Footnotes.1–Also the alteration of the original question (St.Markx.3), “Is it lawful for a man to put away his wife?” by the addition of the words “for every cause” (Matt.xix.3) is most significant.2–De Gest. Pelag.v. (15).3–2 Cor.iii.6.4–Rom.vii.9.5–De Sp. et Lit.34.6–See especiallySt.Johni.4–12,Rom.ii.14–16, Actsxvii.22–31.7–Mill’sThree Essays on Theism,p.255. Pusey’sUniv. Sermons, 1864–72, “God and human independence,”p.10, note 1.8–The Sermon with the parallel passages is given at length in AppendixI.,pp.202ff.9–If the reading, and not the margin, of theR.V.be right in Markx.23, 24.10–St.Johnxiv.26.11–St.Matt.vii.28.12–Actsxvii.31;1St.Johniii.2–3.13–Wisdomii.12ff.14–Jobi.21.15–1 Tim.vi.8.16–Phil.ii.7,2 Cor.viii.9.17–2 Cor.vi.10,1 Cor.iii.21.18–Gal.vi.5.19–Gal.vi.2.20–St.Matt.viii.17.21–St.Johnxii.24, 25.22–2 Cor.i.4.23–2 Cor.vii.10.24–Institutes,ix.11.25–1Peterii.2326–Ps. xxxvii.29.27–St.Jamesii.15–16;1Johniii.16–18.28–Ps. xviii.24–26.29–St.Matt.xviii.23f.30–Rom.v.7.31–Jobxlii.5,St.Lukev.8; andcf.the vision which is the beginning of purification after death in Cardinal Newman’sDream of Gerontius.32–Hebr.xi.27.33–St.Matt.x.34.34–Rev.iii.15–16. These words mean, I think, not “I would that ye, the Church of Laodicea, were either morally worse than ye are or morally better”; but “I would that either ye were not Christians at all or better Christians.”35–C. hær.iv.13. 4.36–Quæst. 73 in Exod.37–Hebr.xii.16.38–This is drawn out in Appendixii.,p.218.39–2 Chron.xix.5 8,cf.JosephusAntiq.IV.viii.14.40–Did.xiv.2.41–Cf.vi.1, “in order to be seen of men,” where the phrase is the same and describes the deliberate motive.42–St.Markviii.38.43–SeeApp. iii.p.227. Duty of the Church with regard to divorce.44–And it cannot be overlooked that in one of the passages ofSt.Paul’s epistles where the law of the indissolubility of marriage is stated (Romansvii.1–3) he is referring to theJewishlaw (seever.1) which confessedly admitted exceptions, and yet he does not allude to them.45–Lev.xix.12;Deut.vi.13; Amosviii.14.46–St.Matt.xxiii.16–20.47–Ch. v.12.48–2 Cor.i.17, 18.49–Is.lxvi.1;Ps. lviii.2.50–St.Matt.xxvi.63.51–St.Jamesi.20.52–I owe this thought, I believe, to an address given by the Dean of Chichester.53–St.Markxiv.57–8.54–St.Johnii.19.55–1St.Peterii.23.56–St.Matt.xviii.15.57–St.Johnxviii.22–23.58–Actsxxv.10–11,cf.xvi.37.59–1 Cor.vi.7.60–The story is given from a Norman-French poem of the time of HenryIII, probably by a Westminster monk; seeLives of Edward the Confessor, Rolls Series,iii.pp.53, 207.61–Didache1. It must not be forgotten that bothSt.John (1Johniii.17) andSt.James (ii.15–16) are speaking of helping “a brother” or “sister,”i.e.a fellow-Christian. And in those days there was an immense probability that a member of the Christian society would be one who had character enough to profit by help. But it soon became necessary to “organize charity” by desiring the faithful to give only indirectly through the bishop.62–From the days of the sub-apostolic Hermas, who makes the responsibility rest wholly with the recipient of alms.63–Overton’sLife and Opinions of W. Law,p.244.64–e.g.Jobxxxi.29;Exod.xxiii.4.65–Lectures on the O.T.viii.2,p.188.66–“Disfigure” or possibly “conceal” their faces, so that by a form of dress drawn over the face they may be shown to be persons going about as penitents.67–e.g.St.Matt.xvii.21;St.Markix.29;1 Cor.vii.5.68–1 Cor.ix.27;2 Cor.xi.27.69–Gal.iv.6.70–Hebr.xii.22.71–It is not improbable, as has been recently suggested byMr.Chase (see below,p.135), that this expression, occurring side by side with “this day,” is due to the use of the prayer both morning and evening. In the morning Christians prayed “give us our bread to-day,” and in the evening “give us our bread for to-morrow.”72–The difficulty experienced in regard to this clause by the early Christians is well known. I may refer toMr.Chase’sLord’s Prayer in the Early Church(Texts and Studies, Cambridge, 1891),pp.60ff.Mr.Chase also points out the close resemblance between the “Lord’s Prayer” and our Lord’s own language of prayer or about prayer in the time of the passion. “Father ... Thy will be done....” “Pray that ye enter not into temptation.” “I pray that thou shouldest keep them from the evil one.” There are other resemblances perceptible in the prayer recorded inSt.Johnxviii.In the original language used by our Lord “Lead(us not into temptation”) and “Enter(into temptation”) would only be different forms of the same verb.73–1 Cor.iii.22, 23.74–St.Johnvii.49.75–St.Matt.xviii.15–18.76–St.Johnxx.23.77–1 Cor.v.78–1 Thess.v.21.79–1Johniv.1.80–Gal.i.9;2John 10–11.81–Rom.viii.14.82–St.Lukevi.37–38.83–Col.i.28.84–The reference is to the saying of Hillel, “What to thyself is hateful, to thy neighbour thou shalt not do; this is the whole law and the rest is commentary” (cp.Tobitiv.15;Did.i.3), and to the similar maxim suggested by Plato and current among the Stoics.85–Rom.xiii.9.86–St.Lukexiii.23–49;St.Johnxxi.21–22.87–St.Johnii.23–25.88–St.Matt.xvi.17.89–Those not occurring continuously inchap. vi.are printed in italics.90–This is a higher moral principle than that Jewish method of “making a fence to the law,” which is expressed in theDidachè3. “Be not prone to anger,for anger leads to murder.... Be not lustful,for lust leads to fornication.” The wrong condition of the will is, according to our Lord, itself the evil, apart from what it may lead to. What is needed is not merely outward respectability or conformity, but a right spirit.91–Humility both towards God and towards our fellow-men is simply the recognition of the truth about ourselves.92–It can hardly, however, be denied that there are rare cases where untruthfulness in word becomes a duty owing to the social evil which verbal truthfulness would involve. Thus almost all men would think it right to lie to a would-be murderer in order to save a life. I twice heard the late Master of Balliol, who had great moral common sense, in answer to the question what he would do in such a case, reply: “I suppose I should tell the lie, but I had rather not think about it beforehand or justify it afterwards.” This is the best answer in regard to such quite abnormal cases. But there are certain more normal cases where professional reserve involves something approaching untruthfulness. The lawyer, doctor, or Cabinet Minister may be asked a question which ought not to be asked, and have no alternative but to give some more or less misleading answer, or in effect disclose (even by silence or refusal to answer) a professional secret. The “seal of the confessional”—imposed on the clergy (with a gradually increasing stringency) by the general law of the Church and by the Anglican canons of 1603 (c. 113)—is an intensified case of such professional obligation of secrecy. In such cases the possible moral evil is reduced to a minimum if society recognizes that what is known under a “seal,” sacramental or professional, is not included in the knowledge which is recognized in social life. I have written the above because if there are circumstances, however rare, where a man would not act on the ordinary obligation of candid speech he had better give general public notice of it. But I cannot feel satisfied with the reasonings of moralists, Jesuit, Anglican or Protestant, about the morality of the matter.E.g.Newman Smyth,Christian Ethics(Clark,Edin.1892),pp.388ff.93–Eph.iv.28;1 Tim.vi.17, 18; Jamesv.4.94–The account of our duty to God and our duty towards our neighbour in our Catechism is, when quoted correctly (“in that state of life into which itshallplease God to call me”) and interpreted rightly (“betters” not meaning “those keeping carriages”), admirable, but of course very short.95–It is perhaps hardly fair to say more than this. Christ simply exempted a particular case from a general prohibition, leaving the Church free in regard to it.
The difficulty experienced in regard to this clause by the early Christians is well known. I may refer toMr.Chase’sLord’s Prayer in the Early Church(Texts and Studies, Cambridge, 1891),pp.60ff.Mr.Chase also points out the close resemblance between the “Lord’s Prayer” and our Lord’s own language of prayer or about prayer in the time of the passion. “Father ... Thy will be done....” “Pray that ye enter not into temptation.” “I pray that thou shouldest keep them from the evil one.” There are other resemblances perceptible in the prayer recorded inSt.Johnxviii.
In the original language used by our Lord “Lead(us not into temptation”) and “Enter(into temptation”) would only be different forms of the same verb.