I ¦¦¦' • ' J'sliSs-:; . 'illil
MSTORAL TEACHING

OF ST. PAUL

mmm.

I m
11 iii

YALE UNIVERSITY
LIBRARY

From the Library of
FRANKLIN BOWDITCH DEXTER, YALE '6i
The gift of his daughter
MRS. HENRY LAURENS

THE PASTORAL TEACHING
OF ST. PAUL

BY THE SAME AUTHOR

THE MIND OF ST. PAUL
As Illustbated by his Second Epistle to
THE COBINTHIANS
Crown Svo. 2s. 6d. net.
'These lectures will be found very suggestive and use
ful to students of St. Paul, for they are obviously the
outeome of independent study and careful thought.' —
Church Times.

LONDON: EDWARD ARNOLD

THE
PASTORAL TEACHma
OF ST. PAUL

BY
H. L. GOUDGE, D.D.
CANON OF ELY
AND PRINCIPAL OF ELY THEOLOGICAL COLLEGE

LONDON
EDWARD ARNOLD
1913
(All rights reserved)

PREFACE
The following lectures to the clergy were delivered
at the Palace, Gloucester, at the invitation of the
Bishop, in the last days of May 1913. They are
now pubUshed in response to the wish of those
who heard them. Their purpose is simply to
draw out those parts of St. Paul's teaching which
seem most hkely to be helpful to the English
clergy to-day. Thus no attempt has been made
to vindicate the authenticity of those Epistles
of which the greatest use has been made, or
to exhaust their teaching. The present writer
believes that the Pastoral Epistles come sub
stantially from St. Paul's own hand, though he
regards it as possible that they may have received
some later additions with the object of increasing
their usefulness as guides to the practical work
of a bishop. But, though the case has not been

vi PASTORAL TEACHING OF ST. PAUL
argued, it is hoped that the lectures themselves
may supply a partial justification of the
position which has been adopted. The decision
at which we arrive on this question is almost
sure to turn upon our appreciation of the Epistles
themselves, and upon the answers that we give
to the questions, ' Are they worthy of St.
Paul ? ' and ' Are they consistent with his mind,
as we know it by his earlier writings ? ' Apart
from our answers to these questions, there seem
to be no entirely convincing arguments to be
brought forward either way, and it is the drawing
out of the meaning of these Epistles which will
best help us to answer them. The present
writer has found them of the greatest value both
to himself and to others, both in ordinary teach
ing and in Ordination Retreats ; he can find
nothing in them at all inconsistent with St.
Paul's mind ; and therefore he thinks it im
measurably more probable that they were
written, as the Church has believed, by St. Paul
himself than that they were written by another

PREFACE vii
in his name. As these lectures will form a
companion volume to those given at Oxford two
years ago on The Mind of St. Paul, the writer
has endeavoured to avoid the repetition of what
was then said. But for this, more would have
been said of St. Paul's method of preaching the
Gospel, and what has been said would have been
said rather differently. The third lecture in the
second series should be compared with the third
lecture in the first.
The Collbgb,
Ely, September 1913.

CONTENTS

Lecture I
Lecture II
Lecture III
Lecture IV
Index of Texts

PAGE 1
35 71
107142

LECTURE I
It is, I fear, far from an easy task that your
Bishop has given me. I am to speak to you
this week about the Pastoral Teaching of St.
Paul ; and not only is that a very wide subject,
but I am very far from being one who is likely
to deal adequately with it. The eye, it has been
well said, sees only what it brings with it the
power of seeing ; it is spiritual experience which
brings spiritual insight ; and the man who would
have the fullest insight into the pastoral teach
ing of St. Paul would be the man who himself
possessed the deepest and fullest pastoral ex
perience. Let me tell you then at once that I
am perhaps of all here present to-day the one
whose own pastoral experience has been most
scanty. You will not, I hope, expect from me
either the insight or the sureness of touch which
many of you might bring to the task of inter
preting St. Paul's mind upon this subject. You

2 PASTORAL TEACHING OF ST. PAUL
must Hsten to me with a very real remembrance
of my necessary limitations, and not judge of the
help which St. Paul can give to you in your
work by the account which I may give you of his
teaching. May I point out that my task is not easy for
another reason ? St. Paul, though a man with
an intensely pastoral heart, was not himself
primarily a pastor. St. Paul was a missionary,
the first great evangelist of the Gentile world, and
we are accustomed to contrast the evangelist with
the pastor rather than to identify them. It was,
to use his own language, for him to ' plant ' and
1 Cor. iii. 6. for othcrs to ' water ' ; ' as a wise masterbuilder '
1 Cor. iii. 10. he laid ' foundations,' and others ' built thereon.'
There were times, indeed, as in his long stay at
Ephesus, when he remained so long in one place
that the work of the missionary must to some
extent have passed into that of the pastor. But,
as a rule, God was continually ' leading him in
2 Cor. ii. 14. triumph,' to quote his own splendid metaphor,
from one city to another, making ' manifest
through ' him ' the savour of His knowledge in
every place.' Nor, at all events at first, would

PASTORAL TEACHING OF ST. PAUL 3
St. Paul have realised the necessity of pastoral
work quite as we realise it to-day. The very
word ' pastoral ' has to us a peaceful 'sound ; it
suggests the work of a man who has plenty of time
before him. St. Paul never felt that he had
that ; like all the early Christians, he believed
that the coming of the Lord was close at hand.
His work was to proclaim the Gospel, and gather
men at once into the Church of God, that they
might have their share in the glory of the coming
kingdom. Thus, though St. Paul applies to
himself a great number of titles in one or other
of his epistles, the title ' pastor ' is not one of
them. He applies the title to others, but never
to himself. Nor, even when he applies the
word to others, can we be sure that he attaches
to it quite the sense that we do. The word
' shepherd ' or ' pastor ' is in Scripture a much
loftier title than it has come to be with ourselves.
In the Old Testament, the shepherds of the people
are not their priests or prophets, but their
princes and rulers. In the New Testament,
the shepherd, as our Lord speaks of him, is
the sheep-master, the owner of the sheep, as

4 PASTORAL TEACHING OF ST. PAUL
contrasted with the hireling. And something of
authority, I think, always clings to the word
'shepherd' or 'pastor.' The shepherd feeds
his flock, but he rules it at the same time. Thus
we must not expect to find in St. Paul very much
of what we should now describe as pastoral
teaching. But I am not sure that we shall
find this altogether a disadvantage to us. I
speak, as you know, in these matters rather as
a looker-on, and as a looker-on with no great
opportunities for observation. But is it not true
that our conception of our duties to-day is, if
I may so say, too pastoral, too peaceful, too
leisurely altogether ? Do we not tend to feel and
to act as if we had more time before us than we
really have ? We need, I think, to be far more
missionary, far more aggressive, in our dealing
with the great body of our fellow-countrymen,
and, it may be, far more authoritative in our
dealing with those who claim to be regarded as
Christians. If it be so, then the words of the
great missionary and apostolic ruler St. Paul
may be just what we want to make us more
pastoral in the ancient, and less pastoral in the

PASTORAL TEACHING OF ST. PAUL 5
modern sense of the word. You will not then
think that I am deserting my true subject, if the
attempt to expound St. Paul's words leads me
to take a rather wider view of what is meant by
pastoral teaching than may usually be taken.
I cannot but think that, if St. Paul were with us
to-day, he would tell us all to ' do the work of 2 Tim. iv. 5.
evangelists ' far more than we do, and that he
would tell us to ' reprove and rebuke ' as well as
to ' exhort,' though ' with all longsuffering and
teaching.' After all, say what we will about
' Christian countries,' it is not countries which
are Christian, but men and women, and each
generation as it comes needs to be converted, if
it is to be Christian at all. If we, who stand for
the cause of God, appear to be satisfied with our
people, we may be sure that we shall make
them even more satisfied with themselves ; if we
speak and act as if after all the transforma
tion of their lives were not very urgent, they will
not think it urgent in the least. St. Paul was
extremely tender and wonderfully appreciative
of all that was best in his converts ; he praised
far more frequently, and far more generously.

6 PASTORAL TEACHING OF ST. PAUL
than we are accustomed to do. But he was
very urgent, very authoritative, and at times
very stern. I do not think that he gave the
impression to any one of his spiritual children
that he thought him already near the goal
intended for him.
Now what shall we include in the Pastoral
Teaching of St. Paul, and how shall we attempt
to deal with it ? There is scarcely a word in
the whole of his writings which is without
its value for our purpose. If he teaches the
faith, we also have to teach it ; if he insists upon
Christian morality, we also have to insist upon
it. Everywhere in his writings we may
' watch
The master work, and catch
Hints of the proper craft, tricks of the tool's true play.'
But we shall not, for the most part, be dealing
with St. Paul as a teacher, or as a moral instructor
of the great body of the faithful. We shall
consider rather what he has to say as, under
Christ, a pastor pastorum to those who, like our
selves, have each his own part in the Christian
ministry. Now St. Paul, like our Lord Himself,

PASTORAL TEACHING OF ST. PAUL 7
is our teacher both by example and by precept,
and, again like our Lord, he is quite conscious
that he is teaching by the former as well as by the
latter. The influence which he exercises by his
life is not an unconscious influence, but an en
tirely conscious one. Indeed, we may at flrst be
not only surprised, but a little offended, by the
language which he employs. The note of con
scious personal example is struck in his earliest
epistles, and it is repeated again and again till
the end. ' I beseech you,' he writes to the Cor- i Cor. iv. 16.
inthians, ' be ye imitators of me.' ' Brethren,' Phil. iii. 17.
he writes to the Philippians, ' be ye imitators
together of me, and mark them which so walk
even as ye have us for an ensample.' ' The Phil. iv. 9.
things which ye both learned, and received, and
heard, and saw in me, these things do : and the
God of peace shall be with you.' The true
disciple is Timothy, who followed his ' teach- 2 Tim. iii. 10.
ing, conduct, purpose, faith, longsuffering, love,
patience.' Of course, St. Paul was fully con
scious that a greater exemplar lay behind. ' Be 1 Cor. xi. 1.
ye imitators of me, even as I also am of Christ.'
But the fact remains that he refers to his own

8 PASTORAL TEACHING OF ST. PAUL
example almost, if not quite, as frequently as
to the example of our Lord, and that he regards
even the example of our Lord as to some extent
mediated through himself. But surely in all
this he is entirely right. The hfe of the
Christian man, or of the Christian pastor, cannot
adequately be explained in words. We only
come to understand it by seeing it exemplifled in
those whose lives are lived before our eyes, and
we only come ourselves to practise it by fully
following the ' conduct, purpose, faith, long-
suffering, love, patience ' of others. That is why,
I think, St. Paul speaks so much about himself
and explains his own conduct so very fully. It
is not merely that, with his affectionate heart,
he cannot bear to be misunderstood by those
Phil. i. 8. whom he loves ' in the tender mercies of Christ
Jesus ' ; it is also that he feels that, unless they
learn from him what the Christian life really is,
they are not likely to learn it at all. Thus St.
Paul's Pastoral Teaching is not contained simply
in what we call the Pastoral Epistles, important
as these are in their own way. It is contained
quite as much in such epistles as the Second

PASTORAL TEACHING OF ST. PAUL 9
Epistle to the Corinthians, in which misunder
standing and injustice, instead of driving him in
upon himself, have led him to unveil his inner
life, as weU as to describe his outer experience.
The Pastoral Epistles, the First Epistle to Tim
othy especiaUy, will be the primary source which
we shall use in these lectures in order to study
St. Paul's pastoral teaching, but we shall keep
the earlier epistles, as far as possible, in our
minds as well, and iUustrate and supplement the
later from them. Nothing is plainer than that
St. Paul, in writing to Timothy, is not attempting
to write a balanced and adequate treatise on
the pastoral office. He feels, as he says, that
Timothy knows his mind already. All that he
here does is to deal with those points which he
sees to need emphasising, in view of the special
difficulties and dangers which Timothy has to
meet. And surely we to-day may think of words
addressed to Timothy as addressed very speci
ally to ourselves. The position of Timothy was
singularly Uke that of many of us to-day. He
was a man called of God to a very important
ofiice, and yet he was rather young fbr it, and

10 PASTORAL TEACHING OF ST. PAUL
rather timid about it. His temptation evidently
was not to take too much upon himself, to ' lord
it over God's heritage,' but to shrink from his
duty, and become too much ' entangled in the
2 Tim. ii. 4. affairs of this life,' because he felt himself scarcely
adequate to the task laid upon him. St. Paul,
you will remember, has to teU him to let no man
1 Tim. iv. 12. despise his youth ; he has to ' put him in remem
brance to stir up the gift ' which God has bestowed
2 Tim. i. 7. upon him — ' a spirit ' not ' of fearfulness, but of
power and love and discipline.' It was not in
his own life that Timothy was failing, — in the
1 Tim. v. 23. discipline of himself ; St. Paul even has to warn
him against an asceticism which was dangerous
to his health. Rather he was faiUng in his efforts
to influence and discipUne others. And is not
that our own danger to-day ? I do not think
that we fail to-day by pride and arrogance, and
confidence in ourselves rather than in God. Our
great danger is, I think, that we tend to be with
out confidence of any kind, to think that we can
effect little, and so indeed effect little. If that
be so, St. Paul's words to Timothy may be just
what we require.

PASTORAL TEACHING OF ST. PAUL 11
Now how shall we divide our subject ? Any
division we may adopt must be more or less
artificial. St. Paul is far from being a syste
matic writer, and the different parts of the pastor's
duty are inextricably intertwined. But we may
perhaps find a rough division suggested to us
by the First Epistle to Timothy. We may say,
I think, without great inaccuracy, that St. Paul
! there deals in order with the pastor's aim, with
the pastor's character, with the pastor's duties,
and with the special attention which the pastor
must give to the different classes of his flock.
This rough division I shall myself follow. I
shall not expound the epistle verse by verse.
Where St. Paul deals with dangers that no longer
assail us we shall pass his words by ; but where
great principles emerge we shall dwell upon them
in some detail, and iUustrate them, where possible,
from other parts of his teaching.
We pass then, without further preUminary, to
the pastor's aim. What is it ? What are we
trying to do ? Some aim we must have, if any
thing of value is to come of our activity. It is
only too possible, as Archbishop Magee said, to

12 PASTORAL TEACHING OF ST. PAUL
' aim at nothing, and hit it.' But it is not enough
to have an aim ; we must have the right aim.
And what is it ? What would success mean to
us ? What is the result, which, if we could but
attain it, would give us the right to consider
ourselves successful men ? Now St. Paul not
only gives us an admirable answer to this question,
but tells us at the same time the three great means
by which success is to be attained. Look at
1 Tim. i. 5. ' The end of the charge is love out
of a pure heart, and a good conscience, and faith
unfeigned.' That says everything, does it not ?
The true pastor, like aU true workmen, is a pro
ducer, and what he produces is the Christian
character of love. And if we say, ' How can we
produce that ? ' then St. Paul answers, ' You can
produce that through producing by God's help
the three things which unfaiUngly lead to it — a,
pure heart, and a good conscience, and faith un
feigned.' That is the test to apply to every
part of our work — ^to every sermon, every class,
every organisation, every private conversation.
Is it calculated to produce — does it, in fact,
produce — love either directly or indirectly ?

PASTORAL TEACHING OF ST. PAUL 13
Does it make for love, or for any one of the
great means to it ? If not, what is the use of
our activity ? See how St. Paul appUes the
test himself in the preceding verse. ' Fables
and endless genealogies ' — ^legends of the pat
riarchs, and the mystical interpretation of the
Old Testament genealogical trees — no doubt
they were very interesting to a particular class of
minds ; if they had not been so, they would not
have constituted a danger. But of what use
were they ? What did they produce ? ' Ques
tionings ' — ^that was all. Discussion, and more
discussion, and rediscussion — no love, no purity
of heart, no clearness of conscience, no faith.
So, as St. Paul says, they were no part of the
work of the true steward of God ; as we should
say, they were ' not business.' Indeed, so far
from producing love, they were the foes of love.
Look at 2 Tim. ii. 23. ' FooUsh and ignorant
questionings refuse, knowing that they gender
strifes. And the Lord's servant must not
strive.' Whatever leads to strife leads right
away from love, and it is condemned at once by
the fact that it does so.

14 PASTORAL TEACHING OF ST. PAUL
Now let us consider aU this more in detail.
The necessity of an aim — ^that flrst of all. How
St. Paul reaUsed that ! We need not go beyond
1 Cor. ix. 26. the most familiar of his words : ' I therefore
so run, as not uncertainly ; so fight I, as not
beating the air.' Observe how the two meta
phors supplement one another. The runner is
not a man of detail ; the boxer is ; but each has
an aim. The runner sees the goal and nothing
else ; there it is, visible in the distance, and he
makes for it. The boxer, on the other hand,
sees only his adversary ; he has but one ultimate
object — ^to knock him out of time. But the
boxer, unlike the runner, does not think of the
end. When the last round wiU come he does
not know. His immediate purpose is to avoid
beating the air, to get home with the particular
blow he is striking. Now the pastor must
resemble both the runner and the boxer. With
each person with whom he has to deal he must
see the ultimate end, love. But his immediate
purpose will be to get home with the particular
thing he is trying to do for him, to speak and to
act so that his words and his actions may have

PASTORAL TEACHING OF ST. PAUL 15
the greatest possible immediate result. May I
pass on to you some words of a man with far
greater experience than I myself possess ? They
were spoken to me some years ago, and I have
never forgotten them. ' You must,' he said,
' have a policy.' You must, that is to say,
know what you are trying to do for men, and
exactly what the method is by which you hope
to accompUsh it. The Evangelicals, I think he
said, have a policy. They have in their minds
a certain type of religious experience which they
desire their people to pass through, and they aim
quite definitely at bringing them through it.
The CathoUcs, again, have a policy. They want
to bring men through the confessional to a real
peiiitence, and then to build up in them through
the sacraments a deep and strong spiritual life.
But the majority of the clergy have no definite
policy. They preach and conduct services ; they
visit the sick and the whole more or less. But
what exactly they want to do, and how they are
proposing to do it, they hardly know, and that
is why they so largely fail. How far my friend
was right, it is not in my power to say, but I

16 PASTORAL TEACHING OF ST. PAUL
think that we all need to consider his words.
Now St. Paul, you see, is quite definite. He too
says that we must have a policy. What we have
to produce is love, and the means to it are a pure
heart, and a good conscience, and faith unfeigned.
But here a difficulty may perhaps occur to our
minds. Surely, we may say, the pastor's aim
must be something more than this. Christianity
is much more than a system of ethics. Our Lord
came that we might have Ufe, and have it more
abundantly. Surely, what we have to do is to
bring men into union with God through Christ,
that they may be ' saved through Christ for ever.'
Salvation — ^the salvation of souls — that is our
aim, and St. Paul elsewhere says so. He says
1 Cor. i. 30. that ' Christ Jesus was made unto us wisdom
from God, and righteousness and sanctification
1 Cor. ix, 22. and redemption.' He says ' I am become all
things to aU men, that I may by all means save
1 Cor. X. 33. some.' ' I please aU men in all things, not
seeking mine own profit, but the profit of the
many, that they may be saved.' Nay more, he
expresses this aim with the utmost clearness
in the Pastoral Epistles themselves. Look at

PASTORAL TEACHING OF ST. PAUL 17
2 Tim. ii. 10. 'I endure aU things for the elect's
sake, that they also may obtain the salvation
which is in Christ Jesus with eternal glory.'
But then, surely, to say all this is not to con
tradict the teaching of the passage about which
we are chiefly thinking ; it is only to give the
same teaching in another way. For what is sal
vation ? Salvation is not a mechanical process,
but a moral and spiritual one. God saves us by
bringing us into union with Himself in His life
of love. ' God is love ; and he that abideth in i John iv. i6.
love abideth in God, and God abideth in him.'
St. John does not mean, and St. Paul does not
mean, that we are just to be kind to our neigh
bours, and then we shall flnd ourselves abiding
in God without further trouble. St. John re
gards the Ufe of love as the result of a super
natural change wrought in us by God ; we must
be ' begotten of God ' in order to love. And St.
Paul's view is the same, as we can see in the
passage before us, if we consider the means which
he tells us to employ for the production of love.
There is no having it without that ' faith un
feigned ' by which we lay hold on God. But,

18 PASTORAL TEACHING OF ST. PAUL
nevertheless, love and salvation are indissolubly
one. God may, and does, accept us as His
children for His Son's sake, while we are still
very far from being completely men of love.
But such acceptance is only the beginning of
salvation. It will never reach its end until, as
1 Johu iv. 18. St. John says, we are ' made perfect in love.'
And St. Paul has surely the same thought in the
great passage in the Epistle to the Ephesians,
where he tells us the purpose for which the
Ascended Lord gave the ministry to the Church.
Eph, iv. 12, 13. It was ' for the perfecting of the saints unto the
work of ministering, unto the building up of the
body of Christ : till we all attain unto the unity
of the faith, and of the knowledge of the Son of
God, unto a full-grown man, unto the measure
of the stature of the fulness of Christ.' The
perfecting of the saints is not any self-centred
perfecting ; they are perfected unto the work of
ministering, perfected that they may perform
the offices of love. And the full-grown man is the
man who has grown to the stature of Christ, the
Mark x. 45. King of Love, who came ' not to be ministered
unto, but to minister, and to give His life a ran-

PASTORAL TEACHING OF ST. PAUL 19
som for many.' And we surely need to dwell
on the two ways in which St. Paul describes our
aim, in order that we may not misunderstand
either of them. When we say that the end of
the charge is love, we must remember that it is a
love which is one thing with salvation. Other
wise, we may suppose that we have nothing to do
except to diffuse around us an atmosphere of
kindliness and geniality. That is actually the
aim, I think, of some of us, and it is a wrong aim.
But when we say that our aim is the salvation of
souls, we must remember that salvation is one
thing with love. The soul is not an ' eternal
jewel ' distinct from ourselves ; our souls are
ourselves. And, as St. Paul said, in the best i Cor. xiii. i, 2.
known words he ever wrote, however we may
speak, whatever we may know, however great
may be our faith, if we have not love we and our
souls are nothing. Once more, love is our aim.
We must judge all that we do by its power to
produce love.
But then how are we to produce it ? Talking
about love will not carry us very far. St. John
in his old age may have brought about great

20 PASTORAL TEACHING OF ST. PAUL
results by repeating the words, ' Little children,
love one another,' but we need for ourselves
1 John iv. 7. some fuller means than that. Well ! ' Love is of
God.' God is Himself love, and the fountain of
love from which we must drink. And thus the
means to love are the means to laying hold of
and abiding in God. They are three, St. Paul
says,— a pure heart, and a good conscience, and
faith unfeigned. It is these three that the
pastor has to produce, if love be what he desires.
Without them there cannot be love ; with them
love is a certainty.
A pure heart then — we must aim at producing
that. Without it, we caimot lay hold of God.
Matt. V, 8. ' Blessed are the pure in heart, for they ' — and
they only — ' shall see God.' But what is a pure
heart ? ' The heart ' in Scripture is not merely
the seat of the affections ; it is the seat of the
purposes and intentions also. And the pure
heart is much the same as what our Lord called
Matti vi. 22. the ' single eye.' It is the heart whose one grand
overmastering purpose is to do right and to
please God. By the power of the Holy Ghost
we must produce that ; there can be no true love

PASTORAL TEACHING OF ST. PAUL 21
without it. Speaking broadly, I do not think
that we should seek primarily to have God loved
in the emotional sense ; we should seek first to
have Him honoured and obeyed. I doubt if love
is ever possible without harmony of will. If the
wills of two people are set upon inconsistent ends,
they cannot be friendly. We may point out to one
the virtue and the charm of the other until we are
tired, but no effect will be produced. Our hearer
may recognise the abstract truth of all that we
say, but the fact remains that he is aiming at one
thing, and this virtuous and charming person
is aiming at another. Love is impossible under
those conditions. So it is with our relation to
God, and our Lord said so, when He spoke to Matt. vi. 24.
us of the single eye. 'No man can serve two
masters,' He said, ' for either he will hate the
one, and love the other ; or else he will hold to
one, and despise the other. Ye cannot serve God
and mammon.' Note the order of the words ;
God comes first in each division of the sentence.
There are two courses open to us. Either we
may hate God and love money, or we may hold
to God and despise money. But why is that

22 PASTORAL TEACHING OF ST. PAUL
so ? Why do we always hate God if we love
money ? Because there is no harmony of wiU.
The lover of money finds God in his path at every
turn. If God would help him to get rich, God
would be lovable in a subordinate way. But
God has no sort of interest in making him rich ;
on the contrary, the laws of God and the claims
of God continually interfere with the conduct
which conduces to it. How can you fail to hate
one who is always standing in your way 1 The
only thing for us is to hold to God and despise
money ; so only shall we be able to understand
and to return His love. Now that is the first
thing at which to aim. It comes before a good
conscience ; it comes before faith unfeigned. We
must aim at getting converted wills. All else can
be put right in time, if the foundation is sound.
' Because right is right, to follow right
Were wisdom in the score of consequence.'
There must be the right intention — no saying
yes when God says no, or saying no when God
says yes. The pure heart must be produced, and
we must turn every stone, and appeal to every
motive, in order to produce it. The love of God,

PASTORAL TEACHING OF ST. PAUL 23
and the fear of God — we use the motive of fear
to-day far too little. Plain matter-of-fact duty,
and aU the glorious motives of the Christian
faith. Converted wills we must get. There
will be no love without them.
A pure heart then — ^that first. And secondly,
there must be a good conscience — a. conscience,
that is to say, which is not weighed down by the
burden of unrepented and unforgiven sin. That
is just as necessary for love as a pure heart. We
cannot love God while we feel that we ourselves
lie under His displeasure. The fear of God in
the high and noble sense is perfectly consistent
with love, but the fear of God in the sense of the
expectation of judgment to come is quite incon
sistent with it. We must be delivered from the
one before we can possess the other. Thus it
must be our continual aim to deliver men from
the burden of unrepented and unforgiven sin,
to bring them to a good conscience. Do let us
grasp that the people about us very frequently
are without it. There are consciences probably
in almost every congregation which are, as St.
Paul expresses it, ' branded with a hot iron.' The i Tim. iv. 2.

24 PASTORAL TEACHING OF ST. PAUL
brand of some mortal sin is upon them ; they
know it, and they cannot advance until it is
removed. Then there are consciences which are,
1 Cor. viii. 7. as St. Paul says, ' weak.' ' Their conscience,
being weak, is defiled.' Things which, objec
tively regarded, are not sins at all, seem to them
to be sins, and they feel themselves under God's
displeasure, while there is no real reason why
they should do so. Once again, there are con
sciences which are uneasy. They are like friends
of our own, when something has come between us
and them, and we cannot discover what it is.
We ask if there is anything wrong, and they will
neither tell us clearly what is wrong, nor behave
as if all were right. And from aU these types
of bad conscience we must deliver men, or they
will never love. How St. Paul's own strength
was rooted in the clearness of his conscience !
1 Cor. iv. 4. ' I know nothing against myself.' ' Our glory-
2 Cor. i, 12. ing is this, the testimony of our conscience, that
in holiness and sincerity of God, not in fleshly
wisdom but in the grace of God, we behaved our
selves in the world, and more abundantly to
Acts xxiv. 16. you-ward.' ' Herein do I exercise myself ' —

PASTORAL TEACHING OF ST. PAUL 25
and there is no form of exercise more profitable — •
' to have a conscience void of offence toward
God and men alway.' And what he possessed
himself he was indefatigable in his efforts to pass
on to others. The Gospel was to him what it
was, largely, though not entirely, because it was
a gospel of peace, a gospel which spoke of One,
as he said at Antioch of Pisidia, ' by whom every Acts xin. 39.
one that believeth is justified from all things
from which ye could not be justified by the law of
Moses.' He preached it, and led men to accept
it, in a way which meant not only that they were
in fact forgiven, but that they realised that they
were so. Such appeals as those which we find in
his writings to forgive others because ' God also Eph. iv. 32.
in Christ forgave ' us, would have little force
to any but to those for whom forgiveness was
an accepted and realised blessing. It is that
assurance which we have to produce. We must
speak of bad consciences as things which really
exist ; we must warn men of their evil and of
their danger, and we must do aU in our power to
have good consciences substituted for them.
And to this end, to quote my friend's words again.

26 PASTORAL TEACHING OF ST. PAUL
we must ' have a policy,' a normal method in
which we believe for producing what we desire.
The EvangeUcals have their method ; they try
to bring men to conviction of sin and to the
conscious acceptance of our Lord as the Saviour
from sin. The CathoUcs have their method, a
method in close connection with the confessional.
And the two methods, I think, have far more
in common than we generaUy suppose. Each
method, rightly used, attains its purpose. But,
whatever our method may be, we must bring
men to a good conscience, and, having brought
them to it, see that they keep it, not chiefly by
a perpetual recurrence to the method by which
they first acquired it, but far more by the daily
faithful performance of God's wiU for the time to
come. If the old methods are again needed,
they may be used again, but we ought not to
look forward to requiring them. ' Holding
faith,' St. Paul says, ' and a good conscience,
which some having thrust from them made ship-
1 Tim. i. 19. wreck concerning the faith.' Holding it — ^not
perpetuaUy losing it, and recovering it. Then
love can grow.

PASTORAL TEACHING OF ST. PAUL 27
A pure heart, then, and a good conscience,
and then, thirdly, faith unfeigned. That is the
greatest love-producer of the three. As St.
John says, ' we love, because He first loved us.' i johuiv. 19.
It is faith in God as revealed in Christ — ^faith
in our Lord as the Risen Saviour, who died for
us, and behold He is ' alive for evermore ' — which Eev. i. is.
fills us with love to God and to our brethren, as
nothing else does. If we are to love God we
must realise how much there is for which to
love Him. That is the faith which we must
produce by every means in our power. It is of
no use to assume that it is there. It is not there ;
it has to be produced. Our churches are full
of people who neither believe nor disbeUeve.
They are ready to believe ; they would like to
believe ; some of them are trying to act as if
they did believe. But the old days in which
Christianity was taken for granted are gone ;
even our best people find it very hard to take it
for granted to-day. And directly we go outside
the circle of our own people there is nothing
approaching to unfeigned faith. It is not that
men, as we say, ' have difficulties ' ; to complain

28 PASTORAL TEACHING OF ST. PAUL
of difficulties presupposes that we are trying ;
and very widely to-day men are not at all
trying to believe. Let me explain my meaning
by an example. Suppose that a Roman Catholic
were to ask you what were your difficulties in
submitting to the Roman claims, what would
you reply 1 You would explain — would you
not ? — that you are nowhere near the point
where difficulties are felt. You are perfectly
satisfied with your own position ; you are
without any desire to join the Roman com
munion, and consequently difficulties as to the
Papal claims do not trouble you at all. No
doubt, were all this otherwise, you would find
difficulties enough ; you could tell your Roman
friend half a dozen difficulties which would
stand in your way. But, as the matter stands,
you are not worrying about them, and you would
attend with only the most languid interest to an
attempt to deal with them. So it is, I think,
to-day with the unbelief of vast numbers of the
people around us. They are not hostile to us ;
they are as polite to us as we are to Roman
Catholics ; but they are not only without un-

PASTORAL TEACHING OF ST. PAUL 29
feigned faith, but without any present wish to
acquire it. How this situation is to be met we
cannot now consider. But I am sure that what
St. Paul calls ' the defence and confirmation of Phii. i. 7.
the Gospel ' are duties which ought never to be
absent from our thoughts. If I may venture to
say so, most of the sermons which I hear not
only seem to me to presuppose that our wills
are more fully converted than they are, and our
consciences far more at rest ; they presuppose
also that we possess an unfeigned and unclouded
faith that from most of us is absent. I do not
think that we shaU ever attain our great end of
love unless we change our methods.
You see then what it is which we have to pro
duce, and what are the means for its production.
And now, in conclusion, let us read those words
which immediately follow in the First Epistle to
Timothy, and see how they warn us against
that method of teaching which we immediately
adopt when we forget what our great purpose is.
Look at 1 Tim. i. 6. ' From which things some
having swerved have turned aside unto vain
talking ; desiring to be teachers of the law

30 PASTORAL TEACHING OF ST. PAUL
though they imderstand neither what they say,
nor whereof they confidently affirm. But we
know that the law is good, if a man use it lawfuUy,
as knowing this, that law is not made for a right
eous man, but for the lawless and unruly.' Now
is not that abidingly true ? If we do not reahse
what our object must be, if we can neither win
the will, nor help the conscience, nor convince
men of the truth of the faith, there is reaUy
nothing but vain talking left to us, and the par
ticular form of it which attracts us is law, the
telling men what they ought to do. We do not
certainly know what was the particular type of
teaching which St. Paul had in his mind ; evi
dently it was Jewish legalism in some form. But
that is quite unimportant. What St. Paul con
demns is the folly of forgetting the whole spirit
of the Gospel, and going back to the old legalism
which it superseded. Law, as St. Paul says, has
its great place. Face to face, as you in your
parishes no doubt often are, with the vilest
wickedness, there is nothing immediately to be
done but to insist upon law, and the penalties
which it imposes. St. Paul did not speak to

PASTORAL TEACHING OF ST. PAUL 31
Felix about the love of God ; he ' reasoned of Acts xxiv. 25.
righteousness, and temperance, and the judg
ment to come.' The most evangelical of all
St. Paul's Epistles has its thunders of the law
for those who need them. ' The wrath of God Ro™. i- is.
is revealed from heaven,' he says, ' against all
ungodliness and unrighteousness of men.' ' We Rom. ii. 2-9.
know that the judgment of God is according to
truth against them that practise such things.
And reckonest thou this, 0 man,- who judgest
them that practise such things, and doest the
same, that thou shalt escape the judgment of
God ? Or despisest thou the riches of His
goodness and forbearance and longsuffering,
not knowing that the goodness of God leadeth
thee to repentance ? but after thy hardness
and impenitent heart treasurest up for thyself
wrath in the day of wrath and revelation of the
righteous judgment of God ; who will render to
every man according to his works ; to them that
by patience in weU-doing seek for glory and
honour and incorruption, eternal life : but unto
them that are factious, and obey not the truth,
but obey unrighteousness, shall be wrath and

32 PASTORAL TEACHING OF ST. PAUL
indignation, tribulation and anguish, upon every
soul of man that worketh evil.' That is not
1 Tim. i. 8. legalism. To speak in that way is to ' use law
lawfully,' knowing what its purpose is, namely,
to bring men to their senses. Only it is not in
that way that we must deal with the members
2 Cor. iii. 6. of our Lord. Law has no saving power. ' The
letter killeth, but the Spirit ' — the Spirit alone —
Gal. iii. 24. ' giveth Ufe.' The law is ' our tutor to bring
us unto Christ,' and, as we all know, though
tutors and governesses are exceUent people in
their own way, the home is far happier without
them, and it is far better for them to depart
when their work is done. I do not deny the value
of moral instruction, or the necessity of teaching
our people their duties as Churchmen. But
what our people chiefly need is not to be taught
what they ought to do ; they generally know
that already. What they need is to be brought
into, and kept in, that relation to God through
Christ, through which the Spirit of God, who is
the Spirit of Love, will belong to them, and by
which they will experience the impulse, and
possess the power, to accomplish these duties

PASTORAL TEACHING OF ST. PAUL 33
of which we speak. What they need is to
understand and appreciate through an unfeigned
faith the glory of their Christian position, and
to be influenced by the motives which their
Christian position gives to them. In deaUng
with Christians, however unsatisfactory, St.
Paul never appeals to the law. He tells them
to walk ' worthily of the Lord,' ' worthily of God,' Coi. i. lo.
who calls them ' into His own kingdom and glory.'
They are to be pure, not because the seventh
commandment forbids impurity, but because
their ' bodies are members of Christ,' and the i Cor. vi. 15,
' 19.
' temple of the Holy Ghost ' ; they are not to
lie one to another, because they are ' members Eph. iv. 25.
one of another ' ; they are to forgive because
' God also in Christ ' has forgiven them. The Eph. iv. 32.
abandonment of the legal standpoint does not
mean freedom to do evil ; the evil things which
the law condemns are as contrary to ' the sound 1 Tim. i. 10.
doctrine ' as they are to the law ; but with those
who have attained to faith it is through the
sound doctrine that we ought to deal with them.
And we Englishmen who are born legalists, and
never so happy as when we have induced our
c

34 PASTORAL TEACHING OF ST. PAUL
people to observe another rule, have to guard
perpetuaUy against our tendency to legaUsm,
if we want the Gospel to exercise its true power.
2 Cor. iii. 6, God, as St. Paul says, has ' made us sufficient
as ministers of a new covenant, not of the letter,
but of the Spirit ' ; and, if we desire to find our
selves in Him sufficient, we must remember for
what He has made us sufficient. The end of the
charge is love — ^love which is one with salvation —
and only if that is indeed our aim, shall we find
ourselves sufficient, as God means us to be.

LECTURE II
We thought together yesterday of the pastor's
aim, as St. Paul sets it before us. We saw that it
must be to produce in our people, as in ourselves,
the Christian character of love. And we saw also
the means which must be employed for the
attainment of love — a pure heart, a good con
science, and faith unfeigned. Now to-day we
proceed to consider, under the guidance of St.
Paul, the pastor's character — what manner of
man he must himself be if his work is to be
accomplished. St. Paul deals with this question
in more ways than one. In the first place — and
we have an example of this in the passage which
immediately foUows that which we considered
yesterday — he speaks to us quite humbly, but
without any unreal self-depreciation, about him
self. The Second Epistle to the Corinthians is
the richest of his epistles in teaching of this
kind. We shall see by it that the true pastoral 3B

36 PASTORAL TEACHING OF ST. PAUL
character is not so much one which we must
ourselves attain before we begin our work, as
one which it is for God to produce in us by the
experience through which He passes us. We
can correspond with His working, but that is
aU that we can do. In the second place — and
we have examples of this in the First Epistle to
Timothy, and in the Epistle to Titus — we have
passages in which St. Paul describes the necessary
characteristics of those to be caUed to the ministry.
1 Tim. ill. 1-18, In both these passages we should observe that
Titus 1. 6-9. g^^ Tsiul is not addressing the clergy, and teUing
them what sort of men they are to be, but address
ing Timothy and Titus, and telling them what
sort of men they are to choose. That may
account for the comparatively external character
of the points upon which he dweUs. The inner
life of candidates for the ministry is not laid
open before those upon whom rests the responsi
bility of choosing them, and it would be useless
to say much about it. What they can see is the
character on its outer side, and it is with that
that St. Paul here deals. And then thirdly —
and passages of this kind are scattered freely

PASTORAL TEACHING OF ST. PAUL 37
about the Epistles to Timothy, the Second being
the richer of the two — there are St. Paul's direct
exhortations to those who are called to be ministers
of Christ, and to exercise in His name authority
over others. And here, as we should expect,
St. Paul goes deeper, and shows us the great
things after which we must strive if we would be,
each one of us, ' a vessel unto honour, sanctified, 2 Tim. ii. 21.
meet for the Master's use, prepared unto every
good work.' All this manifold teaching we ought,
as far as we may, to compare and to combine ; the
true ideal will only emerge as we do so. We
suffer to-day, I think, not from any lack of cleri
cal ideals, but rather from a plethora of them.
We have not in the English Church — and the fact
has its great advantages — any one definite and
recognised ideal of the priestly life. A great
variety of ideals jostle one another in our minds.
There is what we may caU the eighteenth-century
ideal — Mr. Irvine in Adam Bede is a good example
of it — the ideal of the genial, kindly, EngUsh
gentleman, regular in his clerical duties, and full
of common sense, but differing little, and not
desiring to differ much, from the country gentle-

38 PASTORAL TEACHING OF ST. PAUL
men around him. Then there is the Evangelical
ideal, formed, I think, partly on the example of
St. Paul, but still more on that of John Wesley
and his foUowers ; the ideal of the fervent
2 Tim. iv. 2. preacher of the Gospel, ' instant in season, out
of season,' and speaking ' as a dying man to
dying men.' Then, again, there is the Roman
ideal, worked out, I think, for the first time by
the saints of the Counter-Reformation, and to
be best studied in such noble books as Arvisinet's
Memoriale Vitce Sacerdotalis and Manning's The
Eternal Priesthood. That has a great influence
with many of our best clergy to-day. Once
more, there is the intensely human and demo
cratic ideal, seen perhaps at its best in the late
Father Dolling, but exemplified also, though with
a strong admixture of the eighteenth century,
by Charles Kingsley, — the ideal of the man who is
a philanthropist and a social reformer as well as
a priest, who cares for the bodies of his people as
well as for their souls, and who perhaps is tempted
to have more irons in the fire than he quite knows
how to handle. All these ideals have their own
elements of strength and beauty, and God may

PASTORAL TEACHING OF ST. PAUL 39
intend them all to find representatives among us.
But there are, nevertheless, elements in the true
priestly character which we should all alike
possess, and St. Paul's words ought to help us to
see what they are.
But, before turning to St. Paul's words, there
are a few remarks which I should like to make,
and in which I hardly expect to carry you all
with me. Being a modern, and speaking to
moderns, I have freely used such words as ' char
acter ' and ' ideal.' But I am inclined to think
them dangerous words. You will search for
them in vain in Cruden's Concordance, or for
any words corresponding to them. More than
this, I fancy that the best scholars among us
would find it difficult to translate them into
any one of the languages of the title over the
Cross. The ancients not only had not the words ;
they scarcely possessed the ideas for which they
stand. There are passages in the New Testa
ment where the writers seem hard put to it from
the lack of such words as personality and char
acter. When e.g. St. James says that ' the proof James i. 3.
of ' our ' faith worketh patience,' or when St.

40 PASTORAL TEACHING OF ST. PAUL
Kom. V. 3, i. Paul says that 'tribulation worketh patience ; and
patience, probation,' we modems would say that
it is by trials bravely borne that strong char
acters are formed. But so far from commiserat
ing the ancients upon these gaps in their vocabu
lary, I should be incUned to congratulate them.
Probably they were saved from a good deal of
self-consciousness and a good deal of unhealthy
introspection. I believe that, speaking generaUy,
the less we think about our characters and our
personalities the better it is for us. Our task is
to do the will of God. If we do it, we shall come
in time to be what He intends us to be. But we
do not know much at the outset of what He
intends us to be, and, if we encumber ourselves
too much with ideals, we tend to live for these
self-chosen ideals rather than for our immediate
duties. We are frequently told that what
matters is not what we say, or what we do ; it
is what we are. If that means that motive and
intention are all-important, it is, of course,
entirely true. But if it means that we are to
judge of ourselves, or that God judges of us, by
our present dispositions, and not by our actual

PASTORAL TEACHING OF ST. PAUL 41
output in word and deed, I must deny it alto
gether. Our Lord said, 'By thy words thou Matt. lii. 37.
shalt be justified, and by thy words thou shalt be
condemned.' He said, ' Out of the abundance ' —
the overflow — ' of the heart the mouth speaketh.'
He said, ' By their fruits ye shaU know them. Matt. vii. 20.
Not every one that saith unto me. Lord, Lord,
shall enter into the kingdom of heaven ; but he
that doeth the wiU of my Father which is in
heaven.' If our Lord does not teach that we
shall be judged by our works, it is indeed hard to
say what He does teach. The fact is that the
characters with which we begin are very largely
inherited ; we are to a great extent not responsible
for them. We must treat them, like the outward
circumstances of our lives, as difficult material
with which in union with God we are caUed
faithfully to deal. God judges us, and we must
judge ourselves, by the way in which we do
actuaUy deal with them. Bishop Wilson of
Sodor and Man admirably says that ' If we would
ascertain the state of our hearts we must impar
tially review our actions . ' The state of our hearts
is the same thing as the attitude of our wills, and

42 PASTORAL TEACHING OF ST. PAUL
that may be very different from our present
characters. To take an example, there is no
reason to be distressed if we find ourselves of an
exceedingly jealous disposition, and pained
rather than pleased at our neighbour's success.
No doubt it is deplorable that it should be so,
but we cannot immediately help it. If, in spite
of this, we habituaUy speak well of our neighbour,
and only well, if we do all that we can to increase
his success, the state of our hearts is all that at
present God asks us to make it. In a very true
sense what matters is not what we are ; it is
what we say and what we do. Thus the inquiry
upon which we are reaUy engaged to-day is an
inquiry, not as to what the character of the
priest ought to be, but as to what his conduct
ought to be. Let us take care of our conduct,
and our characters will in the long run take care
of themselves. And this brings us to another
point of the greatest importance. We are
frequently told that the value of our ministerial
work depends upon what we ourselves are. If
Matt. vii. 18. that means that ' A good tree cannot bring forth
evil fruit, neither can a corrupt tree bring forth

PASTORAL TEACHING OF ST. PAUL 43
good fruit,' it is only what our Lord says ; but
if it means that we must not attempt to Chris
tianise others until we are ourselves satisfactory
Christians, I must again deny it altogether. We
caimot choose our vocations ; we must do the
work that God has given us to do. If the
ministry is our vocation, it is in doing the work
of the ministry as faithfully as we can, and in
no other way, that we shall by God's grace in
time become satisfactory Christians. A pure
heart, a good conscience, and faith unfeigned are
necessary from the first, but that is all. Let us
see that we have them, and then go full steam
ahead. In so doing, as St. Paul says, we shall
' save both ' ourselves ' and them that hear ' us. i Tim. iv. 16.
And now let us turn to St. Paul, and consider,
firstly, one or two points in the teaching which is
conveyed to us by what he tells us about himself.
I shall but touch on this, as I said before, but let
us read together 1 Tim. i. 12-16. ' I thank Him
that enabled me, even Christ Jesus our Lord, for
that He counted me faithful, appointing me to
His service ; though I was before a blasphemer,
and a persecutor, and injurious : howbeit I

44 PASTORAL TEACHING OF ST. PAUL
obtained mercy, because I did it ignorantly in
unbeUef ; and the grace of our Lord abounded
exceedingly with faith and love which is in Christ
Jesus. Faithful is the saying, and worthy of
all acceptation, that Christ Jesus came into the
world to save sinners ; of whom I am chief :
howbeit for this cause I obtained mercy, that in
me as chief might Jesus Christ show forth all His
longsuffering, for an example of them which
should hereafter beheve on Him luito eternal
life.' You see what we have here. We have
the apostle, as I hope we are aU able to do,
looking back with the deepest thankfulness to his
ordination day. A very hard life the Ufe of
apostleship has proved to be, far harder than at
first he had expected, but not for a moment
would he have had any other. ' I thank Him that
enabled me, even Christ Jesus our Lord, for that
He counted me faithful, appointing me to His
service.' He begins, you see, not with any
self-chosen ideals for the future, but with God's
actual deaUng with him in the past. What a
wonderful thing it was that the Lord should
have made him an apostle ! ' The grace of our

PASTORAL TEACHING OF ST. PAUL 45
Lord,' he says, ' abounded exceedingly.' It
would have been a great grace to make him a
Christian, but it was a far greater to make him
the first apostle of the Gentile world. St. Paul
had been a ' blasphemer,' pouring out insults
upon the name of Jesus, a 'persecutor' of His
servants from city to city, a cruel and insulting
enemy of the cause for which he has now
been so long ready to die. And yet — this is
what St. Paul feels — the Lord had understood
him all along. No one else had understood him ; Acts ix. 26,
the Christians of Jerusalem would not at first
believe that he was a disciple ; but the Lord
understood. He knew that St. Paul only did
it ignorantly, in unbelief. It was his head that
was wrong, and not his heart. Jesus had only
to reveal Himself, and St. Paul would at once
come out upon His side. So ' He counted me
faithful, appointing me to His service ' ; He took
the insults and the violence for what they were
worth, and brought him out into the faith and
love which are the atmosphere of those that are
in Christ Jesus. He gave him that wonderful
mark of His confidence which was contained in

46 PASTORAL TEACHING OF ST. PAUL
caUing him to be an apostle. But then why did
He do this ? Was it simply for his own sake ?
Certainly not. The Lord dealt with him in view
of the wider needs of the Church. The fact
was, if we may so say, that the Lord needed an
advertisement of aU His longsuffering. ' How
beit for this cause I obtained mercy, that in me
as chief Jesus Christ might show forth aU His
longsuffering, for a pattern of them which should
hereafter believe on Him to life everlasting.'
The elder apostles were of little use for that
purpose. Admirable examples as they were of
what the Lord could make of the simplest and
homeliest material, they were not good ex
amples of His longsuffering. If the Lord was
to choose men at all as the instruments of His
work, where was He to obtain better ones ? But
St. Paul the persecutor ! No one could doubt
the Lord's all-longsuffering after St. Paul's ex
perience. Praise to God for it then ! ' Now unto
the King, eternal, incorruptible, invisible, the
only God, be honour and glory for ever and ever.'
You see then the standpoint from which we
should approach the consideration of the pastoral

PASTORAL TEACHING OF ST. PAUL 47
character. We should not start with any abstract
ideal whatsoever. We should begin with our
selves as we are, with the way in which God has
dealt with us, is dealing with us now, and with
the purpose which He has in view in aU the
experience through which He passes us. If we
by the will of God are members of the Christian
ministry, God has given to us a great mark of
His confidence. The years before our call were
perhaps far from satisfactory years ; if we were
not as actively hostile as St. Paul was, we were
probably far less conscientious. But, whatever
the past may have been, God did call us, and give
us our work. And what we have each to do is
to beheve in God's purpose for us, and try to
co-operate with it. For each one of us God has
His ' good pleasure,' and He works in us ' both Phii. «. 13.
to will and to do ' with that good pleasure in
view. For each one of us there is, to quote St.
Paul again, ' that for which we were apprehended Phii. iii. 12.
by Christ Jesus.' We have not already 'ob
tained ' nor are we ' already made perfect ' ; our
duty is ' to press on,' if so be that ' we may appre
hend that for which we were apprehended by

48 PASTORAL TEACHING OF ST. PAUL
Christ Jesus.' I do not mean that there are no
characteristics which ought to belong to aU
members of the ministry aUke ; there are many
such, and we shall presently be thinking about
them. What I mean is that we must not aUow
any ideal, however inspiring, to obsciu^e from us
the fact of God's purpose for us as individuals.
It is that which we must realise. And it wiU be
reaUsed, if realised at aU, not mainly by any
independent efforts of our own to reaUse it,
but through the experience through which God
has passed us, and wiU pass us.
' I need now as then
Thee, God, who mouldest men.'
That is the point. Those who would live by
lofty ideals frequently complain that the cir
cumstances of their lives prevent them from
reaUsing them. No doubt it is so. But do those
circumstances prevent them from fulfiUing the
divine purpose ? Not at aU. It is through those
circumstances, and the limitations which they
bring, that the divine purpose wiU be worked out.
Look at St. Paul himself. If St. Paul had
troubled himself about the ideal of an apostle

PASTORAL TEACHING OF ST. PAUL 49
and evangelist, his circumstances and his limi
tations would have overwhelmed him. Obvi
ously the ideal evangehst would require an iron
constitution, while St. Paul was continuaUy
being prostrated by illness. Obviously he would
require a great command of language — of what
use in the Greek world would be one who had it
not ? — and St. Paul was a bad speaker. But
ideals of that kind troubled him little ; he came
to see that his Umitations simply had the effect
of making the divine power which worked
through him manifest to the world. If he was
weak in body, ' we have this treasure in earthen 2 Cor. iv. 7-10.
vessels, that the exceeding greatness of the power
may be of God, and not from ourselves ; we are
pressed on every side, yet not straitened ; per
plexed, yet not unto despair ; pursued, yet not
forsaken ; smitten down, yet not destroyed ;
always bearing about in the body the dying of
Jesus, that the life also of Jesus may be mani
fested in our body.' Or was he in speech con
temptible, if judged by the logical and rhetori- ,2 Cor. x. 10.
cal standards of the Greek world? That, too,
had its purpose. ' I was with you in weakness, 1 Cor. li. 3-5.
D

50 PASTORAL TEACHING OF ST. PAUL
and in fear, and in much trembUng. And my
speech and my preaching were not in persuasive
words of wisdom, but in demonstration of the
Spirit and of power : that your faith should
not stand in the wisdom of men, but in the power
of God.' More than this, it was precisely his
limitations and his sufferings which enabled him
both to show the truth of the Gospel which he
proclaimed, and to comfort others under their
limitations and sufferings. The Gospel of our
Lord as crucified and glorified, and the Bestower
of the Spirit, might in itself be foolishness to the
Gentile world ; but it became far more credible,
when that world saw that when the Lord's
crucifixion was reproduced in St. Paul, the Lord's
2 Cor. iv. 12. rcsurrection power was reproduced also, and that
when death worked in St. Paul, Ufe worked in
them through the spiritual power which accom
panied his words. And his power as the teacher,
guide and strengthener of his converts depended
upon his limitations, just as his power as an
2 Cor. i. 3, 4, 6. evaugelist did. ' Blessed be the God and Father
of our Lord Jesus Christ, the Father of mercies
and the God of all comfort ; who comforteth us

PASTORAL TEACHING OF ST. PAUL 51
in all our affliction, that we may be able to com
fort them that are in any affliction through the
comfort wherewith we ourselves are comforted of
God. . . . But whether we be afflicted, it is for
your comfort and salvation ; or whether we be
comforted, it is for your comfort, which worketh
in the patient enduring of the same sufferings
which we also suffer.' And that is the way in
which we should look at ourselves and our own
experience also. Never mind the limitations.
God has called, and is moulding us, to reaUse His
ideal, if not our own. How wiU the power of
God ever be manifested through us, if the magni
ficence of our talents is such as to provide a ready
explanation for any success we may attain ?
How shall we ever be able to comfort our people
in their Umitations and difficulties, if we have
neither limitations and difficulties of our own,
nor experience of the power of God to support
us under them ?
Are we then, as might seem to be the case, not
to encumber ourselves with any ideals at all ?
That would certainly be a very false conclusion,
and one very little in harmony with St. Paul's

52 PASTORAL TEACHING OF ST. PAUL
mind. The Christian character is one, and only
one, though it takes varying forms under varying
circumstances. And St. Paul, in writing to his
lieutenants, is very clear, not only that that
character must be present in those to be caUed
to the ministry, but that it must be present in
that special and pecuUar way which their work
demands. Look at 1 Tim. iii. 1. ' Faithful is
the saying. If a man seeketh the office of a bishop'
— and ' bishop ' is not here, I think, to be dis
tinguished from ' presbyter ' — ' he desireth a
good work. The bishop therefore must be ' —
and St. Paul proceeds to tell us plainly what he
must be. At Ephesus in St. Paul's day there
was evidently no difficulty in finding candidates
for the ministry, but aU were not equaUy suitable.
Timothy must note what the true character
istics are, and refuse to ordain unless they are
present. St. Paul, for reasons which I have
already explained, does not here speak of the
deepest things. But, as far as relates to that
life which the world can see, his words cover a
wide field. He shows us the priest in himself,
in his work, in his home, and in his general

PASTORAL TEACHING OF ST. PAUL 53
relation to the world. You wiU, I feel sure, not
take it in iU part if I speak rather freely about
some of the ways in which we should take heed
to his words.
' Faithful is the saying. If a man seeketh the
office of a bishop, he desireth a good work. The
bishop therefore must be without reproach ' —
not only actually blameless, but, like Csesar's
wife, above suspicion. And that he may be
above suspicion, he must be quite plainly ' the
husband of one wife, temperate, sober-minded,
and orderly.' Very prosaic virtues these, are they
not ? The poor despised eighteenth - century
parson begins to take heart of grace, and feel
that after aU there is something to be said for
him. And yet how immensely more important
in practice is every one of these quaUties than
many more showy characteristics ! ' The hus
band of one wife '¦ — quite literally, the man of
one woman. There is no time this morning to
discuss fuUy the meaning of the phrase. If I
thought it meant, ' If married, married only
once,' I should at once suspect that the words
belonged to a time later than St. Paul's. But I

54 PASTORAL TEACHING OF ST. PAUL
take it to mean, ' If married, faithful in married
life.' St. Paul presupposes that the presby
ters of Ephesus wiU be married men. AU the
Christians old enough for the presbyterate had
been adult Jews or Gentiles before their con
version ; that they had been married was almost
a matter of course. What was necessary was
that, if the priest had a wife, he should be entirely
faithful to her. May I venture to speak somewhat
plainly about this matter ? Of course, if we
think that the clergy ought to remain unmarried,
unmarried we should remain. But no such view
finds any wide acceptance in the Church of
England. If we are married, we should not appear
to be ashamed of the fact, or thrust our wives
into the background. On the contrary, we should
live as married men, accept our obUgations and
limitations as married men, and honour our
wives before the world by showing that they
possess our confidence. Moreover, I think that
St. Paul's words demand of us that we should
each be the man of one woman, even though
our wives fail to give us that sympathy in our
work which they ought to give. If in that

PASTORAL TEACHING OF ST. PAUL 55
case we seek that sympathy from any other
woman, we shaU probably give much occasion
for scandal and misunderstanding. We may
say indeed that there is no harm in what we
do, and perhaps there may not be. But our
affections are dangerous things, unless they are
kept under strong control, and we Uve in a world
which is both corrupt and censorious. The
presbyter must be without reproach, — as Bengel
says, ' Sine crimine, fama, et suspicione justa.'
And then ' temperate,' — not only in the use of
alcohol, but of aU the good things of the world.
As clergy, we ought to keep not only outside,
but far outside, the danger zone. The number of
clergy who have faUen by strong drink is quite
appalling. So, too, in the use of food. It is
quite easy to lose our spiritual power and to
destroy our influence by a degrading over-
interest in our meals which men cannot help
seeing. So, too, in the use of tobacco, though, of
course, that was not in St. Paul's mind. Tobacco
in moderation has a social value, but it is deplor
able for us to be slaves to it. Our people do not
wish to receive the Blessed Sacrament from

56 PASTORAL TEACHING OF ST. PAUL
fingers always stained by rolling cigarettes, nor
can we be welcome in their sickrooms, if we
add to their discomfort by the atmosphere of
tobacco which we bring with us. And then
' sober-minded and orderly,' — the one an internal,
the other an external characteristic. Earnest
we may be and ought to be, but we must not
aUow our earnestness to overpower our common
sense. In the Thanksgiving after Communion
of St. Thomas Aquinas, we pray for deUverance
from ' all false impulses, fleshly or spiritual.'
We are to be masters of the impulses of the
spirit, as well as of those of the body. ReUgion,
it has been lately said, ' ought to be arresting ' ;
there ought to be something about its manifesta
tions which claims men's attention. But re
ligion must be made arresting in the right way —
by the power of the Holy Spirit and the reality
of our own convictions, and not by doing things
that are merely fanatical or merely odd. St. Paul
in the Pastoral Epistles makes a great deal of
' gravity,' — ' noble seriousness,' to use Matthew
Arnold's translation. Just now there is a cult
of extravagance, and we must not give way to it.
In manner, in language, even in dress, we must.

PASTORAL TEACHING OF ST. PAUL 57
as St. Paul says, be sober-minded and orderly.
The opposite characteristics may attract more
attention, but they do no permanent good.
And now from our personal Ufe St. Paul passes
to our relations with other men. And you
see how he emphasises both the social and
the teaching side of our ministry. ' Given to
hospitaUty, apt to teach.' St. Paul no doubt
is especiaUy thinking of the duty of welcoming
the itinerant Christian prophets ; that duty
especially rested upon the bishops or presby
ters ; but we need not conflne his words to
that. The priest is not to be a man who shuts
himself up in his study or in his church. He
must get into contact with men, as the Lord
did. Our houses or our lodgings should be
places where our people ever find a welcome.
They must know us, if they are to understand
what we say. And yet our relations with them
must not be merely social ; if we are ' apt to
teach ' they never wiU be. The man who is
apt to teach is the man who knows what the
Christian faith and the Christian moral standard
are, who deUghts in teaching them and knows
how to teach them, and so is ever on the lookout

68 PASTORAL TEACHING OF ST. PAUL
for the opportunity of teaching them. ' Take
your opportunity or make it,' Dean Vaughan
used to say, in commenting upon the words,
2 Tim. iv. 2. ' Be instant in season, out of season.' We
want — do we not ? — to keep the two sides to
gether, to be the friends of our people and their
teachers also, aU the more their teachers because
we are their friends, and aU the more their
friends because we are their teachers. And now
St. Paul passes to other characteristics which
are of immense importance if we wish to exercise
an influence. ' No brawler, no striker, but gentle,
not contentious, no lover of money.' We must,
that is to say, have complete command of our
temper. There must be no public or private
quarrels with our people, no roughness even in
dealing with the roughest boys. We must
carry with us everywhere an atmosphere of what
Matthew Arnold caUed ' sweet reasonableness ' ;
we must not be ' fighting men.' That does not
mean that we are to have no principles, or that
we are never to insist upon them.
' I never say what any one
Could possibly object to.'

PASTORAL TEACHING OF ST. PAUL 59
But we must have endless patience ; we must
be ready for almost endless explanation ;
we must not expect always to have our
own way — 'not self-wiUed,' St. Paul adds
in the parallel passage in the Epistle
to Titus ; we must be ready to put up with Titus i. 7
opposition and contradiction, even when we are
perfectly certain that we are right. And, as St.
Paul adds, we must be ' no lovers of money.' We
must manage to convey the impression to a world
which loves money very dearly, that we at any
rate are exceptions to the general rule. Men
always expect us to consult our own interest, and
think Uttle the worse of us for doing so ; it is the
more impressive when they discover that we do
not. And then with great insight St. Paul pro
ceeds to speak about the priest's home. 'One
that ruleth weU his own house, having his children
in subjection with aU gravity (but if a man
knoweth not how to rule his own house, how shaU
he take care of the Church of God ?).' How full
that is of St. Paul's common sense ! It is our
power to manage our own households which
proves our capacity for managing God's. If we

60 PASTORAL TEACHING OF ST. PAUL
cannot manage or influence our own children —
if, as they grow up, they sit loose to the Christian
faith, or, to quote the Epistle to Titus, are ' accused
Titus i. 6. of riot or unruly ' — how can we hope to manage or
influence the children of others in our schools
and confirmation classes ? And I think that we
shaU find that our homes test us in little things
as weU as in great. The same characteristics
which prevent us from keeping our servants wiU
prevent us from keeping our colleagues and our
workers. The want of punctuality, of method,
of attention to detail, which keep our houses
always in a muddle, will keep our parishes always
in a muddle. If we confuse our own accounts,
we shall probably confuse the accounts of the
Church. The home is the test. And so we
come to St. Paul's last point, and that is our
relation to the outside world. And here what
St. Paul tells us is that we must be simple and
unassuming, and care for our good name. When
St. Paul says, 'Not a novice, lest being puffed
up he fall into the condemnation of the devil,'
he probably alludes to the belief that the devil
fell through claiming a position which did not

PASTORAL TEACHING OF ST. PAUL 61
belong to him, and his point is that a man needs
some years of Christian experience before he can
be safely set over others. I do not think that we
English clergy are much disposed to give ourselves
airs ; the kindly chaff of our friends is usually
sufficient to prevent it. But we should note
St. Paul's warning none the less. When he says
to Timothy, ' Let no man despise thy youth,' i Tim. v. 12.
he does not mean that we are to be furiously
angry, and triumphantly assert ourselves, if men
do despise it ; he means that we are to become
the kind of people whom they cannot despise.
' Let no man despise thy youth ; but be thou an
ensample to them that believe, in word, in manner
of life, in love, in faith, in purity.' There will
be no despising then. Moreover, we must
care for our good name, even in the outside
world. The priest must have ' good testimony
from them that are without ; lest he fall into
reproach and the snare of the devil.' There will
be times no doubt when we shaU have to take
an unpopular line, and do what others will not
understand. But we should never glory in being
unpopular or misunderstood. ' Young people,'

62 PASTORAL TEACHING OF ST. PAUL
says Bishop Creighton, ' who complain that they
are misunderstood must be told that it is their
business to explain themselves.' To be mis
understood is a great hindrance to our work,
and a great danger to ourselves. To Uve in an
atmosphere of suspicion tends to sour even the
best of us, and to destroy our initiative. St.
Paul took the utmost pains to conciUate opposi-
1 Cor. ix. 22. tion by aU legitimate means, to be ' aU things to
all men, that ' he might ' by aU means save
some.' It is an immense help as we go about
our work to know that our good name has pre
ceded us, and that men are thus already disposed
to welcome us, and to Usten to what we say.
And now, thirdly and lastly, we come to St.
Paul's direct instructions to Timothy himself
as to his own conduct. These, of course, go far
deeper than those comparatively external matters
upon which we have been lately dweUing, into
questions of the spiritual Ufe and the spirit in
which our work is to be done. St. Paul's in
structions are very many and very various. I
can but touch upon a few of them, leaving you
to study and work out the rest for yourselves.

PASTORAL TEACHING OF ST. PAUL 63
The first wiU be what he says as to the necessity
of cultivating the divine grace, and seeking after
the Christian character ; the second will be the
duty of absorption in our work, and of perse
verance in discharging it ; and the third wiU
be the duty, in which apparently Timothy was
inclined to fail, of courage in facing our diffi
culties, and endurance of the trials which faith
fulness is sure to bring.
We begin then with the first of the three — the
duty of cultivating the divine grace, and of
seeking after the Christian character. And here
I would point out that it is not St. Paul's way
to bid us to seek for the divine grace, or for the
powers of the Holy Spirit. He says nothing
about the necessity of prayer for grace, or of the
use of the sacraments. AU that is, I think, taken
for granted. His view is — not only in the
Pastoral Epistles, but in all his writings — ^that,
as members of Christ, and temples of the Holy
Ghost, we have already aU of the divine grace
that we are able to receive. Our business is to
beUeve in our position, and in the power which
it pledges to us ; to maintain our faith, and hold

64 PASTORAL TEACHING OF ST. PAUL
to all the teaching that has been given to us ; and
then to stir up the grace and the spiritual powers
which are already our own, and use them both to
become aU that we ought to be, and to perform
to the fuU the task committed to us. Let me
give you some examples of what I mean.
We turn then to the Second Epistle to Timothy,
the richest in teaching of this character, and this
2 Tim. ii. 1. ig what WC find. ' Thou therefore, my child, be
strengthened in the grace that is in Christ Jesus.'
1 Tim. i. 14. Just as, to St. Paul himself, ' the grace of our Lord
abounded exceedingly with faith and love which
is in Christ Jesus,' so it has been with Timothy
also. He, too, is within the circle of the grace
of the Lord ; let him yield himself to its influ
ence, and grow in strength day by day. ' Re-
2 Tim. ii. 8. member Jesus Christ, risen from the dead, of the
seed of David, according to my gospel.' Re
member Him, as being aU that now He is, and,
remembering Him, be continuaUy strengthened
1 Tim. i. 19. in Him. What is necessary is to ' hold faith and
a good conscience ' ; if we lose either, we lose our
hold on Christ ; and St. Paul again and again,
in view of the tendency at Ephesus to go back to

PASTORAL TEACHING OF ST. PAUL 65
the law, earnestly presses upon Timothy the pre
servation of his faith. He must remain ' nour- i Tim. iv. 6.
ished in the words of the faith, and of the good
doctrine ' which he has ' foUowed until now ' ;
he must abide ' in the things which ' he has 2 Tim. iii. 14.
' learned ' and has ' been assured of, knowing of
whom ' he has ' learned them ' ; he must ' guard
that which is committed ' to him, and ' hold i Tim. vi. 20.
the pattern of sound words ' which he has heard 2 Tim. i. 13.
from St. Paul, ' in faith and love which is in Christ
Jesus.' But, if we do hold faith and a good
conscience, if we do abide in that faith and love
which is the atmosphere of the body of Christ,
there is no need to pray for the divine grace.
We have it already, and have only to trust it,
use it, and daily grow stronger by it. The true
quest is that of the Christian character. Timothy
is to ' exercise ' himself ' unto godUness ' ; to 1 Tim. iv. 7.
' flee youthful lusts,' and the love of money, and
' foUow after righteousness, faith, love, peace, 1 Tim. vi. 11.
with them that call on the Lord out of a pure ^ ''''™' "' ^^'
heart.' You see the meaning. It is not a ques
tion of conversion, of turning away from all
known sin ; the ' pure heart ' is thought of as
E

66 PASTORAL TEACHING OF ST. PAUL
attained already. But however real our con
version, we must stiU be both pursued and pur
suing. The love of money and youthful lusts
pursue us — alas ! long after we ourselves have
ceased to be youthful, — and we must flee for our
lives ; while, pursue as we may, righteousness, faith,
love and peace seem stiU to flee, and demand
from us a perpetual chase, not as lonely hunters,
but with all the great body of those who caU
upon the Lord's name. That is the quest, — not
the quest of forgiveness and grace, which are ours
already, but the quest of aU which they put
1 Tim. vi. 12. within our reach. ' Fight the good flght of the
faith, lay hold on the Ufe eternal whereunto thou
wast caUed.' And so it is with the spiritual
gifts which we need for the discharge of our
duties. We have not to seek for them ; they
are ours already. God never gives us a work
without giving us at the same time the strength
to perform it. Our call is not to neglect our
gifts, to believe in them, stir them up, and use
1 Tim. iv. 14. them. ' Neglect not the gift that is in thee,
which was given thee by prophecy,' — St. Paul
probably refers to the Holy Ghost speaking by

PASTORAL TEACHING OF ST. PAUL 67
the Christian prophets, as in Acts xiii. 1, 2, —
' with the laying on of the hands of the presby
tery.' ' I put thee in remembrance that thou 2 Tim. i. 6, 7.
stir up the gift of God, which is in thee through
the laying on of my hands. For God gave us
not a spirit of fearfulness ; but of power and love
and discipline.' Timothy might feel weak and
fearful ; was he then earnestly to pray for
courage and strength ? St. Paul does not say
so. Rather he is to remember that, feel as he
may, through the presence of the Spirit he is
already strong and fully able to deal with the
situation. The sons of Zeruiah are not reaUy
too hard for him ; he can master them if he will.
What he has to do is to stir up his gift, to kindle
it into flame, and with all its fire deal with the
situation. There is but time for a few words as to the duties
of absorption in our work, and of patient endur
ance of the sacrifices which it demands. St. Paul
dwells on these things again and again. ' Be i Tim. iv. 15,
16.
diUgent in these things,' he says ; ' give thyself
whoUy to them; that thy progress may be
manifest unto all. Take heed to thyself, and to

68 PASTORAL TEACHING OF ST. PAUL
2Tim. iv. 2. thy teaching. Continue in these things.' 'Preach
the word ; be instant in season, out of season ;
reprove, rebuke, exhort with all longsuffering
and teaching.' You see the notes which St.
Paul strikes — diligence, absorption, progress, per
severance, instancy, thoroughness. It is such
passages as these which are echoed in our Ordinal.
' See that you never cease your labour, your care
and diligence, until you have done aU that lieth in
you, according to your bounden duty.' ' Con
sider . . . how ye ought to forsake and set aside
(as much as you may) all worldly cares and
studies.' ' Apply yourselves wholly to this one
thing, and draw all your cares and studies this
way.' It was in this that Timothy was failing.
2 Tim. ii. 4, 7. ' No Soldier on service entangleth himself in the
affairs of this life ; that he may please him who
enrolled him as a soldier. . . . Consider what I
say ; for the Lord shall give thee understanding
in all things.' What the context suggests is
that Timothy was forsaking his true work,
and engaging in business, because he lacked the
courage to insist upon being supported by the
Church. He was not idle, but he was allowing
his attention to be distracted. Moreover, when

PASTORAL TEACHING OF ST. PAUL 69
persecution came, as it had come when St. Paul
wrote his Second Epistle, he shrank back from
it. ' Be not ashamed therefore of the testi- 2 Tim. i. 8.
mony of our Lord, nor of me His prisoner ; but
suffer hardship with the gospel according to the
power of God.' ' Suffer hardship with me, as a 2 Tim. ii. 3.
good soldier of Jesus Christ.' Very character
istic of St. Paul all this is. He thinks of the
Gospel as something living and personal, some
thing which may be ' bound ' and set free, suffer 2 Tim. ii. 9.
and triumph, like the Lord of whom it speaks.
And we its ministers, its servants, must not
expect to be treated better than the Gospel we
serve, must not expect to be honoured where the
Gospel is not honoured. We must suffer hard
ship with our great leaders, and with the Gospel
too. We must ' endure aU things for the elect's 2 Tim. ii. 11,
^ 12.
sake, that they also may obtain the salvation
which is in Christ Jesus with eternal glory.
Faithful is the saying : For if we died with Him,
we shall also live with Him ; if we endure, we
shall also reign with Him ; if we shall deny Him,
He also will deny us.' And so we come back to
the great pastoral teaching, contained in St.
Paul's own life, that the Gospel of the Lord's

70 PASTORAL TEACHING OF ST. PAUL
triumph through suffering has not only to be
proclaimed in words, but proved to be true by
deeds, even by the suffering and victory of those
who proclaim that Gospel. Dihgence and patient
endurance are not two separate duties ; in reality
they are but one. The Cross does not come as
something additional to our duty. It comes to
us, as it came to the Lord and to St. Paul, simply
through our facing the whole of our duty, and
setting ourselves to accomplish it. Under the
strain which simple duty imposes upon us, our
mere human powers prove inadequate, and so
the Cross comes. But the Cross is ever followed
by the Resurrection. Just in so far as the human
strength fails, the powers of the divine strength
are manifested. That is what St. Paul learned,
2 Cor. xii. 8, 9. and WC must learn also. ' Concerning this thing
I besought the Lord thrice, that it might depart
from me. And He hath said unto me, My grace
is sufficient for thee ; for my power is made
perfect in weakness.' The grace of God is not
given to pauperise us ; it is given, like wise
charity, only as we need it. And the more that
labour and suffering lead us to need it, the more
of it shall we enjoy.

LECTURE III
Our subject to-day is the work of the ministry.
We have thought of the aim ; we have thought
of the character ; now we pass to what St. Paul
has to say of the actual work which we are called
to do. Of course, it is impossible to keep this
subject entirely distinct either from those which
have engaged our attention already, or from
that which has stiU to engage it. In all the
details of our work the end must be steadily
kept in view ; we shaU not be likely to effect
much unless we are at any rate on the way to
acquire the true pastoral character ; and we
cannot adequately consider our work while we
leave out of account the varieties of age and
position to be found among those for whom our
work is to be done. But, nevertheless, it will not,
I hope, be useless to consider the broad aspects
of our work to some extent apart from all these
considerations. The priest of the Church has a
71

72 PASTORAL TEACHING OF ST. PAUL
1 Tim. iii. 1. definite work to do. ' If a man seeketh the office
of a bishop, he desireth a good work ' ; it is
' negotium, non otium,' as Bengel says. And
though, just because it is the highest of all works,
character is of more importance in it than in any
other, our work is something far more than the
bringing of our own characters to bear upon other
Kom. i. 16. men. The Gospel, St. Paul tells us, ' is the power
of God unto salvation to every one that believeth ' ;
it is, as we saw yesterday, to be regarded as some
thing itself alive and personal. And, that being
so, as our Article most rightly says, it is ' effec
tual, because of Christ's institution and promise,
although ' it ' be ministered by evil men.' So it
is that St. Paul in the Epistle to the Philippians
Phil. i. 18. can rejoice ' that in every way, whether in
pretence or in truth, Christ is proclaimed.' We
Phil. i. 16. might have thought that for men to ' preach
Christ even of envy and strife ' could do no good
to anybody, but that is not at all St. Paul's view.
The Gospel — if it be but indeed the Gospel — has
a power of its own distinct from the character of
those who proclaim it, just as the sacraments
have a power of their own, quite independent of

PASTORAL TEACHING OF ST. PAUL 73
those who minister them. We shaU not then
be going contrary to St. Paul's mind if we do
to some extent separate the pastor's work from
the pastor's character. Moreover, as we have
already noticed, the pastor's work has to be
considered for the sake of the pastor's character
itself. His growth in grace depends upon his
right performance of his duties, as really as his
right performance of his duties depends upon his
growth in grace. We are accustomed just now
to insist upon the latter truth rather than upon
the former, but both are equally important.
We cannot be good men and yet utterly unsatis
factory clergy. In so far as we are content to
remain unsatisfactory clergy, we are setting aside
God's known wiU for us, and therefore we are
not, and cannot possibly be, good men, however
much we may develop our own devotional
life and individual piety.
What then may we expect here to learn from
the pastoral teaching of St. Paul ? Not perhaps
quite as much as we might have expected. St.
Paul, as I have already pointed out, was not so
much a pastor as a missionary and a ruler, and

74 PASTORAL TEACHING OF ST. PAUL
the same was the case with Timothy and Titus,
to whom he wrote. What St. Paul says of him-
1 Cor, i. 17. self — ^that Christ sent him ' not to baptise, but
to preach the Gospel ' — was true in large measure
also of them. Thus we shaU find Uttle or nothing
in St. Paul of direct teaching as to such matters
as the administration of the sacraments, or the
preparation of our people for them. Work of
this kind belonged rather to the presbyters than
to Timothy and Titus. Nor shaU we find any
hints as to the thousand and one activities of the
parish priest to-day. Our whole situation is
too different from St. Paul's for him to give us
teaching of much value about them. With what
Acts vi, 3, subjects then will St. Paul deal ? ' Look ye out,'
said the apostles of old, ' seven men of good report,
full of the Spirit and of wisdom, whom we may
appoint over this business. But we will con
tinue steadfastly in prayer, and in the ministry
of the word.' I do not know that there is even
the slightest savour of contempt in that word
' business ' ; had the apostles contemned it, they
would scarcely have felt it so important that men
full of the Spirit and wisdom should be appointed

PASTORAL TEACHING OF ST. PAUL 75
to deal with it. But such business was not the
work of the apostles, or of their immediate
representatives. They were concerned almost
entirely with prayer and the ministry of the
word. And so we must not be surprised or dis
appointed if St. Paul has not much to say to us
upon any other subjects. Here and there no
doubt his instruction takes a wider range. He
deals e.g. with the administration of the common
fund of the Church, and with the exercise of
discipline. But prayer and the ministry of the
word are the two chief subjects upon which his
words can help us, and it is with them that we
shall be concerned to-day.
We turn then to the great instruction on the
organisation of prayer which we find in the
second chapter of the First Epistle to Timothy.
And we see at once the overwhelming importance
which attaches to prayer in St. Paul's mind. ' I
exhort, therefore, first of all, that supplications,
prayers, intercessions, thanksgivings be made
for all men.' First of all, before everything
else, the Church must intercede for the world.
The Church is the great high-priestly body ;

76 PASTORAL TEACHING OF ST. PAUL
the Church can pray to God with an insight into
God's mind, and with powers of the Spirit, which
belong to no other men ; and so it must use its
powers for the world which needs them. And
we see too in the very variety of the words which
St. Paul employs the complexity of the duty
which he lays upon us. There is Birja-i';, here
translated supplication. That word is connected
with Bel, ' it is necessary ' ; SeT^crt? is the prayer
which proceeds from our sense of need. Then
there is irpoa-evxv, here translated prayer. And
that is the sacred word, the word which, unlike
the others, is only used of prayer to God. Upoa-
evxn is the prayer of devotion. And then, thirdly,
there is eVret/^t?, here translated ' intercession.'
And that seems to mean earnest and confident
entreaty. "EvTev^i<s is the prayer of childlike
confidence. And with all these, of course, there
Phil. iv. 6. must go thanksgiving. ' In everything by
prayer and supplication with thanksgiving let
your requests be made known unto God.' More
over, St. Paul says that these prayers are to be
offered ' for all men.' He especiaUy mentions
' kings and all that are in high place,' because

PASTORAL TEACHING OF ST. PAUL 77
of the effect which their action has upon the
welfare of the Church, but he would have no one
excluded. Not even our prayer for Christ's
Church Militant would satisfy him, though it
begins by quoting his words. You see then how
great a duty is here laid upon us^ — the organisa
tion of the prayers of our people, that they may
effect all that they ought to effect. And now let
us notice the principles upon which such inter
cession rests. The first is that it is one grand
means of co-operation with God in His enterprise
of universal salvation. ' This is good and accept
able in the sight of God our Saviour ; who willeth
that all men should be saved, and come to the
knowledge of the truth.' We need to take fast
hold of that, if we and our people are to intercede
as we should. God wiUs that all men should be
saved, and should come even in this world to the
knowledge of the truth. How far His will may
receive its fulfilment we do not know. Our
misuse of our freedom — especiaUy our misuse
of our freedom to neglect evangeUsation — has a
terrible power to thwart the will of God. But
there is no question as to what that will is. And

78 PASTORAL TEACHING OF ST. PAUL
intercession is so good, so noble a thing, a thing
so entirely acceptable in the sight of God our
Saviour, because it is by intercession that we best
1 Tim. iv. 10. forward the fulfilment of His purpose. ' To this
end we labour and strive, because we have our
hope set on the living God, who is the Saviour of
aU men, speciaUy of them that believe.' Much
as God desires the salvation of the world. His way,
the true Father's way, is to work for it through
us, and, though we may co-operate with Him,
and must co-operate with Him, by practical
activity if our prayers are to be acceptable, we
can by intercession co-operate with Him over a
far wider field. There are none whom we cannot
reach by the ministry of intercession ; we can
work with God, we can open channels for His
grace, among those whom we have never seen,
and never shall see. And therefore it is that our
prayers of need — -our Be'^aeK — are to be made in
view of the needs of the world ; our prayers of
devotion — our Trpoa-evxal, — -are to be offered in
view of the universal love of Him, to whom we
devote ourselves ; our earnest and confident
entreaties — our e'l/rev^ei? — are to be sent up in

PASTORAL TEACHING OF ST. PAUL 79
the remembrance that the blessings God would
have us claim are without any limit in their
application. No doubt we can pray best for
those whom we know best, since it is their needs
which we most clearly discern. But, as far as
we loiow the needs of the world, we should pray
for their fulfilment as boldly as we pray for our
daily bread. Every true prayer, we ought surely
to believe, sets free a new measure of the grace
of God, and its power is none the less real, though
we ourselves may be unable to understand or to
trace its action. We see then the great reason
for intercession, which we find in the known will
of God and the ordained method of its fulfUment.
And the second is closely connected with it. It
lies in the whole world's need of God. ' There is
one God, one Mediator also between God and
man. Himself man, Christ Jesus, who gave
Himself a ransom for all.' For the whole
world — this is the point of which we must
lay hold — ^it is our God or none, our Mediator
or none. Now do we grasp that as we ought
to grasp it ? There was a time when God's
people Israel did not realise even the first

80 PASTORAL TEACHING OF ST. PAUL
half of it. They were at first, in our modern
language, monolaters but not monotheists. They
believed that Yahweh their God was the only
God for them, but they did not believe that He
Judges xi. 24. was the Only God for the world. ' Wilt thou not
possess,' said Jephthah to the Amorite king,
' that which Chemosh thy god giveth thee to
possess ? ' I do not think that Jephthah was
indulging in irony when he spoke these words.
He thought that Chemosh was as real, though
not as powerful, as Yahweh HimseU. And, of
course, while that view held its ground, neither
wide intercession nor missionary activity was to
be expected. The children of Ammon had a
god of their own ; what had Yahweh to do with
them ? But then later, as this behef in the
reality and power of the gods of the nations passed
away, as it came to be seen that Yahweh was not
only ' above all gods,' but the only God, the old
limitation of interest ought to have passed away
also. With the best prophetic minds it did pass
away. Look at the book of Jonah. Look at
Isa. xiv. 22, the words of Isaiah : ' Look unto me, and be
ye saved, all the ends of the earth ; for I am God

PASTORAL TEACHING OF ST. PAUL 81
and there is none else.' You see how the two
thoughts go together. If for all there is but one
God, He must be the Saviour of aU. But with
the great body of the nation it was far otherwise.
There was stiU no wide intercession, no mis
sionary atctivity. The belief that their God alone
was real darkened their view of the prospects
of the heathen, instead of illuminating it. How
different is the spirit of St. Paul ! How different
ought our own spirit to be ! If for the whole
round world it is our God or none, then, if we
know Him, while others do not, that lays upon us
a tremendous obligation to pray for others, and
to work for their evangelisation. So with that
other great truth to which St. Paul refers. If for
the whole world there is but one Mediator, then
we who can use His mediation in our prayers must
use it for all, and must seek to bring the whole
world to use it with us. That is what the people
who do not believe in missions fail to understand.
They wiU agree that there is but one God for all,
but they seem to suppose that there are as many
mediators as there are religions. We believe in
missions because, like St. Paul, we beUeve that
F

82 PASTORAL TEACHING OF ST. PAUL
there is one Mediator, and only one. No doubt
there are plenty of reUgions. If reUgion were aU
that was wanted, there would be much more reason
for India to send missions to us, than for us to
send missions to India. There is a great deal
more religion in India than there is in England.
But what the great world wants is the revelation
of the true God and real access to Him, and only
the one Mediator can give them. That is the
second great reason why we must intercede.
' The testimony,' as St. Paul says, will be ' borne
in its own time.' But our intercession must go
before to prepare the way for the testimony, and
go along with it when it is borne, that it may be
effectual. You see then, I hope, the immense
importance of St. Paul's pastoral teaching that
our first duty is to organise the intercessions of
our people. We must teach them these great
principles upon which St. Paul insists. We
must show them how the daily offices help them
to act upon them. We must show them how to
supplement the daily offices by wide and mission
ary prayers, both in the church and in their own
homes. We must be their leaders in prayer, and

PASTORAL TEACHING OF ST. PAUL 83
teach them how to pray, and we must show that
we mean what we say by praying for them, by
teUing them how we do so, and by showing them
how we ourselves, depend upon their prayers.
That was St. Paul's way. There is scarcely one
of his epistles, whether written to individuals
or written to churches, in which he does not tell
his converts how continually he offers ' inter
cessions, prayers, supplications, thanksgivings '
for them ; very often he tells them the very words
that he uses ; and, great as he was, he makes
them feel that he in his turn is consciously
dependent upon their prayers. ' I beseech you, Kom. xv. so,
brethren, by our Lord Jesus Christ, and by the
love of the Spirit, that ye strive together with me
in your prayers to God for me.' ' Ye also help- 2Cor. i. n.
ing together on our behalf by your supplication ;
that, for the gift bestowed upon us by means of
many, thanks may be given by many persons on
our behalf.' That is the way. All are to pray,
and all are to give thanks when the answer is
given. What a task then is ours to develop
and perfect intercession ! It is our ' first ' duty.
How shall we succeed unless we accomplish it ?

84 PASTORAL TEACHING OF ST. PAUL
Prayer then, and now the ministry of the word.
What has St. Paul to teach us about that ? The
ministry of the word was the great work of St.
Paul's life — a work that was never out of his
thoughts, and the best and fullest teaching
which he gives us as to our pastoral work is con
cerned with that. He shows us what we are to
preach ; he shows us the spirit in which we
should preach, and in which others should receive
our preaching ; and he gives us valuable hints
as to the way in which our teaching is to be
deUvered. What then, let us first inquire, is the Gospel,
and how are we to prepare ourselves to proclaim
it ? Look at 1 Tim. iii. 16. The Gospel, St.
Paul says, is a great ' mystery of godliness,' and
its subject is ' He who was manifested in the flesh,
justified in the Spirit, seen of angels, preached
among the nations, believed on in the world,
received up in glory.' It may be, as has been
suggested, that the words are taken from a
Christian hymn, but at any rate St. Paul adopts
them as his own. When he says that this mystery
of godliness, this mystery upon which the Ufe

PASTORAL TEACHING OF ST. PAUL 85
of practical reUgion depends, is a great mystery,
he does not mean that it is extremely difficult
to understand it. He knew, of course, that now
' we see in a mirror, darkly ' ; and that only in i Cor. xiii, 12.
the heavenly country shaU we know as we are
known. But St. Paul never seems to be troubled
by inteUectual difficulties. We have ' received,'
he says, ' not the spirit of the world, but the 1 Cor. ii. 12.
Spirit which is of God ; that we might know the
things that are freely given to us by God.'
Thus ' we have the mind of Christ,' and the 1 Cor. a. I6.
Spirit makes the truth as clear to us as here in
this world we can expect it to be. Nor does
he even appear to be as distressed as we might
have expected him to be, when those to whom
he preached failed to grasp his meaning. Ob
scurity was apparently one of the charges which
was made against his teaching, and how does
he meet it ? ' But if our Gospel is veiled, it is 2 Cor, iv. 3.
veiled in them that are perishing : in whom the
god of this world hath blinded the minds of the
unbelieving, that the light of the Gospel of the
glory of Christ, who is the image of God, should
not dawn upon them.' You cannot, that is to

86 PASTORAL TEACHING OF ST. PAUL
say, make the Gospel intelUgible to those who
have no moral and spiritual affinity with it.
1 Cor. ii. 14. ' The natural man receiveth not the things of the
Spirit of God : for they are foohshness unto him ;
and he cannot know them because they are
spiritually judged.' That is a hmitation to our
usefulness which we must be prepared to accept.
We must express our message as clearly as we
can ; but if it is the Christian message, it will
only appeal to those, only be understood by those,
who are spiritually prepared to receive it. But
to return to the First Epistle to Timothy. When
St. Paul says that ' great is the mystery of godU
ness,' he means that the secret which the Gospel
reveals is a grand, a magnificent secret, and it is
that because it is concerned with Him ' who was
manifested in the flesh, justifled in the Spirit,
seen of angels, preached among the nations,
believed on in the world, received up in glory.'
You see how the meaning and content of the
Gospel are opening out before us. The Gospel
which we have to preach is a revealed secret which
is concerned with a Person. It is concerned,
when we come to details, with the nature and

PASTORAL TEACHING OF ST. PAUL 87
character of this Person, the experience through
which He passed, the seal which God set to all
that He had done and claimed to be, the pro
clamation made in His name, the faith by which
men are called to adhere to Him, and His present
activity and position in the unseen world.
Now such a Gospel as this cannot be altogether
simple ; it requires real pains, intellectual and
spiritual, to grasp it ourselves, and real pains,
inteUectual and spiritual, to commend it to others.
There lies our task. The Gospel is simple, in
that the moral and spiritual issues which it pre
sents to us are simple, but it is not simple in the
sense that it requires little effort to grasp it, and
to convince others of its truth. What I would
point out is that there is much which it is im
peratively necessary for us to grasp and to under
stand, and that St. Paul's words offer to us most
valuable teaching as to the necessary knowledge
which we must acquire.
May I venture to say a few words at this point
as to the necessity of inteUectual effort ? It is
often said to us by those whose own deep spiritual
life gives weight to their words, that it is one

88 PASTORAL TEACHING OF ST. PAUL
thing to know our Lord and another thing to
know about Him. It is ' the heart that makes
the theologian,' and the scholar who has spent
his Ufe in theological studies may, as Luther
said, know less of Christ than an old woman
reading her Bible in the chimney corner. That,
of course, is most true ; I hope that we do not
forget it. But do not let us abuse that truth, by
letting it evaporate in an unpractical mysticism,
or by allowing it to lead us to suppose that
Imowledge about Christ is a matter of Uttle
importance. All knowledge, however living
and personal it may be, contains inteUectual
elements. It does not foUow that, because you
can know about a man without personaUy know
ing him, you can therefore personaUy know the
man, while you know nothing about him. And
if that is true of those we see, it is more plainly
true of Him whom we do not see. It is not
possible for us, or for our people, to know Christ,
whUe we know next to nothing about Him.
So far from this, it is what we and they know
about Him which leads us and encourages us to
seek after the deeper and more personal knowledge.

PASTORAL TEACHING OF ST. PAUL 89
and which guides us in the seeking. May I
suggest to you that we are to-day in real danger
of forgetting this ? There is to-day a strong
reaction against the intellectualism of the past,
not only in reUgion, but in philosophy too. We
have not read Tyrrell and Bergson for nothing.
We Christians, who not so many years ago had
continually to insist upon the limitations of
human reason, find ourselves to our surprise, and
perhaps a little to our amusement, now called
upon to defend human reason against the current
depreciation of it. One of the great lessons that
St. Paul has to teach us to-day is that, though
Christianity is doubtless a 'way' and a 'life,' it is
a 'way ' and a 'life ' which are based upon a revela
tion of 'truth,' and that the truth consists largely
of objective facts of the greatest importance,
which are each of them one thing and not an
other. We must learn them and what they mean ;
we must proclaim them and what they mean ;
and our people must receive them and what
they mean. The religion, both of the Old Testa
ment and of the New Testament, is a religion
which rests upon a historical basis. Intuition

90 PASTORAL TEACHING OF ST. PAUL
and mystic experiences are all very well, but you
cannot base such a religion as Christianity upon
iCor. XV. 1, 2. them alone. ' I make known unto you, brethren,
the Gospel which I preached unto you, which
also ye received, wherein also ye stand, by which
also ye are saved ; I make known, I say, in what
words I preached it unto you, if ye hold it fast,
except ye believed in vain.' ' In what words '
— yes, it can be put into words, and it greatly
2Tim, i.i3, 14. matters into what words it is put. 'Hold the
pattern of sound words which thou hast heard
from me, in faith and love which is in Christ
Jesus. That good thing which was committed
unto thee guard through the Holy Ghost which
dwelleth in us.' Shall we say ' Faith and love
— the possession of the Spirit of God — aU lies
there ; what matters what may lie beyond ? '
Not so, says St. Paul. Faith and love are ours, the
Holy Ghost dwells in us, to this very end among
other ends that we may be able amid the war of
words to hold and to guard that form of sound
words, by accepting which from the heart, faith,
and love — yes ! and the divine Spirit Himself, —
have become and have continued our own.

PASTORAL TEACHING OP ST. PAUL 91
But now what is this necessary knowledge which
we must obtain for ourselves and pass on to
others, and how must we obtain it ? How does
St. Paul regard Timothy as having obtained it 1
Let us see. His own experience was, of course,
exceptional ; he enjoyed revelation of a very
special kind ; but Timothy's, as far as we know,
was not. He learned as we must learn, and
taught as we must teach. What then was the
source of this knowledge ? St. Paul thinks of it
as twofold. He drew it, in the flrst place, from
the Old Testament Scriptures, and, in the second
place, from what St. Paul had taught him of the
great mystery of godliness. ' From a babe thou 2 Tim. iii. 15.
hast known the sacred writings, which are able
to make thee wise unto salvation through faith
which is in Christ Jesus.' Let us observe here
what St. Paul says, and what he does not say.
He does not fall into the error of the Pharisees ;
he does not suppose that in the Scriptures we
have eternal life ; on the contrary, salvation is John v. 39.
through faith which is in Christ Jesus. What
the Scriptures can do is to lead us to that faith,
when supplemented by the further knowledge

92 PASTORAL TEACHING OF ST. PAUL
which the Christian evangelist brings. The Old
Testament says Uttle to us of Christ, tiU Christ
has come, and Christ has been preached ; but
when He has come, and has been preached, then
2 Cor. iii, 14. the Veil which shrouded its deepest meaning
is taken away, and it witnesses to Christ as
before it did not. We touch here upon the out
skirts of a vast subject with which we cannot
deal to-day. But St. Paul's own use of the Old
Testament will iUuminate it for us. His use of
the Old Testament often seems to us strange ;
but the study of it will abundantly repay us. To
go no further than the Creed, ask yourselves
what St. Paul meant when he said that ' Christ
died for our sins according to the Scriptures,'
and that ' He hath been raised on the third day
according to the Scriptures,' and I think you will
begin to see what he meant when he said that
the Scriptures were able to make Timothy wise
unto salvation. What I caimot but feel is that
we are so occupied to-day with the criticism of
the Old Testament that its deepest meaning
tends to escape us. That the Old Testament
witnesses to Christ is shown by the fact that in

PASTORAL TEACHING OF ST. PAUL 93
the experience of the Church it always has
witnessed to Him. If it does not so witness to us,
there must be something wrong in our way of
reading it. But Timothy did not draw even
the chief part of his knowledge from this source.
He had, as St. Paul says, ' followed ' the apostle's 2 Tim. iii. 10.
own ' teaching ' ; he had been ' nourished in the 1 Tim. i. 6.
words of the faith, and of the good doctrine
which ' he had ' foUowed.' His mind was full
of ' the things which ' he had ' learned and been 2 Tim. iii. 4.
assured of,' and he knew ' of whom ' he had
' learned them.' And what were these things ?
Just the very things surely which St. Paul
describes as contained in the great mystery of
godliness, and we shaU see, I think, if we draw
them out, exactly in what our own necessary
knowledge must consist. There was the know
ledge, firstly, of the earthly life of the Lord. Our
Lord is ' He who was manifested in the flesh.'
The true text, it would seem, is not ' God was
manifested in the flesh,' but ' He who was mani
fested in the flesh.' That surely makes but little
practical difference. You cannot speak of a
person as being manifested in the flesh unless

94 PASTORAL TEACHING OF ST. PAUL
he had an existence of his own previous to the
Gal. iv, 4. manifestation. Timothy had learned, and we
must learn, that it was so with the Lord. More
over, he had learned what the manifestation had
been. I think that we are much mistaken if
we suppose that St. Paul had no interest in, and
nothing to say about, the Lord's earthly life.
His Gospel, no doubt, was concerned with the
Lord as He is now, but the Lord of Glory was not
one whose earthly life was unknown or unim
portant, nor did St. Paul so speak of Him. Look
e.g. at such a passage as 1 Thess. v. 1-8, and see
how fuU it is of reminiscences of our Lord's
teaching. Look at such words as those of 1 Tim.
ii. 8. 'I desire therefore that the men pray in
every place, lifting up holy hands, without
wrath and doubting.' Why this apparently
strange combination of ideas ? Is it not because
the Lord Himself had combined them, when He
taught us that the two things necessary for the
success of our prayers were the forgiveness of
others, and the spirit of trust, which doubts
not, but believes that we receive what we ask ?
Or take an even clearer instance. Look at the

PASTORAL TEACHING OF ST. PAUL 95
way in which St. Paul refers to our Lord's teaching
about marriage. ' Unto the married I give i Cor. vii. lo.
charge, yea not I, but the Lord.' Surely the
passing reference presupposes, not merely that
St. Paul knew the Lord's teaching, but that the
Corinthians knew it also. Thus the facts of our
Lord's earthly life were among the things which
Timothy had learned, and been assured of, know
ing of whom he had learned them. And then
' justifled in the Spirit, seen of angels,' or, as we
may perhaps better translate the words, ' seen of
His messengers.' Timothy had doubtless been
taught all these facts upon which St. Paul lays
stress in 1 Cor. xv., as proving the reality of our
Lord's Resurrection. He knew how He had
been seen of His messengers again and again,
and he knew how our Lord's Resurrection, in a
condition of life-giving ' spirit,' was the Father's Cf. i Cor. xv.
45.
public and emphatic justiflcation of Him. He
was ' justifled in the Spirit,' God set His own seal
to aU that He had done, and said, and claimed, by
doing for Him what He had never previously done
for any one, by raising Him from the dead. That,
too, was among the things that Timothy had

96 PASTORAL TEACHING OF ST. PAUL
learned and been assured of, knowing of whom
he had learned them. And we must learn it too.
Had our Lord never risen, those whom Timothy
so entirely trusted would have been ' found
ICor. XV. 15. false witnesses of God.' And then 'preached
among the nations, believed on in the world.'
That, too, was part of the glory of the Lord
which Timothy had been brought to know.
G?.i. iv. 4. Jesus of Nazareth, though ' born under the law,'
has been found to have an appeal to the world
which no other of His nation had ever had. Not
only had He been preached, but men had accepted
the preaching. He had not only been ' beUeved,'
He had been ' believed on ' in the world. Men
of every nation to which the Gospel had come
had found the Lord One upon whom faith could
rest, as it rested upon God, and, in entering into
union with whom, they entered into union with
God. That, too, Timothy had learned and been
assured of, and we must learn it also. .Aad
then 'received up in glory.' Why, we ask, is
this point left to be the last ? Surely it ought to
have come before ' preached among the nations,
believed on in the world.' Not so. The words

PASTORAL TEACHING OF ST. PAUL 97
are not ' into glory,' but ' in glory.' They speak
to us of the abiding position which our Lord now
occupies, and in which He is the grand object of
our faith. They speak to us of our Lord as
having received ' the name which is above every phii. ii. 9.
name,' as ' the head of the body, the Church,' Coi. i. is.
' the beginning ' or fount of her Ufe, the heir
of aU things as ' the firstborn from the dead ' ;
they speak to us of Him as ' the King of kings, Eev. xix. 16.
and Lord of lords,' the ' priest upon his throne ' Zech. vi. 13.
pleading the eternal sacrifice, the Judge walking
among the ' seven golden candlesticks.' All Kev. 1. 12.
this Timothy had learned and been assured of,
knowing of whom he had learned it, and we must
leam it too. AU these things are part of what is
necessary knowledge both for us and for our
people. It is upon these great truths that the
message of the Gospel rests, and out of which
it grows, and, unless we grasp them, we cannot
preach it at aU. There is much which it is
desirable to know, but aU this is absolutely
necessary, and, if we and our people do not grasp
it, we must never rest until we aU aUke do.
Consider e.g. the Lord's earthly life. How many
G

98 PASTORAL TEACHING OF ST. PAUL
of our communicants have reaUy learned what it
was, or seen any manifestation in it ? Is it not
true that we read the gospels in so fragmentary
a way, that we fail to grasp, as a whole, the
picture which they present, and so too often draw
our conception of the Lord from hymns, and
pictures, and a whoUy one-sided tradition ? We
believe in a 'rose-water Christ,' as Pere Didon
said. Or consider the Resurrection. How many
of our communicants see in it the Father's seal
set upon our Lord's life and work and claims.
His emphatic declaration to us that, in believing
our Lord, trusting our Lord, living for our Lord,
we are but doing what He, our Creator, intends
us to do, and demands of us imperatively that
we should do ? How many again think of
it in St. Paul's way as the great manifestation
of the divine power upon which our faith rests ?
Because God accomplished that for us, we be
lieve that He can accompUsh for us everything
Eph. i. 19, 20. else ' according to that working of the strength
of His might which He wrought in Christ, when
He raised Him from the dead.' Do we make it
stand out ? Our people have so little grasp of

PASTORAL TEACHING OF ST. PAUL 99
the supernatural because this, the grandest
of aU manifestations of it, is not pressed upon
their attention. Or consider the victories of the
Cross in the world. How many of our commimi-
cants understand the marvel of our Lord's suc
cess ? They take Christianity for granted, as
if it had been always with us, and no more de
manded any explanation than the hiUs and the
trees. Do we make them see that the preaching
of Christ to the nations, and the beUef reposed
upon Him in the world, are the tremendous marvel
that they are ? Do we even attempt to make
clear our Lord's present position in that wealth of
detail which the apostles employ ? We speak
too often of our Lord, as if His life and char
acter and work and offices were known ; and they
are not known, but have still to be taught. We
wonder that our teaching as to the real presence
of our Lord in the Holy Eucharist does so little
to make our people regular and devout communi
cants. What else can we expect, while they
know so little about Him ? While our Lord
remains a person unknown. His presence wiU
remain a matter of but little interest. And there

100 PASTORAL TEACHING OF ST. PAUL
all the time is the Bible full of the very teaching
which we require for our purpose, and yet we
neglect to study it and to draw it out. Instead
of using it for its proper purpose — to make men
wise unto salvation through faith which is in
Christ Jesus — we treat it too often as a quarry
1 Tim. i. 4. from which to draw ' fables and endless gene
alogies,' and ' strive about words to no profit, to
the subverting of them that hear.'
' The time is come,' the Vulture said,
' To talk of many things.
Of accidence and adjectives.
And names of Jewish kings.
How many notes a sackbut has.
And whether shawms have strings.
I have left, I fear, too little time to speak
as I could wish about the spirit and method
by which our message is to be deUvered. But
there are distinctions which St. Paul draws
between different parts of our work, which I do
not wish altogether to pass by. There is, firstly,
the distinction between the simpler and the
1 Cor. iii 2. deeper teaching, between the ' milk ' for babes,
and the ' meat ' for men, and there is, secondly.

PASTORAL TEACHING OF ST. PAUL 101
the distinction, not quite the same as the former,
between the K'^pv^m, the proclamation, of the
evangelist, and the BiSaa-KaXia of the teacher
who has to deal with those already won. We
find the former distinction most plainly drawn
in the second and third chapters of the First
Epistle to the Corinthians, and the latter — ^though
more impUcitly than exphcitly — in the Pastoral
Epistles. St. Paul there twice describes himself
as a ' preacher and an apostle and a teacher,' and 2 Tim. i. 11.
in writing to Timothy, teUs him both to do the
work of an evangelist, and, in relation to those 2 Tim. iv. 6.
already Christians, to employ the Christian teach
ing in a great variety of ways according to the
varying needs of the moment. Upon the first
contrast there is Uttle need to dweU. We are
aU aware that the deeper teaching of our faith
cannot be given to aU. But there are two things
which it may be worth while to point out. The
first is that St. Paul regards the power of appre
hending the deeper teaching as dependent far
more upon moral character than upon intel
lectual power. The Corinthians, the most in
tellectual of all his converts, were precisely the

102 PASTORAL TEACHING OF ST. PAUL
people from whom St. Paul felt that the deeper
truths must be kept back. I think that we
sometimes forget this. An inteUectual audience
may not be ready for anything beyond the ele
ments of the Gospel, while a very simple audience
may be quite ready to be taken beyond them.
The second is that we need a wise discretion,
after the first foundation is laid, in the choice
of what we build upon it. St. Paul lays much
1 Cor, lii. 12. stress upon this. ' Gold, silver, costly stones,
wood, hay, stubble ' — the valuable and the
valueless — can alike be built even upon the one
foundation, Jesus Christ. The test of our
teaching wiU be the people formed by it. The
other contrast which St. Paul draws is perhaps
one of even greater practical importance — the
contrast, I mean, between the work of the
herald of the Gospel and the work of the ' teacher
in faith and truth.' There is surely something
exceedingly instructive in the use of the word
Kijpv^ or herald, in describing our work in the
proclamation of the Gospel. The herald acts
almost impersonaUy. He has no responsibility
at all for the message which he deUvers ; he

PASTORAL TEACHING OF ST. PAUL 103
simply delivers it as it stands. The thing for
which he is reaUy responsible is entire and
absolute accuracy in the delivery of his message.
St. Paul thought of the preaching of the Gospel
just in that way. He might introduce it differ
ently to one audience and to another, but when
he came to the substance of the message, it was
always the same. St. Paul's gospel was a great
appeal from God to man, consisting in the
proclamation of what God had done for man by
our Lord, and stiU desired to do. His great
object in deUvering it was to make the facts stand
out in aU their appealing power. That is why
he so shrank from what the Corinthians regarded
as ' exceUency of speech or of wisdom ' in pro- i cor. ii. i.
claiming the Gospel. He felt that ' the Cross of i Cor. i. 7.
Christ ' might be made void, if any clothing of
rhetoric or philosophy distracted attention from
the message itself to the way in which it was
being deUvered. SimpUcity in proclaiming,
simpUcity in accepting — ^that is what is wanted
in the first instance. ' We thank God without i Thesa. a. i8.
ceasing,' he writes to the Thessalonians, ' that,
when ye received from us the word of the message.

104 PASTORAL TEACHING OF ST. PAUL
even the word of God, ye accepted it, not as the
word of men, but as it is in truth, the word of
God, which also worketh in you that beheve.'
Evidently at Thessalonica there had been both
the right kind of proclamation and the right
kind of acceptance. In so far as we are caUed
to be evangelists — ^and we ought to evangeUse
far more than we do — we need to meditate upon
aU that is involved in that word ' herald.' What
it calls us to is infinite pains to ascertain exactly
what the Gospel is, and great simpUcity in the
preaching of it. The Gospel wiU do its work of
itself if we boldly proclaim it just as it is. But
then we have to be ' teachers ' also, as soon as
the atmosphere of ' faith and truth ' is created,
and that involves a far more varied activity, a
2 Tim. ii. 15. ' handling aright,' as St. Paul says, of ' the word
of truth ' according to the varying needs of those
with whom we have to do. How instructive
is the immense variety of the ways in which St.
Titus iii. 1. Paul tells Timothy and Titus to speak ! ' Put
1 Tim. iv. 6. them in mind to be in subjection to rulers.' ' If
thou put the brethren in mind of these things.'
That is the gentlest of methods. We just recaU

PASTORAL TEACHING OF ST. PAUL 105
to our people what they may be in danger of
forgetting. But then that wiU not always suf
fice. Even though we may not be contradicted,
we may have to insist. ' Faithful is the saying, Titus iii 8.
and concerning these things I wiU that thou
affirm confidently.' And very often there must
be a direct appeal to the wiU, though always an
appeal based upon definite teaching. Teaching
and exhortation go together. ' These things i Tim. iv. ii.
command and teach.' ' TiU I come, give heed to i Tim. iv. 13.
reading, to exhortation, to teaching.' And more
urgently. ' Charging them in the sight of the Lord 2 Tim. ii. 14.
that they strive not about words.' Yet more
than this, we may have to point out the incon
sistency of men's language with Christian truth,
and of their conduct with Christian righteous
ness. ' Reprove, rebuke, exhort with aU long- 2 Tim. iv. 2.
suffering and teaching.' That is the way in aU
rebuke. There must be longsuffering — we must
show men that we do not speak from any personal
iU-feeUng ; and there must be teaching — we must
show why we speak. And so, if need be, we
' speak and exhort and reprove with aU au- Titus ii. 15.
thority ' ; we ' reprove men sharply, that they Titus i. 13.

106 PASTORAL TEACHING OF ST. PAUL
Titus i. 11. may be sound in the faith ' ; we even ' stop their
mouths,' — St. Paul does not mean by preventing
them from opening them, but by so completely
refuting what they say that they no longer desire
to open them. And if we ask St. Paul how aU
this is to be done, his answer is, ' By the know
ledge of the Scriptures, and the wise and faithful
17. ""¦ ' '¦ ' use of them.' ' Every Scripture inspired by God
is also profitable for teaching, for reproof, for
correction, for instruction which is righteousness ;
that the man of God may be complete, furnished
completely imto every good work.' That is
what we need. Ourselves complete, and our
furnishing complete. It is by the ' daUy read
ing and weighing of the Scriptures ' that we
must ' wax riper and stronger ' in our ministry.

LECTURE IV
We come to-day to the last section of St. Paul's
pastoral teaching which we shall have time to
consider. We have thought in turn of the
pastor's aim, the pastor's character, and the
pastor's work. We will think now of the way
in which his work must be affected by the differ
ences of sex, age, and position, to be found
among those with whom he has to deal. We may
err here, I think, in either of two ways. We may
forget how similar men are, or we may forget
how different they are. We may forget that
God has one message for all — the message of the
Gospel — or we may forget that He has a par
ticular message for each. Perhaps the former
is our greater danger to-day. A good many
years ago I met a very weU-known priest, who
was about to read a paper on ' Work among young
men.' ' I am going to say,' he said, ' that work
among young men is very much like work among 107

108 PASTORAL TEACHING OF ST. PAUL
any other class.' That is so, is it not ? Do we
not sometimes to-day tend to divide our people
too much ? We have addresses to men, and
addresses to women, addresses to boys, and
addresses to girls. We suppose that working
men must be approached in one way, and
business men in another, though we may be
quite unable to explain what the difference may
be. Now it is, I think, one of the marks of
greatness in St. Paul that he recognises these
differences without exaggerating them. Con
sider e.g. how he thinks of the difference between
the Jew and the Gentile. St. Paul's main con
tention was that in Christ it had ceased to be
important. The same Gospel was for both,
since both were under the dominion of sin. ' I
Rom. i. 16. am not ashamed of the Gospel ; for it is the
power of God unto salvation to every one that
believeth ; to the Jew first, and also to the
Rom. X. 12. ' Greek.' ' The same Lord is Lord of aU, and is
rich unto aU that caU upon Him.' And yet he
knew that, though no adaptation of his message
was necessary, a considerable adaptation of
i^Cor. ix. 20, jji^jggif ^a,s necessary. ' To the Jews I became

PASTORAL TEACHING OF ST. PAUL 109
as a Jew, that I might gain Jews ; ... to them
that are without law, as without law . . . that
I might gain them that are without law.' That
I beUeve to be the great principle. We do not
adapt the message, but we do adapt our conduct
and ourselves. Thus, in the first proclamation
of the Gospel, we scarcely need to divide our
people at aU. If the purpose e.g. of the men's
service is evangeUstic, why should they not
bring their wives with them ? On the other
hand, as St. Paul most fuUy recognises, God has
particular messages to particular classes and
particular individuals, and these should be
deUvered to those whom they concern. Now the
Pastoral Epistles contain exceUent examples of
messages of this latter kind, and it is weU to
consider them. The profound spirituality of
St. Paul was matched by an equaUy profound
knowledge of human nature. FuU of love as
he was to his converts, he did not ideaUse them
in his own mind. He knew what needed to be
said, and how to say it, to men and to women, to
old and to young, to rich and to poor. He had
discovered the particular weaknesses of presby-

110 PASTORAL TEACHING OF ST. PAUL
ters, and deacons, and lady workers. He had
observed — dare I say it ? — ^that not even a widow
is necessarily a deserving person. And very
rapidly in this last lecture I should Uke to run
over with you some of the things which he says.
Many wiU be famiUar enough, but some may
have escaped your attention.
We begin then with the greatest of aU human
differences — ^that between men and women.
Gal. iii. 28. ' In Christ there is neither male nor female ' ;
He and His salvation are for both aUke. In
the whole great mystery of godUness there is
not a truth, there is hardly a fragment of a truth,
which applies to the one more than to the other.
How preposterous then it must be to separate
them artificially in our own minds, to suppose
e.g. that women are easy to win, but that men are
an abandoned, or a dangerous, or a highly intel
lectual class, who require the most delicate
handling, and are only to be approached with
the utmost caution ! How fuU of scorn are St.
2 Tim. iii. 6. Paul's words for those who ' creep into houses,
and take captive silly women ' ! But do they not
contain a warning which sometimes we need ?

PASTORAL TEACHING OF ST. PAUL 111
St. Paul himself addressed himself primarily to
men. Probably when he preached in the syna
gogues, he could see none but men. The women
were hidden behind a lattice. His whole tone
and method are those which appeal to men ; they
are vigorous, manly, plain-spoken, and full of
argument. His experience was, that if you won
the man, his household generally followed as a
matter of course. Indeed in St. Paul's day,
unless you won the man, you would probably
have little or no access to his household. The
whole body together then by choice, but if any
distinction is to be made, the men first. Has he
then no instructions to give Timothy and Titus
about men, as contrasted with women ? Very
few. They, did not require many, since they
were men themselves. What we men really
need to be taught, though we seldom reaUse it,
is how to deal with women, and St. Paul has
more to say about that. About men he says
very little. Here is the only example of his
teaching about them which I have been able to
discover. ' I desire therefore that the men pray i Tim. a.
in every place, Ufting up holy hands, without

112 PASTORAL TEACHING OF ST. PAUL
wrath and doubting.' Perhaps I may be read
ing into the words more than they are meant to
contain, but does not St. Paul here touch with
a needle exactly the points especiaUy to be
brought home to men 1 If we give special
instructions to special classes, let us give them
what they need. .And what do men need to be
told ? Not to ' Fight the good fight with aU their
might,' or to ' Onward, Christian soldiers ' — that
is their strong point, not their weak one, and they
deUght to sing hymns about it. What they need
to be taught is to say their prayers, and not to
be above assuming a reverent demeanour when
they do so. 'I desire therefore that the men
pray in every place, lifting up holy hands.' And
that they may do so with effect, they must be
better tempered and reach a more assured faith.
The great evil of a bad temper, as our Lord taught
us, is that it hinders our prayers. The great
evil of doubt is the same ; it prevents the laying
hold of God in prayer, and so cripples us in our
most imperial power. It is the men who need
to be taught aU this more than the women. Our
tempers are worse than those of our wives', as a

PASTORAL TEACHING OF ST. PAUL 113
general rule, and we tend to suppose that doubt
is a mark of inteUectual strength, while women
generally regard it as a great source of practical
weakness. Like aU forms of weakness, doubt
prevents you from doing useful things which you
otherwise would do. So, you see, if we wish for
a straight talk with men, with their wives barred
out, there is the text. ' I desire therefore that
the men pray in every place, lifting up holy hands,
without wrath and doubting.' And now about
women. I tremble in these dangerous days
even to repeat what St. Paul says, but exposition
is exposition. St. Paul's flrst words about
women, like his only words about men, relate
to their behaviour in church. Prayer, as we
saw yesterday, comes first of all. He does not
think it necessary to exhort ' the devout sex '
to pray in every place, or to be reverent in their
demeanour at prayer ; women are more wilUng
to go to church than men, and to take part in the
worship which they find there. But St. Paul
seems to have observed that they do not always
go with the right end in view. The women of
Ephesus went to display the latest modes, modes

114 PASTORAL TEACHING OF ST. PAUL
1 Tim. ii. 9, 10. which Were not always even decent. ' In Uke
manner, that women adorn themselves in modest
apparel, with shamefastness and sobriety ; not
with braided hair, and gold or pearls or costly
raiment ; but (which becometh women pro
fessing godliness) through good works.' I do
not understand St. Paul to be laying down any
universal rule about women's dress ; what he
says is that the church is not the place in which
to display it. And now he passes to something
1 Tim. ii. 11, deeper. ' Let a woman learn in quietness with
all subjection.' He does not wish to debar a
woman from Christian education. ' But I permit
not a woman to teach, nor to have dominion over
a man, but to be in quietness.' Do not let us
misunderstand St. Paul. He does not debar
women from teaching, as we shaU presently see ;
he only debars them from teaching men. AU
teaching which is real teaching involves a claim
to authority — ^that is the point. So St. Paul
1 Cor. xiv. 34, says elsewhere, ' Let the women keep silence
36. in the churches : for it is not permitted unto
them to speak, but let them be in subjection,
as also saith the law. And if they would learn

PASTORAL TEACHING OF ST. PAUL 115
anything, let them ask their own husbands at
home ; for it is shameful for a woman to speak
in the church.' St. Paul strikes two notes —
subjection and quietness. There is, even in the
divine-human society of the Church, a certain
order. ' I would have you know that the head i Cor. xi. 3.
of every man is Christ ; and the head of the woman
is the man ; and the head of Christ is God.' Is
it a dishonour to the woman that the man is her
head ? No more than it is a dishonour to us
that our head is Christ, or a dishonour to our
Lord that His head is the Father. Does it
declare her essential inferiority and slavery ?
No more than the relation of our Lord to the
Father declares His essential inferiority to the
Father. But the order is real, and it must not
be set aside. And then quietness. Public
teaching, and aU similar activities, mean a great
strain upon brain and nerves. We men are
caUed to bear it. ' In the sweat of thy face shalt Gan. iii. 19.
thou eat bread.' The penalty of the faU to men
is overwork. Women are not caUed to bear
this strain, since they must bear their own. The Of. Gen. iii. 16.
penalty of the fall to them is the pain and strain,

116 PASTORAL TEACHING OF ST. PAUL
both prospective and actual, which are connected
with childbearing. Very great they are, and
very mysterious. It is wrong in principle that
they should bear the strain of overwork as weU.
1 Tim. ii. 14. And again, ' Adam was not beguiled, but the
woman being beguiled hath faUen into trans
gression.' Does St. Paul mean that the faU was
aU the fault of Eve ? Not at aU. But as he
read the Book of Genesis, he observed that Eve
was beguiled ; she was deceived or deceived
herself — the line between the two is ever hard to
Gen. iii. 1-6. draw ; while Adam sinned with a high hand.
The great allegory is profoundly true in its
teaching, is it not ? Women are more timid
than men, even in sinning. They seldom sin
with a high hand, as we do ; but they are beguiled,
or beguile themselves ; they have a capacity,
which we have not, of persuading themselves
that what they want to believe is true, and that
what they want to do is right. We men, with
our high-handed sin, are perhaps worse moraUy,
but as teachers we are better. We look at truth
in a more straightforward and objective way,
even though we may by no means obey it. And

PASTORAL TEACHING OF ST. PAUL 117
how are women to be saved ? Through the
Cross — ^their Cross. ' She shaU be saved through i Tim. ii. 16.
the childbearing, if they continue in faith and
love and sanctification with sobriety.' It is a
beautiful suggestion, that St. Paul means by this
childbearing the childbearing of Mary, but I
do not think that it is a true one. When the
apostles thought of our Lord's Incarnation, they
did not connect it with His conception or His
birth, as they connected His atonement with
His death. Such texts as ' the Word was made John i. u.
flesh ' speak of our Lord as taking aU our human
experience upon Himself ; they include even the
thought of His death. St. Paul means, I think,
that women wiU be saved through the patient
bearing of their Cross, as we by the patient
bearing of ours. To lay hold of our Lord's
sacrifice, we must blend our own with it. We
men are saved through the daily strain of life
and aU that it brings to us, if we continue in faith
and love and sanctification. Women are saved
through childbearing in a similar way, if they
continue in faith and love and sanctification with
sobriety. Either we or they may refuse our

118 PASTORAL TEACHING OF ST. PAUL
burden — ^to our present and eternal loss. We
may refuse to labour ; they may refuse the pain
of motherhood. But woe to either of us if we
do ! We refuse our appointed punishment,
1 'lim. V. 14. which is also our saving discipUne. ' I desire
therefore that the younger women marry ' —
' widows,' I think, is here wrongly suppUed by the
R.V. — ' bear children, rule the household, give
none occasion to the adversary for reviling.'
Women are generaUy improved by motherhood
as men are by exacting labour. That is why,
as a rule, quite rightly ' they desire to marry '
more than men do. With aU his grotesque
exaggeration, G. B. Shaw is quite right here. Is
there now anything dishonouring to women in
the whole of St. Paul's teaching ? Surely there
is nothing but what is true and beautiful. But
there is much for us to grasp and to remember,
both for women's sake and for our own. Women
must be protected from unnecessary strain, and
must be taught and urged to protect themselves.
They must ' be in quietness.' They should know
that their half -conscious desire for marriage and
for motherhood proceeds from a divine impulse ;

PASTORAL TEACHING OF ST. PAUL 119
that so many are artificiaUy debarred from it is
a thing whoUy evil. And we have to remember,
and to teach other men, the immense obligations
which the nature and caUing of women lay upon
us. Just as the divine origin of civil government
does not necessarily prevent there being a duty
of insurrection under intolerable wrong, so the
divine origin of the true relation of women to
men does not necessarily prevent there being a
duty of insurrection under intolerable wrong
there also ; rights and duties are correlative.
Let me give you a simple iUustration. St. Paul
says, as we have seen, that if women would
learn anything, they should ' ask their own
husbands at home.' Admirable advice ! Only,
of course, it presupposes that their husbands
have made themselves competent teachers.
EngUsh husbands sometimes dislike the intim
acy of their wives with their parish priests. Our
answer is simple. ' My dear sir, your wife comes
to me for spiritual help. I would much rather
that she went to you for it, but are you ready and
able to give it ? If you are, you will have no
trouble. If you are not, and you cannot help

120 PASTORAL TEACHING OF ST. PAUL
her, she wiU probably go to those who can.'
In the women's movement to-day there is much
that is noble. It is true that when they cease
to be in quietness, they go to wild extremes, and
glory in doing so. But is not the fault largely
2Cor. xii. 11. our own ? If they have 'become fooUsh in
glorying,' perhaps we have ' compeUed ' them.
We pass to the second great difference which
prevails among us — difference of age. How does
that affect our work ? It wiU affect — or at any
rate it ought to affect — ^both our bearing and our
instructions. St. Paul writes to Timothy as to
a man who has not yet reached middle Ufe ; we
must remember that as we read his words ;
they do not apply to those who are older in quite
the same way. But it is the younger of us who
find a difficulty, and ' let no man despise thy
youth ' fails altogether to cover the ground, even
with the noble precepts which St. Paul attaches
to it. If we are young, we are yoimg. It is of
no use to forget it ; that only stimulates the
memory of others. And yet we must deal with
the aged in some way. There are old people, as
weU as young ones, who are living lives neither

PASTORAL TEACHING OF ST. PAUL 121
godly, righteous, nor even sober. If we do not
speak to them in our Master's name, as far as we
can see, no one will. And yet how are we to do
it without offence, and with any hope of success ?
Now St. Paul meets this difficulty, not only in a
most beautiful way, but in a way which helps us
greatly with other difficulties. He says, ' The
Church is a family. With whomsoever you may
have to deal, of whatever age or whichever sex,
you should speak and act in the same way as
you would in your own home.' ' Rebuke not i Tim. v. i.
an elder, but exhort him as a father ; the younger
men as brethren ; the elder women as mothers ;
the younger as sisters, in aU purity.' Now let us
consider the case of elderly men first. Often it
may be necessary to rebuke them, at any rate by
impUcation. ' Speak thou the things which befit Titus ii, i, 2.
the sound doctrine : that aged men be temperate,
grave, sober-minded, sound in faith, in love, in
patience.' Aged men are not always temperate.
Poor old men ! Drinking is almost the only phy
sical pleasure which is left to them ; even eating
has long been a difficulty rather than a pleasure.
Nor are they always grave or sober-minded ;

122 PASTORAL TEACHING OF ST. PAUL
we have our village Falstaff s. Nor, as men
grow older, do they always keep their faith,
and love, and patience quite sound. Pain and
weariness and loneUness make aU these things
more difficult. It is difficult to trust God when
He seems to take one thing after another from
us, or to love men, as we find ourselves of less and
less account, or to be continuaUy patient under
increasing weakness and pain — ^to ' walk and not
faint.' St. Paul reminds us admirably — does
he not 1 — of the things that ought to be said.
Only how are we to say them ? St. Paul says,
' Rebuke not an elder, but exhort him as a father.'
Suppose — I hope it is something of a strain upon
the imagination — suppose that our own fathers
were not quite as temperate as might be wished,
and that we felt that God meant us to speak.
How careful we should be to show that we
remembered the difference in our ages quite as
much as they could do, and that it cost us very
much to speak as we were doing to those who
might more suitably exhort us ! How instinct
ively we should ' entreat ' and urge them for
their own sakes, rather than venture to rebuke

PASTORAL TEACHING OF ST. PAUL 123
them ! Well, that is the model. Get the true
fiUal tone, and aU wiU be weU. So 'the elder
women as mothers.' They, too, need the word in
season. ' That aged women likewise be reverent Titus u. 3-5.
in~ demeanour,' — we know the unpleasantly
skittish old woman — 'not slanderers,' — observe
how that sin belongs more to old women than to
old men — ' not enslaved to much wine,' — drink
' enslaves ' women more hopelessly than men,
and they must be warned that it does so —
' teachers of that which is good,' — sometimes they
teach the younger women what is abominable.
And then positively — old women are generally
more active and interested in others than old
men are — ' that they may train the young women
to love their husbands, to love their children, to
be sober-minded, chaste, workers at home, kind,
being in subjection to their own husbands, that
the word of God be not blasphemed.' Admir
able teaching ! And observe that it is the elder
women who must give it. We ourselves cannot
talk to young women about the difficulties of
their married life — not at any rate with the
frankness possible for elder women. All that

124 PASTORAL TEACHING OF ST. PAUL
we can do is what Titus was bidden to do —
earnestly to urge the best elder Christian women
to do it. But then how are we to speak to these
elder women ? Just as we should to our mothers,
of course, with a sort of gentle and chivalrous
affection ; we can do as we like with them then.
Old women are women stiU, and the old women
of the poor receive so little chivalry and poUte-
ness ; they wiU faU at the feet of any one who
wiU give it to them. The intense love of the
old women for the young curate ought in no way
to expose him to our jeers ; it is one of the most
beautiful things in Church life. And now let us
turn to the young and see how the same principle
holds good. ' The younger men as brethren.'
The franker, the more brotherly our relations
with them, the better. The clergy are always
writing to me for some one ' good with lads and
boys.' I do not quite understand what are the
special characteristics required. Smely we have
only to be our best selves, and do our duty by
them. Athletics are not in the least necessary.
An athlete may do no good at all with boys,
while a man terribly lame may, as I have seen.

PASTORAL TEACHING OF ST. PAUL 125
work wonders. St. Paul has but one special
direction for young men. ' The younger men Titus li. 6.
likewise exhort to be sober-minded.' Perhaps
that may seem a little flat, but it is exceedingly
important. We are sometimes told that, unless
in the Church of England we give the rein to
extravagance, we shall lose the enthusiasm of the
young. On the contrary, they are to be urged
to control their extravagance : it does not make
for lasting religious principle.
' His rash fierce blaze of riot cannot last.
For violent fires soon burn out themselves ;
Small showers last long, but sudden storms are
short ;
He tires betimes that spurs too fast betimes.'
But younger married women and unmarried girls
are far more difficult, and often constitute a
serious problem. We notice St. Paul's special
caution here. ' The younger as sisters, in aU
purity.' But 'as sisters' is the key to the situa
tion. How do we deal with our sisters ? Quite
differently from the way in which we deal with
other girls. Plenty of chivalry and kindness
and consideration, but no nonsense of any kind.

126 PASTORAL TEACHING OF ST. PAUL
It is not that we bar it out ; it is simply that it
never enters in. No one is kinder than a good
brother to his sisters, but no one is more free from
illusions and dreams about them. May I venture,
speaking only to those younger than myself,
to go a little into detail in the exposition of this
text ? The position of the younger clergy is
often extraordinarily difficult. Let us restrain
our sense of humour, and look at a serious diffi
culty in a serious way. The difficulty lies partly
here, that not only are the English clergy regarded
as marriageable men, but many of them are quite
ready to marry. With girls of our own class, we
cannot altogether rule the question out, even
though we ourselves may desire to do so. Let
us put all unreaUty aside, and recognise the
simple fact that not only do the very highest and
best girls often wish to marry, but they may wish
to marry particular men, and those men may be
aware of it. We have, of course, to remember
that in EngUsh life attentions paid to a girl by
a priest mean exactly the same as attentions
paid to her by anybody else, and so be particu
larly careful to know exactly how we stand. A

PASTORAL TEACHING OF ST. PAUL 127
philandering priest is an abominable scandal.
But our difficulties in fact go beyond this. The
clergy are brought into close relations with girls
of classes lower than their own, and just because
of their higher breeding, they may be extremely
attractive to them. Girls acquire culture more
rapidly than men ; the girls of the lower middle
and working classes are often markedly superior
to their brothers and their brothers' friends.
That they should become wives of the clergy is
not out of the question, as facts sufficiently show.
Young clergy, plunged for eleven months of the
year into a great artisan population, tend to
forget what girls of their own class are like. We
ought to approach the difficulties of the situation
with a very great sympathy with all concerned
in them. The greatness of the difficulty largely
lies here, that a girl may seek spiritual or intel
lectual help from a young clergyman without any
very clear analysis of what her motives are.
Largely, if not entirely, her mental difficulties
may be real ; and she may be the first person who
has sought his help in this way. What is he to
do ? In many cases his best course will be to

128 PASTORAL TEACHING OF ST. PAUL
send her to the Vicar, but what if he knows that
her contention that the Vicar would not imder
stand her difficulties is entirely true ? St. Paul's
words give the best help I know. ' The younger
as sisters, in aU purity.' That means more than
that everything akin to evil must be barred out
with bars of steel ; it means that sentiment
must be barred out, as far as possible, also.
ReUgion and the love of man and woman have a
close connection, since each has so great a place
in the life of the emotions : that is why religious
conversation has a special danger of its own.
But though we may not always refuse danger, we
must always be aware of its presence, and upon
our guard against it. May I pass on to you what
I think to be a great piece of wisdom ? I hope
that the soUdity of the substance may excuse the
I flippancy of the form. ' Fear no man ; do right.
I Fear aU women ; don't write.' I am sure that
that is excellent advice. Don't write. Say what
you have to say by word of mouth. If you write
a letter to a girl about her difficulties, she may not
always keep the fact to herself, or explain, when
she mentions it, why the letter was written.

PASTORAL TEACHING OF ST. PAUL 129
Men and women, old and young, and now rich
and poor. Have we any special messages to
them, or about them ? Yes, surely — ^and mes
sages of singular beauty. ' Charge them that i Tim. vi. 17-
are rich in this present world, that they be not
high-minded, nor have their hope set on the un
certainty of riches, but on God, who giveth us
richly aU things to enjoy ; that they do good,
that they be rich in good works, that they be
ready to distribute, willing to communicate ;
laying up in store for themselves a good founda
tion against the time to come, that they may
lay hold on the Ufe which is Ufe indeed.' Beauti
ful words ! How much our rich men need them !
Does God grudge them their riches, or the
pleasures which riches bring ? Far from it.
God gives us richly aU things to enjoy. To
enjoy — ^that is one purpose of His gifts. Puri
tans often seem to suppose that it is wicked to
enjoy riches, but virtuous to hoard them ; but
Christianity teaches the very opposite. It is
wicked to hoard riches, but virtuous to enjoy
them, if only others enjoy them with us. Why
then, we may ask, did our Lord speak so sternly
I

130 PASTORAL TEACHING OF ST. PAUL

Mark x. 23.

Mark iv. 19.

Luke xvi. 10-
12.

about the danger of wealth ? For the simplest
and most beautiful reason. It was not because
He thought the rich unworthy of the pleasures
they enjoyed ; it was because He thought them
worthy of something far better. ' How hardly
shall they that have riches enter into the kingdom
of God ! ' What He dreaded was what He caUed
' the deceitf ulness of riches.' Riches bhnd our
eyes ; they make the world so pleasant and so
amusing a place, that we cease to care for any
thing beyond it. Moreover, riches make us feel
safe ; we ' set our hope upon ' them. Why then
does God give them to us 1 To test us, our Lord
said, to see if we are fit for anything better.
They are like the pocket-money which a wise
father gives to his boys, that they may not only
enjoy it, but be tested and trained by the right
employment of it. Wealth, our Lord said, is a
' very Uttle ' thing ; it is ' another's ' ; it is not
' the true riches.' There is a higher wealth
within our reach, which wiU be indeed our own,
since it is that for which our nature has been
made. But if we have not been faithful in the
unrighteous mammon, who will commit to our

PASTORAL TEACHING OF ST. PAUL 131
trust the true riches ? If we have not been
faithful in that which is another's, who wiU give
us that which is our own ? Use it, He said, to
make yourselves friends for eternity. ' Make to Luke xvi. 9.
yourselves friends by means of the mammon of
unrighteousness ; that, when it shaU fail, they
may receive you into the eternal tabernacles.'
Whom does the Lord mean by that word ' They ' ?
The ' They ' of KipUng's story, the spirits of the
dead. In that world to which you go, the poor
of this world are a power. So act here, as to
have them on your side there. And what does
St. Paul say but the same thing ? ' Charge
them that are rich in this present "world ' — ^in this
present world, only in that — ' that they be not
high-minded, nor have their hope set on the
uncertainty of riches, but on God.' Those are
the evils which the rich must avoid. It is pride
in money, brutaUsing confidence in money, that
is so often the ruin of the rich, and which arouses
the hatred of the poor. It is not equality that
the poor chiefly desire, but consideration and
respect. We aU feel as they do. We do not
resent the fact that there are others greater,

132 PASTORAL TEACHING OF ST. PAUL
cleverer, wealthier than ourselves. That only
lends variety to life. Human and brotherly
superiors are real additions to our happiness.
What we cannot endure is a hard and flaunting
superiority. So it is with the poor. Why are
the rich manufacturers of the north hated with
such an intensity of hatred, while the Gloucester
shire squires are not hated at aU ? Because the
parvenu rich of the north pride themselves upon
money, and set their hope upon money. The
Gloucestershire squires are not high-minded, in
the bad sense of the word, about their money,
though they may be in the good sense. They
do not boast of it. So far from setting their
hope upon the uncertainty of riches, they rather
wonder whether modern revolutionaries are go
ing to leave them any. Be simple, and do not
take money for more than it is worth — that is the
flrst message for the rich. And then understand
what it is for. Of Uttle worth as it is in itseK,
it offers a grand opportimity for doing good, and
making friends for eternity. The rich can become
rich with a higher riches, ' rich in good works.'
They can be ready to distribute, wiUing to com-

PASTORAL TEACHING OF ST. PAUL 133
municate. St. Paul piles up phrase after phrase
as he enforces his point. Our wealth, it has been
cleverly said, should be like the cakes at a school
feast. They may not aU be required ; some of
them may be left over at the end ; but they are
all cut up, ' ready to distribute.' We ought to
give a great deal away ; very often much of our
capital should go ; and what we retain we should
retain only with the clear recognition that some
day that may be wanted also for the kingdom of
God. Then we lay up for ourselves a good
foundation against the time to come ; we pre
pare ourselves to lay hold upon the life which is
life indeed.
And now what of the poor ? Poverty is the
general lot of man, and the Christian message,
just because it is for all, is spoken primarily to
the poor. Special messages are for the rich
rather than for the poor. Deep and dangerous
poverty is a practical problem. In considering
the indigent, the first question is not what to say
to them, but what to do for them. The Church
is charged with the care and maintenance of her
own poor, though not in the same degree of the

134 PASTORAL TEACHING OF ST. PAUL
Gal. vi. 10. poor of the outside world. ' As we have oppor
tunity, let us work that which is good toward
all men, and especiaUy toward them that are of
the household of the faith.' To-day the problem
of the poor is complicated by the confusion which
has arisen between the Church and the world,
and the consequent difficulty of distinguishing
between those who are of the household of the
faith and those who are not. But we must do
1 Tim. V. 3. our best. For example, we must honour ' widows
that are widows indeed.' What an admirable
euphemism ' honour ' is for monetary help !
It is support of this kind of which St. Paul speaks,
as it is when he says below that the elders who
rule weU must be ' counted worthy of double
honour.' To help those in need is to honour
them ; it is to show the value that we set upon
them as our brothers and sisters in Christ. But
there are great principles to be borne in mind.
Firstly, we ought to inquire whether the needy
have relatives who ought to support them. That
is a great principle with the Charity Organisation
Society, and here it is already in St. Paul. ' If
1 Tim. v. 4, 8i any widow hath children or grand-children, let

PASTORAL TEACHING OF ST. PAUL 135
them learn first to show piety towards their own
family, and to requite their parents : for this is
acceptable in the sight of God. ... If any
provideth not for his own, and speciaUy his own
household, he hath denied the faith, and is worse
than an unbeUever.' The action of the Church
must not weaken the bonds of the family ; on
the contrary, it must strengthen them. Secondly,
we must inquire into character. Not even a
widow is necessarily a deserving person, hard as
it may be to persuade her of the fact. Is she a
widow indeed ? — ^that is the question. The
widow has a special vocation from God. She is
caUed to exhibit a special type of the Christian
character. ' Now she that is a widow indeed, i Tim. v. 5.
and desolate, hath her hope set on God, and con
tinueth in suppUcations and prayers night and
day.' And before the Church accepts responsi-
biUty for her maintenance, inquiry should be
made as to how she acted when she had a home
of her own. ' If she hath brought up children, i Tim. v. lo.
if she hath used hospitaUty to strangers, if she
hath washed the saints' feet, if she hath relieved
the afflicted, if she hath diligently foUowed every

136 PASTORAL TEACHING OF ST. PAUL
good work.' Our modern tests are less exacting.
But we should observe that for St. Paul the
question was complicated by the fact that widows
placed upon the roll were employed as church-
workers, and seem to have taken a vow not to
marry again. St. Paul points out that the choice
of church-workers requires great care, and adds
some scathing words, evidently based upon bitter
experience, as to the harm that unsatisfactory
1 Tim. V. 13. church- workers may do. ' And withal they
learn also to be idle, going about from house to
house ; and not only idle, but tattlers also and
busybodies, speaking things which they ought
not.' And from this a third principle emerges.
Those who receive support from the Church
ought to requite the Church by work, if possible,
and by intercession in any case. The poor and
the sick whom we help we must teach to pray,
and point out to them the great contribution to
the common welfare which they are thus able
to make. We see then how much St. Paul can
teach us to-day as to our duty to the indigent
and the best way of helping them. But has he
no special message to deUver to them, where no

PASTORAL TEACHING OF ST. PAUL 137
pecuniary help can, or should, be given ? The
conditions under which the poor Uve weigh
heavily upon our hearts to-day. How ought
we to speak to those whose lives are made
far harder than they ought to be by wrong social
arrangements, which we caimot immediately
sweep away, however greatly we may deplore
them ? Now I think we may to some extent be
helped to find an answer to this question, if we
consider how St. Paul spoke to the slaves who had
become members of the Church. He addresses
himself to them in Epistle after Epistle, and
always the line which he adopts is substantiaUy
the same. There is nothing said to encourage
revolt, or even any strenuous effort to attain
freedom. Strangely enough, in the one passage l Cor. vii. 21.
where St. Paul expresses an opinion as to the
advisabiUty of a slave becoming a free man, he
expresses it so obscurely that it is impossible to
be certain what his opinion is. What he chiefly
urges is the duty of conscientious labour, and
respect for the earthly master. ' Obey in aU Coi. iii. 22.
things them that are your masters according to
the flesh ; not with eye-service, as men-pleasers.

138 PASTORAL TEACHING OF ST. PAUL
but in singleness of heart, fearing the Lord.'
1 Tim. vi. 1. ' Let as many as are servants under the yoke
count their own masters worthy of aU honour,
that the name of God and the doctrine be not
blasphemed.' It is more important that Chris
tians should not disgrace their religion by riot
and turbulence, than that they should immedi
ately attain the freedom which they desire. St.
Paul would have the poor unworldly. The com
ing of the Lord seemed to him very near ; our
position in this present world is not a matter of
great moment. What we should remember is
that, though the faith of our Lord brings us all
very low, it hfts us at the same time wonderfuUy
1 Cor. vii. 22. high. ' He that was caUed in the Lord, being a
bond-servant, is the Lord's freedman : likewise
he that was called, being free, is Christ's bond
servant.' And, if it seemed speciaUy hard to
Christian slaves to be slaves to Christian masters,
whom they were taught to caU their brethren,
1 Tim. vi. 2. St. Paul had his answer ready. ' Thejr that have
beUeving masters, let them not despise them,
because they are brethren ; but let them serve
them the rather, because they that partake of the

PASTORAL TEACHING OF ST. PAUL 139
benefit are beUeving and beloved.' What more
Christian than to confer benefits upon others ?
What happier than to serve Christ's friends and
our own ? He at any rate wiU recompense, if
no one else does. ' Knowing that from the Lord Coi. iii. 24.
ye shaU receive the recompense of the inherit
ance ; ye serve the Lord Christ.' And that, I
think, is stiU the right message to deliver to the
poor. I do not mean for a moment that we are
not to care for present social weU-being. But
the people, to whom we should address ourselves,
are the people who are best able to bring it about.
The Old Testament and the New Testament
aUke contain fervent denunciations of social
wrong, but they are sent to the right address.
St. Paul himself, whose words to the slaves we
have just considered, speaks with a different
voice to the Christian master Philemon. And if
it is urged that it is the poor, who in our own day
have the power by their votes to bring about the
conditions which we desire, and that therefore we
must rouse them to action, I do not myself think
that St. Paul would have agreed. ' The wrath James i. 20.
of man worketh not the righteousness of God.'

140 PASTORAL TEACHING OF ST. PAUL
The only reforms permanently valuable are those
which proceed from the desire for others' good,
rather than for our own. Selfishness always
ruins that which is the outcome of selfishness,
however promising it may at first appear. In
speaking to the poor, St. Paul's points are surely
the right points — ^the blessedness of service, the
glory of their spiritual position, and of their
future inheritance. To the rich we should speak,
as St. Paul did, very differently.
And now it is time to bring these lectures to a
close. If there has been anything useful in them
you must give the credit to St. Paul, and to the
Spirit who speaks to us through his words. When
he wrote his weU-known words as to the inspira
tion of Holy Scripture, he was not thinking of
his own writings ; he was thinking of the Old
Testament alone. Greatly astonished, I think,
he would have been, had any one been able to
tell him that his letters to his friends, written
very often so hurriedly and without a thought
of the future, would soon be accounted Holy
Scripture too. Had he known that, he would
probably have omitted much that we are delighted

PASTORAL TEACHING OF ST. PAUL 141
to possess. Probably we should never have
heard of Alexander the coppersmith ; the great- 2 Tim. iv. 13
14.
coat which he left at Troas with Carpus would
have been reclaimed in some other way ; and
Timothy would have lacked instruction about 1 Tim, v. 23,
his health. And yet, as we study these letters,
how profoundly true of them we find St. Paul's
praise of Holy Scripture ! They are able to
make us ' wise unto salvation through faith which 2 Tim. lii. 15-
is in Christ Jesus.' They are ' profitable for
teaching, for reproof, for correction, for instruc
tion which is in righteousness, that the man of
God may be complete, furnished completely
unto every good work.'

INDEX OF TEXTS

PAOS

FAQE

Genesis iii. 1-6

. 116

1 Cor. i. 7 .

. 103

iii. 16, 19 .

. 115

i. 17

74

Judges xi. 24

. 80

i. 30

16

Isaiah xiv. 22

. 80

ii. 1 .

103

Zeoh. vi. 13

. 97

ii. 3-5

49

Matthew V. 8 .

. 20

ii. 12

85

vi. 22

. 20

ii. 14

86

vi. 24

. 21

ii. 16

85

vii. 18

. 42

iii. 2 .

100

vii. 20

. 41

iii. 6 .

2

xii. 37

. 41

iii. 10

2

Mark iv. 19

. 130

iii. 12

102

x. 23

130

iv. 4 .

24

X. 45

18

iv. 16

7

Luke xvi. 9 .

131

vi. 15, 19 .

33

xvi. 10-12 .

130

vii. 10

95

John i. 14

117

vii. 21

137

V. 39

91

vii. 22

138

Acts vi. 3 .

74

viii. 7 .

24

ix. 26

45

ix. 20, 21 .

108

xiii. 39

25

ix. 22

16,62

xxiv. 16

24

ix. 26

14

xxiv. 25

31

X. 33

16

Romans i. 16 .7

2, 108

xi. 1 .

7

i. 18

31

xi. 3 .

115

ii. 2-9

31

xiii. 1, 2

19

V. 3, 4 .

40

xiii. 12

86

X. 12

108

xiv. 34, 35 .

114

XV. 30

83

XV. 15

96

INDEX OF TEXTS

143

FAQB

PAGE

ICor.

XX. 45

95

1 Tim. i. 6 .

93

2 Cor.

i. 3, 4, 6 .

50,51

i. 8 .

32

i. 11
83
i. 10
33
i. 12
24
i. 14
64
ii. 14
2
i. 19
26,64
iii. 6 .
32,34
ii. 7 .
101
iii. 14
92
ii. 8 .
111
iv. 3 .
85
ii. 9, 10
114
iv. 7-10 .
49
ii. 11, 12 .
114
iv. 12
50
ii. 14
116
X. 10
49
ii. 15
117
xii. 8, 9
70
iii. 1 .
72
xii. 11
120
iii. 1-13 . 36,
52 ff.
Gal.
iii. 24
32
iii. 16
84 ff.
iii. 28
110
iv. 2 .
23
iv. 4 .
94,96
iv. 6 . . 6
5, 104
vi. 10
134
iv. 7 .
65
Eph.
i. 19, 20 .
98
iv. 10
78
iv. 12, 13 .
18
iv. 11
105
iv. 25
33
iv. 12
10
iv. 32
25,33
iv. 13
105
Phil.
i. 7 .
29
iv. 14
66
i. 8 .
8
iv. 15, 16 .
67
i. 15
72
iv. 16
43
i. 18
72
V. 1 .
121
ii. 9 .
97
V. 3 .
134
ii. 13
47
V. 4 .
134
iii. 12
47
V. 5 .
135
iii. 17
7
V. 8 .
134
iv. 6 .
76
V. 10
135
iv. 9 .
7
V. 12
61
Col.
i. 10
33
V. 13
136
i. 18
97
V. 14
. 118
iii. 22
137
V. 23 . 1
0,141
iii. 24
139
vi. 1, 2 .
138
1 Thesa. ii. 12
. 33
vi. 11
. 65
ii. 13
103
vi. 12
. 66
I.Tim.
i. 4 .
. 100
vi. 17-19 .
. 129
i. 5 flf. .
12 ff.
vi. 20
. 65
144 PASTORAL TEACHING OF ST. PAUL

2 Tim.

PAGE

PAGE

i. 6, 7 .

67

2 Tim.

iv. 2 . 38,

58, 68, 105

i. 7 .

. 10

iv. 5 .
5, 101
i. 8 .
. 69
iv. 13, 14
. 141
i. 11
. 101
Titus
i. 6 .
. 60
i. 13
. 65
i. 6-9
. 36
i. 13, 14 .
. 90
i. 7 .
. 59
ii. 1 .
. 64
i. 11
. 106
ii. 3 .
69
i. 13
. 105
ii. 4 .
10
ii. 1, 2
. 121
ii. 4, 7
68
ii. 3-5
. 123
ii. 8 .
64
ii. 6 .
. 125
ii. 9 .
69
ii. 15
. 105
ii. 11, 12 .
69
iii. 1 .
. 104
ii. 14
105
iii. 8 .
. 105
ii. 15
104
James
i. 3 .
. 39
ii. 21
37
i. 20
. 139
ii. 22
65
1 John
iv. 7 .
. 20
iii. 4 .
93
iv. 16
. 17
iii. 6 .
no
iv. 18
18
iii. 10
7,93
iv. 19
. 27
iii. 14
65
Eev.
i. 12
. 97
iii. 15
91
i. 18
. 27
iii. 15-17 .
141
xix. 16
. 97
iii. 16, 17 .
106
Printed by T. and A. Constable, Printers to His Majesty
at the Edinburgh University Press
Mr. Edward Arnold's Ust of
Theological Books.

Devotional
JESUS SALVATOR MUNDI : Some
Lenten Thoughts on Salvation. By the Rev. J. H. Beibitz,
Rector of Shelsley Beauchamp and Shelsley Walsh, Wor
cester ; late Vice-Principal of the Theological College,
Lichfield. Crow^n Svo. 2s. 6d. net.
There are few tasks more important than that of subjecting our ordinary
religious ideas to a thoroughgoing analysis. Only so can they become real
to us, and gain, or regain, the power of directing and moulding our lives.
This little book represents an attempt to fulfil this task in regard to the
fundamental Christian conception of our salvation through and in Jesus
Christ ; in other words, to answer the question in what sense, and by what
means, are we ' saved ' ?
THE SAINTS' APPEAL. By the Rev. S. A.
Alexander, Canon and Treasurer of St. Paul's ; Author of
' The Mind of Christ,' etc. Fcap. Svo. 2s. net.
It is hoped that, while suitable for devotional reading throughout the year,
the book will be found especially helpful as a companion for quiet hours in Lent.
It consists of a selection of the sermons preached by Canon Alexander last year
to very large congregations in St. Paul's Cathedral on Sunday afternoons.
They are an attempt to show the romance and heroism of the Christian life,
to bring the mystical and spiritual side of it into closer touch with ordinary,
practical affairs, and to illustrate in general ways the power and fascination
both of the belief and of the character of those who have endeavoured to live
that higher life under many different conditions of society.
THE CROWN OF THORNS. Ry the Rev.
A. E, Burn, Vicar of Halifax, Prebendary of Gaia Major
in Lichfield Cathedral ; Author of ' An Introduction to the
Creeds and the Te Deum,' etc. Crown Svo. 2s. 6d. net.
This is a course of meditations for Lent, Holy Week, and Easter, repre
senting the substance of teaching given to many town congregations during
the last ten years.
' Dr. Burn's addresses are full of solid instruction and thoughts which
may foster devotion.' — Church Times.
' While the tone is truly devotional, touched here and there with the
secret we call mystical, there is a thought in every sermon for the intellect to
find pleasure in,' — Expository Times.
LONDON ; EDWARD ARNOLD, 41 & 43 MADDOX STREET, W.

n)r. €au)ard Hrnold's Cist

Scriptural Interpretation and
Commentary
AN INTRODUCTION TO THE
SYNOPTIC PROBLEM. By the Rev. Eric
Rede Buckley, Vicar of Burley-in-Wharfedale, Proctor in
Convocation. Crown Svo. 5s. net.
This book gives the main results of recent research as to the literary origin
and composition of the Gospels of St. Matthew, St. Mark, and St. Luke. A
distinctive feature of it is that all the more important passages on which the
rguments rest are printed in full in English, thus relieving the reader of the
necessity of constant reference to his Bible or Greek Testament. Besides
giving a careful explanation of the theories most widely accepted by contem
porary critics, the author has stated some alternative theories which seem
worthy of consideration.
THE OLD TESTAMENT. By the Rev.
H. C. O. Lanchester, Rector of Sail. Crown Svo.
2s. 6d. net.
An attempt to place the general reader in a better position for the intelli
gent study of the Old Testament. The main results of the Higher Criticism
are frankly accepted, and it is recognized that this movement has been
fraught with considerable perils to faith ; but the writer endeavours to point
out that modern studies have resulted in a broadening, rather than in an
evaluation, of a reasonable faith. Some account is given of the historical
background of the Old Testament, and of the assistance which recent
researches have afforded to the study of it.
THE MIND OF ST. PAUL : As Illus
trated by his Second Epistle to the Corinthians. By Canon
H. L. GouDGE, D.D., Principal of Ely Theological College.
2s. 6d. net.
' In a singularly lofty and spiritual book, Dr. Goudge, of Ely, handles
with much insight' and courage some urgent practical problems. Amidst
the flood of small books on theology this one should survive.'— CAmwA
Family Newspaper.
MIRACLES IN THE NEW TESTA^
MENT: A Study of Evidence. By the Rev. ]. M.
Thompson, Fellow of Magdalen College, Oxford. Third
Impression. Crown Svo. 3s. 6d. net.

or Cbeolodfcal Books

S. PAUL IN THE LIGHT OF MODERN
RESEARCH. By the Rev. J. R. Cohu, Rector of
Aston Clinton, Bucks ; sometime Fellow of Jesus College,
Oxford. Crown Svo. 5s. net.
' The treatment in every chapter is profoundly thoughtful, but exceedingly
lucid in expression. The book is a real contribution to the literature of
divinity.' — Homiletic Review.
THE BOOK OF BOOKS : A Study of the
Bible. By Canon Lonsdale Ragg, B.D., Rector of
Tickencote and Prebendary of Buckden in Lincoln Cathedral.
Crown Svo. Cloth. 5s. net.
' Mr. Ragg's volume is a timely and welcome piece of work. The author
is an orthodox High Churchman, whose leanings are fundamentally traditional.
His mind, however, is open to new light, and he sees clearly that the old-
fashioned view of Scripture can no longer be held in face of the difficulties
which modern investigation has brought to light. Yet this has meant no
abandonment of his reverence for Scripture, no surrender of the claim which
he makes for its uniqueness. His work will be found helpful by many who
are conscious that great changes are required, but who are also conscious that
the Bible must hold a solitary place in their affection and allegiance.' —
Holborn Review.
THE SERVANT OF THE LORD. By
Robert Hatch Kennett, D.D., Canon of Ely, and Regius
Professor of Hebrew in the University of Cambridge.
Crown Svo. 2s. 6d. net.
' Professor Kennett's work is marked by such qualities of originality
and acuteness that it is always with expectation that we take up a book or
article by him. The present volume contains simply four lectures delivered
to the clergy in Cambridge, so that in the main it is a statement designed for
educated readers rather than for experts. His results, however, and such
indication of processes as can be given are of unusual interest, and his dis
cussion will be found very stimulating.' — Holborn Review.
IN OUR TONGUES : Some Hints to Readers
of the English Bible. By Robert Hatch Kennett, D.D.
Crown Svo. 3s. 6d. net.
OUTLINES OF THE SYNOPTIC
RECORD. By the Rev. Bernard Hugh Bosanquet,
Vicar of Thames Ditton, and R. A. Wenham, Crown Svo. 6s.

l»r, €au)ara ilrnoia's Dist

The Work of the Clergy
HOW TO DEAL WITH LADS : A Hand-
book of Church Work. By Canon Peter Green. With a
Preface by the Right Rev. Lord Bishop of Gloucester.
Crown Svo., cloth. 2s. 6d. net.
' We have seldom read a volume of the nature of the present treatise with
such unmixed pleasure as we have received from a perusal of Mr. Green's
excellent work. There is a freshness about the whole treatment of the subject
which is most stimulating.' — Church Times.
HOW TO DEAL WITH MEN : A Hand-
book of Church Work. By the Rev. Peter Green, M.A.,
Canon of Manchester, Rector of Sacred Trinity, Salford.
Crown Svo. 2S. 6d. net.
THE CHURCH AND MODERN PROB
LEMS. By the Rev. C. F. Garbett, M.A., Vicar of
Portsea. 3s. 6d. net.
' We can confidently recommend the volume to those who wish to clear
their views and see how a well-informed and sympathetic working clergyman
boldly and manfully faces hard questions.' — Church Family Newspaper.
PREACHERS AND TEACHERS. By
James Gilliland Simpson, D.D., Canon of St. Paul's; recently
Principal of Leeds Clergy School. 5s. net.
• The whole book may be profitably studied both by preachers and hearers. '
— Church Times.
THE CLERGY AND SOCIAL SER=
VICE. Cambridge Lectures on Pastoral Theology. By
the Very Rev. W. Moore Ede, D.D., Dean of Worcester.
Crown Svo., cloth. 2s. 6d. net.
THE ART OF READING AND
SPEAKING. By James Fleming, B.D., late Vicar
of St. Michael's, Chester Square, London. Ninth Impres
sion. Crown Svo., cloth. 3s. 6d.

or CDcoiodicai Books

Ecelesiastieal History and Biography
THE PARTING OF THE ROADS :
Studies in the Development of Judaism and Early Chris
tianity. By Members of Jesus College, Cambridge.
With an Introduction by W. R. Inge, D.D., late Pro
fessorial Fellow, now Honorary Fellow of the College and
Dean of St. Paul's. Edited by F. J. Foakes Jackson, D.D.,
Fellow and Dean of the College. Demy Svo. los. 6d. net.
THE SPIRIT OF POWER : The Church in
the Early Second Century. By the Rev. Ernest A.
Edghill, M.A., B.D., Sub- Warden of the College of St.
Saviour in Southwark ; Hulsean Lecturer in the University
of Cambridge. 5s. net.
THEODORE OF STUDIUM : His Life and
Times. By Alice Gardner, Associate and Lecturer of
Newnham College, Cambridge. With Illustrations. los. 6d.
net.
CHURCH AND STATE IN FRANCE
(1300=1907). By Arthur Galton, Vicar of Edenham,
and Chaplain to the Earl of Ancaster. 12s. 6d. net.
JERUSALEM UNDER THE HIGH
PRIESTS : Five Lectures on the Period between
Nehemiah and the New Testament. By Edwyn Bevan.
7s. 6d.
' These lectures deserve careful study by everyone interested in the history
of how Hellenism and Judaism first came into contact. ' — Cambridge Review.
A MEMOIR OF THE VERY REV.
EDWARD CHARLES WICKHAM. Dean of
Lincoln, and formerly Head Master of Wellington College.
By Canon Lonsdale Ragg. With Illustrations. 7s. 6d. net.
' A very readable memoir.' — Spectator.

D)r. eawara Urnold's £t$t

A SERIES OF SHORT LIVES OF SAINTLY MEN
FRANCIS: THE LITTLE POOR MAN
OF ASSISI. By the Hon. and Rev. James Adderley.
With Portrait of St. Francis. 3s. 6d.
MONSIEUR VINCENT: A Short Life of
St. Vincent de Paul. By the same Author. With Portrait.
3s. 6d.
HUGH OF LINCOLN. By Charles Marson,
Vicar of Hambridge, Taunton. With Portrait. 3s. 6d.
Mission Work
EIGHTEEN YEARS IN UGANDA
AND EAST AFRICA. By Alfred R. Tucker,
D.D., formerly Bishop of Uganda. With Illustrations by
the Author. Cheaper Edition. Crown Svo. 7s. 6d. net.
' This complete and ofiicial episcopal narrative surpasses in interest and
authority all the smaller volumes hitherto published.' — Times.
A PARSON IN THE AUSTRALIAN
BUSH. By the Rev. C. H. S. Matthews, M.A., late
Vice-Principal of the Brotherhood of the Good Shepherd,
N.S.W. Fully Illustrated. 3s. 6d. net.
Social Work
ACROSS THE BRIDGES: A Study of
Social Life in South London. By Alexander Paterson.
With Preface by the Bishop of Southwark. New and
Cheaper Edition. Cloth, 2s. net ; paper, is. net.
LETTERS FROM A SETTLEMENT.
By Miss A. L. Hodson. Illustrated. 4s. 6d. net.
* The letters were well worth publishing, and prove the great good which
is accomplished by a well-organized Settlement,' — Athenceum.

of Cbeolodtcal Books

MISS LOANE'S BOOKS
• We would not merely recommend, but would urge, their attentive perusal
upon all men and women who are concerned with the question of poor relief,
and who are sincerely anxious to help the people without harming them.'
— Spectator.
THE COMMON GROWTH. By M. Loane.
Crown Svo. 6s.
THE QUEEN'S POOR : Life as they find it
in Town and Country. 3s. 6d.
NEIGHBOURS AND FRIENDS. 6s.
AN ENGLISHMAN'S CASTLE. 6s.
Philosophy and Religion
CATHOLICISM AND THE MODERN
MIND : A Contribution to Religious Study and Progress.
With a Prefatory Letter to Pope Pius X. By Malcolm
Quin, Author of 'Aids to Worship,' " Notes on a Progressive
Catholicism,' etc. Crown Svo. 7s. 6d. net.
FROM RELIGION TO PHILOSOPHY.
By F. M. CoRNFORD, Fellow and Lecturer of Trinity College,
Cambridge. Demy Svo. los. 6d. net.
Mr. Cornford's theory is that the originators of Greek philosophy did
not, as is usually supposed, turn their backs wholly on religion and go direct
to their own consciousness and the world around them for data for an ex
planation of the universe ; but that at the very outset of their investigations
they in fact, though unconsciously, took over certain fundamental concep
tions — those of Nature, God, and Soul — from the religious system which they
believed themselves to have got rid of. In an elaborate and brilliant argument
he traces back these conceptions to their roots in the ' collective mind ' of
primitive pre-religious man, and then, having established his theory, applies
it to the explanation of the subsequent history of religious and philosophic
thought, on which it throws a flood of new light.
THE FAITH OF AN AVERAGE MAN.
By the Rev. Charles H. S. Matthews, M.A., Author of
' A Parson in the Australian Bush,' etc. 3s. 6d. net.

8  mr. catpard jlrnold*$ Ost 
SOME DOGMAS OF RELIGION. By
J. M. E. McTaggart, Litt.D., Fellow and Lecturer of Trinity
College, Cambridge; Author of 'Studies in the Hegelian
Dialectic,' etc. Demy Svo. los. 6d. net.
A REPORTED CHANGE OF RE
LIGION. By Onyx. 3s. 6d.
SOME PROBLEMS OF EXISTENCE.
By Norman Pearson. Demy Svo. 7s. 6d. net.
THE DIARY OF A MODERNIST. By
William Scott Palmer, Author of ' An Agnostic's Pro
gress,' etc. Crown Svo., cloth. 5s. net.
' It is a reconstructive and creative book ; above all, it is a spiritual book,
and it kindles in others that fire of the spirit by which the author has been
illuminated and warmed. It is a long time since we have met with a volume
of its kind which is so suggestive, so truly inspired in thought, so interesting
and attractive in style.' — Spectator.
Miscellaneous
A GOODLY FELLOWSHIP : Thoughts in
Prose and Verse from many Sources. Collected by Rose E.
Selfe. With a Preface by the Archbishop of Canterbury.
2S. 6d. net.
THE ROMANCE OF THE HOLY
LAND. By Dr. Charles Leach, M.P. With numerous
Illustrations. 7s. 6d. net.
PATROLLERS OF PALESTINE. By
the Rev. Haskett Smith, M.A., F.R.G.S., Editor of
' Murray's Handbook to Syria and Palestine,' 1902 ; Author
of 'The Divine Epiphany,' 'Calvary and the Tomb of
Christ,' etc. With Illustrations. Large crown Svo. ios.6d.
LETTERS TO A GODCHILD. By Alice
Gardner, Associate and Lecturer of Newnham College,
Cambridge. 2s. 6d. net.

LONDON : EDWARD ARNOLD, 41 & 43 MADDOX STREET, W.

YALE UNIVERSITY LIBRARY

3 9002 08837 6026

Illll II ini;i'l .' Nil lliii ll.' .
,'|j)">V ll I' I i llliiliillliii '!i':'- : ¦' '>
piHw

'lilil

ii