of my own city talking a swift, impulsive Socialism to me.  He was young and something of a poet.  He got in return the obvious common sense that would be expected of a mid-Victorian, middle-aged and middle-class.  And then he began to talk of hunger—­the hunger that haunted whole streets in our city, where they had indeed something to eat every day, but never quite enough, and the children grew up so—­the hunger that he had experienced himself, for I knew his story.  With his eyes fixed on me, he brought home to me by the quiet intensity of his speech—­whether he knew what he effected or not—­that he and I gave hunger different senses.  He gave the word for me a new meaning, with the glimpse he gave me of his experience.  Since then I have always felt, when men fling theories out like his—­schemes, too, like his—­wild and impracticable:  “Ah, yes! what is at the heart of it all?  What but this awful experience which they have known and you have not—­the sight of your own folk hungering, life and faculty wasted for want of mere food, and children growing up atrophied from the cradle”?  It is not easy to dissociate the language and the terms of others from the meaning one gives to them oneself; it means intellectual effort and intellectual discipline, a training of a strenuous kind in sympathy and tenderness; but if we are to be fair, it must be done.  And the rule applies to Jesus also.  Have we given his meaning to his term—­force, value, emotion, and suggestion?  In a later chapter we shall have to concentrate on one term of his—­God—­and try to discover what he intends that term to convey.

The second canon is:  Make sure of the experience behind the thought.  How does a man come to think and feel as he does?  That is the question antecedent to any real criticism.  What is it that has led him to such a view?  It is more important for us to determine that, than to decide at once whether we think him right or wrong.  Again and again the quiet and sympathetic study of what a man has been through will modify our judgement upon his conclusions; it will often change our own conclusions, or even our way of thinking.  We have, then, to ask ourselves, What is the experience that leads Jesus to speak as he does, to think as he does?  In his case, as in every other, the central and crucial question is, What is his experience of God?  In other words, What has he found in God? what relations has he with God?  What does he expect of God?  What is God to him?  Such questions, if we are candid and not too quick in answering, will take us a long way.  It was once said of a man, busy with some labour problem, that he was “working it out in theory, unclouded by a single fact.”  Is it not fair to say that many of our current judgements upon Jesus Christ are no better founded?  Can we say that we have any real, sure, and intimate knowledge of his experience of God?  The old commentator, Bengel, wrote at the beginning of his book that a man, who is setting out to interpret Scripture, has to ask “by what right” he does it.  What is our right to an opinion on Jesus Christ?