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TO 

THE LAYMEN OF ST. MARGARET'S CHURCH, ILKLEY, 

THESE PAGES ARE GRATEFULLY 
DEDICATED. 



a 



" ^AijiOpwimg ilg tov Trig 7r(<mwg apxriyov kcu reXeectipf)i> 

Iriffovv, 



THE GREAT DILEMMA: 

CHRIST HIS OWN WITNESS OR 
HIS OWN ACCUSER 



" CHRISTUS, SI NON DEUS, NON BONUS " 



SIX LECTURES 



BY 



HENRY BICKERSTETH OTTLEY, M.A. 



VICAR OF ST. MARGARET S, ILKLEY 







LONDON 
C. KEGAN PAUL & CO., i, PATERNOSTER SQUARE 

1881 



(The rights of translation and of reproduction are reserved,) 



SUMMARY. 



PREFACE (pp. xiii.-xxviii.). 
The Occasion and Object of the Lectures. 

I, 2. The doctrines of Christianity are too momentous to be 
ignored, and exclude neutral acquiescence. They depend upon the 
question as to the Personality of Christ. 

3-6. Such is the question here attempted, with a view to the needs 
of "non-theological " laymen ; 

7-9. Whose attitude of formal assent, or suspense, 
ID. If not of positive disbelief, 

II. Is logically fatal to the Christian creed, 

12. And really implies the alternative of exterminating Christianity 
as a gigantic falsehood. 

13. Object of lectures, to elucidate this "Great Dilemma." 
14-16. General remarks upon the functions and opportunities of 

the modem pulpit, in view of prevailing agnosticism and indifference. 

17-20. Christianity necessitates a groundwork of knowledge as an 
essential factor in an intelligent faith. 

21-23. This was the case in the time of its Founder, and is equally 
so to-day. 

24. Paramount magnitude of the Dilemma here treated. 

25. Course of argument confined to the self-witness of Christ. 

26. Obligations of the writer. 

27. His reason for avoiding "theological " definitions. 

LECTURE L 

Christ's Claim of Sinlessness, in Witness to the 

Great Dilemma (pp. 1-39). 
1-9. Introductory, 

1-5. The question as to the real meaning of Christ's personal 



VI SUMMARY, 



claims carries with it the whole truth or falsehood of the fiuth of 
Christendom. 

6. The duty of realizing this, and of treating it 

7. With candour, 

8. 9. But with reverence and humility. 

10-19. Sources of information upon the claims of yesus Christ, 

la Importance of testing the credibility of the Christian documents. 

11. Summary of results of critical investigation is all that oor 
present purpose requires. 

12, 13. Credibility of the Synoptists now generally admitted. 

14. The Fourth Gospel: its value for ascertaining the true Per- 
sonality of Christ is great, but should not be overrated. 

15. Its historical character dogmatically asserted by £wald 

16-19. And unanswerably vindicated by Westcott, Luthardt, C. R. 

Gregory, Sanday, and a weighty preponderance of English scholars, 
besides numerous impartial continental critics. 

20-41. The sinlessness of Christy if ctdmitted, logically necessitates His 
Divinity, If denied^ deposes Him^ fcUally discredited from 
the platform of even ordinary human excellence, 

20-23. Christ's own assertion of His own sinlessness impossible to 
sinful humanity. 

24, 25. But assuming it to be untrue. He is fatally discredited as a 
merely human teacher. 

26. This is proved by His humanitarian critics, who charge Him 
with sundry moral imperfections. 

27, 28. These charges are perfectly justifiable if Christ was only- 
Man, but are frivolous when examined in the light of His Divinity. 

29. But, unconscious of their inconsistency. His critics have con- 
fessed His general super^xcellence. 

30. Testimony of M. Renan, 

31. And Mr. J. S. Mill. 

32. 33. The logical outcome of such admissions makes the alter- 
native clear ; 

34. For certainly Christ was neither humble, 

35. Nor unselfish, 

36. Nor in any d^^ree truthful, 

37. If he was a mere Man, •' 

38. And His moral sublimity, confirmed by independent witnesses 



SUMMARY. VU 



39. Indicates the Dilemma in which the Jews were involved, 
namely, to confess His Divine Messiahship (and thus admit their own 
mistake) ; or to put Him to death as a Man stained with the blemishes 
of falsehood, pride, and other sins. 

40, 41. Which Dilemma is the same for ourselves. 

LECTURE II. 

Christ's Claim of Truth, in Witness to the Great 

Dilemma (pp. 42-64). 

1-6. Peculiar sanctity 0/ truth, 

I. Modern regard for truth favourable to theology. 
2-4. Reverence for truth characteristic of all times, 
5, 6. And a favourable starting-point in the present argument. 

7-20. Christ claims all the deepest attributes of truths and with them 
claims to be Divine. How can He vindicate Himself in such 
a claim if He were an impostor ? 

7. Let the common view of truth be the touchstone of Christ's life 
and work, 

8. And be rigidly applied with a view to honestly abiding by the 
alternative thus elicited. 

9-15. Christ's attitude one of consistent antagonism to all im- 
posture, as seen both in the Synoptics by implication and by direct 
assertion in the Fourth Gospel. 

16, 17. Hence comes the inevitable Dilemma of consistent truth or 
radical falsehood. 

18. The Jews, seeing this, elected to abide by the latter alternative, 

19. And were therefore bound to kill Him. 

20. Can we accept their solution of the Great Dilemma, in the face 
of history and reason ? 

LECTURE in. 

Christ's Claim of Messiahship, in Witness to the 
Great Dilemma (pp. 67-88). 
1-8. Recapitulation, 

1-2. Christ's claim of sinlessness, though undisputed, 

3. Was fatal to His earthly success, 

4-6. And issued in His condemnation, 

7, 8. And in their rejection of His claim to be the Truth. 



VIU SUMMARY. 



9-31. Further claiming to be the Messiah^ He asserted that He fulfilled 
and superseded the Mosaic Law, This implied His Divine 
dignity or His blasphemy. 

9-1 1. The circumstances in which the phenomenon of a sinless life 
appeared 

12, 13. Indicated the fulfilment of the Mosaic dispensation. 

14-16. Judaism in fact prepared the ground for Christianity. 

17-19. And the Jewish Law was, according to Christ, accomplished 
in Himself. 

2a His attitude towards the Law, 

21. As, e.g,y in regard to the Sabbath, 

22-24. Is one of consistent superiority. 

25, 26. Indeed He distinctly claims to be the very fulfilment of all 
the Old Testament Scriptures. 

27. This was recognized by the Jews, who thought Him guilty of 
blasphemous innovations. 

28-30. Which suggests the same Dilemma as before, 

31. Namely, adoration of His Divinity, or indignant rejection of 
His moral superiority. 

LECTURE IV. 

Christ's Claim of Divine Royalty, in Witness to the 

Great Dilemma (pp. 91-115). 

1-28. In asserting Himself to be the Foufider^ Legislator^ and Judge of 
^^ the Kingdom of God,^* our Lord Jesus Christ really claims 
to be God of all the earth, 

1. The mystery of Christ's Personality, openly confessed by critics 
of every school, 

2. Is now wrested into an excuse for rejecting Christianity. 

3-5. The "Kingdom of God " as taught by Christ was not a mere 
metaphor. 

6. It is the keynote to His ministry ; 

7-10. And the Jews, taught by their own history and literature, 
recognized its true import 

11. A similar expectation prevailed in the Gentile world. 

12. In reviving this general expectation and centralizing it in 
Himself, 

13. 14. Christ claims to be the Incarnation of the Jehovah of the 
Theocracy, and to restore the spiritual kingdom of ancient Israel. 



SUMMARY. IX 



15-17. The Jews expected a temporal royalty, and were baffled 
and angered at being disappointed. 

18. We can see the true bearing of His claim, which was, to be 

19-22. The Founder, King, and Judge in the Universal Kingdom 
of Almighty God. 

23. His lineage illustrates the same truth. 

24-27. The Jews were staggered at such awful claims ; and, in their 
bewilderment and horror, executed Him as a political traitor and 
would-be usurper ; 

28. And thereby installed Him in an everlasting throne. 

LECTURE V. 

Christ's Claim of Supernatural Power and Authority, in 
Witness to the Great Dilemma (pp. 119-153). 

1-34. In claiming to work miracles^ our Lord Jesus Christ fulfils the 
anticipations suggested by the other circumstattces of His life, 
and confirms the truth of His Divinity, 

I, 2. The Personality of Christ is absolutely unique in history, and 
is enveloped in a supematuralism which criticism at once dispels in the 
case of any human teachers. 

3-6. His previous claims must have suggested supernatural sur- 
roundings. 

7, 8. This a priori expectation is entirely confirmed by the facts of 
subsequent history, which indicate the occurrence of some unparalleled 
event at the particular crisis of our Lord's life. 

9. All this falls in with the fact of Christ's claim to work miracles. 

10, II. As to which claim, there is no room for doubt. 

12-15. The ^ priori credibility of miracles is admitted by thoughtful 
sceptics, and depends on the previous assumption of the personal 
existence of God. 

16-18. The cogency of the evidences for miracles has commended 
itself to the greatest minds of modem Europe, and this should teach 
the duty of modesty to those who fail to acknowledge their credibility. 

19-23. To realize the true miracles of the physical universe is the 
first step to a proper understanding of the miracles of the Bible. 
Science here renders invaluable service to theology. 

24-26. The life of Christ intimately bound up with the supernatural. 
To attempt to eliminate miracles and to leave the Historical Christ 
is impossible. 



SUMMARY. 



27. Was Christ a mere trickster ? 

28. Miracles the essential ** signs " of a Supernatural Presence, — 
the necessary accompaniments (to speak reverently) of a Divine 
Incarnation. 

29. Miracles either disowned by other teachers or never really 
fastened upon them so as to be irremovable by critical inquiry. 

30. Christ's miracles undisputed by His contemporaries, 

31. Who attributed them to sorcery. 

32-34. Which solution again introduces us to the alternatives of the 
Great Dilemma before us. 

LECTURE VI. 

Christ's Claim of Co-equal Godhead with His Father, in 
Witness to the Great Dilemma (pp. 157-186). 

1-22. By the entire posture, moral and intellectual, of His life, Christ 
reveals His claim to be a Divine Being, 

1-6. The explicit assertion by Christ of His own Divinity is not 
"logically" required for the argument, for \htfact itself is implied by 
each of the preceding claims. 

7. Mr. J. S. Mill's assertion that our Lord never claimed Divinity 

8, 9. Is proved to be false, unless we reject the testimony of the 
Synoptists (by whom His Divine claims are implicitly recorded), 

10. As well as the direct avowals recorded in the Fourth Gospel. 

11-13. St. John's evidence is unanswerable ; in its threefold testi- 
mony to our Lord's (a) co-equality, and (b) essential unity with the 
Father, and (c) His pre-existence. 

14. At any rate. His claim was recognized, in all its momentous 
bearings, by His contemporaries, even if not by Mr. Mill, 

15.' Or by Mr. Matthew Arnold, 

16. The "catholic" view alone satisfies all the facts of history, 

17. And may, in fact, be formulated^as a logical inference. 

18-22. The escape from the Great Dilemma by any theory of 
"Deification by the enthusiasm of Christ's disciples" is hopeless. 
Such theories are wholly inadequate to bear the strain of historical 
criticism. 

23, 24. Conclusion. 



PREFACE. 



"I AM ONE THAT BEAR WITNESS OF MYSELF."— ST. 
JOHN viii. 1 8. 



" The debate as to the truth of Christianity has at last nar- 
rowed itself into one as to the Personality of its Founder." — 
Strauss. 

** The call to decide between these ti^'o positions, either that 
Jesus is what the Church Universal teaches, or else an impostor 
and the greatest teacher of idolatry the world has ever known, 
is thus once again presented to the mind of Christendom. For 
this is the question, and nothing less. It is idle for M" Renan 
and his supporters to say : * You misunderstand us ; we do not 
intend to charge Him with anything so grave as imposture : the 
Blast has measures of sincerity differing from ours ; ' — and the 
like. Such excuses are of no avaiL He who permits others 
to believe and teach that he has wrought a marvel which he 
knows he has not wrought, is an impostor." — Cazexove. 

" The choice lies between two alternatives. Cease to revere 
Jesus ; or consent to adore Christ'* — Chadwick. 

" Strauss laughs at Paulus : Baur at Strauss : Renan at Baur : 
the hour-glass at alL" — CoOK, Bos/on Lectures. 

" The witness which Christ offers of Himself either proves 
everything or it proves nothing." — Manse L. 

" The energies of all parties engaged in this conflict are 
gathered ever more and more around the Person of Christ, as 
the central point at which the matter must be determined.'' — 

DORNER. 



I. The following extract^ from a notice which pre- 
ceded the delivery of these lectures will sufficiently 
indicate their general purport : — 

** The central event of the Christian Passion-tide ^ 
is one which no intelligent person^ of whatever creed, 
can affect to disregard. To view the facts — or even 
tfie alleged facts — of a Divine Incarnation and a 
Divine Atonement with indifference, argues, not ir re- 
ligion — not impiety — but sheer intellectual defect? 

^ For the sake of clearness, an occasional phrase has been 
altered in this extract. 

^ The lectures were delivered during Lent, 1881. 

' " Not to be interested in the life of Jesus Christ ... is to 
be insensible to the nature and claims of the most powerful force 
that has ever moulded the thought and swayed the destiny of 
civilized man. To feel this interest ... a man need not even 
profess to be a Christian. He may, indeed, be earnestly opposed 
to Christianity, and his opposition can scarcely be formidable 
unless he has given his mind to the careful study of that which 
he opposes. To such men as Celsus, or Lucian, or Porphyry, or 
the apostate Emperor Julian, or the philosopher of Femey, 
Christianity was a matter of the deepest intellectual interest. 
Men do not write like Celsus, or act like Julian, or epigram- 
matize with the bitterness of Voltaire, about a doctrine in which 
they feel little concerned." — Liddon, Some Elements of Religion, 
pp. 212, sqq. 



XIV PREFACE, 



2. " But between indifference or even positive 
scepticism on such subjects^ and sincere adoration of 
the unique Personage who lends them all their interest, 
there is, to-day , a neutral ground of half belief which 
affords a precarious footing to many. Not consciously 
to reject the claims of the Founder of Christianity does 
not by any means imply the deliberate acceptance of 
them in all their momentous bearings upon our practical 
life. Between a formal and unintelligent acquiescence 
in what we * belin^e ' and a living enthusiasm for its 
truth, there is indeed a vital distinction, 

"* What think ye of Christ?' * Whom say ye 
that I am ?* — These are, after all, the great questions 
that are suggested by the tragedy of Calvary, 

" To elucidate the Great Dilemma which any answer 
to these questions must imply ; to clear away some of 
the intervening mists which, from long familiarity or 
from historical remoteness, envelop the Gospel his- 
tories, and obscure or distort the sacred Person of the 
Christ ; to concentrate the whole faculties of the his- 
torical student 'upon the tremendous Fact of His 
Divinity ; . . . this is the first object of the present 
endeavour** 

3. Now it will be seen at once that such an object 
as this is in itself far too ambitious for satisfactory 
treatment in a series of six ordinary addresses to a 



PREFACE, XV 



mixed and popular audience. Of this fact, and of 
his own very meagre treatment of the Great Dilemma 
with which he had to deal, no one can be more 
profoundly sensible than the writer himself. Further, 
the lectures, even as lectures, were not written with 
any view to publication ; and by special request they 
are here presented to the reader in the rhetorical 
form, and almost in the identical language of their 
original delivery. They would certainly have never 
seen the light but for the direct wish of some whose 
kind desire it would have been affectation, not 
humility, to set aside. 

4. It is, then, with great diffidence that these 
lectures are now submitted to a severer and therefore 
less partial criticism than that which has thus en- 
couraged their publication. But the writer cannot 
refrain from hoping that the grounds upon which 
their vivA voce delivery was found acceptable may 
to some extent justify their appearance in a less 
ephemeral form. 

5. The lectures themselves were intended to meet 
the wants of many whose busy commercial and 
professional lives entirely prevent anything like a 
close or critical investigation of the claims of 
Christianity upon educated — but not ** theologically " 
educated — minds. They were undertaken in the 



XVI PREFACE, 



conviction that the pulpit may and ought to supply 
the especial needs of such a class. The writer him- 
self held the belief — which he thinks no one who is 
familiar with the temper of modern life will assert 
to be wholly groundless — that among the rank and 
file of ordinary Englishmen there is no inconsiderable 
number of persons who, without being philosophical 
agnostics, are yet quite devoid of any definite views 
about Christianity. 

6. They have heard quite enough about "the under- 
mining of ancient beliefs," " the rapidly accelerating 
decay of the older ideals," ^ " the removal of ob- 
solete landmarks," " the continuity of natural law," 
" the questionable authenticity " of the Fourth Gospel 
or of the Pentateuch, " the scientific difficulties " of 
miracles or the impossibility of revelation, "the re- 
conciliation of faith and reason," and so forth, to be 
well aware that their lot has fallen upon stormy times 
so far as " the old creeds " are concerned. Not quite 
knowing what may be the real meaning of all that 
is going on around them, they look about for shelter, 
like those who feel "there is thunder in the air." 
But circumstances are still unkind to them. Which- 
ever way they look, they see there is a strait and 
narrow path, beset with thorns, in front of them. 

* Modem Thought Magazine^ April, 1881, p. 90. 



PREFACE, xvn 



They see that each of the shibboleths they would 
fain pronounce involves hard words before and after 
it. And thus they elect to remain in statu quo till 
the tyranny of circumstances be overpast. 

7. What this practically meansy as regarding the 
religious attitude of what the writer believes to be 
a not insignificant proportion of fairly educated Eng-* 
lishmen, may be seen by a moment*9 consideration 
of the facts before us. 

8. With some, their religious creed is a highly 
strained posture of verbal assent to certain venerable 
formulasy by which they hope to fulfil the conditions 
of Church membership. Ask them to explain their 
real opinions in regard to the Founder of Christianity, 
and they will either reply in the set phrases of the 
Creeds, or they will admit, if quite honest, that they 
have, in reality, no definite conviction as to who and 
what Jesus Christ was or was not. Any conception 
of Christianity as a matter of historical truth ; any 
vital apprehension of the Creeds as reliable state- 
ments of facts that have actually transpired or will 
hereafter actually transpire ; any adequate view of 
the "doctrine" that, at a certain ascertainable dat^y 
in a certain geographical locality, the Almighty God 
of all the earth became a Man, in human shape ;• 
that, in the history of that singular nation whose 

b 



XVlll PREFACE. 

representatives are found in every country, the Jews, 
God has broken the othen\'ise eternal silence of His 
dealings with the human race ; that the Messiah 
whom the Jews executed was Very and Eternal 
God ; — this, every word of which is distinctly stated 
in the creed of Christendom, has too often become 
a mere religious parlance, a usage of men's lips, 
anything and everything except what it certainly 
must be, viz. either by far the most stupendous fact 
of all human history, or by far the most mischievous 
and daring blasphemy which incarnate falsehood 
could conceive. 

9. Again, instances are never far to seek of men 
who do not, indeed, explicitly reject the Divine claims 
of Christ; but neither do they consciously accept 
them. They are familiarized by long usage with 
Scriptural and so-called " religious *' phraseology ; 
and they view the Creeds of Christendom as mere 
counters, devoid of any genuine value in the business 
of life. The gospel teaching is practically little more 
to them than an allegory, or parable ; a speech in an 
unknown tongue ; a matter hopelessly vague and 
emotional. 

ID. Others, too, there are who, when confronted 
with the common-sense statement of the tremendous 



PREFACE, XIX 



doctrine of the Incarnation, cannot, dare not, accept 
that doctrine as a fact.^ 

Out of pure reverence (they will tell you) for the 
omnipotence of God, they scruple • to accept the 
Incarnation as indeed historical, because it appears, 
in their eyes, to be a dishonourable limitation of that 
omnipotence. 

II. Now, nothing could be further from the in- 
tention of the writer than to lessen that reverence. 
But it was his desire to respectfully urge such persons 
to pursue the matter to its logical and proper end. 

^ The writer would, in deep humility, commend to his lay 
readers the following words of a living layman in view of the 
necessity for dispelling a certain atmosphere of clerical pre- 
judice which is supposed to pervade the reasoning faculties of 
any but so-called "freethinkers :" — "And now," writes Mr. R. H. 
Hutton, " let me ask myself, and answer the question as truly as 
I can, whether this stupendous fact of the Incarnation is honestly 
believable by any ordinary man of modem times ; who has not 
been educated into it, but educated to distrust it ; who has 
no leaning to the 'orthodox' creed as such, but has very 
generally preferred to associate with heretics ; who is quite 
alive to the force of the scientific and literary scepticisms of 
his day ; who has no antiquarian tastes ; no predilection for 
the venerable past ; who does not regard this truth as part 
of a great system, dogmatic or ecclesiastical : but merely for 
itself; — who is, in a word, simply anxious to take hold, if 
he so may, of any divine hand stretched out to help him through 
the excitements and the languor, the joy, the sorrow, the storm 
and sunshine, of this unintelligible life? From my heart I 
answer, Yes," etc. — Theological Essays y 2nd edit., i. 259, sqq. 



XX PREFACE. 



To them — though they have hitherto shrunk from 
putting their opinions to the test like this — the Christ 
of their faith is the Christ of Renan or of Strauss, — 
a mythical Son of God, certainly not the Christ of 
the Apostolic Church, certainly not the Christ of 
history, 

J 2. Little dreaming of the terrible Dilemma of 
such a faith as that ; * little guessing that, if He be 
not very and eternal God, Christ was that which 
Christian lips dare hardly frame; little dreaming 

* " In turning aside front the volumes of Strauss, we cannot 
too earnestly beg of any doubting mind that it would ponder 
well the Dilemma placed before us in this extraordinary work. 
That Dilemma, as conceived by Strauss, may, we believe, be 
stated with perfect fairness as follows : — Either my mythical 
theory is true, or else the orthodox Christology is true. There 
is no middle course. . . . Modem attempts to stop short of the 
mythical theory, and yet to hold less than the early Church, 
have jjot proved at all more successful than those of the early 
heretics. Socinians or rationalists, like Henke, who remove 
the person and work of Jesus from the essence of religion ; 
Schleiermacher with his eclectic Christology ; Kant and Do 
Wette with their symbolical interpretations ; Schelling with his 
Speculative doctrine of an Incarnation ; . . . these theories are 
each in turn brought forward, tried, and rejected." This position 
really involves that which is "the final and solemn Dilemma 
just stated." — Dr, Ca^enove, Christian Remembrancer {Revieiv 
of Renan), July, 1864, P- 208, See Archbishop Tait's Visitation 
Charge, 1880 (The Church of the Future), p. 77, "We must 
(drive our antagonists to the . . . Dilemma, *Do you hold 
Hini to have been impostor or wild enthusiast ? ' " 



PREFACE, XXI 



that, if He be not the eternal God, equal to the 
Father as touching His Godhead, He deserved the 
criminars and blasphemer's death which the Jews 
inflicted on Him ; little enough realizing that, from 
this point of view, He never rose from the dead, 
and that, consequently, the preaching of the early 
apostles, the persecutions of primitive Christendom, 
the gradual progress of the Christian faith, are 
phenomena that are simply built upon a gigantic 
lie propagated in the name of God ; little realizing 
that, unless Christ be indeed Divine, this world is 
robbed of every true and lasting joy, and becomes 
to the thoughtful mind little better than an asylum 
of men and women whom life itself has betrayed 
into a hopeless delusion; — not realizing this, they 
seek in a mutilated Bible and a fragmentary 
Gospel — and even that fragment a tissue of mingled 
fraud and folly — they seek in the falsehood of a 
merely human Christ a refuge from the truth of the 
eternal God because it involves such unspeakably 
awful consequences. Venturing, under the plea of 
reverence, to tamper with the eternal purposes of the 
living God who made them ; trifling with the awful- 
ness of sin in His eyes ; criticising His wisdom, 
darkening His counsels, in their limited guesswork 

as to the origin of evil or the responsibility of our 

b 2 



XXli PREFACE. 



free-will ; — they are staggered at the terrible vision 
of a God in pain of death, and — though all uncon- 
sciously — join in the ribald challenge of the by- 
standers on Golgotha : " If Thou be the Son of God, 
come down from the cross." 

13. It was, in fact, in view of this momentous 
Alternative ; it was in the desire of exposing the 
logical issues of an " undogmatic " faith ; it was in 
order to reduce to a minimum the logical standing- 
ground of any who affect a neutral attitude with 
regard to the creed of Christendom ; — that these 
lectures were originally undertaken. 

14. And here the writer may perhaps be permitted 
to give expression to his own very deep conviction 
of the importance of the pulpit as a means of diffusing 
definite and substantial truth, in contrast with that 
merely subjective pietism which frequently monopo- 
lizes the attention of both preacher and congregation. 

15. It must be remembered that almost the only 
distinct corrective which is administered to popular 
agnosticism or indifferentism is the weekly sermon. 
For, as has been implied already, it is to be feared 
that the proportion of students of theological literature 
is a mere fraction of the " religious " public. 

16. Now, from whatever cause, the antidote of the 
pulpit is scarcely so effective as might be expected. 



PREFACE. XXlll 



We are not likely to be allowed to forget that, unless 
statistics are unusually misleading, the male attend- 
ances at church and chapel are — with some notable 
exceptions — wholly inconsiderable ; and further, that 
there are masses of persons who never " sit under " 
any exponent of the gospel whatever. 

17. Can there, then, be any truth in the trite 
complaint that Christianity is proved thus to have 
lost its early strength ? 

That this solution of the difficulty will not meet 
the facts of the case might again be easily proved 
by the statistics of many congregations. 

18. We are forced, then, to conclude that it is 
the fault of the pulpit itself when the congregations 
are attenuated or feminine. If the ideal which is 
put in front of the men be dwarfed and stunted, 
it must fail to commend itself to the masculine 
attention. The inference is wholly groundless that 
the truth itself must be at fault, because, if it be not 
presented in its objective grandeur, it appears often 
devoid of sinew, colourless, invertebrate. For, as- 
suredly, mere sentiment must needs be sorry food 
for a robust Christianity. In days of close historical 
analysis like our own, a man's spiritual fibre will be 
withered, his soul will die of inanition, if emotion 
be its only nurse, pietism its only nourishment. Or, 



XXiv PREFACE, 



at best, if his faith survives the shock of circumstances 
at all, it will be but a poor starveling babe. His 
body will not thrive without healthy meat and drink, 
nor will his spiritual manhood sustain its vigour 
without substantial food. 

19. No "sweet Galilean vision" will suffice to 
brace men for the solemnities of life. The needs 
of humanity are not to be sated with aesthetic rapture 
or with pseudo-religious ecstasy. Its hunger is not 
appeased by dreams of bread ; nor its thirst quenched 
by the vision of water that it cannot drink. And yet, 
unless the foregoing observations are wholly ground- 
less, it will be admitted that there is among us a 
religious limbo — a chasm of vaporous unreality — 
to which the whole fabric of our so-called faith is not 
unfrequently consigned. 

20. Now, one very obvious though largely for- 
gotten explanation of this is the fact that faith, to 
deserve the name, is absolutely impossible without 
adequate and reliable information as to the Object 
of faith.1 

21. This is surely clear enough from the lives of 

^ Faith is thus described in Blunt's Theological Dictionary 
(2nd edit., 1872, p. 267) : " It is partly of the understanding 
and partly of the will. As far as it is of the understanding it 
is (i) the knowledge of its object . . . and (2) a rational con- 
viction as to the competency of the authority. 



PREFACE, XXV 



•■J^^Al^a^^l^ 



the earliest " Christians " themselves. Their " faith " 
was simply the result of ordinary experience. They 
did not, in the first instance, require the assistance 
of definitions enshrining the facts of that experience. 
They were witnesses — jjaprvpeg — not apologists.^ 
They simply announced, in word and deed, a certain 
objective phenomenon which had presented itself 
to the evidence of their senses ; and they found it 
impossible to avoid announcing their conviction of 
its truth at all risk and cost. 

22. And so it is in our own age. Without a 
definite substratum of intellectual conviction, faith 
must languish into sentiment; Christianity must be 
caricatured into a morbid and unwholesome romance. 

23. It is for lack of knowledge that Christians 
become formalists, and that their Christianity is 
deprived of its pristine vigour ; it is for lack of clear 
and definite apprehension of history that it loses its 
true outline of objective fact and becomes enveloped 
in the mists begotten of long familiarity and his- 
torical remoteness. And thus it happens that a code 
of mechanical observances and a vain repetition of 

* Professor Plumptre points out in this connection that " the 
word fiapTvpia and its cognates occur in the New Testament 
one hundred and fifty-two times. Of these thirty-one are found 
in our Lord's recorded teaching, and fifty-eight in the language 
of St. John " (Boy/e Lectures^ Christ and Christendom^ p. 216), 



XXVI PREFACE, 



formulas is substituted for the faith which is based 
upon adequate information ; the elements of a living 
enthusiasm are thus fused into an olla podrida of 
sentimentalities, and a rational and intelligent con- 
viction is undermined by Ignorance and its attendant 
Superstition. 

24. If it be indeed the duty of Christians to be 
able to give to every one who asks a reason for 
their faith, the urgent importance of the Dilemma 
here imperfectly depicted will be obvious to all. And 
to all students of modern sociology it is surely of the 
first importance to have a clear and intelligent view 
upon the subject of the Personality of the Founder 
of Christendom.^ Indeed, the writer will not dis- 
guise his own deep conviction that it is in proportion 
to the tenacity with which the Divinity of Christ is 
grasped that Christianity becomes ethically powerful 
or the reverse. 

25. It need hardly be pointed out that the argu- 
ment is advisedly confined in the ensuing pages to 
the one line of evidence which is supplied by the 
witness of the Christ Himself. The general scope of 

^ " When we consider the way in which Christianity grew 
up, it is plain that it could have had no place nor significance 
in history but for the Person of its Founder." — F. C. Baur, 
Church History^ i. 38. 



PREFACE. XXVll 



the lectures must, of course, be familiar to many- 
readers; and, except in the particular treatment 
adopted, they can make no pretence to originality.^ 

26. For many valuable' suggestions the writer is 
directly indebted to the Rev. Canon Liddon — espe- 
cially to the fourth of his Bampton Lectures. And 
he is further bound to express his grateful and fre- 
quent obligations to many other works to which 
reference is made throughout the text. 

27. In conclusion, he would again dwell with 
some emphasis upon the reason why little or no 
reference is made to any of the great theological 
definitions which are, of course, wrapped up in the 
substance of this argument. He was speaking, in the 

^ I am indebted to the Rev. Professor Westcott for his 
recommendation of the work of W. F. Gess, as in part at least 
covering the same ground as these lectures. It is entitled 
Christi Person und Werk nach Christi Selbst zeugniss und den 
Zeugnissen der AposieL Basel, 1870. American translation 
by J. A. Reubelt, The Scripture Doctrine of the Person of 
Christ. Andover, 1870. 

[Postscript. — Since the completion of the manuscript of the 
following pages, the writer has been fortunate in the perusal of 
Dr. Chad wick's Donnellan Lectures for 1878-79, entitled Christ 
Bearing Witness to Himself This work is an able exposition 
of the argument derived from the self-manifestation of Christ ; 
and I cannot but regret that it reached me too late for any but 
very occasional reference in the present imperfect contribution 
to the same important truth which Dr. Chad wick has exr 
pounded with far greater abiHty.] 



XXVlll PREFACE. 



first instance, to laymen, who cannot, as a rule, be 
supposed to take any very enthusiastic interest in 
the precise relationships between Arianism and Sabel- 
lianism, or in the formulas of the Homoousion and 
the Hypostatic Union. The writer trusts, indeed, 
that no chance phrase of his may be found at variance 
with the Church's own spirit in view of such matters 
as these ; but the lectures were intended, first and 
foremost, for " the rank and file " of Christians ; and 
this intention would have been defeated if he had 
permitted the following pages to become a com- 
pendium of theological controversy, even for the sake 
of escaping (if so it must be) the occasional imputa- 
tion oi formal inaccuracy of language. 



I. 

CHRIST CLAIMS TO BE FREE FROM SIN; 
AND IS CONDEMNED AS A CRIMINAL. 

"which of you CONVINCETH me of sin?*' — ST. JOHN 

viii. 46. 

" IF HE WERE NOT A MALEFACTOR, WE WOULD NOT HAVE 
DELIVERED HIM UP UNTO THEE."— ST. JOHN xviii. 30. 



B 



"J^sus ne doit pas tee jugd suria r^gle de nos petites con- 
venances. ... La position qu'il s*attribuait ^tait celle d'un £tre 
surhnmain, et il voulait qu'on le regardit comme ayant avec 
Dieu un rapport plus 6lev6 que celui des autres hommes." — 
Renan. 

"Unless man's free susceptibility of sinlessness is somewhere 
filled in the history of the race, God's ideal as to man as a type 
fails of realization. But God's ideal and promise never fidL 
Therefore the most perfect possible type of man will be brought 
into existence : that is, somewhere in history a sinless character 
will appear." — Joseph Cook (Boston Lectures). 



CHRISrS CLAIM OF. SINLESSNESS IN 
WITNESS TO THE GREAT DILEMMA. 

I. It does not require any profound theological 
insight to recognize the true issues which the personal 
claims of Christ involve. What those issues really 
are must be obvious from the most casual survey of 
the case upon which, by common consent, we are 
asked to pronounce.*^ 

Rightly or wrongly, Christendom is founded on the 
belief that Jesus Christ not only advanced Divine 
pretensions, but was actually justified in advancing 
them. In other words, by far the most influential 
populations of the civilized world have for eighteen 
centuries accepted the Deity of Christ as a fact. 

What is the true explanation of this phenomenon ? 

2. This is the question upon which we are about to 

^ " The debate as to the truth of Christianity has at last 
narrowed itself into one as to the Personality of its Founder." — 
Strauss, The Old Faith and the New (transL), p. 53«* 



THE GREAT DILEMMA. 



enter. It is not impossible, of course; that the whole 
jji^antic superstructure of our modem life has been 
reared upon a delusion. But candour surely requires 
the admission that such an explanation of Christianity 
is not, in itself, very probable. 

3. But in any case the issues are sufficiently por- 
tentous. No one, at any rate in such an auditory as 
this, will be guilty of regarding them as a matter upon 
which he can afford to plead indifference. 

4. If the claims of Christ — ^such as they arc 
popularly held to be — were, after all, unjustifiable; 
then, either Christ Himself was mistaken, or Christen- 
dom has been deluded. In either case, the alternative 
lays the seeker after truth under the most solemn 
obligations. 

(i.) If Christ was mistaken^ His mistake arose either 
consciously or unwittingly. If He was consciously 
mistaken, He was, without doubt, an impostor of an 
appalling type. If He was unwittingly in error, He 
most certainly is utterly unworthy of admiration as a 
leader of men, and must be set down as a fanatical 
and deluded blasphemer. 

(H.) If ChristettdoM itself has been deluded — that 
is, if, beginning with the belief of the Apostles, the 
verdict of Christendom has credited Christ with pre- 
tensions which He never assumed — then, of course, it 



CHRISrS CLAIM OF SINLESSNESS. 



is clear that Christendom is built upon what is not 
the less a lie because it was merely an unconscious 
He.i 

S- Under either of these two suppositions, the duty 
of all honest men in our day is sufficiently plain, 
however painful. 

If the claims of Christ were the claims of either 

an impostor or a fanatic; or, again, if the witness 
of the Apostles be, either intentionally or uninten- 

^ It may be convenient here to indicate the line of argument 
which is usually taken up by those who seek to escape from 
" The Great Dilemma " here depicted, by asserting that there is 
a third alternative ; which is, that, though Christ was not 
Divine, He was wholly admirable, and that His followers deified 
Him in a pardonable enthusiasnL More than once since these 
pages were written, the reply has been urged : " We cannot 
allow that the only alternative to admitting His Divinity is to 
condemn Christ as an Impostor or Fanatic. Christ was, and is to 
us, the noblest character in history ; but He was not God, nor 
ever claimed Divinity ; and because His Disciples deified Him, 
that is no reason why we should be called upon to denounce 
Him for that matchless character which in their eyes made 
Him Divine." Now, without dwelling upon the gross misstate- 
ments of this theory, it need only be noticed here that, assuming 
it to be true, Christ was not God. (That He " did not claim " to 
be God is certainly false ; and, moreover, if it were true, is 
nothing to the present point.) Now, His Disciples and all sub- 
sequent Christians have believed He was God, In that belief 
alone Christendom is reared ; so that, upon the shallow theory 
here alluded to, Christianity is built up upon what— call it mis- 
conception, enthusiasm, delusion, or anything else — is none the 
less, in fact J a lie. 



THE GREAT DILEMMA, 



tionally, a perjury ; if the blood of the martyrs was 
spilt to propagate a delusion — and certainly not am 
innocent delusion ! — then, as we see at once, the honest 
alternative is, to reject Christianity with horror; to 
exterminate its teachers ; to stop our ears to its 
blasphemies. 

6. The altOTiative, you say, is too shocking. You 
would fain be spared the process of investigation, if 
such an alternative be even conceivable. 

My hearers, it cannot be. Christianity, whether 
or not you accept it as the mainspring of your life, 
Christianity is — a fact. 

Face that fact you must 

This much, at least, is due to yourselves. 

Is it common honesty to pretend to believe in 
Christianity upon no better grounds than because you 
are too timid or too indolent to face the possibility that 
it may be all one gigantic falsehood ? 

7. No, — ^whatever may be the faults of your age, it 
is strong at least in its professions of free thought, 
candour, and devotion to the cause of truth. 

Let no theological bias then preoccupy our minds 
in view of Who } and What ? was Jesus. Let no 
childish prejudice warp our vision in view of the simple 
Facts which will be brought before us. 

God is the God of truth. He will gondemn no 



CffRISrS CLAIM OF SINLESSNESS. 



soul that He has made for honest-hearted adhesion 
to the light which He has given them. 

8. But, on the other hand, we must surely beware 
how we dare to tamper with that light. We must 
beware lest we be betrayed by the vanity of the 
human mind into a deliberate self-blinding. Let us 
not start with the preconceived opinion that all things 
new must needs be right, and all things old must 
needs be wrong. 

For this, surely, is a sinister temptation to which 
men's minds are very prone to-day. The integral 
facts of life and death are often juggled with, under 
the specious cover of religious toleration or philo- 
sophical candour. We think it magnanimous to 
hold our judgment in suspense until such time as 
every difficulty shall have been removed that lies in 
the path of faith ; and, in the mean time, on the 
pleasing score of novelty and easy living, we practi- 
cally prejudge Christianity to be untrue ; — for we 
cannot but perceive that if it be not so, if it be 
indeed historical, it involves the most momentous 
personal issues as regards ourselves. 

9. Let us then approach a question thus carrying 
with it the entire standing ground of Christianity in 
a temper free at once from theological prejudice or 
controversial animus, and, on the other hand, from 



8 THE GREAT DILEMMA. 

that want of humility which is the sure indication 
not so much of impiety^ as of ignorance and unin- 
telligence. 

ID. One word is necessary in regard to the 
records — ^the documents — which will, throughout our 
inquiry, be used as the source from which the facts 
and words of our Lord's Life will be drawn. 

The vital importance of this point is, of course, 
very clear. We must be assured of the credibility 
of the writers who record the personal claims of 
Christ before we can arrive at any trustworthy con- 
clusion upon the meaning of those claims. We must 
know whether or not we can believe that Christ 
really spoke and acted in a certain way before we 
can realize or believe in the logical outcome of words 
and doings which are attributed to Him. 

II. Now, it is obviously out of the question to 
recapitulate, however briefly, within our present limits, 
even the barest outline of those great and far- 
reaching problems which are here suggested. 

As some of you have lately been reminded,^ 
it is not without adequate evidence that the Church 
of England claims our acceptance of the Gospels as 
genuine historical documents. And you will readily 

1 A course of addresses had recentiy been given upon the 
History and Criticism of the New Testament 



CHRISrS CLAIM OF SINLESSNESS. 



understand that that evidence is of a minute and 
circumstantial kind, such as could not without 
prejudice to its real power be treated within the 
limits of less than an entire series of addresses like 
the present 

All therefore that can now be attempted is that 
I should state the general results of scholarly in- 
vestigation into the historical credibility of the 
Gospels, as already arrived at by experts in criticism. 
This, and this only, you will feel is an indispensable 
preliminary to a candid treatment of the subject 
upon which we are now entering. 

12. So far, then, as the most recent criticism of the 
Evangelistic writings is concerned, I have no apology 
to offer for treating them, throughout these addresses, 
as actual histories. 

To this conclusion, it can hardly be denied, the 
industry of English and Continental students is 
gradually forcing the opinion of many who yet fail 
to recognize the logical outcome of such an ad- 
mission. 

13. With regard to the Synoptists, the case may be 
said to be practically beyond all serious dispute.^ 

* " J'admets comme authentiques les quatre ^vangiles cano- 
niques," writes M. Renan. This admission will not be forgotten 
by those, who are yet well aware that, for very obvious reasons. 



lo THE GREAT DILEMMA. 

Since the beginning of the present century the 
text of the first three, and indeed of all the Evange- 
lists, has been submitted to the minutest investigation. 
Scholars and critics of every shade of opinion have, 
with an instinctive sense of the great issues involved 
in the question of Gospel credibility, bestowed an 
amount of laborious research upon their task such 
as no mere forgeries, however skilful, could for a 
moment have resisted. And although it can hardly 
be said, even yet, that their assiduity has been 
crowned with success sufficient to recommend any 
one theory as to the actual composition of the 
Gospels as entirely beyond dispute ; yet it is hardly 
too much to say that the historical reliability of the 
Synoptics, as genuine and authentic records of actual 
events, has now been fairly established.^ 

M. Renan adds, " Mais leur valeiir historique est fort diverse." 
—Vie de Jisus^ Introd., p. xxxvii. 

' Perhaps one of the best — that is, the best suited to ordinary 
readers — as also one of the most recent works upon the Criticism 
of the Synoptics, will be found in the Encyclopctdia Bri- 
tannica (9th edition, 1879), voL x.. Art Gospels, pp. 789-843. 
The article is by the hand of the Rev. E. A. Abbott, D.D., and 
deals exhaustively, and yet within popular compass, with the 
questions at issue. By examples of synoptical " harmonies,* Dr. 
Abbott argues in favour of a " triple tradition," shared by the 
three Evangelists in varying proportions, of the actual words and 
works of our Lord. He places Mark at the head, chronologically, 
of the Synoptists ; and minutely comparing the peculiarities of the 



CIlRlSrS CLAIM OF SINLESSNESS. li 

14. Turning to the Fourth Gospel^ we approach the 
very central point of modem critical assault. You 

three, he places St. Matthew's date at " the crisis immediately 
preceding the siege of Jerusalem," and St. Luke's at " 80 A.D. at 
the earliest." From this internal evidence Dr. Abbott proceeds 
(pp. 814, sqq.) to summarize the testimony of the Church and 
of early Christian history generally, — ^passing in review the 
evidence of (i) Paul [i Cor. xi. 23]; (2) Peter [2 Pet. i. 17]; (3) 
Clement of Rome, "Epistle to Corinthians," ? 95 a.d. ; (4) Igna- 
tius, Barnabas, Polycarp, " Shepherd " of Hermas, Papias (his 
evidence " negative," but " strongly in favour of our Gospels," 
p. 816), and Justin Martyr. He then arrives (p. 818) at con- 
clusions more or less conjectural, but still such as "would 
enable the reader to feel additional confidence," as being " sup- 
ported by the double confirmation of indirect as well as direct 
evidence." 

Referring (p. 842) to the rivalry of the several theories in view 
of the possibilities of the future. Dr. Abbott aptly quotes the 
following words of Dr. Sanda/s {Academy^ Sept. 21, 1878) : 
" It has been pointed out that there has been of late an in- 
creasing tendency in the three theories — the Tubingen or 
adaptation theory, the documentary or Mark theory, the oral 
tradition theory — to approximate to each other." 

Not the least valuable portion of this article is Dr. Abbott's 
concise summary (p. 841) of these theories and his historical 
survey of the literature of the TUbingen and other criticism. 
The article in general is based, Dr. Abbott tells us, on the work 
of Holtzmann (in Schenkel's Bibel Lexicon), See also Arch- 
bishop Thompson's Introduction to the Gospels in the Speaket^s 
Commentary (published also separately, in Wordy Work, and 
Will, pp. 1-136) ; and for the whole subject, see Smith's 
Dictionary of the Bible, Art Gospels, Canon, etc., and West- 
cott's Introduction to the Study of the Gospels, and History of 
the N, T, Canon; also Sanday, The Gospels in the Second 
Century J Tischendorf, Origin of the Four Gospels (translated 



12 THE GREAT DILEMMA, 

will be aware, of course, that many of the most 
mysterious and important sayings of Christ in regard 
to His own Personality are only recorded by the 
author of the Fourth Gospel.^ So that, while it is 
important not to overrate this fact,* it is yet very 
necessary to know how far the results of destructive 
criticism serve to show whether the Gospel of St 
John is honestly believable by a candid reader. 

15. Now although it can hardly be maintained that 
Ewald, the great Rationalist, is, in courtesy, justified 
in maintaining that, in view of the facts before us, 
**no man who does not will knowingly to choose 
error and to reject truth can dare to say that the 

by W. L. Gage); Plumptre, Boyle Lectures^ Christ and 
Christendom, Lect. II. pp. 29-83 ; Lange, Life of Christy Parts 
III. to VII. pp. 119-286. A popular summary of the sceptical 
view of the Gospels will be found in E. Clodd's Jesus of 
Nazareth, pp. 223, sqq., and Note E, pp. 375, sqq. 

* Mr. Greg, indeed, turns this fact into a direct argument 
against the genuineness of St. John's GospeL "The public 
discourses of Jesus in this Gospel turn almost exclusively upon 
the dignity of His own Person. ... In the first three Gospels 
we have the Message ; in the fourth we have nothing but the 
Messenger;'* and therefore we "cannot here be dealing with 
the genuine language of Jesus, but simply with a composition 
arising out of deep conviction of His superior nature left in the 
mind of the writer by the contemplation of His splendid genius 
and His noble and lovely character." — Creed of Christendom^ 
vol. ii. p. 41 (4th edit.). 

• See below, Lecture VI. 



CIlRISrS CLAIM OF SINLESSNESS, 13 

Fourth Gospel is not the work of the Apostle John ;" ^ 
yet even this language — which would hardly have 
escaped the scornful imputation of dogmatism if it 
had been used by an orthodox theologian — will 
assuredly sound none too severe to those who have 
honestly, however slightly, studied the evidence for 
and against the authenticity of the Gospel of St. 
John. 

16. I will not pretend, on a point so supremely 
important, to do more than refer to the labours of 
men whose name alone will guarantee the value 
of their work.^ Perhaps the most valuable (as it is 

^ Cited by Liddon, Bampton Lectures, p. 218. "We must 
declare," he says elsewhere, " that no author of a book of anti- 
quity is so surely attested as the Apostle John for this Gospel." 
— Die Johanneischen Schriften, etc., vol. ii. p. 409, quoted by 
Gregory. Canon Liddon's own conclusions as to the authorship 
of St. John may well be quoted here. After showing by a minute 
review of the evidence that its author must have lived within 
the limits of the first century, "when this is done,*' he con- 
cludes, " the question of its authenticity is practically decided. 
It is irrational to suppose that a forgery claiming the name and 
authority of the beloved disciple could have been written and 
circulated beneath his very eyes. . . . Arbitrary theories about 
the time which is thought necessary to develop an idea cannot 
rightly be held to counterbalance such a solid block of historical 
evidence as we have been considering." — Bampton Lectures , 

p. 218. 

» Dr. Chadwick, in his Donnellan Lectures for 1878-79 
(Christ bearing Witness to Himself\ devotes a lecture to the 
Person of Jesus as described by St. John. His answers to 
the objections of Renan, Greg, etc., are very suggestive. 



14 THE GREAT DILEMMA. 

certainly not the least laborious and learned) con- 
tribution to the study of the Fourth Grospel is 
Professor Westcott's Introduction, published in 1880^ 
in the Speaker's Commentary. After the work of 
more than twenty-five years/ Dr. Westcott has suc- 
ceeded in producing what may probably be found to 
be a supreme vindication of the entirely reliable 
character of the Gospel and its authorship by St 
John himself. 

17. For those who desire to investigate the matter 
for themselves, I would venture to name the work 
of Professor Luthardt,^ as revised and translated in 
1875 by Mr. Caspar Rend Gregory. This American 
scholar has collected,* with infinite care, the titles — 
to the number of no less than 491 — of works pub- 
lished between 1792 and 1875 upon the literary 
merits and authenticity of the Fourth Gospel, Lu- 
thardt himself has reviewed with equal toil and 
candour the whole range of modern criticism on the 
subject, from the first assaults of Evanson (1792) and 
Bretschneider (1820) down to Dr. Lightfoot's replies 

* See p. xcvi. 

« C. E. Luthardt, St, John the Author of the Fourth 
Gospel, Revised, translated, and the literature much enlarged 
by C R. Gregory. Edinburgh : Clark, 1875. 

' Appendix, Literature of the Disputed Origin of the Fourth 
Gospel from 1 792-1 875. 



CHRIST'S CLAIM OF SINLESSl/ESS, 15 

■ 

to Supernatural Religion^ in the Contemporary Re* 
view of 1874-75. The result of the labours of both 
Luthardt and his industrious editor has been to 
confirm them in the conviction that St. John's Gospel 
is a genuine historical narrative by St. John himself. 
How this opinion could have been arrived at by 
honest and competent scholars if the Book were a 
forgery, it is difficult to guess. 

1 8. Among others who in our own language have 
contributed valuable help to the critical problem, and 
who have arrived at substantially the same conclusion, 
must be added the names of Dr. Sanday^ and Dr. 
Ezra Abbot.2 Of Dr. Sanday's Authorship afid 
Historical Character of the Fourth Gospel (1872), 
it has been said by a competent critic that "it is 
eminently candid ; and there is no other book in 
English to compare with it for the light it throws 
not only on the Fourth Gospel itself, but also on the 
history of its criticism." ^ 

19. It is commonly supposed among the uninitiated 

* Authorship y etc, of Fourth Gospel, and also The Gospels 
in the Second Century, 

* In an appendix to article in American edition (New York, 
1868) of Smith's Dictionary of the Bible, Art. The Word. 
This author has recently published a separate work on the 
subject. 

3 Rev. E. A. Abbott, D.D., Enc, Brit,, 9th edit voL x. 
p. 843. 



l6 THE GREAT DILEMMA, 

that all able criticism among Continental scholars 
has pronounced against the genuineness of St. John, 
The extract from Ewald will have shown how 
groundless this belief is ; and two further selections 
from German critical opinion may perhaps be al- 
lowed to close this matter so far as our present 
purpose is concerned. " We may boldly declare," says 
Ebrard/ " that excepting a few of Paul's epistles, no 
book of all antiquity, either in Christian or heathen 
literature, can show such numerous and sure proofs 
of Its authenticity as the Gospel of John." Schaf s * 
language is more peremptory still : " If this book, 
which is eternal truth, was written by a deceit- 
conceiving gnostic, then Jesus Christ for a thousand 
years has cast out Satan by Beelzebub." When to 
the well-known names of Westcott^ and Lightfoot,* 
Farrar^ and Alford® and Liddon,''^ Wordsworth® 

^ J. H. A. Ebrard, 1842, Wissenschaftliche KriHk des 
Evangelischen Geschichte, Frankfort-on-Maine. Quoted by 
Gregory, Appendix, loc. cit, p. 307. 
> * Quoted by Gregory, ibid., 354. 

* Introduction to the Study of the Gospel; N. T. Canon ; 
Commentary on St. John; occasional writings. 

* Contemporary Review ^ Dec, 1874, Jan. and May, 1875, ^^c. 

* Life of Christ J loth edit, voL ii. Excursus x. pp. 474, sqq. 

* Commentary y Prolegomena, ch. v. pp. 50-70. 

' The Doctrine of Chris fs Divinity in the Writings of St. 
Johfiy Bampton Lectures^ v. pp. 208, sqq. 

* Commentary^ Introduction to St John, p. 257, sqq. 



CHRIST S CLAIM OF SINLESSNESS. 17 

and Sanday/ Abbot ^ and Hutton,^ are added those 
of Continental scholars* (differing, as do these, on 
many points), such as Hug, Lange, Schleiermacher 
ancj: Credner, Reuss, Tholuck, De Wette, Eichhorn, 
Godet, Pressensd, Thiersch, HaufF, Bauer, Olshausen, 
Grimm, Ebrard, Schaf, and many more, we may well 
be content to rest upon the tradition of sixteen 
centuries, despite the influential names of Bret- 
schneider, Strauss, Baur, Schenkel, Keim, and Renan. 

20. So much, then — and little enough it is in 
view of the importance of the question — as t<3 the 
adequacy of the documents in which the personal 
Claims of Christ stand recorded. 

Let us now consider, as briefly as may be,® what 

^ Authorships etc. (loc. cit. ante). 

- American edition of Smith's Dictionary of the Bible^ 
Art. The W7r//, Appendix. 

^ R. H. Hutton, Essays, Theological and Literary, vol. i. 
2nd edit., 1880, pp. 150-215. 

* For the multifold evidence here alluded to see Luthardt, 
work already cited, passim. 

^ The whole bearings of the argument from our Lord's 
Sinlessness have been elaborately discussed in the well-known 
work of Dr. Carl Ullmann {The Sinlessness of Jesus an 
Evidence for Christianity, translated from seventh edition by 
Sophia Taylor. Clark, 1870). The general line of his treat- 
ment may be thus roughly indicated. Starting with a discussion 
of the ideas involved in the use of the terms " sin " and " sin- 
less," Dr. Ullmann proceeds (p. 13) to found his argument upon 
<*the phenomenon presented by the merely human life of 
Jesus. In this," he says, "we have an independent point of 

C 



1 8 THE GREAT DILEMMA, 

is meant by the challenge of the text, in which our 
Lord is recorded to have asked the Jews, "Which of 
you convinceth Me of sin ? " ^ 

21. Such language as this, you will feel at once, 
presents to us a self-assertion that has well been 
called "absolutely tremendous." "Must not He 
who affirms Himself to be sinless be either better 
or worse than all men ? better ^ if His testimony be 
true : and if it be rejected, worse^ inasmuch as, being 
sinful. His moral sensibility was too obtuse to dis- 
cover it?"^ 

Christianity, comprehensible to all, and calculated to gain access to 
minds of the most opposite constitution." He then reviews the 
testimony to Christ's sinlessness as borne (i.) by others (pp. 40^-47), 
and by the Gospel account of His characteristic qualities, as e.g. 
His humility and majesty, etc., and (ii.) by Christ Himself 
(pp. 69, sqq.). His sinlessness is then argued from the effects 
produced in the world by His manifestation (pp. 81-106) ; and 
next follows a criticism of the various objections which have 
been urged against His perfection from the Gospel narrative 
itself (pp. 109-177). The direct connection of the character thus 
arrived at with the doctrine of Divinity is then treated at 
length (pp. 196-253) ; and the whole literature of the subject is 
dealt with (pp. 254-264). The literature of the Temptation 
is separately reviewed (pp. 264-291). See also Moorhouse, 
Hulsean Lectures^ Lecture III., on the Evidence of our 
Saviour's Sinlessness, 

^ The metaphysical question involved in the precise mean- 
ing of afiaprlas is not here entered upon. It is fully discussed 
in Ullmann, Sinlessness of Jesus, etc., ad init., and pp. 1 5-38. 

2 Moorhouse, in Some Modern Religious Difficulties y 
Christ the Greatest of all Miracles (S.P.C.K.), p. 84, 



CffRISrS CLAIM OF SINLESSNESS, 19 

22. For, as we all know full well, it is precisely 
this challenge which no human teacher would dare to' 
utter. The higher and holier the teacher in the eyes 
of other men, the unworthier is he in his own eyes. 
The loftier the pedestal pn which he finds himself 
expected to stand, the lowlier is he in his own abase- 
ment before the throne of the holy God.^ Personal 
unworthiness — this, most assuredly, is the keynote to 
his message as regards the mouth of him who de- 
livers it. 

"Ah, Lord God! behold, I cannot speak: for 
I am a child." The burden of the prophet's weak- 
ness^ is the burden of our frail humanity in the 
mouth of all God's servants. "Rise up, for we are 
men of like passions with yourselves," ^ is the anxious 
protest by which the saint in every age deprecates 
the homage that is only due to the Lord God.^ 

^ "Whenever we find deep humility amongst men it is 
accompanied with self-distrust and self-accusations. . . . Such 
... is not the attitude of Christ." — R. H. Hutton, Tlieological 
Essays, i. 248. 

^ Jer. i. 6. 

^ Cf. Acts X. 26, xiv. 15 ; Luke v. 8 ; 2 Sam. vi. 9, etc. 

* "They who have most closely followed Christ confess 
the difference most readily. Christ says, ' My God, why hast 
Thou forsaken Me ? ' But the hnitation of Christ (k Kempis, 
xlv.) says, * What right have I, so vile a wretch, to complain 
unto my God if He withdraw His presence and leave me to 
myself?' Bunyan and Kempis, Luther and Augustine, Peter 



39 THE GREAT DILEMMA. 

** Nolo episcopari^* — I am unwilling to take the oflBce 

of a bishop— it is the strain of the Church of God 

uprising in the mouths of her bishops and her 

martyrs, her priests and missionaries, from the 

Apostles* time to our owtl " Woe is me ! for I am 

undone ; because I am a man of unclean lips, and I 

dwell in the midst of a people of unclean lips : for 

mine eyes have seen the King, the Lord of Hosts." * 

This, the confession of the greatest of the Hebrew 

prophets, is, and ever has been, the natural confession 

of every man who is permitted to deliver any message 

from the throne of the eternal God.^ 

23. But the one exception to all other men — 

the one. sinless life — could, and did, dare thus to 

frame the challenge : " Which of you convinceth Me 
ofsin?"8 

And the challenge remains unanswered now, as 
it was unanswered then.* " I find no fault in Him " — 



and John, would readily have adopted the confession of David 
that he was shapen in sin. . . . The sceptic is right (Strauss, 
New Life, i. 264) who insists that 'the best and purest of 
mankind has ever many sins to accuse himself of.*" — Chad- 
wick, Christ bearing Witness to Himself , p. 106. 

1 Isa. vi. 5. 2 cf. Exod. iv. 10, vi. 12, 30. 

^ Pressens^, Jesus Christy English translation, p. 288. 

* It may be observed in passing that the impeccability of 
Christ is distinctly asserted by His Apostles, e.g. 2 Cor. v. 2i ; 
Heb. iv. 15 (cf. ix. 28) ; i Pet. i. 19 and ii. 22 ; i John iii. 5. 



CffRISrS CLAIM OF SINLESSNESS, 2i 

the verdict of Pilate is the verdict of mankind 
' to-day. 

24. If otherwise, my hearers, let us be true to the 
logic of the Dilemma.^ If, in the record of His life, 
we can trace any blemish on the character of Jesus, 
how is it that even those who entirely reject His 
Divinity can pretend to reverence Him, as reverence 
Him they say they do, as far higher than any other 
man ? Surely, He claims to stand on ^ pedestal 
altogether distinct ; — and He must be judged of in 
accordance with what He claims." ^ 

25. This is recognized by all who thoughtfully 
examine the ultimate bearings of this momentous 
argument.^ " If we once go so far," says a German 
writer who has expounded the logical issues of our 
Lord's self-assertion with great minuteness, "as to 
admit that the moral greatness of Jesus is of so 

^ See Ullmann, passim, especially pp. 157, 251, etc. 

2 Dr. Liddon aptly quotes Kenan's admission {Vie de 
y^susy-p, 246), " J^sus de doit pas ^tre }ug6 sur la ihgle de nos 
petites convenances. ... La position qu'il s'attribuait dtait 
celle d'un Etre surhumain, et 11 voulait qu'on le regardit 
comme ayant avec Dieu un rapport plus ^lev^ que celui des 
autres hommes.** 

**To make Him sinless is to make Him supernatural." 
— Chad wick, Christ bearing Witness to Himself^ p. 109. 

^ See some valuable remarks by Domer upon the increasing 
reception of the truth of Christ's moral excellence, Person of 
Christ (Clark's translation), Div. II. vol. iii. pp. 222, etc. 



22 THE GREAT DILEMMA. 



superlative a kind that nothing surpassing it is to be 
found within the sphere of human nature ; and if we 
do this on the ground of the Gospel delineation, we 
shall be constrained to take the further step, which 
leads to a belief in His sinless perfection, ... If 
Jesus, as we know Him from history, is as great a 
man as [the humanitarian] Pecaut ^ admits, He is also 
perfect ; but if, according to the given conditions. He 
is not perfect, then He is not truly great in any 
sense." ^ 

This, I certainly believe, is the only just inference 
from the facts upon which we have to decide. "If 
Christ," says Friedrich von Schlegel, "were not more 
than Socrates, then a Socrates He was not."^ No, 
Dr. Ullmann is surely right when he denies any 
logical standing-ground to the man who "thinks it 
possible to give up Christ, the Son of God and Re- 
deemer of the world, and yet to retain the pure and 
holy Son of Man as an example." * 

26. It is in strict deference to this Great Dilemma 

^ Le Christ et la Conscience. 

2 Ullmann, Sinlessness of Jesus, p. 157. 

3 Philosophy of History, Lect. X. p. 278. 

* Sinlessness of Jesus, p. 251. Strauss recognizes the true 
issues. If Christ really advanced the claims which are here 
imperfectly portrayed, Strauss admits that he "should lose 
faith in his excellence as a man*^ {The Old Faith and the 
Newy p. 56). 



CffRISTS CLAIM OF SINLESSNESS. 23 

that men have taken serious objection to the per- 
fection of the merely human character of our Lord. ^ 
It is urged, for instance, that on more than one 
occasion ^ He evinced a want of self-control, amount- 
ing, in the too hasty words of the objector, to a 
positive " loss of temper." It is thus that a humani- 
tarian is bound to regard the righteous anger ^ of One 
who is jealous for everything that concerns the 
majesty of that Godhead in which, as co-equal Son 
of the eternal Father, He had co-equal share. So, 
too, it is asserted, with strict logical propriety if this 
Divine prerogative be lost sight of, that He treated 
His parents with an inexcusable wilfulness or even 

^ See especially F. W. Newman, Phases of Faithj pp. 
146, sqq. 

2 Matt. xxi. 12-17 ; xvi. 23. 

^ For a plain exposition of the true character of Christ's 
anger, see Row, Moral Teaching of the New Testament^ 
pp. 83-87. "The capability of being moved to anger is an 
essential ingredient in absolute holiness. It is simply impos- 
sible for a holy man to witness the most aggravated forms of 
moral evil without the feeling of righteous indignation being 
excited by them. So far would the absence of this feeling be 
a virtue, that it would simply imply absence of the perception 
of the difference between right and wrong. ... In ordinary 
men, the usual excitement to anger is not a sense of outraged 
hoUness, but of violated self-love. . . . The anger of Jesus 
Christ ... is in every instance absolutely unconnected with 
self-love. . . . [In the case of His rebuke to St. Peter] it is 
undeniable that the anger of Christ displays itself in the most 
absolute form of unselfishness," etc. — Pages 83-85. 



24 THE GREAT DILEMMA, 

disobedience as a Child/ and with slight and con- 
temptuous disregard at a later period of His earthly- 
life.^ Other charges, equally serious upon the sup- 
position of His mere humanity, are connected with 
His apparently direct repudiation of sinlessness on 
the occasion of the young man's question regarding 
eternal Life^ (Matt. xix. i6 ; Mark x. 17 ; Luke xviii. 
18); with His cursing the barren fig tree;* with 
His sending the devils into the herd of swine at 
Gadara;^ with His stern denunciation of Pharisaism ; ' 
with the relationship between Himself and the 
apostate Judas;'' with His reply concerning the 

^ Luke ii. 41-52. ^ John ii. 4. 

3 " He is not denying that He is good ; but He insists that 
none should call Him so who did not believe Him to be GocU^ 
— Liddon, Bampton Lectures^ p. 23, note •*. So Ibid. pp. 193, 367. 

The objection is minutely examined by Ullmann, Sin- 
lessnessy p. 1 53, sqq. 

* Matt. xxi. 19 ; Mark xi. 13. The objections generally 
take the form of charges to the effect that Christ showed wanton 
disregard of the rights of property, or that He displayed a mere 
petulance in dealing with the fig tree. See Ullmann, p. 148. 

^ Matt. viii. 28-34 ; Mark v. 1-20 ; Luke viii. 26-39. 
Ullmann, p. 148. 

* Matt, xxiii. 13-39. Luke xi. 42-52. 
^ John xiii. 18, 27, etc. 

In connection with the general argument, it may be as well to 
take cognizance here of the alleged limitation of Christ's human 
knowledge. The question is carefully treated at length by Dr. 
Liddon {Bampton Lectures, pp. 455, sqq.). The teaching of the 
Church on this subject is, that in virtue of His true Divinity, 
Christ possessed absolute intellectual infallibility ; but that on 



CHRISrS CLAIM OF SINLESSNESS, 25 

tribute to Caesar ; ^ the " energetic and pretentious " 
style of His discourses,^ and so forth. 

27. Now in all these cases it is of the last im- 
portance to keep steadily in view that primary canon 
of literary interpretation and first axiom of history, 

one particular occasion (Mark xiii. 32), our Lord in His human 
soul was, at the time of His speaking, devoid of one particular 
point of knowledge. " That He was ever completely ignorant 
of aught else, or that he was ignorant on this point, at any 
other time, are inferences for which we have no warrant, 
and which we make at our peril ** (Liddon, Bampton Lec- 
iuresy p. 467). See also Moorhouse's Hulsean Lectures^ 1864, 
Our Lord Jesus Christ the Subject of Growth in Wisdom; 
especially Lecture IV., which deals with the " kind and degree 
of human ignorance" which "were left possible to Christ 
by the fact of His human sinlessness " (pp. 100-139). See 
Wilberforce, The Incarnation^ pp. 68, sqq. : " Without 
asserting that the man Christ Jesus was ignorant, it may be 
said that He was ignorant, as man, of that which by His other 
nature was known to Him. His growth [in wisdom] was no 
delusion, but a real one. He made trial of those channels of 
communication whereby the children of men are furnished with 
knowledge ^ etc. (p. 71). For a popular survey of the theolo- 
gical technicalities involved in this momentous question, see 
The Gospel for the Nineteenth Century^ Appendix B (pp. 359, 
sqq.), where " the Limitation of Christ's Human Knowledge " is 
fully discussed. 

^ Matt. xxii. 17 ; Mark xii. 14 ; Luke xx. 22. 

2 Matt. xiii. 10-15, etc. Those who care to see Mr. F. W. 
Newman's objections polemically discussed will not overlook 
The Eclipse of Faith, and its sequel, A Defence of " The Eclipse 
of Faith'' (Longmans, 1852 and 1854), in which latter wbrk is 
an appendix giving at length extracts from Mr. Newman's 
strictures upon the *' Moral Perfection of Christ." 



26 THE GREAT DILEMMA, 

that the subject must never be wrested from its con- 
text The circumstances of an action determine its 
true bearings. The deeds of a man are intimately 
connected with the motives that influence him, as well 
as with the antecedents from which his deeds have 
been derived. 

28. The accusations referred to are, if carefully 
examined in the light of Christ's Divinity, absolutely 
groundless. Apart from the admission of His 
Divinity, such charges become grave enough. But 
as concerning the sum total of His attributes human 
and Divine, they are in each case, if taken in con- 
nection with His actions before and after, seen to be 
frivolous and wholly fallacious. ^ They vanish when 
Christ is seen not only as the Son of Mary, but the 
Lord God Himself; not only the faint and weary 
Man of Sorrows, but the Divine Messiah, the Word 
of God Himself, Maker of the natural world. 
Searcher and Judge of human hearts. 

^ " No attempts to fasten sin upon Him have had a trace of 
success, except so far as they have gone hand in hand with a 
denial of His personal claims. Strauss, for example, thinks it 
not merely fanaticism, but unjustifiable self-exaltation, for a Man 
to imagine Himself so separated from other men as to set Him- 
self * before them as their future Judge.' Strauss, we must 
admit, is perfectly right, if the claim of Christ to judge the world 
is not strictly based upon fact." — Liddon, Some Elements of 
Religion, p. 230. 






CHRISrS CLAIM OF SINLESSNESS, 27 

29. On the Other hand, assuming Him to be a mere 
man, these and similar accusations bring down Jesus 
Christ to a level from which humanitarians them- 
selves have long since rescued Him.^ 

If His life is really thus honeycombed with moral 
imperfections, how is it that the humanitarian can be 
corfsistent in elevating Him to a level incomparably 
higher than that of a Socrates or an Antoninus.^ 

30. But that all such charges are, in fact, captious 

^ Thus, even the author of Supernatural Reli£^on sees in 
Christ One who, " surpassing in His sublime simplicity the moral 
grandeur of Sakya Mouni, and putting to the blush the . . . teach- 
ing of Socrates and Plato, . . . presented the rare spectacle of a 
Life, so far as we can estimate it, uniformly noble and consistent 
with His own lofty principles " {Supernatural Religiony 4th 
edit., ii. 487). 

2 How entirely M. Renan fails in depicting a consistent ex- 
planation of Christ's Personality has been well exposed by Dr. 
Chadwick. The Jesus of M. Renan, he well observes, is One 
who lives every moment in the bosom of God, and is persuaded 
that God is continually interested in His affairs ; yet He resorts to 
fraud to save His work from failure {Vie de Jesus, 15th edit., 
pp. 78, 80, 267, 37 S)' He succeeds by an amiable character and 
an infinite charm, a voice of extraordinary sweetness, a beauty 
pure and sweet, a preaching suave and sweet, by sweet gaiety 
and amiable pleasantries (Ibid., pp. 84, 1 58, 174, 196). Yet He is 
no sooner thwarted than He '* transgresses the same limits of 
human nature," and " makes war on the most legitimate cravings 
of the heart." His " singular sweetness," however, " passes off 
these exaggerations " (Ibid., pp. 325, ^27).— Christ bearing Wit- 
ness to Himself y Preface, p. xxi. For a review of the position of 
older objectors (Parker and Hennel), see Bushnell, Nature and 
the Supernatural, pp. 227, sqq. (cheap edition, 1864). 



28 THE GREAT DILEMMA. 



and puerile has been virtually admitted by those who 
yet reject His claim to be Divine. This may be seen 
to be the case by two typical quotations which have 
been already cited by a thoughtful and candid writer/ 
as representing the general consensus of opinion 
among Freethinkers in modern times. " Jesus 
Christ," says M. Renan, "is the highest of those 
columns which show to man his origin and his 
destiny. ... In Him is centred all that there is in. 
our nature of what is good and what is elevated." * 

31. Even more valuable is the testimony of the 
late Mr. John Stuart Mill. " Whatever else," he says, 
'*may be taken away from us by rational criticism, 
Christ is still left, a unique figure not more unlike 
all His precursors than all His followers. . . . About 
the life and sayings of Jesus there is [that] which 
. . . must place [Him] in the very first rank of the 
men of sublimer genius of whom our species can 
boast. . . • This pre-eminent genius is combined with 

^ The Gospel for the Nineteenth Century, Dr. Farrar 
( Witness of History to Christy p. 82, note ^) truly says, " It 
should be definitely understood that if Christ were not sinless 
and Divine, He would be lower, not higher, than all who have 
Hved holily on earth : for then His claims would be false, 
and His Personality stained with the poor vice of self-satis- 
faction." 

2 Vie de Jdsusy pp. 457, 458. 



CffRISrS CLAIM OF SINLESSNESS. 29 

# 

the qualities of probably the greatest moral reformer 
. . . who ever existed upon earth." ^ 

32. Thus we have the most impartial testimony to 
the exalted character of Christ — a testimony that 
practically sanctions His own tremendous claim to be 
free from sin? 

^ Essays on Religion^ pp. 253-255. 

^ It may be desirable to allude in passing to the great 
question which underlies this subject, namely, as to Christ's 
liability to temptation. The difficulties involved in this direc- 
tion are a well-known theological topic. Put into plain English, 
they generally take the form of a Dilemma which may be thus 
stated : If Christ was liable to temptation, there must have 
been some inward response in His Nature to the allurements 
of evil ; in which case He cannot be said to have been really 
sinless. If, on the other hand, He was not liable to such allure- 
ments, the reality of His manhood is impaired, so far at least 
as any real sympathy with the strength of our temptations is 
concerned. But the first of these inferences is by no means 
just. It can hardly be denied that the other actions of Christ's 
life prove that He possessed free will in its most absolute 
liberty of choice. This would surely involve liability to temp- 
tation, and full knowledge of sin's allurements, without in the 
least implying that consent of the will in which sin consists. 
But it may be admitted that on such a point, where the very 
border line of the Divine and human natures is under treat- 
ment, the mystery of the subject precludes any rash attempt at 
definition. A concise summary of the theology of this great 
question may be seen in Note C appended to Canon Liddon's 
Bampton Lectures^ where the usual objections are minutely 
criticised. (See also UUmann, Sinlessness^ pp. 123, 144, 155 ; 
and especially pp. 264-291, where is a survey of the literature 
bearing upon this subject.) The Church teaches that in view 
of His sinless manhood, Christ was inaccessible to temptation ; 



30 THE GREAT DILEMMA, 



And we may be very sure that His enemies would 
not have left the challenge unanswered if they could 
have replied to iL 

The fact then remains, that Christ claimed to be 
free from sin, and that His pretensions were undis- 
puted in His life, as they are undisputed now. 
Never once does He exhibit any sign of shrinking 
from the full responsibility of such a challenge as our 
text contains. 

Though it is He who rebukes the self-righteous- 
ness of the Pharisee with measureless indignation; 
though He claimed to be meek and lowly in heart ; 
though He teaches that the deep penitence produced 
by a sin-stained conscience is the indispensable con- 
dition of returning to the Father — yet He Himself 
never once in the faintest degree betrays the slightest 
consciousness of guilt, the smallest trace of a personal 
remorse.^ 



but this does not impair the value of His redemptive work. 
" He is not less truly representative of our race because in Him 
it has recovered its perfection. His victory is none the less 
real and precious because, morally speaking, it was inevitable. 
Nay, this perfect internal sinlessness . . . was itself essential 
to His redemptive relationship to the human family " (Liddon, 
Bampton Lectures ^-^^ 516). He "took our nature upon Him, 
precisely in order to repel sin altogether, from it, and thus to 
show us of what it was capable, by showing us Himself" (Ibid.). 
^ This negative testimony again appears in the constant 



CHRISrS CLAIM OF SINLESSNESS, 31 

33. What, then, my hearers, is the logical outcome 
of such a claim as this ? 

What becomes of the sincerity, the unselfishness, 
the humility of Christ, if, '* after considering the 
language which He actually used about Himself, we 
should go on to deny that He is God " ? ^ 

34. Is He humble — thus to assert His own sinless- 
ness, if He be a man, even a very saintly man, and no- 
thing more ? Can He claim such an exalted position in 
philosophy and in morals as to point all men to Him- 
self as sinless, and as the universal Teacher ^ — if He 
be indeed only man ? If He be also God, His language 
is intelligible ; otherwise, as Dr. Liddon well observes, 

antagonism to evil which pervades the life of Christ. " He 
drew [sin] forth to light, rebuked, opposed it to the uttermost. 
His whole life was devoted to maintaining a conflict against 
it.*' — UUmann, Sinlessness, p. 70. 

^ The writer is indebted to Canon Liddon for this threefold 
division of our Lord's moral characteristics {Bampton Lectures^ 
pp. 192-205). 

2 " One is your Master, even Christ." " Ye call Me Lord 
and Master : and ye say well ; for so I am." "Come unto 
Me, all ye that labour and are heavy laden, and I will give 
you rest," etc. (Matt, xxiii. 8, 10 ; John xiii. 13 ; Matt. xi. 28, 
etc.). " The truth is," writes a great lay thinker, " that the per- 
vading and deepest characteristic of Christ's language concern- 
ing Himself is the humility not of conscious unworthiness, like 
St. Paul's, but of conscious submission, of filial perfection." 
This absence of self-reproach, together with absolute filial sub- 
mission, is, he urges, " a combination . . . unique in history " 
(R. H. Hutton, Theological Essays, i. 248, etc.). 



32 THE GREAT DILEMMA, 

" You must conclude that some of the most precious 
sayings in the Gospels are but the outbreak of a pre- 
posterous self-laudation, breathing the very spirit of 
another Lucifer." ^ So, too, Mr. F. W. Newman is only 
logical when he speaks of the merely human Christ as 
not only a " vacillating pretender," but as exhibiting 
" egregious vanity," " blundering self-sufficiency," 
"vain conceit," and " ostentation." ^ So, lastly, Mr. 
Greg is perfectly justified in denouncing the Jesus of 
St. John's Gospel as evincing " an overweening ten- 
dency to self-glorification." ^ 

35. Again, what becomes of His unselfishness^ 

^ Liddon, B amp ton Lectures ^ p. 196. 

2 Phases of Faith, pp. 149-154. 

' Creed of Christendom (4th edit.), vol. ii. p. 41. M. 
Renan admits, '' II ne pr^chait pas ses opinions, il se pr^hait 
lui-m^me" {Vie de Jisus^ pp. 76, 79, etc.). The true bear- 
ings of Christ's tremendous claims are well stated by Bushnell 
(Nature and the Supematuraly p. 200) : " Certain it is that no 
mere man could take the same attitude of supremacy toward 
the race, and inherent affinity or oneness with God, without 
fatally shocking the confidence of the world by his effi-ontery." 
Referring to some of these claims, the writer well asks, " Was 
there ever displayed an example of effrontery and spiritual 
conceit so preposterous ? Was there ever a man that dared 
to put himself on the world in such pretensions ? . . . What 
but mockery and disgust does he challenge as the certain re- 
ward of his audacity?" Christ "demands repentance from 
all, but never for a moment hints at any need of it Himself. 
With all His matchless lowliness. He advances personal claims 
which, in a mere man, would be the very delirium of religious 
pride " (Geikie, Life and Works of Christy vol. i. p. 6). 



CHRISTS CLAIM OF SINIESSNESS. 35 

if^ beneath all His apparent self-sacrifice, we are to 
perceive the taint of a merely human self-interest ? 
How can we praise that perpetual self-assertion, unless 
it be the fitting expression of a true Divinity ? He 
bids men make Himself the centre of their affections ; 
— if He be God, this is but the natural direction that 
human worship should take ; but if He be only man, 
does it not savour of a selfish personal ambition which 
must be a fatal flaw in the merely human idol ? How 
is He unselfish, if in His language of self-assertion He 
is simply exalting His own human self? How can 
we call Him disinterested if, in all His teaching. He 
is but giving prominence to a martyrdom which was 
no martyrdom in fact, but the just punishment of an 
interested self-conceit ? 

36. Lastly, if He be not God, was Jesus Christ 
siticere? Was it truthful in a human Teacher to 
deceive and mystify His hearers by deliberately using 
language that could not but mislead them as to the 
nature of His own Personality ? ^ 

^ Compare the remarkable criticism of Lessing : " If Christ 
is not truly God, then Mahometanism was an undoubted 
improvement on the Christian religion. Mahomet, on such 
a supposition, would indisputably have been far more veracious, 
more circumspect, and more zealous for the honour of God,'* 
etc. — Beitrdge zur GescJdchte und LitteratuTy voL ii. p. 410, 
quoted by SchlegeL 

'^How can One who auswered in the affirmative to the 



34 THE GREAT DILEMMA. 

37. These, you will see at once, are questions that 
must be answered by any candid inquirer into the 
personal character of Jesus Christ. 

There can surely be but one possible answer in 
view of His unbroken silence as regards any sense of 
personal unworthiness. 

The nearer He had been, as a mere man, to the 
unapproachable holiness of God, the keener, surely, 
would have been His sense of utter and complete un- 
worthiness.^ ''Blemishes," it has well been said, 

tremendous question, Whether He were indeed the Christ the 
Son of God, be sinless, if He were saying what He was well 
aware was not the truth?" — Dr. Cazenove, in the Christian 
Remembrattcer^ January, 1864, P« 197* 

See Mr. R. H. Hutton's valuable criticism of Renan's Vie 
de yisus ( Theological Essays, vol. i. p. 270, etc.). 

^ Cf. Strauss {New Life, i. 264) : " As an individual 
becomes morally purified, the moral feeling itself is more 
acutely sensitive to the slightest impurity of moral motive, the 
slightest deviation from the ideal " (quoted by Chadwick). 

" It may be seen by the merest glance at the Gospels that 
the moral discrimination and advancement of Jesus were at 
least far above the ordinary standard of human attainment. . . . 
He whose vision was so keen, whose thoughts about God and 
man were so noble and clear, could not have failed to discern 
that in Himself which even evil men are able to discover. But 
if indeed there had been undiscovered and imacknowledged 
evil in the heart of Jesus, this would argue in Him a moral 
nature exceptionally inert and imsensitive. For in those who 
are sinful nothing more truly betokens great purity and saint- 
liness of character than the humble confession of sin and 
demerit in the sight of God. But . • • Jesus never once 



CffRISrS CLAIM OF S/NZESSNESS. 35 

*' which might have been passed unobserved in a 
spiritual twilight, are lighted up with torturing clear- 
ness by those searching, scorching rays of moral truth 
that stream from the bright sanctity of God upon the 
soul that beholds it." ^ 

38. My hearers, I could, if time permitted, bring 
before you a host of witnesses from every age and 
from every sect of thinkers to support, by their 
testimony, the validity of this supreme claim of Jesus 
Christ.^ I could remind you that " even a Francis 
of Assisi, and a Vincent de Paul, and many of the 
sweetest and purest of tlje saints, did not escape the 
pestilent breath of slander ; yet, though He lived in 
familiar intercourse with publicans and harlots. His 
worst enemies never dared to breathe suspicion on the 
spotless innocence of Christ." ^ I could remind you 

exhibits this consciousness,** etc. — Moorhouse, Hulsean Lei>- 
turesy 1864, p. 78. Cf. Bushnell, Nature and the Supemaiuraly 
ch. X., passim. 

^ Liddon, Bampton Lectures^ p. 164. 

* " It is not the tendency of any form of modem research 
to cast supreme doubt on the sinlessness of Christ. Scepticism 
finds itself more and more exclaiming with Rousseau, * Socrates 
died like a man ; the Founder of Christianity like a God.' , . . 
Modern scepticism . . . has insight enough not to deny the 
Sinlessness of the Author of Christianity. . . . When it comes 
to character, it is very nearly dumb before the challenge of 
Christianity to show any evil there." — ^Joseph Cook, Boston 
Lectures^ Orthodoxy, p. 155. 

3 Farrar, Witness of History to Christ, p. 83, note i» 



o 



6 THE GREAT DILEMMA, 



that Strauss speaks of Him as " the highest object we 
can possibly imagine with respect to religion, — the 
Being without whose presence in the mind perfect 
piety is impossible." ^ " Nothing purer, nobler [than 
the character of Christ] has yet dawned on human 
thoughts," was the verdict of the g^eat Unitarian, 
Channing. " I know nothing so sublime," is his 
verdict elsewhere.^ Are we then, or are we not, to 
conclude that the character thus confessed to be 
admirable beyond all others is, after all, a paragon of 
ingenious fraud ? For, as it has well been said, " If 
it be a fiction, it follows that the greatest power which 
has ever been brought to bear on man, and which 
has exerted the mightiest influence, is founded on a 
lie." ^ Napoleon * said of Him that " none else was 
like Him ; " that " He was more than man, — always 
the same, majestic and simple, infinitely firm, and 
infinitely gentle." "Have thou nothing to do with 
that Just Man," said the Roman lady.^ " This man 



^ Vergdngl, und Bleibendey p. 132 (quoted by Farrar). 

* See The Gospel for Nineteenth Century , pp. 346, 358. 

^ Row, Moral Teaching of the New Testament (S.P.C.K.)^ 

P- 93, sqq. 

^ Farrar, loc. cit, p. 8r ; of. Liddon, Bampton Lectures^ 
pp. 147, 148 ; so Geikie, Life of Christy p. 13 ; Lacordaire^ 
Conferences (English transL), pp. 37, 38. 

* Matt, xxvii. 19. 



CHRIST'S CLAIM OF SINLESSJSTESS. 37 

hath done nothing amiss," ^ exclaimed the dying 
thief. "I have sinned, in that I have betrayed 
innocent Blood," is the self-accusation of him who 
betrayed it.^ " I am innocent of the Blood of this 
Just Person," was the expostulation of His judge.^ 

39. My hearers, you will forbear with this utterly 
unworthy summary of the argument based upon our 
Blessed Lord's entire sinlessness. 

You will not have any difficulty in seeing how 
this tremendous claim of our Lord was intolerable to 
the Jewish mind ; how their leaders among the Rabbis 
and legalists saw that the only escape from the awful 
Dilemma it involved was to kill Him outright. Con- 
scious that their own artificial lives must suffer by 
comparison with such a life of truth as His ; aware 
that their own influence must wane when brought 
into collision with the authority of One who could 
challenge His worst enemies to convince Him of a 
single immoral word or act; driven desperate by 
His pitiless but deliberate exposure of their own hypo- 
crisy, no wonder they goaded on the deluded people 
to reject Him as an evil-doer ; no wonder that they 
taught them to clamour for Barabbas, red-handed 
criminal, in preference to the sinless Galilean.* 

^ Luke xxiii. 41. ^ Matt, xxvii. 4. ^ Matt, xxvii. 24. 
* Mr. F. W. Newman explains the matter somewhat dif- 



38 THE GREAT DILEMMA. 

40. They were but logical in so doing; for to 
have let Him live would have been to have confessed 
themselves false teachers, blind leaders of the blind, 
impostors, hypocrites ; and thus He was condemned 
to the shameful torture of a felon's execution. 

So true is it, in the words of Dr. Farrar, that "if 
we reject His Godhead, then, though we took not 
up stones to stone Him, we might well turn from 
Him with agonies of wrath and tears. There is, in 
such a case, but one step from our adoring devotion 
to our indignant shame. ... If, not being Divine, He 
yet claimed Divinity, we must needs shrink back from 
Him, revolted and appalled." ^ 

ferently {Phases of Fazth, p. 158) : "When He had resolved 
to claim Messiahship publicly, one of two results was inevitable, 
if that claim was ill-founded : viz. either He must have become 
an impostor in order to scieen His weakness ; or He must have 
retracted His pretensions amid much humiliation, and have 
retired into privacy to learn sober wisdom. From these alter- 
natives there was only escape by death ; and upon death Jesus 
purposely rushed." The logical meaning of this is obvious: 
Christ, a deceiver or fanatic, was ultimately on the verge of 
ha\dng His deceit or fanaticism publicly exposed. Impelled 
by vanity (!), He committed suicide, with a view to stamp His 
falsehood with the seal of martyrdom. 

1 Witness of History to Christ, p. 85. Of Mr. F. W. 
Newman's seventh chapter in Phases of Faithy where the 
self-assertion of Christ is directly admitted and turned into an 
argimient against our complete admiration of His w^r^/y human 
character, it has well been said by Dr. Chadwick that " it pro- 
poses to prove that when the supernatural Person is denied, the 



CHRIST'S CLAIM OF SINLESSNESS. 39 

41. But if (as we may surely now at least suspect) 
His blood was truly innocent ; if unblemished holiness 
is an impossible adjunct of even the holiest saint, 
and yet the necessary attribute of God and God 
alone ; then, surely, now, if never before, every in- 
telligent spectator of that matchless Life will see that 
our creed is no longer a shibboleth or a password of 
salvation, but, a vital, soul-convincing fact^ in the 
knowledge of which we fall down in awe before Him, 
in the enthusiasm of a life-long self-surrender to 
Him — ^to Jesus, Perfect Man, and therefore Perfect 
God. 

supernatural morality must also be surrendered. And it does 
prove this. The choice lies between two alternatives. Cease 
to revere Jesus, or consent to adore Christ" {Donnellan Lee- 
turesy p. 87, note). " Our Lord's human glory,*' writes Canon 
Liddon, "fades before our eyes . . • apart from the truth of 
His Divinity. He is only perfect as Man because He is truly 
God. . . . The choice really lies between the hypothesis of 
conscious and culpable insincerity, and the belief that Jesus 
speaks literal truth, and must be taken at His word" {Bampton 
Lectures^ p. 203). 



11. 

CHRIST CLAIMS TO BE THE TRUTH; AND IS 
CONDEMNED FOR PROPAGATING A LIE 
IN THE NAME OF GOD. 

"I AM . 1 . THE TRUTH." "FOR THIS CAUSE CAME I 
INTO THE WORLD, THAT I SHOULD BEAR WITNESS UNTO 
THE TRUTH."— ST. JOHN xiv. 6 ; xviii. yj* 

" FOR A GOOD WORK WE STONE THEE NOT ; BUT . . » 
BECAUSE THAT THOU, BEING A MAN, MAKEST THYSELF 
GOD."— ST. JOHN X. 33. 



" Truth is no mere abstraction : it is a real being ; it is 
God."— Plato. 

*^God is the first and eternal of all the truths which can 
possibly exist ; and the one whence all others proceed."— 
Descartes. 

'^ It would be strange indeed that such a Teacher should 
lay the foundation of His teaching in falsehood." — Bishop 
OF Ely. 

" We beseech the Father of Lights, if He is the God of 
infinite charity we proclaim Him to be, to tell- us whether all 
our thoughts of freedom and truth have proceeded from the 
father of lies ; whether for eighteen centuries we have been 
propagating a mockery when we have said that there is a Son 
of God who is Truth?"— F. D. MAURICE, Theological Essays^ 
p. 91. 

" Is Christ a chimera or a reality ? Does He belong to 
fable or to history ? This is the question." — Lacordaire. 



CHRIST'S CLAIM OF TRUTH, IN WITNESS 
TO THE GREAT DILEMMA. 

I. Our subject presents itself to-day with credentials 
such as should surely commend it to the days in 
which we live. 

With all its faults, our age has, at any rate, no 
feeling for intellectual or moral falsehood. Whatever 
idols its temper tolerates, conscious deception is not 
one of them. 

One green spot at least there is in the wilderness 
of its Pyrrhonism ; and that spot is its reverence for 
truth. 

Nor will a wise theology seek any better treat- 
ment than this spirit, if honestly carried out, will 
secure for her. Her doctrines claim only to be true ; 
and on this ground alone she demands the patient 
investigation of her credentials. ^ 

^ And on this ground alone the true scientist will admit the 
justice of the demand. "If any one," says Professor Huxley, 
" is able to make good the assertion that his theology rests upon 
valid evidence, . . . then such theology will take its place as a 



44 THE GREAT DILEMMA. 

2. For, although the spirit of this age is ana- 
lytical, even to a fault ; although it submits all and 
single of the beliefs which it inherits to the drastic 
solvent of its criticism ; still, it is truth, and truth 
alone, that is at stake ; and precious beyond all its 
other treasures is, by its own admission, the "jewel" 
of " fair play." 

With almost savage earnestness it reiterates the 
peremptory avowal of Pascal : " God owes it to man- 
kind not to lead them into error." ^ 

3. Borrowing from paganism the disinterested 
freedom of speculation and honesty of research, 
which is the characteristic of all early philosophy,* it 
pronounces, with the Greek moralist, that " falsehood 
of any kind is disgraceful : while the truth is noble 
and praiseworthy." ^ 

Philosophy itself was defined by Aristotle as the 
" science of truthr ^ 

To pursue truth for its own sake is said by Mr. 
Lecky to be " one of the latest flowers of virtue that 
bloom in the human heart" ^ But it is a flower 

part of science " {Critiques and Addresses, Quoted by Rey- 
nolds, The Supernatural in Nature, p. 46). 

* " Dieu doit aux hommes de ne pas les induire en erreur." 
'"^Pensies, 

' Lecky, History of European Morals ^ ii. 201. 

3 Aristotle, Nic, Eth,y iv. 7. * Met,^ ii. 2, and passim. 

^ History of European Morals^ i. 146. 



CHRIST S CLAIM OP TRUTH. 45 

which IS beginning to show its blossoms in our midst 
to-day. 

" Truth IS the seal of God," was the verdict of a 
Jewish Rabbi.^ "But what is truth?" was another 
of the Jewish questions, to which the answer was, 
" The Living God and King Eternal." ^ By the same 
sure instinct Plato confesses that ** Truth is no mere 
abstraction : it is a real being ; it is God." ^ 

4. Thus it is, then, that "faith shrinks not from 
any inquiry which has truth for its aim."* And so 
it is that in considering the claim of Jesus Christ to 
an absolute veracity in word and deed, in life and 
doctrine, in • example and in ministry, we are 
approaching what should be, at any rate, not an un- 
congenial task. No suspicion of theological colouring 
need prejudice our argument to-day. 

In the paramount urgency of the search, in the 
sovereign importance of the end of our toil, it 
is time, we all feel, to be at least cautious and 

1 "When the great synagogue had been weeping, praying, 
and fasting for a long time, a litde roll fell from the firmament 
to them, in which was written ' Truth.' Rabbi Chaniach saith, 
* Hence learn that truth is the seal of God'" (quoted by 
Lightfoot, on St. John vi. 27). 

* Quoted by Westcott, on St. John xvii. 37, Commentary y 
p. 261. 

3 Plato, Rep,,, vii. 527^ 

* Reynolds, The Supernatural in Nature^ p. 23. 



46 THE GREAT DILEMMA, 

modest in regard to the opinions of our opponents. 
Now, if never before, we may hope that the words 
of the historian I have just quoted may be held to 
be commencing their fulfilment. "By enlarged in- 
tellectual culture," he writes, " men come at last to 
pursue truth for its own sake ; to esteem it a duty to 
emancipate themselves from party spirit, prejudices, 
and passion ; . . . they aspire to the intellect not of a 
sectarian, but of a philosopher : . • • not of a partisan, 
but of a statesman." ^ 

5. No apology, then, is needed to-day in inviting 
you to consider what is implied by the claim of Jesus 
Christ to be the Truth. 

It is the boast of the high priests of Positivism 
that the knowledge they aim at is to be *'a great 
central creative principle " ^ in the mystery of human 
life — a truth which will irradiate humanity with its 
beams. 

" The sole and only task " of the scientific inquirer, 
says Professor Haeckel, in his Plea for Freedom in 
Science and in Teaching^^ is "to seek for truth; 
and to teach what he has discerned to be the truth, 
indifferent as to . . • consequences." 

^ Lecky, History of European Morals^ i. p. 146. 

^ Frederick Harrison, Nineteenth Century^ March, i88i. 

3 Page 98. 



CHRIST*S CLAIM OF TRUTH. 47 

*' The thing we have to seek out is . . . ultimate 
truth/* ^ IS the avowal of Mr. Herbert Spencer at 
the outset of his endeavour to co-ordinate, harmonize, 
and unify the apparently conflicting elements of human 
knowledge. "In proportion," he says, "as we love 
truth more and victory less, we shall become anxious 
to know what it is which leads our opponents to think 
as they do. . . . We shall aim to supplement the 
portion of truth we have found with the portion 
found by them." * 

6. Thus truth, by general consent, has, of its own 
peculiar royalty, a claim upon us all. 

All thinking men, of whatever age and of whatever 
creed, have now an instinctive reverence for truth. 
They recognize her inherent sanctity. They pay her 
the homage due to her divine supremacy. 

Truth — it is the sheet anchor of their hopes.^ It 

^ First Principles,^, 21, and passim. 

Of Pilate's question, " What is truth ? " Mr. Baldwin Brown 
reminds us that " it is the question of all human philosophies " 
(^First Principles of Ecclesiastical Truth, p. 3). 

* Ibid., p. 12. " The Bible tells us that truth is too sacred and 
religious a thing to be sacrificed to the mere gratification of the 
fancy, or party spirit, or the prejudices of education, or attach- 
ment to the opinions of human teachers." — J. H. Newman, 
UmverscU Sermons, p. 8. 

* Truth is spoken of by a distinguished lay thinker as " that 
one great idea for the sake of which feven " atheism " considers 



48 THE GREAT DILEMMA. 

IS the rallying cry of all true hearts in the smoke 
and din of conflict ; it is the one pearl of great price 
which the merchantmen are seeking ; it is the goal 
of our science, the summum bonum of our ethics, 
the fulfilment of our highest aspirations in politics and 
philosophy alike. 

''The truth," says Mr. Mill, in his Essays on 
Religion} "is our first and gfreat concernment If 
religion is true, its usefulness follows without any 
proof. ... If religion be false, nothing but good can 
be the consequence of rejecting it" 

" O send out Thy light and Thy truth, that they 
may lead me."^ This, at any rate, is a scriptural 
prayer which the most advanced scientist may surely 
be credited with holding dear to him. 

7. It is not hard to collect, from the thoughts I 
have already suggested, that truthfulness has come 
to be regarded as the first and most obvious test of 
human character. "No character," it has well been 
said, "is regarded with any kind of approbation in 
which [veracity] is wanting. It is made more than 

all . . . sacrifices as nothing" (R. H. Hutton, Theological Esscys^ 
2nd edit., voL i. p. 19). 

* Pages 67, 73. 

^ Psalm xliii. 3. " The prayer of Ajax was for light," is the 
motto adopted by the author of a well-known assault upon " the 
Creed of Christendom" (W. R. Greg). C£ the remarics of the 
author of Supernatural Religion^ Introd., pp. xci., sqq. 



CHRISTS CLAIM OF TRUTH, 49 

any other the test distinguishing a good from a bad 
man." ^ 

Now let this axiom of morals be carried with us 
to-day. 

8. Let us be content to abide by its direct and 
honest application to the life and teaching of Jesus 
Christ^ 

If it be found that, on the theory of His mere 
humanity, His life is marred, as a moral ideal, by 
a fatal inability to stand the test of truth; if His 
fairest seeming assertions must be credited with a 
radical insincerity ; if, on this theory, the commonest 
maxims of merely human veracity are seen to have 
been habitually ignored ; if He is seen, upon this 
same supposition, to have claimed a sincerity which 
is utterly inconsistent with the monstrous falsehood 
of His tremendous claims ; — ^then, I say, we owe it to 

^ Lecky, History of European Morals^ i. 144. 

^ In days when it was needful to insist upon our Lord's true 
humanity^ this primary axiom of morals was made a premiss 
in the Catholic argument. "The great Church teachers of 
antiquity . . . habitually argue that it belonged to His essential 
truth to be what He seemed to be. He seemed to be human ; 
therefore He was human " (Liddon, Batnpton Lectures^ p. 24 ; 
who quotes from Irenaeus, Adv, Hcer, v. i, 2 : €< l\ fi^ &v Hvdpwros 

i^aiv^ro JkyBponros . . . ofhe kkiidnii. ris ^v iy <xut^, ic.t.A. So Augus- 
tine, DeDiv, Qu, 83, qu. 14 : " Si phantasma fuit corpus Christi, 
fefellit Christus ; et, si fefellit, Veritas non est Est autem Veritas 
Christus. Non ergo phantasma fuit corpus ejus.") 



50 THE GREAT DILEMMA. 

our fellow-men, we owe it to Ourselves, we owe it to 
the God of Truth, we owe it to the Truth itself, 
to wash our hands of collusion in the stupendous 
lie which all this suggests. 

In the words of one of the profoundest thinkers 
the University of Oxford has ever produced — Dean 
Mansel — ^you must be "prepared to affirm . . . that 
Jesus of Nazareth was an impostor. . . . Either He 
was what He proclaimed Himself to be — the Incar- 
nate Son of God, ... or the civilized world for 
eighteen centuries has been deluded by a cunningly 
devised fable ; and He, from whom that fable came, 
has turned that darkness to light, from Satan to God, 
with a lie in His right hand." ^ 

9. For, consider the general characteristics of the 
ministry of CHRIST. 

We all know enough of His teaching to be aware 
that deceit was the one cardinal sin for which He 
had no mercy. " I hate the sins of unfaithfulness ; " 
this was the very mainspring of His life.^ He who 

^ VidiTiSQljBampton Lectures^ p. 174. So, again, " Christ can 
be our Redeemer only if He is what He proclaims Himself to 
be ; ... if He is not this, His moral teaching began with false- 
hood and was propagated by delusion " (Ibid., p. 176). 

■ M. Renan can hardly expect ordinary minds to follow him 
in his notorious theory as to Christ gradually learning to con- 
nive at falsehood in order to *' propagate the truth." Or, if 
he can prevail upon us to accept it, he will hardly sustain 



CHRISrS CLAIM OF TRUTH. 51 

could be lenient to the fallen woman could show no 
mercy to the hypocrite. He who could be tender 
to every other class of criminals was irreconcilable 
when face to face with Pharisees. And this was 
because of the inherent falsehood, the engrained 
deception, of their lives. Imposture in word or deed 
was, in His sight, unpardonable.^ 

10. In entire harmony with this uncompromising 
hostility to falsehood in every shape, is the obvious 
and consistent sincerity of Jesus in all His teaching. 
It has truly been said of Him that " He possessed 

our belief in His " immense moral superiority " (see Vie de 
Jisus, 15th edit., pp. 96, 97). On this very obvious defect 
in M. Kenan's portraiture of Christ, it has well been asked, 
" How would the sincerity of a human teacher deserve the 
name, if, passively, without repudiation, without protest, he 
should allow language ... to be popularly construed into a 
public claim to share the rank and name of the great God in 
heaven ? . . . M. Renan indeed assures us, somewhat eagerly, that 
there are many standards of sincerity {Vie de J^sus, 252, 359 : 
* Sa conscience . , . avait perdu quelque chose de sa limpiditd 
primordiale,* etc.) ; that is to say, that it is possible, under certain 
circumstances, to acquiesce knowingly in what is false, while yet 
being, in some transcendental sense, sincere " (Liddon, Bampton 
Lectures y pp. 201, sqq). 

^ Cf. Chrisfs Teaching and Influence on the World, 
Bishop of Ely, p. 416 of Modern Scepticism, " The more we 
contemplate Christ's character," writes the Unitarian Channing, 
" the more we shall be impressed* with its genuineness and 
reality " {Works, vol. iv. pp. 7, sqq.). Cf. Matthew Arnold's 
remarks. Literature and Dogma, pp. 100, sqq. 



«. 



52 THE GREAT DILEMMA. 

that one indispensable qualification for any teacher — 
He believed in what He said, without reserve ; and 
He said what He believed, without regard to con- 
sequences." ^ 

He revealed, with pitiless accuracy, the hidden 
motives of those who came to Him. Like a wise 
physician. He never flattered nor deceived His 
followers : He exposed the radical sinfulness of the 
human heart by showing the secret sources of its 
sin ; He laid bare the festering core of the hidden 
ulcer. He warns His disciples of what they miist 
expect in following Him ; He reproves Simon Peter 
at the moment of His most fervent protestation of 
zeal as one who would be a traitor to his Master 
(St. John xiii. 37, 38). With equal impartiality He 
exposed the weakness of the woman of Samaria;* 
the covetousness of the rich young man ; ^ the carnal 
appetite of the multitude who sought Him not for 
His miracles, but for the loaves He gave them.* In 
short, in whatever circumstances you find Him, you 
cannot but recognize the inimitable features of One 
who is absolutely and without any abatement true!^ ^ 

^ Liddon, Bampton Lectures^ p. 192. Even Strauss admits 
that " with a personality of such immeasurable historical effect 
as that of Jesus obviously was, there cannot be a question of 
adaptation, of playing a part" {New Life, transl., i. 312). 

* John iv. 17. ^ Matt. xix. 21. * John vi. 26. 

* Cf. Mark x. 18 ; Luke xiv. 26, 27. *'The Gospel ... is 



CffRISrS CLAIM OF TRUTH, 53 

11. So far I have reminded you only of the 
general outline of Christ's sincerity, as it is implied 
in the Gospel narratives. Professing to be (at the 
very least) a Prophet of God ; professing to be the 
bearer of a special message from Him, of whom 
even a heathen could say that " Truth is His body 
and light is His shadow," He is known to have 
pronounced a series of moral discourses, containing, 
by universal consent, the very highest maxims of 
virtue the world has ever heard. 

Beginning with a series of beatitudes, in which 
He declares that ** the pure in heart shall see God," 
we find Him claiming, in all His subsequent words 
and actions, a special commission from God to lead 
men to the truth.^ 

12. He proclaimed the mission at the imminent 
and continuous risk of misrepresentation, unpopu- 
larity, scorn, infamy, and prejudice. In delivering 

a gospel of sincerity and simplicity " (Vaughan, Characteristics 
of Chris fs Teachings p. 152). "Truth, absolute reality, is the 
realm of Christ " (Westcott on John v. 37). Cf. his remarks, 
Introduction to St. John, pp. xliv., sqq. 

^ " If any one phase of our Lord's teaching can claim 
priority over others, it may well be that to which He Himself 
gave prominence when He stood before Pilate, and in solemn 
words proclaimed the purpose of His life . . . *that I should 
bear witness to the Truth,'" etc. — Plumptre, Boyle Lectures, 
p. 215. 



54 THE GREAT DILEMMA, 



the truth, He had to contend against the bitterest 
intolerance and the most persistent rancour. His 
death, as we shall presently see, was the direct con- 
sequence of His bold and unflinching utterance of 
the truth. Yet He never toned down that utterance 
to suit the popular taste. He laid down His life for 
the truth. 

Throughout, His attitude is absolutely consistent. 
Relying upon His possession of the truth, secure in 
those Divine credentials which truth will ever make 
manifest to the world. He never flinched from the 
task of delivering it. 

This, I say, is implied in all His ministry.^ 

13. Thus much, at least, may be gathered from 

each and any of the three Synoptic Gospels. And 

this much, of itself, would suffice to give weight to 

the argument I am presenting to you.^ But there 

^ Cf. Row, Moral Teaching of the New Testament 
(S.P.C.K.), pp. 229, sqq. ** Truth dwelt within [Christ] as the 
clearest of illuminations. . . . The conception of uncertainty- 
is invariably wanting in His teaching." He "made the absolute 
appeal to truth the foundation of His moral teaching," etc. 
" The fanatical and ignorant . . . seem to think that the face 
of Truth is full of dread. They are afraid to unveil her statue ; 
they say, * We will none of this dogma, none of that science.' 
The great and good . . . have no fears ; . . . they know that 
the beaming countenance of the image of truth, raised by God 
Almighty, is the Face of Jesus Christ " (Reynolds, The Super- 
natural in Nature^ p. 453). 

■ Cf. Ecce HomOy 5th edit., Preface, pp. vii. sqq. ; and Liddon, 



CHRISrS CLAIM OF TRUTH, 55 

yet remains the explicit witness of the author of the 
Fourth Gospel ; and, having at the outset ^ reminded 
you that whatever hesitation might some few years 
ago have been felt in regard to the authenticity of 
this Gospel, such hesitation is altogether needless 
now, let us further observe that Christ is, through- 
out St. John*s Gospel, presented to us as explicitly 
claiming to be the Truth itself in language we cannot 
explain away as metaphorical or enthusiastic. 

14. In the particular incident we are now con- 
sidering, we see Christ arraigned before His Roman 
judge, upon the charge of political conspiracy. Asked 
as to the charge, He declares Himself to be a King, 

Bampton Lectures^ p. 251. So Lacordaire, Conferences (Eng- 
lish transl. 1875), P- 32 : "Jesus Christ was sincere because He 
was a sublime intelligence. He was sincere because His heart 
was open to men as a sanctuary of tenderness and chastity : 
He was sincere because He possessed absolute certainty of 
Himself, because He had faith in His doctrine, because He 
believed in Himself. . . . Being sincere, He believed what He 
said. Now, He said that He was God : He declared this to 
His pdisciples, to His friends, to the people, to the supreme 
magistracy of His country : He was condemned, He died for 
that affirmation : therefore He believed that He was God. 
But He could not believe this if He were not God, because it 
is impossible to be deceived in such a matter as that of con- 
sciousness of one's own personality, without being mad. Now 
Jesus Christ was not a madman ; and He was sincere ; therefore 
He was God." 

^ Lect I., sects. 14, sqq. 



56 THE GREAT DILEMMA. 

but a King whose Sovereignty is not of this world. 
He now proceeds to enlarge upon this superhuman 
claim. He bases the fact of His Kingship upon the 
essential supremacy of truth over the hearts and 
minds of men. Previous to this, Christ had definitely 
claimed to be Himself the Truth incarnate.^ And 
we find the Evangelist declaring that " Truth came 
by Jesus Christ." ^ And Christ tells the believing Jews 
that if they become indeed His disciples, " they shall 
know the Truth, and the Truth shall make them 
free." ^ 

And so, as Dr. Westcott in his Introduction to the 
Evangelist illustrates with rare discernment and his 
own profound scholarship, the whole message which 
St. John has to convey is the gradual self-revelation 
of Christ to His disciples as the very Truth of 
God.^ 

15. And thus it is that at this moment "every 
sincere Christian bows to Jesus Christ as to an intel- 
lectual Master ; " and, moreover, " as not merely a 
Teacher of truth," but " as the absolute Truth itself 
. . . High above the claims of human teachers," it 

^ xiv. 6 : " I am . . the Truth." M. 17. 

o • • • 

^ viii. 32. 

* Westcott, Introduction to St, John, p. xliv. ; cf. Notes on 
St. John xviii. 37, 38, etc. 



CffRISrS CLAIM OF TRUTH. 57 

has been truly said, " the tremendous self-assertion of 
Jesus echoes on from age to age, — * I am the Truth.* " ^ 
He knows and announces Himself to be a universal 
and infallible Teacher in spiritual things. 

He is spoken of by St. John as the true Light, 
shining in the darkness of human error and sin ; 
and it needs but slight consideration to connect this 
with the self-proclamation of Christ as the Light of 
the world — Truth in the realms of thought, Truth 
in the sphere of action ; and it is but a step further 
in the same direction, when the same Evangelist 
declares, in his epistle, that God, and God alone, is 
Light, and in Him, and in Him alone, is no shadow 
of darkness.^ 

1 6. Thus in the Synoptic Gospels by implication, 
and in St. John by distinct and open avowal, Jesus 
Christ claims the credential of absolute uncom- 
promising truth. Throughout the entire Gospel 

^ Liddon, Bainpton Lectures^ p. 126. Cf. Lacordaire, Con- 

fdrences (English transl.), p. 253 : " Did Jesus say, I am the 

inventor of truth ? No, gentlemen ; He said, I am the Truth . . . 

I am the Truth of all times and places . . . that Truth which is 

the first and the last," etc. 

2 Cf. Stier, Words of the Lord Jesus, vii. 358-376. Olshau- 
sen on The Gospels, iv. ioa-102. Christ, by the admission of 
Mr. Matthew Arnold, preached the Messiah as " a man who 
tells you the truth which he has heard t)f God " {Literature and 
Dogma, p. 1 01). 



58 THE GREAT DILEMMA. 

history He speaks in language that peremptorily de- 
mands the absolute submission of all who follow Him 
— the submission, moral and intellectual, of every in- 
diyidual soul, not to His doctrine, but to Hifnself, 
to His Person. Here, as in the case of all His other 
claims, " Christianity is Christ" ' The truth of the 
former stands or falls with the literal and absolute 
truth of Christ Himself 

17. Now, in face of that primary axiom of 
morality which I suggested for our guidance at the 
outset, what are we to say in view of this astonishing 
claim of Jesus Christ ? 

If the very first essential in a good man's life is 
his entire sincerity ; if even a pagan moralist could 
perceive* that he is a "braggart who lays claim to 
qualities which he does not really possess ; . . . that 
a man who loves the truth, and who is truthful in un- 
important matters, will be all the more truthful in 
matters that are important : " if veracity be in truth 
the distinguishing mark between a good man and 
a rogue ; — then, surely, there is no avoiding the 
appalling alternative, either that Jesus Christ was 
verily and indeed all that He claimed to be, or else 



^ Modern ScepHcisniy p. 427. 

' Aristotle, Nic. Eth, (Grant), iv. 7, pp. 130, sqq. 



CHRISrS CLAIM OF TRUTH. 59 

that He was that which, in this place, Christian h'ps 
cannot bring themselves to frame.^ 

1 8. Such, at any rate, was the only alternative in 
front of those who first accused Him. They, with 
strict logical propriety, did not shrink from the full 
responsibility of the stupendous Dilemma. 

Fully alive to the real magnitude of His astounding 
pretensions, they condemned Him to death for pro- 

^ " What is it that the modern theorists ask us to believe ? 
. . . That, eighteen hundred years ago, there lived in the most 
despised village of the most despised province of a conquered 
land, a Man . . . unlearned and ignorant, and not free from sin, 
. . . who, after having lived thirty years in the deepest obscurity 
as a village carpenter, came forth for three years to preach a 
doctrine which is often self-contradictory, always defective, ex- 
aggerated, unpractical ; and that when this fantastic pietist, 
half dreamer, half deceiver, made claims so violently opposed 
to His own clearest teachings that He suffered a slave's death 
for treason and blasphemy. His followers grossly falsified the 
events of His ordinary life . . . though they were men whose 
lives and teaching showed they * would rather die than lie,' " etc. 
— Farrar, Witness of History to Christy pp. 2^6^ 2^7. 

Referring to Supernatural Religion (ii. 486), where it is 
asserted that " the disciples piously distorted " the teaching of 
Jesus, it has well been urged : " We are to believe that disciples, 
capable of receiving . . . the highest system of morality attain- 
able by humanity, in the light of which they lived, and for the 
truth of which they died, * piously distorted ' that system. . . . 
We are to believe, on the one hand, that * no supernatural halo 
can brighten its spiritual beauty ' (ii. 489), but to hold, on the 
other hand, that the Apostle's testimony is full of falsehoods ;" 
that " the Bible is morally true, yet full of wilful lies " {The 
Supernatural in Nature ^ pp. 11, 12). 



6o THE GREAT DILEMMA. 

pagating a lie in the Name of God ; their hostility 
had long since shown itself in this direction : " We 
stone Thee for a He, because Thou, being a Man, 
makest Thyself God." ^ 

They killed Him, in short, because they saw He 
was either too good for human society, or too depraoed; 
and they chose the second of the two alternatives 
as the readiest solution of the difficulty. They pre- 
ferred to stigmatize Him as a liar in the Name of 
God, rather than confess Him to be verily and indeed 
the Truth of God in human flesh — which was what 
He claimed.^ 

^ John X. 33. Cf. Riggenbach's words (quoted by Auberlen, 
Vorlesungen iiber das Leben JesUy p. 668) : " If Jesus were not, 
in truth, the Son of God, co-Regent with]God, and Judge of the 
world, but had only made Himself so, it was the most flagrant 
and impious assault upon the majesty of God that insane 
arrogance had ever attempted.*' It may, of course, be objected 
either (i.) that Christ Himself never made the claims with 
which our argument credits Him. In this case, of course, 
cadit qucBstio. But, without denying the credibility of all 
historical evidence whatever, it cannot be doubted that Christ 
substantially claimed to be Divine, or (ii.) that He was labour- 
ing under the delusion of fanaticism, etc. Without discussing 
this, it is enough for our present purpose to remember that a 
lie is not, in fact, the less a lie because it appears to its utterer 
in the guise of truth. Further, the mere " man *' who could be 
thus " deceived " is, at any rate, unworthy of being made an 
intellectual master or exemplar. 

* Of the general aim of a well-known recent work {Super- 
natural Religion) Professor Birks significantly remarks that it 



CHRIST* S CLAIM OF TRUTH. 6i 

19. We cannot wonder at their choice. 

But I would entreat you, O my friends, face that 
alternative yourselves. 

If you are prepared to say that He who claimed 
to teach men to love one another, and to fear God, 
taught them, by the whole tenor of His life, to trifle 
with the inviolate sanctity of truth ; if the most 
rudimentary instincts of truthfulness were habitually 
and intentionally traversed by One who is yet ad- 
mitted by Unitarians such as Channing,^ and sceptics 
like Mill, to be the most elevated example of truth 

is *' to prove that a great Teacher, who calls Himself ' the 
Truth,' ought rather to be styled by the opposite name ; inas- 
much as by false claims to a nature He did not possess, and 
to a commission He had not received. He has really been the 
parent and author of the most extensive . . . fraud on the 
credulity of mankind which has ever been practised since 
the beginning of time, when we take into account the number 
of those who have been thus deceived, and their intellectual 
eminence ; so that the history of mankind for eighteen hundred 
years will have been turned into a gigantic mass of credulity, 
deception, and falsehood" (Birks, Supernatural Revelation, 
p. 9 ; cf. sqq., especially p. 33). 

^ Works, ii. 55 : "When I trace the unaffected majesty 
which runs through the life of Jesus, and see Him never falling 
below His sublime claims amidst poverty, and scorn, and in His 
last agony, I have a feeling of the reality of His character 
which I cannot express. I feel that the Jewish carpenter could 
no more have conceived and sustained this character under 
motives of imposture, than an infant's arm could repeat the 
deeds of Hercules." 



62 THE GREAT DILEMMA. 

and of virtue the world has ever seen ; ^ if the canon 
of rectitude in word and action has been indeed thus 
distorted by One who claimed to fulfil the righteous- 
ness of the Jewish Law ; if you can bring yourself to 
believe that He who went about doing good, He 
whose humility and self-sacrifice you profess to 
admire, could thus deliberately tamper with the first 
and most sacred law of our being ; ^ if He who in 
other respects was perfectly obedient to the will of 
God was thus a lifelong rebel against God's first 
law, " Thou shalt have none other gods but Me," and 
against that other law which says, "The Lord will 
not hold him guiltless who taketh His Name in 
vain ; " ^ if He who was stem only in denouncing the 

^ Whereas, as has been truly said, in considering the real 
issues involved, " the choice really lies between the hypothesis 
of conscious and culpable insincerity, and the beUef that Jesus 
speaks literal truth and must be taken at His word " (Liddon, 
Bampton Lectures^ p. 203). 

* For an able exposure of M. Renan's untenable positioD 
in attempting to discriminate between the Oriental and Euro- 
pean standards of falsehood and truth as an ''apology" for 
Christ's "innocent artifices," see R. H. Hutton, Theological 
Essays, i. 270, etc. See also Principal Tulloch's Lectures ott 
M, Renan^s Vie de Jisus, passim. 

^ How hopelessly the humanitarian theories break down at 
important junctures may be seen in Mr. Edward Clodd's ex- 
planation of Christ's attitude at the Jewish tribunaL " Let 
them do their worst " is supposed to be His soliloquy. " Die ? 
He could die but once, and in such a dying was secured the life 



CnRISrS CLAIM OF TRUTH. 63 

falsehood of the Pharisee was thus Himself fatally 
wounded by the radical falsehood of His own pre- 
tensions ; if the moral sense which God has im- 
planted in us all was thus blunted in the living 
example of One whose whole preaching was intended 
to penetrate to the innermost recesses of human 
action, and to purify the most sacred well-springs of 
human affection ; — then, indeed, those Jews were right.^ 

of the truth to which He had witnessed ; acquittal could be had 
only at the cost of denying all that in life He accounted dear '* 
(yesus of Nazareth J p. 346). Thus Mr. Clodd attributes de- 
liberate falsehood to Christ, — falsehood, too, of a kind the most 
awfully blasphemous, on a matter affecting the most sacred 
interests of humanity. Yet this is the same Jesus of whom 
Mr. Clodd elsewhere (p. 244) says that " His work was to add 
without measure to the sum of human goodness j " that His life 
was one " whose loveliness and faithfulness (?) were undimmed 
in death " (p. 354), and " whose influence for good in this world 
cannot well be overrated" (p. 231). 

* By way of a single illustration of the mythical or rationalistic 
theories in their direct application to particular portions of the 
Gospel narrative, it may be well to recall M. Kenan's treatment 
of the resurrection of Lazarus (John xi.). M. Renan admits, 
indeed, that " it is probable, then, that this marvel was not one 
of those miracles that are entirely legendary ; ... in other 
words, that there did happen at Bethany something which was 
looked upon as a resurrection " {Vie de J^suSy pp. 359, 360, 
6th edit.). But to explain this admitted " something " M. 
Renan is obliged to suggest that " the conscience of Jesus, by 
the fault of men and not by His own, had lost something of 
its original clearness." And the explanation is : " Perhaps the 
ardent desire of supporting the Divine character of Christ's 
mission led these impassioned friends of his * beyond all 



64 THE GREAT DILEMMA. 

It was not fitting that such a one should live. 

20. But there is no intermediate standing-ground 
between His condemnation as One who had called 
God to witness to a lifelong fraud intended to mis- 
lead the whole world of posterity — no standing- 
ground between this the position of the Jews who 
reviled Him on His cross in the agonies of death as 
a Deceiver, and the position of men who, convinced 
by the logic of facts which cannot be explained away, 
know and are sure that "heaven and earth shall 
pass away," but that Chrisfs " words shall not pass 
away ; " and wHo, in the Name of God the Father, 
the Son, and the Holy Ghost, avow their profound 
conviction : " Lord, I believe ; help Thou mine un- 
belief ; " for Thou, and Thou alone, art verily and 
indeed the Truth, the whole Truth, and nothing but 
the Truth. 

bounds.' Perhaps Lazarus, still pale from his illness, had had 
himself surrounded with bandages as a dead man and shut up 
in Ms family tomb I Jesus [deliberately conniving at this 
blasphemous fraud !] desired to see once again him whom He 
loved, and the stone being removed, Lazarus came forth," etc. 
On this, it has well been said M. Renan " asks us to believe 
that One * who will never be surpassed ' . . . lent Himself to 
a wretched trickery, and that the weak and foolish creatures 
who took part in it went forth to win an unbelieving world 
to faith, and righteousness, and love " (Cazenove, Christian 
Remembrancer, No. 123, p. 234). 



III. 



CHRIST CLAIMS TO FULFIL THE LAW OF 
MOSES AS THE PREDICTED MESSIAH ; AND 
IS CONDEMNED BY THE LAW AS A LAW- 
BREAKER. 

"think not that I AM COME TO DESTROY THE LAW, 
OR THE PROPHETS : I AM NOT COME TO DESTROY, BUT TO 
FULFIL."— ST. MATTHEW V. I7. 

" WE HAVE A LAW, AND BY OUR LAW HE OUGHT TO DIE." 
— ST. JOHN xix. 7. 



" Jesus Christ was undoubtedly the very last sort of Messiah 
whom the Jews expected."— Matthew Arnold. 

" The great value of historical criticism is that it makes the 
Old Testament more real to us. Christianity can never sepa- 
rate itself from its historical basis on the religion of Israel ; the 
revelation of God in Christ cannot be divorced from the earlier 
revelation on which our Lord built." — Professor Smith 
Robertson. 

" Would you deny that Jesus Christ has verified the Mes- 
sianic idea in His Person ; that He was a Jew, of the tribe 
of Judah, of the house of David, and the Founder of the 
Catholic Church upon the double ruin of the synagogue and 
idolatry ? ''— Lacordaire. 

"Christianity would be unintelligible without Judaism.''— 
Max Muller. 



CHRISrS CLAIM OF MESSIAHSHIP IN 
WITNESS TO THE GREAT DILEMMA. 

I. We are now confronted by another factor in the 
premisses of the Great Dilemma. 

But before examining it, let us consider the 
bearing of the facts we have already discussed. 

We have seen, then, first of all, that the Founder 
of Christianity is a Person who advances the extra- 
ordinary claim of entire moral innocence. With a 
self-assertion which nothing but extravagant delusion 
or blind conceit could condone in any human teacher, 
He claims to be entirely devoid of the minutest taint 
of moral guilt. 

Not only by direct avowal, but, still more, by 
the whole tenor of His life. He asserts His absolute 
sinlessness. 

2. This claim, we saw, was one which a mere man 
has never yet ventured seriously to urge. And yet 
this Person never flinched from the full responsibility 
of a claim so unpardonable, if not warranted in fact. 



68 THE GREAT DILEMMA, 

This, the first fact, is absolutely undeniable. The 
documents in which it stands recorded are now 
admitted by even hostile critics to be genuine 
histories ; so that it is beyond question that, on 
whatever grounds, Christ did assert, with the utmost 
emphasis. His entire and perfect sinlessness. 

And, further, we saw that this startling pretension 
has never been seriously disputed, except by those 
who utterly refused to face the possibility of His 
absolute truthfulness in making it. 

3. But we found, also, that this gradually became 
fatal to the temporal well-being of Christ Himself. 

Although His worst enemies, from the commence- 
ment to the end of His extraordinary life, failed 
to convince Him of any moral guilt whatever ; while 
they admitted — as Mill and Renan, Strauss and 
Rousseau, Channing and Schleiermacher still admit 
— that He was practically a faultless man ; yet, 
notwithstanding, the Jews stand convicted of the 
sublime inconsistency of crucifying Him as a felon 
and a criminal — as One who was pronounced too 
depraved to live, while a Barabbas was pronounced 
too good to die. 

4. The real explanation of their deed is that they 
had no other alternative. They killed Him in pure 
self-defence. Finding it impossible to fasten upon 



CHRIST S CLAIM OF MESSIAHSHIP, 69 

Him any criminal accusation, they yet feared to let 
Him live, and therefore brought against Him the 
unanswerable accusation of blasphemy. They knew 
that none but God may dare to claim freedom from 
all sin. Sooner, therefore, than face the tremendous 
alternative of His Divinity, they hastened to kill Him 
outright. 

They were perfectly right, perfectly logical, in so 
doing, if they denied His Godhead. 

5. And that was the Dilemma in which we found 
ourselves^ my hearers. 

As a mere man, Christ was guilty not only of 
blasphemy of the most daring character ; He was 
guilty also of utter insincerity, for He wilfully and 
undisguisedly led people to trust in Him as God ; He 
was guilty of self-seeking and arrogance ; His life 
was as it were " honeycombed " with gigantic decep- 
tions, and spotted with sundry moral blemishes which 
cannot be explained away without admitting His 
Divinity. 

6. From this Dilemma there is only one escape — 
to treat Him as the Jews treated Him, to denounce 

Him as a blasphemer and to send Him to a felon's 
execution. 

No prejudice, no timid apprehension of conse- 
quences to Christianity at large, can excuse any 



70 THE GREAT DILEMMA. 



reluctance to accept this alternative in the man who, 
after due consideration of all the momentous pro- 
blems involved in the admission, deliberately declares 
that Jesus Christ may not claim the worship of 
humanity. 

7. In strict accord with this conclusion was the 
verdict of honesty upon the thoughts we considered 
in our second Lecture. We then examined the 
credentials of Christ as regarding His claim to be 
the Truth. We faced the alternative of His falsity. 
We tried to argue ourselves into believing that such 
a One as' He could dare to do what is condemned 
in the lowest criminal in our gaols ; that is, to call 
God to witness to a lie by which the whole fabric 
of His life would, on the presumption of His un- 
trustworthiness, have been undermined. We tried to 
persuade ourselves that He, this Jesus, has sweetened 
the lives of millions of men and women by a lie 
sealed with the seal of God ; that He not only 
suffered death for a lie, but deliberately persuaded 
His disciples to give up all and follow — a liar ; that 
His resurrection was, consequently, a monstrous 
fabrication of men who had nothing whatever to gain, 
but everything, even life itself, to lose, by propa- 
gating such a delusion ; finally, that all the victories 
of Christianity, political, social, intellectual, have been 



CITRISrS CLAIM OF MESSIAHSHIP. 71 

won by the sword of falsehood ; that, in the em- 
phatic words of Dean Mansel/ He from whom this 
alleged " fable " of Christianity came " has turned 
the civilized world from darkness to light with a lie 
in His right hand/' 

8. This, then, is the first presentment of the Great 
Dilemma — a sinless Christ executed as a malefactor ; 
the Truth incarnate crucified as a liar in the Name 

of God I 

9. So far, however, the argument, however startling, 
is very far from complete. 

Granted that He is indeed the one sinless Son of 
God ; granted that we may admire Him as a unique 
phenomenon in the world's history ; yet, thus baldly 
stated, the tremendous truth of the Incarnation is 
shorn of its true significance. 

There, indeed, before our eyes, is a sinless One, 
a God — for the admission may, nay must^ be made, 
even upon the grounds of His innocence — but whence, 
and why, and who is this God in hun>an flesh ? 

^ Bampton Lectures^ p. 174. "Taking all these [evidences] 
. . . into full consideration, are you prepared to affirm, as the 
result of the whole inquiry, that Jesus of Nazareth was an 
impostor, or an enthusiast, or a mythical figment ; and His 
disciples crafty and designing, or well-meaning but deluded 
men. . . . Here is the issue which the wavering disciple is 
bound seriously to consider," etc. (Ibid., pp. 172, 173), 



72 THE GREAT DILEMMA, 

10. How comes it that He is there — ^there in an 
obscure Oriental country, surrounded with the grassy 
slopes of Palestine ? What is there in Him^ or in the 
circumstances in which we find Him, to explain the 
phenomenon of His presence among the sons of men, 
at this particular time, in this particular place ? 

My hearers, we have so far approached the life of 
Christ as it might have been led in London or in 
Paris, in Athens or in Rome, at any age in the world's 
history. 

11. We have gazed at Him as it were at the 
central figure in some noble picture ; we have gazed 
at Him, and our eyes have not taken in the surround- 
ing details ; we have as it were detached Him from the 
circumstances in which He lived ; we have separated 
between His innocence and the guilty world in 
which that innocence appeared. 

Obviously, then, the portrait, however vivid, is 
lacking in human interest, even yet ; there is some- 
thing wanting to bring the portrait home to our hearts 
as the portrait of One who is very near and dear 

to MS, 

12. That defect we shall gradually supply, let us 
hope, in the process of the argument. To-day we 
have the first glimpse of the backgfround that makes 
the portrait solid and real to us. 



CHRISrS CLAIM OF MESSIAHSHIP. 73 

Let us remember, then, that Christ came, not as a 
Deusex Machindy — a God, suddenly and without warn- 
ing, sent to intervene in the mystery of human life ; 
not as a sign or prodigy wholly unconnected with the 
past or future history of the human race ; not as 
an apparition suddenly flashed upon the curtain of 
the world from the apparatus of an unknown and un- 
knowable operator ; not as the figure of a hero or a 
saint — alighting by haphazard upon one corner of the 
stage of life's great drama, — incontinently appearing, 
suddenly vanishing, as by a random freak of the 
author's masterly mind.^ 

13. No ! Jesus Christ came not thus unexpected 
by the human family. It is not thus that our Father 
has deluded His sons and daughters. 

It was as the long-looked-for fulfilment of a 

^ '* Christianity came not at an arbitrary moment, but at a 
crisis when ' all things were now ready ' " (Westcott, Gospel of 
the Resurrection^ p. 63). This is fully recognized by critics who 
yet fail to gather the true significance of the admission. See, 
e.g,y Clodd, Jesus of Nazareth, who devotes about half of his 
work to the task of tracing the history of the Jews, with a view 
to the right appreciation of the historical phenomenon presented 
in the life of our Lord (cf. pp. Zt, 88). " Christianity," writes 
Professor Max Miiller, ''would be unintelligible without Judaism " 
(Lecture on Missions in Chips from a German Workshop, iv. 
253). " There is undoubtedly in the Old Testament the germ 
of Christianity" (Matthew Arnold, Literature and Dogma, 
p. 80). 



74 THE GREAT DILEMMA. 



Divine purpose that Christ appeared. He claimed to 
be not only a sinless one, but the sinless One — thi 
one Victim without spot or blemish that the un- 
stained conscience of humanity had long yearned to 
look upon.^ 

14. We cannot understand the claim of Christ 
which I am now about to set before you without a 
moment's survey of the relationship between Judaism 
and the world at large. For what the conscience of 
the heathen world had longed for and dimly guessed 
was realized in Israel.* 

1 Cf. Dollinger, Gentile and Jew, i. 328, etc., 391, sqq. ; 
HMva^hiy, Hulsean Lectures, especially Lects. II., UL, and IV.; 
Merivale, Conversion of the Roman Empire^ pp. 138, sqq., 238- 
244, etc. ; Mosheim, Ecclesiastical History, pp. 7-17, 28-32, etc ; 
Eaton, Permanence of Christianity , p. 180, passim ; and especi- 
ally chaps, vii. and viii. of Row's The Jestis of the Evangelists 
(pp. 82-109). For the whole subject, see Dean Milman's History 
of Christianity, passim, especially Book I. chaps, i. and iL (pp. 
1-108) and Book II. ch. iL (pp. 377-424). 

* " Christianity must be placed in intimate connection with 
the divine discipline of the world in former ages, if we are to 
understand it. . . . Our Lord and His Apostles . . . came . . . 
to declare to the Gentiles the God whom they ignorantly wor- 
shipped. . . . There have been attempts in all ages to separate 
Christianity from Judaism and Hellenism; but to carry out 
such an attempt is not to interpret Christianity, but to construct 
a new religion. . . . Christianity . . . was bound up . . . with 
promises and blessings by which the Jewish people had been 
moulded through many centimes. It answered to wants of 
which the Gentiles had become conscious through long periods 



CffRISrS CLAIM OF MESSIAHSHIP. 75 

The most obvious fact connected with our Lord 
is that He was a Jew; and it is as a Jew that He 
claims to fulfil the laws and the prophecies of His 
nation.^ 

Now, assuming (for the present) that this claim 
can be substantiated, let us think what it entails. 

15. It is, then, a fact which no sceptic can deny 
that the Jews have a very extraordinary history 
among the nations of the world.^ Alone among all 
others, they believe themselves to be destined to give 
to the world a Messiah, an anointed Victim, a royal 



of noble effort and bitter desolation." — Westcott, Gospel of the 
Resurrection, p. 63. 

^ " The Jew . . . brought a new life into the heart of the 
world. . . . Centuries of thought had not advanced one step 
nearer to the soLition of problems . . . which . . . Jesus, the 
Jew, solved." — Reynolds, The Supernatural in Nature, p. 498. 

2 " The Jews, your Majesty," is the well-known reply of his 
chaplain to a sceptical prince who required him to give a sum- 
mary evidence of the truth of Christianity (of. Liddon, Bampton 
Lectures, p. 97). Of the Mosaic Law and its connection with 
Judaism and universal history, Ewald says, " It is certain that, 
unless the very greatest thing in all history is to be ascribed to 
accident, [Moses] was one of the very greatest of men,*' etc. 
(vol. ii. p. 25). See also Lacordaire's sermon on the Pre- 
existence of Jesus Christ, in which the Messianic ideas are 
admirably elaborated {Conferences, English transL, pp. 136- 
173). For one of the latest expositions of "the Messianic Idea 
in the Old Testament," see Dr. Barry's Boyle Lectures, on The 
Manifold Witness for Christ (1880), ch. vi. pp. loi, sqq. 



76 THE GREAT DILEMMA. 

Head, a sacrificial Priest, by whom and in whom all 
nations of the earth are to be blessed.^ 

For hundreds of years before Christ was bora, 
they had believed themselves to be a nation chosen 
out of all others for this great purpose — that in them, 
in their Messiah, the unseen and eternal God of all 
the earth would make Himself known as a God of 
Love, a God of Truth, a God of Saving.^ 

1 6. It is, further, equally undeniable that, in this 
singular faith, they were supported by the facts of 
history. 

We have in the Old Testament an historical 
literature of a continuous kind, which, in point of 
fact, has no parallel elsewhere in the world. 

^ " In what is verily the moral centre of the world, midway 
between the principal seats of ancient civilization, God ex- 
emplified, upon a single people, the restoring and exalting pro- 
cess under which humanity . . . should be cured of all its 
guilty wanderings and infatuations" (Hard wick, Christ and 
other Masters^ p. 56). " Un peuple Strange est apparu au centre 
m^me de Tancien monde, profond^ment s^pard de tout ce qui 
Tentoure," etc. (Pressens^, Jdsus Christy p. 60). 

2 That this is the case is too widely admitted to need illus- 
tration. The most hostile critics cannot explain away the 
Messianic expectations of the Jews. " Through a long series 
of misfortimes," writes Mr. Mackay, " the Jews had been con- 
stantly supported by the expectation of a Great Deliverer," etc 
{Rise and Progress of Christianity y p. 15). So, cf. Greg, Creed 
of Christendom^ i. 86, 89. 



CffRISrS CLAIM OF MESSIAHSHIP. 77 

" Small though their land was, a mere strip of 
country in a corner of the vast continent, and in- 
significant as the people were by the side of the 
mighty empires of the East and West, there sprang 
out of them a succession of historians, of psalmists, 
and of prophets, which was absolutely unique ; " and 
by them " was built up a system of religious thought 
which, for sublimity of conception and moral elevation, 
immeasurably surpassed all contemporary systems. 
It was there alone that the one, eternal, ever-living 
God was set forth as the Maker and Ruler of all 
things, the infinitely righteous and holy One/' ^ 

17. And when we find in Israel a moral con- 
sciousness, purer and truer than even in Greece and 
Rome, it is to its Law that the nation owes its 
superiority. 

In its substance, that Law is of eternal and world- 
wide importance. It was, as it were, the great 
objective conscience of mankind. " Simple as the 
Ten Commandments may appear," says a German 
critic, " there is nothing in the whole literature of the 
nations that can be compared with them for the 
purity and universality of their contents." ^ 

^ l^rownlow Maitland, The Argument from Prophecy^ p. 45. 
For the whole subject, cf. Milman, History of the Jews^ espe- 
cially Book III. (vol. i. pp. 123-188). Cf. Hengstenberg, The 
Kingdom ofGody transL, pp. 313, etc. 

^ Luthaxdt, Morat Truths of Christianity , p. 53. Cfl Auber- 



78 THE GREAT DILEMMA. 

1 8. In the very forefront of their faith was found 
this code of laws ; and upon it their faith was 
built. Very early in the history of their race had 
God, as they believed, committed His will to their 
patriarchs, their lawgivers, and their prophets; 
and it was in strict obedience to His will that they 
relied upon His favour and blessing. 

In fact, it is perfectly clear that the leading 
principle of the Mosaic Law is its theocratic character. 
This principle is the very groundwork of all the 
Jewish polity. "The Mosaic Law seeks the basis 
of its polity, first, in the relationship of each indi- 
vidual to God, and through God to his countrymen." ^ 
Its fundamental assertion is the absolute and un- 
limited sovereignty of Jehovah ; and to this is referred 
every detail of its legislative action. " Through the 
act of giving the Law," says Professor Auberlen, 



len {Die Gditliche Offenbarung, transL, p. 119), "The Deca- 
logue ... is acknowledged by all civilized nations as the best 
summary of the moral law." Cf. Hardwick, Christ and other 
Masters, Part I. ch. iii. 

"I imagine that everything good, in the legislation of 
modem times, has had its origin in the Sinaitic Laws of Moses ^ 
(Sir G. B. Airy, K.C.B., Notes on the Earlier Hebrew Scriptures, 
p. 93). Cf. Pressens^, Jdsus Christy son Temps, sa Vie, son 
CEuvre, pp. 60-80. So Hengstenberg, History of the Kingdom 
of God under the Old Testament (transl.), pp. 327, etc 

^ Smith's Dictionary of the Bible, vol. ii. p. 73. 



CffRISrS CLAIM OF MESSIAHSHIP, 79 

" Jehovah comes personally before the people as their 
King and Lord." ^ 

19. Now, it was as a Jew that the sinless One 
appeared on earth. He appeared, moreover, not only 
as a Jew, but He claimed pre-eminence among His 
brethren in a way we dare not misapprehend.^ He 
claimed to be the " Christ " of God.^ He claimed, 
in short, to be a perfect Jew — a Jew who, alone of all 
His race, had fulfilled those myriad requirements of 
rite and ceremony, type and ordinance, which were 
embodied in the "Law afid the Prophets." Nay, 
more: He claimed to supersede the Law by thus 
fulfilling its requirements : * He proclaimed Himself 

1 Die Gotiliche Offenbarung (transl.), p. 136, etc. Colani, 
yisus Christ et les Croyances Messianiques, p. 3 : " La grande 
originality des Isradites consiste prdcisdment en ceci, qu'ils 
ont cm avec une ^gale Anergic k Punit^ de rfetre Divin et k 
sa predilection pour leur race," etc. Cf. Westcott, Gospel of the 
Resurrection^ ch. i. sect. 22 and passim. 

2 Even De Wette allows that " the entire Old Testament is 
a great prophecy, a great type of Him who was to come and 
has come " (Bahr, Symbolik des Mosaischen Cultus^ i. 16, note ; 
quoted by Hardwick, Christ and other Masters^ p. 59). 

3 " The ' Christ ' is a title which has a distinct and definite 
meaning. It means Him of whom Moses . . . did write," etc. — 
Birks, Supernatural Religion^ ch. xxi. p. 199. 

* The non-finality of the Hebraistic legislation " is apparent,' ' 
writes Hardwick {Christ and other Masters^ p. 58), " from its 
own sacred books. . . . The prophets . . . carry on men's 
thoughts beyond a mere ritual service," etc. " Yet the kernel 



8o THE GREAT DILEMMA, 

to be the End and Object, the Substance and the 
Essence, of each and every Aaronic and Levitical 
ordinance. Even further still. He claimed to be a 
Legislator Himself, a Legislator of whom Moses had 
been a shadow and type.^ Whereas Moses had been 
senty Christ announced, " I am come to fulfil the Law 
and the Prophets." He places Himself before the 
world as the actual fulfilment of the righteousness to 
which the Mosaic Law was the Divine witness. This, 
and nothing else, is implied in the utterance upon 
His cross, " // is finished!* 

20. And so it is that, throughout His teaching, 
in place of a blind and servile allegiance to the letter 
of the Mosaic Law, Christ taught the freedom of an 
inspiration which was to overpower the disciple with 
loving enthusiasm. While treating the Old Testament 
Scriptures with the utmost reverence,^ He deliberately 
set aside much that had hitherto been held as sacred, 
and introduced a method of interpretation which at 

of that ancient system . . . was imperishable. . . . The Law, in 
all its breadth and depth, is tributary to the Gospel ; ... the 
Saviour came, not to destroy, but to transfigure and complete." 

^ This is well illustrated by St. James' assertion that Jesus 
Christ is a Legislator enforcing His own laws : tTs iaraf h 
vofioO^rris koX Kpir^s 6 Zvydfitvos <r&crou kclL dwo\4(rai (Jas. iv. II). 
Cf. Liddon, Bampton Lectures, p. 290. 

2 Cf. Mark x. 3 ; Luke xvi. 29 ; John v. 45, 46, etc. 



CffRISrS CLAIM OF MESSIAHSHIP. 8i 

once horrified and scandalized the cautious, scrupulous, 
timid, letter-worshipping legalists and Rabbis.^ 

21. His claim to exercise paramount authority 
over the Jewish Law is well illustrated in His teaching 
with regard to the Sabbath. '*The Son of Man is 
Lord also of the Sabbath " ^ was His only apology for 
declining to enforce or otherwise modifying the Rab- 
binical rules for the strict observance of the day.^ And 
in this connection it has well been said that "even 
an attentive reader of the Gospels will be surprised to 
find how large a portion of the enmity and opposition 
which our Lord excited, turned upon this point 
alone."-* 

22. So, too, in the Sermon on the Mount our Lord 
takes certain maxims of the Levitical Law ; and at 
once interprets and supersedes them by a precept 

* Cf. Ecce HomOi passim, especially pp. 182, sqq. So, too, 
Auberlen, Die Gottliche Offenbarung (transL), p. 122. 

2 Luke vi. 5. See F. D. Maurice, Lectures on St Luke^ 
Lecture VI L Christ's " difference with the Pharisees respecting 
the Sabbath was . . . radical and essential. If they were right, 
... He was utterly wrong ; . . . a subverter of God's law, a 
blasphemer of His Name " (p. 82). 

3 Gospel for the Nineteenth Century^ p. 42. 

* Farrar, Life of Christy vol. i. p. 433. The instances he 
quotes are Matt. xii. i, sqq. ; Mark ii. 23-28 ; iii. 1-6 ; Luke vi. 
i-ii ; xiii. 14-17 ; xiv. 1-6 ; John v. 10, sq. ; vii. 23 ; ix. 14. 
For the whole question, see Art. " Sabbath," in Smith's Bible 
Dictionary y and authorities there cited. 



S2 THE GREAT DILEMMA. 

touching the very depths of human life. Thus was 
the Law "the schoolmaster to bring men to Christ ;"^ 
thus was Christ " the end of the law for righteousness 
to every one that believeth,"' He gave expression 
to the weighty things of the Law, which the Pharisees 
and l^ralists had overlooked in their zeal for the 
minor trivialities of ceremony and ritual' 

The Law of Moses had been written on tables 
of stone; the Law of Christ was to be written 
on the fleshly tables of the heart The Christian 
was to have the power of making laws for himself — 
laws adapted for every contingency and every cir- 
cumstance.* 

^ GaL iii. 24, and Lightfoot's note, in loc 

2 Rom. X. 4, 

' For a vivid exposition of the quibbles of the legalists, see 
Farrar, Ufe of Christy ch. xxxL Cf Smith's Bible Dictionary ^ 
Arts. "Pharisees," etc., and authorities there quoted. Stier, 
Words of the Lord Jesus (transl.), vol. i. 143, etc. 

* Cf. Schlegel's Philosophy of Historyy Lecture X., pp. 284, 
sqq. So Liddon, Bampton Lectures^ p. 287 : " The Christian 
Law is no mere reproduction of the Sinaitic. The New Law of 
Christendom is distinguished [in St. James] by epithets which 
define its essential superiority to the Law of the Synagogue, 
and which suggest the true dignity of its Founder. It is i^ptf 
T^s ^A.6v^p(as. ... It demands the living energy of inward 
motives, whose soul and essence is love. ... It is further . . . 
the 'royal law,' p6ims fiwriXuAs . . . and to obey is to own 
Christ's l^slative supremacy. ... It is 'the perfect Law/ 
w6iMs r4k€ios. It is above human criticism. It will not, like the 
Mosaic Law, be completed by another revelation," etc 



CHRIST'S CLAIM OF MESSIAHSHIP. 83 

23. Further, it is important to bear in mind the 
authoritative attitude Christ consistently assumes in 
all His legislative teaching. The people themselves 
were not slow to remark the difference between Him 
and their ordinary teachers.^ He does not con- 
descend to recommend His doctrine by argument ; 
He simply announces His own inherent claim upon 
the obedience of His hearers : " But / say unto you " 
This is His only apology for the authority He 
assumes. If it be urged that this is only the pro- 
phetical style affected by Jewish Rabbis, it should be 
remembered that the prophets invariably shelter their 
own authority behind the sanction of Almighty God 
upon their mission. " Thus saith the Lord," was the 
warrant of their authority. "Verily, verily, I say 
unto you," is Christ's only self-justification in assum- 
ing the loftiest critical powers towards the Divine 
Law which He revised and modified.^ 

24. So, too, without attempting to enter minutely 
upon^this mysterious subject, it must be remembered 

* Matt. vii. 29 : He ^ taught as one having authority, and 
not as the scribes." 

3 Cf. Stier, Words of the Lord JesuSy voL i. p. 153. "In 
opposition to [the Talmudical formula of teaching adopted by 
the learned caste], and rooting out all traditions and precepts 
of men which God hath not planted, stands the mighty 'e^cIj l\ 
\4yv ^fwv, which is one with the rip; idk rts or n\7 d»q of the 
Law and the Prophets." 



84 THE GREAT DILEMMA. 

that Christ appropriates to Himself incidents con- 
nected with various stages in the early histoiy of the 
Jews. The brazen serpent/ the manna,' the water 
from the rock,^ the fiery pillar,* the paschal lamb,^ 
these are instances of types and figures transferred 
by Christ to Himself as their true and only fulfil- 
ment 

And thus it was that, even before He had fully 
entered on His ministry, before He had wrought a 
single miracle, one of His earliest disciples perceived 
that He it was " of whom Moses in the Law and the 
Prophets did write," ® and witnessed to the fact that 
the Law of Moses contained the shadow of those 
good things of which the substance was revealed in 
Christ.'^ 

25. And Christ Himself does not disown the 

^ John iii. 14. See Westcott, in loc, and pp. 63, 64. 
2 John vi. 31, 58, etc. 
2 John iv. 10 ; vii. 38. 

* John viii. 12. (See Westcott's note.) 

* " Each of the three EvangeUsts relate, St. John alone omits 
to relate, the institution of the Last Supper. There distinctly 
Christ presents Himself ... as the Great Sacrifice, the Anti- 
typical Paschal Lamb," etc. (Bishop of Ely, in Modem Seep- 
iicismy p. 422). 

* John i. 46. 

^ Cf. Professor Robertson Smith's Edinbiugh and Glasgow 
Lectures, The Old Testament in the Jewish Churchy pp. 312, 
sqq. (Black, 1881). 



CITRISrS CLAIM OF MESSIAHSHIP, Sj 

■ ■■■-■■■ — ■-■■- , ■! I - ■ ■— ■■»■ ■ ■ I. , J _. , , 

responsibility of such witness as this. His attitude 
towards the Scriptures is remarkable enough. 

He assigns to the whole of the Jewish Scriptures 
a distinct and peculiar function as towards Himself. 
" Search the Scriptures . . . they . . . testify of Me : " ^ 
meaning, ye search in the outward letter for that 
which you can only find in' Me; and to Me, He 
continues, " ye will not come, that ye might have " 
that eternal " life " which the outward letter cannot 
reveal. 

It was "of Me," He says later, that "Moses 
wrote " : ^ meaning, " I am the essential subject of the 
Law and the Prophets ; " so that, " had ye believed 
Moses, ye would have believed Me. But if ye believe 
not his writings, how shall ye believe My words "i " 
If they failed to seize the living principle by which 
the Law was inspired, how should they receive the 
teaching of Him who inspired it ? 

26, It would be interesting, if time allowed, to 
dwell upon this subject, and illustrate at greater 

* John V. 39, 40. Cf. John x. 35 ; Luke xxii. 37 ; Matt. xxvi. 

53> 54. 

2 John V. 46. So, after His resurrection, Christ's first 

message revealed this aspect of His mission : " These are the 

words which I spake unto you, while I was yet with you, that all 

things must be fulfilled, which were written in the Law, and in 

the Prophets, and in the Psalms, concerning Me," etc., Luke 

xxiv* 44, sqq. 



86 THE GREAT DILEMMA. 

length the claim of Christ to fulfil the Law of Moses. 
We might enter upon the whole field of the typol(^ 
of the Mosaic Law ; we might see how, in every case, 
" the literal requirements of Leviticus were fulfilled 
and done away in Christ ; how they fell off, like the 
husks of swelling seed, or like the blossoms of setting 
fruit, and how their spiritual and moral meaning 
remains and is fruitful for ever . . . under the genial 
influence of the Gospel." ^ 

But all this must be set apart for separate treat- 
ment ; in the mean time, let us realize, for our present 
purpose, the full bearing of the facts we have con- 
sidered. 

27. The Jews, looking only to the letter of their 
Law, saw in Christ one who, while in all respects 
reverencing the Scriptures, attending upon the Jewish 
synagogue services, submitting to circumcision, and 
otherwise proving His perfect submission to the Law 
of Moses, yet deliberately and "wantonly,** as they 
thought, broke many of the details of it Thus con- 
fronted by the paradox of tremendous claims to be 
perfect, on the one side, and equally daring acts in 
which He plainly showed that He regarded the laws 
of Moses as in certain ways obsolete and incomplete, 

* Wordsworth, Introduction to LeviticuSy p. vii. For a full 
treatment of this subject, see Fairbaira, Typology of Scripture. 



CITRISTS CLAIM OF MESSIAHSHIP. 87 



they could do nothing else than condemn Him as a 
law breaker. Horrified at His " sacrilegious " bold- 
ness, they were dismayed at His spotless moral 
integrity ; and thus adding the charge of sacrilege to 
that of blasphemy, they spHt the innocent blood of a 
stainless Victim, and released Barabbas^ the robber 
and the murderer. 

28. Again, I say, we are face to face with the 
same tremendous Dilemma as before. If God has 
spoken to the world by that wondrous people, the 
Jews ; if all the anticipations of Gentile philosophy 
are but a faint echo of that trumpet note of prophecy 
which sounds along the Jewish history; if, as the 
fulfilment of these anticipations, and the fulfilment of 
these prophecies, Christ could claim to have fulfilled 
the Law of Moses — surely now we begin to see that 
He is even more than | a merely sinless One — ^we 
shall suspect that His Blood was shed to do that 
which the blood of bulls and goats could never do, 
namely, to wash away the guilt of human sin. 

29. If It be true that He fulfils the Law as its 
first and only Teacher and Performer, He stands to 
the world at large in a relationship we dare not over- 
look. He becomes the righteous One who offers 
Himself, in our stead, as the great atoning Sacrifice 
for our guilt in having broken the Law of God. In 



88 THE GREAT DILEMMA. 



Him, in His death, is realized by the sinner the true 
use of the Law, which was to convince men of the 
unapproachable holiness of God and the deadly 
destructiveness of sin. 

30. But, if otherwise : if the Holy Scriptures of 
the Jewish nation have, in reality, been lightly 
esteemed by Him who professed to fulfil them ; if, in 
all that sinless life, there is a vein of frivolous trifling 
with the solemn and awful teaching of the Mosaic 
Law ; if, in daring to denounce the literalism of the 
Pharisees, He was seeking to excuse His own sacri- 
legious tampering with the most august and purest 
code of laws the world has ever seen ; — then, surely, 
we must again start back from Christ horrified and 
appalled ; horrified, to find an impious impostor 
beneath the mask of a pious and majestic lawgiver ; 
appalled at the daring blasphemy which led Him to 
claim a higher position than Abraham, or Moses, or 
Isaiah, in regard to the Jewish Scriptures. 

31. The Dilemma is again before you. Utter self- 
surrender to Him who could say, " Before Abraham 
was, I AM ; " or indignant repudiation of any part 
with the rightly crucified Galilean impostor. Which 
alternative will you accept ? Choose ye. If Christ 
be God, humbly follow Him, obey Him, live in Him. 
If He be only man, away with Him from the earth, 

• for the centuries have been built upon a lie ! 



IV- 



CHRIST CLAIMS TO BE A KING, AND IS CON- 
DEMNED AS A TRAITOR 

" WE FOUND THIS FELLOW PERVERTING THE NATION, AND 
FORBIDDING TO GIVE TRIBUTE TO C-fiSAR, SAYING THAT HE 
HIMSELF IS . • « A KING."— LUKE xxiii. 2. 



" R^tablir le Royaume de Dieu, le d^gager de ses formes 
transitoires et incompletes, . . . tel est son plan."— PRES- 

SENS£. 

" Ce vrai Royaume de Dieu, ce Royairaie de Fesprit, qui fait 
chacun roi et pr^tre : ce Royaume qui, comme le grain de 
s^nev^, est devenu tm arbre qui ombrage le monde, . . • J^sus 
Ta compris, Fa voulu,ra fond^." — Renan, Vie de Jisus^ p. 294. 

'' Christ was conscious of being in the strictest sense the 
King of Humanity, and of foimding a Kingdom^that is, a Realm 
of God, to come hereafter into actual appearance, and com- 
pleting itself in a visible commimity." — Lange, Life of Christ, 
ii. 188, 



CHRIST'S CLAIM OF DIVINE ROYALTY 
IN WITNESS TO THE GREAT DILEMMA. 

I. There are many causes that conspire to make 
our present inquiry a matter of supreme difficulty. 
Historical remoteness, Oriental colouring, too great 
familiarity with Christian phraseology — all these are 
obstacles in the way of an intelligent inquiry into 
the personal claims of Jesus Christ. 

But, greater than all these, remains the difficulty 
of rightly understanding the Life itself when we do 
stand face to face with it.-^ 

Well may Canon Liddon say that " Christ's most 
startling revelation was Himself." ^ Well may Dr. 
Farrar speak of the " glorious contradictions " of His 

^ " Never man spake like this Man ; never was love like this 
love ; never such a life was seen on earth before ; never did the 
dream of poet, never the instinct of hero-worship, imagine such 
a Being, with such wisdom on His lips, such love in His heart, 
with a character so balanced and complete, with claims so out- 
spoken and so lofly, joined to so profound a humility and so 
gentle a kindness towards the gainsayer." — ^Archbishop Thomp- 
son, Word, Worky and Will, p. 112. 

* Bampton Lectures, p. 5. 



92 THE GREAT DILEMMA. 

life.^ Well may German critics, baffled by the un- 
answerable logic of historical facty speak of Him as 
" a mystery," * " a unique phenomenon." Well may 
the author of Ecce Homo find himself, before at- 
tempting to write his work, " constrained to confess 
that, after reading a good many books on Christ, 
there was no historical character whose motives, 
objects, and feelings remained so incomprehenable 
to him." 8 

1 Witness of History to Christy p. 83. 

2 Ibid., p. 80, note i. The difficulty of understanding the 
character of our Lord " arises," says Young, " fi*om its absolute 
perfection " (see Christ of History y pp. 217, 218). 

3 Ecce HofnOf Preface, 5th edit., p. xxii. So, Viscount Strat- 
ford de Redcliffe has treated the life and work of Christ as 
phenomena leaving Jesus Himself as ^^the Greatest of Miracles^ 
(Hatchards, 1876.) "Christ's discovery is Himself saiys the 
author of Ecce Hotho elsewhere (p. 177). Cf. the remarkable 
language of Mr. Goldwin Smith, [who, as Dr. Liddon observes, 
" certainly cannot be supposed to have approached the subject 
with any strong ecclesiastical bias " — Some Elements of Re- 
ligion, p. 217] in his lecture On Some Supposed Consequences of 
the Doctrine of Historical Progress^ pp. 15-18. "About the 
life ... of Jesus there is a stamp of personal originality, com- 
bined with profundity of insight . . • which . . . must place 
the Prophet of Nazareth ... in the very first rank of the men 
of sublime genius of whom our species can boast *' (J. S. Milli 
Essays on Religion, p. 254). Cf. the words of Dr. Farrar, with 
the authorities quoted, in his Witness of History to Christ, 
pp. 80, sqq. : " The knights of old saw in Him the Mirror of 
all chivalry ; the monks, the Pattern of all asceticism ; the 
philosophers, the Enhghtener in all truth. To a Fdndlon He 



CHRIST S CLAIM OF DIVINE ROYALTY. 93 

2. And SO, in this shallow age of ours, we some- 
times me;et with a man who, in his desire to be 

has seemed the most rapt of mystics ; to a Vincent de Paul, 
the [most practical of philanthropists ; to an English poet, 
* the first true Gentleman that ever breathed.' A sceptical 
historian (Johann v. Muller), accidentally taking up the New- 
Testament, suddenly finds in Him the explanation of all his- 
tory," etc. So, " to Strauss He is a wise Galilean Rabbi ; to 
Schenkel, a sort of party Demagogue, the Representative of 
political and theological progress ; to Renan, a moral Teacher 
whose dreamy mysticism ended in uncontrolled fanaticism and 
even conscious deceit." Compare Mr. Lecky's remarks upon 
the originality of our Lord's teaching (Rationalism in Europe^ 
i. 338). So, the Unitarian Channing {Works ^ ii. 57) is fully 
alive to the startling originality of Christ's character. Cf. 
Bushnell, Nature and the Supematuraly p. 232. So Birks 
{Supernatural Revelation^ p. 160) speaks rightly when he 
describes the Christ as " a kind or species to Himself." Carlyle 
speaks of *'our Divinest Symbol — ^Jesus of Nazareth . , , a 
Symbol of quite perennial infinite character " {Sartor Resartus^ 
p. 155). Goethe confesses that "there is in [the four Gospels] 
the reflection of a greatness which emanated from the Person of 
Jesus, and which was as Divine a kind as ever was seen upon 
earth. ... I bow before Him as the Divine Manifestation of 
the highest principle of morality " {Conversations with Ecker- 
mann^ ii. 423, Sunday, March 11, 1832). Mr. Greg allows the 
" splendid genius " of Christ, and His " noble and lovely 
character " {Creed of Christendom, 4th edit. ii. 41). Mr. Parker 
says of Him, " He unites in Himself the sublimest precepts 
and divinest practices, thus more than realizing the dream of 
prophets and sages . . . He pours out a doctrine beautiful as 
the light, subhme as heaven, and true as God " {Discourses of 
Religion, p. 294). For a collection of similar opinions from. 
Jean Paul Richter, Spinoza, Kant and Jacobi, Schelling and 
Hegel, Rousseau and Channing, Matthias Claudius and Herder 



94 THE GREAT DILEMMA. 



thought cleverer than his forefathers, rejects the 
Divine Christ offliand. Ignorant of evidences whidi 
no really able critic, however hostile, dares to reject, 
he is confronted by what he calls "impossibilities'* 
in the Grospel history; he is bitten with that ^anir 
supernatural " mania which colours so much of the 
prevailing scepticism; he dares not face what he 
holds to be the science of the century without the 
shield of the positivist ; he shrinks from the scornful 
arrogance which lays the Christian apologist beneath 
the imputation of an obsolete dogmatism ; and in 
this, which he takes to be the only possible attitude 
for a "fashionable" thinker, he is guilty of the 
criminal presumption of at once prejudgfing Christi- 
anity to be untrue. He declares the Christ to be a 
mere demigod of our childhood, the product of a 
too credulous age, the result of mere empty fanati- 
cism ; or at best he holds His life an oUa padrida 

(and the familiar words of Napoleon), see Geikie's Life and 
Words of Christy ch. i. ad init. pp. 1-3, 13, and Gaibett, 
Boyle Lectures^ pp. 69-72. The author of Supemaiural Re- 
ligion ** sees in Christ the rare spectacle of a life . . . uniformly 
noble and consistent with His own lofty principles • (iL 487). 
Dr. Reynolds speaks of His " overwhelming originality* (Congn- 
gational Union Lecture^ 1874, John Baptist^ p. 489). Mr. 
Clodd (arguing through 360 pages that the Christian creed is 
one portentous Falsehood/) speaks of the "loveliness and £EUth- 
fulness " of a life " whose influence for g^ood . . . cannot well be 
overrated » (pp. 354, 231, etc.). 



CJTRISrS CLAIM OF DIVINE ROYALTY. 95 



f allegories, parables, and prodigies — ^a mere tissue 
if metaphor.^ 

Now, I am not here to-day to discuss the rational 
K>ssibility of this theory as a sufficient explanation 
f Christianity. 

3. But I will so far adopt the line of argument 
irhich it suggests as to apply it to the subject of our 
houghts this morning. 

Nothing can be plainer, from the general tenor 
>f the Gospel narrative, than that Jesus Christ 
ilaimed, in some way or another, to be a King. No 
>hrase appears more frequently in His teaching than 
I certain " kingdom " which He, as its Sovereigfn, was 
naking known to men. * 

4. Well, in view of this claim, what do men reply 
vho reject the Godhead of our Lord ? 

The answer is, that all such language is purely 
netaphorical ; that it was a mere figure of rhetoric ; 
he higlily ardent and enthusiastic or emblematic 



* See, for instance, Clodd's Jesus of Nazareth, passim, 
{specially pp. 57, 230, etc. 

^ Dr. Liddon points out that the phrase fiaxriK^ia rw ohpapSav 
KCMXS thirty-two times in St Matthew's gospel ; fiwrlxtia rov ©coC 
ive times. -The latter phrase occurs fifteen times in St. Mark, 
hirty-three times in St. Luke, twice in St. John. Cf. T. Colani, 
If^sus Christ et les Croyances Messianiques de son Temfs, ch. ii. 
yg. 59, sqq. 



96 THE GREAT DILEMMA^ 



way of speaking that is not uncommon among 
Oriental teachers. 

" Such interpreters," however, it has well been 
said, " do not see that they attribute to [the Jews] 
intelligent men a mistake worthy of children or 
savages. We do not find in history whole nations 
misled, bloody catastrophes and revolutions pro- 
duced, by verbal mistakes that could be explained 
in a moment. Again," the same writer continues, 
"they attribute to Christ conduct which is quite 
unaccountable. A wise man may at times dilate 
upon the authority which his wisdom g^ves him, and, 
in doing so, may compare himself to a king ; but if 
he saw that his words were so grossly misappre- 
hended that he was in danger of involving himself 
and others in political difficulties, he would certainly 
withdraw or explain the metaphor." ^ 

* Ecce Hofnoy p. 28. For an elaborate exposition of the 
Lord's meaning and attitude in respect to the "Kingdom** 
which He proclaimed, see Lange, Life of Christ (Eng. transl., 
Clark), voL ii. pp. 187-267. Dr. Reynolds, in his Congrega- 
tional Union Lecture for 1874 iyohn the Baptist^ gives (p. 234, 
note 3) a catalogue of the most important works "purport- 
ing to throw light upon the Hebrew and Christian conceptioQ 
of the Kingdom of God." Besides the literature there specified, 
and the other works alluded to in the present Lecture, see 
Maurice's Lectures on St, Luke, The Gospel of the Kingdom of 
Heavens Plumptre's Christ and Christendom^ Lect. III. On the 
Training of the King (pp. 85, sqq.) ; Rejmoldsj loc cit pp. 234- 
243 ; T. Hughes, The Manliness of Christ, Pt. IV. pp. 71, sqq. 



CHRIST S CLAIM OF DIVINE ROYALTY, 97 

5. But this, as we shall see, Christ deliberately 
refused to do. He "clung firmly to the title" of 
King ; and His claim to be a King was the ground 
of His execution.^ 

Was there, then, nothing substantial in His 
Royalty ? Or, in the terse language of the same 
author I have just quoted, ^^ Did He die for a 
. metaphor?''^ 

Let us try to answer this question. 

6. I need hardly remind you that the ministry 
of Christ was ushered in by the proclamation of a 
certain kingdom. " The kingdom of God is at hand." 

* M. Eugene Bumouf has some interesting remarks upon the 
ascription of regal honours to Sakya Mount by his followers. 
It does not appear that the Buddha ever made any such pre- 
tension himself. — Introduction d VHistoire du Buddhisme 
IndieHy p. 315, sqq. 

^ " What was it that Jesus sought ? Was it His design to 
found a free brotherhood of elect spirits .'*... a religion of 
enfranchised intelligences .'*... Was His work to consist in a 
simple idealization of Judaism, issuing in a sort of Socratic 
humanism?" etc. (Pressens^, Jhus Christy Eng. transl., pp. 
270, sqq.). Dean Milman has well remarked that Pilate may 
have been highly puzzled, at first, by the " Kingship " of our 
Lord, and may have attributed His assuming the title to the 
mysticism of a philosopher. He aptly cites Hor. Epp. ii. i, 106 
(" Sapiens uno minor est Jove, dives, Liber, honoratus, pulcher, 
Rex denique regum '*), and ibid.. Sat, i. 3, 125 (" At pueri ludentes, 
Rex eriSy inquit, Si rectefacies "). — History of Christianity y i. 322. 

H 



98 THE GREAT DILEMMA. 

This was the message of the Baptist ; this was the 
keynote to the whole ministry of Christ^ 

7. The announcement fell upon ears that were 
quick to catch its full significance. " The kingdom of 
God ** was no unfamiliar conception to Jewish hearts. 
Their literature was saturated with it Their deepest 
national instincts were bound up in the expectation of 
that announcement. 

Through all their history, this expectation had 
been fostered with jealous care,* Gradually, but yet 
with ever-increasing clearness of definition,, the 
Messianic hope had been unfolded in the history of 
their patriarchs and lawgivers, their judges, their 

' Westcott, Gospel of the Resurrection^ pp. 193, sqq. "The 
kingly glory of Christ is the truth specially revealed in the first 
Gospel, which begins with His line of royal descent, and with 
the message to the wise men, * Where is He that is bom King of 
the Jews .? ' " etc. (Birks, Supernatural Religiorty p. 194). 

* See above, Lecture III. Cf. Westcott, Gospel of the Resur- 
rection, p. 86. The Jews never lost the sense of the blessing 
which was to come through them to all nations. . . . The Law 
alone was unable to train them to their appointed work. A 
kingdom was established, and with it a new conception of the 
Messiah was added," etc. Cf. Pressens^ : " II est dans Pancien 
Testament une notion fondamentale qui le traverse tout entier. 
. . . Semblable k un roi de la terre, Dieu a eu sa residence dans 
le temple de Jerusalem. . . . Ainsi le royaume de Dieu s'est 
localise dans les institutions Mosaiques," etc. (y/sus Christy 
PP- 332, sqq.). See Maurice's Gospel of the Kingdom of Heaven, 
passim, especially pp. 137, sqq. 



CHRIST'S CLAIM OF DIVINE ROYALTY, 99 

prophets, and their kings. It was the expectation of 
One who, springing from the woman's seed, was to 
bless, in the family of Abraham, all the nations of the 
world ; the expectation of a Shiloh, to whom belongs 
of right the sceptre of royalty ; a sceptre out of Israel 
in virtue of which One should be established as a 
universal Lawgiver, Teacher, and Prince.^ 

8, And the portraiture that is thus dimly fore- 
shadowed at this early stage of the Jewish annals 
becomes more vividly delineated as those annals are 
developed. " The patriarchal age had looked forward 
to a descendant of Abraham ; the Mosaic to a Prophet 
and a Legislator ; " ^ and the royalty that was pre- 
figured in each of these periods is openly proclaimed 
in the records of the Jewish monarchy. In the 
histories of David and Solomon is found the human 
type of a sovereignty the true dignity of which is 
depicted in the Messianic Psalms.^ " The king who 

^ Gen. iii. 15, ix. 26, xxii. 18, xlix. 10. See also Num. xxiv. 
17, Deut. xviii. 18, 19 ; and cf. Rom. xvi. 20, Gal. iv. 4, Heb. 
ii. 14, I John iii. 8, etc. It is important to observe that the 
strictest philological criticism confirms the general Church 
doctrine as to the Royal Messiah of Genesis. Cf. Cheyne on 
this subject, Isaiah, vol. ii., essay iv. j and compare Birks, 
Supernatural Revelation, pp. 194, sqq. 

* Liddon, Bampton Lectures, p. 79. 

^ " David was a Messiah," says an eminent contemporary 
philologist, *' because he was God's vicegerent in the govern- 



100 THE GREAT DILEMMA. 

gave unity and security to the nation was but a Qrpe 
of the Son of David whose kingdom should extend 
in eternal blessings over all the world." ^ He was 
to be a Monarch of more than human beauty ; foil of 
grace were to be His lips ; the sword of a world-wide 
justice should be girded on His thigh. His throne 
was to be everlasting ; His dominion from sea to sea, 
from the flood unto the world's end. Before Him all 
kings were to fall down ; all nations were to do 
homage at His feet Peace and righteousness, judg- 
ment, salvation, deliverance, redemption, absolute 
victory — ^these were to be the "pomp and circum- 
stance " of His empire.* 

9. With equal force of vivid portraiture is depicted 
throughout the prophetical books the vision of a 
Divine Messiah-King. He is One who will raise His 
ensign as the rallying-point of the world's hopes and 
aspirations ; a King whose throne is based upon moral 

ment of His people Israel. . . . Each of David's successors was 
in like manner theoretically a Messiah " {The Prophecies of 
Isaiah, voL ii. p. 177). See his remarks upon the Messianic 
Psalms, ibid., pp. 177, sqq. For the whole subject, see Dr. 
Alexander's (Bishop of Derry) Bampton Lectures^ 1876, The 
Witness of the Psalms to Christ and Christianity, 

* Westcott, Gospel of Resurrection, p. 86. 

' Cf. Psalms ii., xxi., xxii., 27-29 ; xlv.-xlviii., Ixviii., Lndi. 
IxxvL, boocix., 19, sqq. ; xciii., xcv.-xcix., ex., cxxxii., Ii ; cxlv. 
11-13 ; cxlvi., 10, etc 



CHRIST'S CLAIM OF DIVINE ROYALTY. jox 

■ 

force ; a King whom the daughter of Jerusalem shall 
one day behold coming to her, not through blood and 
slaughter, but in lowly guise, sitting upon an ass — 
and yet a King whose dominion shall be from sea 
to sea, and shall never pass away.^ 

10. Nor had this expectation ceased in the years 
immediately preceding the birth of Christ. True, 
the Scriptural ideal of a great moral Deliverer and 
spiritual King had become debased and degraded in 
the popular belief. But the belief itself was there, 
notwithstanding ; the belief in some world-wide Con- 
queror, some Jewish Alexander or Jewish Caesar, who 
was to rescue the nation, to fulfil its most glorious 
political aspirations.^ 

11. Among the Gentiles, too, the same belief, 
though in another form, prevailed.® There, too, was 
a yearning for some philosopher who should resolve 
all the problems of humanity ; " a princely infant 
before whom the rocks should flow with honey and 
the briar? bloom with rose." * 

^ Cf. e,g,, Isa. xi., xxxii., i ; xlii. i ; xlix. 6, etc. ; Jer. xxiii. 5 ; 
xxxiii. 15, 17 ; Dan. ix. 24 ; Zech. ix. 9, etc. 

* Westcott, Gospel of the Resurrection^ p. 87. 

' Dollinger, Gentile and Jew^ ii. 289. Cf. Lacordaire, Con- 
firenceSy Eng. transl., p. 166. 

* Farrar, Witness of History to Christianity^ p. 63. Cf. 
Virg., Ed. IV. 30, etc. ; Mn. VI. 793 ; Suet., Vesp, IV. 5. Cf. 
Augustine, De Civ, Dei, 18, 23. 



108 THE GREAT DILEMJiiA, 



12. Thus it was no new conception whidi J< 
Christ reNiN'ified by the announcement of the Ki^im 
of Go<L 

But consider its momentous bearing^ upon fle 
Person of Jesus Christ Israel had been ciadbd ii 
the atmosphere of Theocracy.^ God had diosen Hs 
fathers from among all the families of «w»«v^«it 
God had vouchsafed to feed them as His flo(±. to 
lead them, to manifest Himself as their Law giv er and 
their King. So that in announcing the kingdom of 
God, Christ was understood to mean that He was 
about to restore to the Jewish nation the soverdgntr 
of Jehovah. 

13. But how? In what way would He sappoit 
His claims ? 

Already, in His temptation in the wilderness, die 
vision of universal sovereignty over the kingdoms of 
this world had been presented to Him.* In the full 
consciousness of all these dim longings of His nation 
He might have looked for every success if He had 
employed force in the establishment of the Messianic 
kingdom. 

' For a full exposition of this point in its bearing upon die 
claim of Christ to a Divine Royalt\% see especially liddoiu 
Bampton Lectures^ Sect III., pp 98-1 iS. 

* Ecce Homoy p 16. 



CHRISrS CLAIM OF DIVINE ROYALTY, 103 

14. But from the beginning Christ declined to 
use His opportunity in this way. He deliberately 
determined " to adopt another course : to found His 
empire upon the consent and not the fears of 
mankind ; to trust Himself with His royal claims 
and His terrible purity . . . defenceless among 
mankind," ^ 

In this He never wavered. 

Throughout His life there is always to be seen 
a most absolute and serene conviction of His Royalty.^ 

* Ecce HomOy p. 16. 

' This does not depend upon isolated expressions respecting 
His Kingship. The whole tenor of His life distinctly implies 
His own inherent supremacy. This will be clear from consider- 
ing, the language He uses about Himself. Whatever meaning 
we attach to His use of such phrases as "the light of the world" 
(Johnviii. 12), "the way" to heaven (ib. xiv. 6), "the truth," 
« the life " (ib.), " the bread of life " (ib. vi. 35), " the living 
bread which came down from heaven " (ib. vi. 51), the "water," 
of which whosoever shall drink " shall never thirst " (ib. iv. 14), 
the one "Good Shepherd" of the flock of humanity (ib. x. 11, 
14), in contrast with whom all His predecessors were " thieves 
and robbers " (ib. x. 8), " the vine " (ib. xv. i), " the door " (ib. 
X. 9), "the resurrection and the life" (ib. xi. 25), and other 
expressions at least equally ambitious in purport (cf ib. xv. 5, 6, 
14 ; viii. 23 ; vi. 47 ; xiv. 6, etc.) — ^yet, as the author of Ecce 
Homo well remarks, " we cannot deny, without rejecting all the 
evidence before us, that He used words which have substantially 
the same meaning ; . . . that He commanded men to leave 
everything and attach themselves to Him ; that He declared 
Himself King, Master, and Judge of men " (p. 177). 



I04 THE GREAT DILEMMA. 

He calls Himself habitually King and Master,^ and 
He claims expressly the character and functions of 
that Divine Messiah-King for whom the nation had 
for ages been accustomed to look.* 

And yet He consistently refused to allow Him- 
self to be regarded as an earthly monarch, con- 
sistently repudiated the splendours of an earthly 
throne. 

15. And here we can already trace the secret of 
His ultimate rejection by the Jews. He raised their 
hopes to the utmost, only to dash them down before 
their eyes. The kingdom of God to which they were 
looking forward as an earthly kingdom. He revealed 
as a spiritual kingdom. As against the proud ex- 
clusiveness of their expectations, He announced a 
kingdom for all the world.^ 

* Matt, xxiii. 8, 10, etc. 

* Mark viii. 29, 30 ; xii. 6 ; xiv. 62, etc. 

' " If the Messias really came, how else should He enter on 
His high oflSce than by breaking the Roman yoke asunder?'* 
He "must restore the true kingdom, the throne of His father 
David, . . . and establish a new world-wide empire in which 
the sons of Abraham would be the dominant class. He who 
did not present himself as a mighty conqueror, at the head of a 
victorious army, could not be the true Messias, etc. . . . Hence 
the Jewish logic : whoever declares himself to be the Messias, 
by this declares himself to be the king of the Jews. But who- 
ever does this puts himself in opposition to the dominion of the 
emperor,** etc. (Dollinger, Gentile and Jew^ ii. 329, 330). 



CHRISrS CLAIM OF DIVINE ROYALTY. 10$ 

And this was fatal to His worldly position. It 
not only angered the Jewish leaders, but it bewildered 
His own most attached followers. Professing to be 
a King, He declined to use the weapons of a king. 
And this, in the eyes of His accusers, was un- 
pardonable.^ 

1 6. They had applied tests to ascertain the pre- 
cise limits of His Royalty.^ They knew, e,g,, that 
their kings had imposed tribute on the surrounding 
nations ; if this Jesus was indeed duly commissioned 
to the throne of David, He would surely never sanc- 
tion the payment of tribute to a foreigner. But He 
quietly bade them "pay back into Caesar's treasury 
the coins that came from Caesar's mint." 

So,' again, the ancient kings had been judges. 
But when Christ was invited to intervene in a civil 
action concerning an inheritance, and when He was 
asked to pronounce judgment upon a criminal case 
of adultery. He disavowed the office of legal judge. 
So, too, when arraigned before Pilate, He decidedly 
refrained from assuming the captaincy of any earthly 

* Gospel for the Nineteenth Century^ pp. 6i, sq. 

* For the thoughts that follow, as indeed for much that has 
been already suggested, in this connection, the author must 
express his direct obligations to the author of Ecce Homo^ 
especially chaps, iv. and v. 



I06 THE GREAT DILEMMA. 

host. ** My kingdom is not of this world, else would 
My servants fight" 

17. No wonder His followers and the Jews were 
perplexed. Still continuing to speak of Himself as 
a King, with such consistency that His Apostles 
understood Him literally, even to the extent of 
quarrelling for places and dignities under Him, He 
yet declined all these the principal functions of the 
Jewish king He proclaimed Himself to be. 

They were staggered at the paradox of a ruler 
without a throne, a monarch without tribute money, 
a sovereign without armies, a king without royal 
robe, or crown, or sceptre. They could not reconcile 
His royal pretensions with "the homely tenor of 
His life." 1 

18. We can now see their mistake. 

Let us realize the tremendous magnitude, and the 
awful reality y of this great claim of Christ to be the 
Messiah-King. 

All historical students, of whatever school, admit 
that the grand intention of Christ was to found a 
world-wide and imperishable Society. And that 
Society is spoken of by Him, directly or by im- 

* Ecce HomOf p. 30. Cf. Maurice, "The message [of the 
Kingdom of God] came to the Jews as a message which they 
expected. It came as a perplexing overthrow of their ezpecta^ 
tions " {^Lectures an the Gospel of the Kingdom^ p. 138). 



CHRISTS CLAIM OF DIVINE ROYALTY. 107 

plication, all through His ministry, as the Kingdom 
of God, 

19. That conception, as we have already seen, 
was no new one. The Royalty of God had been 
the root idea of the Jewish polity for ages. And it 
was over this Kingdom of God that Christ actually 
claimed to preside. Just as the invisible Jehovah 
had called the nation over which He presided, so did 
He. 

As in the early time a voice had come to 
Abraham bidding him leave his kindred and his 
country, and get him into a land of which God would 
tell him: so now, through Palestine, and soon 
throughout the world, a voice was heard bidding men 
give up " father, or mother, or house, or children, or 
lands, for Christ's sake and the Gospers." ^ 

20. Thus does Christ claim to represent the 
Divine Founder of the Jewish nation ; thus does He 
claim to be the Father of an everlasting state — King 
of a world-wide empire. 

Is this claim anything less than blasphemous — 
utterly unpardonable — if it be not indeed the natural 
attribute of His true Divinity ? 

21. And His royal pretensions are not limited 
by even this magnificent claim. He not only arro- 

^ Ecce HomOy p. 36, 



lo8 THE GREAT DILEMMA. 

gates the functions of the Divine Author of the 
Jewish theocracy, but, secondly, He claims, as a 
Divine King, to make laws for His kingdom.^ He 
is not only the Father, but the Legislator^ of the 
human family. On this point we have already dwelt 
in a former lecture,* and we need only remember here 
that those who aspire to be loyal subjects in the 
Kingdom of Christ are bound by an obedience of 
infinite obligation to a code of spiritual principles 
which Christ, as Supreme Legislator, promulgates 
upon His sole authority. And thirdly, He claimed, as 
a King, to be Judge in the New Society.' The vast- 
ness of this claim cannot be overrated. " I believe," 
says a writer who will at least not be suspected of 
partiality — Mr. F. W. Newman — " that Jesus habitu- 
ally spoke of Himself by the title Son of Man, and 
that in assuming that title He tacitly alluded to the 
seventh chapter of Daniel, and claimed for Himself 
the Throne of Judgment over all mankind." * That 



^ See Sermon on the Mount. 

* Lecture III. 

' Matt. XXV. 31-46 ; xxvi. 63, 64. On this passage a German 
critic remarks : " Jesus not only professes before His judges to 
be the Christ and Son of God in a general sense, but in such a 
sense as could be true of no man or angel," etc. (J. T. Beck, 
Christliche Reden^ Pt. IV. p. 868, quoted by Auberlen). 

* Phases of Faith ^ p. 149. 



CHRIST S CLAIM OF DIVINE ROYALTY, 109 

our Lord really advanced this tremendous claim to 
be the Judge of all mankind is admitted by the most 
hostile critics.^ Consider what this means. Christ 
says He will return to earth as Judge of all man- 
kind. That before Him will be gathered all the 
nations of the earth, and He will judge them. He 
literally and deliberately claims this unspeakably 
tremendous dignity — a supremacy so awful that, as 
has well been said, " the imagination recoils in sheer 
agony from the task of seriously contemplating it." ^ 

22. This, then, in faintest outline, is the meaning 
of the Christ when He claims to be a King. He 
means that His Royalty will appear in a universal 
Monarchy — a Kingdom of all the world — a Kingdom 
in which He is supreme Monarch, in virtue of His 
own inherent authority. The Monarchy is founded 
by Himself ; its laws are centred in His Person ; its 
rewards or punishments will be administered to all 
mankind by Himself, and Himself alone.^ 

^ Baur, quoted by Liddon, Bampton Lectures^ p. 173. 

* Liddon, Bampton Lectures^ p. 174. The testimony of the 
Emperor Napoleon to the actual fulfilment of Christ's super- 
human claim to adoration will occur to many readers. See, for 
a full report of the authority for it, Liddon, Bampton Lectures^ 
p. 148. 

^ " He declared that the world should bow down to -Him, the 
nations worship Him, that He would judge the quick and dead. 
Are they pretensions of a straw-crowned Bedlam monarch ? . . 



no THE GREAT DILEMMA. 

23. It IS also necessary, before drawing our con- 
clusion, to recollect that on both sides of His earthly 
parentage He claimed to be of the Jewish royal 
house — the lineage of David. This claim, at any 
rate, has never been seriously disputed.^ 

No ; beautiful in humility, a little child is S)anbol of those who 
enter His Kingdom" (Reynolds, The Supernatural in Nature^ 
p. 500). " When they saw Him in every little child, they would 
begin to have some apprehension of His Royalty" (Maurice, 
Lectures on St, Luke : The Gospel of the Kingdom^ p. 159). 

^ It would be unnecessary, except for the writer's experience 
to the contrary, to point out that the Mystery of the Incarnation 
is of a kind which, on the very face of it, must involve " genea- 
logical difficulties." It surely needs no extraordinary acumen 
to discover that, if Christ be Virgin-born, the pedig^ree of His 
*' father" Joseph can have but a technical and transitory rela- 
tionship to Christ's real and spiritual claim to the (theocratic) 
throne which David held as God's vicegerent. Yet the writer 
has met with those who are staggered at this very obvious and 
self-evident fact, as if it had been a new discovery. But when 
we recollect the real magnitude of that historical crisis which 
culminated at Christ's birth ; when we recall the whole bearings 
of the Jewish theocracy ; when we recollect that, for all earthly 
and legal requirements, Joseph was the bond fide husband oiiht 
Virgin he had espoused (cf. Deut. xxii. 23, 24) ; and lastly, 
when we add that no evidence whatever has been adduced to 
refute the belief that the Virgin was a kinswoman of her hus- 
band (so that her own ancestry and his would practically be 
identical), and that the Messiah is invariably promised in the 
line of a woman^ surely the genealogical difficulties of Christ's 
claim, whether " legal " or " spiritual," to the throne of David, 
are reduced to a minimum ; except, of course, to those who really 
believe that the Virgin birth itself, as a physical phenomenon, 
is impossible .yr'iih the God who is the Author of life itsel£ 



CHRIST S CLAIM OF DIVINE ROYALTY, in 

24. Thus did He present Himself to the affrighted 
Jews — as a King. "A King who neither had, nor 
cared to have, a court or army ; a King who could 
not enforce a command ; a King who preached and 
lectured like a scribe, yet in His weakness and 
insignificance could not forget His dignity — had His 
Royal Title often in His mouth, and lectured with 
an authority that no scribe assumed. These violent 
contrasts, this disappointment of their theories, this 
homely parody of their hopes," ^ could have but one 

For the specific difficulties connected with the omission, etc., 
of names in the Gospel genealogies, see Olshausen on The 
Gospels^ vol. i. p. 35, sqq. ; Art. Genealogy of Jesus Christy in 
Smith's Dictionary of the Bible^ i. 662, sqq. (see authorities 
quoted, p. 668) ; Farrar, Life of Christy i. 9, note ; Mill, Mythical 
Interpretation of the Gospels y pp. 147-217, etc. Cf. Reynolds, 
The Supernatural in Nature^ pp. 153, 154 (C. Kegan Paul, 1880, 
2nd edit). See also EncyclopcecUa Britannica, 9th edit, vol. x. 
p. 143, Art. Genealogies, 

^ Ecce HomOy p. 29. Cf. the words of Mrs. Magnus {About 
the JewSy pp. 73, sqq.) : " When Jesus came among them 
announcing that * the kingdom of heaven was at hand,' many 
took the words to have a literal meaning. . . . But when no 
change came : when 'the kingdom' He spoke of remained a 
half-visionary, half-incomprehensible, and wholly unattainable 
dream ; then His hold on the hearts and imaginations of the 
people was gone. . . . What the people wanted was a leader, 
strong and powerful, who should invoke miracles on their 
behalf ; . . . one who would throw off the Roman yoke, refuse 
to pay the hated tribute, and re-establish the ancient kingdom 
in all its ancient glory." 



112 THE GREAT DILEMMA. 

ending. His self-assertion they could have excused, 
had it been backed by the outward semblances of 
royalty. But self-assertion so tremendous^ \nath self- 
abasement so humble, this was a paradox they could 
not contemplate without intense dismay. 

25. The result could not long be doubtful.^ 

It was, indeed, impossible to shirk the grave issues 
of such astounding pretensions. Other masters, other 
teachers, other kings, might claim much from their 
followers and subjects ; but here was One who claimed 
all — the life, the soul itself Here was One who 
calmly sets aside, in His own favour, all the most 
sacred ties of family and kindred. 

Who and What is He who dares thus to advance 
this most imperious claim } 

Follow Me — Come unto Me — Forsake all — Be 
My disciple — He who loves father or mother more 
than Me, is not worthy of Me. 

Who — those Jews might well ask — is He.? Is 
the claim tolerable if He be only man } His audacity 
was in truth intolerable. For they dared not face 
the portentous alternative that perhaps, after all, His 
claims were justified in fact. 

26. And so, hoping to escape from the momentous 

^ See Mr. T. Hughes, on The Manliness of Christy pp. 120^ 
sqq. 



CHRIST S CLAIM OF DIVINE ROYALTY. 113 

Dilemma, they executed Him ; on grounds, moreover, 
that were entirely self-contradictory. 

They accused Him to Pilate as a political con- 
spirator ; ^ — in their hearts they were angry because 
He was not politically ambitious. They informed 
against Him as dangerous ; — their real complaint was 
that He was not dangerous enough, so far as earthly 
power was concerned, to warrant His vast preten- 
sions. 

Pilate puts Him to death as a political offender— 
a traitor against Caesar ; — the Jews denounce Him 
precisely because He will not claim rivalry with 
Caesar. Pilate wrote over His cross, "The King of 
the Jews;" — the Jews themselves wanted him to 
alter the inscription by adding that He said He was 
the King of the Jews \ — He said it, but He could not 
support His claims with earthly weapons.^ Pilate 



^ Mr. Clodd, in his otherwise imperfect account of the 
phenomenon of the Life of Christ, truly says, of the trial of our 
Lord, that " the Sanhedrim artfully and unjustly decided to 
ensure His conviction by charging Him with sedition, on the 
ground that His claim to the Messiahship involved a claim to 
kingship over the Jews, therefore casting off the rule of Rome '* 
(Jesus of Nazareth^ p. 347). Cf. Milman's History of Christi- 
anity j i. 320, sqq. 

' Auberlen well points out, in this connection, that, by 
requesting to have the inscription altered, the Jews expressly 
demonstrate that Jesus declared Himself to be the Messiah 



114 THE GREAT DILEMMA. 

feared that His kingdom vxis of this world;— the 
Jews were angry precisely because it was noty 

27. So, in their bewilderment, they crowned Him 
King.« 

They knew not what they did the while. 

They put on Him a purple robe — in mockoy; 
they put the reed sceptre in His hand ; they bowed 
the knee, in scornful homage; they gave Him His 
crown — but it was of thorns ; and they placed Him 
on His throne — it was the shameful cross,' the instru- 
ment of a slave's agony, the symbol of an utter 
detest. 

Little thought they of the issue of their deed 
Little did they realize that Christ upon His cross 
would be the rallying-point of millions of human 
hearts in ages yet unborn ! 

28. ** Thou hast conquered, O Galilean." 

The cry of the apostate emperor is the verdict 
of Christendom to-day ; for the King of the Jews 

{Die Gottliche Offenbarung^ p. 72, transL). See Luke xxiii. 38 ; 
John xix. 19. 

* Ecce Homo^ p. 29. 

* See F. D. Maurice's Lectures on St Luke^ The Gospel of 
the Kingdom of Hea^fen^ especially Lecture xxviL, The King on 
His Cross, p. 352, etc. 

* " Upon what throne do men adore Him ? Upon a cross." 
Lacordaire, Confh-ences^ Eng. transL, p. 87. 



CHRIST S CLAIM OF DIVINE ROYALTY. 1 15 

upon His cross is, even by the admission of M. Renan, 
a King upon an everlasting throne/* ^ 

* " II a tr6ne dans la conscience. II est Roi pour longtemps 
encore. . . . Sa beaut^ est ^teraelle, son regne n'aura pas de fin " 
(Renan* Etudes cPHisL ReL, p. 214). " Repose maintenant dans 
ta gloire, noble initiateur. Ton ceuvre est achevde ; ta divinitd 
est fondde. . . . Entre toi et Dieu on ne distinguera plus. 
Pleinement vainqueur de la mort, prends possession du Roy- 
aume ou te suivront . . . des sidles d'adorateurs " ( Vie de JesuSy 
14th edit p. 440). 



* 



• I 



V. 

CHRIST CLAIMS TO WORK MIRACLES, AND 
TO FORGIVE SINS; AND IS CONDEMNED 
AS A SORCERER AND AN IMPIOUS IM- 
POSTOR. 

"WHO IS THIS WHICH SPEAKETH BLASPHEMIES? WHO 
CAN FORGIVE SINS BUT GOD ALONE? 

"... BUT JESUS SAID, WHETHER IS EASIER TO SAY, THY 
SINS BE FORGIVEN THEE, OR TO SAY, RISE UP AND WALK?"— 
ST. LUKE V. 21, 22, 23. 

"HE CASTETH OUT DEVILS BY THE PRINCE OF THE 
DEVILS." — MATTHEW ix. 34. 



" Can there be anything more miraculous than the existence 
of man, and the world ? Anything more literally supernatural 
than the origin of things." — Lothair. 

" It is incredible that there should be two orders of Truth in 
absolute and everlasting opposition." — Herbert Spencer. 

'^The New Testament plainly asserts that what Christ 
accomplished was not in defiance of Law, but in fulfilment of 
it/'— Stewart and Tait. 

" It is a matter of no little wonder that, in this nineteenth 
centiu-y, men should be so sagacious as to discover that Christ 
and His Apostles did not attest their claims and doctrines with 
miraculous powers, when learned, sagacious, and sufficiently 
hostile unbelievers of the earUest centuries, having opportunities 
for discovering the state of the case, such as they cannot pretend 
to, were constrained to acknowledge precisely the contrary. I 
marvel that Celsus and Porphyry, and Hierocles and Julian, and 
the Scribes and Pharisees, can rest in their graves, when such 
reflections are cast upon the zeal and talents with which they 
searched for imposture in the works of Christ" — McIlvaine. 

" We find ourselves before a very simple Dilemma : either 
Jesus Christ and His Apostles were sincere, or they were im- 
postors." — Lacordaire, Conferences (£ng. transL), p. 215. 



CHRIST^S CLAIM TO SUPERNATURAL 
POWER IN WITNESS TO THE GREAT 
DILEMMA. 

I. The great arraignment gathers grandeur as it 
proceeds. The historical Christ is at the bar of our 
judgment. 

His indictment is before us. We have heard His 
accusers. We have given full weight to their testi- 
mony. We have thankfully availed ourselves of their 
critical sagacity in regard to the credibility of the 
Gospel records. We have assumed nothing but 
what the humanitarian allows to be fairly deducible 
from the documents before us. 

2. We have seen that, in the words of Professor 
TuUoch, " The Christ of the Gospels stands alone, . . . 
In all the gallery of history there is no likeness to 
Him. There are noble and magnanimous counte- 
nances — but none such as His. There are splendid 
characters — but they are pale beside the lustre of His 

purity and beneficence." ^ 

* TuUoch, Beginning Life, p. 62. 



I20 THE GREAT DILEMMA. 



Other great teachers — Zartusht (Zoroaster), 
Kong-fu-tse (Confucius), the Pharaohs, the Buddha 
(Sakya Mouni), Socrates, Mahomet — these have great 
and admirable qualities ; but even in the case of 
those whose claims at first appear to be parallel to 
those of Christ, their lives can always be explained 
on a perfectly natural basis.^ 

* The very name and date of the " hearen-sent founder * of 
the Persian creed have been the subject of doubt See Hard- 
wick, Christ and other Masters, p. 521, sq., note *. Dollinger, 
Gentile and Jew, i- 381, sq. Milman, History of Christianiiy, 
i. 63, ii. 61, 250, sqq. 

Confucius was a sort of political sacerdotalist, who, fEur from 
deifying himself, was very near deifying the Emperor of China. 
" I cite the* patterns left us by the ancients." " The sage and 
the man of perfect virtue, how dare I rank myself with them?" 
Such were his tenets. For details see Dr. L^fge's work on The 
Life and Teaching of Confucius, especially p. 1 15, where he says, 
" I am unable [after long study] to regard him as a great man," 
So, cf Hardwick, Christ and other Masters, pp. 282, etc, and 
the authorities there cited. Dollinger, Gentile and Jew^ L 
p. 56. 

As to Buddha, see Lecture VI. for M. St Hilaire's opinion. 
M. Eugene Bumouf thus smnmarizes his claims : "C'est Ic fils 
d'un roi qui se fait ReHgieux, et qui n'a, pour se reconunander 
aupr^s du peuple, que la superiority de sa vertu et de sa science." 
He was " un homme, qui parvint k un degr^ d'intelligence et 
de vertu que chacun doit se proposer conmie Fexemple de sa 
vie." — Introd, d PHist du Buddhisme Indien (2nd edit), pp. 119^ 
300, etc. 

His subsequent deification by His followers only serves to 
make more striking the Personal claims of Christ Properly 
speaking. Buddhism "has no God" whatever. (Cf Barry's 



CHRIST S CLAIM TO SUPERNATURAL POWER. I2i 

But the Christ, while His life and character have 
been the subject of far more minute historical de- 
lineation, is seen, as the result of close investigation, 
to be, at the same time, enveloped in an atmosphere 

Boyle Lectures^ pp. 21-24, ^"^d note, ibid., pp. 38-40. So Hard- 
wick, Christ and other Masters^ p. i55j etc.). 

Of Socrates, it has well been said, that " he is altogether 
and throughout a Greek. ... His code of morals tolerates . . . 
habits and feelings quite at variance with . . . Christian notions " 
(Rev. F. C. Cook, in Christian Evidence Society Lectures on 
Modem Scepticism^ p. 485). So, Zeller, Socrates and the 
Socratic Schools^ especially ch. iii.-x. So, too, DoUinger, Gen- 
tile and JeWy i. 273-280, etc. 

Of Buddha and Confucius, it has been said that, " though, 
as might be expected, in some points of their moral teaching 
and in their spiritual aspirations they bear a true resemblance 
to Him in whom human nature was perfectly represented, yet 
each of them differed from Him ... in one special charac- 
teristic ; each of them is the creature of His race and of His 
age ; the influence of each is felt in the full development of the 
peculiar tendencies of his own section of the human family ; in 
the one case, of physical languor and mental dreaminess ; in the 
other, of a formal and conventional morality, and of political 
unity secured by the sacrifice of all independent action and 
thought" (Cook, in Christian Evidence Society Lectures on 
Modem Scepticism^ p. 484). As to Mahomet, Paley's well- 
known remarks are still unanswerable (^Evidences of Chris- 
tianity^ Part II. ch. ix.). Cf Mcllvaine's New York Lectures 
on The Evidences of Christianity, Lecture IX. pp. 280, sqq. 
" Many an orthodox Mohammedan," writes Max Miiller, " will 
relate miracles wrought by Mohammed, but in the Koran 
Mohammed says distinctly that he is a man like other men. 
He disdains to work miracles " {Lectures on Science of Religion^ 
P- 27). 



122 THE GREAT DILEMMA. 

of supematuralism such as is altogether without 
parallel in any person to whose life the touchstone of 
historical criticism has been applied with anything 
like the same candour. 

3. After submitting the personal claims of this 
unique Personage to the test of common sense and 
history, we find that at every stage of the inquiry His 
pretensions are found to be more exorbitant, and yet 
never inconsistent with themselves. 

His claims were not confined to the mere witness of 
His life itself, as that life was led beneath the eyes of 
His contemporaries. He not only challenged the im- 
putation of the slightest moral obliquity, but in the 
very circumstances under which He came into the 
world, He appears plainly to have claimed a witness 
to His entirely exceptional Personality. 

4. He claimed, for instance, to be the Jewish 
Messiah; to have been predicted, that is, in the 
literature and the history of the only " theocratic " 
nation in the world, for at least two thousand years 
before His birth; predicted not only by definite 
prophecy, but by the whole history of the people 
themselves. Although the Jews had always regarded 
themselves as under the immediate Personal govern- 
ment of Almighty God, as their King, their Lawgiver, 
and especial Patron, yet notwithstanding the enormous 



CHRIST'S CLAIM TO SUPERNATURAL POWER. 123 

blasphemy of any unwarranted pretension of the 
kind, He, the ever Humble One, the ever True, 
actually claimed, not only to be Himself the righteous 
Ideal of their Divine legislation ; but even asserted 
His inherent authority in a new legislation which was 
to supersede the Mosaic ordinances, while spiritualiz- 
ing and fulfilling them. 

5. Wholly consistent with this startling " audacity " 
was the conduct of the new Teacher, in definitely 
avowing Himself to be verily and indeed none other 
but the King Himself of the Jewish nation ; and, as 
an inseparable result of this avowal, to be actually the 
universal Sovereign and Judge of the human race at 
large. 

6. If the sublime attitude all this implies has 
been presented here in anything short of actual 
irreverence ; if the true proportions of Christ's human 
meekness and Divine condescension have not been 
distorted by the ill-judged imputation of flagrant 
blasphemy; we shall already have suspected that 
His life is larger than can be measured by the 
ordinary instruments of human experience. Such a 
one as the sinless, truthful, Messiah-King could not, 
conceivably, have moved among the sons of men 
without the accompaniment of what must be to us 
marvels of inherent power. His Presence must surely 



124 THE GREAT DILEMMA. 

be irradiated by the awful light of His superhuman 
pretensions. It must surely betray itself by a super- 
human energy of action.^ 

7. Before considering whether these it prim 
anticipations are capable of being realized in the 
further claims of Jesus Christ, let us, for a moment, 
omit the life itself, and recall some phenomena of its 
subsequent results.^ 

History, then, is witness to an astonishing revo- 
lution which was effected in the sphere of human 
society by the life and work of Christ By the actions 
of those who had been intimate friends of Christ, and 

^ For further illustration of this line of argument, see West- 
cott, Gospel of the Resurrection^ passim ; especially Introduc- 
tion, and p. 68. So, Birks, Supernatural Religion^ pp. 44, sq. 
Wilberforce, on The Incarnation, p. 91, note 11. "Christ's 
miracles," says Dr. Liddon {Bampton Lectures, p. 156), ** mani- 
festly flow forth from the majestic life resident in the woricer ;" 
they were "just such acts as might be expected from Him, 
being such as He was. . . . They are like the kind deeds <tf 
the wealthy, or the good advice of the wise." C£ Reynolds, 
The Supernatural in Nature, pp. 18, 19. Bushnell, Nature 
and the Supernatural, has some valuable remarks (chap xL) 
upon the subject of the Christian miracles, traversing the objec- 
tions and reviewing the admissions of sceptical writers^ 
Spinoza, Hume, Strauss, Parker, HenneL 

* For friller treatment of the d posteriori argument, which is 
only barely alluded to in the following sections, see, among a 
nimiber of works, a sermon on The Rise of the Church of Christ 
an Evidence of His Resurrection, by the Bishop of Bath and 
Wells, m Some Witnesses for the Faith (S.P.C.K.), pp 51-74, 



CHRIST'S CLAIM TO SUPERNATURAL POWER, 125 

who cheerfully laid down life itself in corroboration 
of their veracity, it is clear that a certain new phe- 
nomenon ' must have transpired after the death of 
Christ A society of which Christ had been the 
Founder, had appeared, of course, in absolute ex- 
tinction at His death. Its members had deserted 
Him. Their cause appeared to be hopelessly futile. 
Some few peasants of a remote Jewish province — 
numbering something less than a score or so of 
persons — alone represented a "Church" which the 
whole powers of the Jewish and Roman authority had 
combined to annihilate and crush in the bud. 

Nevertheless, after the lapse of less than two 
months, the new faith arose, phoenix-like, from its 
ashes ; and from that day to this its progpress has 
been, if not absolutely uninterrupted, yet certainly 
continuous, aggressive, and victorious.^ 

8. Honesty and common sense oblige us to admit 
that some wholly novel experience must have been 
at the root of the sudden transformation.^ The 

* See, for a concise summary of the victories of Christianity, 
Farrar's Witness of History to Christ, pp. 89-195. Compare 
Dr. Eaton's Bampton Lectures on The Permanence of Christi- 
anity* 

• " The only possible explanation of the phenomena of the 
rise and spread of Christianity is that Christ rose from the 
dead.''— 5^w<? Witnesses for the Faith (S.P.C.K.), pp. 63, sqq. 



126 THE GREAT DILEMMA. 

simple and straightforward testimony of twelve men 
amply confirms the probability of this explanation. 
They gladly threw aside all temporal enjoyments in 
order to announce, at the peril of life, the facts which 
they had seen and heard with their own eyes and 
ears. And with what result } That their announce- 
ment (whatever it was) availed, without the sword 
of coercion, to dethrone Paganism from the Roman 
empire ; that though every conceivable opposition 
was raised to them, yet, despite persecution of every 
kind,^ their cause became gradually more infiuentially 
supported ; that it succeeded, ultimately, in changing 

Cf. Dr. Westcott's Essay, The Resurrection of Christ: a New 
Revelation^ Contemporary Remew, Nov., 1877. 

* Tac, Ann,^ xv. 44. Cf. Acts vii. 59 ; xii. 2-4 ; xxv. 12, etc 
Euseb., Ecclesiastical History /\i\, ^6 \ iv. 15. Pliny's Letters, 
X. 97, 98. Gibbon's Decline and Folly etc, ch. xvi. The 
familiar words of Paley contain after all an unanswerable 
argument. " These men could not be deceivers. By only not bear- 
ing testimony they might have avoided all these suffering^, and 
have lived quietly. Would men in such circumstances pretend 
to have seen what they never saw ; assert fects which they had 
no knowledge of ; go about lying to teach virtue ; and, though 
not only convinced of Christ's being an impostor, but having 
seen the success of His imposture in His Crucifixion, yet persist 
in carrying it on ; and so persist as to bring upon themsdves 
for nothing, and with a full knowledge of the consequencey 
enmity and hatred, danger and death ? " {Evidences^ ch. x. ad 
fin.). The same argument is most forcibly put by Mcllvaine, 
New York Lectures on Christian Evidences, Lect. VI. pp. 174, 
sqq. 



CHRIST S CLAIM TO SUPERNATURAL POWER. 127 

the whole aspect of the modern world ; that the 
facts they proclaimed are found, when honestly acted 
upon, to produce results which commend themselves 
alike to philosophers and to statesmen as the surest 
guarantee of civil prosperity. 

9. It is obviously impossible to pursue this thought 
at any greater length. But from what has been now 
said we may be prepared to approach the next stage 
of the Great Dilemma with some adequate conception 
of the real questions which it involves. We have, then, 
to consider the fact that this wondrous Personage 
claimed, in support of His mission, whatever that 
mission was, the evidence of " an astonishing instru- 
mentality — that of miracles." ^ 

10. As to this, let us clearly understand, there can 
be no room for misconception. The fact " that Christ 
professed to work miracles " is one which — in the 
words of a writer whose candour at any rate is beyond 
all question, the author of Ecce Homo — "is fully 
capable of being established by ordinary evidence, and 
is actually established by evidence as ample as any 
historical fact whatever."^ " It is, in short," he con- 
cludes, ** the best attested fact in His whole bio- 

* Ecce Homo, p. 42. 

' Ibid., pp. 42, 43. " It is impossible," says Dr. Tulloch, 
"with any regard to the statements of the Gospels (allowing ever 
so much for their alleged legendary intermixtures), to deny that 



128 THE GREAT DILEMMA. 

graphy." ^ " We may go further," he truly says, " and 
assert with confidence that Christ was believed by His 
followers really to work miracles, and that it was 
mainly on this account that they conceded to Him the 
pre-eminent dignity and authority which He claimed. 
. . . Miracles," he continues (and I make no apology 
for quoting words which so exactly express the 
argument I am trying to place before you) — " miracles 
play so important a part in Christ's scheme, that any 
theory which would represent them as due entirely 
to the imagination of His followers, or of a later age, 
destroys the credibility of the documents not partially 
but wholly, and leaves Christ a personage as mythical 
as Hercules." This alternative the author rejects 
as quite irreconcilable with the facts of criticism and 
with the consistency of the character of Christ in each 
of His four biographies ; a character " so peculiar as 

Jesus did profess to work miracles. M. Renan would fain evade the 
conclusion, but he cannot. It is forced upon him," etc. ^Lectures 
on M. Renan's Vie de Jdsus^ p. 1 53). Mr. Haweis's words are 
notable : *' What are we to think of Christ's miracles .? You 
know a great many educated men think that they never took 
place at all, or that they did not take place as they are reported 
to have taken place. ... I confess, my brethren, I once thought 
that there was a great deal to be said for this view of the 
question ; but as I have grown more mature, and weighed a 
greater number of facts, I am far from being of opinion that this 
is the correct view" {Thoughts for the Timesy p. 83). 
> Ecce HomOy Preface, p. x. 



CHRIST S CLAIM TO SUPERNATURAL POWER. 12^ 

to be altogether beyond the reach of invention, both 
by individual genius, and still more by what is called 
* the consciousness of an age/ Now, if the character 
depicted in the Gospels," he adds, " is in the main real 
and historical, they (the Gospels) must be generally 
trustworthy!; and, if so, the responsibility of miracles 
is fixed on Christ. In this case the reality of the 
miracles themselves depends in a great degree on the 
opinion we form of Christ's veracity ; and this opinion 
must arise gradually from the careful examination of 
His whole life/' ^ 

11. Now, in the survey we have already made of 
other Personal claims of Christ, we have gained enough 
knowledge of His life to be satisfied with His moral 
integrity. So far from any i/W^r/likelihood of His 
deliberately deluding His followers with cleverly 
managed conjuring tricks, there is plainly every reason 
to expect that any such dishonesty would have met 
with His sternest condemnation. 

So now let us glance briefly at the nature of the 
claim itself. 

12. There can be no doubt of the crucial impor- 
tance of this matter in days like these. 

Men who reject Christianity do so, in nine cases 
out of ten, because of its miracles. 

* Ecce Ho?nOy p. 42, 

K 



I30 THE GREAT DILEMMA, 

They argue from the continuity of natural law that 
miracles are in themselves impossible, and under no 
conceivable circumstances credible.^ 

13. Now it is obviously impossible for me to enter 
exhaustively upon even a summary of the evidence 
bearing on this question." ^ 

So that I must have recourse, as before, to the 
evidence of the critics and the scientists themselves. 

Let us pit the sceptics themselves against each 
other on the question as to whether miracles them- 
selves are possible. It is well known that Hume * 
pronounced that nothing is credible which is contrary 

* "Both the supernatural religion and its supernatural evi- 
dence labour in common under the fatal disability of being 
antecedently incredible.'* — Supernatural Religion. 

" That the Gospels are in part legendary is quite evident, 
because they are full of miracles and of the supematuraL"— 
Renan, Vie de Jdsus, Introd., p. xv. 

For a simple exposition of the " naturalistic ** theory of the 
Qiristian miracles, see Edward Clodd's Jesus of Nazareth^ pp. 
286, sqq. In view of the hopeless inadequacy of such a theory 
to account for the consistent supematuralism of Christ's life, 
Mr. Clodd may well defend himself behind the very easy assertion 
that " we are not called upon to account for the source of each 
and all the miracles related ... as worked not only by Jesus, 
but by prophets before Him and Apostles after Him" (p. 292). 

• For a really exhaustive treatise on the Christian position^ 
in view of the difficulties of miracles, see Professor Mozley^ 
Bampton Lectures (1865), On Miracles^ and Trench on Tlu 
Miracles^ Preliminary Essay, pp. 1-98. 

3 Essays: Of Miracles* 



CHRIST S CLAIM TO SUPERNATURAL POWER. 131 



to experience ; that it is more probable, indeed, that 

testimony should be mistaken than that miracles 

* 

should be true. Now on this familiar dictum the 
greatest of modern logicians, Mr. Mill, has clearly 
shown that " all that Hume has made out is that no 
evidence can prove a miracle to any one who did not 
previously believe the existence of a being or beings 
with supernatural power." ^ 

14. In this connection Canon Liddon ^ has aptly 

^ Logic y ii. 165 (7th edit.). Of Hume's dictum. Professor 
Birks says, " It has been answered and refuted a dozen times by 
as many authors : Campbell, Somerville, Penrose, Chalmers, 
Mcllvaine, Mozley, Trench, Paley " {Supernatural Revelation^ 
p. 153). " Its logical consistency has been shattered to pieces," 
says Dr. Farrar, "by a host of writers as well sceptical as 
Christian. ... It reduces itself to the very harmless proposition 
that anything is incredible which is contrary to a complete 
induction. It is in fact a flagrant petitio principiiy used to 
support a wholly unphilosophical assertion " ( Witness of History 
to Christy p. 26, sq.). Of the same dictum of Hume, it has been 
said, with perhaps pardonable levity, that it is "Puppyism grown 
into Dogmatism " (Reynolds, The Supernatural in Nature^ p. 
376). Cf. Dr. Stoughton, Lecture, On the Nature and Value of 
the Miraculous Testimony to Christianity {Modem Scepticism^ 
pp. 194, sqq.). Sir Edmund Beckett speaks of Hume's dictum 
as " a mere paradox, or a verbal trick, which either begs the 
question or is absurd." For if by " all experience " he meant 
" literally all experience, that simply begs the question ; and if 
he meant only general experience, it sinks into the platitude that 
miracles are uncommon " {The Origin of the Laws of Nature^ 
p. 17). Cf Professor Perowne's Structure of St, Johf^s Gospel 
in its Bearings on Miracles^ P* iS* 

^ Bampton Lectures, p. 155, note K. 



132 THE GREAT DILEMMA. 

cited the evidence of the philosopher Rousseau,^ 
who reminds us that objections to miracles from 
their d, priori improbability cannot reasonably be 
urged by any man who seriously believes in a 
living God. " The scientific difficulty with r^ard to 
miracles will entirely disappear," say two eminent 
scientists, " if any view of the universe be accepted 
which implies the presence in it of living beings much 
more powerful than ourselves." ^ 

* " Dieu peut-il faire des miracles, c'est k dire, peut-il d6- 
roger aux lois qu'il a dtablies? Cette question s^rieusement 
traitde serait impie, si elle n'^tait absurde," etc. {JLettres icrites 
de la Montagne, Lettre iii.). 

^ Balfour Stewart and P. Tait, in Unseen Universe^ p. 248. 
"A miracle cannot be declared impossible by any one who 
believes in a Personal God. ... On the contrary, under par- 
ticular circumstances which may happen if God reveals Himself 
to men, miracles are as probable as ordinary phenomena under 
common circumstances " (Westcott, Gospel of Resurrection^ p. 
36). "When Jesus was ;born . . . things were not in their 
ordinary course. A wonderful life, and the promise of a won- 
derful work for man, were accompanied by wonders wrought for 
man. . . . The whole of Revelation should be studied together. 
Modem science has not made the belief in miracles one whit 
more difficult. . . . Now, as always, the believer in God can be- 
lieve in miracles ; for this last belief is only the tenet that God 
is free to work in His own world" ^Archbishop Thompson, 
Wordy Worky and Willy p. 119). For a lucid exposition of the 
Christian answer to modem difficulties connected with the 
miracles, see Church Quarterly Review^ April, 1876, Art I. 
Supernatural Religion — The Rationale of Miracles (pp. 1-42). 
"The ordinary ^ priori objections to the possibility of 



CJIJilSTS CLAIM TO SUPERNATURAL POWER. 133 



1 5. Now it is impossible within our present limits 
to discuss the grounds upon which the assumption 
of a Living and Personal God is here taken as an 
axiom of the question before us.^ So that without 

miracles . . . are philosophically untenable, wherever there is 
any belief in a Personal Creator and Ruler of the Universe " 
(Barry, Boyle Lectures, 1877-78, The Manifold Witftess for 
Christy p. 288). 

^ Cf. Westcott, Gospel of Resurrection^ p. 20, etc. For a 
popular survey of the cumulative evidence on which this grand 
assumption is founded, see Canon Barry's Boyle Lectures for 
1876 (S.P.C.K.). The majority of men are still content with 
Butler's dictum, that "were they as much in earnest about 
religion as about their temporal affairs, they are capable of being 
convinced upon real evidence that there is a God who governs 
the world {Analysis of Religion^ Ft. II. ch. vi. p. 232). Com- 
pare Birks, Supernatural Religion, ch. xiii. and passim ; Farrar, 
Witness of History to Christ, pp. 22, sqq., who quotes ir<{KT€s l\ 
ec»y x«'''^w<r' Mpwiroi (Hom., Od., iii. 48). See Canon Liddon's 
sermon on God, the Object of Religion {Some Elements of Religion, 
pp. 39, sqq.). " How do you know," a Bedouin was asked, "that 
there is a God ? " " In the same way,'' he replied, " that I know, 
on looking at the sand, when ^ man or a beast has crossed the 
desert— by His footsteps in the world around me" (Ibid., p. 56). 
Even Aristotle could see that this is, after all, the grand hypothesis 
of all science, as well as of all theology (de Coel., i. 3. vivris yhp 
IkvOpfoTroi T€/)i BtSov llx^vffiv ^6\7j^iy k.t.\.) Plato, de Leg., ix. x. 899, 
etc. ; Cicero, de Nat, De., i. 16 ; Tusc, Disp., i. 13, etc, "We 
assume," write two scientific authors, "as absolutely self-evident, 
the existence of a Deity who is the Creator and Upholder of all 
things " {Unseen Universe, Stewart and Tait, p. 72). " From the 
consideration of ourselves, and what we infallibly find in our own 
constitutions, our reason leads us to the knowledge of this 
certain and evident truth, that there is an Eternal, Most Powerful^ 



134 THE GREAT DILEMMA. 



iT\ore than this bare allusion to" abstract and meta- 
physical problems, such as altogether preclude any 
but the most profound and exhaustive treatment, 
I must simply remind you that the most recent as 
well as the most profound science of modem Europe 
entirely supports the possibility of what we regard 
as miracles. Its contention is not that of many a 
shallow unbeliever among us — namely, that miracles 
are in themselves incredible ^ — but that the evidences 
are incomplete which commend the miracles of Chris- 
tianity to us. 

1 6. Now as regards the cogency of the evidences,* 
wc may well be permitted, in view of much that the 
assailants of Christianity write and say, to doubt 
whether they have, for the most part, honestly taken 

and Most Knowing Being " (Locke, Human Understandingy iv. 
lo). "God is the First and Eternal of all truths which can 
possibly exist, and the One whence all others proceed " (Des- 
cartes, Letters, i. 112). 

^ Scepticism and Faith^ Brownlow Maitland (S.P.C.K.), p. 3. 
So M. Renan writes, "We do not say that miracles are im- 
possible ; we say, there has not hitherto been a miracle that is 
proved ** ( Vie de Jisus, Introd., p. 11). 

* Besides such well-known works as Lardner's Credibility 0/ 
the Gospel History y and Pale/s Evidences^ Luthardt {Apologe- 
tische Vortrdge\ Steinmayer (Ibid.), and Delitzsch {System der 
Christlichen Apologetik), are spoken of as some of the best of 
the more recent evidential works (Rev. F. Cook, Modem 
Scepticism, p. 462, note). 



CIIRISTS CLAIM TO SUPERNATURAL POWER, 135 

the trouble to find out what, and of what kind, those 
evidences are.^ Starting, as they avowedly do, with an 
uncompromising denial of any amount of evidence 
being sufficient to convince them, it may reasonably be 
doubted whether this inveterate determination may not 
necessarily prevent them really weighing the whole 
enormous mass of evidence which the history of the 
world affords them. 

17. But, waiving this, let me point out, as a writer 
in a recent number of the Contemporary Review ^ has 
done with remarkable force, the extreme arrogance of 
the mere denial itself 

The man who affects to be unable to receive 
Christianity because of its miracles, must be prepared 
to take upon himself a very grave responsibility ; the 

* It has been well observed, that no ordinary industry is 
required in order to acquire a really true conception of Christian 
evidences. And this accounts, in part, for the inadequate 
opinions of many scientists as to the claims of Christianity. 
They literally have had no time to give to the whole study of 
theological problems. Moreover, it is sadly true *^that the con- 
stant opposition to science manifested by a few narrow theo- 
logians has reacted in'* producing scientific unbelief. " Voltaire/' 
says the same writer, " had little or no scholarship as to Chris- 
tianity. He made disgraceful blunders as to Biblical incidents. 
Gibbon was about twenty-two years old when he said, ' Here I 
suspended my religious inquiries ! ' " (Reynolds, The Super- 
natural in Nature^ p. 447). 

* Contemporary Review, April, 1881 : The Arrogance of 
Modem Scepticism, 



136 THE GREAT DILEMMA. 

responsibility, namely, of implying the intellectual or 
even the moral defect, not merely of a vast aggregate 
number of intelligent and virtuous men and women, 
but of a very large percentage of that aggregate who 
are, presumably, his equals intellectually or otherwise ; 
and, further, of a considerable minority of that per- 
centage who are universally acknowledged to have 
been pre-eminent for their mental or moral gifts. 

Let this caution, at any rate, be duly weighed. 

1 8, If it be argued that the credulity of the masses 
will easily account for the unquestioning acceptance 
of Christianity by some two hundred millions of men 
at the present day, including the most civilized 
nations of the world ; if it can be seriously main- 
tained that these have for the most part accepted a 
supernatural creed without any evidence worthy of 
the name; — yet, granting even this unlikely pre- 
sumption, permit me to remind you that to reject 
the miracles of Christ, as honestly unbelievable, is 
to assume a position which common modesty cautions 
you in approaching.^ For, to assume it, is to do 
one of two things, from either of which most modest 
men would shrink. It is, to impute either the grossest 
intellectual deficiemy to men like Bacon and Newton, 

* For some thoughts here suggested I am indebted to Pro- 
fessor Birks {Supernatural Revelation y pp. 27-33.) 



CHRIST S CLAIM TO SUPERNATURAL POWER. 137 

Pascal and Bossuet, Whewell and Faraday, Thirlwall 
and Lightfoot, Westcott and Gladstone ; ^ or, it is 
to saddle such men as St. John or St. Paul — to say 
nothing of the long roll of saintly names, whether 
in the past or present, which this alternative suggests 
— ^with the far graver charge of conscious and de- 
liberate dishonesty. In plain English, the man who 
rejects Christianity on the ground of its supernatural 
environment must be prepared to assert that every 
Christian divine, statesman, philosopher, or ordinary 
citizen, must needs be convicted of delusion or 
hypocrisy ; in other and still stronger terms, such as 
the urgency of the case may, I hope, condone, such 
persons must in every instance be written down fool 
or knave.^ And in this accusation, of course, are 

* " The preaching of Christ our Lord ... is the secret and 
substance and centre and heart of all preaching : not merely 
of facts about Him, and of notions about Him, but of His 
Person, His work, His character, His simple yet unfathomable 
sayings : here lies the secret." — Speech of Right Hon. W. E. 
Gladstone, reported in the Times, March 23, 1877. See, also, 
his review of Ecce Homo (Strahan, 1868), passim, especially 
pp. 198-200. 

* ",Men of honourable name, world-heroes, historians, poets, 
the ablest students of nature, are not atheists ; nor are they 
secularists. The Newtons, Bacons, Boyles, Faradays, Harveys 
Hunters, are Christians. If materialists have lost the spirit of 
divinity, is there neither spirit nor divinity for other men?' 
(Reynolds, The Supernatural in Nature ^ p. 15). Cf. Christian 
Remembrancer y Jan., 1864, pp. 206, 207, where Dr. Cazenove, in 



138 THE GREAT DILEMMA. 

involved, not only our own contemporaries, those 
great and heroic souls of bygone ages, who have, 
on this presumption, deliberately sealed their folly 
or their dishonesty with the blood of martyrdom. 

19. One other remark I will make of an equally 
general character, but of equal importance as regards 
the d priori credibility of miracles. 

By the confession of men of science themselves, 
we live in a world of mystery. " Philosophy b^^ 
in wonder" is the axiom of the Greek thinker. 
"Omnia exeunt in mysterium" — ^All things issue in 
mystery — ^this is the verdict of the highest modem 
science. "Let us lower our heads and acknowledge 
our ignorance, one and all," is the advice of Professor 
Tyndall.^ " Life in all its forms ... is confessedly a 
mystery," says Professor St. George Mivart^ "The 

a review of Ernest Kenan's position, gives a somewhat similar 
appeal to the witness of great men of the past See also a fine 
passage in A Defence of the " Eclipse of Faith " (in reply to 
F. W. Newman's Phases of Faith), pp. 144, sqq. ; so, too, Lacor- 
daire, Conferences (Eng. transl., p. 216). See^ too, Farrar, Wit- 
ness of History to Christ, p. 16 ; who instances Milton, Bossuet, 
Leibnitz, Descartes, Haller, Pascal, Copernicus, Kepler, Bacon, 
Ray, Whewell, Faraday ; and who cites Uhlhom, Die modemen 
Darstellungen des Lebens Jesu, pp. 143, sqq., for a similar 
catalogue. 

* Address at Norwich, 1868 (quoted by Farrar, Witness of 
History to Christ, p. 34, note 2). 

\ The Nineteenth Century, March, 1879, P« 4^8. 



CIIRISrS CLAIM TO SUPERNATURAL POWER. 139 

more you learn, the more you will be able to think 
how much remains unknown " — thus speaks Sir James 
Paget^ "He who will believe nothing but what he 
can explain, may well be required to explain all 
that he does believe," is the terse aphorism of a 
writer in a recent philosophical magazine.^ 

" It is our irreverent familiarity with things that 
blinds us," writes James Hinton, of whom Sir William 
Gull has said that he was not only a man of science 
but a philosopher. " We cannot see," he says, " that 
we walk in the midst of miracles ; and draw in 
mysteries with every breath." ^ 

20. It is this grand and too often forgotten truth 
which has inspired the souls of all the greatest 
thinkers of the world ; it was this for which, in our 
own times, men like Butler and Arnold, Kingsley 
and Carlyle, have so strenuously contended.* 

And this, if honestly borne in mind, at once 
deprives miracles of much that prevents ordinary 
minds from conceiving their probability. If a man 



^ Theology and Science : an Address at the Leeds Clergy 
School, Dec, 1880, p. 27. 
* Contemporary Review. 

^ Life of James Hinton^ by Ellice Hopkins, p. 60. 
^ Cf. quotation ap. Farrar, Witness of History to Christy 

p. 33- 



I40 THE GREAT DILEMMA. 

once realizes the miracles of common life,^ the miracle 
of his own origin and existence, the miracle of his 
senses, and of the external world in which he lives 
and moves, the miracle of the harvest-field that feeds 
him, the miracle of the vineyard that gives him 
drink, the miracle of the sunlight that imparts its 
life to him, the miracle of his laughter and of his 
tears, of his intellect and of his w^ill, of his faculties 
of body or soul — if he once realizes the miracles of 
his own experience, I say, he will be half-way towards 
an intelligent belief in the far less marvellous mirades 
connected with the life and work of Jesus Christ" ^ 

* "Quotidiana Dei miracula ex assiduitate* viluerunt,' 
Gregory, Horn, xxvi. (quoted by Farrar). ' **The Universe is 
one splendid, universal, all-comprehending miracle"— 75k 
Supernatural in Nature, Reynolds, p. 468, who also quotes, 
p. 405, from Lessing : 

" The greatest wonder 
Is, that to us the real true wonders can 
Become so commonplace.** 

^ Cf Macmillan, Bible Teachings in Nature, Preface, pp. vL 
sqq. : " The miracles of the Bible are . . . also exponents of 
the miracles of Nature ; experiments, as it were, made by tbe 
Great Teacher in Person, on a small scale and within a limited 
time, to illustrate to mankind the phenomena that are taking 
place over longer periods throughout the universe. All creation 
is a standing wonder ; but it needs other wonders to reveal it to 
our careless eyes and insensible hearts. It needs the sudden 
multiplication of the loaves and fishes at Capernaum to explain 
to us the mystery of the \\a.rvest of the land and the sea. It 



CHRIST S CLAIM TO SUPERNATURAL POWER. 141 



21. I cannot refrain from quoting here the 
eloquent words of Dr. Farrar, in view of the miracles 
of the natural world : " The path of the lightning 
which shineth from the east even unto the west you 
can determine; and you can bind your messages 
upon the flaming wings wherewith at your bidding 
it will girdle the habitable globe ; even of the wind 
which bloweth where it listeth you can catalogue the 
causes and trace the course ; — ^but can you set the 
lark's song to determinate music as it flickers into 
the blue, or predict the beating of the eagle's wings 
as it soars upwards amid the storm ? You may 
number every bone and muscle of the ox or the 
elephant ; but can you tell how, as the magic eddy 
of transformation weaves its unseen agency, the grass 
and the flower are transmuted indifferently into the 
juicy pulp or the solid ivory? That a dead man 
should come back to life you arrogantly declare to 
be inconceivable ; — is it more conceivable how from 
the void of non-existence a living soul was drawn ? 
You pronounce it impossible that, after the rigour 
of death and the flaccidity of corruption, the veins 
should flush once more into healthy life ; — how is it 

needs the miracles of Cana to show to us Who it is that is 
gradually converting water into wine in every vineyard," etc. 
See also Charles Kingsle/s Preface to his Westminster Sermons. 



142 THE GREAT DILEMMA. 

more possible that in the womb of her that is with 
child should begin the systole and the diastole of the 
beating heart, and the unapproachable individuality 
of the living soul ? " ^ 

22. Surely it is not to be criminally sanguine if, 
in view of what science herself, the handmaid of 
theology, teaches us to-day, we confidently anticipate 
that the surest confirmation of the band fide credi- 
bility of the Gospel miracles will ere long be vouch- 
safed by the students of physical science themselves.' 

* Witness of History to Christ, pp. 39, sqq. 

^ ''Religio ascensio mentis in Deum per scalas creatamm 
rerum" (Bacon, Works, iii. 357, ed. Spedding). C£ Lecky, 
History of Rationalism, i. 195. Eaton, Bainptan Lectures, 117, 
sq. "The time is approaching," says Sir J. Lubbock, "when it wiD 
be generally perceived that so far from science being opposed to 
religion, true religion without science is impossible " {Origin of 
Civilization, p. 256). " The results of science," says Dr. Wcst- 
cott, " are part of the data which it is the function of religion to 
co-ordinate** {Contemporary Review, viiL zn\ i^ must be re- 
membered that theology is at present enduring something of 
that high-handed treatment which her pseudo-champions were 
so lavish in inflicting upon science imder the circumstances of 
mediaeval ignorance. She must patiently abide her long-de- 
ferred retribution. " There have been martyrs in science^ we are 
reminded by a Bampton Lecturer, " no less than for religions 
belief" (Eaton, Bampton Lectures, p. 197; c£ pp. 243, 247, 
etc.). Cf. Westcott, Gospel of Resurrection, p. 48, etc "The 
separation [of science and religion] has indeed been needful and 
eminendy useful ; but only as a temporary expedient. . . The 
union is 'not opdonaL . • Science is religious " (James Hintoo, 
Man and his ZhuelUng-^ace, Introduction, p. zxxv.). So, Rey- 



CHRIST S CLAIM TO SUPERNATURAL POWER, 143 

Surely it will not be long before the proud dictum 
of the agnostic is recognized as fatally untrue: — 
** Of all antagonisms of belief, the oldest, the widest, 
the most profound, and the most important is that 
between religion and science."^ 

My brothers, consider the star-studded canopy of 
the midnight ; ponder the eternal marches of the 
heavenly host; contemplate the multitudinous life 
of insects in the summer woodland ; think of the 
myriad denizens of the ocean depths; gaze upon 
the exquisite pencillings of nature's hand, the fan- 
tastic glories of flowers and fruits upspringing from 
the winter soil ; consider the miracles of the world 
that God has made for you to enjoy ; and then con- 
fess that the mystery of death may be greats but the 
miracle of life is a greater mystery still, " The first 
of miracles is God," says truly the French historian, 
Guizot ; ^ ** but there is a second — it is man." 

23. That the position here assumed, namely, the 
high probability of a purely scientific confirmation 
of the Christian miracles, is not groundless is already 

nolds, The Supernatural in Nature, passim, and especially 
pp. 1-56. For a valuable article on the mutual relations of 
science and theology, see Church Quarterly Review y No. i, 
pp. 36, sqq. 

* Spencer, First Principles, p. 12. 

2 Midit. sur PEss. de la ReL Chrit,, p. 257. 



144 THE GREAT DlLEMJiUL 

abundantly manifest. As the laws of natoie are 
more and more closely investigated, they aie seen 
to bring us to a point where miracles^ in the ordiiiaiy 
MSG. of the term, become possible ** without any 
breach of continuity* of the laws of the univeise;"'^ 
and where a reception of those miracles '^ leads t? 
no intellectual confusion."* 

24. So much, then — and short enough the sum- 
mary has been — as to the claim of Christ to work 
miracles. 

We have glanced at the character and acknow- 
ledged the unique superiority of the wondrous life 
of Him who makes the claim ; we have, further, seen 
that, in themselves, the miracles He was believed to 
work contain nothing incredible or impossible, on the 
assumption that God Himself was their Author.* 

' Unseen Universe^ 8th edit. p. 248. 

* Ibid., Introd., p. 12. C£ the recent w<»k of the Rev. J. 
W. Reynolds, on The Supemaiural in Nature z a VerykmiuK 
by Free Use of Science (C. K^[an Paul & Co.), pa^eqiii 

' The question of the greater or less credibility of one or 
another miracle connected with our Lord's life is here not 
entered upon. Most serious thinkers will agree with Canon 
Uddon that ^ if the Resurrection be admitted to be a fiuit, it is 
puerile to object to the other miracles of Jesus * (JS^Lmfim 
Lectures^ p. 155), and in days of loose processes of dKMigfat it is 
as wen to remind ourselves that '^ a denial of the literal resur- 
rection of the human body of Jesus involves nothing less than 
an absolute and total rejection of Christianity. All. ••the 



CHRIST S CLAIM TO SUPERNATURAL POWER. 145 

25. And thus the great arraignment gathers 
grandeur as the trial proceeds. We are confronted 
now, if never before, with the one credential which 
places the coping-stone on all His other wondrous 
claims. 

We see Him in the passage before us — recorded, 
let me remind you, not by St. John — as proving 
by a miracle of healing that He claimed the still 
more tremendous power of forgiving human sin. 
His words to the palsied patient are, " Thy sins be 
forgiven thee." No wonder the scribes were startled 
at His audacity : " this Man blasphemeth," is their 
opinion. But He proves His Divine authority by the 
witness of the sudden cure of the palsied man.^ 

26. This, I need not remind you, is merely one 
out of the very large number of miracles with which 
the life of Jesus is surrounded. From Birth to 
Ascension, that life is enveloped in the atmosphere 
of what would now be called " supernaturalism." To 



great heresies, even Socinianism, have believed " in this cardinal 
fact of the Christian history (Ibid., p. 154) ; ri Uvurrov Kpiverai Tap* 
vfiiv, ct 6 Behs Tohs veKpohs iyelpei ; ActS xxvi. 8. 

^ Cf. Farrar, Li/d of Christy vol. i. pp. 422, sqq. Cf. Salvador 
{Jisus Christ, ii. 83, ap. Liddon) ; " Voilk pourquoi les docteurs 
se recri^rent de nouveau en entendant le Fils de Marie s'arroger 
k lui-m^me, et transmettre k ses d^ldguds le droit du pardon : ils 
y voyaient une autre mani^re de prendre la place de Dieu." 

L 



146 THE GREAT DILEMMA. 

expel the miracles from that life would simply be to 
obliterate the Christ of the Gospels.^ 

2J, What, then, must be our conduaon in vie^ 
of all this ? Let Dr. Liddon summarize the aiga- 
ment In view of Christ's unquestionable claim to 
work, and to be Himself the embodiment of startUng 
miracles, Canon Liddon asks, "Was He, then, the 
ignorant victim and promoter of a crude superstition ? 
or was He, as M. Renan considers, passive and un- 
resisting, while credited with working wonders winch 
He knew to be merely thaumaturgic tricks? On 
either supposition is it possible to uphold Him as 
'the moral ideal of humanity,' or, indeed, as the 
worthy object of any true moral enthusiasm ? " * 



^ "Miracles cannot be torn from the life of Christ. His 
nature, character, teaching, wonders, constitute an unpaiaBded 
spiritual unity " (Stoughton, Modem Scepticism^ p. 216). So 
Pressens^ : " J^sus ne s'est pas bom^ k enseigner la y€n!k£ aas 
honimes ; il a encore ^t des miracles. II n'est pas posable. 
conmie on I'a essay^ souvent, de s^parer ces deux portians de 
son ceuvre . . . Ses miracles font partie de son enseignement, car 
il les a constamment inAX>qu^s conmie preu\*e de sa Diviiie 
mission, etc. {Jisus Christy p. 373). Cf. Plumptre, Ckrisf ami 
Christatdomj p. 177. So Lacordaire, Conferences (£ng. transL) : 
^ The Gospel resists that analysis which pretends to extract from 
it the moral substance, and put aside the miraculous substance ; 
to take from the worker of miracles the support of the sage, 
and from the sage the suj^rt of the worker oi miracles," etc 
(p.48> 

' Bamptan Lectures^ p. 161. For an able criticism of M. 



CHRIST'S CLAIM TO SUPERNATURAL POWER. 147 

No, my hearers, the moral perfection of Christ's 
character stands or falls with the bonAJide reality of 
His miracles. 

And of those miracles themselves, let Dr. Schen- 
kel, a German rationalist, speak : " They are pro- 
digies," he says -; ** works which Omnipotence alone 
could achieve." ^ 

28. Let us further remember, with due reverence, 
that writers of every school admit that under no 
conceivable circumstances could God appear in human 
flesh without the accompaniment of miracles such 
as are in fact attributed by history to Jesus Christ. 
Conversely, we may add, with a modern writer, that 
" if the Divine mission of Christ be admitted, the 
reason for His miraculous power becomes at once 
apparent." ^ 

Renan's position in regard to the miracles of Christ, see 
Dr. Tulloch's Lectures on M\ Renan's Vie de Jdsus^ passim, 
especially p. 204. " There can be only one possible explanation 
of miraculous claims such as these, consistently with the honesty 
of the person who makes them, viz. their reality. The idea 
of mere enthusiasm, or of lofty self-exaltation, will in no degree 
explain them. From such enthusiasm . . . the character of 
Christ is singularly free." Cf. pp. 152, 153. 

^ Cf. Liddon, Bampton Lectures^ p. 153. 

' Gospel for the Nineteenth Century^ p. 12. " It appears to us," 
say two scientific writers, "that Christ, if He came to us from 
the invisible world, could hardly (with reverence be it spoken) 
have done so without some peculiar sort of communication being 
established between the two worlds '' {Unseen Universe y p. 248). 



148 THE GREAT DILEMMA. 

29. It IS further to be noted that the founders 
of other great religions — Confucius, Sakya Mouni, 
Zoroaster, Mahomet — made no such claim to miracles 
as Christ assumed.^ While their systems abound in 
strange and meaningless marvels fastened upon the 
founder by later legends,^ Christianity stands upon 

' Mahomet expressly disclaims the power of working miracles. 
See, e,g,^ Sale's Koran, ch. xiii. p. 201 (edit quarto) ; x\tL 
232 ; xxix. 328 ; so v., x., xviii., vi., iii., xxi., xxviii., xvL (quoted 
by Paley, Evidences, p. 342, edited by Rev. G. Fisk). C£ 
Mcllvaine, New York Lectures on Evidences of Christ, lect \t. 
p. 151. Cf Bosworth Smith's Royal Institution Lectures, Mo- 
hammed and Mohammedanism, pp. 188, sqq., and Sir William 
Muir, Ufe of Mahomet, passim. 

* As to the " absurdities and extravagances " in the sacred 
books of the Buddhists, see The Legends and Theories of the 
Buddhists compared with History and Science, by R. Spence 
Hardy, p. 136, and passim. Dr. Chadwick (Christ bearing 
Witness to Himself, pp. 131, sqq.) gives a concise and \'aluable 
summary of the whole question of the differences and resem- 
blances between Buddhism and Christianity. " The Buddhist 
legends," says Mr. Max Miiller, " teem with miserable mirades 
attributed to Buddha and his disciples — ^miracles which, for 
wonders, certainly surpass the miracles of any other religion. 
Yet, in their own sacred canon, a saying of Buddha is recorded 
prohibiting his disciples from working miracles'* {Science of 
Religion, p. 27). See, also, Mr. Rhys Davids' work on Bud- 
dhism, S.P.C.K. especially ch. vii. pp. 179-199. Mr. Edwin 
Arnold's Poem, The Light of Asia, or The Great Renunciatian, 
(Triibner, 6th edit 1881), will probably be familiar to many 
readers. If, as the press critiques assert, this poem is a really 
reliable description of the Legend of the Buddha, Christians will 
thank Mr. Arnold for his valuable contribution to ''orthodox' 
apologetics. Few could read his beautiful lines without an ever 



CHRIST'S CLAIM TO SUPERNATURAL POWER, 149 



the unique foundation of works of mercy, wrought 
before the eyes of numberless contemporary witnesses. 
30. For, finally, let us remember that Christ, 
" surrounded as He was by the immense publicity of 
furious Jews and haughty Romans and sneering^ 
Greeks, not only claimed miracles, but His claim was 
undisputed by His deadliest enemies.^ They saw, 
however, that He steadily declined to use His super- 
natural power in His own behalf ; they felt safe from 
it, because they knew that He never used it against 
His enemies ; and then they " learnt gradually to treat 
Him, even while they acknowledged His extraordinary 
power, with a reckless animosity which they would 

deepening conviction of the fundamental contrast between the 
fantastic and sensuous imagery of the Buddhist legend, and the 
solemn supematuralism of the Christian history. See also V. 
Fausboll's Buddhist Birth Stories, transl. by Rhys Davids, vol. i. 
passim, e.g. pp. 134-end. 

^ Farrar, Witness of History to Christy^. 73. Cf Lacordaire, 
Conferences y Eng. transl, pp. 53, etc., especially 199. " Talmudi- 
cal writings imply that Jesus of Nazareth did many mighty works. 
The Toldoth Jeschu relates a number of things, such as 
raising the dead, healing lepers, restoring the lame. It represents 
people as falling down before Him, exclaiming, ' Truly Thou 
art the Son of God.' The Christian miracles are allowed, but 
are attributed to magic" (Stoughton, The Miraculous Testi- 
mony y etc., Modem Scepticisnty p. 205). Dr. Stoughton quotes 
a valuable series of testimonies from Jewish and Pagan authorities 
as to this point. Celsus "acknowledges that Christ wrought 
miracles ... He tries to account for them by ascribing them to 
magic " (Mcllvaine, Lectures y No. vi. jp. 171). 



I5d THE GREAT DILEMMA. 

have been afraid to show towards an ordinary enemy. 
With curious inconsistency, they openly charged Him 
with being les^^ed with the devil ; in other words, 
they acknowledged that He was capable of boundless 
mischief, and yet they were so little afraid of Him 
that they were ready to provoke Him to use His 
whole power against themselves." * 

31. And thus, once more, we see how entirely con- 
sistent they were in getting rid of Him. We cannot 
forget that the supernatural power of Christ was 
regarded at first often with as much of alarm, distress, 
and horror, as of reverence. 

And ultimately, the leaders of the Jews, terrified^ 
as we may well believe, as much as angered, were 
fain to denounce Him as a sorcerer and an impostor: 
" He. hath a devil ; " " He casteth out devils by the 
prince of the devils." ^ 

^ Ecce Homo, p. 46. 

^ " Have Celsus, Porphyrius, Julian . . . denied that Christ 
wrought miracles ? No more than the Jews : they have simply 
made a skilful magician of Him .... It was possible to pervert 
His miraculous works ; it was not possible to be silent in rQ;ard 
to them (Lacordaire, Conftrencesj £ng. transL, p. 52). For a 
critical review of the various " Assaults on the Miracles," see 
Trench, MiracleSy Introductory Essay, pp. 60, sqq. He divides 
the assailants into seven classes : 0-) J^'fvish; on this he takes 
the obvious position that *^ a rigid monotheism left but one way 
of escape from the authority of miracles,^ namely, that which 
our Lord's adversaries did say, /.^., ''that these works were 



CIIRISrS CLAIM TO SUPERNATURAL POWER. I51 

32. Will this alternative satisfy you ? 

Surely not. Taking into consideration the other 
historical features of His life, you dare not, surely, 
join in that ribald and outrageous taunt I Surely the 
charge of demonology is not one you will venture to 
bring against the Author of the Sermon on the Mount ; 
surely you will not dare to say that Christendom is 
built upon the necromancy of a wizard or the jugglery 
of an accomplished charlatan, reared, forsooth, in the 
carpenter's shop of a Galilean village ! 

works of hell" (Matt. xii. 24 ; Mark iii. 22-27 ; Luke xi. 15-22). 
[Dr. Trench cites some valuable quotations on this point.] 
(ii.) The Heathen (Celsus, Hierocles, Porphyry), who did not 
deny the miracles any more than the Jews, but, like them, attri- 
buted them to magic ; though, unlike them, they denied that 
divinity was the necessary sequel of their admission, (iii.) The 
Pantheistic (Spinoza), who deny that any miracle is possible, in 
view of the unchangeable order of the universe as arranged by 
God. (iv.) The Sceptical (Hume), who, as we have seen, denies 
that any evidence can avail to make a miracle credible, (v.) 
Those who (like Schleiermacher) assert "the miracles only 
relatively miraculous ; " that is, that they anticipated the future 
discoveries of science. This theory of course " implies a serious 
moral charge " against Christ ; and " in the kingdom of truth 
to use artifices like these, were nothing else but by lies to seek 
to overturn the kingdom of lies." (vi.) The RcUionalistic 
(Paulus), who wished to retain " the good faith, the honesty, the 
entire credibility " of the Scriptural writers, while eliminating all 
the " divine " or " supernatural." (vii.) The Historico-critical 
(Woolston, Strauss), which insists that the miracles cannot be 
real, but that they possess a spiritual significance. 



152 . THE GREAT DILEMMA. 

33. It is time, surely, for the cultivation of sorx 
other virtue besides that of mere intellectual criticism 
Surely now, as we are drawing nearer the bitter crisi- 
of His life,^ it is time, my hearers, for any half-heart^^ 
ones to lay aside the scalpel of the critical anatomist, 
and to begin to pray for the grace of hu^nility I 

God help us now and for ever to dissipate the 
spectral shadows of an utterly needless doubt in re- 
gard to the tremendous jfe^/ of the miracles of Jesus 
Christ ! 

34. God help us to see that for one difficulty of 
the ancient belief of our Church on the matter, there 
are a score of difficulties raised by anti-Christian ex- 
planations of those beliefs.^ 

So that when it becomes clear to us that Christ 
Himself explicitly claims to be in co-equal and co- 
eternal Deity with God the Father Almighty, our 
hearts as well as our critical faculties may be attuned 
to the confession of St Peter, " Thou art indeed the 

^ Spoken shortly before Good Friday, 1881. 

^ For a summary exposition of the mutual self-destruction of 
rival scepticisms, see Birks, Supernatural Revelation^ ch. 
vi. and vii., also p. 75 ; and ch. xv. See Lacordaire, Con- 
fdrences^ English transl. (Chapman and Hall, 1875). "On 
the efforts of rationalism to destroy, pervert, and explain the life 
of Jesus Christ," pp. 174, sqq. Cf. Dean Milman's review of 
Strauss, in his History of Christianity y Book I. ch. ii., appendix I. 
(pp. 109, sqq.). 



:/^ISrS CLAIM TO SUPERNATURAL POWER. 153 

►t, the Son of God." For assuredly the study 
e miracles of our Lord, " can have but one result 
lose who honestly believe in the literal reality 
e wonders described : it must force upon them 
iviction of the Divinity of the Worker." ^ 

^ Liddon, Bampton LectureSy p. 158. 



.• 



VI. 

CHRIST CLAIMS TO BE GOD: "EQUAL TO THE 
FATHER AS TOUCHING HIS GODHEAD;" 
AND IS EXECUTED AS A BLASPHEMER. 

"now ye have heard his blasphemy, what think 

YE? they answered, • • . HE IS GUILTY OF DEATH." 
— ST. MATT. XXvi. 65. 



" Le Bouddhisme n'a pas divinis^ le Bouddha. . . • ^ 
Bouddha reste homme. . . . Ni Toigueil de Cikya Mouni, ni ^^ 
fanatisme des croyants, n'a congu un sacril^e. . . . Jamais per* 
Sonne n'a song^ k le faire un Dieu.** — St. Hilaire. 

" The charge of an extravagant self-deluding enthusiasm is 
the last to be fastened on Jesus." — Channing. 

" Christ risen : Christ Divine : such is the siunof the ancient 
creed."— Archbishop Thompson. 

** We must advance with the assurance, whatever may result 
from it, that He, Jesus of Nazareth, being what we see He 
is, claimed for Himself oneness with the Eternal God.** — G. S. 
Drew, Reasons of Fcdth^ p. loo. 



^HRISrS CLAIM OF CO-EQUAL GODHEAD 
WITH HIS FATHER IN WITNESS TO 
THE GREAT DILEMMA. 

I. The evidence we are now to consider in regard 
to the Personal claims of the historical Christ will add 
nothing to our argument which it did not really con- 
tain before. Our proposition is, that our Lord openly 
and in so many words avowed His own Divinity : 
that this is the plain meaning of His words to us, as 
it certainly was to the Jews. They executed Him for 
nothing else. As He was being racked in the death- 
agony, this was the sum total of their reviling : " If 
Thou be the Son of God, come down from the cross." 
This was their express declaration : " He said, I am 
the Son of God." ^ They never understood His claims 
to be anything short of an undisguised pretension to 
Divinity. And they^ at any rate, had every facility for 
a clear understanding of what He did or did not claini 

to be. 

^ Matt, xxvii. 43. 



158 THE GREAT DILEMMA. 

So that any man who in our age rejects tl 
Divinity of our Lord, must of course be prepared t*-^-^ 
assert that His contemporaries were, after all, mis- ^ 
taken ; he must explain why, if Christ did not mak^^ 
claim to co-equal Godhead with the Almighty, He^=" 
yet deliberately allowed the Jews to kill Him for what::^' 
He never claimed ; to kill Him, I say, for a mutual 
mistake; which, as a mere man. He would have been 
the first to rectify, and could have rectified by even 
once distinctly repudiating Divine honours. 

2, Nevertheless, the proof of this stupendous claim 
does not rest on the mere verbal self-proclamation of 
Christ as a Divine Being. As regarding the truth 
which these addresses are intended to illustrate, the 
subject now before us is in no sense what some may 
naturally suppose it must be, viz. the last and most 
important link in the chain of our argument That 
chain is quite complete without any direct or formal 
assertion of His Divine claims by our Lord Himself 
Our inference is based not upon tlie isolated words of 
Jesus Christ, but upon the moral and intellectual 
attitude which (not by the language of His lips alone, 
but, far more), by the whole tenor of His life. He con- 
sistently assumed. To forget this would be to under- 
rate the real strength of the Christian position. A 
king is not the less a king because he is not for ever 



CHRIST'S CLAIM OF CO-EQUAL GODHEAD. 159 

^^^tying his title in his mouth ; he assumes his 
^^narchy, and every act and word reveals that he is 
^ king, without the aid of verbal definitions : a king 
*^e is, and a king he remains, even though he should 
^ever once proclaim the fact in so many words. 

3. It would, so far as the truth of our Lord's 
t)ivinity is concerned, be a matter of absolute in- 
difference if it could be proved that He never once 
directly asserted His Divinity. By bearing this in 
view, we throw upon those who reject Christianity as 
a Divine religion the onus of accounting for each one 
of the extraordinary pretensions which Christ assumed 
at every turn throughout His wondrous life on earth. 

So that I must ask you to remember that, however 
unanswerable those facts themselves may be which we 
shall shortly consider, we could yet afford to dispense 
with them altogether, and still leave the truth of our 
Lord's perfect Godhead absolutely unimpaired. 

4. Thus, then, except for the purposes of logical 
formality, the argument of to-day is actually super- 
fluous. It has been implied all along. So far from 
being a mere link in the chain of reasoning, the dog- 
matic truth of our Lord's perfect Godhead is, in fact, 
the very ancJwr itself, without which the chain of 
Christian evidences has no meaning whatever. It is, 
I say, the anchor of the Church of God ; the anchor. 



i6o THE GREAT DILEMMA. 

apart from which that chain which the hammer of 
criticism has forged must hang idly in the dark tide 
of human history ; the anchor, without which 4e 
vessel of all human hope must for ever be abandoned 
— without which the ark of God's Church must drift, 
a phantom ship, looming through the haze of our 
credulity ; a spectral apparition, doomed for ever to 
be driven over the surface of a God-forsaken ocean of 
bewilderment ; blown hither and thither, a thing of 
terror to the baffled mariner, by every changing \^Tnd 
of human speculation. 

5. So, then, at the outset, let us bear in mind that 
each of the previously considered Personal claims of 
Jesus Christ directly imply this, the crown and end of 
our whole momentous argument. 

No ofie but God is entirely free from sin ; and yet 
the words of Christ stand unchallenged by His worst 
enemies : '* Which of you convinceth Me of sin ? " ^ 

No one but God might venture to imply that all 
the wisdom of Gentile sages, all the venerable and 
sacred lore of Jewish Rabbis, was realized in the 
Person of Himself; yet this, and nothing less than 
this, was implied in His claim to be the very incar- 
nation of tl\e Truth.^ 

No one but God Himself could dare to supersede 
* Lecture I. * Lecture IL 



CffRISrS CLAIM OF CO-EQUAL GODHEAD, i6i 

^nd fulfil the Divine legislation of the Jews as their 
predicted Messiah ; yet this, as we know, was what 
Christ dared to do.^ 

No one but God Himself could substantiate a 
claim to the universal homage of mankind as King 
and Judge of all the world ; yet the pretensions of 
Christ aimed at nothing short of this.^ 

Who, again, may or can claim to forgive sins save 
God alone ? yet this was, as is perfectly certain, 
one of the most frequent claims of Jesus Christ® 

Lastly, who, save the Author of life, the Lord 
of Nature, the Omnipotent Ruler of the universe — 
the Lord God Jehovah — could, by the mere exercise 
of His authority, so concentrate into a moment the 
laws of the natural world as to hasten their action 
before the eyes of men, and thus enact physical 
wonders such as no science can imitate, and yet such 
as no science can disprove ? * 

6. Remembering, then, that the explicit assertion 
of His own Divine nature will but logically formulate 
a truth which has been latent in every stage of the 
preceding argument, we may now proceed to con- 
sider what is also true, namely, that by His own direct 
and perfectly straightforward words He again and 

* Lecture III. ^ Lecture IV. 

' Lecture V. * Lecture V. 

M 



l62 THE GREAT DILEMMA. 



again requires us to confess the same overpowering^ 
fact.^ 

7. When a man like Mr. John Stuart Mill can 
admit that, even "to the conception of a rational 
sceptic, It remains a possibility that Christ actually 
was what He supposed Himself to be," and yet 
can actually dare to say — in the same sentence — ^in 
words which perhaps many an honest but feeble 
doubter will believe to be literally true simply because 
they are printed in a work of Mr. Mill's,* that Christ 
"never made the smallest pretension" to be God, 
" and would probably have thought such a pretension 
as blasphemous as it seemed to the men who con- 
demned Him," ^ I confess, one hardly knows which 

' " In identifying Himself with the Jehovah, and the Word, 
of the Old Testament, Jesus assumed the Name and the attributes 
of God, not only by implication ; . . . He constantly spoke of 
Himself as being, emphatically, and in the highest conceivable 
sense, the Son of God. . . . This assumption on His part is as 
certain as anything written in the history." — G. S. Drew, Reasons 
of Faithy p. 98. 

* Posthumous Essays on Religion^ P» 255. 

^ It is needless to point out the extraordinary perversion of 
even Mr. Mill's logical acumen which this statement reveals. 
Admitting that Chris fs contemporaries understood Him to make 
Divine pretensions, Mr. Mill has the courage to assert that 
. Christ never claimed Divinity. A nineteenth-century jury would 
not have much difficulty in deciding between conflicting testi- 
monies here submitted to them^ 



CffRISrS CLAIM OF CO-EQUAL GODHEAD. 163 



^^ the more astonishing phenomenon — the fact that 
^i". Mill must have deliberately set aside, or, at 
*^st, have unconsciously ignored, many of the direct 
^^sertions of our Lord, besides shutting his eyes to 
^he far more important argument that is contained by 
the whole consistent supematuralism of His life ; or 
the credulity of those, if any there be, who, in the 
face of the Gospel history, can ever again trust Mr. 
Mill in the constructions which he places upon 
Christian doctrine if he can thus shelter a self-evident 
error under the sanction of his much-respected name 
as a logician and philosopher. 

These are strong terms, and until I can sub- 
stantiate them they will, doubtless, savour of a very 
unwarrantable arrogance in myself 

8. Gladly will I bear this suspicion if you will 
be content to judge betwixt Mr. Mill and the facts 
I now lay before you. 

The most casual reader of the Gospels will re- 
member that the Christ habitually presents Himself 
Eis claiming a dignity and supremacy far beyond 
that of ordinary persons, however exalted in rank ; 
*as far exceeding in dignity the most illustrious of 
liuman kings, prophets, or legislators." ^ These pas- 

* Blunt's Dictionary of Doctrinal and Historical Theology y 
). 212. 



i64 THE GREAT DILEMMA. 

sages, honestly translated, mean nothing less than |t 
Christ's Divinity ; but I shall not recall them to you 
here. ^ Passing by, also, those passages where 
Christ presents Himself (metaphorically or otherwise) 
as "the Way, the Truth, the Life, the Light, the 
Fountain of Salvation to mankind," * let us glance at 
some of the most familiar passages in His life in which 
He directly claims, by implication, " an authority and 
dignity which belongs to God," and to God "alone."' 
9. Leaving, for the present, the unanswerable 
evidence contained in the Fourth Gospel (which Mr. 

* See, e.g.^ Matt. iv. 7, 10, 19 ; v. 17, sqq. ; viii. 22 ; ix.9» 
X. 22, 32-35, 37-40 ; xi. 2-6, 27-30 ; xii. 50 ; xiii. 57 ; xiv. 22-33 ; 
xvi. 24; xviii. 20; xix. 13, 21, 28, 29; xx. 20-28; etc. So, 
Mark ii. 14 ; iii. 35 ; vi. 1-4 ; etc. Luke iv. 18-24 ; v. 27, etc 
John i. 43, etc. 

* Blunt, loc. cit. 
8 "What is the spirit of all the three [synoptical Gospds]? 

It is this : — they describe and attempt to delineate a Man that 
spoke, with an authority of His own, of the secrets of God's 
Spirit. At times He forgives sins, and treats the healing of bodily 
diseases as a mere pledge of that deeper power to restore health 
to the spirit. At times He speaks of His own lowliness : but 
though always with a humility of a son towards God, it is in the 
attitude of a king towards men. * He that loveth father or 
mother more than Me is not worthy of Me, and he that loveth 
son or daughter more than Me is not worthy of Me.' What an 
assertion for any man, however good, to make ! ... an assertion 
only the more inconsistent and incredible the better he might 
be. [This and similar phraseology] is not the language of a 
servant of God, but of One Who shares His eternal attributes^" 
etc. — R. H. Hutton, Theological Essays, i. 245, sqq. 



CItRISVS CLAIM OF CO-EQUAL GODHEAD, 165 



^ill presumably rejected as unauthentic — too hastily, 

if 

so — as he would have admitted if he had lived 

^^til to-day), let us take only a sample of those 

^l^ims as they stand recorded by St. Matthew and 

St. Mark: 

His words shall simply stand without present note 
or comment " All power," He says (Matt, xxviii. 
18), "is given unto Me in heaven and in earth." 
"The Son of Man is Lord also of the sabbath day.** 
"Thy sinis be forgiven thee." In claiming to be 
the Messiah ^ (Mark viii. 29, 30 ; xii. 6 ; xiv. 62) He 
claimed to be the Lord God whom David wor- 
shipped — Mark xii. 35, 36: "How say the scribes," 
He asks, " that Christ is the Son of David ? For 
David himself, ... by the Holy Ghost, . . . calleth 
Him Lord ? . . ." So, in the judgment hall, the high 
priest directly understands His awful claim, when 
He warns the Sanhedrim that they should see Him 
as the " Son of Man sitting on the right hand of 
power, and coming in the clouds of heaven." When 

* A distinguished philologist, assuming nothing but philo- 
logical axioms in investigating the Old Testament, writes of the 
Divinity of the Messiah, as announced in Isaiah, thus : " Both 
parts of Isaiah give us to understand clearly that the Agent 
of Jehovah ... is Himself Divine " (T. K. Cheyne, The Pro- 
phecies of Isaiah J vol. ii. p. 187). Cf. Hengstenberg on the 
Christology of the Old Testament, iii. 88. 



i66 THE GREAT DILEMMA. 

He invites His disciples to state what the Jewish 
public thought of His Personality/ and when, putting 
aside the answer He received, to the effect that the 
people thought He must be John Baptist, or, if 
not Elijah or Jeremiah, He must be one of ti^ 
propluts. He received the direct confession of St. 
Peter to His Divinity, " Thou art the Christ, the Son 
of the living God" — so far from resenting the claim 
(as common truth or common modesty would have 
instantly bidden Him to have done, if it had not 
been justified in fact), the Christ simply accepted 
the homage as the very foundation of His future 
acceptance with the world : " Blessed art thou, Simon 
Barjona : for flesh and blood have not revealed this 
unto thee, but My Father which is in heaven : . . . and 
on this rock I will build My Church." * 

Time would fail me if I recounted to you the 
many other occasions when the Christ thus delibe- 
rately implies that His position of authority and 
royalty is such as by universal consent none else but 
God may dare to aspire to.^ 

* Matt xvL 13, sqq. 

' Matt xvi. 17, 18. Cf. Matt. xL 27, 28, of which verse Keim 
[ii. 187] says that it is ''rank treason*' to doubt its genuinenesSi 

' " [The Gospel] calls for a faith in Christ, absolute, uni- 
versal, permanent ; ... it refuses to believe Him . . . anything 
less than the only begotten Son of God. If it be asked on what 



CHJilSrS CLAIM OF CO-EQUAL GODHEAD. 167 

Now, every one of these passages are taken from 
St. Matthew or St Mark, and may be found re- 
peated, implied, illustrated, or amplified both there 
a.nd in St. Luke's Gospel. 

10. I have said not a word, so far, of the Fourth 
GospeL 

But, as I have reminded you more than once in 
the course of these addresses, we have evidence to- 
day such as renders any hesitation as to the authen- 
ticity of St. John absolutely needless. If here and 
there there lingers a very natural hesitation, among 
certain sceptics, to admit the Gospel of St John to 
be a genuine record, yet, since the publication of 

ground does it make that claim, the answer is, that it is Christ 
who makes it for Himself. . . . The question does not turn upon 
the criticism of this or that passage in the New Testament. 
Study the record of our Lord's teaching in whatever form you 
will ; . . . the fact remains that He preaches Himself. . . . He 
puts forward His claim to an absolute faith as the true Revealer 
of God, the true Mediator between God and man, and the true 
Lord and Judge of all creatures to the end of time. . . . We 
cannot ignore the claim. ... If it be not true, so that it is the 
very life of our souls to accept it with unreserved devotion, it 
must be what we hardly dare to name — ^the wildest dream of 
infatuation, or the pzesumption of an almost biasphemous im- 
posture" (Barry, Boyle Lectures, 1877-78, On the Manifold 
Witness for Christy pp. 348-350). Dr. Barry, it need hardly be 
said, amply vindicates the Christ from either of the two alter- 
natives (infatuation or imposture) here indicated (Ibid., pp. 351, 

352)- 



i68 THE GREAT DILEMMA, 

Dr. Westcott's Introduction^ to St John, and the 
frank avowal of Ewald, and others of rationalistic 
tendency, this hesitation need weigh very little with 
us, especially when we reifiember that to accept 
St John as a genuine authority logically means to 
admit the Divinity of our Lord without a moment's 
doubt^ 

II. Now, although, as Dr. Westcott remarks, it is 
true that "the Person" of Christ "is as truly the 
centre of the three Synoptists " as of St. John ; 
although, that is, as I have reminded you, "the 
claims of the Lord which are recorded by the Synop- 
tists, if followed to their legitimate consequences, in- 
volve the claims recorded by St. John ; ^ yet, through- 

* See Quarterly Review for April, 1881, p. 378, where full 
justice is done to the eminent work here referred to. 

* For a valuable contribution to the questions here involved, 
see Dr. Chadwick's Christ bearing Witness to Himself ^ Lecture 
III., pp. 61-95. At page 88. he makes the following significant 
quotation from Schenkel : " The Fourth Gospel is diXtdilly historical 
source for a representation of the character of Christ, but in a 
higher, spiritualized sense of the word. Without this Gospel, 
the unfathomable depth, the inaccessible height of the character 
of the Saviour of the world would be wanting to us, and His 
boundless influence, renewing all humanity, would for ever 
remain a mystery, . . . The representation of the character of 
Jesus becomes essentially true only in the heavenly splendour 
of that light which streams forth from the Fourth GospeL" 

' Introduction to St, John, p. Ixxxiv. ; so. Row, The Jesus of 
the Evangelists, p. 241. " The distinction between St John and 



CHRIST S CLAIM OF CO-EQUAL GODHEAD, 169 

out St John, we have an ever-flowing stream of direct 
testimony such as nothing but wilfulness can ignore 
or explain away. 

Passing by His acceptance of Nathanael's confes- 
sion in the first chapter (i. 49), passing by His 
solemn words to Nicodemus in the third (iii. 18), 
let us notice other still more obvious assertions 
by our Lord of His Divinity. " Ye believe in God, 
believe also in Me," are words which in the fourteenth 
chapter^ are but the keynote of a tremendous 
audacity if so be He w^ere not co-equal with the 
Father. For, when Philip preferred the request to 
Him, " Lord, show us the Father, and it sufficeth us,*' 
" Have I been so long time with you, and yet hast 
thou not known Me, Philip } " is the thrilling reply. 

the Sjmoptics is one of formal statement rather than of sub- 
stance. . . . The dramatized conception of the Jews of the Sy- 
noptics and that of the Fourth Gospel are based on exactly the 
same principles." Even Strauss, as Dr. Chadwick has pointed 
out, admits that "the fundamental principles of the eariier 
Gospels are in close connection with those of the later " {J^ew 
Life of Jesus ^ ii. 179 ; ii. 4, quoted by Chadwick, Christ bearing 
Witness to Himself p. 72). Cf. R. H. Hutton, Theological 
Essays, vol. i. p. 244. " As St. John's Gospel ... is doubted by 
many sincere critics who accept the first three as genuine, I 
could scarcely rest my faith on it, did it not seem to me that the 
other three . . . are full of the same truth [of the Incarnation]," 
etc. 

^ John xiv. I, sqq. ; cf. vi. 40, 47 ; v. 23 ; viii. 42, etc. 



170 THE GREAT DILEMMA, 

** He that hath seen Me hath seen the Father : and 
how sayest thou then, Shew us the Father ? Be- 
lievest thou not that I am in the Father, and the 
Father in Me ? " Again, in the same chapter, a few 
verses later. He explains to St. Jude, " If a man love 
Me he will keep My words ; and My Father will 
love him, and We will come unto him, and make 
our abode with him." What ! shall the speaker who 
dares to speak thus be considered anything else than 
a blasphemous enthusiast, if He be not verily and 
indeed justified in associating Himself (however holy 
He may be as a matC) with the sacred and eternal 
presence of the Father of all spirits ? 

12. 1 can but leave some of the other numerous 
passages from St John to speak for themselves: 
" My Father worketh hitherto, and I work. There- 
fore the Jews sought the more to kill Him, because 
He had not only broken the sabbath, but said also 
that God was His Father, making Himself eqtial with 
God** (John v. 17). "I proceeded forth and came 
from God " (John. viii. 42). " The Father judgeth no 
man, but hath committed all judgment to the Son; 
that all men should honour the Son even as they 
honour the Father " (v. 22). " As the Father hath life 
in Himself, so hath He given to the Son to have life 
in Himself" (ib. 26). "Your father Abraham re- 



CHRIST S CLAIM OF CO-EQUAL GODHEAD, 171 

^ *^^d to see My day ; and he saw it and was glad. 

"^^n said the Jews unto Him, Thou art not yet fifty 

^^I's old, and hast Thou seen Abraham ? Jesus 

*^, Verily, verily, I say unto you. Before Abraham 

3^^^, I AM " (viii. 57). " He that hateth Me, hateth 

V Father also " (xv. 23). " I and My Father are 

^^. . . . The Jews answered Him, For a good work 

^ Stone Thee not ; but for blasphemy ; and because 

*^^t Thou, being a Man, makest Thyself God " (x. 30, 

^^.). "Thomas . . . said unto Him, My Lord and 



\y God. Jesus saith unto him, Thomas, because thou 
"^^st seen, thou hast believed : blessed are they who 
^^ve not seen, and yet have believed " (xx. 28).^ 

Such are some of the direct and immediate de- 
clarations by our Lord Himself as to His true 
Personality. 

13. Speaking upon this dogmatic assertion by our 
Lord of His Divinity, Canon Liddon shows, in his 
fourth lecture, that this great truth is discovered 
to the Jews by three distinct methods of statement : — 

(fl) By placing Himself on terms of co-equality 
with the Father.^ 

* Cf. Pearson on The Greedy 4th edit., Oxford, pp. 231, 232, 
notes 26 and 27. 

' He claims a parity of working power, and He claims an 
equal right to the homage of mankind, p. 179. St. John v. 
17, 18, 19, 2 J, 22, 23, 28, 29. 



172 THE GREAT DILEMMA. 

(A) Secondly, by asserting His essential unity 
with the Father. And this unity is, as Canon Liddon 
shows, of a kind not to be mistaken for mere m3rstical 
or metaphorical union. From the peculiar phrase 
employed by Christ,* the Jews at once understood 
the full significance of His language. As jealous 
Monothebts, they failed to allow in His words any 
abatement of a claim which they at once pronounced 
to be one of preposterous blasphemy. They had no 
difficulty in understanding Him to mean "that He 
was Himself a Divine Person."* And He never 
disclaimed the full responsibility of permitting them 
to remain in that belief. 

(c\ Thirdly, Christ not only claims co-equality 
and unity with the Father, but, further. He announces 
His actual pre-existence from all eternity.* In 

* 'E7A nd h Ton^p fer ^/icir, John X. 3a *• Deny this dynamic 
unity, and you destroy the internal connexion of the passage. 
Admit this dynamic unity, and you admit, by necessary impli- 
cation, a unity of essence. . . . His words gave them £sur ground 
for saying that ' being man. He made Himself God' " (John x. 
33). — Liddon, Bampton Lectures^ pp. 183, 1S4. 

' Ibid., p. 186. 

• John viii. 51-58. See Lacordaire, Confirences^ English 
transL, pp. 136, sqq., on the Pre-existence of Jesus Christ 
After tracing the historical progress of the Messianic hopes in 
the Jewish life "during the course of the 2000 years which 
preceded Jesus Christ ^ (p. 167), M. Lacordaire continues : 
'' That Messianic idea, so extraordinary in its universality^ its 



CHRIST'S CLAIM OF CO-EQUAL GODHEAD, 173 

language which could not fail to carry with it to 
Jewish ears the tremendous prerogative of Jehovah's 
eternal existence and glory, He avowed Himself to 
be the I AM of ancient Israel.^ 

14. Now, in face of all this, any reasonable or 
candid student of Christ's life must surely see that 
Mr. Mill's assertion as to our Lord's silence upon the 
subject of His claim to be Divine is utterly contrary, 
not only to the plainest facts of His life and teaching, 
but to His very words as well. 

But however he or any other may ignore or 
rationalize away those facts, the Jews themselves at 
once recognized the full bearing of His claims. They 
saw that not by direct word of mouth alone, but by 
the posture of His entire life. He assumed to be the 
Divine Son of God. " And a very accomplished Jew 

progress, its perseverance, and its precision, is it at length 
fulfilled? Yes. . . . The one God, Creator of the Hebraic 
Bible, has become the God of nearly all the earth. . . . And 
who has accomplished this incredible revolution? . . . Christ 
... a Jew, of the tribe of Judah, of the house of David. And 
how ? ... by suffering and dying as David, Isaiah, Daniel, had 
foretold. . . . The proportions of the work of Christ in the 
times which preceded Him are yet more striking than all the 
divine proportions of His life and His after life," etc., pp. 167, 
168, 171. 

* Canon Liddon compares with this our Lord's references 
to His pre-existence as implied in His two great Sacramental 
discourses, John iii. 13, and vi. 44, sqq. 






174 ^^^ GREAT DILEMMA, 

of our own day, M. Sal\'ador, has shown that this . 
was the real point at issue," at His trial before 
Sanhedrim. " He maintains," what I have co: 
sistently emphasized throughout these addresses, 
a Jew had no logical alternative to belief in the 
head of Jesus Christ except the imperative duty 
putting Him to death." * 

15. I am not, of course, unaware that this Gn 
Dilemma must savour, to a certain highly cultu 
school of literary critics^ of a crude " Philistinis 
altogether unworthy of the " sweet reasonableness " 
their own vievi'S upon the subject To Mr. Matthei^^^ 
Arnold, the awful alternative here dejMcted mus'C^ 
needs become sublimated into an interesting point o/* 
metaphysics to be interpreted by that hyper-jntellectuaJ 

* Salvador, J^sus Christy ii. 132, etc, quoted by Liddon, 
Bampton Lectures ^ p. 191. The Jews persecoted Christ "be- 
cause He made Himself as they said tnily, equal with God. . . . 
Modem sceptics of loftier strain feel this keenly. They miiglit 
be content to accept Him as a moral teacher. ... If they 
reject Him it is simply or mainly, as they will tell you, because 
He claims to be ... as they well know, ... no less than 
God * Cook (m Modem Scepticism L^ctures^ p 43o). ^ The 
Jews,* writes Mrs. Magnus, ''recognized in Him only a human 
and not a Divine Being, and consequently the denial of His 
Divinity was inevitable, whibt the responsibility of His death 
was not theirs " {About the Jews^ p. 67, C: K^;an Paul & Col, 
1 881). Mrs. Magnus cites (note, ibid.) some apt qaoCatioos in 
support of this. 



CHRIST'S CLAIM OF CO-EQUAL GODHEAD, 175 

^^itgeist " of which he is so gifted an exponent. I 
^^^st, however, beg to be permitted to retain, in the 
^^^rests of the uninitiated many who have not yet 
^^tred into the subtleties of the Glaube z,nA Aberglaube, 
^^ V own very rough-and-ready conviction that if the 
"^^surrection, the Miracles, the Atonement, the Incar- 
nation, be what Mr. Arnold declares them to be, then, 
"^^^ own elegant phraseology notwithstanding, the 
^-llristian's faith is a gross and blasphemous delusion, 
^d that no rhetorical or literary jugglery can soften 
^€ nigged outlines of the selfsame Dilemma which is 
n^re honestly and plainly (however imperfectly) put 
^^rth. 

The author of ** Literature and Dogma " may con- 

'^^nt himself, if he can, with his own idealism, in view 

^f the realities of evil and in sight of the facts of 

Ordinary experience. As a protest against a slavish 

literalism or a craven superstition, Mr. Arnold's views 

Of Christian truth are to a large extent valuable and 

instructive, but as a practical explanation, for practical 

people, of the phenomena of eighteen centuries of 

history, no mere abstractions will explain away Mr. 

Arnold's own admission, that " for His disciples, 

and for Christendom after them, Jesus was, and is, 

the Christ.'' ^ 

^ Literature and Dogma, p. 224. 



176 THE GREAT DILEMMA. 

1 6. Nothing short of the personal union of God 
and man in the Person of the Christ can, I verily 
believe, satisfy the requirements of all the facts before 
us. If it be objected that the Christ may have been 
^perfect Example^ without being wholly Divine, it must 
be remembered that to see such an example is, prac- 
tically, to adore it ; and such an adoration is certainly 
blasphemous if it be directed to any object other than 
God Himself. ^ 

17. With a view to this conclusion, the argu- 
ment of these addresses may be formulated in the 
strict language of logical inference. 

We have reviewed the evidence, hostile as well as 
friendly, that is furnished by history and reason in 
regard to the premisses from which that inference is 
drawn. It is admitted that a certain historical Per- 
sonage laid claim, directly and indirectly, to certain 
personal attributes or characteristic qualities. 

Those qualities are of a kind such as are never 
found united in any other person whose life is re- 
corded in history, and are, in fact, such as by universal 
consent belong only to one supreme Being, the eternal 
God HimselC 

The conclusion is sufficiently obvious.* 

* Cf. Gospel for the Nineteenth Century^ p. 321. 

' See Mill's Logic^ voL i. p. 200, where the author demon- 



CHRIST S CLAIM OF COEQUAL GODHEAD, I77 

18. Here, then, we must needs leave the great 

^'Jaictment ; not, as you may well suppose, by 

^^^^on of scarcity of matter for further illustration 

^lle argument, but for the obvious necessity of not 

''^^passing longer upon your indulgence. 

X9. One word, I feel, however, to be absolutely 

^^^ssary in view of the one only escape which has 

^^ti suggested as possible from the destructive 

^*emma which I have thus unworthily placed before 

^^U now in six several aspects.^ 

-.^^tes that every syllogism comes within the following general 
^^^^ula :- 

" Attribute A is a mark of attribute B ; 
The given object has the mark A ; 

Therefore, 
The given object has the attribute B." 
How entirely the argument before us might shape itself upon 
^hese lines it would be needless to point out, except for the 
tonvenience of those who are apt to deny that logic has any 
part in the conclusions of theology. Thus : By universal con- 
sent, certain attributes belong to Almighty God, and to Him 
alone ; 

By the admission of His accusers, 
Jesus Christy alone in history, has proved His claim to possess 
those attributes ; 

Therefore, 
Jesus Christ has the Attributes of the Divine Being. 

* It cannot, I think, be necessary to discuss the theory that 
Christ was One who, as M. Renan suggests, deliberately con- 
nived at falsehood and imposture. Instances have already been 
given of this theory in the notes to these lectures. Dr. Chad- 
wick (^Christ bearing Witness to Himself^ has exposed in 

N 



178 THE GREAT DILEMMA, 

I refer, perhaps I need hardly say, to the w^^"^ 
worn theories which rationalism keeps dressing '^^P 
ever in new and less consistent guises, and whi^^ 
place Christ upon the same level as the Buddha, ot 
any other great human teacher. 

According to this theory, which in some shape 
more or less fanciful pervades all anti-Christian schools 
of thought, Jesus Christ was " deified by the enthu- 
siasm of His first disciples." We are seriously asked 
to believe ^ that Christ Himself was a monomaniac, 
a deluded fanatic, who gradually believed Hims.elf to 
be inspired of God, and around whose brow the pas- 
sionate enthusiasm of His disciples placed the halo of 
Divinity.* 

trenchant terms the utterly inconsistent attitude here assumed 
by M. Renan ; and well appeals (p. i lo) to the far nobler posi- 
tion of Strauss, who admits that " with a Personality sudi as 
that of Jesus there cannot be a question of adaptation, of play- 
ing a part" i^New Life, i. 312; ii. 176). See also Cazenove*s 
able review of Renan*s Vie de Jisus in the Christian Remem- 
brancery^o, 123 (Jan., 1864), and especially pp. 213-216; and 
R. H. Hutton, Theological Essays, No. IX. (voL i. pp. 262, sqq.) 
on M, Renaris Christ, 

* Cf. Farrar, The Witness of History to Christ, pp. 55, sqq. 

' M. Renan thinks that owing to the peculiar scenery of 
northern Palestine, " cette vie, contente et facilement satis£aite 
. . . se spiritualisait en rdves dthdrds," in a kind of " mysticisme 
po^tique confondant ciel et la terre." On this theory, Chris- 
tianity becomes very naturally *' una ddlicieuse pastorale ^ {yi$ 
de Jisus^ p. 67). 



CHRISrS CLAIM OF CO- EQUAL GODHEAD. 179 



20. Now, in this place, and under the limits of my 

^^^sent discourse, I shall simply content myself with 

Rejoinder which a professed sceptic, Rousseau, shall 

^^pply ; namely, that " the gospel has characters 

^f truthfulness so great and striking, so perfectly 

inimitable, that its inventor would have been more 

astonishing than its hero.'* ^ 

But it is important to remember that this " delicious pas- 
toral " has proved itself anything but harmless^ if it be only a 
"pastoral." 

As regards " the theory of development, or afterthought, it 
may be said that all the early records, the writings of the 
Apostles and . . . apostolic fathers are clear about the God- 
head of Christ. It was comparatively late that doubters arose 
. . . like Cerinthus and Theodotus, and philosophic Christians 
like Justin Martyr, Clement of Alexandria, and Origen, accept- 
ing the Gospel indeed, but diluting it by their reasonings upon 
it." — Bishop of Ely {Modem Scepticism^ p. 420, Note). 

* Emile^ Liv. 4. Cf. Dr. Thompson's remarks : " If, in- 
deed, [Christ] be, as Geiger and others tell us, but a disciple of 
Hillel, following exactly in His master's footsteps, let us see 
this Hillel brought forth, that we may admire another, also 
Divine ! Every one knows, and Delitzsch has taken the trouble 
to show, that there is no comparison possible. The two gene- 
alogies may be difficult ; the taxing of Cyrenius a perpetual 
problem ; the day of the last Passover may exercise critics to 
the end ; but do or do not the Four Gospels conduct us into 
the presence of the same Jesus 1 This is the real issue. The 
Church has long since settled her conviction on this point. . . . 
And if the life and character of Jesus transcend the power of 
man's invention, ... if the hand is ijot human that drew it, 
then it niust be something more than human " ( IVord, JVork, 
and Willy pp. 112, sqq.). 



i8o THE GREAT DILEMMA, 

21. For I cannot, within my present limits, 
attempt to show how hopelessly this theory breaks 
down at every point ; how entirely it fails to account 
for the certain facts of early Christianity, as well 
as for the lives of the disciples themselves, and other 
facts connected with the life of our Lord. The whole 
bearings of the question have been discussed by 
many able exponents of Christian truth ; * and I 
can only express my own conscientious inability to 
find any consistefit explanation of the Personal claims 
of Christ in any other creed than that of the Christian 
Church. 

22. With respect to Buddha, M. Saint Hilaire 

* For a lucid and popular survey of the " Mythical Theories 
of Christianity," see Rev. C. Row's lecture on that subject, in 
Modem Scepticism (Christian Evidence Society ; Hodder and 
Stoughton, 1872), pp. 307, sqq. 

The same author has discussed the mythical explanations 
referred to at greater length in his Jesus 0/ the Evangelists, 
especially ch. xiv. pp. 193-216, and Introduction, pp. 4, sqq. 
(2nd edit, 1880). Cf. a criticism of the views of Strauss and 
Renan, by T. Colani, at pp. 163, sqq. of his J^sus Christ et les 
Croyances Messianiques de son Temps, And see Dean Milman's 
Appendix to Bk. I. chap ii. of his History of Christianity 
(voL i. pp. 109, sqq.); or the Recent Lives of Christy by Dr. 
Strauss and Dr. Weisse. Domer's great woric on the Doctrine 
of the Person of Christ cont2Lins, among much else that naturally 
bears upon the topics of these lectures, a valuable appendix 
on the controversies of English thinkers on the Person of 
Christ since the publication of Bishop BuU's Defensio in 168$ 
(Div. II. vol. iii. pp. 340, sqq.). 



CIJRISrS CLAIM OF CO-EQUAL GODHEAD, iSi 

^tiinctly states that Sakya Mouni " remains a man ; 

^^ never claims to pass the limits of humanity . . . 

^^ther his own pride, nor the fanaticism of his fol- 

"^ers, ever conceived the sacrilege of deification." ^ 

famine his life, and test it with the touchstone of 

^inute historical criticism, and its thorough. Naturalism 

^^ill become more and more apparent;^ and still 

^ Le Bouddhay p. i68. Cf. authorities cited by Farrar, 
^^ttness of History to Christ, App. C. pp. 203, 204, and Milman, 
history of Christianity , i. 94, etc. " Le Bouddhisme est n^ces- 
^^ement athde . . . II n'y a pas dans tout le Bouddhisme trace 
d*une idde de Dieu. Cette grande notion, de quelque c6t^ qu'ou 
la prenne, lui a compl^tement ^chapp^ . . . Eh bien ! voilk une 
grande doctrine . . . un syst^me de philosophie, . . . une religion 
acceptde et pratiqude par des nations innombrables, . . . ou cette 
notion [de Dieu] . . . n'appariit pas, m6me dans sa nuance la 
plus effac^e ... Mais ce qui doit surprendre k bon droit, et 
ce qui n'est pas moins bizarre que tout le reste, c'est que le 
Bouddhisme n'ait pas divinisd le Bouddha . . . Le Bouddha 
reste homme, et ne cherche jamais k d^passer les limites de 
Thumanitd . . . Uenthousiasme de ses disciples a €\.€ aussi 
r^serv^ que lui-m^me : dans le culte innocent qu'ils lui ren- 
daient, leur ferveur s'adressait k un souvenir consolateur et 
fortifiant," etc. {Le Bouddha et sa Religion, ^"^^ 164, 168, etc.). 
Cf. Max Miiller, Lectures on the Science of Religion, passim, and 
especially pp. 27, sqq. 

2 " Siddartha (called Sakya Mouni, that is, monk of the 
royal race of the Sakyas) whose tender and noble spirit was 
driven by the contemplation of human misery into desperate 
struggles to escape from this prison of the universe even at 
the cost of personal annihilation . . . did not even profess to 
support his strange gospel of despair by assertions or attesta- 
tions which would necessarily imply the personality of God." 
— Canon Cook, in Modem Scepticism^ p. 466. 



i82 THE GREAT DILEMMA, 

more is this the case \*4th the religions of Confucius, 
Zoroaster, or Mahomet But that the Christ is some- 
thing wholly different to these is proved, if by nothing 
else, by the rival theories that have been aimed against 
His Person, but which have fallen, mutually shattered 
by their own illogical violence, beneath the unassail- 
able armour of His Divinity.* 

" The stor>' of Buddha proves, indeed, that a teacher may 
easily be transformed into a quasi god by a creed which has no 
true theism, much less a rigid monotheism, to protect it. But it 
also proves that in the process every trace of the real life will be 
distorted and debased. It proves the impossibility of adding 
an enormous legendary structure to the temple of history 
without confusing the original lines and marring the original 
architecture . . . The true story of the Buddha and the myths 
laugh each other out of countenance. The miracles of Jesus 
are in exact and wonderful agreement with His life and teaching " 
(Dr. Chad wick, Christ bearing Witness to Himself ^^^ I39)- How 
entirely this is confirmed by Mr. Edwin Arnold's poem, The 
Light of Asia, has already been noticed (see above, Lect. V. 
sect. 29, note 2). For a recent opinion of Mr. Rhys Davids as 
to alleged " obligations of the New Testament to Buddhism," 
see voL xi. of Sacred Books of the East, edited by Max Midler 
{Buddhist Sutras), pp. 165, 166, and compare Professor Legge's 
The Religions of China compared with Christianity, lect iv., 
pp. 239-310. So Dr. Dods, Mohammed, Buddha, and Christ, 
lect. iv., pp. 187 to end. 

^ "The explanations (framed in modem theories of the 
gospels) only seem to make the difficulties greater. That the 
Apostles, consciously or unconsciously, invented the character of 
Jesus and His life, and then persuaded a man like St Paul to 
stake his life, to unsay all his former beliefs, to compass sea and 
land to preach the Gospel^ upon the faith of this life and 



CHRISrS CLAIM OF CO-EQUAL GODHEAD. 183 

23. I have not touched upon any other of the great 
lines of Christian history that converge irresistibly 

character, which were, according to Strauss and others, no 
more real than the character of Hamlet, is not credible. St. 
Paul lived at the time of these events, and was full of prejudice 
against the innovation of Christianity, and yet it is supposed 
that the growth of many gospels . . . took place under his very 
eyes, and that out of the very slenderest historical basis the 
living Christ was evolved, to be the wonder and the love of all 
succeeding ages ; and yet that St. Paul could not discover this, 
either by his own religious tact, or by ordinary inquiry ; that he 
preached the resurrection of a Christ not risen, and the Divine 
Sonship of a Galilean artizan, and the eternal consequences of a 
revelation which . . . would be found to be hatched out of the 
accumulated dreams of a little fanatical sect. This satisfied 
Strauss ; and another theory, equally unsubstantial, satisfied 
Baur ; but each has its own difficulties, and we must be par- 
doned for thinking the old account the simplest and the best." 
— Wordy Work J and Will^ p. 115. 

" Who does not know the history of the defeat of sceptical 
school after sceptical school on the rationalistic side ? . . . The 
natiu-alistic theory was swallowed by the mythical theory, and 
the mythical by the tendency theory, and the tendency by the 
legendary theory. Strauss laughs at Paulus, Baur at Strauss, 
Renan at Baur, the hourglass at all. * Under his guidance,' 
says Strauss of Paulus {New Life of Jesus^ p. 18), ' we tumble 
into the mire.' . . . ' Up to the present day,' says Baur of 
Strauss (-^n//>t. Uniers, iiber die Canonische EvangeL^ 121,40-71), 
* the mythical theory has been rejected by every man of 
education.' ... * Insufficient,' says Renan of Baur (Etude 
d'HisL Rel.y 163), Ms what he leaves existing of the Gospels 
to account for the faith of the Apostles.* " — ^Joseph Cook, Boston 
LectureSy Transcendentalism^ p. 32. 

For a general survey of the history of scepticism, see Farrar's 
Bampton Lectures for 1862, A Critical History of Free Thought 



i84 THE GREAT DILEMMA, 

to the same undeniable conclusion. I have left un- 
touched the argument to be derived from the adora- 
tion of His Person in the Pauline Epistles^ and in 
the remaining books of the New Testament ; — I have 
not shown you how the Old Testament predictions 
imply the same momentous truth ; — I have not asked 
you to see how the facts of modern history are 
but a chaos — a labyrinth of despair, if a Divine 
Christ be not the clue to it ; — I have not asked 
you to consider the enormous moral presumption 
in favour of this truth that is supplied by the 
universal reception of the Trinitarian Creed in every 
true branch of the Church Catholic for eighteen hun- 
dred years ; ^ — I have not reminded you of the spiritual 
dominion exercised by our Lord Jesus Christ over 
the hearts and lives of millions, as well in the 

in Reference to the Christian Religion^* Cf. Domer's Doctrine 
of the Person of Christy passim ; and especially div. ii. voL ill. 
pp. loo-end. PI umpire, Boyle Lectures {Christ and Christendom), 
Appendix B. On Recent Lives of Jesus, pp. 328, 344. Farrar's 
Witness of History to Christ, lect. ii. pp. 47-89. 

* Cf. the Boyle Lectures for 1869 (Stanley Leathes), on 
The Witness of St, Paul to Christ Liddon, Bainpton Lectures, 
pp. 302, sqq. 

^ Cf. Liddon's seventh Bampton Lecture \ and for a close 
and learned historical review of the facts here referred to, 
see Domer's work on The History of the Development of the 
Doctrine of the Person of Christy English transl. (T. T. Clark), 
passim. 



CHRIsrS CLAIM OF CO-EQUAL GODHEAD. 185 

^tyday of health as in the hour of darkness and of 

death ; ' — I have not even summarized the arguments 

^*^ich each of these and other lines of treatment 

^^Sgest as bearing directly upon this the central 

^th of our faith ; — but I have asked you simply 

^ look at the claims of Christ Himself — the Christ 

^ history — to look at Him with candour but with 

^Verence, to look at Him "with open eyes," but 

^ith the unaffected humility which the issue before 

^^ demands. Whatever imperfections have marred 

^lle symmetry of the Great Dilemma here depicted, 

-'- may hope that they have yet not been such as to 

Obscure altogether the true issues that it involves. 

24. I have to ask your indulgence for the demands 
that I have so continuously made upon your patience 
and attention ; and I can only trust that the interest of 
some may have been more effectually aroused than 
hitherto in what has rightly been described by a 
thoughtful lay writer as "the greatest problem of 
human history ; . . . the greatest question that can task 
human thought."^ It has been my endeavour to exhibit 
the necessity for knowledge, in lieu of mere pietism, 

^ Cf. Chalmers' Works y vol. iv. pp. 48-91. Andrew Fuller's 
The Gospel its own Witness^ etc. Boyd Carpenter's Hulsean 
Lectures^ for 1878. The Witness of the Heart to Christy 
S.P.C.K., etc. 

^ R. H. Hutton, Theological Essays y vol. i. p. 263. 



i86 THE GREAT DILEMMA. 

as the essential groundwork of an intelligent faith ; 
to lay before you the true tendencies of a flippant 
rationalism; to make clear the peril of too rashly 
tampering with the objective Personalit}' of Christ, 
Son of the Li\nng God: and if, in daj-s when the 
cruel sneer of an arrogant scepticism is often x-eiled 
beneath the mask of science, I may have been per- 
mitted to remind you that scepticism can claim 
no monopoly of honesty or of intellectual aptitude, 
any more than agnosticism can claim the monopoly 
of a true science or philosophy ; if amid the restless- 
ness resulting from a too fashionable habit of " honest 
doubt," any words of mine, or of others better qualified 
to speak on such a subject than myself, have served 
in any degree to intensify the faith of even a single 
listener, and to show how deep and true is the 
reverence and gratitude of at least one "orthodox" 
thinker, in view of what he certainly believes to be the 
*' theological " work which is being done by the high 
priests of contemporary Science ; — then the hours 
that have been spent upon the problem here un- 
worthily discussed will not, perhaps, be wholly lost 

SOLI DEO GLORIA. 

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