 
 generous and noblest in the " moral divinity " of to-day. 
 It anticipates language which we hear on many sides. 
 It affirms in the name of Christianity much that is said 
 to be in antagonism with it. 
 
 We can easily imagine with what enthusiasm he 
 would have welcomed now " the infinite desire of know- 
 ledge which has broken forth in the world," to use the 
 phrase of Patrick ; how he would again have warned us 
 " that it is not possible to free religion from scorn and 
 contempt if her priests be not as well skilled in Nature 
 as her people, and her champions furnished with as good 
 artillery as her adversaries." 
 
 With larger knowledge and on an ampler field we 
 are then called upon to exercise his faith ; to claim for 
 religion, in the name of the Son of man, all things grace- 
 ful, beautiful, and lovely ; to shew that there is nothing 
 in it but what is sincere and solid, consonant to reason 
 and issuing in freedom. 
 
 One remark must still be added which concerns us in
 
 356 LESSONS OF LITERATURE AND ART 
 
 our crises of transition most nearly : " I think that if I 
 may learn much by the writings of good men in former 
 ages ... I may learn more by the actings of the Divine 
 Spirit in the minds of good men now alive." In that 
 confidence lies our strength. The ages of faith are not 
 yet past. The last word of God has not yet been 
 spoken. 
 
 of Biblical &efofet'0n 
 
 1 HE Latin Vulgate can alone in any degree bear 
 comparison with the English Vulgate in regard to the 
 rich variety of influences by which it has been formed. 
 
 The other vernacular Versions of Europe German, 
 French, Spanish, Italian were the works of single men, 
 and bear their names ; but our own Version may fairly 
 be described as the work of the nation, or rather as the 
 work of English Christianity. 
 
 In the strictest sense it was not so much a work as a 
 growth, the outcome of life and not of design. Parties 
 most bitterly opposed combined without concert to 
 bring it to its familiar shape. Puritans, Anglicans, 
 Romanists successively enriched the original composite 
 Bible, from which each later one has directly descended. 
 Thus it has come to pass that so many different con- 
 tributions, unlocked for and unmeasured, have gone to 
 form what we call the Authorised English Version a 
 version simply " authorised " by the tacit consent of 
 general use and not by any legislative sanction that no 
 one man, no one party, can lay his hand upon it and 
 say, " It is mine : " nor, again, can any turn aside and 
 say, " I have no part in it." As the result of its history 
 it bears the enduring stamp of manifoldness and holds 
 the prerogative of life. 
 
 It was shaped and reshaped in the prison-cell, in the 
 exile's chamber, in the halls of our Universities.
 
 THE LESSON OF BIBLICAL REVISION 357 
 
 Alone of modern versions, so far as I know, it has 
 been hallowed by the seal, the fourfold seal, of 
 martyrdom. 
 
 In virtue of almost a century of continuous change, 
 it refuses every claim to finality. However much our 
 natural affection may be tempted to invest it, even 
 unconsciously, with an absolute authority, we know, as 
 we are now emphatically reminded, that it is no more 
 than a representation, necessarily inadequate, however 
 noble, of texts which are not exempt from the application 
 of the ordinary laws of criticism. 
 
 And here it is that a Revised Version will do us 
 good service. It will bring home to us the conviction 
 that the English Bible is not to be regarded essentially 
 as a finished work of literary skill, an unrivalled monu- 
 ment of the fresh vigour of our language, a precious 
 heirloom whose very defects have gathered grace from 
 time ; and still less as a fixed code, sacred and unalter- 
 able in its minutest points. The very idea of a revision 
 of the Bible which extends to the ground-texts, as well 
 as to the renderings, suggests to us that the Bible is a 
 vital record, to be interpreted according to the growth 
 of life. 
 
 Changes of sweet rhythms and familiar words, which, 
 though they may sometimes startle and even vex us, 
 have never been made (this I can say without reserve) 
 except under the fullest and most reverent sense of 
 responsibility, will force us to reflect on the conditions 
 under which God has been pleased to send His message 
 to us, and on the obligations which He has laid upon us 
 by the form in which the message has been preserved. 
 
 We shall be constrained to think over forms of 
 expression and contrasted synonyms, which are able to 
 suggest to patient thought lessons of larger and exacter 
 truth.
 
 358 LESSONS OF LITERATURE AND ART 
 
 Perhaps when the first surprise is over we shall 
 learn, as Origen said, that no letter of Scripture is with- 
 out its meaning. 
 
 No superstition can be more deadening than that by 
 which a man is made to leave his noblest faculties 
 unconsecrated by devout and unceasing exercise. 
 
 The Bible does not supersede labour, but by its very 
 form proclaims labour to be fruitful. This is a conclu- 
 sion which we can no longer put out of sight. 
 
 The Bible does not dispense with thought, but by its 
 last message it lifts thought to sublimer regions. 
 
 There is no doubt a restless desire in man for some 
 help which may save him from the painful necessity of 
 reflection, comparison, judgment. But the Bible offers 
 no such help. It offers no wisdom to the careless and 
 no security to the indolent. It awakens, nerves, invigor- 
 ates, but it makes no promise of ease. And by this it 
 responds to the aspirations of our better selves. 
 
 We qannot and let me press this truth with the 
 strongest possible emphasis, we cannot by a peremptory 
 and irresponsible decision satisfy ourselves that such 
 and such changes are " trivial " or " unmeaning " or 
 " pedantic " or " disastrous." 
 
 We know that we are bound to take account of 
 them seriously. 
 
 The duty may be unwelcome, but we have to face it. 
 And like trials are not rare. Life would be easier indeed 
 if we might once for all surrender ourselves to some 
 power without us. It would be easier if we might divest 
 ourselves of the divine prerogative of reason. It would 
 be easier if we might abdicate the sovereignty over 
 creation with which God has blessed us, and shrink up 
 each into his narrowest self.
 
 THE LESSON OF BIBLICAL REVISION 359 
 
 It would be easier ; but would that be the life which 
 Christ came down from heaven to shew us and place 
 within our reach ? No : everything which makes life 
 easier makes it poorer, less noble, less human, less 
 Godlike. 
 
 What we need is not that the burden of manhood 
 should be taken from us, but that we should be 
 strengthened to support it joyously : not that our path 
 should be made smooth and soft, but that it should be 
 made firm to the careful foot : not that our eyes should 
 be spared the vision of celestial glory, but that we should 
 see it reflected in Him who, being Man and God, can 
 temper it to our powers. 
 
 And for this end the whole Bible has been given us, 
 not a book of texts, immutable and isolated, but a vast 
 history, a clear mirror of manifold truth, to try, to correct, 
 to train us equally for thought and for action. 
 
 For this end examples have been hallowed in it most 
 remote from our experience, lest we should be tempted 
 to abridge the grandeur of the whole plan of salvation. 
 
 For this end, as I believe, the Hebrew theocratic 
 view of nature and life found a final expression through 
 the forms of Greek language. 
 
 For this end whatsoever things were written aforetime 
 were written for our learning ; that through patience and 
 through comfort of the Scriptures we might have hope. 
 
 No one can make another feel what the Bible is : 
 that assurance must come to each from the Spirit of God 
 speaking to the single soul through the Word of God ; but 
 we can make our experience the guide of our study, and 
 we can make our hope the inspiration of our experience. 
 
 The Bible trains us severally for thought and for 
 action, not for one only, but for both : and we must
 
 360 LESSONS OF LITERATURE AND ART 
 
 never forget that we all share, though in unequal degrees, 
 in each part of this twofold existence. 
 
 We are all bound, according to our circumstances, to 
 think rightly and to act rightly. In no other way can 
 we offer to God our whole nature : in no other way can 
 we discipline the faculties which are given us as men. 
 
 No one can take account of the wide world darkened 
 for the most part by gross idolatry, so that a fraction 
 only of mankind even now know the name of the one 
 God : no one can look out upon Christendom, desolated 
 by war and degraded by sin : no one can ponder the 
 differences by which the foremost champions of right and 
 purity and love are separated ; without being at first filled 
 with doubt and dismay. 
 
 Can this, we ask, be the issue of the Gospel, this 
 partial spread, this imperfect acceptance, this discordant 
 interpretation of the Truth ? 
 
 When we are thus cast down the Scriptures bring us 
 comfort. By the long annals of the divine history of 
 mankind so long that we can hardly go back in im- 
 agination to the earliest forms of religious life which they 
 record we are taught to see the slowness of God's 
 working, the patience with which He accepts what man 
 in his weakness can offer, the variety of service which 
 He guides to one end ; and hope is again kindled. 
 
 And here Nature illustrates the lesson of the Bible. 
 No result has been established more certainly by recent 
 investigations than the gradual passage from lower to 
 higher types of life in the natural world through enormous 
 intervals of time. 
 
 So far from this being opposed to revelation, as some 
 have rashly argued, it falls in exactly with what the Bible 
 teaches us of the spiritual progress of men. 
 
 Why there should be this marvellous slowness in
 
 THE LESSON OF BIBLICAL REVISION 361 
 
 either case we cannot tell. It is enough for us to know 
 that in this respect the whole divine plan goes forward 
 to our eyes in the same way. And if cycles of beings 
 came into existence and perished, if continents were 
 washed away and reformed before the earth was made 
 fit for the habitation of man, we shall not wonder that 
 it was by little and little that he was himself enabled 
 to apprehend his relation to God, and through God to 
 his fellows and to the world. 
 
 It is not that evil becomes less hateful when we 
 look fixedly on the world, but that it is found to be less 
 predominant. 
 
 If we regard with patience the strangely mixed 
 characters of men and nations there is almost always 
 something in them which we can love, some traits of 
 tenderness, or devotion, or courage, in accordance with 
 the Spirit of God, and so betokening His presence. 
 
 Phrases of the Bible startle us by their direct appli- 
 cation to our own wants, by their clear revelation of our 
 own thoughts : they cling, as it were, to us : they reach 
 where no friend's voice could reach : they stay where 
 even the counsel of love could find no entrance. 
 
 Ho\v often it happens that a great sorrow or a great 
 joy, or the slow passage of years, makes sayings clear 
 which were dark before. 
 
 There is a natural progress in our understanding 
 the Scriptures. Some things we can see when we are 
 children : some things are opened to us in maturer age : 
 some things remain mysteries to the end. But however 
 slowly we go forward, or however swiftly, voices of Scrip- 
 ture are always with us. 
 
 The Bible while it speaks to each one singly never 
 treats him as standing alone. We are members one of
 
 362 LESSONS OF LITERATURE AND ART 
 
 another: that is the truth which underlies all Christian 
 Morality. 
 
 However quiet or obscure the part may be which we 
 play, it is a part in a great drama and not an isolated 
 fragment. 
 
 From the first book of the Bible to the last ; in the 
 book of Genesis no less than in the book of Revelation, 
 man is seen in direct communion with God. How- 
 ever different the idea of God may be which is presented 
 in the different books of Scripture, varying from the rude 
 and limited conception of the patriarchs to the perfect 
 revelation in the Person of the Lord, in this apprehension 
 of it there is no variation.
 
 THE RELATION 
 OF CHRISTIANITY TO ART 
 
 Boss $ttetteftftg lea&e Scope for &tt? 
 
 IN O student of the apostolic writings can fail to find 
 himself sometimes confronted by the question, Does 
 the teaching of the New Testament cover all the interests 
 of human life? and more particularly, Does the New 
 Testament, does Christianity as laid down there in its 
 broad outlines, leave scope for the free development of 
 Art? 
 
 There can be no doubt that truth, sympathy, rever- 
 ence, will characterise all effort which deserves the name 
 of Christian ; but it is not at once obvious that in the 
 face of the overwhelming moral problems of life Christian 
 effort can be properly directed to the pursuit of Art. 
 
 Thus there is the suggestion if not the distinct ap- 
 pearance of a conflict between man's constitution and 
 the Gospel. He is born with artistic instincts and 
 powers ; and these, it may be alleged, are not directly 
 taken into account by the records of the Faith. 
 
 iHnn so Constituted m to seek Beautg 
 
 {JN the one side it is certain that Art corresponds with 
 essential parts of our nature. Men universally seek
 
 364 THE RELATION OF CHRISTIANITY TO ART 
 
 particular combinations of form, colour, sound, and the 
 pleasure which these give can be deepened and extended 
 through the study of the principles by which they are 
 ruled. Men can be trained to a keener and finer per- 
 ception of beauty. 
 
 There is then here a force of influence which cannot 
 be overlooked in the discipline of life. 
 
 (External Mature metis Interpretation 
 
 /\ND more than this, the complex scene in which we 
 are placed requires to be revealed to us. We are at once 
 able to enter into the manifold aspects of Nature which 
 we can recognise when they are pointed out. There is 
 something of disorder and disproportion in the impression 
 which we first receive from the world about us. The 
 " form " of things needs some interpretation ; and the 
 particular interpretation which we adopt has helped and 
 will help to make us what we are and what we shall 
 be. 
 
 3Tfje Interpretation of Mature fig &xt fyas a 
 ful moral Effect 
 
 r OR the physical effects which Art produces exercise 
 a profound and spiritual influence upon character. 
 
 It is unnecessary to attempt to make any comparison 
 of the relative power of external nature and society upon 
 the education of the soul. It is enough that both have 
 their due office in moulding the ideal man. Remove 
 the discipline of one or the other, and the man is weaker 
 and poorer, however successfully he cultivates the self- 
 centred virtues on which he has concentrated himself. 
 It may be necessary to "cut off the right hand," or to 
 " pluck out the right eye," but he who is forced to do so 
 enters into life " maimed."
 
 THE RELATION OF CHRISTIANITY TO ART 365 
 
 apecialhj tmtis Discipline 
 
 1 HIS expressive image seems to carry with it a full 
 recognition of the manifold activities of eye and hand, 
 of the power of seeing beauty and setting it forth, as 
 belonging to the completeness of man. 
 
 And if under the actual conditions of life it is through 
 sense, which Art uses as its organ, that the most obvious 
 and universal dangers come to men, the natural conclusion 
 seems to be that this fact shews convincingly the 
 paramount importance of the study of Art. In this 
 region we need peculiarly to be trained in order that 
 we may enjoy rightly ; and not be called upon to 
 sacrifice that which was capable of ministering to a richer 
 service. 
 
 2lrt not tiirectlg recogniseti in tfje $e 
 
 OUCH reflections, indicated in the briefest summary, 
 serve to shew that Art justly claims a permanent place 
 in the highest training of men ; but on the other hand 
 it may be urged that, with the exception of music, there 
 is no recognition of the office of Art in the New Testa- 
 ment. One or two illustrations from engraving (Heb. 
 i. 3) or painting (Heb. viii. 5 ; x. i) are all that it 
 contains. . The imagery of the Apocalypse as the cubic 
 city (Apoc. xxi. 16) is symbolic and not pictorial. 
 
 And not only so, but it seems as if representative Art 
 were distinctly condemned. It is difficult to give any 
 sense to " the desire of the eyes," which St. John declares 
 to be "not of the Father but of the world" (i John ii. 
 1 6), which shall not include works of sculpture and
 
 366 THE RELATION OF CHRISTIANITY TO ART 
 
 painting ; and at first sight the revelation of the transitori- 
 ness of that out of which they spring appears to carry 
 with it the sentence of their rejection. 
 
 2Kje use of &rt in tije ft totament not a 
 sufficient Recognition 
 
 IN OR can any stress be laid upon the partial recogni- 
 tion of the service of Art in the Old Testament. The 
 system of the old Covenant was essentially external. It 
 spoke through symbols. But it might be argued, not 
 unreasonably, that, as Christianity is essentially spiritual, 
 it is likely that it would be independent of all illustra- 
 tions from Art. 
 
 SCfje principle of Reconciliation 
 
 1 HESE are the elements of the contrast which have 
 to be reconciled. The reconciliation lies in the central 
 message of Christianity, The Word became flesh. 
 
 By that fact the harmony between the seen and the 
 unseen which had been interrupted was potentially 
 restored. Creation in all its parts was made known as 
 a revelation of Him through whom it was called into 
 being. 
 
 But the reconciliation here as elsewhere lies in 
 transfiguration. The passage to life is through death. 
 The old had to pass away that the new might find its 
 proper place. 
 
 This truth has even now not been fully mastered ; 
 but it will be seen more clearly if we consider the position 
 of Art in relation to Christianity in the apostolic age, 
 and the character of Christian Art in the first four 
 centuries, and the attempt to determine the relation 
 of Christianity to Art, and the peculiar office of 
 Art.
 
 THE RELATION OF CHRISTIANITY TO ART 367 
 
 Contrast of .Semitic arrtu ^ellenic JEenliencies 
 
 1 HE position of the early Christian teachers towards 
 Art was determined under two powerful and conflicting 
 influences. In no other region of human activity were 
 the Shemitic and Hellenic tendencies more directly 
 at variance. Each bore witness to a partial truth ; and 
 in the apostolic age each had reached its complete 
 development. 
 
 &rt Consecrated amonjj tfje 
 
 1 HE Jew learnt from the records of the Old Testa- 
 ment that it was the divine will that in the unapproach- 
 able darkness of the Holy of Holies the costliest works 
 of Art should render service before the revealed Presence 
 of the Lord. 
 
 No human eye could rightfully ever again trace the 
 lineaments of those cherubim and palm trees and open 
 flowers when they were once placed in the oracle, but it 
 was enough to know that they were there. 
 
 In no other way could the Truth be more eloquently 
 or more solemnly enforced that the end of Art is to 
 witness to the inner life of Nature and to minister to 
 God. The repetition of the forms in the Holy place 
 kept the memory of them fresh in the' minds of the 
 priests. 
 
 Their significance could not be mistaken. By that 
 offering of the best which he could command simply for 
 the divine glory, Solomon declared to his people for 
 all time the consecration of Art, and he declared not 
 obscurely that it is the office of Art to reveal the meaning 
 of that which is the object of sense. 
 
 Circumstances delayed for ages the fruitfulness of the 
 idea; but it remained and remains still; and few can 
 think of all that was implied by the adornment of that
 
 368 THE RELATION OF CHRISTIANITY TO ART 
 
 august chamber, lighted only by the splendour of a 
 manifested Presence of God or the glow of the kindled 
 incense (Apoc. v. 8), without feeling that it has a lesson 
 for those to whom Art is appointed work. Philosophers 
 and poets have dwelt often upon the veiled statue at 
 Sais : there is an open secret in the sacred gloom of the 
 Holy of Holies more sublime and more inspiring. 
 
 $lrt treateti as ^fosohtte ig tfje recks 
 
 1 HE Jewish repression of imitative Art, which the 
 law still hallowed for the highest service, corresponded 
 with the spiritual conception of God, which was the 
 endowment of His " people." Spiritual Religion could 
 not at this stage of its development admit the habitual 
 use of painting or sculpture. 
 
 With the Greeks, on the other hand, imitative Art 
 was the characteristic embodiment of the Nature worship 
 which underlay their life. The form of beauty was for 
 them not the symbol but the direct representation of the 
 godlike. The statue was the final expression of the 
 artist's thought, and his consummate skill enabled the 
 spectator to rest in it. Humanity was made the measure 
 of the divine ; and under these conditions anthropo- 
 morphism became a fatal temptation. 
 
 At the same time Greek Art, if premature and perilous 
 in regard to the complete spiritual training of man, 
 witnessed to a part of the truth affirmed in the record of 
 Creation which is most commonly forgotten. The form 
 of man, the visible expression of what he is essentially 
 embodied under the conditions of time, answers to " the 
 image of God," in which he was made. 
 
 So far the Greek was right in seeking . for traits of 
 divinity in human beauty. The source of error, from 
 which flowed the stream of later corruption, was that he
 
 THE RELATION OF CHRISTIANITY TO ART 369 
 
 regarded these as fixed and final. He failed, necessarily 
 failed in the way of nature, to claim recognition for the 
 fulness of the truth that man made in the image of God 
 has to grow into His likeness : that all that is noblest in 
 form or present embodiment is preparatory to something 
 yet unseen and higher : that Art in its greatest achieve- 
 ments must be prophetic, must not rest in a victory, but 
 reveal that which is unattained. 
 
 ftfje necessary Decline of reek Irt 
 
 IT would be difficult to overrate the skill with which 
 Greek sculpture of the best period represents strength in 
 majestic repose, and feeling under sovereign control ; 
 but all, so to speak, lies within the figure before us. 
 "The Gods have come down to us in the likeness of 
 men ; " and we look no farther. 
 
 At first the spiritual, religious, element is supreme, as 
 in all living Art ; but with the decay of faith that which 
 is sensuous usurps the place of the spiritual, and Art 
 which takes man as the standard of the divine cannot 
 but fall. 
 
 A single illustration will be sufficient to indicate my 
 meaning. This is given in a crucial shape by the treat- 
 ment of Aphrodite in the earlier and later schools. The 
 physical beauty of the Medicean Venus has lost all the 
 pure sovereign majesty of the Aphrodite of Melos, which 
 is worthy to be an ideal of "woman before the Fall." 
 
 It is unnecessary to trace the decay of Greek Art. It 
 retained to the last the gifts of physical beauty, but in 
 the apostolic age it had become the servant of the 
 luxury of the Empire. Starting from a human ideal it 
 became enslaved to man. So far as it had a place in 
 popular worship it brought down the divine to the level 
 of a corrupt life.
 
 370 THE RELATION OF CHRISTIANITY TO ART 
 
 &fjriBtianitg essentiatlg antagonistic to &rt as it foas 
 
 1 HIS being so the antagonism of early Christians to 
 contemporary Art was necessarily essential and absolute. 
 Before Art could be placed in its true position there was 
 need of a complete change of centre. For this the stern 
 discipline of Judaism had made provision. The lesson 
 of consecration which had been kept in silent witness for 
 long ages could be applied now that "the Word had 
 become flesh." By that fact a new meaning was given 
 to the beauty which the Greek artist had felt for, and an 
 immeasurable scope was opened for the ministry of 
 nature to God, which the Jewish legislator had declared 
 in symbols. But death is the condition of resurrection. 
 There is indeed a continuity through death ; but a 
 formal severance from the past was the prelude to the 
 new birth of Christian Art. 
 
 (Characteristics of (fjrtsttan &rt 
 
 (CHRISTIAN Art was fashioned on classical models; 
 it inherited the use of classical methods \ it incorporated 
 some of the familiar subjects of classical use ; but at the 
 same time it embodied, even if only in an elementary form, 
 the power of a new life. It was conventional and it was 
 symbolic. By these characteristics it claimed effectually 
 the office of interpreting the invisible through the visible, 
 of giving predominance to the spiritual idea over the 
 external appearance, of advancing from within outwards, 
 from the thought to the expression. 
 
 The means adopted for securing these ends belong, 
 no doubt, to the infancy of Christian Art. Efforts which 
 were arrived at directly and simply in the first stage of 
 the new artistic life, can be secured now without any 
 sacrifice of the freedom or of the fulness of the artist's
 
 THE RELATION OF CHRISTIANITY TO ART 371 
 
 labours. But this fact does not deprive the earliest 
 works of their distinctive meaning and importance. 
 
 Jfogfulness of (J)rt0ttatt &rt 
 
 IN spite of appearances the Christian believed that 
 the victory over sin and death was already won ; and he 
 gave expression to his conviction. The characteristic 
 words " in pace," which marked the " rest " of the 
 believer, were reflected in all the associations of death. 
 
 The painful literalism which deforms many of the 
 monuments of the fifteenth and sixteenth centuries 
 found no place in the fifth and sixth, and still less in 
 earlier times. The terrible pictures which Tertullian 
 drew of the sufferings of persecutors, and the scarcely 
 less terrible descriptions by Augustine of the sufferings 
 of the wicked, were not as yet embodied by Art. 
 
 No attempt was made to give distinctness to the 
 unseen world. It is doubtful whether there are any 
 representations of angels earlier than the latter half of 
 the fourth century, and it seems certain that there are 
 no representations of powers of evil, other than the 
 natural serpent, till a later date. By that time the work 
 of early Christian Art was ended. 
 
 metal delation of (Cfjrigtianitg to &rt 
 
 1 HE relation of Christianity to Art is that which it 
 holds generally to life. It answers to a fresh birth, a trans- 
 figuration of all human powers, by the revelation of their 
 divine connections and destiny. The pregnant words of 
 St. Paul, " old things (TO. dpxaia) passed away : behold, 
 they have become new," have an application here. 
 There is no loss, no abandonment of the past triumphs 
 of thought and insight and labour, but they are
 
 372 THE RELATION OF CHRISTIANITY TO ART 
 
 quickened by a new power, and disclosed in a new 
 position with regard to the whole discipline of man. 
 
 Christian Art is the interpretation of beauty in life 
 under the light of the Incarnation. The ministry of the 
 beautiful in every shape, in sound, in form, in colour, is 
 claimed for God through man. 
 
 8Hje delation slofolg 
 
 1 HE realisation of this idea must necessarily be slow, 
 but it is impossible that the facts of the Incarnation and 
 Resurrection can leave Art in the same position as before. 
 The interpretation of Nature, and the embodiment 
 of thought and feeling through outward things, must 
 assume a new character when it is known not only that 
 Creation is the expression of the will of God, and in its 
 essence " very good," but also that in humanity it has 
 been taken into personal fellowship with the Word, 
 through whom it was called into being. 
 
 Such a revelation enables the student to see in the 
 phenomena of the visible order Sacraments, so to speak, 
 of the spiritual and unseen, and frees him from bondage 
 to "the world," while he devotes himself with devout 
 enthusiasm to the representation of the mysterious 
 beauty which it contains. The Old Testament teaches 
 us to regard Creation as an embodiment of a Divine 
 thought, marred by the self-assertion and fall of its 
 temporal sovereign : the New Testament teaches us to 
 see it brought again potentially to harmony with God 
 through the Blood of Him who is its Eternal Author and 
 Head (Col. i. 14-23). 
 
 The Gospel therefore seeks the service of Art in the 
 sensible proclamation of its message. The spirit must 
 clothe itself in some way, and the dress may help to 
 emphasise salient features in that which it partly veils.
 
 THE RELATION OF CHRISTIANITY TO ART 373 
 
 No doubt it is true that the spirit can in any case 
 illuminate that in which it is confined ; but it is no less 
 true that it has a necessary tendency to fashion its own 
 shrine, even as the soul "doth the body make." 
 
 Conflicting Ftefog m to tfje iLortTs Appearance 
 
 1 HE early controversy as to the outward appearance 
 of the Lord, illustrates this twofold truth. Some argued 
 from the description of " the servant of the Lord," that 
 the Son of man had "no form or comeliness," "no 
 beauty that we should desire Him." And others replied 
 that it could not but be that perfect holiness should 
 become visible in perfect beauty. To the spiritual eye, 
 we feel, there would be no final antagonism in the two 
 statements. And Art by spiritual sympathy is able to 
 guide the spectator to a right vision of that which is not 
 naturally discerned. 
 
 &rt re&eate tfje Btbine ^nfc 
 
 , to present the same thought from the opposite 
 side, as all Art brings the ideal, in some sense, before us 
 in a material form, and preserves for earth a definite place 
 in the present order, so Christian Art is characterised by 
 the endeavour to present " in many parts and in many 
 fashions " that view of Creation wherein it is shewn in 
 " earnest expectation," " waiting for the revelation of the 
 sons of God" (Rom. viii. 19). In other words Christian 
 Art treats its subject as that which has partly lost and is 
 partly striving towards a divine type, not self-complete 
 and not an end, and seeks to make clear the signs of the 
 true character and the true goal of all with which it deals. 
 It is directed not to humanity and nature in themselves, 
 but to humanity and nature as revelations of the Divine.
 
 374 THE RELATION OF CHRISTIANITY TO ART 
 
 fooe0 not alter tfje range of "xlrt 
 
 OUCH an effort is obviously of universal application. 
 Christian Art, like Christianity itself, embraces all life. 
 The inspiration of the new birth extends to every human 
 interest and faculty. Christian Art, as Christian, does 
 not differ from classical Art in range of subject, but in its 
 prevailing treatment. It will indeed happen again and 
 again that " the soul naturally Christian " unconsciously 
 fulfils its high office of spiritual interpretation in classical 
 works, but Christian Art exists by and for this. And 
 there is nothing to which the office does not apply, 
 nothing in which it does not find scope for exercise. 
 
 The joys and sorrows and energies of men, the mani- 
 fold forms and varying moods of nature, all have their 
 " religious " aspect, if religion be, as it assuredly is, the 
 striving towards the unity of man, the world and God. 
 
 Music which is, as it were, the voice of the society, 
 and architecture which is as its vestment, have in all their 
 applications a religious power. 
 
 This Christianity affirms as its postulate, and by 
 affirming determines its relation to Art. 
 
 pposinrj Influences 
 
 1 HE fulfilment of this universal claim, as has been 
 already said, will be necessarily slow. The conquest of 
 life for Christ is gradual and not without reverses. 
 New forces are not subdued without a struggle, and old 
 forces, which have been subdued, not unfrequently rise 
 up again in dangerous rebellion. More than once the 
 fanatical iconoclasm of a false Judaism and the sensual 
 Nature worship of a false Hellenism have troubled the 
 development of Christian Art. 
 
 No struggle indeed has been fruitless ; but even now
 
 THE RELATION OF CHRISTIANITY TO ART 375 
 
 we cannot dare to say that the office of Art is frankly 
 acknowledged, or the exercise of Art spiritually dis- 
 ciplined. 
 
 ^Unequal 'xltJ&nnces of Christian 'slrt 
 
 1 HE development of Christian Art has been gradual, 
 and it has been unequal in different branches. The 
 social Arts, if I may so describe them, Music and 
 Architecture, were soon welcomed by the Church and 
 pursued in characteristic forms. 
 
 It is not too much to say that modern Music is a 
 creation of the Church ; and the continuous and rich 
 growth of Christian architecture up to the Renaissance 
 in types of varied beauty is in itself a sufficient proof of 
 the power of the Faith to call out and train the highest 
 genius in Art. 
 
 The advance of painting and sculpture was checked 
 perhaps in a great degree by the influence of Eastern 
 asceticism. Both were treated as subsidiary to architec- 
 ture, which was pre-eminently the Art of the Middle Ages; 
 but some of the single statues of the thirteenth century 
 contain a promise, not yet fulfilled, of a Christian Art 
 worthy to crown that of Greece. 
 
 Meanwhile a new style of painting was being pre- 
 pared by the illumination of manuscripts, in which not 
 only scenes and persons but small natural objects, flowers 
 and insects, were treated with the utmost tenderness 
 and care. Here again the Renaissance checked the 
 direct development of the twofold promise over which 
 the student lingers in admiration and hope as he regards 
 at Bruges side by side the works of Van Eyck and 
 Memling. 
 
 Disturbing (Effect of tfje Eenafssance 
 
 1 HE forces of the Renaissance have not yet been 
 completely assimilated. The wealth of ancient material
 
 376 THE RELATION OF CHRISTIANITY TO ART 
 
 then poured at once before Christian Artists, hindered 
 their normal progress ; but they have moved since along 
 their proper lines, and the Past contains the assurance 
 that " all things " are theirs. 
 
 So much at least the history of Christianity fairly 
 shews, that nothing which is human lies beyond its 
 range. 
 
 It lays the greatest stress upon practical duties, upon 
 " the good part " of moral discipline, but none the less it 
 finds place for the satisfaction of what we regard as less 
 noble instincts. 
 
 The single incident recorded in the Gospels in which 
 the Lord received a costly offering, seems to illustrate 
 the principles which hallow even the simplest gratifica- 
 tions of sense. When Mary lavished the precious 
 spikenard over the Head and Feet of her Master, " the 
 house," St. John tells us, " was filled with the odour of 
 the ointment." 
 
 It was natural that the thought of the apostles should 
 find expression by the lips of Judas. " Why was not 
 this ointment sold for three hundred pence and given to 
 the poor?" "To what purpose was this waste?" And 
 the judgment was given : " Verily I say unto you, 
 wheresoever this gospel shall be preached in the whole 
 world, there shall also this, which this woman hath done, 
 be told for a memorial of her." 
 
 The fragrance was most transitory, but it was diffusive ; 
 the waste was most complete, but it gave clear witness 
 of love, of that highest love of which the chief reward is 
 that it should be known that its object inspired the 
 devotion of perfect sacrifice. 
 
 So it is with every work of Christian Art. It aims 
 not at a solitary but at a common enjoyment : it seeks 
 to make it clear that all to which it is directed has
 
 THE RELATION OF CHRISTIANITY TO ART 377 
 
 a spiritual value able to command the completest 
 service. 
 
 ILo&e tfje uitJc of &rt 
 
 CHRISTIANITY, it has been seen, claims the 
 ministry of Art in the whole field of life. What then is 
 the peculiar office of Art ? It is in a word to present the 
 truth of things under the aspect of beauty, to bring before 
 us the "world as God has made it" where "all is beauty." 
 The fulfilment of this office involves the exercise not 
 only of insight but of self-control. Man and nature are 
 evidently disordered. The representation of all the 
 phenomena of life would not be the representation of 
 their divine truth. Love therefore, a looking for the 
 highest good of the whole, will guide and limit the search 
 after beauty to which Art is directed. 
 
 W$z peculiar fScc of &rt seen most ckarlg m t!)e 
 Emttatifoe &rts 
 
 1 N the imitative arts, painting and sculpture, the effort 
 to make visible the truth of God in man and in nature, is 
 immediate and direct. In the creative arts, music and 
 architecture, the effort is to find an expression, an 
 embodiment, harmonious with the truth of things for 
 elementary emotions and wants. 
 
 Men in society seek a common voice, a common 
 home : the hymn and the temple belong to the first 
 stage of the state. 
 
 But in these arts there is necessarily more freedom 
 and variety than in those which are directly imitative. 
 
 iSrofommj's &djlatfon of Jatlute tn &rt 
 
 IN three most suggestive studies of painters of the 
 Renaissance, Browning has marked with decisive power
 
 378 THE RELATION OF CPIRISTIANITY TO ART 
 
 the mission of Art, and the grounds of its failure. He 
 has not crowned the series by a portraiture of the ideal 
 artist, but it is not difficult to gather his lineaments from 
 the sketches of the other three. 
 
 In Fra Lippo Lippi the poet vindicates the uni- 
 versality of Art answering to the fulness of life, and yet 
 plainly indicates the peril which lies in this frank recog- 
 nition of "the value and significance of flesh." In 
 Andrea del Sarto he shews the power of faultless execu- 
 tion neutralised by the deliberate acceptance of a poor 
 and selfish motive. In Pictor ignotus, the loftiest ideal 
 and the fullest power of imagination and execution are 
 supposed to be combined, but the artist shrinks from 
 facing a world, sordid, proud, and unsympathising, and 
 buries his work in obscurity. 
 
 jlta 
 
 1 T would not be possible to describe the artist's feeling 
 more truly than in Lippi's words : 
 
 This world's no blot for us 
 
 Nor blank : it means intensely, and means good : 
 To find its meaning is my meat and drink. 
 
 So it is that for him to see the world is to see 
 
 The beauty and the wonder and the pcnver, 
 
 The shapes of things, their colours, lights and shades, 
 
 Changes, surprises and God made thtm a// ... 
 
 . . . paint any one, and count it crime 
 
 To let a truth slip. 
 
 If it be said that nature is before us, and that the 
 artist can neither surpass nor reproduce it, the answer 
 
 is complete : 
 
 wfre made so that we love 
 
 First when we see them painted, things we have passed 
 Perhaps a hundred times nor cared to see ; . . . 
 . . . Art was given for that : 
 God uses its to help each other so, 
 Lending our minds out.
 
 THE RELATION OF CHRISTIANITY TO ART 379 
 
 It is therefore faithless disloyalty to the Creator to 
 seek to " paint the souls of men " by disparaging their 
 bodies. Even if such a thing as soulless beauty-were 
 possible, the devout spectator would "find the soul he 
 wants within himself, when he returns God thanks." 
 
 These pregnant words describe the manifold field of 
 Art, its peculiar interpretative power, and its moral 
 effect, but in connection with a perfect, an unfallen 
 world. They take no account of the sorrows and failures 
 which come from what "man has made of men ;" and 
 the circumstances under which they are spoken give 
 powerful emphasis to the reality of that disorder in life 
 which imposes on Art the necessity of discipline. 
 
 There must, indeed, be no violent suppression of any 
 part of true nature in the endeavour to gain the highest 
 lesson of earth, but the divine meaning must be sought 
 through the traces of the divine ideal, so that the artist 
 " makes new hopes shine through the flesh they fray." 
 
 1 HE failure of Lippi springs from a reaction against 
 conventionality. In the assertion of the divine glory of 
 Nature he overlooks the reality of corruption. The 
 failure and the success of Andrea del Sarto are of a 
 different kind. There is in him no sense of an illimitable 
 progress of Art as it "interprets God to men." " I can 
 do," he says, " do easily, 
 
 what I know. 
 
 What I see, what at bottom of my heart, 
 7 wish for, if I ever wish so deep. 
 
 The last words give the clue to his position. He has 
 deliberately, irrevocably, limited his ideal by an unworthy 
 passion. In earth and in heaven, as he looks forward,
 
 380 THE RELATION OF CHRISTIANITY TO ART 
 
 he accepts defeat as the consequence : so he chooses. 
 He has fettered himself and strives to think that " God 
 laid the fetter." 
 
 But none the less he is conscious that his matchless 
 power was given him for something nobler. He recog- 
 nises truer greatness in pictures less perfect than his 
 own. The complete fulfilment of his design is his 
 condemnation : 
 
 A man's reach should exceed his grasp, 
 Or whafs a heaven for? all is silver-grey, 
 Placid and perfect ivith my art the curse! 
 
 He has said of the Madonna, which was but the image 
 of his wife, 
 
 It is the thing, Love ! so such things should be 
 
 but yet looking back to the early and unsullied days he 
 thinks, addressing Lucrezia, how he 
 
 could paint 
 
 One picture, just one more the Virgin's face, 
 Not yours this time! 
 
 Ptctor ijrrmttis 
 
 1 HE artist has need of discipline : he has need of 
 devotion to an unattainable ideal : he has need also of 
 un-selfregarding courage. The pathos of earthly passion 
 in the confession of Andrea is less touching than the 
 self-effacement of " the unknown painter," who, conscious 
 of power and purpose, keenly alive to the joy of triumphs 
 which he might secure, yet shrinks from the cold, hard 
 criticism of the crowd, "as from the soldiery a nun," 
 and chooses for his works silent unnoticed decay. 
 
 He has failed to acknowledge the reality of his 
 mission. The question for him was not how men 
 would judge him, whether " their praise would hold its
 
 THE RELATION OF CHRISTIANITY TO ART 381 
 
 worth," but whether he had a trust to discharge, different 
 from that monotonous task which he took to himself, 
 painting 
 
 . . . the same series, Virgin, Babe, and Saint, 
 
 With the same cold, calm, beautiful 
 
 It might have been that "merchants would have 
 trafficked in his heart ;" but they could not have dis- 
 guised the heart's teaching. It might have been that 
 his pictures would have lived with those who 
 count them for garniture and household-stuff, 
 
 but no dull eye could have extinguished the light of his 
 interpretation of life. 
 
 The work of the artist is a battle, not without loss 
 and suffering, and he must bear its sorrows, just as he 
 must exercise the patient self-control of one who has to 
 recover an image partly marred and defaced, and to 
 keep in vigorous activity his loftiest aspiration. 
 
 Bcautg answering to a Difrine fceal tije bjctt of Urt 
 
 nature, all life, so far as it can be presented 
 under the form of beauty, is the field of Art. But the 
 beauty which is the aim of Christian Art is referred to 
 a divine ideal. It is not "of the world," as finding its 
 source or its final measure there, but " of the Father " 
 as corresponding to an unseen truth. The visible to 
 the Christian eye is in every part a revelation of the 
 invisible. The artist, like the poet, sees the infinite 
 in things, and, under the conditions of his works, 
 suggests it 
 
 Posittbe Falue of Artistic Discipline 
 
 v!>O far the artist's pursuit of beauty is limited. The 
 boundaries within which he is confined will not always
 
 382 THE RELATION OF CHRISTIANITY TO ART 
 
 be the same, but they will always have the same relation 
 to moral discipline. They will correspond with the 
 circumstances of the time. And the discipline of sense 
 has a positive and not only a negative value. It brings 
 into healthy action a power of goodness which a rigid 
 asceticism keeps unused and tends to destroy. 
 
 In this way Christianity is able to give back what 
 was lost by the corruption of the old Aryan passion for 
 Nature. All that was at first referred to limited divinities 
 is shewn to be essentially an expression of one Divine 
 Will. 
 
 The spiritual signs may be greatly obscured : they 
 may not be in every case distinctly discoverable ; but the 
 assurance of the significance and purpose of the whole 
 cannot but illuminate the study of every part. 
 
 And while the field of Christian Art is in one sense 
 limited by the recognition of a spiritual destiny of all its 
 fruits, it is, in another sense, unlimited. The under- 
 standing of Nature is deepened and enlarged with the 
 progress of life. Every discovery as to the history of 
 creation, sooner or later, places new forces in the artist's 
 hands. 
 
 It may be some detail as to the formation of rocks, 
 some law as to the arrangement of leaves and branches, 
 some phenomenon of light or vapour, which has been 
 more firmly seized ; and shortly the painter's interpreta- 
 tion of the landscape will offer a fuller truth. The 
 instructed eye will discern the importance of some 
 minute effect, and the artistic instinct will know how to 
 convey it to the ordinary spectator. 
 
 3H)e Artist Entcrprtte nnt 
 
 r OR the artist has both to interpret and to embody. 
 He has to gain the ideal of his subject and then he has
 
 THE RELATION OF CHRISTIANITY TO ART 383 
 
 to present it in an intelligible shape. He has to give 
 the right effect and to call out the right feeling. He 
 has, as it were, to enter within the veil, and coming 
 forth again to declare his heavenly visions to men. 
 
 He is not a mirror but a prophet. 
 
 The work of the photographer may help him, but it 
 in no sense expresses his aim, which is not reproduction 
 but translation. 
 
 He has abdicated the orifice of an artist who simply 
 repeats for the mass of men what they see themselves. 
 The artist bids them behold the ideal as it is his 
 privilege to realise it. 
 
 He strives to make clear to others what his keener 
 sensibility and penetrating insight have made visible, to 
 him. 
 
 There is, as in every true poem, an element of 
 infinity in his works. They suggest something beyond 
 that which they directly present : something to be looked 
 for, and felt after, thoughts which they quicken but do 
 not satisfy. So it is that : 
 
 Art may tell a truth 
 
 Obliquely, so the thing shall breed the thought, 
 Nor wrong the thought. 
 
 Peril of Eealtgttc 3tt 
 
 1 HIS consideration places in a true light the danger of 
 the popular realism in Art. There is a charm, no doubt, 
 in being enabled to see some scene far removed from us 
 in time or place as it would have presented itself to an 
 ordinary observer ; but exactly in proportion to the 
 grandeur of the subject such a superficial portraiture is 
 likely to be misleading. 
 
 The spectator is tempted to rest in that which he
 
 384 THE RELATION OF CHRISTIANITY TO ART 
 
 understands at once ; and the loftier though vague im- 
 pression which he had before is lost and not assisted by 
 the external details which profess to give the literal 
 truth. 
 
 Or, to put the truth in another light : the divine act 
 was fitted to convey the divine meaning at the time of 
 its occurrence, in relation to those who witnessed it, but 
 a realistic representation could not give the same impres- 
 sion to a different age. 
 
 En Scriptural subjectg 
 
 1 HIS is signally the case with scenes in the Gospel 
 History. The early Church by a right instinct refrained 
 from seeking any direct representation of the Lord. It 
 was felt that the realistic treatment of His Person could 
 not but endanger the living sense of the Majesty which 
 the Church had learnt to recognise. By no effort could 
 the spectator in a later age place himself in the position 
 of the disciples before the Passion and the Ascension. 
 The exact reproduction, if it were possible, of what met 
 their eyes, would not produce on him the effect which 
 they experienced. The scene would require artistic in- 
 terpretation in order that the idea might be preserved. 
 
 Kllustrattons from tfje ^Treatment of tfje fHatiomta 
 
 J\ GREAT artist can alone determine what the law of in- 
 terpretation must be, and even then he will not himself 
 always obey it. Two illustrations taken from the com- 
 monest of sacred subjects, the Madonna and the Cruci- 
 fixion, may serve to bring out the thought which I wish 
 to emphasise. 
 
 In the "Madonna della Seggiola" Raffaelle has given 
 an exquisite natural group of a Mother and Child,
 
 THE RELATION OF CHRISTIANITY TO ART 385 
 
 overflowing with human tenderness, affection, and proud 
 joy, and we look no farther : in the " Madonna di San 
 Sisto" he has rendered the idea of divine motherhood 
 and divine Sonship in intelligible forms. 
 
 No one can rest in the individual figures. The 
 tremulous fulness of emotion in the face of the Mother, 
 the intense far-reaching gaze of the Child, constrain the 
 beholder to look beyond. 
 
 For him too the curtain is drawn aside : he feels that 
 there is a fellowship of earth with heaven and of heaven 
 with earth, and understands the meaning of the attendant 
 Saints who express the different aspects of this double 
 communion. 
 
 2Tfje ffiructfixion 
 
 1 T may well be doubted whether the Crucifixion is in 
 any immediate shape a proper subject for Art. The 
 image of the Dead Christ is foreign to Scripture. Even 
 in the record of the Passion Death is swallowed up in 
 Victory. And the material representation of the super- 
 ficial appearance of that which St. John shews to have 
 been life through death defines and perpetuates thoughts 
 foreign to the Gospel. 
 
 The Crucifixion by Velasquez, with its overwhelm- 
 ing pathos and darkness of desolation, will shew what I 
 mean. In every trait it presents the thought of hope- 
 less defeat. No early Christian would have dared to 
 look upon it. Very different is one of the earliest 
 examples of the treatment of the Crucifixion on the 
 Sigmaringen Crucifix. In that life, vigour, beauty, grace, 
 the open eye, and the freely outstretched arm, suggest 
 the idea of loving and victorious sacrifice crowned with 
 its reward. This is an embodiment of the idea : the 
 picture of Velasquez is a realisation of the appearance 
 of the Passion.
 
 386 THE RELATION OF CHRISTIANITY TO ART 
 
 &tt JHtmsterial, anto not an <n& 
 
 1 F the view of Art which has been given is correct, its 
 primary destination is public and not private, and it 
 culminates in worship. Neither a great picture nor a 
 great poem can be for a single possessor. So it has 
 been at all times when Art has risen to its highest 
 triumphs. 
 
 But as an element of worship, Art must be seen to 
 be distinctly ministerial. In every form, music, painting, 
 sculpture, it must point beyond the immediate effect. 
 
 As long as it suggests the aspiration " to Thy great 
 glory, O Lord," it is not only an offering, but a guide 
 and a support. 
 
 When it appears to be an end idolatry has begun. 
 
 1 HE artist, we have seen, must use every fresh help 
 and discovery : he must make evident new thoughts, or 
 illuminate thoughts which are imperfectly understood. 
 It is clear, therefore, that he cannot follow one constant 
 method in the fulfilment of his office. His work will be 
 accomplished according to the conditions of his time. 
 He will choose that mode of presenting the truth that he 
 sees which is on the whole likely to be most effective. 
 As a teacher with a limited and yet most noble range of 
 subjects, he will consider how he can best serve his age. 
 Nothing short of this conviction can overcome the 
 influence of fashion, or sustain that resolute purpose which 
 bears temporary failure. 
 
 TDccoratibe &rt 
 
 1 HAVE touched only upon the highest forms of creative 
 Art. The principles by which these are animated apply
 
 THE RELATION OF CHRISTIANITY TO ART 387. 
 
 also with necessary modifications to the humbler types 
 of decorative art. The problems which these raise are 
 in many respects more difficult and of wider application 
 than those connected with the artistic interpretation of 
 nature and life. 
 
 It is no affectation to speak of the moral influence of 
 colours and shapes in the instruments and accessories of 
 everyday life. Here also there is room for a manifold 
 apprehension and embodiment of truth. 
 
 If once thoughtfulness of workmanship could be 
 placed in general estimation before richness of material, 
 a legitimate and fruitful field would be opened for 
 domestic art. When Greek Art was greatest, it was con- 
 secrated to public use, and the chief danger of modern 
 society is lest the growth of private wealth should lead to 
 the diversion of the highest artistic power from the com- 
 mon service, and at the same time leave the appropriate 
 labours of domestic art unencouraged. 
 
 THIS, 
 
 Sutntnarg 
 
 however, is not the place to pursue the questions 
 which are thus opened for inquiry. It is enough to have 
 shewn that Christian Art is a necessary expression of the 
 Christian Faith : that the early antagonism of Christianity 
 to ancient Art was an antagonism to the idolatry, the 
 limited earthliness, of which it was the most complete 
 expression ; that from the first beginnings of the Faith 
 there were strivings after an Art which should interpret 
 nature and life as a revelation of God, leading the student 
 through the most patient and reverent regard of pheno- 
 mena to the contemplation of the eternal ; that the con- 
 secration of Art, involved in the facts of the Christian 
 Creed, limits the artist only in the sense that a clear 
 exhibition of the ideal saves the beholder from following 
 wayward and selfish fancies.
 
 388 THE RELATION OF CHRISTIANITY TO ART 
 
 The works of the greatest masters of the Middle Ages, 
 of the greatest masters of the Renaissance, and the state- 
 ment holds good still, shew how constantly foreign ele- 
 ments, fragments of the old life, not wholly transfigured, 
 intrude themselves in that which as a whole belongs to a 
 new order. Here, perhaps, traces of sensuousness, there 
 traces of unlicensed satire, reveal disturbing forces in the 
 artist's soul which are yet powerful enough to make 
 themselves felt. But it is true, I believe, without excep- 
 tion, that the noblest works, those on which we look with 
 the deepest gratitude, drawing from them new powers of 
 spiritual vision, new convictions of a spiritual world about 
 us, are those which are most Christian.
 
 MESSRS. MACMILLAN AND CO.'S PUBLICATIONS. 
 
 WORKS BY THE SAME AUTHOR. 
 Just Ready. Globe 8vo. 6s. 
 
 ESSAYS ON THE HISTOEY OF RELIGIOUS THOUGHT IN THE WEST. 
 By BROOKE Foss WESTCOTT, D.D., D.C.L., Lord Bishop of Durham, Honor- 
 ary Fellow of Trinity and King's Colleges, Cambridge. 
 
 The following are the titles of the Essays 
 
 PLATO'S MYTHS. 
 
 JiSCHYLUS AS A RELIGIOUS TEACHER. 
 
 EURIPIDES AS A RELIGIOUS TEACHER. 
 
 DIONYSIUS THE AREOPAGITE. 
 
 ORIGEN AND THE BEGINNING OF CHRISTIAN PHILOSOPHY. 
 
 THE RELATION OF CHRISTIANITY TO ART. 
 
 BROWNING'S VIEW OF LIFE. 
 
 CHRISTIANITY AS THE ABSOLUTE RELIGION. 
 
 BENJAMIN WHICHCOTE. 
 
 8vo. Cloth. 
 THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. Second Edition. 
 
 12s. 6d. 
 THE EPISTLE TO THE HEBREWS. The Greek Text, with Notes and 
 
 Essays. 14s. 
 
 CLASSICAL REVIEW." It would be difficult to find in the whole range 
 of exegetical literature a volume at the same time so comprehensive and so 
 compact. It possesses characteristics which will command for it the per- 
 manent attention of scholars." 
 
 Crown 8vo. Cloth. 
 
 GENERAL SURVEY OF THE HISTORY OF THE CANON OF THE NEW 
 TESTAMENT DURING THE FIRST FOUR CENTURIES. Sixth Edi- 
 tion. 10s. 6d. 
 
 INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS. Seventh 
 Edition. 10s. 6d. 
 
 THE GOSPEL OF THE RESURRECTION. Sixth Edition. 6s. 
 
 THE BIBLE IN THE CHURCH. Tenth Edition. 18mo. 4s. 6d. 
 
 THE CHRISTIAN LIFE, MAND70LD AND ONE. 2s. 6d. 
 
 ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. Sermons. 4s. 6d. 
 
 THE HISTORIC FAITH. Third Edition. 6s. 
 
 THE REVELATION OF THE RISEN LORD. Fourth Edition. 6s. 
 
 THE REVELATION OF THE FATHER. 6s. 
 
 CHRISTUS CONSUMMATOR. Second Edition. 6s. 
 
 SOME THOUGHTS FROM THE ORDINAL. Is. 6d. 
 
 SOCIAL ASPECTS OF CHRISTIANITY. 6s. 
 
 GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. Is. 6d. 
 
 THE VICTORY OF THE CROSS. Sermons preached during Holy Week, 
 1888, in Hereford Cathedral. 3s. 6d. 
 
 FROM STRENGTH TO STRENGTH. Three Sermons (In MemoriamJ. B. D.) 2s. 
 
 ESSAYS. Globe 8vo. 
 
 WESTCOTT AND HORT'S GREEK TESTAMENT. 
 
 THE NEW TESTAMENT IN THE ORIGINAL GREEK. Revised Text. 2 
 
 vols. Crown 8vo. 10s. 6d. each. Vol. I. Text. Vol. II. The Introduction 
 
 and Appendix. 
 THE NEW TESTAMENT IN THE ORIGINAL GREEK. An Edition for 
 
 Schools. The Text revised by Bishop WESTCOTT and Dr. HORT. 18mo. 
 
 4s. 6d. ; roan, 5s. 6d. ; morocco, 6s. 6d. 
 
 MACMILLAN AND CO., LONDON.
 
 MESSRS. MACMILLAN AND CO.'S PUBLICATIONS. 
 
 WORKS BY THE ARCHBISHOP OF CANTERBURY. 
 
 Fourth Edition. Crown 8vo. 6s. 
 
 BOY-LIFE; ITS TRIAL, ITS STRENGTH, ITS FULNESS. 
 
 Sundays in Wellington College, 1859-73. By EDWARD WHITE BENSON, D.D., 
 Archbishop of Canterbury, formerly Master of Wellington College. 
 
 Second Edition. Crown 8vo. 6s. 
 
 THE SEVEN GIFTS. Addressed to the Diocese of Canterbury in 
 his Primary Visitation. 
 
 Crown 8vo. 6s. 
 
 CHRIST AND HIS TIMES. Addressed to the Diocese of Canter- 
 bury in his Second Visitation. 
 
 THE LATE BISHOP LIGHTFOOT'S SERMONS. 
 Crown 8vo. 6s. each. 
 
 SERMONS PREACHED IN ST. PAUL'S. By JOSEPH BARBER 
 LIQHTFOOT, D.D., late Bishop of Durham. 
 
 BY THE SAME AUTHOR. 
 LEADERS IN THE NORTHERN CHURCH. New Edition. Just 
 
 published. 
 
 ORDINATION ADDRESSES AND COUNSELS TO CLERGY. 
 CAMBRIDGE SERMONS. 
 
 SERMONS BY THE LATE DEAN CHURCH. 
 
 Crown 8vo. Cloth. 
 
 THE GIFTS OF CIVILISATION, and other Sermons and Lec- 
 tures delivered in St. Paul's Cathedral. By the late E. W. CHURCH, 
 M.A., D.C.L., Dean of St. Paul's, Honorary Fellow of Oriel College, Oxford. 
 Just Published. New Edition. 7s. 6d. 
 
 GUARDIAN. "A suggestive and fascinating volume, which, if we mistake 
 not, will make its way in quarters where ordinary sermons are but little read, 
 and tell upon the world by its singular adaptation to the more serious tones 
 of modern thought." 
 
 BY THE SAME AUTHOR. 
 
 DISCIPLINE OF THE CHRISTIAN CHARACTER, and other 
 
 Sermons. Second Edition. 4s. 6d. 
 HUMAN LIFE AND ITS CONDITIONS. 6s. 
 ADVENT SERMONS, 1885. 4s. 6d. 
 
 SERMONS BY REV. ALEXANDER MACLAREN, D.D. 
 
 Fcap. 8vo. Cloth. 
 SERMpNS PREACHED AT MANCHESTER. Eleventh Edition. 
 
 A SECOND SERIES OF SERMONS. Seventh Edition. 4s. 6d. 
 A THIRD SERIES. Sixth Edition. 4s. 6d. 
 WEEK-DAY EVENING ADDRESSES. Fourth Edition. 2s. 6d. 
 THE SECRET OF POWER, and other Sermons. 4s. 6d. 
 
 MACMILLAN AND CO., LONDON.
 
 UC SOUTHERN REGIONAL LIBRARY FACILITY 
 
 III 1 1 1 19 1.1111'!' 
 
 A 000037903 2