wisdom and piety flow from his pen, which the highest intellect and culture and religious experience of after times cannot approach. Such attainments could not have been reached without a moral control and self-discipline of the most extraordinary character. That moral control and self-discipline must have had a motive power. And what was it? It was an overwhelming conviction of the supernatural character and authority of Jesus of Nazareth. Hence the phraseology is everywhere," Our Lord Jesus Christ." There was a greatness in him, in his spotless character, in his unerring wisdom, his inviolable dignity, his invincible meekness, his oceanic knowl edge, his control over nature, his triumph over death, which enthroned him in the hearts of his disciples, and made him King of kings and Lord of lords. His very presence was a moral power, and virtue went out of him continually, to strengthen the pure, to reform the wicked, to raise the fallen, and restore the lost.

Next, it is an historical fact, that a church was formed at Jerusalem, from the midst of the Jewish community, who had been believers in the divine mission of Moses, and who were induced to become the professed followers of Jesus, and to enter upon a life of piety and self-denial far above the level of their former discipline. Such a change of religion involved sacrifice, social disadvantage, renunciation of honor, pleasure, and comfort. What could have been a sufficient motive for submission to the rigid morality of the Gospel, except a thorough conviction of the Divine mission and authority of Jesus and his Apostles, who demanded this submission at their

hands? How can we account for such a moral effect, except by supposing an adequate cause, in the exhibition of those miraculous credentials which the historical documents of Christianity record to have been placed before the senses of that generation?

The

The case is stronger with the heathen. change demanded in their daily life was still greater, the yoke which they were called to take upon themselves was still heavier. Freedom of action is the last thing that men are willing to surrender. Every man loves to have his own way, or at least to be left to judge for himself, as to what he is to do and what he is to forbear; and he scrutinizes very narrowly the credentials of him who comes to him and attempts to dictate to him his conduct, to lay down his duties, and prescribe his indulgences. And yet, in the midst of the most luxurious, corrupt, and sensual capitals of the Roman empire, Antioch, Ephesus, Corinth, and Rome, Christian churches were formed, large communities of men and women submitted themselves to the pure morality of the Gospel, and became worthy followers of the meek and lowly Jesus.

There is no rational way, in my judgment, of accounting for this historical fact, but by supposing that the authority of Jesus and his Apostles was substantiated by miraculous testimonials, which left no doubt that the law they promulgated came from God, the only rightful Lord of conscience, and only legitimate Legislator of mankind.

DISCOURSE IX.

PERSONALITY OF GOD.

- John

JESUS CRIED AND SAID, HE THAT BELIEVETH ON ME, BELIEVETH NOT ON ME, BUT ON HIM THAT SENT ME. xii. 44.

IN the seven preceding Discourses, I have discussed one of the constituent elements into which I have analyzed the New Testament. I have given what seemed to me to be the most prominent historical facts upon which may be based a rational conviction of the divine origin of Christianity. I have merely indicated the classification, and enumerated those historical facts which are most convincing to my own mind. I do not pretend to have exhausted the subject. Other facts may be more striking to other minds, and each new student of the Evidences may be able to bring forth something unobserved or undeveloped before.

I now pass to the second element, the DocTRINES taught by Christ. Having established the authority of Jesus, and exhibited the credentials with which he came, it is next in order to ascertain the message he brought, and consider the truths which he communicated or confirmed.

The enumeration of these will not be exhaustive. It will only embrace the most important. I shall pass over the existence and the unity of God, which, though clearly taught by Christ, were already in the world, one by the teachings of nature, and the other being the fundamental doctrine of the Mosaic dispensation. The providence of God is as clearly taught in nature as his existence. I shall pass, therefore, to the Personality and the Paternity of God. I shall dwell on the personality, because I deem this truth fundamental to religion, and be cause I think the personal history of Christ has bearings upon this vital subject, which are not always, or perhaps readily, perceived. After these will come the Efficacy of Prayer, the Forgiveness of Sins, Immortality, and Retribution.

And first I shall call attention to the confirmation which the ministry of Christ lends to the doctrine of the Personality of God.

The power of Christianity in the world depends, and always has depended, mainly on the clearer apprehension and the stronger conviction it gives us of the personality of God. It is through Christ chiefly that we know God as a person, and thus he is brought near to us, he makes real to us our personal connection with him, and brings to bear the whole infinity of his nature in the form of an ever-present intelligence, mind, will, and affections, on our minds, wills, and affections. To the extent of that realization, the effect upon our conduct and characters is inevitable, almost mechanical, to restrain, to console, to awe, and to win us. It is the purpose of this Discourse to unfold this great truth, and to show how

much it explains of the spiritual life, as well as the intellectual dogmatism, of the Church.

The connection in which this passage stands throws much light on its meaning. Many of the chief rulers were secretly persuaded that Jesus was the true Messiah, yet dared not confess their convic. tions, lest they should be expelled from the synagogue. There was much inconvenience, as well as terror and disgrace, in this punishment, and honorable men, as well as true Israelites, shrunk away appalled from this kind of notoriety. They felt the benefits of standing well with their friends and neighbors, and were unwilling to forego them.

Jesus felt the bearing of these things on himself. He felt that there was a prejudice against him personally. His humble exterior, his disclaimer of all worldly honor and authority, his denial to his followers of all personal ambition, he saw were operating against the popularity of his cause. Such a position could not but have given him pain.

It was under the influence of these feelings, apparently, that he exclaimed, in the words of our text, "He that believeth on me, believeth not on me, but on him that sent me," I am nothing. God, who acts in and through me, is all in all. I came not to attract your notice, or arrogate your homage to myself. I am merely the means of making you sensible of your allegiance to God. I do not ask you to fix your faith on me, as if I were anything in and of my. self. I do not wish to have you believe on me in that sense. I wish you to fix your faith more vividly and firmly on God, for the manifestations he is making of himself through me. This last sentence,