The Gospel of St. John Part 20

They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing_.' We thought that when Jesus called them from mending their nets, that occupation was for ever abandoned. Who would have dreamed of their resuming it now? They had been admitted behind the veil; One from the grave had come back to them. Were they to become common fishermen again? They evidently go into their boats with no misgiving of conscience. They set about their toil as freshly and earnestly as ever. _As_ freshly and earnestly? Was there nothing in that lake, and in all that had happened to them upon it, which made every labourer more free and joyous? Did not the water speak to them of Him who had walked upon it? Did not the sh.o.r.e beyond tell them of the bread which He had blessed? Was not the still night full of voices that echoed the voice which had said to them, '_Peace be with you; my peace I give to you_'? Had not the curse been taken from the earth and from the labour of man, since He had been called 'the carpenter's son,' since He had been proved to be the Son of G.o.d with power?

There must have been the sense of His presence everywhere; and it was not merely _the sense of a presence_: He was there. '_But when the morning was now come, Jesus stood on the sh.o.r.e: but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat? They answered Him, No. And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the mult.i.tude of fishes._'

The old sign is given again. They had been taught that He cared for their craft and blessed it, when they had only a dim notion of Him as a great Prophet and King. They find that He cares for it and blesses it still. The risen Christ is the same as the Christ who told them words, hard to believe, about rejection and crucifixion. Only He does not sit with _them_ in the boat, as if He were caring for one particular band of fishermen. He has chosen them to tell all workers everywhere, that He is watching over them, that their work is not a barrier between them and Him, but a means of grace, a road to intercourse with Him. '_Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Jesus saith unto them, Come and dine. And none of the disciples durst ask Him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise._'

We must not suffer ourselves to be cheated of the blessing which lies in this simple and minute narrative, by vulgar efforts of the fancy to give it what is called a spiritual signification. Our spirits want to know that they have a Lord who has shared earthly food, and does not disdain us for partaking it, but who Himself bestows it and blesses it. Our spirits do not want to know why the number of fishes caught was one hundred and fifty-three; they cannot live upon meagre, childish a.n.a.logies about those who were to be caught in the Gospel net. Our Lord had promised His disciples that they should be fishers of men, and they were speedily to become so. But He was teaching them and us that the higher duty glorifies, instead of degrading, the lower; that every business in which men can be engaged is a calling and a ministry; that the bread which sustains the eternal life in man hallows the bread which sustains the life that is to pa.s.s away.

Our Lord did not allow His disciples to forget that grander office to which He had destined them, while He was putting this honour upon the one to which for a time they had returned. But instead of taking His comparison from the work of the fisherman, He takes another, with which His own lessons and the lessons of the old Scriptures had made them quite as familiar.

'_So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because He said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep._'

We are wont to dwell, perhaps, too much upon the thrice-repeated questions to him who had thrice denied. There is a meaning in all such correspondences; every hint to the conscience is worth something. But the meaning is always subordinate to a higher one; the hint brings a train of thought, or it fails of its purpose. Peter had boasted of his love; his sore discipline had been to show him how little it was good for, how utterly it must fail. Now he was asked, '_Lovest thou me more than these_?' He had loved Christ just as he had loved other people; more intensely, it might be, but with a love going out from himself.

Had he learnt yet that he needed One who could bestow love upon him, One in whom he must trust and to whom he must cling, because he was so poor in that wherein he had fancied he was rich? Did he love his Master now with this dependent, trusting love, instead of that self-confident love? with a love that sought to be always replenished from the Fountain whence it proceeded, instead of with a love which he could call _his_, and which therefore must continually run dry? Simon Peter appears to answer boldly; he does answer humbly. He would have said in former days, 'I know that I love thee.' He now says, '_Thou knowest that I love thee_.' It is an appeal from himself to his Master. It is saying, 'My love is but the fruit of that knowledge which thou hast taken of me. I love thee so long as thou knowest me, and no longer.'

And then comes the command which shows that the loving Him more than these implied anything rather than loving these less. He had been told at the former supper, that if he loved Christ, he was to keep His commandments. To obey a loving Being is to love Him. His love works in the man who is content to do His will. That love must go forth to His sheep. Here, then, was the minister's commission and his power. The Chief Shepherd had taken care of the sheep, and had died for them; the under shepherd was to do His work for them. So far as he did it, he would feel how scanty and wretched his own love for them was. He could not feed them at all unless he was possessed by his Master's love.

You see how remarkably these commands are in accordance with the doctrine which our Lord set forth in the conversation which is recorded in the 10th chapter of this Gospel, and also with that language which He addressed to the disciples generally, to Peter especially, at the Pa.s.sover, because he had in the highest degree that trust in his own love which was infecting them all: '_Ye have not chosen me; but I have chosen you_.' And you will see how the idea which is contained in that sentence, is expressed and expounded in the words that follow the command to feed the lambs and the sheep.

'_Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not._'

This doctrine of a divine compulsion acting upon the heart and will of a man, of a wisdom ordaining every step for him, of a love imposing upon him duties which of himself he would be least willing to undertake, bearing him on to sufferings from which he would most shrink, is the one which St. Peter needed to learn, which every minister of Christ and every Christian man must, by one discipline or another, be taught. St. John intimates that his brother-disciple was to be led along in the exact path which his Master had trodden before him.

'_This spake He, signifying by what death he should glorify G.o.d. And when He had spoken this, He saith unto him, Follow me._'

But the Evangelist goes on to show, by another example, that Christ prepares the most different lots for different men; that two may be standing close to each other, may be intended during a part of their lives to work together, who may in the close of their earthly pilgrimage be the most remarkable contrasts to each other, though they may be following the same crucified Lord, and one may be bearing as heavy a cross as the other.

'_Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on His breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing Him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?_'

St. Peter was not to know what was intended for his brother-Apostle; that Apostle was to know as little himself. Some meaning there was in that intimate communion which he had had with his Lord on earth. So great a gift could not have been bestowed upon him for his own sake; it must have been meant to fit him for a work that he had to do in the world. What it was he may have waited long to know. He was not to stay in Jerusalem with St. James; he was not to travel to the dispersed among the Gentiles with St. Peter; he was not to raise up Churches among the Gentiles, like St. Paul. He was to stay upon the earth till Jerusalem had been trodden down by the Gentiles; till St. James and St. Peter, and all who had been most dear to him, had glorified G.o.d by their deaths; till a Gentile society had seemed about to displace the old Hebrew society; till the new Christian Church had been threatened by the same discords, the same sins, the same unbelief, which were undermining his country and the empire of the world. In some sense he was to tarry till his Lord came. Was he then not to die? That had not been said. Yet the words had been spoken by Him who did not deceive, and they must be fulfilled. _Did_ he not tarry till his Lord came? Was He not revealed in flaming fire, taking vengeance of the unrighteous nation, of the evil world? Was He not revealed as the Alpha and Omega, the beginning and the end, as the faithful Witness, as the Prince of all the kings of the earth, as the Lion of the tribe of Judah, as the Son of Man standing in the midst of the seven golden candlesticks, as the Lamb that was slain in the midst of the throne, as the Word of G.o.d? Was it not for this revelation that St. John had tarried on earth? Was it not that he might declare Who is the foundation of the new heaven and the new earth which should arise out of the wreck of the world that was perishing?

It appears as if the elders of the Church of Ephesus had added their attestation to the Gospel in the words of the 24th verse: '_This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true_.' I do not profess to decide whether to them or to the Apostle we should ascribe the last verse.

'_And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen._' Some have wished that the verse were omitted altogether, because it seems to them a conclusion scarcely worthy of so divine a record. I accept it as a simple and childlike testimony to the truth of which the whole Gospel has been bearing witness, that the acts of the Son of G.o.d do not belong to the few years in which He dwelt visibly upon earth, but to all ages from the beginning, when He was '_with G.o.d, and was G.o.d_,'

even to the end '_when He shall put down all rule and all authority and power, and when the Son also Himself shall be subject to Him, who put all things under Him, that G.o.d may be all in all_.' I accept it as a testimony that all the books in the world cannot contain the things which Jesus has been doing and is doing, in the hearts of human beings, in the world which He made, in the kingdom which He rules. I accept it as a warning to us, that we can know nothing of the Book which explains other books, unless we ask that it may be explained to us by Him who is, and was, and ever shall be, the Word of G.o.d.

NOTES.

DISCOURSE I.

The scheme of Baur, to which allusion is made in this sermon, is set forth in his '_Kritische Untersuchungen uber die Kanonischen Evangelien_.' The part especially relating to St. John is contained between pages 79 and 389. In the First Part he maintains that there is a leading thought, a _Hauptidee_, in the Gospel. He traces this out, beginning from the prologue; notices the testimony of the Baptist, the comparison of Jesus with John, the first coming of Jesus into Jerusalem, the conflict between belief and unbelief in its different forms, the signs and works of Christ, the argumentative conflict with the unbelief of the Jews, the raising of Lazarus, the transition to the history of the pa.s.sion and death, the final crisis of the nation's unbelief, the discourses of Jesus with His disciples and the sacerdotal prayer, the history of the death and resurrection,--as different points and instances in the development of this idea. He then goes on, in the Second Part, to consider the relation of this Gospel to the synoptical Gospels; maintaining the absence of any leading idea in them, and the consequent evidence that, in spite of the historical confusions which he supposes to be in them, there is more mixture in them of simple facts related without a purpose. Next he enters upon the internal probability of the history in St. John.

Then he considers the relation of the Gospel to the consciousness of the time. Finally, he maintains the ident.i.ty of the Apostle with the author of the Apocalypse; dwelling especially upon his sympathies with the feelings of the Christians in Asia Minor respecting the keeping of Easter; and regarding the Apocalypse as the work of a Jew pa.s.sionately attached to the traditions of his fathers, and vehemently opposed to the spiritual doctrines of St. Paul.

Perhaps I may be allowed to explain in what relation the view I have taken of the Gospels in these Sermons stands to that of this learned Tubingen Professor.

1st. I have maintained, as he has done, that there is a leading idea which may be traced through the whole of the Gospel; that what is called the prologue is not an idle introduction to a narrative with which it has no connexion, but is the key to the meaning of every part of it. 'This leading idea' I have further maintained to be the leading idea of the whole Bible, to be unfolding itself through all the Law and the Prophets, to be that which makes the history of the Jews a coherent history, to be that which makes that history the exposition of all histories. Supposing it entirely absent from the mind of any people on the face of the earth, I hold that people not to be a nation, but a mere herd of animals, and its records a mere collection of fragments, with nothing to bind them together. In proportion as any people has been possessed with this idea, in that proportion has it been a nation great in itself, one which could interpret the conditions and destinies of other nations. That the Jewish people were brought to know that they were under the guidance of a Divine Word--their ever-present Teacher, and King, and Judge--is what I mean when I speak of G.o.d calling out that nation, of G.o.d ruling it and educating it, of G.o.d making it a blessing to all the families of the earth.

2d. Next, with reference to the synoptical Gospels. It follows, from what I have said, that if I did not trace any of this 'Hauptidee' in them, I should regard them not as histories, not as Gospels, but as that collection of fragments, partly mythical, partly historical, which Baur and his school suppose them to be. I have contended, in a book on 'The Unity of the New Testament,' that there is a 'Hauptidee'

in the Gospels of Matthew, Mark, and Luke; that they are not biographies of a certain Man called Jesus of Nazareth, whom His disciples supposed to be endued with supernatural powers, or to be actually divine; but that they are the history of the way in which that King, whom the Jewish prophets had been declaring as the invisible Ruler over them, manifested Himself visibly to His subjects, and claimed their obedience. By a careful examination of all the pa.s.sages which these Evangelists have in common, by an equally careful examination of their differences, I have endeavoured to show that they were all setting forth this King of men, that each was setting Him forth under a distinct aspect. There may be very little of what is called the higher criticism in such an examination as this. To that I do not aspire. We English may be content to work on in the stupid old Baconian method, trying to find out the meaning of facts, and not quite indifferent to _this_ fact, that these Gospels have exercised an influence over eighteen centuries of human beings in different lands, which it is not very easy to understand how they could have exercised, if they had contained a few doubtful records of journeys between Nazareth and Capernaum, of miracles imagined by superst.i.tious wonder-hunters, of discourses some tenth part of which may possibly have proceeded from a Nazarene Prophet. If they set forth a Person who has been, and is now, and will be for ever, the King over men, there is at least _an_ explanation of the secret of their power; whether it is the right one may be at least worth some consideration.

3d. In the book to which I referred, I carefully abstained from any comparison of the three Gospels with the fourth. I have, throughout that book and this, admitted that they are widely different, and that it confuses our impressions of all four to blend them together as the Harmonists attempt to do. I have maintained, indeed, that the first three Gospels a.s.sert, as distinctly as the fourth, that the King of men whom they are proclaiming was the Son of G.o.d. I have maintained that they would not have proved themselves to be the Jews that they were, if they had begun with the records of the life of a Man, seeing that every book of the Old Testament begins with G.o.d, and treats of men only as they testify of G.o.d or are related to Him. But I have said that in the commencement of the three Gospels, in their incidents, in their whole framework, there is a marked and characteristic difference from the fourth, which no faithful expositor can overlook or try to explain away. There can be no doubt about the nature of the difference. The prologue, as Baur truly says, at once denotes it. St.

Mark speaks of Jesus as the Son of G.o.d in his opening sentence. The use of the name Word of G.o.d, as identical with Son of G.o.d, is found in St. John, and perhaps in St. John only. That name belongs, the Tubingen Professor tells us, to the _consciousness_ of the next age.

Of course, we are liable to make mistakes about the meaning of that phrase. It is not a native or natural phrase to us; and some of us are not eager to import it, seeing that our home manufacture of cant is quite prolific enough. But if the consciousness of an age is what I take it to be, I have maintained that the first century, even from its very commencement, was the age which showed itself peculiarly conscious of the truth which is denoted by the expressions 'Word,'

'Life,' 'Light,' and all the others which characterise this Gospel.

The evidence of this fact is so notorious, that nothing but an elaborate theory could force a man of Baur's extraordinary learning to cast it aside. Supposing all he says of the absence of Gnosticism in the Christian Church in the first century were as true as I apprehend it to be unfounded, would that prove that no such man as Philo ever existed; that chronologers have been mistaken by a hundred years about the date of his birth and his teaching; or that he was a solitary phenomenon, a person who exercised no influence, and indicated no _consciousness_ in the country and period to which he belonged?

4th. The question, I am aware, when once Philo is mentioned, is how far so learned and accomplished a man could have affected, by his thoughts, humble fishermen like the Apostle John? The question is raised and answered by two different cla.s.ses of people. One set is eager to maintain that what they call the _Logos-idea_ must have been derived from a great mystical speculator, and cannot have presented itself naturally to an ignorant man. The other is utterly scandalized that an inspired Apostle should be supposed to have anything to do with that which was pa.s.sing in the minds of his uninspired contemporaries. On the question of simplicity I have spoken at considerable length. Whether the writer of the fourth Gospel was simple or not, whether his doctrine respecting the Word affected his simplicity, must be ascertained from the book itself, and cannot be learnt from any theories of mine or of any one else. But if I am right in thinking that this (so-called) _Logos-idea_ is that which gave simplicity and clearness to the lives of prophets and patriarchs, because they did not think of it as an idea at all, but believed that they were ploughing, and keeping sheep, and eating and drinking, under the eye of a living Person, then it was surely not an unnatural thing that an Apostle should be taught to bring out that truth in its simplicity which had been mixed with conceits and phantasies. If it is inconsistent with our notion of the teaching of the Spirit of G.o.d that He should enable a Jewish Apostle--living in a heathen city, amidst Jews and Heathens who were both confused with thoughts upon this very subject, among Christians who did not know how to connect their thoughts of Jesus with the Divine Word--to bring forth a Gospel which should have this special object; I cannot find that it is inconsistent with the promise of the Comforter which our Lord Himself gives us, or that that promise could have been more perfectly fulfilled to His own generation than by such an illumination of an Apostle's mind and memory. And for those who do not believe that that promise is withdrawn, who think that the Spirit which was given to dwell in the Church dwells in it still, I do not know that there can be a more cheering thought than this, that His revelations of Himself were gradual to His own Apostles; that He taught those who were nearest to the time of His ascension to present Him as the risen Son of G.o.d; that He taught His disciples who lived at the end of the age to see in that Son also the living and eternal Word who was before all worlds, who would be manifested as the Centre of all society, as the final Conqueror of all enemies. For there surely may be a gradual unveiling, in the later times also, of Him who has been with us from the beginning; and it may be given to these later ages, when kingdoms are falling down, and ecclesiastical systems are wearing out, and scholars are finding nothing solid remaining in heaven and earth except their own criticisms and their own conceptions, to see the Word of G.o.d coming forth in His living power and majesty as the King of kings and Lord of lords, the foundation of that heaven and earth wherein dwelleth righteousness.

5th. I have touched, in these last words, on Baur's doctrine respecting the ident.i.ty of the Apostle with the author of the Apocalypse, and the essential differences between the Apocalypse and the Gospel.

It is notorious that many in the Alexandrian Church agreed with Baur in separating the author of the Apocalypse from the author of the Gospel; but that they gave the Gospel to St. John, and the Apocalypse to some other author. I am quite willing, with the German Professor, to consider the Apostle as first of all the 'Apocalyptiker;' to believe that he was regarded specially in that character by the Churches of Asia Minor; and to take the vision of the Son of Man, in the first chapter, as the explanation of that confused tradition respecting John which represents him as in some manner keeping alive the office of the high-priest after its representative in Jerusalem had disappeared. I am most willing, also, to admit that the author of the Apocalypse does regard himself as a true Jew, in contradistinction from those who called themselves Jews, but did lie and were of the synagogue of Satan. What I contend is, that the writer of the fourth Gospel is an 'Apocalyptiker,' in the strictest sense of the word; that the unveiling of the Son of G.o.d and the Son of Man is the subject of one book as well as of the other; that the meaning which is given to revelation or unveiling, in both, is not at variance with the meaning which it bears in St. Paul's Epistles, but is the expansion and ill.u.s.tration of that meaning; that the Jews who do lie in the Apocalypse, as well as in the Gospel, were those who were content with a visible high-priest, and were not asking as their high-priest for Him whose eyes were as a flame of fire, who died and was alive; that as the Epistle of the Hebrews, whether written by St. Paul or not, explains the very ground of all St. Paul's Epistles and their unity, so the fourth Gospel and the Apocalypse show what is the underground of the doctrine of that Epistle, viz. that the High-Priest of the universe is that Word of G.o.d who was with the Father before all worlds, in whom men may ascend to His Father and their Father, to His G.o.d and their G.o.d. I have expressed, in this Sermon, a hope that the Apocalypse may some day be proved to be a revelation of Jesus Christ, the Son of G.o.d, and not of certain dates and mystical numbers, because I believe that its radical and essential harmony with the Gospel will be more and more discovered to those who read it, and because the two books and the Epistle will then, I think, explain to us all the former books of the Bible--how they are related to each other, how they are related to Him in whom alone G.o.d is unveiled to man. I have spoken of the Gospel as a book of theology, the Apocalypse as a book of politics, not because I believe that these artificial distinctions of ours can represent satisfactorily their different objects, but because I am convinced that theology will be a mere _hortus siccus_ for schoolmen to entertain themselves with, till it becomes a.s.sociated once more with the Life of nations and humanity; that politics will be a mere ground on which despots and democrats, and the tools of both, play with the morality and happiness of their fellow-beings, till we seek again for the ground of them in the nature and purposes of the eternal G.o.d.

DISCOURSE II.

I have not seen my way to adopt the punctuation of the 3d and 4th verses of the 1st chapter, (????? a?t?? ????et?

??d? ??. ? ?????e? ?? a?t? ??? ??,) which many of the Fathers approve, which Lachmann has introduced into his text, and which Mr. Bunsen appears to regard as of very high importance. On the question of a various reading, I might have deferred to these authorities; on a question of pointing, their judgment is merely that of ordinary students. The simplicity of the Apostle's style, it seems to me, is violated by the change. Nor am I yet aware what we gain by it. Is it the pleonasm in the 1st verse which is objected to? Surely we must strike out half the verses in the Psalms, if we complain of such pleonasms. I believe we shall find, when we have done so, that the force of that which we have retained has not been increased, but weakened. Or is it that the words, 'in Him was life,' are regarded as a mere commonplace? G.o.d give us such commonplaces in exchange for all the rarities and refinements that wise men can present us with! I do not mean that the difference between 'being' and 'becoming' is not involved in all the doctrine of these verses. No one can read them thoughtfully without perceiving it. But need it be thrust upon us in the very terms of school philosophy? Does it not come out much more naturally and truly in the old simple Hebraic forms? Those who suppose these forms to be obsolete for us, cannot suppose them to have been obsolete for the writer of the fourth Gospel, unless they accept Baur's theory concerning him.

I have also not been induced to depart from our version of the words, ?? t? f?? t? ????????, ? f?t??e? p??ta ?????p?? ????e??? e?? t?? ??s??, in spite of the many objections which have, in modern times and in old times, been raised against it. I do not think that I have what is called a theological interest in defending it. If the light is said to lighten every man, I can ask no more. Give what force you will to the coming into the world, connect it with what clause of the sentence you will, that a.s.sertion remains good, perhaps even less qualified than it is in our translation. Moreover, a single text would be a very poor ground on which to rest such a doctrine. A person who finds it in every line of St. John--nay, implied in the whole Bible--can afford to make a present of one pa.s.sage to those who find it inconvenient. I contend for the fidelity of our version upon a different ground. If we construe the words, 'The light which lighteneth every man was coming into the world,' we destroy the order of the Apostle's discourse, and we go near to make him contradict himself. He declares that the Word was in the world, and that the world knew Him not. The coming into it, in the sense of being made flesh, is reserved for the 14th verse. My great object in this Sermon has been to a.s.sert this order, and to show how much we mistake the purpose of the Evangelist when we subst.i.tute another of our own. Until some rendering of the pa.s.sage is suggested which does not involve that great mischief, I must adhere to the one with which we are all familiar.

DISCOURSE III.

The notion of St. John as the teacher who possesses a higher lore than the other writers of the New Testament, which I have considered in this Sermon, may be traced especially to Origen. If the reader is at the pains to consider the opening of his Commentary upon St. John, he will discover in what sense this Gospel seemed to him a kind of quintessence of all the previous revelations of G.o.d. His own emblem is drawn from the first-fruits of a sacrifice; a better comparison in itself, but one which does not make its meaning at once evident to the modern reader. I cannot have any wish to speak disrespectfully or disparagingly of Origen, with whose mysticism some will accuse me of having only too much sympathy. Yet I cannot help thinking that his attempt to distinguish between the spiritual and the sensible Gospel, has been the source of infinite confusions in the study of the Evangelist. Its other evil consequences--as cultivating a morbid ingenuity in seeking for distant a.n.a.logies, and in destroying the force of plain narratives--have been often dwelt upon. I allude to it in connexion with what I have said, in this Sermon and in the eighth, of our Lord's forerunner.

Even the most earnest seekers after truth are continually perplexed by the question how John the Baptist could have been a guide into what Origen and his school have taught them to consider the most esoteric part of the Christian faith. 'If the least in the kingdom of heaven,'

they say, 'was greater than he, how can he have been possessed of a doctrine which even some of the great in the kingdom of heaven seem very imperfectly to have apprehended?' The answer to this question, I believe, will come to such persons gradually,--at last decisively.

What is called the doctrine of the Logos--the idea of the Logos--may have been seized and possessed by one here and one there, at different periods of the Church. The best of these, like Clemens of Alexandria, may have been driven to it by the necessities of their position, by their conflict with the false Gnosticism, by the impossibility of preaching the Gospel to Heathens without the belief in a universal Teacher. They may have been often dazzled with their own light--often tempted, if not to glorify themselves upon the possession of it, yet to denounce others as carnal or earthly who were without it. I cannot, indeed, say that I trace as much scorn of others and exaltation of their own wisdom in the Alexandrian school, as in that which was most opposed to it, in the hard dogmatist of Carthage. But they were tempted to make distinctions which interfere, it seems to me, most grievously with all that is truest in their teaching. If the Word is the Teacher and Light of men, as they represented Him to be, the vulgarest men must have been under His teaching; the commonest facts, the most simple forms of nature, must be instruments through which His learning is communicated. If the Word has been, as they say, made flesh, fleshly things cannot be despicable, but must contain those spiritual truths which the wise and prudent who despise them, and exult in their own intellectual superiority, cannot find. Therefore the simplest men, the preachers of repentance, those who have brought a message to the poor,--whether they have talked of the living Word or not,--have borne the best and fullest witness of Him. It is so now; it has been so always. The prophets of old spoke of a Word because they were preachers of repentance. I contend that John the Baptist spoke of Him just as they did, only with more clearness, with a stronger apprehension of His personality. But if John was the messenger of a Word made flesh, if the Incarnation is the beginning of a new world, the opening of a new heaven, it must needs be that the least of those who are born into that world, who are permitted to ascend into that heaven, is greater than John. If, indeed, he forgets the answer which was given to the disciples when they asked, '_Who is greatest in the kingdom of heaven_?' if he begins to exult in his knowledge or in his privileges; if he scorns the world which Christ has redeemed; if he denies that Christ is the Light of the world; he not only puts himself below John the Baptist, but below every Jew, Mahometan, worshipper of Juggernaut; he more openly sets Christ at nought than they do. The Christian world may come to this utter denial of its Master; then will come a preacher of repentance,--a preacher of the living Word to publicans and sinners,--an Elias to witness of judgments upon Scribes and Pharisees, who will make it evident that the deepest lore is also the simplest; that that which is most divine has most power over those who have been most given up to the world, the flesh, and the devil.

To return for a moment to the Alexandrian divines. I cannot acquit Clemens of having given encouragement to that esoterical doctrine which led Origen, it appears to me, into such dangerous refinements.

But the spirit of his 'Paedagogue' is so personal and so practical, that many of the tendencies to which his pupil yielded were counteracted, if not wholly overcome, in him. Above all, there is one pa.s.sage of Origen's Commentary which shows him to have utterly departed from the principle which goes through all the books of Clemens. He considers (tom. i. c. 23) why the name Logos should have been especially chosen as a t.i.tle of the Saviour. He has been extensively followed by persons who would not like to acknowledge that they have learnt anything from him, in this mode of speaking. But it is surely fatal to the humble study of St. John. We do not suffer him to tell us of the Word, and then to tell us how the Word was made flesh, and dwelt among men, and manifested forth His glory. We start from an a.s.sumption and speculation of our own; we chain the Apostle, as if he were a Proteus, that we may compel him to give forth, not his own oracles, but those which we have put into his mouth. If I could induce but one student of divinity to abandon this perilous and irreverent course, I should believe that G.o.d had permitted me to be an instrument of some good to His Church.

DISCOURSE IV.

Mr. Alford has given it as his opinion that the sentence, '_Lamb of G.o.d that taketh away the sin of the world_,' does not refer at all to the Paschal feast, but to the words in the 53d chapter of Isaiah. He raises the natural objection, of which I have spoken in this Discourse, that the scape-goat bears away sins, but that no such a.s.sociation is connected with the Lamb except in the words, '_Surely He has borne our griefs and carried our sorrows_.' I do not venture to affirm that the words of Isaiah were not in the Baptist's mind when he uttered this sentence, or that they did not suggest themselves to the minds of the disciples who heard him speak, and who followed Jesus.

But supposing that to be the case, why did the Prophet connect the lamb that was led to the slaughter, and the sheep that was dumb before his shearers, with the exclamation in the fourth verse? Why did Isaiah, as well as John, think of a lamb instead of a goat? We are all agreed that the scape-goat was the most obvious image, one specially suggested, to a preacher in the wilderness. Why was it not the one to which that preacher in the wilderness resorted? Why did he industriously choose another image, which no tradition except that of one pa.s.sage in a prophet seemed to justify? Why has all Christendom accepted and ratified that selection, the other being thrown quite into the background, only furnishing an occasional simile to divines, being scarcely brought within the range of our sympathies even by the earnestness and genius of an adventurous and devout painter of our own day, while the lamb has been the favourite subject of Christian art in all ages? Surely these questions require to be considered. The Pa.s.sover, I admit, does not suggest the thought of a sin-bearer. That thought is suggested to the conscience by the sense of sin, or rather is that sense. But did not the Pa.s.sover suggest to those who had that thought deeply fixed in their own minds and consciences, the sense of a deliverer? May not John have felt--may not all Christendom have felt--that the sin-bearer must, as I have expressed it in this Discourse, go into the presence of G.o.d to deliver us from our burden and bondage, not into a land uninhabited?

The intolerable burden which Luther had felt on his conscience leads him to speak of this verse with intense delight and satisfaction. (See Werke, b. vii. p. 1637, u. s. w. Walch.) Starting from his inward experience, he takes it for granted that Isaiah's words were the exposition to the Jew of the inadequacy of the legal lamb offered day by day, or at the annual feast, to take away sin. St. John's words, _in that sense_, become, for him, the interpretation of Isaiah's words, 'Surely the Lamb that was dumb before his shearers hath carried our sins.' '_Behold that Lamb of G.o.d!_' But it never occurs to him that the Jew could have separated the lamb at the feast from the consciousness of evil, or that it could have suggested any thoughts which did not point to a deliverer from the evil. On many subjects older writers or modern writers may see further than he does; on _this_ no one, I think, is so ent.i.tled to bear witness.

DISCOURSE V.

_Note 1._

Those who maintain that it is dangerous to attempt any revision of our present translation of the Scriptures are fond of two arguments especially. One is, that the language which would be subst.i.tuted, in almost every case, for that of the divines in King James's reign would be less simple and popular than theirs; the other is, that no vital or fundamental doctrine of our faith is affected by any errors or inadvertencies into which they may have fallen.