CHAPTER XXIV.

THAT THE THREE CREEDS ARE DEDUCIBLE FROM THE NEW TESTAMENT.

Only three Doctrines can be disputed.

(_A._) THE DOCTRINE OF THE TRINITY.

In addition to belief in God the Father, the New Testament

teaches--

(1.) The Divinity of Christ.

(2.) The Divinity of the Holy Spirit; so there are

(3.) Three Divine Persons and yet but One God.

(_B._) THE FINAL STATE OF THE WICKED.

The only alternatives are:

(1.) Their endless misery: very strong texts in favour of

this; its difficulties considered.

(2.) Their endless happiness: most improbable.

(3.) Their destruction: more likely than the last, but still

improbable. On the whole the statement of the

Creed seems fully justified.

(_C._) THE IMPORTANCE OF A TRUE BELIEF.

This is strongly insisted on in the warning clauses of the

Athanasian Creed.

(1.) Their meaning.

(2.) Their truthfulness: they merely repeat similar warnings

in the New Testament.

(3.) The objection as to dogmatism.

We have now reached the last stage in our inquiry. We have shown in

the previous chapters that there is very strong evidence in favour

of what may be called in a general sense, Christianity or the

Christian Religion--_i.e.,_ the Religion founded by Christ and

taught in the New Testament. We have, lastly, to inquire, is this

Religion correctly summarised in the doctrines and statements of the

_Three Creeds_? And the only doctrines that can be disputed, are

found in the Athanasian Creed, and refer to the _Trinity_; the

_Final State of the Wicked;_ and the importance of a _True Belief_:

each of which we will examine in turn.

(_A._) THE DOCTRINE OF THE TRINITY.

Now, although there are no statements in the New Testament identical

with those in the Creed, yet the latter are merely logical

deductions from the former. For the New Testament asserts that,

besides God the Father, there are two other Divine Persons, Christ

and the Holy Spirit, and yet but one God.

(1.) _The Divinity of Christ_.

This has already been discussed in Chapter XXI., where we showed

that Christ claimed to be not only Superhuman, but Divine; and that

this is how His contemporaries, both friends and foes, understood

Him. The doctrine is also asserted by St. Paul, as well as by St.

John, who in the opening verse of his Gospel, states it very

concisely, saying that the Word (_i.e._, Christ) _was with God_,

implying a distinction of Persons, and _was_ God, implying a unity

of Nature; which is the exact doctrine of the Creed.

(2.) _The Divinity of the Holy Spirit._

This also follows at once from the New Testament. For the Holy

Spirit is called by Divine names, such as God and Lord; He is given

Divine attributes, such as Eternity and Omniscience; and He is

identified with Jehovah, the Lord of Hosts, of the Old Testament.[463]

[Footnote 463: Acts 5. 3, 4; 2 Cor. 3.17; Heb. 9. 14; 1 Cor. 2. 10; Acts

28. 25; Isa. 6. 5-10.]

And yet, He is a distinct _Person_: for, to quote a decisive

text,[464] Christ prays the Father to send His disciples _another_

Comforter when He goes away; thus showing that the Holy Spirit is a

different Person, both from the Father and the Son. And elsewhere we

are told that the Spirit _makes intercession for us_, which again

shows that He must be a different Person from the Father, with Whom

He intercedes.[465] While in another passage blasphemy against the

Holy Ghost is said to be the worst of all sins;[466] which shows

both that He is a _Person_, or He could not be blasphemed; and that

He is _God_, or blasphemy against God would be a greater sin.

[Footnote 464: John 14. 16, 26; 15. 26.]

[Footnote 465: Rom. 8. 26.]

[Footnote 466: Matt. 12. 31, 32; Mark 3. 28, 29.]

No doubt the actual word _Person_ is not applied to the Holy Spirit

in the New Testament, just as it is not applied to either the Father

or the Son, but it cannot be thought inappropriate, provided it is

not taken in a literal, or human sense. For the relations between

Them closely _resemble_ those between human persons, as They love

one another, speak to one another, and use the personal pronouns I,

Thou, He, and We.

(3.) _Three Divine Persons and yet but One God._

It is clear, then, from the New Testament, that the Father, the Son,

and the Holy Spirit are all Persons, and all Divine; and yet the

fact of there being but one God is at times plainly asserted.[467]

Now the only means of reconciling all this is by the doctrine of

the Trinity in Unity. And this is plainly hinted at in the New

Testament itself, for the Three Persons are often closely associated

together, as for instance in the text just alluded to, where

_Christ_ prays _the Father_ to give His disciples _another

Comforter_.

[Footnote 467: Mark 12. 29; 1 Cor. 8. 4.]

Quite naturally, then, just before His Ascension, Christ completed

this earlier teaching by finally, and for ever, joining the Three

Persons together, when He commanded Christians to be baptized _into

the name of the Father, and of the Son, and of the Holy Ghost_.[468]

And this alone is sufficient to prove the doctrine, for it shows

that there are _Three_ distinct Persons, and that each is _Divine_,

for who but God could be thus associated with God? While the

expression into the _name_ and not _names_, implies a unity in this

Trinity.

[Footnote 468: Matt. 28. 19.]

And we happen to have indirect evidence from the _Acts_, that

baptism was administered in this way. For when St. Paul found some

disciples, who said they knew nothing about the Holy Ghost; he at

once asked, 'Into what then were ye _baptized_?'[469] Obviously,

then, the baptism to which St. Paul was accustomed must have been

into the name of the Holy Ghost, as well as into that of Christ; and

the Father's name could scarcely have been omitted. Yet immediately

afterwards we are told that they were baptized _into the Name of the

Lord Jesus_. In the same way the 'Teaching of the Twelve' once

speaks of baptism as _into the Name of the Lord_; and twice as _into

the Name of the Father, and of the Son, and of the Holy

Ghost_.[470] The former seems to have been only a short way of

describing Christian baptism, (in distinction from that of the Jews,

or of St. John the Baptist), while the latter represented the actual

words used.[471]

[Footnote 469: Acts 19. 3.]

[Footnote 470: Teaching, chaps. vii. and ix.]

[Footnote 471: _Comp._ Acts 2. 38; 8. 16; 18. 25; I Cor. 10. 2.]

Similarly St. Paul sometimes closes his Epistles with the shorter

form of blessing. _The grace of the Lord Jesus Christ be with you_;

once with an intermediate form, naming the Father and Christ; and

once with the longer form, _The Grace of the Lord Jesus Christ, and

the love of God, and the communion of the Holy Ghost be with you

all_.[472] This latter passage, the genuineness of which is

undisputed, is of course extremely important, in fact like the

preceding one it is practically conclusive; for again we must ask,

who but God could be thus associated with God? If Christ were a mere

human prophet, like Isaiah for instance; and the Holy Spirit a mere

influence for good; what strange language it would be. Can we

imagine anyone blessing his converts with, The grace of Isaiah, the

love of God, and the fellowship of a holy influence--God, it will be

noticed, being placed _between_ the other two, so there can be no

ascending or descending scale, they must all be equal?

[Footnote 472: 1 Cor. 16. 23; Gal. 6. 18; Eph. 6. 23; 2 Cor. 13.

14.]

And as St. Paul takes for granted that his readers would understand

his meaning, it implies that they had had some previous teaching on

the subject, which must clearly have been given them by St. Paul

himself on his first visit. And at that early date (about A.D. 50)

such teaching could scarcely have originated except from what Christ

Himself had taught. This passage, then, implies more than it says,

and needs explanation; and as far as we know the former one alone

can explain it.

And of course the same is true, though to a lesser degree, of

numerous other Trinitarian passages which occur all through the

Epistles, including the earliest (1 Thess., about A.D. 50).[473]

Nowhere do the writers seem to be explaining anything new to their

converts; but merely to be touching on a truth, with which all

Christians were of course familiar. Indeed, the very fact of their

never attempting to explain or defend the doctrine, shows

conclusively that it did not originate with _them_. Persons do not

preach a new doctrine without a word of explanation or comment, as

if every one already believed it.

[Footnote 473: _E.g._, Rom. 15. 30; Eph. 4. 4-6; 1 Thess. 1. 3-5; 1

Peter 1. 2; Jude 20-21.]

Thus, to put it shortly, according to the New Testament, there are

_Three_ distinct Persons; each is God, each is Lord, each is

Eternal, each is Omniscient, into the Name of each converts are

baptized, each is referred to in Blessing; and yet there is but

_One_ God. This is what the Bible says, and the Creed says the same,

though it says it in more logical language.

(_B._) THE FINAL STATE OF THE WICKED.

We pass on now to what is perhaps the most difficult of all

subjects, the final state of the wicked. The Creed asserts that all

men are to rise again with their bodies, and be judged according to

their _works_; and that then, _they that have done good shall go

into life everlasting; and they that have done evil into everlasting

fire_. This latter expression can scarcely be taken literally, since

it is associated in the Bible with another--_the worm that dieth

not_--which cannot be literal, as worms do not live for ever, and

cannot live at all in fire. While it is said to have been prepared

for evil spirits who have no material bodies. Moreover, the joys of

heaven are also represented by terms which are clearly not literal;

such as attending a wedding, feasting with Abraham, and wearing

crowns. Probably we are not at present able to understand the

realities in either case, so figures of some kind have to be used;

and those associated with gladness and happiness are of course

chosen for the one, and those with pain and woe for the other.

But the language certainly implies some form of _endless misery_;

and as there are obvious difficulties in accepting such a view, we

must discuss the subject carefully. It may be pointed out at

starting that we have only three theories to choose from; for unless

the wicked are to be in a continual state of change, which seems

almost incredible (for a state of change cannot go on for ever,

unless it is recurring) they must finally either exist for ever in

_misery_, or exist for ever in _happiness_, or be _destroyed_, and

not exist for ever.

(1.) _Their endless misery._

It would be difficult to exaggerate the strength of the texts in

favour of this. We are told that the wicked, or at all events some

of them, are to awake to shame and everlasting contempt; that they

are to be cast into the eternal fire; that they are to depart into

the eternal fire prepared for the devil and his angels; that they

are to go away into _eternal punishment_; that they are guilty of an

eternal sin; that their worm dieth not and the fire is not quenched;

and that they are to be cast into the lake of fire, there to be

tormented day and night for ever and ever.[474] The fourth of these

texts is perhaps the most important, since Christ uses the same word

for _eternal_ punishment as for _eternal_ life; therefore, though

the Greek word does not necessarily mean _endless_, it certainly

seems to do so here. Similarly in Daniel the same Hebrew word is

used for the _everlasting_ life of the righteous, as for the

_everlasting_ contempt of the wicked. Moreover the doctrine is

_implied_ in numerous other passages;[475] so altogether the New

Testament teaching on the subject seems about as plain as it can be.

[Footnote 474: Dan. 12. 2; Matt. 18. 8; 25. 41, 46; Mark 3. 29; 9.

48; Rev. 14. 11; 20. 15.]

[Footnote 475: _E.g._, Matt. 7. 13, 23; 8. 12; 10. 33; 12. 32; 13.

42, 50, etc.]

Yet everyone must admit that there are great difficulties in

accepting it. For the _endless misery_ of the wicked appears to be

inconsistent with the great attributes of God, especially His power,

His justice, and His mercy; as well as with the endless happiness of

the righteous. We will consider these points in turn.

And first as to God's _power_. The eternal existence of sinners

against God means, it is said, a never-ending conflict between good

and evil; and this is most improbable. No doubt it seems so, but

then the existence of evil at all is a difficulty; yet as shown in

Chapter V. it is essential for free will. And the final state of the

wicked is but one out of many difficulties connected with human

freedom. That God could create a free man at all; that He could

foresee how he would use his freedom; that He should allow him to

use it wrongly, thus involving himself and others in misery; and

that this misery should last for ever; are all to a great extent

beyond our comprehension. But as the first three must be admitted,

the last is certainly not incredible.

The second and commonest objection refers to God's _justice_. The

suffering, it is said, would be out of all proportion to the

offence. Man's life is brief at the most, and every sin in this

world cannot deserve countless years of misery in the next. In

short, a man's sin here must anyhow be finite, while endless misery,

however slight, would be infinite. But very possibly, being sinners

ourselves, we do not realise the magnitude of sin, more especially

its far-reaching and _permanent_ effect on the character of others,

who in their turn may influence others also, and so on indefinitely.

In this way the consequences of even a single sin may be _endless_,

and therefore infinite, and if so its guilt may be infinite too. And

this also agrees with the analogy of nature. For in nature nothing

is forgotten, and even a small act, like planting a flower has

(almost) endless consequences, since the ground will _never_ be

exactly the same as if it had not been planted.

Moreover, we need not assume that endless misery is for a man's sins

here only. Why may not the wicked go on sinning for ever? They must

certainly have the power of doing so, for the option of acting, or

at all events of thinking right or wrong, is essential to free will;

and if we deny them their free will, they are no longer men but mere

machines. And it even seems probable that they would do so; for all

our experience of human character is that it tends to a final

permanence, of good or bad, which nothing can alter. By doing good,

men become good--evil gradually loses its influence over them. And

then, when their character is fixed, they will cease to be

_attracted_ by evil; and they will in consequence remain (and this

without any effort or struggle on their part) for ever good, and

therefore for ever happy. Similarly with regard to the wicked. By

committing sin men become sinful, and then, when their character is

fixed, they may remain for ever sinful, and therefore for ever

miserable. In each case the man's conduct will be always _free_; but

his character, and therefore the use which he makes of his freedom,

will have become fixed. And perhaps one of the strongest motives for

leading a good life here, and thus forming a good character, is the

knowledge that, whether good or bad, it will be _our_ character for

all eternity.

No doubt it is an overwhelming thought that a man's endless

happiness, or misery should depend on his short probation in this

world; yet as he is given free will with the option of choosing one

or the other, there is nothing _unjust_ in the results being so

permanent. And it entirely agrees with God's methods in nature,

where, for instance, the shape of a tree for centuries is fixed

during the short time it is growing.

Nor does the fact of God's _foreknowledge_ as to how each man will

act alter the case or cause any injustice, since, as said in Chapter

II., it does not interfere with man's freedom. God merely foreknows

the use man will make of his freedom. Therefore His knowing

beforehand that a man will commit a murder does not make it unjust

to punish him for doing so. And the same rule applies universally;

so that although God foreknows that the wicked will be lost, they

will not be lost _because_ God foreknows it. They will be lost

because of their own wilful abuse of their own free will; and God

foreknows both this, and its consequences.

The third objection refers to God's _mercy_. Surely, it is said, God

would never punish men unless there were a chance of improving them;

so it is incredible that He should go on punishing them for ever.

But perhaps the future misery of the wicked may not be a punishment

at all, in the sense of being inflicted by God; it may be the

necessary result of their own acts,--the _consequence_ rather than

the punishment of sin. Or if we still use the word punishment, we

may say that they will be punished, not so much for doing what they

have done, as by being what they have become. It will be _according

to_ their works rather than _because_ of them.[476]

[Footnote 476: Matt. 16. 27; Rom. 2. 6.]

And there is much to be said in favour of this view, since it is the

way in which God punishes men in this world. Suppose, for instance,

a man repeatedly gives way to drink, he will have the natural

punishment (which is really God's punishment, Who is the Author of

Nature) of being what he has become, an habitual drunkard, and very

possibly miserable for the rest of his life. It is the necessary

consequence of his sin; and the extent of his misery will, as a

rule, be in exact proportion to the extent of his sin. Therefore, if

a man is to suffer hereafter for other sins, we should expect this

suffering to come in the same way; and to be the natural, and

perhaps unavoidable, consequence of the sin itself.

Nor is it difficult to suggest how this may be. For the endless

misery of the wicked may be to a great extent mental, rather than

bodily--_shame and everlasting contempt_, as Daniel calls it. They

may be tormented by remorse and regret at having made themselves

unfit to share in the joys of heaven. And until we know the

greatness of those joys, we cannot know the greatness of this

suffering. But if the joys of heaven are endless, and if the

existence of the wicked outside heaven is also endless, it must

plainly be an _endless_ source of misery. While, in conclusion, the

fact that it is the same Christ who has taught us (more than anyone

else) the mercy and love of God, who has also taught us the endless

misery of the wicked, is an additional reason for thinking that the

two cannot really be inconsistent.

The fourth and last objection refers to _man_ rather than God. It is

that the endless misery of the wicked would destroy the happiness of

the righteous; for how could a man enjoy heaven if he knew that his

own father and mother were in endless and hopeless misery elsewhere?

Of course, if we deny him his memory, and say he does not remember

them, it destroys his identity, and for all practical purposes, he

is a different man. I have not met with any satisfactory answer to

this difficulty. But it may be pointed out that if he knows his

parents' fate, he will certainly know their character too, and that

their fate was deserved. And this may alter his feelings in regard

to them, as it often does now, if we find that one of our friends

has behaved in a mean, and disgraceful manner.

Reviewing all these objections, it must be admitted that the endless

misery of the wicked seems improbable, but it is certainly not

_incredible_. For, to put it shortly, our knowledge of human nature

convinces us that, out of a large number of wicked men, some at all

events will continue to be wicked, _i.e._ to commit sin as long as

they live. Hence, if they live for ever, they will sin for ever. And

if they sin for ever, it is not only just, but perhaps inevitable,

that they should be miserable for ever. And if so, the endless

misery of the wicked does not reflect on either the power, justice,

or mercy of God, and, as said above, is certainly not incredible.

(2.) _Their endless happiness._

We pass on now to the next theory, that of their _endless

happiness_. According to this, all the wicked (after some suitable

punishment) will at last be reconciled to God, and in popular

language, go to heaven. And there are several texts which are more

or less in favour of this view.[477] But how are we to reconcile

these with the far stronger ones before alluded to? The most

probable explanation is that they are merely general statements,

indicating the final destiny of the vast majority of mankind, but

that there are exceptions to this as to most other rules. And the

Creed nowhere implies that most men will be lost; it may be only a

few obstinate sinners.

[Footnote 477: _E.g._, Col. 1. 20; 1 Tim. 4. 10; 1 John 2. 2; Rev.

5. 13.]

Moreover, we cannot think that the wicked will be allowed to go on

sinning in heaven, so if they go there, they must finally cease to

commit sin. Many may do this voluntarily, but what about the

remainder? If they _must_ finally forsake sin, whether they like it

or not, it destroys their free will, and leads to _compulsory

goodness_, which is very like a contradiction in terms. For goodness

cannot be ascribed to mere machines without free will, which only

act under compulsion; yet on this theory the men would be nothing

more. In fact, the wicked _men_ would in reality have been

destroyed, and a good piece of mechanism created instead; which

scarcely seems a probable theory.

Then there is this further difficulty: what is to become of the evil

angels? If we have to admit endless misery for these, why not for

man? Yet the Bible gives no hint that the Devil will in the end be

reconciled to God, and go to heaven.

(3.) _Their destruction._

Lastly, as to the other and only possible alternative, the

_destruction_ of the wicked. This may be better described as their

failure to obtain everlasting life; which is here regarded not as

the attribute of all men, but as being _conditional_ on a man's

fulfilling certain duties and developing a certain character in this

life. And the wicked, not having done this, will eventually be

destroyed and cease to exist. Numerous texts can be quoted in favour

of this theory.[478] And it is also supported by the analogy of

nature: for if an organism or a species is a failure, it eventually

_ceases to exist_; it is not kept alive for ever as a disfigurement

to the world.

[Footnote 478: _E.g._, John 6. 51; Rom. 6. 23; Matt. 10. 28.]

This theory, no doubt, presents less moral difficulties than either

of the others, but it is not free from them. For are the wicked to

be _punished_ after death previous to their destruction? If they are

not, justice is not satisfied; and while excessive punishment seems

a reflection on God's character, no punishment at all for sinners

who have been successful in this world, seems equally so. Yet, on

the other hand, any punishment which precedes destruction seems

merely vindictive, and of no possible use.

Each of these theories, then, appears improbable, but the _endless

misery_ of the wicked is scarcely more so than the others, and

therefore, as it is the one most strongly supported by the Bible, we

seem bound to accept it.

One remark may however be made in conclusion, and it brings a little

comfort into this saddest of all truths. It is that whatever doubt

may exist as to the future state of the wicked, of one thing we may

be quite sure--that their punishment will not be in excess of what

they deserve. They will be treated fairly; and every merciful

allowance will be made for circumstances, including the inherent

weakness of human nature. Christianity indeed seems to emphasise

this more than any other religion, since men are to be judged not by

the Father, but by the Son; apparently for this very reason that,

being Man, He can sympathise with human weakness.[479] And after the

judgment, persons will enjoy heaven just in proportion as their

lives on earth have rendered them capable of doing so, while the

misery of the lost will also be in exact proportion to what they

deserve.

[Footnote 479: John 5. 27.]

(_C._) THE IMPORTANCE OF A TRUE BELIEF.

The last doctrine to be considered is the importance of a True

Belief, that is of believing the _truth_ in regard to matters of

religion. This is strongly insisted on in the _warning clauses_ of

the Athanasian Creed; so we will first consider their meaning, then

their truthfulness, and lastly, the objection as to dogmatism.

(1.) _Their meaning._

Before discussing this, it may be pointed out that they are often

called the _damnatory_ or _uncharitable_ clauses; but both these

terms are somewhat misleading. For the Creed does not condemn anyone

by these clauses, it merely declares that certain persons will be

condemned by God, which is a very different thing. No one desires

their condemnation, but the contrary; therefore, believing the

danger to be a fact, it is stated in the hope that persons will in

consequence avoid it.

An analogy may help to illustrate this distinction. Suppose a

despotic ruler in some island were to put up a notice that anyone

walking along a certain part of the coast would be arrested and

shot; this might well be called uncharitable. But now, suppose the

notice was that, owing to their being quicksands along that part of

the coast, anyone walking there would be drowned; this might be

untrue, but it could scarcely be called uncharitable. So in regard

to the Creed. Its warnings (whether true or false) are in no sense

uncharitable; and it no more _consigns men to perdition_ (as it is

sometimes called) for denying the faith, than a doctor consigns men

to die of fever for drinking bad water. In each case they merely

state what they believe will (unfortunately) be the result.

Its warnings are also quite different from the _Let him be anathema_

of St. Paul, as well as from some of the Psalms, where the writer

does not merely state that the wicked will be miserable, but prays

that they may be so.[480] This no doubt seems uncharitable, but

there is nothing like it in the Creed.

[Footnote 480: _E.g._, Gal. 1. 8-9; Ps. 69.]

What the Creed says is that holding, or _holding fast_,[481] the

Catholic Faith, especially the doctrines of the Trinity and the

Incarnation, is necessary to salvation (vv. 1, 28, 29, 42); and that

those who do _not_ keep (or hold fast) this Faith will _perish_

everlastingly (v. 2). The word _keep_, it should be noticed,

implies previous possession, since a man cannot keep what he never

had; so these verses are inapplicable to heathens, infidels, or even

nominal Christians who have never really held the Faith. They refer

only to apostates--to those who, having once held the Faith, do not

_keep_ it.

[Footnote 481: It is so translated in the revised version, issued in

November, 1909, by a Committee, under the Archbishop of Canterbury.]

Moreover, there can be little doubt that the apostasy here referred

to was not that due to intellectual doubt, but to giving way, _under

persecution_. For the Gothic conquerors of Southern Europe, where

the Creed was composed about the fifth century, were _Arians_, and

they much persecuted the Catholics. So a statement of what the

Catholic Faith really was (in opposition to Arianism) might well

contain warnings as to the great danger of abandoning it under trial

and persecution. In the same way Christ warned His followers that if

they denied Him before men, He would also deny them before His

Father.

And a time of persecution is distinctly implied in the Creed itself.

For in ver. 30 we are told that it is not enough to believe the

faith, it must be publicly _confessed_; and even in ver. 1, the

_holding_ or _holding fast_, suggests a temptation to surrender.

Compare the passage: _Thou holdest fast my name, and didst not deny

my faith_:[482] where in the Latin translation (the Vulgate) the

same word is used for _hold fast_, as occurs in the Creed.

[Footnote 482: Rev. 2. 13, 25; 3. 11; 2 Tim. 1. 13.]

Next as to the meaning of to _perish_. This is no doubt much

disputed, both here, and in the similar passage in the Gospel,

where Christ says that all who believe on Him shall _not perish, but

have eternal (or everlasting) life_; which certainly implies that

those who disbelieve, or cease to believe, _shall_ perish,

and shall _not_ have everlasting life, _i.e._, shall perish

everlastingly.[483] But whatever Christ meant by these words, the

Creed means too, neither more nor less. Taken by themselves, they

seem to point to the destruction of the wicked; or perhaps only to

their failure to obtain the joys of heaven, without actually ceasing

to exist.

[Footnote 483: John 3. 16.]

But however this may be, one thing is plain; that, according to the

Creed, those who have been taught the truth about God, (_i.e._, the

Catholic Faith), must both _lead a good life_, (fighting against

sin, etc.), and also _hold fast_, or _keep this faith_, if they wish

to be saved. And St. Paul evidently regarded these as the two

essentials; for at the close of his life, he rejoiced because he had

_fought the good fight_, and _kept the faith_.[484]

[Footnote 484: 2 Tim. 4. 7.]

(2.) _Their truthfulness._

Having thus shown what the warning clauses actually mean, we have

next to consider whether they are true. Now, it is plain from the

nature of the case that we can know nothing on such a subject,

except what is revealed by God. Is then, this doctrine stated or

implied in the New Testament? Certainly it is, since belief in

Christ is everywhere laid down as _necessary_ to salvation. He is

not one Saviour among many, nor is Christianity one means among many

of getting to heaven. But Christianity is always represented as the

_only_ means, and Christ as the _only_ Saviour.

We have already alluded to one text on this subject, that about the

_perishing_; and we will now quote five others, each from a

different writer, thus showing that the doctrine was not peculiar to

any one Apostle or Evangelist. We are told then, that while he that

believeth and is baptized shall be saved, he that disbelieveth shall

be condemned; that unless men believe in Christ they shall die in

their sins; that His is the only Name under heaven wherein men can

be saved; that public confession of Him as Lord, together with

belief in His Resurrection, leads to salvation; and that His Blood

alone can redeem us from our sins.[485]

[Footnote 485: Mark 16. 16; John 8. 24; Acts 4. 12; Rom. 10. 9; 1

Pet. 1. 19.]

And the early Christians acted in entire accordance with this. When,

for instance, the gaoler at Philippi asked St. Paul, _What must I do

to be saved?_ the answer was, _Believe on the Lord Jesus, and thou

shalt be saved_.[486] Repentance, baptism, and amendment of life,

would of course follow in due time; but first of all, before all

other things, it was necessary that he should _believe in Christ_.

This was the great essential.

[Footnote 486: Acts 16. 31.]

Now it is obvious that the belief in Christ, which is thus

everywhere insisted on, must mean believing the truth about Christ,

and not a false belief. If, then, the statements in the Creed

represent the truth about Christ, as we have shown they do, then

belief in these is necessary to salvation. And the Bible, like the

Creed, expressly says that the great and fundamental truth about

Christ, which we must both believe and _confess_, is His

Incarnation, that He _is come in the flesh_.[487] And this involves

His relationship to God the Father, and the doctrine of the Trinity.

Thus the warning clauses as to the importance of a true belief,

especially in regard to these two great doctrines, seem fully

justified.

[Footnote 487: 1 John 4. 2-3.]

Three further remarks may be made before leaving this subject. The

first is that the Creed is addressed to _Christians_ only. This is

clear from its opening sentence, _Quicunque vult salvus esse_, which

means literally, 'Whoever _wishes_ to be saved'; and this takes for

granted that the persons addressed have heard of salvation. And, as

we have shown, the following words, that they must _hold fast_ or

_keep_ the Faith, also imply that they have been already taught it.

The Creed cannot therefore be held to refer to any but Christians,

no matter how general the language may be.

Secondly, among Christians the Creed is meant chiefly for

_theologians_. This is plain from its technical language, which is

so worded as to prevent a recurrence of several old errors. And it

seems only fair to assume that children and unlearned persons

belonging to a Church holding these doctrines would be considered as

believing them. But though a child's belief,[488] which is merely

trust and love, may be sufficient _for a child_, something more may

reasonably be expected from well-instructed Christians. And this is

that they should believe these doctrines _rightly_ (v. 29), though

this is a most unfortunate translation of the Latin word

_fideliter_, as it seems to connect it with the _right_ faith

(_fides recta_) of the following verse. It would be better rendered

by _faithfully_, as it is in v. 24, or _heartily_. Thus a _heartfelt

belief_ in the doctrines of the Trinity and the Incarnation--a

belief which leads at once to _worship_, for 'the Catholic Faith is

that we _worship_ one God':--is what the Creed says is so essential.

[Footnote 488: Matt. 18. 6.]

Lastly, all these statements, like so many passages in the

Bible,[489] are only _general rules_; to which there are often some

exceptions. And in the present case, we may feel sure (from other

passages)[490] that God will make exceptions, wherever unbelief or

misbelief has not been due to a person's own fault. Our conclusion,

then, as to the _warning clauses_ is this; that if the other

statements of the Creed are _true_ (as we have shown they are),

these clauses do not present any great difficulty.

[Footnote 489: _E.g._, 1 Cor. 6. 12.]

[Footnote 490: _E.g._, 1 Tim. 1. 13.]

(3.) _The objection as to dogmatism._

An important objection has still to be considered. It is that the

Athanasian Creed _dogmatises_ too much. Granting, it is said, that

all its doctrines are contained in the New Testament, yet why not be

content with the _simpler_ statements in the Apostles' and Nicene

Creeds? These were _sufficient_ for the Church for several

centuries, so why not leave other matters open for discussion,

instead of treating them as _closed questions_? We will consider

these points in turn.

And first as to _dogmatism_; by which is meant the exact statement

of any truth. Now on all other subjects which influence our

conduct, such as diseases or science, it is admitted to be of great

importance that we should know the truth, and act accordingly. Why,

then, should it be thought that in Religion alone this is

immaterial, and that a false Creed is as good as the true one, if a

man honestly believes it?

Moreover, a certain amount of dogmatism in matters of Religion seems

essential. No one can intelligently serve or pray to a God of Whose

Nature he has formed no idea, and the moment he begins to form such

an idea he is involved in difficulties. Take for example what some

will consider a very simple prayer, _May God forgive my sins for

Christ's sake_. Who, we may ask, is God; who is Christ; what is the

relation between them; why should One be asked to forgive for the

sake of the Other; and what would happen if the sins were not

forgiven? Such difficulties cannot be avoided; and if the statements

in the Athanasian Creed are their true explanation, the more clearly

this is stated the better.

In the next place, it is very doubtful whether the earlier Creeds

are _simpler_ and more easy to believe than the Athanasian. To a

thoughtful reader it may well seem otherwise. For example, referring

to the Trinity, the Apostles' Creed teaches us to believe in God the

Father, in His Son Jesus Christ, and in the Holy Ghost, but it does

not attempt to answer the simplest questions concerning Them. Are

They, for instance, all three Persons? if so, are They all three

Divine? and if so, are They three Gods? And the Nicene Creed is even

more puzzling, for it first says that there is one God the Father,

and soon afterwards that the Son is also God. So in regard to the

Holy Spirit, He is called the Lord, yet it has been already stated

that there is only one Lord Jesus Christ. How can all this be

reconciled? And much the same applies to the future state of the

wicked. The two earlier Creeds speak of the life everlasting (for

the good), but what is to become of the bad? These and many other

questions are suggested by the earlier Creeds, and answered by the

Athanasian. And to many it seems easier to believe the Creed which

answers difficulties, than those which merely suggest them.

And it was for this very purpose of answering difficulties, not

making them, that the Athanasian Creed was composed. Its object was

not to assert any new doctrines, or to suggest that those previously

received were not _sufficient_, but merely to explain them, and to

prevent them from being misunderstood. All the doctrines, as we have

seen, are contained in the New Testament, and they were in

consequence always believed by Christians. But it was not till after

much controversy that men learnt to express this belief with

clearness and precision.

Lastly, as to these doctrines being _closed questions_. They are

closed questions in much the same way as the fact that the earth

goes round the sun, and not the sun round the earth, is a closed

question in astronomy. That is to say, they have been thoroughly

discussed, and (to those who believe the New Testament) the evidence

in their favour is overwhelming. Of course anyone may go over the

proofs again for himself, and if he wants to have an intelligent

belief he should do so; but as a rule of conduct the subject cannot

be re-opened.

And it should be noticed that the Church, in thus treating certain

questions as closed for its members, is only acting as other

societies would do. Would a society of engineers, for instance,

allow one of its members to construct an iron bridge on the

supposition that the expansion of iron by heat was an open question;

which he might, or might not, think worth allowing for? Or would a

society of doctors allow one of its members to attend patients if he

asserted that whether scarlet fever was infectious or not was an

open question; which each patient might decide for himself? In

short, well-ascertained truth, or what is believed to be such, in

every department of knowledge is looked upon as a closed question;

and it must remain so, unless some important fresh evidence is

produced. But with regard to the Creeds, no fresh evidence can be

produced, unless God were to give a fresh Revelation; so, from the

nature of the case, they are closed questions in an even stricter

sense than ascertained truths on other subjects.

This concludes a brief examination of the doctrines of the Three

Creeds, and, as we have seen, they are all either contained in, or

logically deducible from, the New Testament.

CHAPTER XXV.

THAT THE TRUTH OF THE CHRISTIAN RELIGION IS EXTREMELY PROBABLE.

(_A._) THE EVIDENCES OF CHRISTIANITY.

One remaining objection, why are there so many difficulties,

and no more obvious proof? considered in detail.

(_B._) SUMMARY AND CONCLUSION.

We have now examined all the more important arguments for and

against the Truth of Christianity. Many of them, as we have seen,

involve a good deal of study, and we have often been obliged to

consider a few examples only of various classes of facts; but it is

hoped that no important argument on either side has been entirely

overlooked. One remaining objection has still to be considered.

(_A._) THE EVIDENCES OF CHRISTIANITY.

Does not, it is urged, this very fact of itself form a difficulty?

Can an ordinary man be expected to ponder over arguments,

objections, and counter-arguments by the dozen, even supposing the

balance of probability to be in favour of the Religion? Surely, if

Christianity were true, and God wished men to believe it, there

would not be so many difficulties. He would have provided an easier

way of proving it than this; or, at all events, if this elaborate

argument were examined, the inference in its favour would be simply

overwhelming. This is a difficulty felt perhaps by some who have

read the present _Essay_; fortunately it can be answered

satisfactorily.

And first, as to there being so many difficulties. Several of these

are simply due to the evidence in favour of Christianity being so

strong. If, for instance, we had only one Gospel instead of four,

the difficulties caused by the discrepancies between them would

disappear, but the argument in favour of Christianity would not be

strengthened in consequence. Still putting aside these, it must be

admitted that there are many difficulties connected with the

Religion.

But what is the cause of this? It is the very magnitude of the

Christian Religion which opens the way for so many attacks. A

religion which claims to be the only true one in the world; to have

been founded by God Himself; to have been prepared for by prophecies

and introduced by miracles; to be the centre of the world's history,

all previous history leading up to it, and all subsequent history

being influenced by it; to be suitable for all ages and countries;

to hold the key to all mental and moral problems; to be man's guide

and comfort in this life, and his only hope for the next;--such a

religion _must_ be assailable at a great many points. But

provided all these assaults can be repelled, provided this long

_frontier-line_, so to speak, can be properly defended, it does not

show the weakness of the religion; on the contrary, it shows its

enormous strength. A religion which made less claims would, no

doubt, have less difficulties; but it would be less likely to be the

true one. If God became Incarnate, no claims can be too vast for the

Religion He founded. And to many, this unspeakable grandeur of

Christianity, so far from being a difficulty, constitutes one of its

greatest charms.

Next, as to there being no _easier_ means of proof. It is a simple

matter of fact that the vast majority of men, both educated and

uneducated, who believe in Christianity, have not arrived at this

belief by a long line of reasoning, such as we have examined. They

assert that there is an easier way. They say that God has given them

a faculty of _Faith_, which, though it may be hard to explain, just

as man's free will is hard to explain, yet gives them the most

certain conviction of the truth of Christianity. And starting with

this inward conviction, they say it is confirmed by their daily

experience, just as a man's belief in his free will is confirmed by

his daily experience. Of course, this appeal to faith is no argument

to those who do not possess it. On the other hand, to those who do

possess it, no arguments can really weaken or strengthen it. It is a

thing by itself, and absolutely convincing.

It may be pointed out, however, that if man is a partly spiritual as

well as a partly material being, which we have already admitted;

then the existence of some spiritual sense, or faculty, by which to

perceive spiritual truths, just as the body has material senses by

which to perceive material objects, cannot be thought incredible.

And this is what faith claims to be; it is a means to spiritual

discernment, and may be compared to eyesight. It does not enable us

to believe what we might otherwise think to be untrue; but it

enables us to know for certain, what we might otherwise think to be

only probable (_e.g._, the existence of God). In the same way a

blind man might, by feeling, think it probable that there were a

certain number of pictures in a room, but if he could _see_, he

would know for certain. And, just as a man, who had always been

blind, ought not to reject the testimony of those who see, so a man

who has no faith ought not to reject the testimony of those who

have. And the existence of such a faculty will account for the very

different views taken of Christianity by men of apparently equal

intelligence and candour.

Still, it may be asked, why should some persons be given this

faculty of faith, while others are not? The subject is no doubt a

difficult one. But very possibly the faculty is _latent_ in every

one, only it needs (like other faculties) to be exercised and

developed. And the man himself may be responsible for whether he

takes suitable means (prayer, etc.) for doing this. However, we need

not pursue this subject, since, as said above, no arguments can

prove, or disprove Christianity to those who believe by faith.

But now comes the most important part of the objection. Granting, it

is said, that the subject is a difficult one, and demands a long

investigation, yet when we do go through the arguments on both sides

the conclusion is not irresistible. In short, why are not the

evidences in favour of Christianity _stronger_? Of course they might

be so, but we have no reason for thinking that they would be. In

our ordinary daily life we have never absolute certainty to guide

us, but only various degrees of probability. And even, in Natural

Religion, the reasons for believing in a Personal God and the

freedom and responsibility of man, though to most people quite

convincing, are certainly not irresistible; since, as a matter of

fact, some men resist them.

And if God intends us to act on such evidence in common life, and

also with regard to the great truths of Natural Religion, why should

He not do the same with regard to Christianity? He seems, if we may

use the word, to _respect_ man's momentous attribute of free will

even in matters of Religion; therefore in His sight a right belief,

like right conduct, may be of no value unless it is more or less

voluntary. It is to be a virtue, rather than a necessity. And this

fully accounts for the evidences of Christianity not being

overwhelming. They are amply sufficient to justify anyone in

believing it; but they are not, and were probably never meant to be,

sufficient to compel him to do so.

If, however,--and this is a matter of practical importance--they are

strong enough to show that the Religion is _probably_ true, a man

who admits this is obviously bound to accept it. He cannot adopt a

neutral attitude, because the evidence is not conclusive; since, as

just said, in every other subject we have only probability, not

certainty, to guide us; and why should religion alone be different?

Then, if he accepts it, he is obviously bound to try and live

accordingly, no matter what the sacrifice may be; for Christianity,

if it is worth anything, is worth everything. Such tremendous truths

cannot be half acted on if believed, any more than they can be half

believed; it must be a case of all for all. And then, if he tries to

live accordingly, he may find (as Christians in all ages have found)

that for himself the probability becomes a certainty.

Lastly, it may be pointed out that though perhaps the evidences of

Christianity are not so strong as we should expect, they are

precisely of such a _kind_ as we should expect; for they exhibit

each of the three great attributes of God. His Omnipotence is shown

in the miracles, His Omniscience in the prophecies, and His perfect

Goodness in the Character of Christ; so that, judged by its

evidences, Christianity is a Religion which might very reasonably

have come from the God Who is All-Powerful, All-Wise, and All-Good.

(_B._) SUMMARY AND CONCLUSION.

It now only remains to give a summary of the previous chapters, and

then point out the final choice of difficulties.

In Chapter XIII. we considered the _credibility_ of the Christian

Religion, and decided that some of its leading doctrines, especially

those of the Incarnation and the Atonement, seemed very improbable.

All that can be said on the other side is practically this, that we

have no adequate means of judging; and that when we apply similar

reasoning to subjects about which we do know, such as the freedom of

man or the existence of evil, it generally leads us wrong. But

still the fact remains that the Religion appears, at first sight,

very improbable.

In Chapter XIV. we considered the _external testimony_ to the _Four

Gospels_, and decided that this was very strongly in their favour.

At the close of the second century they held the same position among

Christians as they do at present; during the middle of that century

Justin shows that they were publicly read, together with the Old

Testament Prophets; while the few earlier writers whose works have

come down to us also seem to have known them.

In Chapter XV. we considered their _internal evidence_, and found

that it strongly supported the above conclusion; so combining the

two, we have an almost overwhelming argument in favour of their

genuineness.

In Chapter XVI. we considered an additional argument of great

importance, derived from the _Acts of the Apostles_. There are

strong reasons for dating this book about A.D. 60; and if so it

proves a still earlier date for the first three Gospels.

In Chapter XVII. we considered the _Resurrection of Christ_, and the

accounts we have of it in the Four Gospels. And we decided that

these Narratives, in spite of some obvious discrepancies and

omissions had every appearance of being thoroughly trustworthy.

Indeed their complete agreement in important points, their mutual

explanations, and their signs of early date are all strongly in

their favour.

In Chapter XVIII. we considered the testimony of the First

Witnesses, and examined in detail their veracity, knowledge,

investigation, and reasoning; and each seemed to be supported by

irresistible evidence. Therefore the opposite theories, which are

based on denying these points, and are called respectively the

_Falsehood_, the _Legend_, the _Vision_, and the _Swoon_ Theory, are

quite untenable. So we must either accept the Resurrection of

Christ; or deny it, in spite of all the evidence, and solely because

of the miraculous nature of the event.

In Chapter XIX. we considered the other New Testament _Miracles_,

and came to the conclusion that they also occurred. Indeed their

marks of truthfulness, and their publicity together with the fact

that they were never disputed at the time, make the evidence in

their favour extremely strong.

In Chapter XX. we considered the argument from _Prophecy_; and

discussed in detail Isaiah's Prophecy of the Lord's Servant, and the

Psalm of the Crucifixion, and then glanced at several others. And we

pointed out how completely these prophecies were fulfilled in

Christ, and how utterly hopeless it was to find any other fulfilment

of them. So here again the choice lies between either accepting

these prophecies, or disputing them simply because they are

prophecies, and imply superhuman knowledge. In other words, we must

either admit the marvel of a Divine Revelation, or else we must face

the _mental_ difficulty of believing that all these coincidences

were due to chance, the improbability of which can scarcely be

calculated.

In Chapter XXI. we considered the _Character of Christ_; and the

admitted excellence of His moral teaching seems quite inconsistent

with deliberate falsehood on His part. Yet He kept asserting His

superhuman and Divine Nature, and was finally put to death in

consequence. So here once more we have a similar choice before us.

We must either accept the Divinity of Christ, with all the wonders

it involves; or else we must face the _moral_ difficulty of

believing that the best moral teaching the world has ever had, was

given by One, whose own life was full of falsehood and presumption.

In Chapter XXII. we considered the _History of Christianity_, and

found that its marvellous progress at first, in spite of its immense

difficulties, and without the use of any force, could only be

accounted for by its truth. So here for the last time we have the

same alternatives to choose from. We must either admit the

supernatural origin and spread of Christianity; or else we must face

the _historical_ difficulty of believing that its first preachers

were able to convince men without evidence, conquer them without

force, and found the greatest religion the world has ever seen on

claims which at the time everyone must have known to be untrue.

In Chapter XXIII. we considered the _other evidence_ on the subject,

and briefly examined various arguments for and against Christianity,

such as its connection with prayer; its adaptation to human nature,

and its relation to other religions; but all of comparative

unimportance.

Lastly, in Chapter XXIV. we decided that the _Three Creeds_ were

deducible from the New Testament; so the religion which has all this

evidence in its favour is the _Christian Religion_, as we have used

the term.

From the above summary it will be seen that the arguments against

Christianity are all what may be called _antecedent_ (or _a priori_)

ones. The Religion itself, its doctrines, its claims, its miraculous

origin, all seem most improbable. Thus the objections to

Christianity all lie on the surface. They are obvious and palpable

to everyone.

On the other hand, the arguments in its favour have often to be

sought for; but when found they are seen to be stronger and stronger

the more they are examined. There are four main arguments. These are

of a widely different character, and each appeals most strongly to a

certain class of minds, so each is often said to be the chief

argument for Christianity, but they are probably of equal value.

They may be conveniently called the argument from _Miracles_,

including of course the Resurrection of Christ; from _Prophecy_;

from _Christ's Character_; and from _History_. And it should be

noticed in passing, that they mutually support one another.

Miracles, for instance, are less difficult to believe when it is

seen that they were to establish a religion which has for centuries

exercised a greater influence on mankind than anything else; and

prophecies become stronger when it is seen that the Life foretold

was one that had such supreme and far-reaching effects.

Now, it is important to remember that the actual facts on which

these arguments rest are in each case absolutely _unique_. Once,

and only once in the history of the world, have men appeared who

asserted that they were actual witnesses of miracles, and who faced

all forms of suffering and death solely in consequence of this.

Again, once, and only once in the history of the world, has a long

series of prophecies, uttered many centuries apart, united in a

single Person, in whom they one and all find a complete fulfilment.

Yet again, once, and only once in the history of the world, has a

Man appeared of faultless moral character, who asserted that He was

also God, and who boldly claimed all that this tremendous assertion

involved, and submitted to the consequences. While, lastly, once,

and only once in the history of the world, has a Religion, most

improbable in itself, and without using any force, succeeded in

conquering nation after nation.

These, then, are the four chief arguments on the subject, and in

every case we have the same choice before us. We must either face

the antecedent (or _a priori_) difficulties in accepting

Christianity, or the mental, moral and historical difficulties in

rejecting it. There is no neutral ground, no possibility of avoiding

both sets of difficulties. But the difficulties on the one side

concern what we do _not_ know--God's purpose in creating man--and

may be due to our ignorance only. The difficulties on the other side

concern what we _do_ know. They are practical, they are derived from

experience. We do know that men will not lay down their lives for

what they believe to be false, and that the first preachers of

Christianity must have known whether it was false or not. We do

know that prophecies uttered at random through centuries would not

all unite in a single Person. We do know that even moderately good

men do not make extravagant claims. And we do know that no natural

causes can account for such a religion as Christianity obtaining

such a triumph as it did.

The choice, then, seems to lie between what we may call _unknown_

difficulties and _known_ ones. The unknown difficulty of believing

that the Eternal God could so love man as to humble Himself even to

death to win man's love; and the known difficulty of believing that

evidence so vast and so various, so cumulative and so apparently

irresistible, could all unite in making a monstrous falsehood appear

to be a momentous truth. Between these two sets of difficulties we

have to make our choice. But to those who agree with the previous

chapters, the choice cannot be doubtful; for however hard it is to

believe Christianity, it is, as we have shown, harder still to

disbelieve it. This, then, is our final conclusion, that the truth

of the Christian religion is _extremely probable_, because, to put

it shortly, though the difficulties of accepting Christianity are

great, the difficulties of rejecting it are far greater.

INDEX OF TEXTS.

PAGE

GENESIS.

1. 117

" 1 213

" 26 159, 393

2. 132

" 4 119

3. 22 159, 393

4. 13-17, 26 132

5. 1-2 134

6. 2-4 132

7. 11 126

" 21 132

7-8. 159

9. 13-14 127

11. 7 393

12. 3 205

" 6 160

" 16 141

13. 7 160

14. 22 213

18. 25 215

21. 33 213

22. 210

" 17 217

" 18 374

23. 2, 19 142

25. 18 143

26. 4 374

27. 8-13 208

33. 18 142

35. 6 142

36. 31-39 159

39. 1 139

" 9 215

40. 11, 19 140

" 15 156

41. 140

" 41 393

43. 27-28 143

" 32 139

46. 34 139

48. 3 142

49. 30 142

50. 3 139

EXODUS.

1. 11 144

" 14 144

2. 3 144

3. 14 405

4. 21 159

5. 12 144

" 23 165

7. 3 159

" 11, 22 182

" 14-25 157

" 19 145

8. 7, 18, 19 182

" 15, 32 210

9. 34 210

10. 1 159

" 3, 7 210

12. 12 146

" 25 153

" 37 171

13. 11 153

" 13 210

14. 4 209

" 21, 22 178

" 30 179

16. 36 160

17. 14 164

19. 5 206

20. 24 161

21. 2, 16 211

22. 29, 30 210

23. 4-5 211

23. 9 148

24. 4 164, 165

25. 3-10 148

" 13-18 147

29. 14 154

34. 20 210

" 27 164

LEVITICUS.

4. 12 154

6. 2 392

" 11 154

7. 1 380

" 38 151

11. 29 132

13. 46 154

14. 3 154

" 34 153

16. 1 151

" 19 380

" 26 154

17. 3 150, 154

18-20. 211

18. 20 392

" 21-28 209

19. 11, 15, 17 392

" 23 151

" 34 412

23. 10 153

24. 15 151

" 16 412

24. 19 392

25. 1 151

" 2 153

" 13 150

" 14, 15, 17 392

" 41 211

26. 33 190

26. 46 151

27. 28, 29 210

" 34 151

NUMBERS.

1. 171

" 1 151

" 21 171

" 47-4, 49 150

2. 10, 17 169

3. 14 151

" 29 169

5. 2 154

9. 1 151

" 10 151

11. 5 147

15. 2, 18 153

" 35 151

16. 169, 183

17. 2 147

18. 15 210

19. 3, 14 154

21. 14 159

23. 19 214

26. 171

" 11 170

27. 8 151

33. 165

" 2 164

" 4 146

" 50 151

35. 1 151

" 1-8 150

" 10 153

36. 8 151

" 13 164

DEUTERONOMY.

1. 3 151

" 37 165

2. 10-12 160

" 20-23 160

3. 8, 20, 25 156

" 14 160

" 23-26 165

4. 1, 5, 14 154

" 3-15 152

" 17 126

" 21 165

" 27 190

" 39 212

4. 46 151

5. 3 152

" 31 154

6. 1, 18 154

" 5 215

" 9 146

7. 1 153

" 2 163

" 15 148

" 22 163

8. 1 154

" 7-10 148

9. 5 209

11. 2-8 152

" 6 170

" 10-12 148

" 11 126

" 20 146

" 30 156

12. 1, 10, 29 153

" 5 161

" 21 150

" 31 210

13. 1-3 199

14. 2 216

17. 14 153

18. 6-8 162

" 9 153

" 22 199

20. 17 163

21. 23 377

24. 9, 18, 22 152

25. 17 152

26. 1 153

" 14 147

" 18 216

27. 2 146

28. 191

" 25, 64 190

" 37, 46, 48 190

" 60 148

29. 1 151

" 2-9 152

31. 2, 22, 24-26 165

" 9, 22, 24 164

32. 8 206

33. 27 123

JOSHUA.

1. 7, 8 160

3. 14-17 183

6. 6-20 183

6. 15 173

8. 31, 32 160

9. 1, 10 156

10. 12-14 179

12. 7 156

23. 26 160

24. 26 160

JUDGES.

3. 4 160

5. 4 127

6. 15 171

" 26 162

11. 39 210

20. 27, 28 160

21. 19 160

I. SAMUEL.

2. 12-30 160

3. 3 160

4. 4 160

6. 15 160

" 19 171

14. 3 160

15. 22 161

25. 16 178

II. SAMUEL.

7. 12-16 195

8. 16 173

10. 5 141

11. 24 386

12. 9 386

24. 18 162

I. KINGS.

2. 3 160

3. 2 161

6. 14-36 147

8. 27 213

9. 4, 5 195

10. 29 174

11. 31, 40 195

12. 24 195

13. 2 196

14. 15 196

17. 21 357

18. 27-40 183

" 27 212

" 32 162

20. 30 171

22. 43 161

II. KINGS.

2. 22 181

4. 6 181

5. 10-27 183

6. 6 181

7. 2 126

" 6 174

14. 6 160

15. 19 176

17. 6 177

18. 4-6 161

" 28-35 184

" 18 173

19. 10, 34 184

" 15-18 212

" 35 183, 184

20. 8-11 183, 196

" 17 196

21. 2, 21 163

22. 162

23. 15, 16 196

25. 3 177

I. CHRONICLES.

21. 12 184

28. 9 215

29. 11 213

II. CHRONICLES.

14. 8, 9 171

20. 6 206

32. 24, 31 197

34. 8 173

EZRA.

6. 12 393

7. 21 393

NEHEMIAH.

1. 8 190

9. 6 213

JOB.

10. 4, 5 120

11. 7 214

12. 10 213

16. 10 385

29. 9 376

34. 19 215

36. 26 213

37. 16 213

33. 8-11 127

PSALMS.

8. 3, 4 60

22. 384

22. 27 218

58. 4 134

69. 474

82. 6 412

86. 9 218

90. 2 213

115. 4-8 212

139. 2 213

" 7 213

147. 5 213

" 8-9 178

148. 6 214

PROVERBS.

15. 3 213

16. 4 213

30. 19 126

ECCLESIASTES.

12. 14 215

ISAIAH.

1. 4 378

6. 5-10 460

" 8 394

8. 4 196

9. 1-2 390

" 6 390

10. 21 390

11. 9 218

13. 4 134

" 19-22 187

14. 22, 23 187

28. 29 213

37. 16 206

38. 8 196

40. 3 407

" 10 377

41. 8 381

" 22 199

42. 1-6 382

44. 6 408

" 8 199

" 28 196

45. 7 213

" 15 214

46. 10 213

48. 3-5 199

" 12 213

49. 3-5 382

" 6-7 382

51. 9 377

52. 13-53, 12 376

JEREMIAH.

7. 22 161

8. 8 155

9. 16 190

14. 14 155

23. 24 213

24. 9 190

26. 8-16 196

29. 10 196

" 18 190

30. 11 190

31. 35-37 190

32. 17 213

50. 13, 39, 40 187

LAMENTATIONS.

4. 4 385

EZEKIEL.

11. 5 213

13. 7 155

22. 15 190

29. 11-13 189

" 15 188

30. 7, 13 189

34. 23 383

DANIEL.

3. 20-27 183

4. 6 393

5. 1 174

8. 1 174

9. 21 311

9. 26 196

11. 196

12. 2 465

HOSEA.

4. 4-6 160

6. 6 161

8. 1, 12, 13 160

9. 4 160

" 17 190

12. 9 160

JOEL.

2. 31 145

AMOS.

2. 4, 11 160

3. 6 213

4. 1 385

" 4, 5 160

5. 8 213

" 21-25 160

8. 5 160

9. 9 190

MICAH.

5. 2 391

NAHUM.

3. 7 187

" 8 178

ZEPHANIAH.

2. 11 218

2. 13-14 187

ZECHARIAH.

3. 8 383

9. 9 392

11. 12-13 392

12. 10 392

13. 7 392

14. 9 392

MALACHI.

3. 6 214

" 10 126

II. ESDRAS.

8. 3 262

MATTHEW.

1. 22 389

2. 1 318

3. 3 407

" 17 268

5. 3, 10 261

" 24 273

" 39 398

6. 14 401

7. 13, 23 465

7. 22 359, 403

8. 3 356

" 12 465

" 30-32 352

9. 9 275

" 33 361

" 34 367

10. 8 283

" 17, 22 433

" 28 472

" 32 403

" 33 465

11. 21-24 350

" 4 350

" 5 283

" 25-27 281

" 27 402

12. 24 367

" 31, 32 460

" 32 465

" 42 268

13. 41 402, 403

" 42, 50 465

" 58 358

14. 13 284

15. 26 386

16. 13-16 402

" 17 304

" 18 433

" 21 317

" 27 403, 468

" 28 273

18. 6 478

" 8 465

" 20 404

19. 12 399

" 26 32

" 28 403

20. 28 402

21. 43 273

22. 11 400

" 14 261

" 17 272

23. 37 283

24. 3, 29 274

" 16 274

" 30 403

" 31 402

" 36 281

25. 31-46 403

" 41, 46 465

26. 28 402

" 39 32

" 52 386

" 61 284

" 62 378

" 64 403

" 65 412

27. 8 274

" 14 378

27. 43 390

" 63-64 303

28. 4, 11 311

" 16, 7, 10 313

" 9 337

" 10, 19 386

" 15 274, 337

" 17 334

" 18 402

" 19, 20 404

" 19 262, 281, 433, 461

MARK.

1. 3 407

" 5 368

" 11 268

" 14-20 278

" 20 285

" 34 355

" 42 356

2. 10 350

3. 1-5 359

" 10 355

" 12 358

" 22 367

" 28, 29 460

" 29 465

5. 11-13 352

" 39 358

" 41 354

" 42 361

" 43 358

6. 5-6 358

" 31 284

" 56 355

7. 34 354

" 36 358

" 37 361

9. 1 273

" 31 317

" 48 465

10. 18 405

10. 24 378

" 45 402

11. 10 366

12. 29 460

13. 7, 10 273

" 13 433

" 14 274

" 24 274

" 32 281, 405

14. 9 273

" 24 402

" 28 311

" 51 275

" 58 284

" 64 412

16. 7 313

" 8 311

" 11 312

" 11-14 334

" 13 312

" 14 322

" 15 433

" 16 477

" 17 359

LUKE.

1. 1 276

" 1-4 271

" 2-3 272

" 3 295,313

" 25 311

2. 2 266

" 52 405

3. 1 268

" 4 407

" 22 268

5. 17-21 360

" 25 356

6. 36-38 261

7. 14 357

" 22 283, 350

8. 32-33 352

" 55 356

9. 10 284

" 27 273

10. 13-15 350

" 21, 22 281

" 22 402

" 38 283

11. 15 367

" 31 268

13. 453

" 10-17 359

" 34 283

14. 21-22 309

16. 8 399

17. 1-2 261

18. 33 317

" 42 358

" 43 356

19. 37 283

" 37-38 392

" 43 299

21. 21 274

" 24 273

" 27 274

22. 19 402

" 71 412

24. 4, 23 311

" 9, 33 322

" 11 311

" 11, 37 334

" 12 318

" 18 276

" 24 318

" 30, 43 337

" 34 312, 313, 321

" 41 322

" 39 261

JOHN.

1. 1 286, 407

" 3 409

" 14 277

" 29-2, 12 278

" 29, 36 286

" 40 276

" 46 377

2. 11 360

" 13 280

" 17, 22 278

" 19 284

" 19-21 317

3. 13 404

" 16 476

" 24 281

4. 27 278

5. 1 280

" 2 277

" 9 356

" 9-16 359

" 18 411

5. 23 403

" 27 473

" 36 350

6. 4 280, 284

" 15 366

" 38 404

" 42, 70 281

" 51 472

" 62 314

7. 5 325

8. 12 434

" 24 477

" 29 401

" 58 404

" 59 411

9. 8-34 353

" 13-34 362

" 14-16 359

" 32 361

10. 18 241, 381

" 30 404

" 33 411

11. 8 411

" 11 358

" 47 362

12. 32 434

" 45 404

13. 28 278

14. 1, 23 403

" 9 404

" 16, 26 460

" 28 406

15. 26 460

16. 7 403

" 17 278

" 28 404

17. 5 404

" 21 404

18. 15 276, 285

19. 7 412

" 28-30 385

" 34 343

" 35 277

20. 2, 13 318

" 6-8 318

" 17 314, 406

" 25 334

" 26 303

" 28 407

" 30 306, 313

" 31 282

21. 5 378

21. 12 322

" 13 337

" 15 322

ACTS.

1. 1 419

" 1-13 307

" 3 296, 306, 310, 327

" 6 309

" 8 321

" 13 275

" 15 307

" 22 303, 309, 322

" 22-23 307

2. 22 362, 407

" 24 302

" 31 303

" 38 462

" 41 338

" 43-47 386

3. 6 408

" 13 383

" 15 379, 344

" 21 296

4. 5-22 362

" 10 302, 408

" 12 477

" 16 362

" 37 275

5. 3, 4 460

" 30 302

" 37 267

6. 5 295

7. 59 408

8. 5, 26, 40 295

" 16 462

9. 7 339

" 10 332

10. 10 332

" 30 333

" 38 362

" 40 302

" 41 337, 348

11. 5 333

12. 1 289

" 12 275

13. 1 419

" 7 288

" 30 302

" 31 306, 310, 315

" 35-37 303

14. 1-12 291

15. 7, 14 322

16. 9 332

" 9-40 294

" 18, 26 362

" 31 477

17. 6 290

" 17 418

" 19, 32 456

" 28 109

" 31 302

" 34 419

18. 8, 24 419

" 12 289

" 25 462

19. 3 461

" 9-10 418

" 21 293

" 29-39 292

" 38 289

20. 2 294

" 5-21, 18 294

" 25, 38 299

" 28 408

21. 10 295

" 18 272

22. 9 339

" 17 333

23. 26 289, 419

24. 3 419

" 17 293

25. 13, 14, 23 290

" 26 289

26. 23 302

" 8 456

" 19, 8 304

" 13, 14 339

" 23 245

" 30 289

27. 1-28, 16 294

28. 6, 8, 9 362

" 7 290

" 25 460

ROMANS.

2. 6 468

6. 23 472

8. 26 460

" 8, 29 78

" 35 328

9. 5 410

10. 9 477

13. 4 386

14. 9 410

" 10 410

15. 18, 19 363

" 19 294

" 25, 26 293

" 30 463

16. 23 419

I. CORINTHIANS.

1. 23 417

2. 8 405

" 10 460

4. 9-13 328

6. 12 479

8. 4 460

8. 6 410

9. 1 303, 333

10. 2 462

12. 9-10, 28 370

15. 1-3 306

" 3 410

" 4 303

" 3-5 304

" 5 322

" 8 333

" 11 306, 314

" 14-17 303

" 15 329

" 20 245

" 50 304

16. 23 462

II. CORINTHIANS.

3. 17 460

5. 10 410

" 16 302

" 21 410

8. 18 300

11. 24-27 328

12. 12 363

13. 14 462

GALATIANS.

1. 8-9 474

" 13 328

" 16 304

" 16-17 333

" 19 306, 409

" 23 409

2. 2 409

3. 13 377

" 28 427

4. 4 239

6. 18 462

EPHESIANS.

4. 4-6 410, 463

6. 12 304

" 23 462

PHILIPPIANS.

2. 6 410

4. 3 260

COLOSSIANS.

1. 15-16 409

" 17 109

" 18 245

" 20 471

2. 9 410

4. 10 275

" 14 296

I THESSALONIANS.

1. 3-5 463

I TIMOTHY.

1. 13 479

4. 10 471

II TIMOTHY.

1. 13 475

4. 7 476

" 11 296

" 20 299

TITUS.

2. 13 410

PHILEMON.

24 296

HEBREWS.

1. 3 404

" 8 410

9. 14 460

I PETER.

1. 2 463

" 19 477

4. 14 434

II PETER.

3. 10 437

I JOHN.

1. 1 277, 286

2. 2 471

4. 2-3 478

JUDE.

20-21 463

REVELATION.

1. 5 245

" 17, 18 408

" 18 344

2. 8 408

" 13, 25 475

3. 11 475

" 14 409

5. 11-14 408

" 13 471

6. 1 286

13. 18 255

14. 1 286

" 11 465

17. 6 298

19. 13 286

20. 15 465

22. 13 408

INDEX OF SUBJECTS.

PAGE

Abila, inscription at, 268

Abraham, trust in God, 205, 210

---- promises to, 374

Account of creation, 117

Acts of Apostles, 287

---- accuracy, 288

---- authorship, 294

---- medical language, 296

---- date, 297

---- and Christ's Divinity, 407

---- of Pilate, 365

Adam and Eve, 132

Additions to Pentateuch, 159

Agreements, undesigned, 168

---- in Gospels, 315

Agrippa, called King, 289

Amalek, threat against, 164

Ambition, the great, 451

Amos, 160

Analogies and illustrations:

---- watch showing design, 12

---- mass of machinery, 22

---- house and tenant, 31

---- ship in distress, 36

---- king and child, 67

---- bird in egg, 89

---- telegraph clerk, 91

---- Mont Cenis tunnel, 102

---- telephone, 105

---- clock and magnet, 107

---- artist and pictures, 126

---- diseases of Normandy, 148

---- similar letters, 227

---- man's nature, 232

---- parents and children, 234

---- paying a debt, 242

---- regiments crossing, 245

---- whirlpool, 248

---- Indian Mutiny, 299

---- ingenious robbery, 399

---- founding a religion, 416

---- going for a holiday, 439

---- prayer to a father, 441

---- trees and storm, 447

---- key fitting lock, 450

---- planting a flower, 466

---- quicksands, 474

---- doctor and fever, 474

---- scarlet fever, 482

---- long frontier line, 484

Angels, their existence, 202

---- their influence, 203

---- at tomb, 310, 345

---- seen by the women, 310

---- and by soldiers, 311

---- not fellow-creators, 394

---- seeing and hearing, 202

---- are Christ's angels, 402

---- casting out evil, 351

Animals, their creation, 131

---- difference from man, 51

---- cannot know man, 227

---- not immortal, 91

---- their sufferings, 69

Antioch, inscription at, 267

Antiquity of man, 132

Apocryphal Gospels, 354

Apollos of Alexandria, 418

Apostasy, under trial, 475

Apostolic Fathers, 260

Aramaic words of Christ, 354

Archæology and O. Test, 172

Arianism, 475

Aristides, 259, 364

Aristion, 258, 305

Ark, 147

Arm of the Lord, 377

Artist and pictures, 126

Ascension, the, 314

---- and early converts, 344

Ashdod, taken by Sargon, 176

Assyria, prophecies as to, 187

---- army destroyed, 184

Athanasian Creed, warnings, 473

Athanasian Creed, implies persecution, 475

---- dogmatism, 479

Atonement, doctrine of, 240

---- prophecies as to, 379

---- and human nature, 447

---- and other religions, 454

Baal and Jehovah, 183

Baalbec, inscription at, 268

Babylonia, prophecies, 187

---- messengers from, 197

Baker, the chief, 140

Baptismal formula, 461

---- witness of St. Paul, 461

---- of Teaching, 262, 461

Baptist (see John), 279

Barnabas, epistle of, 261

Bashan, bulls of, 385

Battering-rams, 192

Beauterne as to Napoleon, 251

Bees, cells of, 52

---- not due to heredity, 53

Belief, importance of true, 473

---- virtue not necessity, 487

Belshazzar, 174

Beneficence in nature, 59

---- and righteousness, 80

---- in Jewish Religion, 214

---- and in Christian, 242

Bernice, 290

Berosus, as to Nabonidus, 174

---- as to Sennacherib, 185

Bethany, 283

Bethel, altar at, 196

Bethesda, pool at, 277

Bethlehem, Birth at, 391

'Beyond Jordan', 156

Bible, mistakes in O. Test., 170

---- in N. Test., 268

---- inspiration, 437

Bible and Nat. Religion, 200

Blasphemy against Spirit, 460

---- Christ charged with, 412

Blood and water, 343, 385

Book of the Law, 162

Books buried in temples, 163

Bread, miracle as to, 108

Bricks with straw, 144

Brotherhood of man, 48

Butler, 431

By-product, pain is a, 60

Cæsar, no early MSS., 253

Cæsarea, Philip at, 295

Calmness of Evangelists, 317

Canaan, its peculiarities, 148

Canaanites destroyed, 209

---- but done gradually, 163

Cannibalism at Jerusalem, 192

Capernaum, centurion at, 360

Cats and mice, 70

Cause, must be free, 33

Cells of bees, 52

---- built by workers, 53

Celsus, Christ's miracles, 367

Cenis, tunnel in Mont, 102

Census of Israelites, 171

---- at Christ's birth, 266

Centurion at Capernaum, 360

Certainty not necessity, 27

Chabas, 143

Chance, really impossible, 21

Change of place in Acts I, 310

Changelessness, moral, 111

Character of God, 58

---- of man, 39

---- its permanence, 88

Chiefman of Malta, 290, 361

Child of God, man is a, 236

Child's belief, 478

---- temptations, 87

Chorazin, its significance, 350

Christ, His character, 396

---- teaching, 397

---- sinlessness, 400

---- in Old Test, 380, 388

---- always pleasing God, 401

---- claims, 401

---- sufferings unmerited, 241

---- His temptations, 447

---- foretold Resurrection, 317

---- beginning of creation, 409

---- seeing Him seeing God, 404

---- influence in world, 434

---- prophecies as to, 374

---- the perfect Example, 236

---- the Jewish Messiah, 375

---- the Paschal Lamb, 380

---- the One Mediator, 454

---- the only Saviour, 476

---- (see Divinity), 403, 459

Christiana, sand storm, 146

Christianity, meaning of, 3, 221

---- its leading doctrines, 222

---- its improbability, 249, 488

Christianity, preparation for, 422

---- based on miracles, 435

---- and the Resurrection, 302

---- its early triumphs, 416

---- its later history, 425

---- effect on world, 426

---- future prospects, 430

---- its indestructibility, 432

---- and prayer, 437

---- and human nature, 445

---- and other religions, 452

---- its evidences, 483

---- unspeakable grandeur, 485

---- no half measures, 488

Classical writers, miracles, 368

---- no early MSS., 253

Clement of Rome, Gospels, 261

Cleopas, 276

Clock and magnet, 107

Closed questions, 481

Coincidences, superhuman, 100

Communion, Holy, 386, 402

Conscience, man has a, 50

---- the Voice of God, 50

Conservation of energy, 46

Constantine's vision, 335

Conversion, St. Paul's, 306

---- effect on companions, 339

---- Christ unrecognised, 340

Converts, early, 418

Crabs, and sense of pain, 70

Creation, 4

---- account of, in Genesis, 117

---- days of, 119

---- on three occasions, 123, 136

---- and evolution, 24

Creator, meaning of term, 8

Credentials, of messenger, 98

Credible, meaning of, 99

Creeping things, 131

Crispus of Corinth, 418

Crucifixion, Psalm of the, 384

---- no Jewish punishment, 388

Cyprus, proconsul at, 288

Cyrenius (see Quirinius), 266

Damnatory clauses, 473

Dana on Genesis I, 136

Daniel, Book of, 174

Darkness over land, 368

Darwin, 71

David, his character, 208

---- not subject of Ps. 22, 388

Days of creation, 119

Dead body of Christ, 337

---- offerings for, 147

Death, 448

Decalogue, its excellence, 211

---- preserved in temple, 215

Definitions, credible, 99

---- design, 10

---- dogmatism, 479

---- evolution, 20

---- free force, 4

---- instinct, 52

---- law of nature, 19

---- material universe, 4

---- miracles, 101

---- natural force, 20

---- omnipotence, 32

---- omniscience, 32

---- origin, 4

---- personal being, 30

---- revelation, 82

---- supernatural force, 9

Degradation of energy, 7

Delphi, inscription at, 289

Demoniacal possession, 351

Desert, of Shur, 143

---- laws suitable for, 149

---- journeys in, 165

---- wind, 145

Design, meaning of, 10

---- evidence in a watch, 12

---- in an eye, 14

---- throughout nature, 18

---- beneficent, 59

---- need not be desire, 74

---- man can, 47

---- animals cannot, 52

---- and instinct, 52

Destruction of Canaanites, 209

---- done gradually, 163

---- of wicked, 471

Determinism, 43

Deuteronomy, finding of, 162

Dial, shadow on, 196

Diana of Ephesus, 292

Diatessaron of Tatian, 257

Diet in Egypt, 147

Difficulties not explained

---- as to Adam and Eve, 132

---- number of Israelites, 171

---- swine at Gadara, 352

---- vows in Ps. 22, 386

---- virginity, 399

Difficulties, endless misery, 470

---- known and unknown, 494

Dionysius the Areopagite, 418

Discoveries, modern, 172

Discrepancies in Gospels, 268

---- in Fourth Gospel, 282

---- as to Resurrection, 309

---- essential agreement, 315

Diseases of Egypt, 148, 193

Dishonesty in E, J, P, and D, 158

Dispersion of Jews, 189, 217

Divinity of Christ, 403, 459

---- witness of Synoptists, 407

---- of St. John, 407

---- of Acts, 407

---- of Revelation, 408

---- of St. Paul's Epistles, 409

---- of Hebrews, 410

---- of Aristides, 365

---- of Christ's foes, 411

---- of Pliny, 418

---- of Jewish prophecies, 390

---- of Holy Spirit, 459

Dogmatism, objection to, 479

Dogs, term for Gentiles, 385

Doors of the sea, 126

Doubts of Resurrection, 334

Dreams, 92

---- of Pharaoh, 140

Driver, 157, 159

Dry land, appearance of, 127

Dualism in old religions, 119

---- unknown to Jews, 213

---- and endless misery, 466

Eagle, Roman ensign, 191

Earth likened to machine, 22

Earthquakes, 74

Edersheim and Isaiah, 53, 381

---- and Psalm 22, 387

Edomite kings, list of, 159

Effect, the world is an, 37

Egypt, prophecies as to, 188

---- magicians of, 182

---- diseases of, 148, 193

---- gods of, 146

---- religion of, 454

---- and the Pentateuch, 138

---- return of Jews to, 194

---- periodical census, 267

Elephantine, temple at, 162

Eleven, the, ancient term, 322

Elijah's sacrifice, 100, 183

Elisha, trivial miracles of, 181

Elohim, plural word, 393

Embalming Christ's body, 334

Emperor called lord, 289

Encyclopædia Britannica, 15, 53

End of the world, 437

Endless happiness, 470

---- misery, 464

Enemies, doing good to, 211

Energy, degradation of, 7

---- conservation of, 46

Ephesus, riot at, 292

---- St. Paul's discussions, 418

---- farewell to friends, 299

Epistles of St. Paul, four admittedly genuine, 282

---- accuracy of Acts, 293

---- the Resurrection, 303

---- St. Paul's sufferings, 328

---- Christian miracles, 363

---- Divinity of Christ, 410

---- doctrine of Trinity, 462

---- spread of Christianity, 418

Erastus of Corinth, 418

Erech, inscription at, 174

Erect position, man's, 65

Eternal punishment, 464

Eternity, 450

Ether, 226, 246

Euclid, 40

Eusebius, as to Papias, 259

---- Quadratus, 364

---- Jews going to Pella, 275

Evangelists educated, 275

---- had known Christ, 302

Everlasting Father and Son, 225

---- in Isaiah, 391

Everyone's work no one's, 348

Evidences, Christian, 483

Evil, existence of, 69

---- physical, 69, 72

---- moral, 75

---- Jewish idea of, 213

---- men, 77

---- spirits, 351

Evolution, meaning of, 20

---- requires a Cause, 7

---- requires a Designer, 23

---- requires a motive, 84

---- implies involution, 23

Evolution and mind, 65

---- and immortality, 85

---- a form of creation, 24

---- leads up to man, 65

---- and the Incarnation, 239

---- in revelation, 93, 206

---- in prophecies, 375

---- in account of Creation, 122

Experience and miracles, 103

Eye, its marks of design, 14

---- shows beneficence, 59

Ezekiel, prophecy of Egypt, 188

Faith, faculty of, 485

---- and miracles, 358

Falsehood Theory, the, 326

---- not now adopted, 329

Famines in Egypt, 141

---- at Jerusalem, 192

Farewell, Christ's double, 309

Feeding the 5,000 credible, 108

---- in triple tradition, 269

---- undesigned coincidence, 284

---- public miracle, 361

---- rationalistic view, 370

Feet pierced, 343

Felix and Festus, 289

'Fellow,' meaning of, 392

Fellowship and personality, 229

Fig-tree, the barren, 354

Final state of wicked, 463

Firmament, or expanse, 125

Firstborn from dead, 245

---- of Creation, 409

---- death of the, 146

First Cause single, 8

---- supernatural, 9

---- needed no cause, 8

First Witnesses, the, 325

Fishes and birds, 130

Five hundred, appearance, 307

---- explains Gospels, 321

Flesh and blood, 304

Flood, parallel passages, 159

Forces and causes, 33

Foreknowledge, free will, 26

---- and omniscience, 32

---- and prophecies, 99

---- and prayer, 439

---- and endless misery, 468

---- differs from foresight, 11

---- from foreordaining, 78

---- in man, foreguessing, 26

Forgiveness of sins, 242

Fourth Gospel, authorship, 277

---- and other three, 280

---- and Revelation, 285

Free force, meaning of a, 4

Free will, foreknowledge, 26

---- of man, 43

---- of animals, 52

---- of angels, 203

---- source of all force, 46

---- its introduction, 123

---- makes evil possible, 76

---- difficulties as to, 466

---- in religious belief, 487

Fruit-trees making fruit, 122

Fulfilled among us, 276

Future life (_see_ Immortality and Resurrection).

Gabriel, man and angel, 311

Gadara, miracle at, 269, 352

Galilee, appearance in, 307

Gallio, proconsul, 289

Generations, meaning, 122

Genesis, the Creation in, 117

---- refers to Egypt, 138

---- partly written there, 142

Gentiles, conversion, 380, 388, 393

---- called dogs, 385

Geography of Palestine, 173

Gibbon and Christianity, 420

Gifts brought to the altar, 272

God, meaning of term, 30

---- argument from causation, 4

---- from design, 10

---- moral argument, 58

---- three combined, 81, 229

---- no physical proof, 31

---- a Personal Being, 30

---- who loves man, 234

---- Power, 32, 213, 228, 440, 465

---- Wisdom 32, 213, 228, 441

---- Goodness, 79, 214, 228, 242, 441

---- bearing on miracles, 112

---- and on the Trinity, 229

---- emphasized by Christianity, 235

---- three attributes combined, 80, 112, 199, 235, 488

---- Justice, 204, 466

God, and Mercy, 468

---- bearing on Atonement, 241

---- Love, 229

---- bearing on Trinity, 229

---- Greatness, 61

---- Omnipresence, 33, 213

---- Unknowable, 33, 214, 226

---- bearing on revelation, 94

---- Unchangeable, 110, 214

---- bearing on miracles, 110

---- and the Incarnation, 231

---- Omnipotent, 32

---- Eternal, 213

---- Creator of Universe, 8

---- and its Preserver, 33

---- Jewish idea of, 204

---- faith in, 486

---- (_see_ Immanence)

---- (_see_ Trinity)

Goodness, God's, 80, 214, 228

---- not below man's, 80, 235

---- man's, 48

---- depends on free will, 76

---- its infinite value, 76

Gospels, the Four, 252

---- external testimony, 252

---- internal evidence, 265

---- evidence of Acts, 287

---- probable date, 300

---- (_see_ Synoptics, Fourth)

Governor, title of, 289

Grape-juice in Egypt, 140

Grave-clothes at tomb, 345

---- by themselves, 318

Gravity, force, universal, 8

---- known by effects, 35

---- an assumption, 46

Great ambition, 451

---- alternative, 413

---- surprise, 449

Greek philosophy, 423

Green grass, mentioned, 284

Guard at the tomb, 337

Harnack, unity of Acts, 295

---- date of Gospels, 300

---- as to Town Clerk, 292

Healing, gifts of, 370

Hebrews, Christ's Divinity, 410

---- land of the, 156

Hengstenberg, 387

Herod, Agrippa, death of, 288

Herod, called king, 289

Hezekiah, his sickness, 196

---- not subject of Ps. 22, 388

Hittites, 174

Holy Communion, 386, 402

Holy Spirit, the, 230

---- Divinity of, 459

Horses, time of Joseph, 141

Horus myth, and Christ, 454

Human sacrifices in O.T., 210

---- and Atonement, 240

Hume on experience, 104

Hurtful organs in nature, 59

Huxley on the Creeds, 249

Iconium, 291

Ignatius, 261

---- knowing, believing, 263

Illusions, not simultaneous, 335

Illyricum, 293

Image and likeness, 134

Immanence, God's, 109

---- and Evolution, 23

---- and secondary forces, 33

---- and miracles, 109

---- and the Incarnation, 239

---- and prayer, 440

Immortality, man's, 83

---- from unique position, 84

---- unjust treatment, 87

---- vast capabilities, 88

---- inherent belief, 90

---- counter-arguments, 91

---- and human nature, 448

---- in Egyptian religion, 455

Incarnation, doctrine of, 230

---- its difficulties, 231

---- its motive, 233

---- historical position, 238

---- and evolution, 239

---- and human nature, 447

---- and other religions, 452

Indian Mutiny, 299

Infinitely little, 64

Inhabitants, other planets, 67

Inherent convictions, man's, 39

---- as to mind, 41

---- free will, 44

---- responsibility, 47

---- sin, 48

---- immortality, 90

---- prayer, 438

Inscriptions at Erech, 174

Inscriptions, at Mugheir, 174

----Khorsabad, 176

---- Tivoli, 266

---- Antioch, 267

---- Baalbec, 268

---- Abila, 268

---- Soli, Cyprus, 289

---- Delphi, 289

---- Malta, 290

---- Thessalonica, 290

---- Lystra, 291

---- Ephesus, 292

Insignificance of man, 60

---- counter-arguments, 61

---- real importance, 64

Instincts of animals, 52

Invertebrates, in Genesis, 131

Involution and evolution, 23

Irenæus and Gospels, 254

---- Polycarp, 254

---- Papias, 258

---- date of Revelation, 285

---- value of prophecy, 367

Isaac, sacrifice of, 210

Isaiah, mentions Sargon, 176

---- test of a prophet, 199

---- prophecy of Babylon, 187

---- of Jerusalem, 196

---- of the Messiah, 377

---- of His Divinity, 391

---- implies the Trinity, 394

Israel, God's selection of, 204

---- going through cities of, 273

Israelites, great number, 171

Jacob's character, 208

Jairus' daughter, 353, 358, 360

James, St., Christ's brother, 272

---- unbeliever, 325

Japan, becoming Christian, 430

Jehovah adored by millions, 218

---- identified with Christ, 407

---- and with Holy Spirit, 460

Jehu not son of Omri, 176

Jephthah's daughter, 210

Jericho, discoveries at, 173

Jeroboam's rebellion, 195

Jerusalem, first destruction foretold, 196

---- accuracy of date, 177

---- and second, 191, 274

---- later than Gospels, 275

Jerusalem, later than Acts, 299

---- hint to leave, 274

Jewish Prophecies, Egypt, 188

---- Assyria, 187

---- Babylonia, 187

---- dispersion of Jews, 189

---- the Messiah, 374

Jewish Religion, its origin, 137

---- its partiality, 204

---- its miracles, 177

---- its prophecies, 186

---- influence in world, 217

---- and Natural Religion, 216

Jews, dispersion of, 189

---- a peculiar people, 217

---- all from one man, 216

---- use of term, 280

John, St., his call, 278

---- author of Gospel, 279

---- the Baptist, 279

---- and Christ's miracles, 350

Jordan, beyond, 156

Joseph in Egypt, 139

Josephus, witness to Acts, 289

---- as to Sennacherib, 185

---- as to crucifixion, 342

---- siege of Jerusalem, 191

---- date of the taxing, 266

Josiah and Deuteronomy, 162

Journeys in Desert, 165

Jubilee, year of, 150

Judges and Pentateuch, 160

Justice, God's, 204, 466

Justin, witness to Gospels, 255

---- Book of Revelation, 285

---- guard at tomb, 337

---- Christ's miracles, 365

---- prefers prophecy, 365

---- the Name, persecuted, 434

---- Acts of Pilate, 365

King of the Jews, 392

Kings did not use plural, 393

Korah, rebellion of, 169

Koran, Christ's miracles, 424

---- authorises force, 428

Krishna myth, and Christ, 452

Lamb of God, 286

---- Paschal, 380

Land animals, 131

Laws, of nature, 19

---- in Pentateuch, 149

Laymen offering sacrifice, 162

Lazarus, raising of, 370

---- only in one Gospel, 283

---- well-known man, 360

---- case of resuscitation, 245

Lecky, on Christ's teaching, 398

Legend Theory, the, 329

---- disproved by Gospels, 329

---- and St. Paul's Epistles, 330

Legislation, Jewish, 149

Levi ben Gershon, 180

Levites, 150, 162

Life, origin of, in Genesis, 128

---- science and, 122

---- forms three groups, 55

Light before the sun, 129

Logos in Revelation, 286

---- among Greeks, 423

Lord, and God, 407

---- title or emperor, 289

Lord's Day, 303

---- Servant, the, 376

Lost Gospel, 262

Love, of God, 229

---- must be free, 235

---- motive of Religion, 451

Luke, St., a doctor, 296

---- wrote Gospel, 275

---- wrote Acts, 294

---- perhaps at Emmaus, 276

---- witnessed miracles, 362

Lycaonia, the cities of, 291

Lysanias, 268

Lystra, inscriptions at, 291

Magicians of Egypt, 182

Magnet and clock, 107

Mohammedanism, 213

---- unlike Christianity, 424

---- and Christ's miracles, 424

---- authorises force, 428

Malchus, 360

Malta, title 'chiefman', 290

Man, mental attributes, 39

---- moral attributes, 41

---- memory, 41

---- free will, 43

---- responsibility, 47

---- moral sense, 48

---- conscience, 50

---- personal being, 47

Man, moral being, 49

---- bearing on Christianity, 239

---- his Unique position, 45, 65

---- due to mind, and spirit, 66

---- greater than stars, 66

---- bearing on revelation, 94

---- each man unique, 62, 133

---- and irreplaceable, 63

---- character, permanent, 88

---- tripartite nature, 55

---- end of creation, 65, 84

---- also its first thought, 66

---- his probation, 85

---- scandal of universe, 244

---- seems insignificant, 60

---- real importance, 64

---- bearing on Incarnation, 239

---- immortality of spirit, 83

---- resurrection of body, 247

---- creation in Genesis, 132

---- not created good, 86, 133

---- antiquity, 132

---- differs from animals, 51

---- his erect position, 65

---- resembles God, 56, 133, 234

---- child of God, 236

---- bearing on Incarnation, 232

---- his ignorance, 6, 17, 34

---- bearing on miracles, 108

---- and on Christianity, 249

Manaen, 418

Marcion, Luke's Gospel, 257

Mardukshazzar, 175

Mark, St., wrote Gospel, 275

---- interpreter of Peter, 259

---- earliest of Four, 269

---- at Gethsemane, 275

---- witness to miracles, 355

---- their sitting at meat, 320

Martha, 283

Mary Magd. first witness, 316

---- not expecting it, 334

Material universe, meaning, 4

Materialism, 40

Materials, same everywhere, 68

Matter, perhaps eternal, 6

---- certainly a mystery, 34

---- indestructible, 83

---- not solid, 245

Matthew, St., wrote Gospel, 275

Mediator, Christ the, 454

Medical language in Acts, 296

Memory, and materialism, 41

---- in heaven, 470

Menephthah, 143

Mercy, God's, 468

Mesmerism, 351

Messiah, Jewish, 374

Meteorite, 100, 292

Micah, prophecy of, 391

Michael, 203

Microscope, 64

Mill, on Christ's teaching, 397

Mind of man, 39

---- shows his importance, 66

Miracles, 101

---- as marvels, 103

---- and experience, 103

---- as special works, 106

---- as signs, 110

---- not mere wonders, 101, 103

---- natural means supernaturally applied, 107

---- in Jewish religion, 177

---- to benefit mankind, 200

---- their publicity, 185

---- some seem trivial, 181

---- in Christian religion, 349

---- their credibility, 349

---- not worked to order, 350

---- their truthfulness, 353

---- their naturalness, 355

---- their number, 355

---- their variety, 355

---- their suddenness, 356

---- their permanence, 356

---- order to keep secret, 358

---- on the Sabbath, 359

---- their publicity, 360

---- names often given, 360

---- caused astonishment, 361

---- peculiarity of Christ's, 357

---- conditional on faith, 358

---- publicly admitted, 362

---- St. Peter's appeal to, 362

---- and Acts of Pilate, 365

---- how explained away, 369

---- Apostolic, St. Paul's, 363

---- witnessed by St. Luke, 362

---- in Christ's name, 408

---- helped Christianity, 421

---- Mohammed did none, 424

Miracles, not to be prayed for, 443

---- later Christian, 371

Missionaries and prayer, 438

---- of the Resurrection, 347

Missions, 430

Mistakes in O. Test., 170

---- in N. Test., 268

Monkey and evolution, 23

Monotheism, of Jews, 212

---- in account of creation, 118

Moral sense, 48

---- perfection, 67

---- difficulties in O. Test., 208

---- in N. Testament, 399

Morality, Christian, 422

Moses wrote Pentateuch, 164

---- an Egyptian name, 143

Mugheir, inscription at, 174

Mutiny, Indian, 299

Mutual explanations, 317

Myrrh, 345

Nabonidus, 174

Name of Christ persecuted, 434

Names, Egyptian, 142

---- of God in O. Test., 158

---- in N. Test. miracles, 360

---- of eminent converts, 418

---- and titles in Acts, 288

Napoleon, on Christianity, 251

Nathaniel, 279

Natural means, supernaturally applied, 107

Natural forces, 20

---- Selection, 20

---- Rejection, 21

---- Religion, depends on, probability, 36, 96, 487

---- only partly known, 35

---- in Jewish religion, 216

---- in Egyptian religion, 455

---- in other religions, 457

---- in prehistoric times, 238

---- moral difficulties, 69

---- and the Bible, 200

---- and unity of God, 227

---- leads to Revelation, 39

Nature, its unity, 8, 18

---- its laws, 19

---- its forces, 20

---- acting rationally, 100

---- its uniformity, 106

Nature, its mysteries, 250

---- its perfection, 61

---- care of individuals, 62

---- a means to an end, 85

---- bearing on miracles, 112

---- immanence in God, 109

---- forgets nothing, 466

---- analogy, as to angels, 202

---- man's future life, 89

---- man's resurrection, 247

---- short probation, 468

---- his destruction, 472

Naville, 164

---- unity of Genesis, 142

Nazareth, dry ground, 377

Nebuchadnezzar, 174, 184

Nebula theory, 124

Necessity, doctrine of, 43

---- and certainty, 27

Nero addressed as Lord, 289

---- his persecution, 298

Nineveh, men of, 269

Numbers in O. Test., 171

Obedience and sacrifice, 161

Old Testament, genuine, 167

---- alleged mistakes, 170

---- miracles, 177

---- prophecies, 186

---- moral defects, 208

Omnipotence, 32, 213

Omnipresence, 33, 213

Omniscience, 32, 213

Origen and Celsus, 367

Origin of universe, 4

---- in Genesis, 118

---- of life, 123

---- of Jewish religion, 137

---- of Christian religion, 301

Osiris, 454

Pain, 69, 71

---- not always an evil, 72

Paley, watch argument, 11

Pantheism, 119

Papias as to Gospels, 258

Papyri, Egyptian, 271, 289

Papyrus used for writing, 253

Parables, teaching by, 273

---- some objected to, 399

---- Unrighteous Steward, 399

---- Wedding Garment, 400

Partiality in revelation, 95

Partiality to Jews, 204

Paul, St., conversion, 305, 339

---- teaching not new, 409

---- the two essentials, 476

---- (_see_ Epistles)

Peace be unto you, twice, 320

Peculiar people, Jews a, 217

Pella, Christians go to, 275

Pentateuch, importance, 138

---- claims to be Mosaic, 164

---- language, 155

---- Egyptian references, 138

---- laws, 149

---- date and author, 164

---- excellent morality, 211

---- theory of late date, 155

Perish, its meaning, 475

Persecution for Name, 434

Persecutions, religious, 427

---- of Jews, 190

---- of Christians, 328

---- implied in Creed, 475

Person, not in N. Test, 460

Personal Being, meaning, 30

---- God is a, 30

---- man is a, 47

---- animals are not, 54

---- implies fellowship, 229

Persons and things, 67

Peter, St., called Simon, 321

---- connection with Mark, 259

---- appeal to miracles, 362, 408

Petrie, as to Exodus, 171

Peyreyrius, 132

Pharaoh's dreams, 140

---- heart hardened, 209

Philip, one of the Seven, 295

Philippi, gaoler at, 477

Philo, days of Genesis, 121

Pilate, Acts of, 365

Pinches, Book of Daniel, 175

Pithom, discoveries at, 144

Plagues, the ten, 144

---- superhuman coincidences, 178

---- and magicians, 182

Planets, inhabited (?), 67

---- not by sinners (?), 232

Pliny, numerous letters, 369

---- spread of Christianity, 418

---- Christ's Divinity, 418

Plural of majesty, 393

---- in P and J, 159

Politarchs, 290

Polycarp of Smyrna, 254

---- witness to Gospels, 261

Polytheism, 119, 212

Pomponia Græcina, 419

Prayer, subject of, 437

---- and experiment, 444

---- and observation, 444

---- a simple, 480

---- after the event, 439

---- for others, 442

Pre-existence of Christ, 404

---- in O. Test., 391

Prehistoric men, future life, 90, 238

Priests and Levites, 162

Probability, guide of life, 487

Proconsul and other terms, 288

Prophecy, credible, 99

---- in Old Testament, 186

---- word of Jehovah, 389

---- as to Christ, 374

---- His Resurrection, 317

---- why not plainer, 394

---- His own influence, 434

Prospective organs, 16

Psalm of the Crucifixion, 384

Publius, chief man, 290, 361

Pul of Assyria, 176

'Q' (Quelle) and Gospels, 270, 350, 361

Quadratus, as to miracles, 364

Quirinius, his census, 266

Quotations, Barnabas, 261

---- Butler, 431

---- Clement, 261

---- Dana, 136

---- Darwin, 71

---- Eusebius, 259, 364

---- Huxley, 249

---- Ignatius, 261

---- Irenæus, 254

---- Justin, 365

---- Lecky, 398

---- Mill, 397

---- Napoleon, 250

---- Naville, 142

---- Papias, 258

---- Pinches, 175

---- Polycarp, 261

---- Quadratus, 364

---- Ramsay, 272

---- Renan, 397

---- Romanes, 87, 135

---- Teaching of Twelve, 261

---- Wallace, 71

Radium, 7

Ramsey, as to the census, 267

---- Lysanias, 268

---- early Gospels, 272

---- Lycaonia, 291

Rationalism, spread of, 430

---- and miracles, 369

Rawlinson, 176

Reason cannot judge of Christian doctrines, 249

Recognition, hereafter, 448

Recorders in O. Test., 173

Recurring series of events, 5

Red Sea, passage of, 178

Relics, resurrection of, 248

Remorse, 51

Renan, raising of Lazarus, 370

---- Christ's character, 397

Repentance, 243

Responsibility of man, 47

Resurrection, doctrine of, 244

---- applies to a body, 303

---- not resuscitation, 245, 323

---- Christ's, 301

---- falsehood theory, 326

---- legend theory, 329

---- vision theory, 331

---- swoon theory, 341

---- wanted missionaries, 347

---- a physical fact, 304

---- not really unique, 245

---- table of appearances, 308

---- three groups, 307

---- the narratives, 305

---- their discrepancies, 309

---- their agreements, 315

---- omissions, 312

---- signs of early date, 321

---- the real difficulty, 346

---- in other religions, 455

---- man's, 247

---- need not be of relics, 248

---- the period of life, 449

---- the great surprise, 449

---- and human nature, 448

---- terms not literal, 464

Resuscitation, 245, 323

Revelation, meaning of, 82

---- possible, 83

---- probable, 92

---- progressive, 93

---- after writing, 93

---- must be partial, 95, 204

---- evidence inconclusive, 95

---- miraculous, 98

---- Book of, and Gospel, 285

---- Divinity of Christ, 408

Risen Body difficulties, 245

---- record of eyewitnesses, 323

Roman provinces, 288

---- siege of Jerusalem, 191

---- State and Christians, 298

Romanes, man's probation, 87

---- accuracy of Genesis, 135

Sabbath, miracles on, 359

Sacrifices, heathen, 447

---- human, in O. Test., 210

Salvation, not selfishness, 451

Samaria, date of fall, 177

Samuel and Pentateuch, 160

Sanctuary, the one, 161

Sand-storms and darkness, 146

Sargon, named in Isaiah, 176

Satan, 203

Saurians, 131

Secondary forces, 33

Secrecy in Christ's miracles, 358

Seed, may be disciples, 378, 387

Selfishness, objection as to, 451

Sennacherib, 184

Sentry, pain a kind of, 72

Sergius Paulus, 289, 361

Servant, the Lord's, 376

Seventh day, the, 119

Shadow on dial, 196

Shaving in Egypt, 141

Shepherd, the Lord's, 391

---- kings, foreign, 139

Shur, desert of, 143

Siege of Jerusalem foretold by Moses, 191

---- and by Christ, 274

Signet ring, in Egypt, 141

Signs, superhuman, 99

---- supernatural, 101

Silence, argument from, 368

---- of sun and moon, 179

Simon, shows early date, 321

Simultaneous visions, 335

Sin, its meaning, 48

---- reason for it, 76

---- necessary for some virtues, 78

---- its universality, 447

---- its remedy, 244

---- eternal, 467

Sinai, 147

Sinlessness of Christ, 400

---- foretold by Isaiah, 380

---- implied in Ps. 22, 388

Slaughter of animals, 150

Slavery in early times, 211

Soli, inscription at, 289

Son of God, means God the Son, 407

---- of Man in Gospels, 281

Sorrow, human, 446

Sources of Gospels, 269, 413

South, Queen of the, 269

Spectroscopes, 64

Spirit, man's, 55, 66

---- master of body, 91

Spiritual beings, 202, 351

Standing still of sun, 179

Steward, the Unrighteous, 399

Stone at Tomb, 336

Straw in brick making, 144

Struggle for life, 71

Substance, meaning of, 222

Suetonius, 417

Sufferings of animals, 69

---- of men, 72

---- and future happiness, 88

---- of Jews, 190

---- of Christians, 328

Sun and moon formation, 129

---- silence of, 179

Sunday, 303

Superhuman signs, 99

---- coincidences, 100

---- passage of Red Sea, 178

---- destruction of Korah, 169

---- of Assyrian army, 184

---- silence of sun, 179

---- Elijah's sacrifice, 183

---- shadow on dial, 196

---- and prayer, 439

Supernatural, force, 9

---- man partly, 45

---- signs, 101

Surprise, the great, 449

Survival of fittest, 20

Swine at Gadara, 269, 352

Swoon Theory, the, 341

Sword, any violent death, 386

Synoptic Gospels, accuracy, 266

---- discrepancies, 266

---- sources, 269

---- ministry in Judæa, 282

---- probable date, 272, 300

---- authors, 275

---- and Fourth, 280

Table of Appearances, 308

Tacitus, and Christianity, 417

---- his contempt for it, 368

Tatian, the Diatessaron, 257

Teaching of Twelve, 261

---- and the Trinity, 461

Tel-el-Muskhuta, ruins, 144

Telepathy, 40

Telephone, 105

Telescope and eye, 14

---- discoveries of, 64

Ten, Commandments, 211

---- Plagues, 144

---- superhuman coincidences, 178

---- and the magicians, 182

Tertullian, 257

Testimony and experience, 104

---- its value, 325

Theophilus and Gospel, 275

---- and Acts, 297

---- things taught to, 271

---- prominent convert, 418

Thessalonica, politarchs, 290

Theudas, date of, 288

Third Day, importance, 303

Thomas, St., Resurrection, 336

---- Christ's Divinity, 407

Thousands or families, 171

Three, Creeds, 458

---- men in furnace, 103

Tisdall, 453, 456

Titles of various rulers, 288

Tomb, the empty, 338

---- visit of disciples, 318

---- guard at, 337

---- angels at, 310, 345

Town Clerk of Ephesus, 292

Trajan, decree of, 267

Transfiguration, 270

Trials here, future reward, 88

Trinity, doctrine of the, 222

---- its probability, 228

---- peculiarly Christian, 452

---- hinted at in Old Test., 393

---- contained in N. Test., 459

---- implied by Teaching, 461

Triple tradition in Gospels, 269

Troelstra, 158

True belief, importance, 473

---- a virtue, 487

Undesigned agreements, 168

---- examples, Korah, 169

---- call of St. John, 278

---- destroying temple, 283

---- feeding the 5,000, 284

---- Acts and Epistles, 293

---- mocking the Crucified, 390

---- baptismal formula, 461

Uniformity of nature, 106

---- and prayer, 438

Uniqueness of man, 65

---- of each man, 62

---- of the Incarnation, 233

Unitarianism, 228

Unity of nature, 8

Universalism, 470

Universe, its origin, 4, 118

---- its magnitude, 64

---- bearing on man, 60

---- an effect, 37

Unknowable, everything is, 34

Unrighteous Steward, 399

Vellum used for writing, 253

Veracity of the witnesses, 326

Verbal inspiration, 437

Vessels of wood, 145

Vesuvius, eruption of, 74

'Victoria Institute,' pain, 70

---- Pithom, 144

---- Belshazzar, 175

---- Red Sea, 179

---- earliest Gospel, 272

---- Horus myth, 455

---- Krishna myth, 453

Virgin Birth, unique, 233

---- and Aristides, 365

---- not said of Krishna, 452

Virtue, the highest, 78, 211

Vision Theory, the, 331

---- arguments in favour, 332

---- arguments against, 332

---- does not explain facts, 336

---- real visions, 340

Voice from heaven, 268

Voyage, St. Paul's, 294

Walking on sea, Christ's, 370

Wallace, 71

Warnings of the Creed, 473

Wars of the Lord, quoted, 159

Waste and void, in Gen., 124

Waste in nature, 68

Watch showing design, 12

Water-wheels, Egyptian, 149

'We' sections of Acts, 294

Wedding Garment, the, 400

West, use of term, 156

Wheat, several ears, 140

Whirlpool, 248

Wicked men, their use, 77

---- not machines, 48

---- final state, 463

Will, man's, its action, 42, 45

---- its freedom, 43

Windows of heaven, 126

Wisdom, God's, 32, 213, 441

Word or Logos in Revelation, 286

---- among Greeks, 423

World, creation of the, 4, 117

---- end of the, 437

Wounded means pierced, 377

Writing, early use of, 138, 172

---- wanted for revelation, 93

X-rays, 246

Zeal of early Christians, 420

Zebulon, prophecy as to, 391

Zechariah, prophecies of, 392

Zeus and Hermes, 291

PRINTED IN GREAT BRITAIN. WELLS GARDNER, DARTON AND CO., LTD., LONDON.

Transcriber's Notes

Some punctuation has been inserted to maintain consistency.

The reference in the index to page 541 was corrected to 441.

Spelling and hyphenation match the original text and may vary within

the book.

The caret symbol (^) has been used to represent superscripts.

OE ligatures have been changed to simple OE in this text version.

End of Project Gutenberg's The Truth of Christianity, by William Harry Turton