Hoi;f 
 
 J. \UIJ}\U o 
 
 ig3?iSSSKvs?2f!a»3«:; 
 
 MunREY L. MOORE 
 
HOLY WEEK ADDRESSES 
 
Holy Week Addresses 
 
 ON 
 
 I. Cfie appeal ana tfte Claim of Cftrtet 
 II. Cfte IQorDis from tfte Cros^ 
 
 DELIVERED AT 
 
 S. PAUnS CATHEDRAL 
 
 IN HOLY WEEK, iS88 
 
 EY 
 
 AUBREY L. MOORE, M.A. 
 
 Honorary Canon of Christ Church, Oxford 
 
 Examining Chaplain to the Lord Bishop of Oxford 
 
 Tutor of Keble and Magdalen Colleges 
 
 NEW EDITION 
 
 LONDON 
 LONGMANS, GREEN, & CO. 
 
 AND NEW YORK: 15 EAST i6th STREET 
 1893 
 
PREFACE 
 
 The first four of the addresses in the present 
 volume were given in the earlier days of Holy 
 Week, to an audience composed mainly of 
 men, and were intended to be of a less popular, 
 and at least implicitly of a more argumenta- 
 tive character, than those given on Good 
 Friday. It seemed impossible to publish 
 them without a few words of explanation, 
 especially in reference to the last of the four 
 addresses. 
 
 The underlying assumption is that faith 
 is the act of the whole man, and therefore 
 that, if the revelation of God in Christ is a 
 true object of faith, it must appeal to and 
 claim the affections, the will, and the reason. 
 
 Such a view, obvious as it may seem to 
 some, is diametrically opposed to the theology 
 which has long been popular, and which is 
 
 b 
 
VI PREFACE, 
 
 only gradually losing its hold on the minds of 
 Englishmen. Since the Reformation, scien- 
 tific, as opposed to biblical, theology in Eng- 
 land has been mainly Calvinistic. In an 
 interesting article, contributed just a quarter 
 of a century ago to the Christian Remem- 
 brancer^ the writer, speaking of the various 
 religious systems in England, says, "Their 
 differences are quite subordinate. All are 
 agreed in the main. There is, in truth, but 
 one theological system accepted by all ; we 
 mean Calvinistic Protestantism. Even within 
 the Church, where there is the counteracting 
 influence of Catholic ideas from the Prayer- 
 book, Calvinism may almost be said to pre- 
 dominate. Not only is it the only theology 
 of the Low Church party, but many of its 
 ideas are more or less accepted by High 
 Churchmen. In fact, with the exception of 
 those who have been thoroughly influenced 
 by the Catholic movement, every intelligent 
 Englishman will instinctively look at Chris- 
 tianity from the Calvinistic point of view." ^ 
 
 Whether this fairly represents the state of 
 theology at the time or not, it certainly is 
 
 * Christian Re7}iembrancer, January, 1863, p. 27. 
 
PREFACE. Vll 
 
 quite untrue in the present day. Not only 
 has the number of "those who have been 
 thoroughly influenced by the Catholic move- 
 ment" largely increased, but Calvinism has 
 come to be discredited all round, and is giving 
 way either to a truer view of Christian theo- 
 logy, or to one of the numerous forms of belief 
 which range from the old Socinianism to a 
 theism hardly distinguishable from pantheism. 
 It is probable that nobody now accepts 
 iterally the Westminster Confession. The 
 nonconforming sects are rapidly abandoning 
 all that is distinctive of Calvinism.^ The 
 protest as yet is mainly a protest of the 
 heart and conscience. No view which re- 
 presents the love of God as selective, not 
 universal, can in our day secure a hearing. 
 One of the noblest protests against the 
 immorality of the Calvinistic theory of the 
 Atonement comes from a representative 
 Nonconformist, Dr. Dale. The doctrine of 
 predestination to damnation, whether as for- 
 mulated in the " Institutes " (bk. iii. ch. xxiii.) 
 
 » See Dr. Clifford's article on " Baptist Theology," Con- 
 temporary Revieiv, April, 1888 ; and his address from the 
 chair of the Baptist Union. 
 
X PREFACE, 
 
 a plea for a Christian rationalism — that is to 
 say, for a scientific treatment of what is re- 
 vealed ; a Christian philosophy which, starting 
 from within the atmosphere of faith, will bring 
 the eternal facts of revealed truth into re- 
 lation, not only with one another, but with 
 our present ways of thinking, and our present 
 knowledge of nature and of man. There is 
 a rationalism which is unchristian and a 
 rationalism which is a Christian duty, just as 
 there is a scepticism which paralyzes reason 
 and a scepticism which is a condition of scien- 
 tific progress. Catholic Christianity repre- 
 sents God as knowable, and reverently yet 
 fearlessly, not as an interesting speculation, 
 but as a religious duty, attempts to interpret 
 and give a reason for His acts in the light of 
 His revelation of Himself. Calvinism, in its 
 over-anxiety to defend the majesty of God, 
 makes Him unknowable by representing His 
 actions in religion as defiantly unlike what 
 conscience would have them be, and no less 
 defiantly unlike what reason finds His acts 
 to be in the world of visible nature. There is 
 surely no greater obstacle to the faith of a 
 real student of nature than the discovery that 
 
PREFACE. XI 
 
 the God of popular Christianity is the anti- 
 thesis of order, of law, of intelligibility.^ 
 
 No attempt is made in these addresses to 
 answer the question how far Calvin is himself 
 responsible for modern and popular Calvinism, 
 or how far the Westminster Confession is 
 binding on modern Calvinists. The main 
 lines of Calvinism are not easily obscured, 
 even by well-meaning explanations. The 
 Lambeth Articles of 1593, the attempt at the 
 Hampton Court Conference to add these as 
 * the nine assertions orthodoxical " ^ to the 
 English Articles, the futile attempt by the 
 Westminster Assembly to revise the Thirty- 
 nine Articles in a Calvinistic sense,^ and the 
 subsequent abandonment of them in favour 
 of the Westminster Confession, show clearly 
 what Calvinism in England and Scotland is 
 in contrast to the authorized teaching of the 
 Anglican Church. That much which was 
 once considered essential in Calvinism is now 
 openly discarded by professing Calvinists, is 
 
 ^ Professor H. Drummond's " Natural Law " owes its 
 fascination mainly, perhaps, to its attempt to make a theology 
 which will fit into the categories of physical science. 
 
 2 Lawrence's Bampton Lectures, p. 8, note. 
 See Neale, " History of Puritans," vol. iii. App. vii. 
 
Xll PREFACE, 
 
 a matter of which Churchmen at all events 
 have little ground to complain. 
 
 Against the statement that " Calvinism 
 begat Agnosticism " (p. 37), exception may, 
 of course, be taken. It may be urged, as it 
 has recently been urged by Dr. Martineau, 
 that " for much of the Agnosticism of the age 
 the Gnosticism of theologians is undeniably 
 responsible." ^ But, so far from disputing 
 this statement, it seems to me to be obviously 
 true. Yet it is equally true, though less 
 obvious, that for much of the Gnosticism of 
 the age the Agnosticism of theologians is 
 undeniably responsible. For the two react 
 upon each other, and intensify each other by 
 reaction. Calvinism and Agnosticism repre- 
 sent respectively the devout and the despair- 
 ing expression of the belief that God is 
 unknowable to natural reason. Yet it is un- 
 doubtedly true that the early and more 
 devout Agnosticism was a protest against, 
 and a reaction from, a mediaeval Gnosticism. 
 For, in the later scholastic age, Christian 
 theology had parted itself into two streams, 
 the one Gnostic, the other implicitly Agnostic, 
 
 ^ " Study of Religion," vol, i., preface, p. xi. 
 
PREFACE. Xill 
 
 though both flowed within the territory of 
 the Catholic Church. The crede tit intelligas 
 of earlier days became either intellige utcredas 
 on the one hand, or credo quia non rationale 
 on the other. It would not be difficult to 
 show how Calvinism logically affiliates itself 
 to the latter mode of thinking ; and, from 
 fear of rationalism, discountenances and dis- 
 courages any attempt to explain to reason 
 the great facts of the Christian revelation. 
 They are to be accepted, not inquired into. 
 Even morality tends to become "positive," 
 not " natural." A thing is right or wrong 
 because God enjoins or forbids it. In tech- 
 nical language, voluntas is exalted above 
 intellectus. On such a view, the " moral diffi- 
 culties of the Old Testament " rapidly dis- 
 appear. It becomes quite easy to "justify 
 Jael." Only in the process we have destroyed 
 morality. Similarly, predestination to dam- 
 nation, which Calvin himself admits to be a 
 "dreadful decree,"^ must be accepted, how- 
 ever it may shock our moral nature, and 
 
 * " Decretum quidem horribile fateor ; inficiari tamen ne- 
 mo poterit quia proesciverit Deus quern exitum esset habiturus 
 homo, antequam ipsum conderet, et ideo praesciverit, quia 
 decreto suo sic ordinaverat " (" Inslit.," lib. iii. cap. 23, § 7). 
 
XIV PREFACE. 
 
 our sense of justice. For the clay may not 
 criticize the potter. God's decrees are abso- 
 lute, and if they are His they are right. Such 
 a view raises the protest of the intellectual as 
 well as the moral nature. " Talis electio sine 
 causis videtur tyrannica," wrote Melancthon.^ 
 The moral nature revolts against the 
 " tyranny," the reason against the irrationality 
 of such a selection. In practice, indeed, 
 different persons may find the doctrine "full 
 of unspeakable comfort," or may be led to 
 " wretchlessness of most unclean living ; " but 
 God's choice, being in either case uncondi- 
 tioned, is irrational and unmeaning, and reason 
 is driven back to nature, which at least is 
 rational and full of meaning, and does not 
 resent, but rewards the desire to know. And 
 so Calvinism paves the way for Agnosticism. 
 F'or a theology which affronts and insults that 
 reason, which, after all, is God's gift and not 
 the devil's, drives men to a science which 
 knows not God ; and believers who piously 
 
 * Melancthon, Opera, vol. iii. p. 683, with which Arch- 
 bishop Lawrence (Bampton Lectures, p. 365) compares the 
 following passage from BuUinger's Coniin. in Rojn., p. 61 : 
 "Velle enim Dei non est tyrannica qu?edam et herilis 
 licentia, de qua poeta, * Sic volo, sic jubeo, sit pro ratione 
 voluntas ; ' sed Dei voluntas justissima et aequissima est." 
 
PREFACE. XV 
 
 represent God as irrational, cannot refuse to 
 share the blame with unbelievers who de- 
 fiantly declare that He is unknowable. 
 
 The great need of the day would seem to 
 be, not a new theology, but a Christian 
 philosophy,^ to do for us in our own language 
 what scholasticism did for the Middle Age, 
 and bring the unchanging Faith, once for all 
 delivered to the saints, into rational connection 
 with our modern knowledge, and our modern 
 ways of thinking. But such a constructive 
 work presupposes the abandonment of the 
 common view that God's truth, because it is 
 His truth, is no proper object for reverent 
 and rational investigation. There is much, 
 surely, which Christianity has yet to claim 
 and absorb and assimilate, not only in the 
 discoveries of the modern science of nature, 
 but in those great systems of Oriental 
 thought, of which we now know so much. 
 But to claim and assimilate implies two 
 things, and they are both of them rare — 
 knowledge and courage ; knowledge of what 
 
 * It is interesting to find the chairman of the Baptist 
 Union, in his address, recognizing this fact. "In my judg- 
 ment," he says, " if I may be allowed to say it, one of our 
 needs at this hour is a God-inspired theologian — an Athana- 
 sius or Augustine, a Calvin or Arminius " (p. 41). 
 
XVI PREFACE. 
 
 Christ's revelation is, as a making known to 
 man of the real nature of God ; courage to 
 believe that the Faith can afford to face the 
 rational problem, because it holds the Truth. 
 It is no wonder that reasoning men refuse to 
 accept a truth which they must not try to 
 understand ; it is no wonder that the un- 
 natural separation of faith from reason has 
 for its result the atrophy of the one, the 
 paralysis of the other. 
 
 Of the Good Friday Addresses, there is 
 nothing special to say. They are largely 
 indebted to the various series of similar 
 addresses which have recently been published. 
 They are now printed in the form in which 
 they were delivered at S. Paul's, but, in sub- 
 stance, the addresses are the same as when 
 given at All Saints', Margaret Street, in 1885, 
 and at S. Martin's, Scarborough, last year. 
 They will have more than done their work 
 if, by God's grace, they remind any of those 
 who may have heard them delivered, of some 
 truth learned before the Cross, or some reso- 
 lution made in the power of the Crucified. 
 
 A. L. M. 
 
 Oxford, 
 
 Whitsimtide, 1888. 
 
CONTENTS 
 
 I. 
 
 PAGE 
 
 The Appeal and the Claim of Christ. ... i 
 
 II. 
 
 The Appeal to the Affections and the Heart id 
 
 III. 
 
 The Appeal to the Conscience and the Will 21 
 
 IV. 
 
 The Appeal to the Reason 3° 
 
 W^t nXcxXi$ {torn t\)t Q^xo^^* 
 
 Introduction 45 
 
 I. The Priest in Intercession 50 
 
 II. The Priest in Absolution 57 
 
 III. The Priest in Blessing 63 
 
 IV. The Separation 69 
 
 V. The Longing 75 
 
 VI. The Triumph ^^ 
 
 VII. Rest in God S7 
 
€U appeal ano tbe Claim 
 of €bmt. 
 
I. 
 
 We have come apart in this Holy Week, 
 away from our business or our pleasure, to 
 be alone a little while with God before the 
 Cross of Christ. What have we come to see ? 
 What do we hope to learn ? What is the 
 appeal to which, by our being here, we profess 
 ourselves ready to listen ? It is the appeal 
 of God to the creatures He has made, the 
 appeal of the Son of Man to His brethren, the 
 appeal of Divine love to our love. And it is 
 an appeal to our whole nature as well as to 
 all mankind. " I, if I be lifted up from the 
 earth, will draw all men unto Myself."^ 
 
 It comes to us first, that appeal of the 
 Cross, as the appeal of love. " Saw ye ever 
 sorrow like unto My sorrow ? " " Greater love 
 hath no man than this, that a man lay down 
 his life for his friends." It is an appeal to 
 
 * S. John xii. 32. 
 
 B 
 
2 THE APPEAL AND THE 
 
 our feelings, our emotions, our affections, — to 
 all that ill Bible language is called the heart 
 But it is more than this. Excited feelings, 
 roused sympathy, admiration of a noble or 
 heroic act, may be transient as a morning 
 cloud, if there is no appeal to the conscience 
 and the will ; if it do not make us go forth 
 stronger to live our life in the spirit of the 
 Crucified, to battle for the right, to kill down 
 what is evil and corrupt around us and within. 
 And, then — since man is not only a creature 
 that feels and acts, but is, just because he is 
 man, a reasoning being, and cannot but ask 
 Why? — the appeal must go further yet. It 
 must justify itself to the reason, no less than 
 to the heart and will. It is "reasonable 
 service" that God would have from those 
 whom He has made reasoning beings. 
 
 But the appeal of Christ is more than an 
 appeal ; it is a claim. It is this which con- 
 stitutes the uniqueness of the appeal. " Ye 
 are not your own ; ye are bought with a 
 price." And as the appeal is an appeal to 
 the whole man, so the claim is a claim to the 
 surrender of the whole man — his affections, 
 his will, his reason — to One Who is Perfect 
 Man as well as Very God. 
 
 How is that possible.? Are there not 
 
CLAIM OF CHRIST. 3 
 
 hundreds and hundreds, who, even if they 
 feel the appeal, resent the claim ; who can 
 recognize, indeed, the heroism of a martyr's 
 death, and sympathize with the undeserved 
 suffering of Him Who v/ent about doing 
 good, but yet cannot recognize in Christ 
 Him Who has taken human nature unto God, 
 and therefore, in the doctrine of the Atone- 
 ment, see nothing but a theory which shocks 
 alike their conscience and their reason? Look 
 a little deeper, and you will see that the 
 God Whose claim they resent, Whose appeal 
 they will not listen to, is not our God, not the 
 God of the Bible and the Church, but a God 
 fashioned by man to save a theory. For more 
 than two centuries, a dark cloud has rested 
 upon Christian theology in England, and the 
 great central truth, that God is Love, so long 
 obscured, is coming back to men as almost a 
 nev/ discovery. And, meanwhile, souls have 
 been repelled from the life of Faith, — driven 
 often, by the very nobleness of their moral 
 nature or the earnestness of their love of 
 truth, to abandon that false Christianity, and 
 work out, as they think, their own salvation 
 away from the Cross. 
 
 The God of popular Calvinism, the God 
 whom arrogant unbelief so often ridicules, is 
 
4 THE APPEAL AND THE 
 
 not the God of the Christian Church, but a 
 God unloving, unjust, irrational, who is the 
 antithesis to what is best, most noble, most 
 Divine, in man, and who therefore cannot claim 
 man's allegiance and his love. 
 
 In the three addresses which will intervene 
 between to-day and Good Friday, my object 
 will be to try and show what God is, as 
 revealed in Christ ; that His claim is the 
 claim of One Who is Perfect Love, and 
 Whose love, as revealed to us from Calvary, 
 is both righteous and ordered by eternal law ; 
 that His claim upon our heart, our conscience, 
 and our reason, is the claim of One Who is 
 the Object of Love, the Ideal of Goodness, the 
 Perfect Truth. Because He is this, H^e appeals 
 to and claims the fidelity of our whole nature, 
 most true to itself when most true to Him, 
 the submission of our reason, the allefjiance 
 of our will, the surrender of love. From first 
 to last it is the appeal of love, as the Cross 
 from first to last is the revelation of love. 
 But it is the love of God which contains in 
 itself what hum.an love so often lacks — both 
 justice and reasonableness. For these are 
 structural principles in Perfect Love, and the 
 love which has them not, is not really love. 
 
 But behind the appeal of the Cross there is 
 
CLAIM OF CHRIST. 5 
 
 that which makes it a claim. It is because 
 Christ has been offered up as a Sacrifice for 
 us, that He establishes His claim to self- 
 sacrifice />'^;/<? us. And if we are to appreciate 
 and respond to the appeal, and recognize the 
 claim of Christ over our lives, we must realize 
 what He has done for us, why the claim of 
 Christ from the Cross is a unique claim, 
 greater even than the claim of the Creator 
 over the creatures He has made. 
 
 That is why, year by j^ear, as Lent comes 
 round, we are brought face to face with the 
 mystery of sin — that mystery without which 
 the sacrifice on Calvary were more than 
 mysterious, — impossible and unintelligible. 
 Christianity takes for granted the full-grown 
 desire for God, the full-grown consciousness of 
 sin. It is this contradiction which it solves, — 
 this dualism in our nature which it claims to 
 have removed. The God our heart longs for 
 is the Judge our conscience fears. And yet 
 the Christian, with his eye resting o\\ the 
 Cross of Calvary, is bold to say, " There is 
 therefore now no condemnation to them 
 vv^hich are in Christ Jesus." The Incarnation 
 of the Son of God, and the Atonement 
 wrought by Him, are meaningless, unreason- 
 able things to those who know nothing of 
 
6 THE APPEAL AND THE 
 
 that Spiritual need which Christ came to 
 satisfy. No fact, however true, is intelligible 
 apart from its conditions. It must be un- 
 meaning and unreal. And if we have never 
 felt the longing to give ourselves to God, and 
 the pain of alienation from Him, it cannot be 
 that we shall understand the claim that is 
 based on what Christ has done. 
 
 See what the problem of religion is. Man 
 feels and knows that he belongs to God ; that 
 his home is heaven, not earth ; that his life is 
 the life of the Spirit, not of the flesh ; that 
 his true companions are saints and angels, 
 rather than the beasts of the field. In the 
 language of the Bible and of Christian 
 theology, he knows that he was " made in the 
 image of God." But no less surely does he 
 feel and know, antecedently to and apart 
 from all that we call revelation, that there is 
 a barrier which separates him from his God — 
 a barrier which he did not raise, and for 
 which, nevertheless, he feels mysteriously 
 responsible. He recognizes it in the struggle 
 which goes on within him, in the weakness of 
 his will, the darkness of his understanding, 
 the weary, desultory warfare with pride and 
 selfishness and defiling sin, the disorder of 
 his whole being. And all down the history 
 
CLAIM OF CHRIST, 7 
 
 of man, we find the craving for some sacrifice 
 among the deepest instincts of the religious 
 life of the race. Man dare not offer himself, 
 for he knows himself defiled ; and so he looks 
 around for that which is purer than himself, 
 and offers it, if perchance it may be acceptable 
 to God. Nothing is too precious or too pure 
 tor such a purpose ; the firsthngs of the flock, 
 the lamb without spot or blemish, nay, the 
 innocent and well-beloved child, must be 
 bound on the altar of sacrifice. What did it 
 all mean ? It was a true teaching of expe- 
 rience that man could not save himself, could 
 not think or will himself into the life of God, 
 could not " drift into it on the tide of time." 
 It was a true instinct which sought for recon- 
 ciliation through sacrifice, for salvation from 
 outside man. In the light which streams 
 from Calvary we see the problem and its 
 solution. "The blood of bulls and goats" 
 could not take away sins. They were empty 
 unreal, barren, those older sacrifices ; but not 
 meaningless, for they were " shadows of the 
 true," pointing forward to the One Offering, 
 the Eternal Priest, the Divine Victim. 
 
 And all down the Christian ages, one fact 
 stands out conspicuous, one truth enshrined 
 for ever in the Christian consciousness, that 
 
8 THE APPEAL AND THE 
 
 by the Death of Christ there has been offered, 
 once and for all, " a full, perfect, and sufficient 
 sacrifice " for the sins of the whole world. 
 Again and again has the fact been overlaid, 
 obscured, travestied by so-called "theories" 
 of the Atonement ; but the fact itself stands 
 out as the central thought in the writing of 
 Evangelist and Apostle, the central point in 
 the worship of the Church, the central truth 
 in the practical theology of every Christian 
 soul. '' Who is he that condemn eth ? It is 
 Christ that died." "There is therefore now 
 no condemnation to them which are in Christ 
 Jesus." 
 
 Has, then, the Sacrifice of Christ upon the 
 Cross for us made the offering of ourselves 
 unnecessary ? God forbid. Rather it has 
 made it possible, for it has made it valid: and 
 if possible, then natural, — the almost instinc- 
 tive answer of redeemed humanity. " He died 
 for all," says S. Paul, " that they which live 
 should not henceforth live unto themselves, 
 but unto Him which died for them." The 
 offering up of man to God, so impossible 
 while the burden of sin rested on the con- 
 science, becomes now a holy offering in 
 Christ. Christianity from the first has been 
 deceiving and deceived, if the Death of 
 
CLAIM OF CHRIST. g 
 
 Christ was not the setting loose of powers 
 of self-sacrifice which all through the pre- 
 Christian ages were struggling to be free. 
 If man is free now to offer up himself to God, 
 it is because in Christ humanity is gathered 
 up, its past atoned for, its present consecrated, 
 its future claimed. 
 
 "Christ our Passover is sacrificed for us," 
 that in Him w^e may offer up ourselv^es. As 
 Lov^, as Goodness, and as Trttth, He claims 
 our heart, our will, our reason, that our whole 
 nature, self-surrendered to Him, may be offered 
 up, as once in promise and in type He offered 
 it upon the Cross, a sacrifice well-pleasing 
 unto God, the offering of love to Perfect Love, 
 
II. 
 
 'Ef)e ^ppe-^l to t^e ^ffcction^ anD t^e P?cart 
 
 The appeal of Christ from the Cross comes 
 to us from the first as a distinctly human 
 appeal. It is because we are moral beings 
 that we can recognize the moral beauty of 
 Christ's Death, — its heroic devotion, its self- 
 sacrificing love. Even if in that Death and 
 Passion we ourselves were not concerned, we 
 should be less than men if we did not turn 
 aside to see that great sight — the Death of One 
 Who died for others, Who gave Himself for 
 those He loved. We cannot, even the least 
 emotional among us, gaze unmoved upon 
 such a scene. It is so unlike what we see 
 around us in nature and in man, and yet 
 appeals so naturally to what is best and 
 noblest and most human in us. 
 
 (i) What is it which constitutes the strength 
 of that appeal? First, surely, the fact that 
 the suffering was voluntarily undertakeii for the 
 
APPEAL TO AFFECTIONS AND HEART. Ii 
 
 sake of others. Nature shrinks from suffering, 
 and would gladly escape from pain. There 
 is suffering enough, God knows, in this world 
 of ours, and all the machinery of our civiliza- 
 tion, all the powers of our art and science, 
 are directed to the removal or mitigation of 
 it. There is suffering enough in nature. All 
 down the scale of animated being we can 
 note suffering, and vicarious suffering too. 
 The many suffer and die, that the few may 
 live and prosper. But they do not suffer 
 willingly, or with that end in view. They 
 fight and strive, each for himself. They yield 
 only when they are vanquished by the stronger. 
 There is, so far as we can see, no pity, no 
 remorse, no care for others, no unwillingness 
 to use to the uttermost every advantage they 
 can win. And if ever in the animal world 
 outside man we see an act of heroism or un- 
 selfishness, or what seems so to us, we are 
 struck by it. It seems a kind of forecast or 
 prophecy of that higher moral life which we 
 proudly thought was the monopoly of man. 
 There is, then, vicarious sacrifice, but not that 
 which makes such sacrifice heroic — the volun- 
 tary sacrifice of self for others, for their sake. 
 (2) But the moral appeal of an act of 
 voluntary self-sacrifice increases with the worth 
 
12 THE APPEAL TO 7 HE 
 
 and greatness of the victim. And here, more 
 than even in the wiUingness of the sacrifice, 
 is seen the utter contrast between the law of 
 nature and the law of love. By the law of 
 nature the weak perish, the strong survive. 
 The law is the "survival of the fittest." In 
 the law of love all this is reversed. The 
 strong bear the infirmities of the weak, the 
 perfect suffer for the imperfect, the healthy 
 for the diseased, the wise for the ignorant. 
 It is this which gives strength to the appeal 
 of what we call heroism. Why was it that 
 only last year we were struck by the heroism 
 of that young doctor^ at the Bristol Infirmary, 
 who sucked the poison from his patient's throat 
 at the sacrifice of his own life } Take any 
 estimate of value that you please, and that 
 young doctor's life was worth far more than 
 that of the poor creature he tried to save. 
 Yet, in and through the loss of that brave life, 
 we feel and know that humanity is the gainer, 
 the richer for the act of self-forgetting devo- 
 tion to duty. Why is it that when men dare 
 to recommend to us the substitution of the 
 natural for the moral, we resent it as an insult 
 
 ^ William Connor Lysaght, who died July 24, 18S7. A 
 memorial window has recently been placed in the Iniirmary 
 Chapel in commemoration of his death. 
 
AFFECTIONS AND THE HEART. 13 
 
 to our true nature ? When, a little while ago, 
 we were told by one^ who posed as the 
 champion of the " service of man," that the 
 physicpJly and morally diseased ought to be 
 "suppressed," that the Christian teaching of 
 repentance and forgiveness is hostile to 
 morality, and that "medical skill and science 
 have produced serious harm by saving weak 
 and bad constitutions which would other- 
 wise have perished ; " or when a great biolo- 
 gist ^ protests against the tendency of modern 
 philanthropy to promote " the survival of the 
 unfittest ; " — why do we feel ready with the 
 indignant answer, " That may be science, but 
 it is not morality, and we will not bring the 
 law of love into conformity with that which, 
 in the world outside us, our moral nature 
 shudders at " ? Why is it, again, that we feel 
 it a gain when our best and noblest go out 
 into the mission-field, to be the martyrs, 
 perhaps, to a cruel climate, or at best to win 
 to Christianity beings far lower than them- 
 selves ? Is it not because, in all these cases, 
 we recognize that which makes heroism what 
 it is — the spirit of self-forgetfulness, which 
 knovv's no law but the law of love, the giving 
 
 * " Service of INIan," chs. v., ix. 
 
 * H. Spencer, " Man versus the State," p. 69. 
 
14 THE APPEAL TO THE 
 
 of its best, and never stays to ask, " Is it 
 worth while ? " 
 
 If the Sacrifice of Jesus Christ stands alone 
 in the unapproachableness of its moral beauty, 
 no less than in the transcendent dignity and 
 value of the Victim Who died, " the Just for 
 the unjust," it is yet in line, if we may say so, 
 with every act of self-denying love for others 
 which appeals to the sympathy and to the 
 hearts of men. The strength of its appeal is 
 this — that for love of man, sinful and fallen 
 though he was, the Eternal Word emptied 
 Himself of His glory and took upon Him 
 the servant's form, and humbled Himself to a 
 degrading and painful Death. It was thus 
 that He became the fulfilment of all those 
 older sacrifices in which the innocent was 
 given for the guilty, not only doing for man 
 what those sacrifices could not do, but with 
 the superadded power that His was a volun- 
 tary Death, a willing Sacrifice, so that He 
 could say, as the forces of evil gathered round 
 Him, and the shadows of Calvary deepened, 
 and triumphant malice rejoiced over the Life 
 so soon to be given over into its hands, " No 
 man taketh it from Me, but I lay it down of 
 Myself I have power to lay it down, and I 
 have power to take it again." " Greater love 
 
AFFECTIONS AND THE HEART. 15 
 
 hath no man than this, that a man lay down 
 his Hfe for his friends." 
 
 The Death of Christ upon the Cross was 
 the gathering up into one supreme moment 
 of the manifold working of the law of love, 
 which far back beyond the Christian ages had 
 shown itself, as it shows itself still outside the 
 circle of the faith of Christ, wherever man is 
 man. And in every life which bears that 
 impress of Christ's signet — self-forgetfulness, 
 self-devotion, self-sacrifice — I seem to catch 
 a gleam of brightness from the Cross of Jesus. 
 It lights up every act of moral heroism, 
 whether its scene is the battle-field, or the 
 besieged city, or the more uneventful life of 
 sympathy among the sick, or the suffering, or 
 the sad. In the fever wards of the hospital, 
 or amid the squalor and wretchedness of our 
 great towns, or in the gentle tending of the 
 little ones whom God leaves to the love of 
 strangers, or in the loving hand held out to 
 rescue the fallen and the lost ; in all that we 
 now vaguely call humanitarianism, no less than 
 in the life sacrificed in defending or spread- 
 ing abroad the truth of God, I see something 
 which is Divine — superhuman, yet so intensely 
 himian — something which, consciously or un- 
 consciously, draws from Calvary its inspiration 
 
i6 THE APPEAL TO THE 
 
 and its power. For love, real love, is of God ; 
 nay, before the Cross of Christ we know it — 
 God is Love. 
 
 But if the human appeal of an act of moral 
 heroism reaches its climax when He Who 
 offers Himself is the Eternal Son of God, it 
 is lifted into a higher region when we remember 
 the infinite reach of the love of God revealed 
 in Christ. It is then that the appeal becomes 
 a claim. " Greater love hath no man than 
 this, that a man lay down his life for his 
 friends." To the friends, at least, that death 
 cannot be a mere appeal. It is a claim. Who 
 w^ere the " friends " for whom Christ died ? 
 The soldiers who crucified, the unrighteous 
 judge, the mocking multitude, the railing 
 thieves, the Jews who rejected, ay, the traitor 
 himself till he cast Christ's love away. Who 
 are Christ's friends now whom from the Cross 
 He claims } The world that resists Him to- 
 day ; the votaries of sin, of selfishness, of 
 pleasure ; the easy-going, comfortable man of 
 the world ; the passers-by to whom His Death 
 is nothing but a memory or a regret. To all 
 these, and to each one of us gathered before 
 Him now, His love went forth from the Cross 
 of suffering. To each He is speaking. He 
 claims you. Will you not listen .'' " I did all 
 
AFFECTIONS AND THE HEART 17 
 
 this for thee. What art thou doing for Me ? 
 My son, my daughter, give Me thine heart." 
 *' Not yours, but you',' — that is what Christ 
 claims. " Remember," He seems to say again, 
 " you are not your own ; you are bought with 
 a price. While you were yet sinners, I loved 
 you, I died for you. I freed you from that 
 'clogging burden of a guilty soul' that you 
 might be free to love Me — that in Me you 
 might gw^ yourselves a willing sacrifice, well 
 pleasing unto God." 
 
 Do you not know that appeal, that claim, 
 when it comes to you from some purely 
 human source ? Brothers, have you not heard 
 it.'* Have you not felt its power? In the 
 awful hour of strong temptation, when sinful 
 passion came in like a flood, and opportunity 
 for sin was ready, and the voice of prudence 
 and the warnings of conscience were heard 
 but in faint and feeble protest ; when Reason 
 seemed to totter on her throne, and the will 
 no longer struggled to be free, have you never, 
 in such a crisis as this, heard another voice — 
 a voice which came straight from the memories 
 of home, where the pure love of mother or of 
 sister is enshrined ; a voice '* still and small," 
 yet strong enough to clain\. you, and by its 
 claim to check, as nothing else can, the rush 
 
 C 
 
l8 THE APPEAL TO THE 
 
 of evil passion ; '* still and small," yet loud 
 enough to be heard above the roar and tumult 
 and confusion ; " still and small," yet able to 
 save you by its claim from that which would 
 have been the regret, perhaps the misery, of a 
 lifetime ? And if human love has such power, 
 what of the infinite love of Christ, our Elder 
 Brother, Who is yearning over us with an 
 undying love? There are lonely and solitary 
 lives in this great crowded city, lives which feel 
 themselves encompassed by no human sympa- 
 thies, appealed to by no human heart, claimed 
 by no human love ; yet not one of these is 
 outside the infinite love of Christ. His 
 appeal is to them, — lost, wandering, outcast, 
 neglected, sin-stained, defiled perhaps ; yet to 
 them the appeal comes personal, direct, indi- 
 vidual. Christ claims them for Himself. Oh ! 
 for the love of God, guard that precious 
 truth of the world-wide reach of the love of 
 God, — the world-wide efficacy of the Cross of 
 Christ. If one soul is lost, it is because it 
 has flung aside the appeal and claim of love, 
 and said to Christ, " I will not have Thee." 
 And, even to those who reject H^is love, He 
 Who said, " I will draw all men unto Me," yet 
 speaks in tones of pleading sadness, " Ye will 
 not come unto Me, that ye might have life." 
 
AFFECTIONS AND THE HEART. tq 
 
 And not only in the hour of temptation, 
 
 and to those who, but for the love of Christ, 
 
 would be outcast and forsaken, but to each 
 
 one of us in our ordinary life, the claim comes. 
 
 What answer all our lives long have we been 
 
 giving to Christ's appeal ? What single thing 
 
 is there in this past Lent that we have been 
 
 doing just for the love of God? Ah! it is 
 
 when we feel the claim of Christ's love that 
 
 we learn for the first time all the miserable 
 
 pettinesses of selfishness and pride ; that wc 
 
 are able, nay, that we are constrained, to tear 
 
 down all the thin disguises under which that 
 
 self-love we thought we had triumphed over 
 
 conceals its hated form ; that we get a true 
 
 standard for measuring what we once thought 
 
 our great and noble acts, but v/hich, in the 
 
 light of Christ's love for us, seem limited, and 
 
 mean, and poor, and worthless, and tawdry. 
 
 We thought we were liberal, and self-denying, 
 
 and humane, and charitable. Ah ! but we 
 
 have seen what love is as we rested for a 
 
 minute before the Cross of Calvary ; and as 
 
 we go back to our busy, hurrying life it rings 
 
 on with strange persistence in our ears, — " He 
 
 laid down His Hfe for us : and we ought to 
 
 lay down our lives for the brethren." Yes, 
 
 the claim of Christ's love is that, and nothing 
 
20 APPEAL TO AFFECTIONS AND HEART. 
 
 less — yourself, your whole self, and nothing 
 but yourself. " Not yours, but you." Is there 
 any other claim which can for one moment 
 make good its appeal in rivalry with this } 
 T'he noblest, holiest earthly love was but God's 
 earthly messenger to win us back from baser 
 things, and lead us back to that from which it 
 came, the love of God. Brethren, is it a sacri- 
 fice, a surrender, when our heart feels itself 
 claimed by that love } Is it not, rather, then 
 only that love finds the object for which, in 
 darkness and perplexity, it ever yearns, and 
 realizes its one end ? " We needs must love 
 the highest when we see it ; " and before the 
 Cross we have seen the love of God. 
 
 *' O Love, Who once in time wast slain, 
 
 Pierced through and through with bitter woe ! 
 
 r • 
 
 O Love, I give myseh'" to Thee, 
 Thine ever, only Thine to be." 
 
III. 
 
 ^ijc ^jpp^al to tlje ©on^cicncc ant) t\)t WiiiL 
 
 The Death of Christ upon the Cross comes 
 to us with the appeal of moral heroism, and 
 the claim of infinite love. It wins the 
 homage of our emotions, our affections, our 
 heart. But we distrust our emotions. It is 
 not that we are ashamed to recognize the 
 appeal of a noble act, or that we think it 
 unmanly to admit the claim of love, but 
 rather that we are jealous lest our emotions 
 should betray us into a sacrifice of moral 
 principle. " It is not the suffering, but the 
 motive of the suffering," says S. Augustine 
 "which makes the martyr." It is the end 
 which distinguishes the true self-sacrifice of 
 moral heroism from the fanaticism of self- 
 immolation, and the cowardice of suicide. 
 Our moral nature, then, wants to be reas- 
 sured. It withholds its homage till conscience 
 gives its judgment. The will can no more 
 
22 THE APPEAL TO THE 
 
 bow to that which is not right, than the heart 
 can really love that which is not loveable. 
 And those among us who are cast in the 
 sterner mould, whose first thought is for the 
 supremacy and integrity of the Moral Law, 
 who even fear lest the pleasure which they 
 feel in doing right, should detract from the 
 purity of an act done for duty's sake, are 
 specially sensitive and on their guard against 
 that which appeals to their emotions. They 
 fear lest emotional excitement should prove 
 an anaesthetic of the conscience, and the will 
 should be drawn aside from stern devotion to 
 the law of right. 
 
 In regard to religious emotion especially, 
 the conscience has learned a lesson of doubt, 
 of caution, of distrust. It has seen too often 
 the spectacle of religious enthusiasm which 
 did not make for righteousness, of religious 
 teachers who have put piety in place of moral 
 purity, devotion instead of duty, nay, have 
 misused the sacred claim of the love of God 
 to dispense man from the love he owes his 
 brother men. Conscience is right, then, to 
 withhold its ready assent. Its office is to 
 purify the emotional nature ; and to do so it 
 must challenge it — put it, as it were, on its 
 defence. Nor can conscience be satisfied with 
 
CONSCIENCE AND THE WILL. 23 
 
 ct priori arguments which might satisfy the 
 heart. It might seem enough to say, " Shall 
 not the Judge of all the earth do right ? " Is 
 it possible that the love of God can be other 
 than just? Conscience cannot argue thus. 
 It must be true to itself at all costs. It can- 
 not recognize an appeal as from God till the 
 moral test is satisfied. A being who claims 
 to alter or dispense with the Moral Law, 
 conscience boldly declares cannot be God. 
 
 Is, then, the love which from the Cross of 
 Jesus appeals to and claims the love of man, 
 able also to claim the recognition of our con- 
 science, the allegiance of our will ? Is Christ 
 in His Life and Death the true moral Ideal 
 for man as man.? Is He "just" as well as 
 " the Justifier of them that believe " ? 
 
 (i) Of the verdict of conscience on the 
 character of Christ, as that character is shown 
 in His Life amongst men, we need not speak 
 at length. Those who have been least willing 
 to admit the Divinity of Christ have yet seen 
 in Him the gathering up of all the highest 
 moral aspirations of pre-Christian ages. The 
 broken lights of heathen moral systems, no 
 less than the progressive unfolding of the 
 perfect character in the Law, the Prophets, 
 and the Psalms, all find their unity, their 
 
24 THE APPEAL TO THE 
 
 synthesis, in Him. But Christ does more 
 than reveal to us the idea of humanity. In 
 Him that idea Hves and moves and has its 
 being. " Ideas," says a great noveHst,^ " are 
 often poor ghosts : our sun-filled eyes cannot 
 discern them ; they pass athwart us in their 
 vapour, and cannot make themselves felt. 
 But sometimes they are made flesh ; they 
 breathe upon us with warm breath ; they touch 
 us with soft responsive hands; they look at 
 us with sad, sincere eyes, and speak to us in 
 appealing tones ; they are clothed in a living 
 human soul, with all its conflicts, its faith, 
 and its love. Then their presence is a power, 
 then they shake us like a passion, and we are 
 drawn after them with gentle compulsion, as 
 flame is drawn to flame." It is not the reve- 
 lation of an idea, but the realizing of an ideal 
 in a perfect human life, which wins for the 
 character of Christ the allegiance of the will. 
 
 (2) But it is with the Death of suffering 
 which closed that perfect Life that we are 
 specially concerned — with the mysterious work 
 wrought on Calvary ; the atonement m.ade, 
 the forgiveness won. What has conscience 
 to say here ? On the one hand, we are told 
 that to pass over sin is immoral ; on the other, 
 * Geo. Eliot, "Janet's Repentance," ch. xx. 
 
CONSCIENCE AND THE WILL, 25 
 
 that the immorality of letting off the sinner is 
 increased by the punishment of the Sinless ; 
 in a word, that the doctrine of Substitution is 
 a legal fiction, which shocks the conscience 
 and insults man's moral nature. 
 
 Brethren, this protest of conscience is a 
 true protest. Nowhere, as in its theory of 
 the Atonement, has that false teaching of 
 which I spoke done such deadly wrong to 
 the appeal of God in Christ. Conscience, in 
 rejecting that popular theory, passes a true 
 judgment on the facts before it. But the facts 
 are terribly, awfully falsified, (i.) God cannot 
 pass over sin and treat it as if it were not. 
 Conscience is right to demand the upholding 
 of the Moral Law. A God who could ignore 
 it could not be really God. (ii.) God cannot 
 create or select a sinless m.an, and make him 
 bear the punishment of sinners. " No man 
 may deliver his brother, nor make atonement 
 unto God for him." (iii.) Still less possible is 
 it that the wrath of the Father should rest, 
 for one moment, on the Well-Beloved Son, 
 with Whom He is for ever One. 
 
 Conscience must judge the doctrine of the 
 Atonement, not as explained away by those 
 who have not realized what sin is, nor as 
 travestied by popular Calvinism, nor as 
 
26 THE APPEAL TO THE 
 
 altered to fit a Unitarian creed, but as it is 
 revealed in the Bible and the Church. 
 
 What is the demand of oar moral nature ? 
 That God should uphold the Moral Law ? 
 Yes ; but not that He should set the exaction 
 of the penalty above that for which alone 
 all penalties exist — the vindication of the law 
 of righteousness. The deepest need of our 
 moral nature is not to have the penalty 
 remitted, but to be saved, delivered, from the 
 sin. What does our moral nature demand ? 
 That God shall not pass over sin, or treat 
 it as a little thing ? Yes ; yet no less clearly 
 it demands, in God and man, a principle and 
 power of forgiveness. It is these demands 
 that are met by the doctrine of the Cross. 
 What is its teaching? That God Himself, 
 Who cannot even in thought be separated 
 from the law of righteousness, has stooped, 
 in love for man, to take humanity into Him- 
 self, and, as the Representative of human 
 nature, has recognized and for ever vindicated 
 by His Death the majesty and claim of the 
 Moral Law. 
 
 Yes ! conscience is right. God cannot 
 pass over sin, and no legal fiction of sub- 
 stitution can satisfy our moral nature. But, 
 in the presence of the Cross of Jesus, we bow 
 
CONSCIENCE AND THE WILL. 27 
 
 before that which is not only a revelation of 
 transcendent love, but an act of moral triumph. 
 Before the Cross we see, as we see nowhere 
 else, the deadliness of sin, and the majesty 
 of that Law which sin has broken. Rather 
 than that man made in God's image should 
 perish, or the Moral Law remain unvindicated. 
 He Who is Infinite Love will condescend to 
 die that He may "save His people from their 
 sins." 
 
 As, then, human love wins us back from 
 baser things, and, half unconsciously, lifts us 
 up to the source from which it flows ; so con- 
 science, with its im.perious insistence on the 
 Moral Law, reveals to us Him in Whom that 
 Law abides, whose vicegerent conscience is. 
 And we need no longer distrust emotions and 
 affections which gather round the Person of 
 Him, Whom conscience reverences as its 
 Sovereign Lord, in Whose Life the moral 
 ideal of humanity was realized, in Whose 
 Death the eternal law of righteousness is 
 vindicated and declared. The love of God 
 in Christ, v/hich claims our love, is no mere 
 erotic thing. There is nothing of effeminacy 
 in it. It has nothing in common with that 
 weak, nerveless, immoral good-nature to 
 which some in our day would seek to drag 
 
28 THE APPEAL TO THE 
 
 it down. It has in it an element of sternness, 
 of severity, of jealous hatred of unrighteous- 
 ness. It " can by no means clear the guilty." 
 It cannot declare a general amnesty. It is 
 irrevocably on the side of holiness. The 
 truth that God cannot save a soul which 
 puts sin in place of righteousness is no inven- 
 tion of Calvinism. It follows from the fact 
 that God's love is a righteous love. Never 
 to the ages of ages can God and sin exist 
 side by side. They are separated for ever. 
 The Atonement, because it is the vindication 
 of the Moral Law, will profit them nothing 
 who cast that Law aside. To love sin is to 
 be separated from God ; to love God is to 
 be on the side of righteousness. " Ye that 
 love the Lord, see that ye hate the thing 
 that is evil." To feel the claim of the love of 
 God is to have taken your stand irrevocably 
 on the side of right. 
 
 Brethren, is that what the love of God 
 means in your life 1 Have you felt its claim 
 in your conscience and your will as the claim 
 of Him, Whose Life was a moral victory, 
 Whose Death was the Atonement for moral 
 failure — the claim of the great Represen- 
 tativ^e of human nature, by Whose power, 
 though all unknowing, humanity in the past 
 
CONSCIENCE AND THE WILL. 29 
 
 has won its noblest moral triumphs ; Who 
 gave to Joseph and to Scipio their chastity, 
 to Regulus his stern devotion to duty, to 
 Aristides his love of justice, to Codrus his 
 willingness to die ? Do you recognize it as 
 the claim of One, Who on the Cross was 
 Sponsor for you, and me, and all who in His 
 strength will battle for the right ; of One 
 Who fulfilled the Law, not that we might 
 be dispensed from it, but that we might 
 fulfil it too, "being made the righteousness 
 of God in Him ;" of One Who now claims the 
 offering of the wills which He has freed for 
 willing service to a Holy God? 
 
IV. 
 
 ®f)f Appeal to t])t l^cagott. 
 
 Before the Cross we are in the presence ot 
 a great mystery — a mystery of Divine love, a 
 mystery of moral triumph. It is the meeting- 
 point of Heaven and earth. The love may 
 claim and win our heart, the moral victory 
 the allegiance of our will ; but reason, — how 
 can reason bow before a mystery ? It owns 
 no lord, no sovereign, but Truth. It must 
 be true to itself. It must seek to knoiv. 
 Yet Christ claims the whole of human nature ; 
 not only the heart and the will, but the reason 
 too, as His of right. He knows of no dualism 
 in the nature He has taken into God ; no 
 separation between heart and will, or between 
 moral and intellectual truth. He claims all 
 because He is all. And the faith which is 
 the answer to His claim is the faith that 
 loves and wills and knows, and finds its per- 
 
THE APPEAL TO THE REASON. 31 
 
 feet satisfaetion in the manifested love of 
 God. 
 
 But can the revelation of God from the 
 Cross appeal to and claim the homage of our 
 rational nature ? 
 
 From two very different quarters a negative 
 answer comes. There is — 
 
 (i) The answer of popular Calvinism. God's 
 Will is supreme. His decrees are absolute. 
 He has mercy on whom He will have mercy. 
 Christ died for the elect. And who are they ? 
 The souls God chose, for no reason but in the 
 absoluteness of free choice, — one here, one 
 there. Bow your reason to God's Will, and 
 recognize the mysteriousness of that selec- 
 tion. But do not ask, do not question, do not 
 seek to know why, or you will be seeking 
 for conditions, and so limiting God's powxr. 
 Think rather of the omnipotence of One Who 
 can pass over the noblest and purest, as we 
 judge, and, of His mere will, single out from the 
 mass of corruption a vessel made to honour. 
 And this idea that wx somehow magnify God 
 by making His acts unintelligible, has laid 
 hold of the imaginations of men who are far 
 enough from Calvinism. They have come 
 to think that it is rebellion to ask Wliy ? 
 and How } And so when, as in the present 
 
32 THE APPEAL TO 
 
 day, reason tries to interpret the method of 
 God's creation in the world of nature, in the 
 Hght of what we see Him doing before our 
 eyes, men are startled and shocked, as if it 
 was inconsistent with God's power to work 
 by law, by methods we can trace, or at least 
 inconsistent with reverence for men to ask 
 what those metliods are. And yet reason is 
 called upon to bow before this capricious, 
 irrational, unintelligible, autocratic, arbitrary, 
 tyrant-like God. 
 
 (2) Then there is the answer of the Ag- 
 nostic. " You say reason has nothing to do 
 Avith the matter. Be it so. Then reason will 
 concern itself with that which it can deal with, 
 and can know — with the orderly processes of 
 nature. There is no caprice there, nothing 
 which insults reason, or excludes reason. And 
 as for that which claims to be lawless and 
 irrational, we give it up to you. Believe it if 
 3/0U will, but do not call it * knowable.' If 
 reason has no place within your sacred pre- 
 cinct, neither has the revelation of your God 
 any claim upon our reason." 
 
 It is plain that these two answers are corre- 
 lative ; the one is the obverse of the other. 
 The one, indeed, seems reverent, the other 
 defiant ; yet both assume that God is not really 
 
THE REASON, 33 
 
 "knowable" by man, and that the revelation 
 of the Cross leaves reason unappealed to and 
 unclaimed. The same false teaching which 
 makes God's love selective, partial, limited, — 
 human, not Divine, — which, by its teaching oT 
 predestination and denial of free-will, strikes at 
 the root of our moral ideas, — also makes God 
 irrational, and sets at defiance the reason Vv'hich 
 He gave to m^an. And, as the protest of the 
 heart against a God Who is not Perfect Love, 
 and of the conscience against Him Who is not 
 Perfect Goodness, is a true protest, so the 
 protest oi the reason against an unknowable 
 God is a true protest also. 
 
 For reason is right to own no sovereign 
 but Truth. W^e talk about the submission 
 of the reason, but reason would be wrong to 
 submit to aught that is not true. There is 
 no reasonable worship of an unknowable 
 God. If reason offers its homage to what it 
 can never know, it is false to itself, false to its 
 duty to mankind, false to its mission from 
 God. It must be true to itself. And it is true 
 to itself when it questions, when it challenges, 
 when it interrogates, vvhen it theorizes, when 
 it seeks to know. It is true to itself when it 
 refuses to sacrifice one jot or tittle of fact 
 to theory, and the intellectual pride which 
 
 D 
 
34 THE APPEAL TO 
 
 refuses to accept a truth is also intellectual 
 impotence. 
 
 But reason is false to itself, when it loses 
 reverence and earnestness, and puts away 
 w^ith a smile of incredulity facts which it can- 
 not yet explain, or gives less weight to these 
 than to those which fit its theory. Reason is 
 false to itself, when it settles down contented 
 to ignore what it cannot by its present 
 methods adequately interpret. Reason is 
 false to itself when, in the presence of that 
 which for eighteen centuries has been one of 
 the greatest motive-powers in the world, and 
 which still stirs the heart and conscience as 
 nothing else can, it is willing to say, " It is 
 outside my province ; I know it not." Reason 
 is false to itself when it contemplates unmoved 
 the atrophy of one side of human nature, and 
 sacrifices the whole to the fragment. Reason 
 is, above all, false to itself when it settles a 
 question which it has not cared to examine, 
 and takes it for granted that God cannot be 
 known. 
 
 Why is it that reason, with all its m.agnifi- 
 cent triumphs in the domain of nature, is so 
 powerless in dealing with the facts of man's 
 moral and spiritual nature ; that it shirks the 
 problem, or explains away the facts, or de- 
 
THE REASO.V. 35 
 
 clares that they belong to faith or feeh'ng, as 
 though these were not things of which reason 
 must give account ? It is not mystery that 
 reason rebels at. For mystery lies behind all 
 we know. It is the background of the know- 
 ledge we have won, the stimulus to the know- 
 ledge we have yet to gain. It is not difficulty 
 which reason shrinks from. It does not shrink 
 from difficulties elsewhere. It expects, it wel- 
 comes, it exults in them, as a brave man exults 
 in danger. What reason rebels at is that which 
 excludes reason — the irrational, the lawless, 
 the capricious. And when men talked of a 
 capricious God, a God Whose absoluteness 
 could not conceal His arbitrariness, reason 
 was excluded from the sacred courts. And 
 after a little struggle it acquiesced in the ex- 
 clusion, and as a consequence has become 
 " cabin'd, cribb'd, confined " in the region of 
 sensible fact. And at last, like a slave who 
 hugs his chains, it exults in its own impotence. 
 Then we hear such words as these, " I have 
 swept the heavens with my telescope and I 
 have seen no God." Therefore God is not, or 
 He cannot be known by man. " I have dis- 
 sected many a human body," says another, 
 *' but my scalpel has never brought to light a 
 soul." Therefore religion is meaningless. I 
 
36 THE APPEAL TO 
 
 see no place in the physical system, says 
 another, for what men call moral freedom. 
 Banish it, then ; it is a "current illusion/'^and 
 responsibility is a name we have coined to 
 justify us in finding fault.^ 
 
 And this blandly dogmatic negation, this 
 a pi'ioj'i theorizing about unexamined facts, 
 this calm reassertion in the conclusion of an 
 assumption made in the premiss, has usurped 
 the place of reason. 
 
 But why has reason thus become false to 
 itself in moral and spiritual matters, while it 
 is so true in the world of nature } As long as 
 nature was thought of as a chaos of warring 
 wills, reason was powerless there ; it ceased 
 to investigate, to interrogate, to verify. But 
 when it threw itself upon nature, and made its 
 " act of faith," and assumed that nature was 
 a " cosmos " from end to end, dominated 
 throughout by the reign of law, then it felt 
 the claim of nature, which is the claim of God, 
 and entered on its triumphant course. And 
 so long as we religious teachers allow ourselves 
 to think and speak of God as lawless and 
 
 * H. Spencer, " Psychology," vol. i., p. 500, 
 
 * "What do we gain by this fine language as to moral 
 responsibility ? The right to blame, and so forth." — *''' Service 
 of Man," p. 293. 
 
THE REASON. 37 
 
 irrational, and banish reason from the area of 
 religion, we cannot blame reason if it aban- 
 dons the religious problem, and treats it as 
 insoluble. 
 
 The Church, then, has its own " act of re- 
 paration " to make to God. It must welcome 
 reason once more to its heart, if it is to be 
 the true home of thinking men. And reason 
 has its " act of faith " to make here as in the 
 field of nature, if it is to realize and interpret 
 those facts of the heart and conscience, of 
 which the Cross of Christ is at once the centre 
 and the key. 
 
 It was Calvinism begat Agnosticism. In 
 the beginning it was not so. Christ never 
 slights the reason which He gave when man 
 was created " in the image of God." He 
 never calls on it to bow to anything but truth. 
 He appeals to it, He claims it, because He is 
 the Truth and the Revealer to man of a "know- 
 able " God. " I am the Way, the Truth, and 
 the Life : no man cometh unto the Father, but 
 by Me ;" ''Ye shall know the truth, and the 
 truth shall make you free." vS. Paid did not 
 distrust reason. He appealed to it and claimed 
 it, when he summoned m.en from the irrational 
 worship of an unknown God to the knowledge 
 of the Father revealed in Christ, Ag-ain and 
 
38 THE APPEAL TO 
 
 again he summons intellectual men from the 
 wisdom of the world, which was no wisdom, 
 to the knowledge of the truth. He himself 
 was ever " following on to know the Lord." 
 His ideal was " to know Christ and the power 
 of His Resurrection," " to know the things 
 which are freely given us of God." Even in tiie 
 great mystery of Holy Communion, he appeals 
 fearlessly to reason. " I speak as to wise men ; 
 judge ye what I say. The Cup of blessing 
 which we bless, is it not the Communion of 
 the Blood of Christ } " The Church of the 
 Fathers did not fear reason. They claimed it, 
 as S. Paul had done, on the side of the Cross. 
 In S. Clement, in S. Athanasius, in S. Augus- 
 tine, reason finds its noblest exercise within 
 the sacred area of revelation. It is at home 
 there, no less than in the region of the natural. 
 It was heretical only when it was false to 
 itself, and denied the facts which it could not 
 explain. The mediaeval Church did not fear 
 reason. Here still reason lived and wTOught 
 and dared to speculate on the deepest mys- 
 teries of God ; nay, as the great schoolman, our 
 own S. Anselm, reminds us, men felt it to be 
 a duty to make faith rational, no less than 
 to believe.^ The speculations of mediaeval 
 * " Cur Deus Homo ? " sub init» 
 
THE REASON. 39 
 
 thinkers are not ours. We cannot understand 
 why reason should have been so active in the 
 sphere of reh'gion, and be atrophied in the 
 region of nature. But their teaching is still 
 true, that, in revelation and nature too, faith 
 is the door of rational knowledge. And when 
 faith was strong, the Church bid her children 
 believe in order that they might knoiv ; when 
 faith grew weak, false teachers said, Believe, 
 but do not try to know. And soon reason, 
 which could not but strive for knowledge, 
 came to think itself the enemy of faith, and 
 was driven to seek its object away from God. 
 Brethren, God speaks to you from the 
 Cross as reasonable men, and claims your 
 reason — claims it as His of right ; for He is 
 Truth. The mystery of the Cross is also a 
 revelation of a knowable God. You resent, 
 and resent rightly, that which insults reason — 
 the irrational, the arbitrary, the capricious, the 
 meaningless, the wayward. Is there anything 
 of this in God, in nature, or in man? Not in 
 God ; for God is Love. There are no episodes 
 or accidents in the life of God. All is calm, 
 majestic order; all is firm, unswerving purpose. 
 Not in nature ; for there, in ever-growing clear- 
 ness, we trace the reflex of God's being in 
 the reign of law — the firm and stately march 
 
4b THE APPEAL TO 
 
 of unfolding life. But in man, — yes, in man 
 there is disorder, confusion, loss of harmony, 
 frantic, lawless movement. For in man there 
 is sin. And sin is the enemy of order, of law, 
 of God. It is not free-will which disturbs the 
 order of the world. God's Will is free ; but 
 there is no variableness in Him, no shadow of 
 turning. God's freedom is the necessity of 
 doing right. No ; it is not free-will, but the 
 false freedom of self-will, which, like the free- 
 dom of a locomotive which has left the metals, 
 is the freedom of destruction, and self-destruc- 
 tion. And men exulted in self-will, and then 
 made God in their own likeness, and thought 
 of Him as lawless. And all the time He was 
 seekincr to restore them to the imas^e of Him- 
 self. And all the revelation of God in con- 
 science, in the Bible^ in the Church, all the 
 world of miracle and supernatural power 
 which seems to break in upon the reign of law, 
 even the mystery of the Incarnation and the 
 Atonement, are integrated parts of the great 
 purpose to win back man from lawlessness to 
 order, from sin to God. 
 
 Yes, the Cross appeals to man's reason no 
 less than to his heart and will ; claims him 
 on the side of order and of law and truth. 
 How long, Q Lordj shall reason resist or fail 
 
THE reason; 41 
 
 to recognize that claim ? It cannot be but 
 that man shall some day be true to himself. 
 It cannot be but that a day shall come when 
 reason, that strong giant which cannot wor- 
 ship and will not pray, shall know that, in 
 its earnest love of truth, it bore upon its 
 shoulders, as in the ancient legend, the 
 Saviour of the world. It cannot be but that 
 a day shall dawn — 
 
 " Vv'hen Faith shall grow a man, and Thoiight a child, 
 And that in as which thinks with that which feels 
 Shall everlastingly be reconciled, 
 And that which questioueth with that which kneels," 
 
Cf}e IQorDs from tU €xom. 
 
Cljc SBor^s from tfje OTross. 
 
 Introduction. 
 
 We are here to-day, not to listen to sermons, 
 but to see God ; to hear Him speaking to 
 our souls ; to recognize, if He will, more than 
 ever we have done before, the appeal of Christ 
 to our whole nature, His claim upon our 
 heart, our conscience, and our reason. We 
 have come to open our hearts to the love of 
 God, and let that love, in all its rich fulness, 
 transform us into itself. And in order to do 
 this, we are going to be for a little while — 
 only a part, perhaps, of these solemn three 
 hours — alone v/ith God, alone in this great 
 congregation, for God will speak to each soul 
 in the language that it knows, in tones which 
 vibrate in the memory, as from One Who 
 knows our inner historj^ 
 
 We have come apart, brethren, to spend a 
 
46 THE WORDS FROM THE CROSS. 
 
 little while at the foot of the Cross. We have 
 put away our duties, our business, our pleasure. 
 We have exchanged the brightness of this fair 
 spring morning for the dark church, and the 
 sombre service, and the Cross of suffering. 
 We have come to recall the well-known scene 
 just that, in and through it, God may teach 
 us more about Himself, and about His love. 
 
 But if we are to see God, something more 
 is needed. We must not only come apart 
 from the world ; we must separate ourselves 
 from the circle of its ideas. We must forget 
 what the world thinks God ought to be, and 
 see Him as He is, as He reveals Himself 
 
 Moses, the representative of the Law, 
 Elijah, the representative of the Prophets, 
 who saw Christ on the Transfiguration Mount, 
 had both, in their earthly life, received a re- 
 velation from God, and it was strangely dif- 
 ferent from what they hoped to see. Moses 
 longed to be assured that God was with him, 
 and as a sign he asked, " I beseech Thee shew 
 me Thy Glory." And the answer comes, " I 
 will make all My goodness pass before thee." 
 And, hidden in the clift of the rock, he heard 
 those wonderful words, " The Lord, the Lord 
 God, merciful and gracious, long-suffering, 
 and abundant in goodness and truth." 
 
INTRODUCTION. 47 
 
 Not otherwise was it with EHjah. God had 
 wrought a great miracle on Carmel, and men 
 were not converted ; and the Prophet, in dis- 
 appointment and Aveariness, longs to die. And 
 in HorebGod revealed Himself. The mighty 
 wind, the earthquake, the fire, passed — the 
 Lord was not in them ; but in the " still small 
 voice" the Prophet recognized the Presence 
 of God. 
 
 So with us to-day. We must look for 
 God's revelation, not in power, but in love ; 
 not in excitement or violent emotion, but in 
 some still small voice, with its message of 
 warning, or of pardon, or of goodness. Men 
 look for some mighty, overmastering, irre- 
 sistible force ; and God's method is to appeal 
 to, — to claim, — to win. 
 
 We want, then, our Blessed Lord to-day to 
 tell us about Himself, and about ourselves ; 
 just to say to us that word, we know not 
 what it is, that our souls long to know, which 
 may make us His — just a word straight from 
 the Cross which will transform our life, or 
 deepen our love, or enlarge our knowledge, or 
 mould our will. We want at least to go to 
 our homes different somehow from w^hat we 
 were when we came here. Perhaps we did 
 not think much what we came for. Perhaps 
 
4S THE WORDS FROM THE CROSS. 
 
 what we want most is to know what we do 
 want. Some of us, no doubt, do know quite 
 clearly what we want most. We want de- 
 liverance from some great haunting memory, 
 which is ever coming between us and God ; or 
 Vv'e want guidance in our life and work ; or we 
 want — which of us does not ? — more light in 
 the weary problems that beat, and baffle us, 
 and hinder our Christian life. And some- 
 times we are so anxious to blurt out all our 
 wants to God that His voice is drowned in 
 our prayers. Sometimes we are quite wrong 
 as to the real need of our souls, and so cannot 
 understand His Word, when it is different from 
 what we expect. To learn how to learn is 
 sometimes a hard lesson, because it means 
 letting God teach. 
 
 We are going to listen to the words from 
 the Cross. And it can't be wrong or artificial 
 to seek to trace in them something of an 
 order and a sequence. We treasure up the 
 last words of a dying friend not only because 
 they are the last, but because they seem to 
 reveal to us something of what is going on 
 in the soul about to pass through the waters 
 of death. So these last words of our Lord 
 are precious to us, because they tell us all 
 that we may dare to know, all that He has 
 
INTRODUCTION. 49 
 
 willed to reveal, of His last thoughts in His 
 agony. 
 
 A long interval of silence and darkness 
 seems to have separated the first three and 
 the last four words, and there is a correspond- 
 ing difference of character in the words them- 
 selves. In the first three, Christ speaks to 
 man ; in the last four, the Son holds mysterious 
 converse with the Father. In the first three, 
 the love of God looks down upon the types 
 of men who were present at the Cross. The 
 Divine love prays for the unrepentant world, 
 the crucifiers, the crowd, the indifferent 
 passers-by : " Father, forgive them." It is 
 the word of intercession. The Divine lov^e 
 turns to the poor penitent upon the Cross. 
 For him it has a message of forgiveness : 
 " This day shalt thou be with Me in Paradise." 
 It is the word of absolution. The Divine love 
 looks down in tender care upon the faithful 
 ones beneath the Cross : " Behold thy son ; 
 behold thy mother." It is the word of bless- 
 ing. Then the darkness gathers and deepens, 
 and nature is wrapped in gloom till the 
 supreme moment when the Perfect Man, bear- 
 ing the curse of sin that is not His own, cries 
 aloud to the Father, and we hear those other 
 words which tell of the separation, the longing, 
 
 E 
 
50 THE WORDS FROM THE CROSS. 
 
 the triumph, and the rest in God. But it was 
 love all through. It was love that prayed, 
 and love that pardoned, and love that blessed, 
 and love that bore the curse, and love that 
 yearned, and love that triumphed, and love 
 that entered on its Sabbath rest. 
 
 This is the revelation of love which Christ 
 holds out to us to-day. This is the love which 
 claims us as its own. 
 
 L— The Priest in Intercession. 
 
 " Father, forgive them ; for they know not what they do." — 
 S. Luke xxiii. 34. 
 
 " Father, forgive them ! " It is the first 
 time the Crucified has spoken. Perhaps it 
 was while the cruel nails were driven home, 
 or while the transverse bar, with its living 
 burden, was being raised into its place. We 
 do not know ; only we are sure it was not only 
 for the men who with cruelty or carelessness, 
 perhaps, were but obeying orders, that the 
 Sufferer prayed when "He made intercession 
 for the transgressors." It was for the crowd 
 who mocked, and the soldiers who amused 
 themselves, and the priests who avenged the 
 insult passed on their Messianic hope, by dis- 
 
THE PRIEST IN INTERCESSION. 51 
 
 owning with taunt and jeer " the King of the 
 Jews ; " and Pilate, the unrighteous judge, who 
 had pleased the people at the cost of his con- 
 science ; and Herod, the puppet-king, who 
 had played his part in the hollow pageant 
 and the mock trial of a supposed rival ; — for 
 all these, aye, and for you and me, and all who 
 in these eighteen centuries have disowned, or 
 passed by, or rejected, or scorned, or sold for 
 money, or frustrated by open or secret sin 
 the love of God. " Father, forgive them ! " How 
 unlike our prayers ! How different from our 
 charity, which begins at home and mostly 
 stays there ! Christ's love begins at a point 
 we hardly ever reach. It thinks of its enemies 
 first. 
 
 " Father, forgive them ! " For the rejec- 
 tion of the Son is treason against the Father 
 Himself " No man cometh unto the Father, 
 but by Me." And " he that hateth Me, hateth 
 My Father also." "Father, forgive them " who 
 in this day receive not the revelation Thou 
 hast given from the Cross of Jesus. Truly, 
 "they know not what they do." They can- 
 not have seen that love as we have seen it, 
 and yet reject its claim. Does not the Uni- 
 tarian love God ? Does not the theist love 
 God ? Surely they do not know. They are 
 
$2 THE WORDS FROM THE CROSS. 
 
 jealous for the honour due to the Eternal 
 Father, and so they will not bow before the 
 Divine Son, in Whom the Father is revealed ; 
 or they are staggered by some false theory 
 of the Atonement ; or they are anxious^ with 
 a charity which seems as if it must come 
 from the God of love, to claim for God those 
 who are living noble lives, and are not Chris- 
 tian ; — and so they try, in some modern Arian 
 belief, to find a middle term between Chris- 
 tianity and natural religion. At least, while 
 the Saviour's prayer is in our ears, and the 
 love which believeth all things and hopeth 
 all things is in our hearts, we must hold as 
 long as we can that defiant unbelief, in men 
 of pure and loving lives, is very, very rare. 
 And yet we join in the prayer of Christ, 
 " Father, forgive them ; they know not what 
 they do." They know not that, in rejecting 
 the faith of Christ, they are destroying that 
 very belief in the Father which they value 
 most. Surely faith in God, in our day, is 
 indissolubly bound up with the truth of 
 Christianity. They who in these days can 
 stand upon the razor-edge of theism, with a 
 pantheism on one side which destroys per- 
 sonality, and a materialism on the other which 
 denies God, are few and far between. 
 
THE PRIEST IN INTERCESSION. 53 
 
 " Father, forgive them ! " Deep in the 
 heart of the Church was treasured up that 
 lesson from the Cross. " Lord, lay not this 
 sin to their charge ! " cried the first martyr, 
 S. Stephen, as he thought upon the King 
 of Martyrs. " O Lord," cried S. James, the 
 Bishop of Jerusalem, when he was thrown 
 from the battlements of the Temple, and lay 
 almost dead — "O Lord, pardon them ; for they 
 know not what they do ! " Again and again 
 has the Christian martyr raised Christ's 
 prayer of intercession, as he remembered his 
 Lord. The greatest proof that the Church 
 had drunk in the spirit of this word of 
 Christ's is that they not only forgave, but 
 were able to make excuse. Listen to S. 
 Peter, the loving, impetuous, impulsive dis- 
 ciple ; surely he will raise no plea for those 
 who killed his Lord. Yet, speaking to them, 
 he says, " Brethren, I wot that through ignor- 
 ance ye did it, as did also your rulers." Even 
 S. Peter had learned that lesson from the 
 Cross. Listen to S. Paul, again, who once 
 had crucified Christ in His followers, but 
 obtained mercy because he did it ignorantly 
 — listen to him as he tells the Corinthians of 
 the wisdom which this world's princes knew 
 not, for " had they known it they would not 
 
54 THE WORDS FROM THE CROSS. 
 
 have crucified the Lord of Glory." Yes, the 
 Church had learned the lesson of forgiveness, 
 of love to enemies, of willingness to make 
 excuse. 
 
 What a hard lesson it is to learn ! It im- 
 plies so much love, so much self-forgetfulness. 
 And pain, whether bodily or mental, is so 
 selfish, so exclusive, so absorbing. Think of 
 some time when you were in pain, suffering 
 just from some ordinary pain — a bad head- 
 ache, perhaps, or some ordinary worry. What 
 happened? Duties were neglected, prayers 
 limited ; we could think of nothing ; we could 
 not bear people near us ; we were irritable, 
 and fancied every one must know that we 
 were suffering. Women bear pain better than 
 men because as a rule they are more unselfish. 
 For most of us men, in spite of our boasted 
 strength, it needs nothing but a little pain to 
 bring out all the selfishness in us. But our 
 Lord, in all the torture of body and distress 
 of soul, thinks first of others, and those others 
 the very men who had caused His pain. 
 " Father, forgive them," the crucifiers ! Dear 
 friends, is there any one who has wronged 
 you } Carry his name before God. You can 
 pray for one you hate, you cannot hate one 
 you pray for. 
 
THE PRIEST IN INTERCESSION. 55 
 
 And if we ever get so far as really to for- 
 give, it is often such a poor self-seeking for- 
 giveness afcer all. We are so proud of the 
 Christian spirit we have shown, that we mag- 
 nify the wrong done us so as to increase our 
 goodness in forgiving it. It is so much easier 
 to forgive than to make excuse for others, to 
 persuade ourselves that we have nothing to 
 forgive, that the wrong done was not meant, 
 or that the wrong-doer did not know. The 
 very suggestion hurts our pride. And so we 
 go and talk it over with a neighbour and 
 compare notes, and come back quite sure the 
 wrong was meant, and if we forgive it it is 
 real Christian charity. But Christ's love 
 pleads to the Father for the crucifiers because 
 they did not know. 
 
 Did they not know, the crucifiers ? And if 
 not, why did they need forgiveness ? Ah ! 
 you cannot apply those sharp divisions to the 
 mysterious fact of sin. It is part of the very 
 irrationality of sin that the sinner knows, and 
 yet he knows not. No one chooses evil for 
 evil's sake. Yet there is no sin without a 
 known resistance of conscience. Pilate did 
 not know that he had sentenced to death the 
 Judge of all the earth ; but he knew that he 
 had condemned an innocent Man. The Jews 
 
56 THE WORDS FROM THE CROSS. 
 
 did not know they were crucifying their 
 Messiah ; but they knew that for envy, and 
 not for justice, they had delivered Him to 
 Pilate. So do we never know the full mean- 
 ing of our acts. The evil word is spoken : 
 we know it is wrong : but we did not know 
 its finished work would be the defiling and 
 the ruin of some virgin soul. The half-meant 
 sneer is uttered : we knew it was wrong : but 
 we did not know that, like a cold east wind, 
 it would blight the tender growth of a 
 brother's faith. Do young men know when 
 they go near temptation, or when they play 
 with unbelief, the bitter cry of penitence or 
 hopelessness which will some day rise to 
 God } Does a father know what he is doing 
 when he sends his son to church and stays 
 away himself, or the mother when she is so 
 busy that she leaves to others that most 
 sacred duty of teaching her children the love 
 of God ? 
 
 Brethren, as you pray for forgiveness think 
 of your secret faults. May it not be that the 
 Saviour's prayer is bringing home to you 
 something you never thought of as a sin, 
 which, now you know it, makes you throw 
 yourself before the Crucified with the prayer, 
 " Forgive me, Lord ; I knew not what I did " ? 
 
THE PRIEST IN ABSOLUTION, 57 
 
 II.— The Priest in Absolution. 
 
 *' This day shalt thou be with Me in Paradise." — 
 S. Luke xxiii. 43. 
 
 " This day shalt thou be with Me in Para- 
 dise." It is the word of pardon. Divine 
 love, which sought first the unrepentant 
 world, now turns its gaze upon the penitent, 
 the firstfruits of the Saviour's prayer, the 
 first to receive the forgiveness He has won. 
 The Priest in intercession becomes the Priest 
 in absolution. 
 
 " And with Him they crucify two thieves." 
 In their last agony those sinful men are 
 brought into the Presence of the Sinless One. 
 And sin hates holiness. What wonder that 
 in their pain they reviled the Christ ! 
 
 But the majesty of that silent suffering 
 and the love of that interceding prayer has 
 touched the heart of one of them, and awed 
 him into silence. As the darkness gathers 
 round, his voice is no longer heard reviling. 
 Who can say what was passing in that soul ? 
 How long will the power of sin struggle 
 against the Saviour's prayer? That rough, 
 violent man, if such he was, his hands red 
 with crime, was one who " knew not what he 
 
58 THE WORDS FROM THE CROSS. 
 
 did." The Saviour's prayer had included 
 him. And the Hght is breaking on his soul — 
 the light of self-knowledge — and the contrast 
 between himself, the criminal, and the sinless 
 Christ forces itself home. It is only in the 
 Presence of the All-Holy, that we see the 
 blackness of sin. And to be conscious of sin 
 is the first step towards confession. He can- 
 not be silent now. " Dost not thou fear God.?" 
 What a strange question for one criminal to 
 ask another! Is not our punishment just.-* 
 Is not His unjust? "We receive the due 
 reward of our deeds." What a strange recog- 
 nition of the majesty of the Moral Law, from 
 one who had so lately joined in the railings ! 
 A confession made upon a cross ! Yes, he 
 has withdrawn by silence from the mocking 
 crowd. He has broken with his comrade by 
 that stern rebuke. He has made his con- 
 fession to Almighty God ; and now he com- 
 mits himself unreservedly, with all the dark 
 stain of sin upon him, unto the mercy of God. 
 " Lord, remember me when Thou comest 
 into Thy kingdom." And in a moment the 
 answer comes, " This day shalt thou be with 
 Me in Paradise." 
 
 Dear friends, there is in that word comfort 
 for the penitent and for those of troubled 
 
THE PRIEST IN ABSOLUTION. 59 
 
 heart. Do not suffer yourselves, in fear of 
 that false and dangerous teaching which 
 gathers round what some call " the doctrine 
 of assurance," to let slip the precious truth of 
 the entire absolution of the penitent. " This 
 day." There is nothing of doubt or un- 
 certainty here, no delay interposed, no period 
 of probation ordered. And that present 
 certainty of pardon is what the penitent longs 
 for ; not exemption from the penalty — the 
 dying thief suffered that to the last degree ; 
 not a light-hearted forgetfulness of sin — that 
 is impossible for a real penitent — but just the 
 knowledge that he is once more in the grace 
 of God ; that the channels of communication 
 which sin had clogged are opened anew, that 
 he is enfolded in the love of God, that he has 
 found peace. That is the gift the Saviour 
 gave to the dying thief That is the gift He 
 is ready to give now to every penitent soul. 
 Yet there are many whom God would have 
 to be at peace, who are disquieting them- 
 selves in vain, and marring their spiritual 
 growth, because they cannot know that they 
 are safe. They are seeking for that know- 
 ledge in themselves, and yet they dare not 
 trust themselves. Surely it was not in vain 
 that He Who knows us best gave "power and 
 
6o THE WORDS FROM THE CROSS. 
 
 commandment to His ministers " to declare 
 to the penitent the absolution of his sins, nor 
 is it in vain that those words are said to every 
 priest at his Ordination, " Whose sins thou 
 dost forgive, they are forgiven," nor is it in 
 vain that he is bidden to say at the bedside 
 of the dying penitent, " By Christ's authority 
 committed to me, I absolve thee from all thy 
 sins, in the Name of the Father, and of the 
 Son, and of the Holy Ghost." 
 
 Does it seem strange that the sins of a life, 
 a long resistance of God's grace, should be 
 pardoned thus, and one act of penitence, one 
 look of faith, should be met by an answer of 
 peace ? The acts of Christ's love are always 
 strange to us. It is so unlike what we should 
 have done to think first of our crucifiers, and 
 pray for them. It is so unlike the way we 
 should deal with a penitent, to receive him to 
 our heart at once. It could not be, if it were 
 not that every act of faith, every cry of 
 penitence, is an answer to the Saviour's 
 prayer, makes possible the Saviour's absolu- 
 tion. 
 
 I have read a legend of the days when 
 saints were believed to visit our earth, and it 
 tells how a saint as he went through a great 
 city with a holy monk was met by a man 
 
THE PRIEST IN ABSOLUTION. 6 1 
 
 who was living a life of open sin. I know 
 not whether it was the brightness of a Divine 
 purity that dazzled the sinner's eye, or 
 whether the saint's glance reflected some- 
 thing of the love of Calvary; but in a moment 
 that man who had not bowed his knee in 
 prayer for thirty years threw himself at the 
 saint's feet, and raised the prayer of penitence 
 to God, "Lord, save me — save me from my- 
 self!" The monk, angry that the sinner 
 should come near the saint, rebukes him, 
 and in self-righteous wrath utters aloud the 
 prayer, "Lord, grant that in the judgment- 
 day I may be far from sinners such as he." 
 Then the saint spoke. "Two prayers have 
 risen to God, and both are heard. Poor 
 penitent, the love of God has wrapped thee 
 round. The Saviour's prayer is heard. In 
 the great day of God thou shalt be near the 
 throne : and thou, self-righteous monk, shalt 
 have thy wish ; thou shalt be far from him." 
 Such is the signal honour God sets on peni- 
 tence. 
 
 Oh ! Christ is praying for many here who 
 know not what they do when they resist His 
 love. You have come here, some of you, 
 perhaps, almost by chance. It was a holiday, 
 and you wanted to see the cathedral during 
 
62 THE WORDS FROM THE CROSS. 
 
 a service, and you did not know that God's 
 love was drawing you, calling you to look 
 Him in the face, to hear His intercession for 
 you. And now He is waiting to follow up 
 the word of intercession with the word of 
 absolution. " To-day " — He is waiting for 
 what } Just for that which the thief offered 
 on the cross — it was all he had ; it is all we 
 have — the confession of sin, the prayer of 
 faith. 
 
 Lord, remember me. I am sin-stained, 
 defiled. I did not know what I was doing. 
 I did not know that prayer was being raised 
 for me. I was made in God's image. Re- 
 member not my sins, but remember me. Say 
 to my soul that word of absolution, " To-day 
 shalt thou be with Me." 
 
 " In Paradise," the ante-chamber of Heaven, 
 the garden of delights about the palace of 
 God, or in this heaving, toiling, restless world, 
 what matters it so long as I am with Thee ? 
 " In Thy Presence there is the fulness of joy ; 
 at Thy right hand there are pleasures for 
 evermore," 
 
THE PRIEST IN BLESSING. (i^ 
 
 III. — The Priest in Blessing. 
 
 "Woman, behold thy son! . . . Behold thy mother." — 
 S. John xix. 26, 27. 
 
 The Priest from the altar of the Cross has 
 made His intercessory prayer for the sinful 
 world ; He has spoken the word of pardon to 
 the penitent thief. He has yet another act of 
 goodness in store : He has a word of tender- 
 ness and blessing for those who stand " faith- 
 ful among the faithless" at the foot of the 
 Cross. 
 
 And who are they? Three women and 
 one man. Of the chosen twelve one had 
 betrayed, and one had denied, and all had 
 fled, and only one had dared to return and 
 seek his Master at the Cross. Oh, how the 
 love of those brave women puts our cowardice 
 to shame ! Theirs is a love which does not 
 reason, it endures and waits ; it does not 
 calculate, it simply clings — clings with a 
 grasp which is stronger than death, for it 
 draws its power from the Perfect Love. 
 
 For two of that little group the Priest upon 
 the Cross has a special blessing. What re- 
 ward shall be given to such persistent, all- 
 enduring love? Perhaps if those sad ones 
 
64 THE WORDS FROM THE CROSS. 
 
 could have been asked they would have said, 
 "Oh! give us death. The brightness is 
 gone out of our lives. Earth cannot be to us 
 what it has been. All that is dearest is 
 taken from us. Let us but pass into the 
 waiting world, where the wicked cease from 
 troubling, and the weary are at rest." And if 
 that prayer had been granted they would not 
 have known the joy of the Easter morning, 
 or the calm and tender love of that new 
 relationship which began at the Cross. 
 
 Lady, " behold thy son." Faithful friend, 
 "behold thy mother." The whispered words 
 are caught by loving ears. "And from that 
 hour that disciple took her unto his own 
 home." That word from the Cross has given 
 a new relationship, has sanctified and trans- 
 formed a tender earthly love. 
 
 So does Christ lift into a higher region all 
 that is deepest and truest in earthly affections. 
 Yet often it seems to be the sundering of 
 earthly ties, and the blighting of earthly 
 hopes. Why is this? Christ would win us 
 wholly. And " he that loveth son or daughter 
 more than Me is not worthy of Me." And so 
 the sword must pierce that Mother's heart. 
 The natural affection so exclusive, so almost 
 selfish, must bear to see the Divine Son doing 
 
THE PRIEST IN BLESSING. 65 
 
 His Father's Will upon the Cross, as once He 
 left His earthly home to be "in His Father's 
 house." But He will not leave the Mother 
 comfortless. " Behold thy son ; behold thy 
 mother." And the Holy Virgin-mother and 
 the well-beloved disciple are now bound each 
 to each by a supernatural bond. They have 
 found one another in Him they lost. " From 
 that hour that disciple took her unto his own 
 home." 
 
 It was natural, we say, that those two 
 loving hearts should be drawn together. 
 Who so fitting to comfort her, on whose 
 breast once the infant Saviour lay, as that 
 loved friend who lay in Jesus' bosom ? Would 
 not the Mother's love go out to him who had 
 drunk so deeply of the love of Christ ? Would 
 not the disciple cling to her, the Mother of 
 his Lord } Yes, it was natural. And because 
 it was natural, Christ gave it His Priestly 
 blessing, and made the natural love a sacred 
 tie. 
 
 Does not Christ do the same still, lifting 
 the natural love into a supernatural life? 
 What of holy marriage and those other 
 relationships over which marriage throws its 
 shield } Is not the union of man and woman 
 natural? Yes, but Christian marriage is a 
 
 F 
 
66 THE WORDS FROM THE CROSS. 
 
 supernatural thing, a sacred mystery from 
 first to last. As in that first miracle at the 
 marriage feast, the presence of Christ turns 
 the water of natural affection into the wine 
 of a sacred love. "What God hath joined 
 together, let not man put asunder." Dear 
 people, we have come apart from the world, 
 its tumults and its strifes, to be alone before 
 the Cross of Jesus. But soon we must return 
 to that world again to act our part for God. 
 What have we learned at the Cross? Two 
 views of marriage are before the world now : 
 the natural and legal on the one side, the 
 supernatural and the Christian on the other. 
 Christ claims to have sanctified and trans- 
 formed the natural union, and to have created 
 the marriage law of Christendom. And in 
 this nineteenth century you are called upon 
 to say whether the supernatural tie is real, 
 and whether it can touch with its own super- 
 naturalness relationships which are not of 
 blood. Is Christian marriage an act in which 
 the ever-present Priest lifts up the natural 
 into the Divine life, giving to husband and 
 wife a new relationship to one another, and 
 to one another's kin ; or is it a natural union 
 of two wills, round which a halo of religious- 
 ness has grown ? Surely " they know not 
 
THE PRIEST IN BLESSING. 67 
 
 what they do " who would abandon the out- 
 works of Christian marriage and still hold 
 the citadel. All experience is against it. 
 Christians ! will you dare to fight for the 
 " scientific frontier " Christ has won from the 
 natural life ? 
 
 And then what of the love of parents for 
 their children t Isn't it natural ? Isn't it, as 
 we say, an instinct, having its counterpart 
 throughout the animal world ? Ah ! fathers 
 and mothers, yours must be a higher love 
 than this. You must learn that hard lesson 
 (doesn't it come from the Cross ?) — must learn 
 to give your dear ones up, to work for God 
 perhaps away from you, or to rest with Him 
 in the waiting world, and yet to know that 
 they are only really yours when they are 
 wholly His. 
 
 And so with all those natural ties which 
 bind man to man in friendship or in love. 
 They are beautiful wild flowers which Christ 
 transplants into the garden of God. Isn't the 
 home a natural sphere of love? Isn't the 
 State a natural growth? Isn't the love of 
 country a true instinct? Yet Christ would 
 lift all these into a supernatural region, the 
 family of God, the Divine society, the "city 
 which hath foundations." 
 
68 THE WORDS FROM THE CROSS. 
 
 So, too, Christ claims and consecrates all 
 that is most generous in our natural impulses. 
 But the change from the natural to the super- 
 natural must be wrought before the Cross. 
 Perhaps a great crushing sorrow comes. Life 
 seems broken off short. Is it worth living? 
 Darkness is all round ; and down through 
 the darkness there comes a message from the 
 Cross which opens up to us a new life, a new 
 work for God. I have read of one, a brave 
 young Spanish knight, in the days of chivalry, 
 one whose first thought was to make a name 
 by deeds of arms, and lay his laurels at the 
 feet of the lady of his love. His glorious 
 career was cut short by a terrible wound. 
 He was a cripple for life. All his bright 
 hopes were shattered ; months of suffering 
 and pain were before him, and then what.^ 
 What had God in store for that brave life 
 on which, so young, the shadow of the Cross 
 had fallen? Wonderfully God led him on. 
 In prayer and self-examination the change 
 was wrought. In a lonely monastery he hung 
 up his knightly weapons, in the rough garment 
 of penitence he went forth to work for God : 
 his General, Christ, — the Lady to whom all 
 his chivalrous love was now transferred, the 
 Mother of the Lord,— he went forth to fight 
 
THE SEPARATION. 69 
 
 for God. The world knows him as the 
 captain of the great Church army of Rome 
 in the sixteenth century — Ignatius de Loyola. 
 Are there not sad lives here to-day ? — lives 
 broken off, weary, useless ? — lives that see 
 nothing but the darkness, and have not heard 
 the word from the Cross, giving them a new 
 charge, a new work for God ? Christ is wait- 
 ing to consecrate those sorrowing lives, and 
 make them strong, by a word from the Cross. 
 
 IV.— The Separation. 
 
 •'My God, My God, why hast Thou forsaken Me?" — 
 S. Matt, xxvii. 46. 
 
 A long silence separated the third from the 
 fourth word. "From the sixth hour there 
 was darkness over all the land unto the ninth 
 hour. And about the ninth hour Jesus cried 
 with a loud voice, saying, My God, My God, 
 why hast Thou forsaken Me ? " 
 
 Before the darkness had gathered, the 
 Crucified, in all His pain, had looked down 
 from the Cross, had prayed for the sinners, 
 had pardoned the penitent, had blessed the 
 faithful. But on the altar of the Cross Christ 
 is Himself the Sacrifice — 
 
70 THE WORDS FROM THE CROSS. 
 
 *' Offered was He for greatest and for least, 
 Himself the Victim and Himself the Priest." 
 
 And It seems as if in this second act, as it 
 were, of the Divine drama, between the ninth 
 hour and the moment of death, we can trace 
 step by step the work of the great Atonement. 
 He was made sin for us though He knew no 
 sin, that we might be made the righteousness 
 of God in Him. It was the fulfilling of the 
 Divine purpose of the Incarnation when " God 
 was made man that man might be made 
 God." In Christ crucified, human nature died 
 to sin that it might live unto God, and each 
 individual soul that passes from death to life 
 must tread in Christ the via crticis — must 
 know the pain of separation and the longing 
 for God, before it tastes the joy of triumph 
 and can rest in Him. 
 
 *' generous love ! that He Who smote 
 
 In man for man the foe, 
 The double agony in man 
 
 For man should undergo, 
 And in the garden secretly, 
 
 And on the Cross on high, 
 Should teach His brethren and inspire 
 
 To suffer and to die." 
 
 What did it mean, that great and bitter cry 
 of separation } It was the very climax of the 
 sufferings of Christ. How shall we speak of 
 
THE SEPARATION. 71 
 
 it ? Like the darkness which was its external 
 sign, we may say what it was not. That pall 
 of darkness surely was no natural eclipse ; but 
 in some strange way nature, which is gathered 
 up in man, showed its sympathy with the 
 Perfect Man, Who in the only real sense is 
 the Lord of nature. And the separation 
 which that darkness symbolized, what was it ? 
 Again, we know what it was not. It was not 
 a separation between the Father and the Son. 
 They are for ever one in love and will and 
 being. It was not the separation of the 
 Divine and human natures in our Lord. That 
 could not be without undoing the work of the 
 Licarnation. But in some mysterious way 
 Christ felt the desolating weight of sin. 
 " His but not His." "For the Lord hath laid 
 on Him the iniquity of us all." How in- 
 finitely greater the suffering implied in that 
 cry of loneliness than in all the body's pain ! 
 " Pain of body," it has been said, " is but the 
 body of pain ; the soul of pain is the pain, 
 the suffering of the soul." "My God, My 
 God, why hast Thou forsaken Me } " When 
 Christ stood by the grave of Lazarus, He, the 
 Resurrection and the Life, in presence of 
 death had prayed, "Father, I thank Thee 
 that Thou hast heard Me. And I knew that 
 
72 THE WORDS FROM THE CROSS. 
 
 Thou hearest Me always." Even when He 
 had foreseen the desertion of His dearest 
 earthly friends, the knowledge that the Father 
 was with Him was His comfort. "Ye shall 
 be scattered, and leave Me alone ; and yet I 
 am not alone, because the Father is with Me." 
 Now it is no longer " Father," for He speaks 
 as the Sin-bearer, and humanity in Him 
 under the curse of sin cries out in agony to 
 God. "Not alone," yet "forsaken." What 
 is this } 
 
 I suppose when we read that Christ was in 
 all points made like unto His brethren, sin 
 only excepted, we have all som.etimes thought, 
 "Yes, and just because He could not sin. He 
 never could have known that desolating sense 
 of separation which the sinner feels in the 
 presence of God. I think I could bear any- 
 thing if I knew that God's smile was resting 
 on me — suffering, yes, suffering and even 
 death, if I felt beneath me the everlasting 
 arms, and above me the hand of God." Yet 
 Christ did know that desolation, though He 
 knew no sin, and it was the supreme moment 
 of His agony when He tasted the cup of 
 loneliness for us. 
 
 Why is it we can enter so little into this 
 loneliness of Christ ? Oh, brethren, sin is 
 
THE SEPARATION. 73 
 
 around us, and about us, and within us. We 
 Wv^ in it, we move in it as an atmosphere, we 
 take it as a matter of course. We do not 
 realize its foulness, its hideousness, its hateful 
 deformity. If for one moment we could see 
 it as God sees it, we should shriek with horror, 
 we should fly from it. Even if just for a little 
 moment, in the presence of God, we catch a 
 glimpse of sin as it is, how we loathe and 
 hate and despise it ! How utterly alien it is 
 from God, from all that we really love ! Oh ! 
 men do not know when they touch sin and 
 play with defilement. They know not what 
 they do. But Christ knew sin, saw it as it 
 was, in all its creeping loathesomeness ; and 
 that foul thing He took upon Himself for 
 love of us. He lifted it into His arms. He 
 bore it on His shoulders. He was clothed 
 with it, and yet He was Very God and Perfect 
 Holiness. Have you ever for one moment 
 felt the shuddering horror of defilement } 
 Have you ever seen sin ? Think, then, what 
 must have been the agony of Christ when He, 
 the Sinless One, was wrapped round with the 
 sins of others, and cried aloud, " My God, My 
 God, why hast Thou forsaken Me?" "For- 
 saken," " not alone." 
 
 Brethren, that agony in the touch of sin is 
 
74 THE WORDS FROM THE CROSS. 
 
 bound up with a real knowledge of God. You 
 do not know sin till you know God, and see 
 in sin the great separator. Men talk about 
 the pains of hell. Surely, if the lost soul 
 could by a miracle be carried across the great 
 gulf he would carry his hell with him ; nay, 
 perhaps hell is hell, only because the sinner is 
 in the presence of God, and knows himself 
 separated from Him. God grant that you 
 and I may know God here, may feel the 
 awful desolating power of sin while the day of 
 salvation lasts, and we may throw ourselves 
 on the mercy of God. Anything rather than 
 that we should live the painless life of those 
 who live in sin and never hate it, over whom 
 the yearning Love looks down in helpless 
 sorrow. For they are " dead while they live." 
 But if we have felt, or are feeling, however 
 little, what it is to be separated from God by 
 sin, there is a word of comfort out from the 
 thick darkness of the Cross : " Forsaken," " not 
 alone." The separation of the soul from God 
 cannot be absolute while it is able to cry, 
 *' My God." " My God," though now Thou 
 art far off and seemest to hide Thy face. 
 " My God," for Thou wilt never leave me 
 nor forsake me. Thou hast made me for 
 Thyself. With all the memory of defiling 
 
THE LONGING. 75 
 
 Sin, and the darkness of the curse between, 
 my soul yet reaches upwards in the cry, " My 
 God." 
 
 " Not alone," yet " forsaken." In the solemn 
 hour of dying, it will sometimes happen even 
 to God's children — nay, perhaps the more 
 because they are His children and know what 
 sin is — that the consciousness of the old sins, 
 repented of and pardoned though they be, 
 will seem to come like a dark cloud between 
 the soul and God, and the thought will rise — 
 Has not God forsaken ? Teach us, then, O 
 blessed Saviour, to recall that word of lone- 
 liness upon the Cross, to remember how Thou 
 didst know the pain, didst ask that terrible 
 " wherefore," and " suffer us not at our last 
 hour for any pains of death to fall from 
 Thee." 
 
 V. — The Longing. 
 
 " I thirst."— S. John xix. 28. 
 
 The crisis of the great struggle is over. 
 The light is beginning to return. And now 
 the strain of effort is relaxed, the Saviour feels 
 the parching thirst of the crucified. 
 
 Surely we are not wrong to take it quite 
 
76 THE WORDS FROM THE CROSS. 
 
 literally. The last word had been the cry of 
 the human soul in separation from God ; this 
 is the cr}^ of the human body in its weakness 
 and longing. It was the whole of our nature 
 which was taken into God, and Christ is not 
 ashamed to own that He is man ! And the 
 ministry which began with hunger ends with 
 thirst. After the conflict of the forty days 
 He was hungered. And now upon the Cross, 
 when the battle is over and the end is near, 
 the Victor thirsts. Isn't it a help, just when 
 we are getting tired with the strain of this 
 long service, to know that Jesus Christ wasn't 
 ashamed of the weakness of poor human 
 nature 1 Because He was very God, He was 
 not afraid to show that He was very man. 
 How unlike that is to the false pride which, 
 trying to make man superhuman, only suc- 
 ceeds in making him less than man ! There 
 is nothing of the Eastern ascetic in Christ, 
 nothing of the Stoic in Him. He knew what 
 was in man because He was man. He is 
 ready to recognize and make allowance for 
 its feebleness. He can excuse weakness as 
 well as forgive unkindness. When the dis- 
 ciples could not watch with Him one hour, 
 He does not upbraid them. He knows that 
 " the flesh is weak." And when the multitudes 
 
THE LONGING. 77 
 
 came to hear Him He remembers that they 
 " have come from far," and He will work a 
 miracle rather than that they should " faint by 
 the way." And it is the same on the Cross. " I 
 am thirsty." Isn't it a help to remember that 
 when we are very tired, and want to pray and 
 cannot } The words won't com.e ; or they come, 
 but they are only words. And it seems all 
 so miserable to be dragged down by the body. 
 It is a real help then to think that, even when 
 Christ was accomplishing the great atone- 
 ment, He was not ashamed to say, " I am 
 thirsty." Don't be vexed with yourselves if 
 you can't stay all these three hours — if 
 thoughts will wander. It seems so ungrateful 
 to be weary before the Cross ; but Christ 
 knows how to measure love. He knew His 
 disciples loved Him really, only they were 
 very weak. He seems to be saying to us — 
 
 ** Well I know thy trouble, 
 
 my servant true ! 
 Thou art very weary ; 
 
 1 was weary too." 
 
 Don't be ashamed to confess that bodily 
 weakness which Christ Himself allowed. 
 
 But though I think we should be wrong 
 not to take this w^ord literally, it cannot be 
 that that exhausts its meaning. The soldier 
 
78 THE WORDS FROM THE CROSS. 
 
 in well-meant kindness offered the Crucified 
 his sour wine. To him the cry only meant the 
 bodily thirst which we are told the crucified 
 felt so terribly. But to us, who have followed 
 step by step the revelation of love, it seems 
 as if there was some deeper meaning in the 
 word. There is hardly one passage in the 
 Gospels where Christ speaks of bodily hunger 
 or thirst without in a moment passing on to 
 the deeper needs of the soul — the thirst for 
 the Living Water, the hunger for the Bread 
 which came down from Heaven. Even when 
 He sat by the well of Samaria, and asked 
 for water from the well, He in a moment led 
 the woman of Samaria to think of that deeper 
 thirst which He alone could satisfy. 
 
 What is this deeper meaning of Christ's 
 thirst upon the Cross ? Surely it is the 
 yearning of humanity for God. It is when the 
 dark veil of separation is rent in twain, that 
 the desolating sense of sin gives way in the 
 sinner to the longing for God, t: e true Object 
 of the soul. In Christ's word " I thirst " it 
 seems as if human nature were crying aloud 
 for God, no longer in bitter separation but 
 in intense and earnest desire. When we 
 first know God the consciousness of sin 
 presses down upon the soul. We are sepa- 
 
THE LONGING. 79 
 
 rated from Him we long for. We hardly 
 dare to look up. But when the word of 
 pardon comes, then man feels, as he has 
 never felt before, the claim of God. " My soul 
 thirsteth for God, for the Living God : when 
 shall I come to appear before the Presence 
 of God > " " My soul thirsteth for Thee ; my 
 flesh also longeth after Thee, in a dry and 
 thirsty land, where no water is." " I stretch 
 forth my hands unto Thee : my soul thirsteth 
 after Thee as a thirsty land." 
 
 Yes, the v/ay of illumination joins on so 
 naturally to the way of purgation. It is 
 when the burden of sin is left before the 
 Cross, when the brightness of God's Presence 
 is beginning to shine upon us through the 
 darkness, that we feel the need of more light, 
 more knowledge of God. We want to pos- 
 sess Him with all the powers of our being. 
 We do not want to know about God ; we 
 want to know Him. We long to drink of 
 His fulness, to be flooded with His light, 
 to live in His Presence. Our soul thirsts for 
 "the Living God." "Oh, send forth Thy 
 light and Thy truth. Let them lead us and 
 bring us to Thy holy hill." When shall we 
 be with God and " see Him as He is " } 
 When shall we pass beyond the dark veil of 
 
8o THE WORDS FROM THE CROSS. 
 
 Sacraments to the unveiled Presence, and 
 behold " the King in His Beauty " ? 
 
 And because in Christ upon the Cross 
 human nature is gathered up, that cry finds 
 a response wherever man is man. We catch 
 its echoes in the earnest philosophy of the 
 ancient world, in the cry for help from heathen 
 lands, in the deep despair of that most true, 
 most false, of non- Christian systems, the 
 religion of the Buddha. We hear it again, 
 persistent or hopeless, among those in our 
 midst who are feeling after God if haply they 
 may find Him. In all of them man cries 
 aloud for God ; in Christ the Perfect Man 
 that cry has found its utterance. 
 
 " I thirst." It is the thirst of humanity for 
 God. It is our Elder Brother thirsting for 
 that for which He came to die, the rest of 
 man in God. It is a thirst to satisfy which 
 He left the throne of Heaven ; a thirst which 
 two thousand years have not satisfied ; a 
 thirst which He feels now at the right hand 
 of God ; a thirst which cannot be satisfied 
 till man attains his rest in God. 
 
 That thirst of Christ has in it, then, an 
 element of intercession. If our thirst is His, 
 His also is ours. If we thirst with Him, He 
 thirsts for us. He is longing to restore each 
 
THE TRIUMPH. 8i 
 
 one of us to God, that we may quench our 
 thirst at the fountain of life. Brothers and 
 sisters, Christ is drawing us to God by the 
 appeal of the Cross. Hasn't His love touched 
 your heart to-day ? And isn't there some 
 poor sinful soul, lying outside the knowledge 
 of its needs, that you may lead to God ? 
 Take him by the hand. He, too, is athirst 
 for God. Lead him gently as you were led 
 to the Cross of Christ 
 
 VI.— The Triumph. 
 
 "It is finished." — S. John xix. 30. 
 
 It IS the word of victory, and almost the 
 word of death. For the last two sayings 
 came in quick succession, and only the ear 
 of S. John seems to have caught that word of 
 triumph, " It is finished." 
 
 "It is finished." Two works had the 
 Eternal Son undertaken for man — the first, 
 to reveal the Father and declare His Name ; 
 the second, to suffer for sinners. The earlier 
 work was finished when He had manifested 
 the Father's Will to the world and to the 
 chosen twelve. Hence in His High Priestly 
 prayer He says, "I have glorified Thee upon 
 
 G 
 
82 THE WORDS FROM THE CROSS, 
 
 the earth ; I have finished the work which 
 Thou gavest Me to do." But there was yet 
 another work to do — the baptism of suffering 
 to be baptized with, the cup of pain to be 
 drained to the last bitter drop. 
 
 And now that, too, is finished. The love 
 of God has been justified to the world in the 
 Death of Christ ; the Moral Law has been 
 vindicated in His voluntary Sacrifice. And 
 the Divine Victim looks upward with the 
 word, " It is finished." I have done all. 
 " Greater love hath no man than this." 
 
 " It is finished." In that one perfect and 
 sufficient Sacrifice the sacrificial system of the 
 ancient world found its explanation and its 
 end. Those ancient sacrifices had dimly 
 pointed forward, and by their very repetition 
 had declared their impotence. It was not 
 possible that the blood of bulls and goats 
 could take away sins. They owed all their 
 meaning to the fact that they were a prophecy 
 of Calvary. There they are finished and 
 explained. Before Good Friday they had 
 a meaning and a function ; but when Good 
 Friday had come and gone they no longer 
 meant anything. They were but like those 
 survivals we see in nature, with no meaning 
 and no purpose save as pointing back to 
 
THE TRIUMPH. 83 
 
 what once they were. Christ came not to 
 destroy, but to fulfil ; not to sweep away, but 
 to consummate. The Old Testament was 
 no mere disciplinary code of ritual obser- 
 vances ; it was educative and preparatory — a 
 nurse to lead us to the school of Christ. The 
 sin offering, which taught that without shed- 
 ding of blood there is no remission, and yet 
 that the blood of the sinner could not avail ; 
 the burnt offering, which symbolized the offer- 
 ing of the will to God in the sacrifice of 
 perfect obedience ; the peace offering, of 
 Avhich alone the offerer might partake, and 
 which signified the reconciliation wrought by 
 Him Who made peace by the blood of the 
 Cross ; and all the dim mysterious ritual of 
 the great Day of Atonement, when the inno- 
 cent victim, bearing the sins of the people, 
 was led forth to the wilderness desolation ; — 
 all these were gathered up in one. " It is 
 finished." The One Offering is made. " We 
 have an altar," and on that altar is offered 
 up a full, perfect, and sufficient sacrifice for 
 the sins of the whole world. 
 
 " It is finished " — the awful conflict with 
 the power of evil, of which we know so little. 
 We know that power only as we feel it in 
 ourselves, "striving, tempting, luring, goading 
 
84 THE WORDS FROM THE CROSS. 
 
 into sin." But it cannot be but that for that 
 awful struggle in the darkness the enemy 
 massed his forces, and the principalities and 
 powers of wickedness gathered round their 
 Prince for the final conflict. And now "it 
 is finished," the victory is won. The decisive 
 battle has been fought, though for a little 
 while the routed enemy may harass the fol- 
 lowers of the Conqueror, and cut off the 
 stragglers from the army. " Sing ye to the 
 Lord, for He hath triumphed gloriously." He 
 has conquered alone, but the victory is ours. 
 Nay, " we are more than conquerors through 
 Him that loved us." 
 
 " It is finished " — the great atonement, the 
 work of love. No longer shall men struggle 
 vainly, despairingly, to attain to God, build- 
 ing their petty Babel towers to reach to 
 Heaven ; no longer shall they ofier the fruit 
 of their body for the sin of their soul. They 
 may dare to offer to God themselves. He 
 has claimed the sacrifice, and accepts it as a 
 holy offering in Christ. " It is finished." On 
 the sixth day God finished His creative work ; 
 when, gathering up all nature into one central 
 being, He stamped him with the image of 
 God and rested from His finished work. But 
 sin had marred that image which once re- 
 
THE TRIUMPH, 85 
 
 fleeted God, and now the restoration is com- 
 plete, the infinite possibilities of a return to 
 God are thrown open to man, and Christ may 
 enter on His sabbath rest. 
 
 " It is finished " — the ancient prophecies, 
 the old-world sacrifices, the struggle with 
 evil, the great atonement. All is " finished." 
 For " whom He loveth, He loveth unto the 
 end." All through those hours of agony one 
 power sustained the Divine Sufferer — the 
 power of infinite love. In His image man 
 had been created and man had fallen, and 
 now the Eternal Son, the brightness of the 
 Father's glory, and the express image of His 
 Person, has been made " in the likeness of 
 man." His is the marred visage, the weak 
 and suffering body, the head bowed under 
 the weight of man's transgression. Yes, He 
 is Very Man ! " made like unto His brethren," 
 that they may be like unto Him. 
 
 " Like unto Him ! " Is our love like His ? 
 When we are thinking to do some work for 
 Him, to lead some sinful brother or sister 
 away from the separating sin back to the rest 
 in God, does Christ's love show itself in our 
 love ? So soon despairing, so soon cast down, 
 so ready to say "too late," so unwilling to 
 sacrifice self for others, so little perseverance ! 
 
86 THE WORDS FROM THE CROSS. 
 
 Can this be love ? Isn't it almost profane to 
 apply to our half-hearted attempts at doing 
 good a name which is the Name of God Him- 
 self? Is there any work we have ever tried 
 to do for God, on which we can look back 
 and say, as Christ said, " It is finished " ? No ! 
 love has never " finished " till it has given all. 
 Listen to the words of the Apostle of love : 
 " Hereby perceive we the love of God, be- 
 cause He laid down His life for us : and we 
 ought to lay down our lives for the brethren." 
 That is the literalness of perfect love, you 
 say ; it is too high for us ordinary people. 
 Well, dear friends, at least we may say this. 
 We can at all events get some criterion of 
 the likeness of our love to God's love. When 
 the world is closing on our eyes, and our life 
 is almost over, and eternity is very near, and 
 the past seems all so little and so poor, if 
 there is one bright spot on which our memory 
 will love to linger — not in self-congratulation, 
 God forbid ! — but in great thankfulness to 
 God, it will be some little peak in the dull 
 level of our life which flashes back a gleam 
 from Calvary, just some little act which meant 
 a sacrifice of self for the love of Christ. 
 
REST IN GOD. 87 
 
 VII.— Rest in God. 
 
 ''Father, into Thy hands I commend My spirit." — 
 S. Luke xxiii. 46. 
 
 It is the word of death. No, that is not 
 true. " 'Tis death itself that dies." It is the 
 word of rest, calm, majestic, beautiful. "Father, 
 into Thy hands ! " The long and weary day 
 is over. " It ringeth at length to evensong ; " 
 and perfect love, its work of love accom- 
 plished, bows its head upon the breast of 
 God. 
 
 It was a word of power — the word of One 
 Who dies by His own sovereign Will. " I 
 lay down My life," He had said, "that I 
 might take it again. No man taketh it from 
 me ; I lay it down of Myself. I have power 
 to lay it down, and I have power to take it 
 again." " Death, thou didst not come to 
 Christ," exclaims an early Christian writer ; 
 " Christ came to thee, He Who without death 
 could die." Yes ! human nature in Christ is 
 triumphant in death. This is not death as 
 we know it. We have watched it in our 
 loved ones ; we have seen the enfeebled frame 
 wrestling with all its powers, ay, and be- 
 yond its powers, with the >^ing of Terrors, 
 
88 THE WORDS FROM THE CROSS. 
 
 calling to its aid all those secret resources 
 which Nature still has hidden when she seems 
 to have done her utmost ; and yet the grim 
 lord asserts his universal reign, and man must 
 yield. There is nothing of this in Christ. 
 While there was aught of suffering for love 
 to bear He waited, and now He bows His 
 head and sleeps. 
 
 " Father ! " In the unclouded brightness of 
 God's love, the God-Man gave up the ghost. 
 For a little while He bears that separation 
 of the body from the soul which men call 
 death, that in the waiting world of spirits He 
 may be like His brethren ; that loving hands 
 may do their gentle work and prepare the 
 Sacred Body for the tomb. 
 
 But already was that triumphant pageant 
 beginning when the Conqueror led His cap- 
 tivity captive, triumphing over them gloriously; 
 already the power of the great enemy of souls 
 was crumbling to its fall ; already to the old- 
 world saints, the spirits in God's safe keeping, 
 the wondrous news was proclaimed by the 
 Redeemer Himself. " Death is conquered, 
 man is free," the Prince of this world is crushed 
 in the moment of his fancied triumph. 
 
 But it is not the victory, but the rest in 
 God, on which our thoughts should dwell 
 
RES7' IN GOD. 89 
 
 now and till the Easter morning. So has 
 God loved us that by the Death of Christ He 
 has given us the power to rest in Him. In 
 life and in death it is the blessed right of 
 the regenerate to rest in God, in the calm 
 sense of restored union. All through our 
 restless feverish life He calls us to rest in 
 Hira, not to leave our duties, but to do them 
 in the calm consciousness that nothing shall 
 separate us from the love of God which is in 
 Christ Jesus our Lord. And in the Blessed 
 Sacrament of His love, the Sacrament of 
 union, that rest is secured. " We dwell in 
 Christ and Christ in us ; we are one with 
 Christ and Christ with us." Who shall sepa- 
 rate us } Our troubles, our cares, our dis- 
 tractions } Surely these should make us rest 
 more perfectly in God. In the world tribula- 
 tion, in Christ rest and peace — a peace whi^n 
 the world cannot give. 
 
 And in death ? What is death } It Is the 
 gate that opens for us a more perfect life ; 
 a rest still, but a rest more holy and more 
 calm in the Presence of our God. 
 
 *' It is not exile, rest on high ; 
 
 It is not sadness, peace from strife ; 
 To fall asleep is rot to die ; 
 
 To dwell with Christ is better life." 
 
90 THE WORDS FROM THE CROSS. 
 
 Father, into Thy hands we commend our 
 spirits in the hour of death, for Thou hast 
 redeemed us. By the sacrifice of perfect love 
 we are permitted even in hfe to rest in Thee, 
 to know the joy of restored union, peace with 
 God, and then perfect rest. 
 
 Brethren, you have been watching for these 
 three hours before the Cross. You have been 
 contemplating the revelation of love, God 
 manifested as goodness. Is it still something 
 external to you ? or can you say, with a saint 
 of old, " He loved me, and gave Himself for 
 me " ? Is there any region of your own 
 personal life which has not been touched by 
 that love, any phase of your spiritual history 
 which has not been reflected in the Perfect 
 Man Who for us became the Man of sorrows ? 
 
 I can imagine S. Paul, the aged, as he lay 
 in his prison at Rome awaiting the sentence 
 of execution — I can imagine him looking back 
 over his past life and seeing the infinite love 
 of God reflected in it, as we have seen it before 
 the Cross to-day. " I remember," he would 
 say, " the time when I persecuted the Church 
 of God and wasted it. I did it ignorantly. I 
 knew not what I did. I knew not then, as 
 I know now, that the Jesus Whom I perse- 
 cuted was praying for me, ' Father, forgive 
 
REST IN GOD. 91 
 
 him ; he knows not what he does.' And I re- 
 member — oh, with what infinite thankfulness! 
 — that Damascus journey, the flash of light, the 
 pleading voice, the three days' darkness, the 
 inward struggle, till God's grace triumphed 
 and I prayed. And then came those won- 
 derful words, ' Brother Saul, the Lord, even 
 Jesus, hath sent me. Arise, and be baptized, 
 and wash away thy sins. Why tarriest thou > 
 To-day there is present pardon for the con- 
 verted soul.' Then it comes back to me how 
 in the joy of that pardon all my life seemed 
 consecrated, all that was natural lifted into 
 a higher life. I joined the little Christian 
 Church which once I persecuted, and I seemed 
 to hear a voice which said, ' Behold thy mother, 
 in whom thou art reborn to God.' Yet the 
 love of my own people, Israel according to 
 the flesh, was not destroyed ; it was lifted. I 
 yearned that they might become in truth the 
 Israel of God. Everything now was coloured 
 by the Cross. I could know nothing but Jesus 
 Christ and Him crucified. To live was Christ, 
 to die was gain. To eat or drink, it was to 
 the glory of God. To be made all things to 
 all men, it was that I might save some. The 
 Cross had transformed my life. Old things 
 had passed away. 
 
92 THE WORDS FROM THE CROSS. 
 
 " And then a change comes over the scene ; 
 the brightness seems to fade out of that new 
 Hfe. It was only when I learned to know 
 more of the infinite love that I realized the 
 separating power of sin. I remember how 
 helpless, how lonely I felt. I knew God's 
 love. Had He not washed away my sin ? and 
 therefore I felt the hatefulness of sin. I lay 
 at His feet as one dead. I cried aloud in my 
 loneliness, ' I am the chief of sinners ! ' ' O 
 wretched man that I am ! who shall deliver 
 me from the body of death t ' 
 
 " And in a moment the clouds of darkness 
 lifted from my soul, and hope returned, and 
 faith grew strong ; the antagonism was there 
 still, the awful contest between the flesh and 
 the spirit, sin and love, as real as ever, but 
 the question, * Who shall deliver me?' had 
 found an answer — 'I thank God through Jesus 
 Christ our Lord.' And since then I have 
 been learning to know more of Him and 'the 
 power of His Resurrection,' quenching my 
 soul-thirst from the living water. And now 
 the end is near. * I have fought a good fight, 
 I have finished my course, I have kept the 
 faith.' * I am ready to be offered.' * Into Thy 
 hands, O Blessed Jesus, I commend my spirit ; 
 for Thou hast redeemed me.' " 
 
REST IX GOD. 93 
 
 O Love Divine, Jesus, Priest and Victinn, 
 Who on the altar of the Cross didst give 
 Thyself for us! grant that this revelation of 
 love may touch the heart and transform the 
 life of those who are now alone before Thee, 
 that, in the salvation of many, Thou mayest 
 see of the travail of Thy soul and be satisfied, 
 and that they whom Thou hast created for 
 Thyself may by Thy mercy find their rest in 
 God. Amen. 
 
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 The Hidden Life of the Soul. 
 
 The Light of the Conscience. 
 
 Self-Renunciation. From the 
 French. 
 
 St. Francis de Sales* Of the 
 Love of God. 
 
 Selections from Pascal's 
 'Thoughts.' 
 
10 A SELECT/ON OF WORKS 
 
 Liddon.— Works by Henry Parry Liddon, D.D., D.C.L.,LL.D., 
 late Canon Residentiary and Chancellor of St. Paul's. 
 LIFE OF EDWARD BOUVERIE PUSEY, D.D. By Henry Parry 
 Liddon, D.D., D.C.L., LL.D. Edited and prepared for publication 
 by the Rev. J, O. Johnston, M A., Vicar of All Saints', Oxford ; and 
 the Rev. Robert J. Wilson, M.A., Warden of Keble College, Four 
 Vols. 8vo. Vols. I. and II., with 2 Portraits and 7 Illustrations. 36J. 
 
 ESSAYS AND ADDRESSES : Lectures on Buddhism— Lectures on the 
 Life of St. Paul — Papers on Dante. Crown 8vo. t^s. 
 
 EXPLANATORY ANALYSIS OF PAUL'S EPISTLE TO THE 
 ROMANS. Bvo. 14^. 
 
 SERMONS ON OLD TESTAMENT SUBJECTS. CrownZvo. sj. 
 
 SERMONS ON SOME WORDS OF CHRIST. Crown Zvo. 5s. 
 
 THE DIVINITY OF OUR LORD AND SAVIOUR JESUS CHRIST. 
 Being the Bampton Lectiires for 1866. Crown 8vo. 55. 
 
 ADVENT IN ST. PAUL'S. Sermons bearing chiefly on the Two 
 Comings of our Lord. Two Vols. Crown 8vo. ^s. 6d. each. Cluap 
 Edition in one Volume, Crown Zvo, 55. 
 
 CHRISTMASTIDE IN ST. PAUL'S. Sermons bearing chiefly on the 
 Birth of our Lord and the End of the Year. Crown 8vo. ^s. 
 
 PASSIONTIDE SERMONS. Crown 8vo. 5J. 
 
 EASTER IN ST. PAUL'S. Sermons bearing chiefly on the Resurrec- 
 tion of our Lord. Two Vols. Crown 8vo. 35. 6d. each. Cheap 
 Edition in one Volume. Crown 8vo. y. 
 
 SERMONS PREACHED BEFORE THE UNIVERSITY OF 
 OXFORD. Two Vols. Crown 8vo. y. 6d. each. Cheap Edition in 
 one Volume. Crown 8vo. t^s. 
 
 THE MAGNIFICAT. Sermons in St. Paul's. Crown 8vo. 2s. 6d. 
 
 SOME ELEMENTS OF RELIGION. Lent Lectures. Small 8vo. 
 
 2 J. dd. ; or ifi paper cover, xs. 6d. 
 
 The Crown Zvo Edition {$s.) may still be had. 
 SELECTIONS FROM THE WRITINGS OF H. P. LIDDON, D.D. 
 
 Crown 8vo. 2^' ^^' 
 MAXIMS AND GLEANINGS FROM THE WRITINGS OF H. P. 
 
 LIDDON, D.D. Selected and arranged by C. M. S, Crown i6mo. is. 
 
 DR. LIDDON S TOUR IN EGYPT AND PALESTINE IN 1886. 
 Being Letters descriptive of the Tour, written by his Sister, Mrs. King. 
 Crown 8vo. 5^. 
 
IN THEOLOGICAL LITERATURE. n 
 
 Luckock.— Works by HERBERT MORTIMER LUCKOCK, D.D., 
 
 Dean of Lichfield. 
 
 AFTER DEATH. An Examination of the Testimony of Primitive 
 Times respecting the State of the Faithful Dead, and their Relationship 
 to the Living. Crown 8vo. 6s. 
 
 THE INTERMEDIATE STATE BETWEEN DEATH AND 
 JUDGMENT. Being a Sequel to A/ier death. Crown 8vo. 6s. 
 
 FOOTPRINTS OF THE SON OF MAN, as traced by St. Mark. Being 
 Eighty Portions for Private Study, Family Reading, and Instructions 
 in Church. Two Vols. Crozon 8vo. 12s. Cheap Edition in one Vol. 
 Crown 8vo. z^s. 
 
 THE DIVINE LITURGY. Being the Order for Holy Communion, 
 Historically, Doctrinally, and devotionally set forth, in Fifty Portions. 
 Crown 8vo. 6s. 
 
 STUDIES IN THE HISTORY OF THE BOOK OF COMMON 
 PRAYER. The Anglican Reform— The Puritan Innovations— The 
 Elizabethan Reaction— The Caroline Settlement. With Appendices. 
 Crown 8vo. 6s. 
 
 THE BISHOPS IN THE TOWER. A Record of Stirring Events 
 affecting the Church and Nonconformists from the Restoration to the 
 Revolution, Crown 8vo. 6s. 
 
 LYRA GERMAN I CA. Hymns translated from the German by 
 Catherine Winkworth. SmatI 8vo. 55. 
 
 MacColL— CHRISTIANITY IN RELATION TO SCIENCE 
 AND MORALS. By the Rev. Malcolm MacColl, M.A., Canon 
 Residentiary of Ripon. Crown 8vo. 6s. 
 
 Mason.— Works by A. J. Mason, D.D., Hon. Canon of Canter- 
 bury and Examining Chaplain to the Archbishop of 
 
 Canterbury. 
 
 THE FAITH OF THE GOSPEL. A Manual of Christian Doctrine. 
 Crown 8vo. ^s. 6d. 
 
 THE RELATION OF CONFIRMATION TO BAPTISM. As taught 
 in Holy Scripture and the Fathers. Crown 8vo. js. 6d. 
 
12 A SELECTION OF WORKS 
 
 Mercier.— OUR MOTHER CHURCH : Being Simple Talk 
 on High Topics. By Mrs. Jerome Mercier. Stnall 8vo. 3s. 6d. 
 
 Molesworth— STORIES OF THE SAINTS FOR CHIL- 
 DREN : The Black Letter Saints. By Mrs. Molesworth, Author 
 of ' The Palace in the Garden,' etc, etc. With Illustrations. Royal 
 i6mo. 5 J. 
 
 Mozley.— Works by J. B. MOZLEY, D.D., late Canon of Christ 
 Church, and Regius Professor of Divinity at Oxford. 
 
 ESSAYS, HISTORICAL AND THEOLOGICAL. Two Vols. Zvo. 24J. 
 
 EIGHT LECTURES ON MIRACLES. Being the Bampton Lectures 
 for 1865. Crown 8vo. 7s. 6d. 
 
 RULING IDEAS IN EARLY AGES AND THEIR RELATION TO 
 OLD TESTAMENT FAITH. Lectures delivered to Graduates of 
 the University of Oxford. Zvo. \os. 6d. 
 
 SERMONS PREACHED BEFORE THE UNIVERSITY OF 
 OXFORD, and on Various Occasions. Crown Zvo. js. 6d. 
 
 SERMONS, PAROCHIAL AND OCCASIONAL. Crown Zvo. 7s. Sd. 
 
 Newbolt.— Works by the Rev. W. C. E. Newbolt, M.A., Canon 
 and Chancellor of St. Paul's Cathedral, Select Preacher at 
 Oxford, and Examining Chaplain to the Lord Bishop of Ely. 
 
 SPECULUM SACERDOTUM ; or, the Divine Model of the Priestly 
 Life. Crown Zvo. js. 6d. 
 
 THE FRUIT OF THE SPIRIT. Being Ten Addresses bearing on 
 the Spiritual Life. Crown Zvo. zs. 6d. 
 
 THE MAN OF GOD. Being Six Addresses delivered during Lent at 
 the Primary Ordination of the Right Rev. the Lord Alwyne Compton, 
 D.D., Bishop of Ely. Sfnall Zvo. is. 6d. 
 
 THE PRAYER BOOK : fts Voice and Teaching. Being Spiritual Ad- 
 dresses bearing on the Book of Common Prayer. Crown Zvo. zs. 6d, 
 
 Newnham.— THE ALL-FATHER : Sermons preached in a 
 Village Church. By the Rev. H. P. Newnham. With Preface by 
 Edna Lyall. Crown Zvo. 4s. 6d. 
 
IN THEOLOGICAL LITERATURE. 13 
 
 Newman. — Works by John Henry Newman, B.D., sometime 
 Vicar of St. Mary's, Oxford. 
 
 PAROCHIAL AND PLAIN SERMONS. Eight Vols. Cabinet Edition. 
 Crown Svo. $s. each. Cheaper Edition, y. 6d. each. 
 
 SELECTION, ADAPTED TO THE SEASONS OF THE ECCLE- 
 SIASTICAL YEAR, from the ' Parochial and Plain Sermons,' 
 Cabinet Edition. Crown Svo. 55. Cheaper Edition. 3T. 6d. 
 
 FIFTEEN SERMONS PREACHED BEFORE THE UNIVERSITY 
 OF OXFORD Cabinet Editioyi. Crown Svo. 5^. Cheaper Edition. 
 3J. ed. 
 
 SERMONS BEARING UPON SUBJECTS OF THE DAY. Cabinet 
 Edition. Crown Svo. ^s. Cheaper Edition. Crown Svo. y. 6d. 
 
 LECTURES ON THE DOCTRINE OF JUSTIFICATION. Cabinet 
 Edition Crown Svo. $s. Cheaper Edition, y. 6d. 
 
 \* A Complete List of Cardinal Newman's Works can be had on Application. 
 
 Osborne.— Works by Edward Osborne, Mission Priest of the 
 Society of St. John the Evangelist, Cowley, Oxford. 
 THE CHILDREN'S SAVIOUR. Instructions to Children on the Life 
 
 of Our Lord and Saviour Jesus Christ. Illustrated. i6mo. 2s. 6d. 
 THE SAVIOUR KING. Instructions to Children on Old Testament 
 Types and Illustrations of the Life of Christ. Illustrated. x6mo. zs. 6d. 
 THE CHILDREN'S FAITH. Instructions to Children on the Apostles' 
 Creed. Illustrated, iSmo. zs. 6d. 
 
 Overton.— THE ENGLISH CHURCH IN THE NINE- 
 TEENTH CENTURY. By the Rev. John H. Overton, M.A., 
 Canon of Lincoln, Rector of Epworth, Doncaster, and Rural Dean of 
 the Isle of Axholme. Svo. 14J, 
 
 Oxenden.— Works by the Right Rev. Ashton Oxenden, 
 formerly Bishop of Montreal. 
 PLAIN SERMONS, to v^hich is prefixed a Memorial Portrait. Crown 
 
 Svo. 5J. 
 THE HISTORY OF MY LIFE : An Autobiography. Crown Svo. ^s. 
 PEACE AND ITS HINDRANCES. Crown Svo. is. sewed , 2s. cloth. 
 THE PATHWAY OF SAFETY ; or. Counsel to the Awakened. Fcap. 
 
 Svo, large type. 2S. 6d. Cheap Edition. Small type, limp, is. 
 THE EARNEST COMMUNICANT. New Red Rubric Edition. 
 
 op.mo, cloth. 2S. Commo7i Edition. 2>^nio. is. 
 OUR CHURCH AND HER SERVICES. Fcap. Svo. zs. 6d. 
 
 [continued. 
 
14 A SELECTION OF WORKS 
 
 Oxenden. — Works by the Right Rev. Ashton Oxenden 
 formerly Bishop of Montreal — continued. 
 FAMILY PRAYERS FOR FOUR WEEKS. First Series. Fcap. Svo. 
 2s. 6d. Second Series, Fcap. Svo. zs, 6d. 
 
 Large Type Edition. Two Series in one Volume, Crown Svo. 6s. 
 COTTAGE SERMONS ; or, Plain Words to the Poor. Fcap. Svo. 2S. 6d. 
 THOUGHTS FOR HOLY WEEK. i6mo. cloth, is. 6d. 
 DECISION. iSmo. is. 6d. 
 
 THE HOME BEYOND ; or, A Happy Old Age. Fcap. Svo. xs. 6d. 
 THE LABOURING MAN'S BOOK. iSmo, large type, cloth, is. 6d. 
 
 Paget.— Works by Francis Paget, D.D., Dean of Christ Church, 
 Oxford. 
 
 THE SPIRIT OF DISCIPLINE : Sermons. Crown Svo. 6s. 6d. 
 
 FACULTIES AND DIFFICULTIES FOR BELIEF AND DIS- 
 BELIEF. Crown Svo. 6s. 6d. 
 
 THE HALLOWING OF WORK. Addresses given at Eton, January. 
 16-18, 1888, SmallSvo. 2s. 
 
 PRACTICAL REFLECTIONS. By a Clergyman. With 
 Prefaces by H. P. LiDDON, D.D., D.C.L., and the Bishop of 
 Lincoln. Crown Svo. 
 
 The Holy Gospels. 4^, 6d. i The Psalms. 55. 
 
 Acts to Revelations. 6s. \ The Book of Genesis. 45. 6d. 
 
 PRIEST (THE) TO THE ALTAR ; or, Aids to the Devout 
 Celebration of Holy Communion, chiefly after the Ancient English 
 Use of Sarum. Royal Svo. 12.S. 
 
 Puller.— THE PRIMITIVE SAINTS AND THE SEE OF 
 
 ROME. By F. W. Puller, M.A., Mission Priest of the Society of 
 St. John Evangelist, Cowley, Oxford. Crown Svo. js. 6d. 
 
 Pusey.— LIFE OF EDWARD BOUVERIE PUSEY, D.D. 
 
 By Henry Parry Liddon, D.D., D.C.L., LL.D. Edited and pre- 
 
 ^ pared for publication by the Rev. J. O. Johnston, M.A., Vicar of 
 
 ^ All Saints', Oxford, and the Rev. Robert J. Wilson, M.A., Warden 
 
 of Keble College. Four Vols. Svo. Vols. I. atid II., with 2 Portraits 
 
 and 7 Illustrations. 36J. 
 
 Pusey.— Works by the Rev. E. B. Pusey, D.D. 
 
 PRIVATE PRAYERS. With Preface by H. P. LiDDON, D.D. 32^0. is. 
 PRAYERS FOR A YOUNG SCHOOLBOY. With a Preface by H. P. 
 Liddon, D.D. 24W0. is. 
 
IN THEOLOGICAL LITERATURE, 15 
 
 Sanday.— Works by W. Sanday, D.D., Dean Ireland's Professor 
 of Exegesis and Fellow of Exeter College, Oxford. 
 
 INSPIRATION : Eight Lectures on the Early History and Origin of the 
 Doctrine of Biblical Inspiration. Being the Bampton Lectures for 
 1893. Svo. i6j, 
 
 THE ORACLES OF GOD : Nine Lectures on the Nature and Extent of 
 Biblical Inspiration and the Special Significance of the Old Testament 
 Scriptures at the Present Time. Crowtt ^vo. <\s. 
 
 TWO PRESENT-DAY QUESTIONS. I. Biblical Criticism. II. The 
 Social Movement. Sermons preached before the University of Cam- 
 bridge. Crow?i 8z/<?. -zs. 6d. 
 
 Seebohm.— THE OXFORD REFORMERS— JOHN COLET, 
 
 ERASMUS, AND THOMAS MORE : A History of their Fellow- 
 Work. By Frederick Seebohm. 8w. 14J. 
 
 Stanton.— THE PLACE OF AUTHORITY IN MATTERS 
 OF RELIGIOUS BELIEF. By Vincent Henry Stanton, D.D., 
 Fellow of Trinity Coll., Ely Prof, of Divinity, Cambridge. Cr. Zvo. 6s. 
 
 Swayne.— THE BLESSED DEAD IN PARADISE. Four 
 
 All Saints' Day Sermons, preached in Salisbury Cathedral. By R. G. 
 Swayne, M.A. Crown Bvo. y. 6d. 
 
 TweUs.— COLLOQUIES ON PREACHING. By Henry 
 TwELLS, M.A., Honorary Canon of Peterborough. Crown Bvo. zs. 6d. 
 
 Welldon. — THE FUTURE AND THE PAST. Sermons 
 preached to Harrow Boys. By the Rev. J. E. C. Welldon, M.A., 
 Head Master of Harrow School. Crown Zvo. "js. 6d. 
 
 Williams. — Works by the Rev. Isaac Williams, B.D. 
 
 A DEVOTIONAL COMMENTARY ON THE GOSPEL NARRA- 
 TIVE, Eight Vols. Crown 8vo. c,s. each. Sold Separately. 
 
 Our Lord's Ministry (Third Year). 
 
 The Holy Week. 
 
 Our Lord's Passion. 
 
 Our Lord's Resurrection. 
 
 FEMALE CHARACTERS OF HOLY SCRIPTURE. A Series of 
 Sermons, Crown Bvo. 5s. 
 
 THE CHARACTERS OF THE OLD TESTAMENT. Crown Bvo. 5^. 
 
 THE APOCALYPSE. With Notes and Reflections. Crown Bvo. e^s. 
 
 SERMONS ON THE EPISTLES AND GOSPELS FOR THE SUN- 
 DAYS AND HOLY DAYS. Two Vols. Crown Bvo. 55. each. 
 
 [continued. 
 
 Thoughts on the Study of the 
 
 Holy Gospels. 
 A Harmony of the Four Gospels. 
 Our Lord's Nativity. 
 Our Lord's Ministry (Second Year). 
 
i6 A SELECTION OF THEOLOGICAL WORKS. 
 Williams.— Works by the Rev. Isaac Williams, B.D.—^^«//««^^. 
 
 PLAIN SERMONS ON CATECHISM. Two Vols, Cr. 8vo. 55. each. 
 SELECTIONS FROM ISAAC WILLIAMS' WRITINGS. Cr. 8vo. 
 
 Ss. 6d. 
 THE AUTOBIOGRAPHY OF ISAAC WILLIAMS, B.D., Author of 
 
 several of the ' Tracts for the Times. ' Edited by the Venerable Sir 
 
 George Prevost, as throwing further light on the history of the 
 
 Oxford Movement. Crown 8vo. ss. 
 
 Woodford.— Works by J. R, Woodford, D.D., Bishop of Ely. 
 
 THE GREAT COMMISSION. Addresses on the Ordinal. Edited, 
 with an Introduction, by H. M. Luckock, D.D. Crown 8vo. 5^. 
 
 SERMONS ON OLD AND NEW TESTAMENT SUBJECTS. 
 Edited by H. M. LuCKOCK, D.D. Two Vols. Crown 8vo. SJ. each. 
 
 Wordsworth. 
 
 For List of Works by the late Christopher Wordsworth, D.D., Bishop of 
 Lincoln, see Messrs. Longmans & Co.'s Catalogue of Theological Works, 
 32 pp. Sent post free on application. 
 
 Wordsworth.— Works by Elizabeth Wordsworth, Principal 
 of Lady Margaret Hall, Oxford. 
 ILLUSTRATIONS OF THE CREED. Crown 8vo. 5^. 
 THE DECALOGUE. Crown 8vo. 4J. ed. 
 ST. CHRISTOPHER AND OTHER POEMS. Crown 8vo. 6j. 
 
 Wordsworth.— Works by Charles Wordsworth, D.D., D.C.L., 
 Lord Bishop of St. Andrews, and Fellow of Winchester 
 College. 
 ANNALS OF MY EARLY LIFE, 1806-1846. 8vo. x^s. 
 ANNALS OF MY LIFE, 1847-1856. 8vo. \os. 6d. 
 PRIMARY WITNESS TO THE TRUTH OF THE GOSPEL, to 
 which is added a Charge on Modern Teaching on the Canon of the 
 Old Testament. Crown 8vo. js. 6d. 
 
 Younghusband.— Works by Frances Younghusband. 
 
 THE STORY OF OUR LORD, told in Simple Language for Children. 
 
 With 25 Illustrations from Pictures by the Old Masters. Crown 8vo. 
 
 2s. 6d. 
 THE STORY OF THE EXODUS, told in Simple Language for 
 
 Children. With Map and 29 Illustrations. Crown 8vo. 2s. 6d, 
 
 Printed by T. and A. Constable, Printers to Her Majesty, 
 at the Edinburgh University Press. 
 5000/12/93. 
 
Princeton Theological , Sem-nary Libfaries 
 
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 Date Due