God Manifest/Part 1/Chapter 4

by Oliver Prescott Hiller

CHAPTER IV.

GOD APPEARING.

We have seen God manifesting Himself in His works: we have perceived Him proclaiming Himself still more distinctly in His spoken and written Word. One wish further, the human heart might entertain—one prayer more it might utter:—O might not God render Himself visible, and actually show Himself to His creatures? for then would the manifestation be perfect, then would belief become absolute assurance and certain knowledge. The wish has been granted: the prayer has been already answered: God has appeared to men in Person. Not, indeed, as He is in Himself—in His Divine Essence: that would be as impossible, or as terrible, as for the blazing sun to descend upon the earth:—all things would be consumed in a moment: as He said to Moses, "thou canst not see my face, for there shall no man see me and live." Can a man approach and look into the fire of the sun, when at ninety-five millions of miles' distance it dazzles the eyes? How then could he stand and look upon the present Sun of Righteousness—the infinite God—who ever pours out from Himself and sustains the fires of a million suns? No! God has appeared to men, but in a form accommodated to their sight and apprehension,—namely, with the cloak of humanity about Him,—with a material veil over His Divine Countenance.

Thus enwrapped. He stood in the streets of a city—Jerusalem, and spoke to men, and walked among them. Few, indeed, were able to recognize Him, and to perceive the Divine through its day covering. And this, perhaps, was hardly to be wondered at; for he appeared not only as a man, but as a " man of sorrows." For, the purpose for which He had appeared was not solely to show Himself to men—that was but a secondary end; the primary one was to accomplish the great work of their Redemption. On the nature and manner of that work, it is not necessary here to dwell: suffice it to say, that in order to its accomplishment, it was requisite that the conscious human nature which had been assumed, should pass through fiery trials, deep temptations, and mental and bodily sufferings, far surpassing any that ordinary created man can endure. Thus "the man Christ Jesus," as he stood before the Jews, seemed to them not only as a mere man like themselves, but even, in some respects, as inferior to themselves, and as one capable of exciting little interest in their eyes: for the marks of grief and inward warring were upon that pale and melancholy countenance. As the prophet had long before Divinely foretold, so it was: "Who hath believed our report?—He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. He is despised and rejected of men, a man of sorrows and acquainted with grief.—Surely He hath borne our griefs and carried our sorrows. But He was wounded for our transgressions. He was bruised for our iniquities, the chastisement of our peace was upon Him, and with His stripes we are healed."^[1] Yet, in spite of those appearances, they might have known Him, if they had had the spirit of true discernment: His wonderful and Divine acts would have plainly proclaimed to them a present God:—as He Himself said to them, "or else believe me for the very works' sake."

That Jesus Christ was truly God appearing to men, that He was "God manifest in the flesh,"—is evident both from the language of the prophecies concerning Him, and from His own explicit declarations, as well as from His acts. In the prophet Isaiah, we have this striking declaration, "I am the Lord thy God, the Holy One of Israel, thy Saviour. Before me there was no God formed, neither shall there be after me. I, even I, am the Lord, and beside me there is no Saviour."^[2] Here it is declared that there is no Saviour but God: was not Jesus Christ the Saviour? then He must have been God.—And who else, indeed, can be man's Saviour but God? Who else, if we reflect, could be a fit deliverer of all mankind from suffering and wretchedness, but a Being infinitely above mankind, that is. Divine? And who so fit to save, as He that created them,—salvation being, as it were, a re-creation? It matters not, that, in accomplishing that work, He put on a garb like man's, and appeared in the flesh on earth: this was necessary in order to accommodate Himself to those with whom He had to deal. But it is not the appearance, surely, that is the test of the character,—it is not the dress that makes the man: it is not the size or look of the outward form, that is any measure of the spirit within. The greatest human minds have dwelt in forms no larger than the meanest: Shakspeare had a body no greater than that of the simplest and most unlettered hind. Hence we see that the form is no measure whatever of the spirit. If a mind indefinitely great, as a Shakspeare's or a Newton's, can dwell in a body of common size—so a mind infinitely great may do the same: for greatness of spirit is not limited by space, nor is it affected by the size or shape of the form in which it may appear. The Divine, especially, is independent of space: it is not to be thought of as spread through space, like the atmosphere: it is not diffused, a part here and a part there, but is wholly present everywhere. Thus, the infinite Divinity could appear in the form of Jesus Christ, and through that form utter Divine truth and do Divine acts, so that that form was the embodied God,—and yet, at the same time, that Divinity could be omnipresent in all worlds and in heaven, giving life and light to the universe.

But to resume the quotations from the prophets. Who is it declared was to come? no other than God Himself. Hearken: "Out of Zion, the perfection of beauty, God hath shined: our God shall come, and not keep silence."^[3]—"O Jerusalem, that bringest good tidings, lift up thy voice with strength: say unto the cities of Judah, behold your God. Behold, the Lord God will come with strong hand;—behold His reward is with Him, and His work before Him."^[4] And in Malachi, the last of the prophets, who lived about B.C. 400,—in the last predictions made previous to the Coming itself, we find these words: "Behold I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his temple.—Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord."^[5] That Elijah, or Elias, the messenger sent before to prepare the way of the Lord, was, as we know, John the Baptist. And He who sent the messenger, was Himself to follow; for He says, "I will send my messenger to prepare the way before Me." Now who is here speaking? God Himself. Consequently, He who came after John and was acknowledged by him, could be no other than God Himself, appearing in the form and under the name of Jesus Christ. And therefore John, when he saw Him, reverently humbled himself before Him, saying, "There standeth one among you, whom ye know not: He it is, who coming after me is preferred before me; whose shoes' latchet I am not worthy to unloose."—"He shall baptize you with the Holy Spirit and with fire."^[6] Who can baptize with the Holy Spirit but God? Jesus Christ, then, it is plain, was "God manifest in the flesh."

The manner of His coming was also prophesied,—and this, more than 700 years before the event took place. "Behold," says Isaiah, "a virgin shall conceive and bear a son, and shall call His name Immanuel"^[7] In the gospel by Matthew, it is shown that this prophecy was fulfilled: and there the reason is added for the name "Immanuel" being given, because, in the Hebrew language, it declares the nature of the being thus born, signifying,—"God with us." He was God come amongst men—God taking upon Himself humanity;—not assuming it merely by sudden appearance as a man,—as He doubtless might have done, as indeed he had done before to Abraham and Moses,— but choosing to enter upon the sphere of humanity in the regular manner by birth and growth: and this, as before observed, for wise reasons, connected with the great purpose of effecting man's redemption. The Being thus born was called, indeed, the Son of God,—but the Son of God is God. For, whatever is directly from the Divine is Divine; whatever flows immediately from any source must be of the same nature with that source: the water in the stream is the same with the water in the fountain,—the form only in which the water appears is modified, the essential character is the same. This we find plainly declared in another passage of the prophet before quoted: "Unto us a child is born; unto us a son is given; and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace."^[8] Here the son that is born is declared to be himself "the mighty God, the everlasting Father." If we receive these declarations as the Divine utterance, as God speaking, can we do other than assent to the truth that Jesus Christ was the embodied God,—God appearing?

But turn we now to the declarations of that wondrous Being Himself, Jesus Christ, as He stood in the streets of Jerasalem, and declared to men who He was. He said to the Jews, "Your father Abraham rejoiced to see my day, and he saw it and was glad."—"Then said the Jews to him. Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, before Abraham was, 1 am."^[9] Now this striking passage is pregnant with meaning. Consider the circumstances. One, to appearance, but a man like themselves, and but middle-aged, calmly declares to them that he knew their venerable ancestor, the patriarch Abraham, and that it was a cause of joy to Abraham that he had seen Him. How remarkable a declaration! is it matter of wonder that the Jews were astonished? Yet was it most true. Not that Abraham had seen that very face that appeared to them, that flesh and blood that stood before them—for that assumed humanity was "not yet fifty years old:" and the Jews, judging only by the sight of their eyes,—judging only by the appearance,—could not understand or believe the declaration. But the real essence of the Being who spoke, that which constituted His essential self, and which therefore He could properly call "I,"—Abraham had seen and had rejoiced to see, namely, the Divine part of Him, God, though clothed, indeed, with the form of an angel. No less than 1900 years before, it was, that that interview with Abraham took place. We find it described in the seventeenth chapter of Genesis: "And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.—And Abram fell on his face, and God talked with him." From that striking declaration, then, of Jesus, we learn that He was the "Almighty God" Himself, who appeared in one form to Abraham, and now, 1900 years after, appeared in another form to Abraham's descendants, but who was still essentially one and the same. And mark the striking expression afterwards used. When the Jews expressed their astonishment and incredulity at the declaration that He had seen Abraham, He went still farther, declaring that he not only had seen Abraham, but had lived before Abraham;—ay, eternally before, for this is implied in his remarkable expression, "before Abraham was, I am;"—not I was, be it observed—but I am, the very words that God used to Moses, and the name by which He called Himself; "tell the children of Israel," he said, " I Am hath sent me unto you."^[10] Thus, then, the God that conversed with Abraham,—the God that gave command to Moses,—stood there before them, impersonated in Jesus Christ. Was not this truly God Appearing?

One further species of proof we wish to adduce—if farther be needed—in confirmation of the great fact, that Jesus Christ was truly God appearing to men. It is this: that He ascribed to Himself, and in the inspired Gospels there are continually ascribed to Him, Divine attributes, as Omniscience, Omnipresence, Omnipotence. First, Omniscience. In the Gospel of John^[11] it is said, "But Jesus did not commit Himself unto them, because He knew all men, and needed not that any should testify of man, for He knew what was in man." Can such language be used in relation to any less than God? This is said in general terms. We then. have some particular cases stated, of that knowledge and foreknowledge. When the Pharisees were watching Him, to see whether He would heal on the Sabbath-day, it is said, "But He knew their thoughts, and said to the man who had the withered hand, Rise up, and stand forth."^[12] And again, "Certain of the scribes said within themselves, this man blasphemeth. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?"^[13] So, on another occasion, when His own disciples were astonished at something which he had said, we find this language used: "When Jesus knew in Himself that his disciples murmured at it, he said to them," &c.^[14] Now observe this expression "knew in Himself," for it is very significant: it not only declares the fact of His knowledge of men's secret thoughts, but states the manner in which He knew them, and that it was a peculiar and a Divine manner, implying in fact, omnipresence as well as omniscience. He knew in Himself their thoughts, showing that His self. His mind and nature, was not a small circle, as it were, peculiar to Himself—not, like every other man's, merely one of the finite mental existences that make up the intellectual world, but rather that His self, His mental existence, dwelt in, and extended through, other men's selves and minds, pervading all and perceiving the states of all, as the Divine does. Thus it was, then, that Jesus perceived men's thoughts, by being present in their minds through His Divine nature: He had Omniscience by means of Omnipresence. Such a power belongs to God alone, and He who possessed it could have been no other than God.—That He possessed Divine foreknowledge, moreover, is plain from the words, "Jesus knew from the beginning who they were that believed not, and who would betray Him."^[15]

But—in the second place—that Jesus possessed the Divine characteristic of Omnipresence, is not left to inference merely, but was expressly declared by Himself, "Wherever," he said, "two or three are gathered together in My name, there am I in the midst of thiem."^[16] Consider that declaration,—how comprehehsive it is! Let there be a company of Christians gathered together in worship of the Lord, in India, another company in England, a third in America, a fourth in Australia—yea, myriads of such companies in all the different parts of the globe, at the same hour and moment, hymning the praises of their glorified Redeemer, and addressing to Him their prayers,—He is with them all—in the midst of them all—His spirit enlightening their minds, purifying their hearts, and preparing them for heaven! Who but God can do this? Would it not be untrue, would it not be blasphemy, for any less than God, to declare such a thing of Himself? Jesus, the good and the lovely, did declare it: He, who was the Truth^[17] itself, must have spoken the truth: then it follows that He must have been God. He was God speaking to men: He was God appearing to men.

But, in the third place, not only is Jesus declared to have been Omniscient and Omnipresent, but also Omnipotent—an attribute, which though not indeed more truly Divine than the others, is yet perhaps more strikingly so. "All power," said He, "is given unto Me in heaven and in earth."^[18] "All power" is Omnipotence: here, then, Jesus declares Himself possessed of Omnipotence. Who but God has all power in heaven and earth? It follows, that in these words, Jesus declares Himself to be God. But here it might be asked, why is it said "given unto me?"—does not this expression convey the idea of a secondary being receiving from a primary, and consequently that the thing given was not originally there, and that the being thus gifted could not be God, who has all things originally in Himself? This point may be thus explained. In the first place, it may be observed, that the expression given plainly does not mean given away; for that would make the passage involve an absurdity. For, in that case, if the original possessor of omnipotence be supposed to be God,—and Jesus supposed to be some being different from God—then, if God gave that omnipotence away, or over, to that other being—what would be the result? There would be a God without any power, for He has given it all away;—and consequently He would be no longer God:—and there would be at the same time another being with power and with all power, but who is not God either—because God is a Being who has all things self-derived: thus there would be no God at all. This is absurd. The word given, therefore, must mean communicated,—that is, so given that what is given is still retained by the giver; which will imply, that he to whom the gift is made, is not in fact a being different from the giver, but is the same being under another name or appearance. Now it will be observed that the form in which God appeared to men, was the assumed humanity; in that humanity, He was called Jesus Christ—"for in him," (Jesus) says the Apostle, "dwells all the fulness of the Godhead bodily." It will be frurther observed, that this language "All power is given unto me," was used by the Lord Jesus after his resurrection, when He was about ascending into heaven, in His "glorious body" as the Apostle terms it—that is, when the humanity, having put off the weakness and infirmities of its maternal origin, was glorified or made Divine. The term "me" therefore ("all power is given unto Me") would refer to the humanity thus glorified—and to which Divinity and consequently omnipotence was now communicated; while the giver of the omnipotence was not God as a distinct being from Jesus, but as dwelling within Him, and thus a part of Himself; for we know He said, "The Father dwelleth within me: I and the Father are one." Under this view, the seeming contradiction contained in the passage disappears; and Jesus is seen to be not only omnipotent, but God, and the one God.

In this connection it may be observed, that, on the same principle as that just presented, all those passages the the Gospels, which seem to represent Jesus as less than God, may be satisfactorily explained. We are to keep in mind, that our Lord, while He stood before men in the streets of Jerusalem, was, so to speak, a compound being—He was both God and man. The nature of that union between Divinity and humanity it is not possible for us fully to comprehend, for the plain reason that the finite mind cannot understand the ways or doings of an Infinite Being. But there is nothing in such a union that contradicts any known law of truth or Divine order, and therefore nothing opposed to right reason, and consequently nothing in itself incredible. And the admission of the existence of such a union is the only possible key to the words or acts of the Saviour, or to the Scripture declarations concerning him; and is the only explanation of numerous passages, which without it are irreconcilable and contradictory, but which, with it, are perfectly intelligible and in harmony. That humanity or human part consisted, we must believe, not merely of a body but also of a mind—a certain compound of human thoughts and affections, a human consciousness. Otherwise the Saviour could not have been "tempted," as the Apostle affirms, "in all points like as we are;"^[19] what is purely Divine is above temptation: "God cannot be tempted of evil, neither tempteth He any man."^[20] Now, plainly, Jesus sometimes speaks, and is spoken of, in reference to His Divine part, and sometimes as to His human part. When He says, "before Abraham was, I am," He is speaking plainly of and from His Divine part—He is speaking as God. The same, when He says, "he that hath seen Me hath seen the Father,"^[21] and, "I and the Father are one."^[22] But on the other hand, when He says, "My Father is greater than I,"^[23]—when He prays to the Father,—when He exclaimed, as He hung suffering on the cross, "Father, forgive them, for they know not what they do,"—it was plainly of and from the human nature that He spoke, and in and by that human nature He suffered and died. But when He rose glorified from the tomb,—when He appeared amongst the disciples, "the doors being shut," and breathed on them, saying "Receive ye the Holy Spirit"^[24]—when, before His ascension, He appeared to the eleven on a mountain in Galilee, and said to them "All power is given unto Me in heaven and in earth," He looked and spoke both from His Divinity and from His glorified Humanity, now united and made one,—human infirmities being now all put off. In that glorified Humanity—in that "glorious body," as the Apostle terms it^[25]—He " ascended far above all heavens, that He might fill all things."^[26] Thence He looks down and watches over us, and keeps and guides those that trust in Him, and saves them from sin, and will raise them at length to everlasting mansions in heaven.

Having thus sought to establish the great fact, that Jesus Christ was truly God appearing to men, it now remains to examine briefly^ some particulars of His life and actions, in order theace to draw conclusions respecting the Divine character—His goodness, wisdom, and power.

And first, let us adduce a few instances in witness of the power of God, as exhibited during His appearance upon earth—the earth which He Himself had made,^[27]—His power over disease and death, over the natural elements—the winds and waves, and over the spirits of darkness. Little need would there seem to be, of adducing particular instances, for the gospel history presents them on every page; yet we may select one or two as examples. In the Gospel of Luke,^[28] we read, "There was a woman which had had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift herself up. And when Jesus saw her, He called her to Him, and said to her. Woman, thou art loosed from thine infirmity. And He laid His bauds upon her: and immediately she was made straight and glorified God." Another interesting case is to be found in Mark:^[29] "A certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all she had, and was nothing bettered, but rather grew worse,—when she had heard of Jesus, came in the press behind, and touched his garment. For she said, if I may touch but His clothes, I shall be whole. And immediately the fountain of her blood was dried up; and she felt in her body, that she was healed of that plague. And Jesus, immediately knowing in Himself that virtue had gone out of Him, turned Him about in the press, and said, 'Who touched my clothes?' And He looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth. And He said unto er, 'Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.'" This is, in some respects, a remarkable case, as it exhibits to us in a striking manner a present God in the form of Jesus. It was not necessary for Him to act, or use any exertion—not even to speak— but simply His being there was enough; there He stood, a fountain of life and health, and all who chose to come and drink of that fountain, would be revived and restored. They had but to touch His garment, and they were healed. Does not this case show, in a simple but distinct manner, both the degree and the character of the Divine power,—that it is irresistible, and that its effect is to heal and to bless?

But that that power extends further than to disease,—that it reaches even to death itself, and is its master—appears from the following touching case, selected from among many. "He went into a city called Nain; and many of His disciples went with Him, and much people. And when He came nigh to the gate of the city, behold! there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, He had compassion on her, and said unto her, 'Weep not.' And He came and touched the bier: and they that bare him, stood still. And He said, 'Young man, I say unto thee, arise.' And he that was dead sat up, and began to speak. And He delivered him to his mother. And there came a fear on all: and they glorified God, saying, a great prophet is risen up among us; and that God hath visited His people."^[30] Well might they exclaim, "God hath visited His people." It was, indeed, a Divine visit,—God visiting the world—God appearing to men. When He who is Life itself, approached, the angel of death released his prey, and fled. "O Grave, where is thy victory? Death, where is thy sting?"

Gall up, next; some of the striking instances, mentioned in the Gospel history, of the Divine power manifested by Jesus over the natural elements—the winds and the waves. We read in Mark^[31], the following striking narrative. "And the same day, when the evening was come, He saith unto them, 'Let us pass over to the other side.'—And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say to Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, 'Peace, be still.' And the wind ceased, and there was a great calm. And He said to them, 'Why are ye so fearful? How is it that ye have no faith?' And they feared exceedingly, and said one to another, 'What manner of man is this, that even the wind and the sea obey Him?'"

How simply and sublimely is this told! How sublime, how Divine, is the fact itself! Who but God can thus command, and be thus obeyed?—and what an idea does it give us of the Divine power! And yet, if we reflect, we must perceive that it cannot be otherwise. He who creates, governs that which He created. His connection with it does not cease with the act of creation: it then only begins. The Creator must continue in connection with that universe which He has created, in order to sustain it. To sustain, in fact, truly and philosophically speaking, is continually to recreate; nothing is originally self-existent, nor, consequently, remains self-existent, but God. He is the only independent existence. Consequently, in order to restrain, God has simply to withhoId: He has but to check the fountain, and the power of the stream diminishes:—He has but to stop the fountain, and the stream perishes. The winds and the waves are moved by powers of some sort: all powers, whether spiritual or material, come originally, and are derived perpetually, from God the only Fountain of all things. He has, therefore, only to restrain or modify the efflux from Himself, and motion declines: He has but to withhold it, and motion ceases. The Lord's merely speaking the words, "Peace, be still!" could have no effect on inanimate things: they were for the comfort and the instruction of the listening disciples. But with the word, there was an unseen deed: putting forth Divine power from Himself, He laid His hand on the sources of motion of the winds and waves—whether those sources were in the material or in the spiritual world—and the effect was instantly felt: "The wind ceased, and there was a great calm."

But from material, let us now proceed to spiritual existences, and witness God's power over these, as manifested by Him when on the earth;—His power over the spirits of darkness. In the Lord's time, hell had come so nigh to earth, and had attained such a fearful influence over mankind, that evil spirits even entered into and possessed men's bodies—spoke through their mouths, threw them upon the ground, and into the fire and into the water, to destroy them. Read the touching account of a case of this kind, given in the Gospel of Mark: "And one of the multitude answered and said. Master, I have brought unto thee my son who hath a dumb spirit. And wheresoever he taketh him, he teareth him: and he foameth and gnasheth with his teeth, and pineth away. And I spake to thy disciples that they should cast him out, and they could not. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto Me. And they brought him unto Him: and when He saw him, straightway the spirit tore him; and he fell on the ground, and wallowed, foaming. And He asked his father, 'How long is it ago since this came unto him?' and he said, 'Of a child: and ofttimes it hath cast him into the fire, and into the waters to destroy him: but if thou canst do any thing, have compassion on us, and help us.' Jesus said unto him, 'If thou canst believe: all things are possible to him that believeth.' And straghtway the father of the child cried out, and said with tears, 'Lord, I believe: help thou mine unbelief.' When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, 'Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.' And the spirit cried and rent him sore, and came out of him: and he was as one dead; insomuch that many said, 'He is dead.' But Jesus took him by the hand and lifted him up; and he arose."^[32]

Is not this God mantfest? who, less than God, can thus master the Infernal Powers? who else can thus bid them, and they must obey? It is true, indeed, that in some instances, the disciples cast out unclean spirits (though it appears that in this present case, for want of faith they were unable); but then they always did it in the name and by the power of Jesus. But Jesus did it by His own power: He appeals to none: He calmly utters His command, and even devils must obey: the spiritual and the material elements are equally subject to Him. Who else then could He be, but God visible,—"God manifest in the flesh?"

Our present point, however, is not so much to show that Jesus Christ was plainly God, (for that has been already dwelt upon), but rather to show, the nature and the extent of the Divine power, as exhibited in the person of the Saviour. First, as to the extent of that power; we see here that He is ruler of hell, as well as of earth and heaven: that as He commands the stormy winds and waves, and calms them at His will, so also He has under subjection the still fiercer powers of the infernal world. Thus that He is truly omnipotent. Secondly, as to the nature of that power, we see that it is exerted ever to save and to bless: that the action of His omnipotence is guided ever by His wisdom and love: that if He casts down even the spirits of evil, it is only in mercy, to deliver men from their power. We here learn, too, what is needed to make that power operative in us, namely, faith, trust in the manifested God, even Jesus Christ: had we but such faith, His Spirit would flow into us, and purify and save us.

We have, thus, beheld Jesus in His character of controler of the elements, as Ruler of the universe material and spiritual;—let us now view Him in the still higher attribute of Creator. We find in the gospel of John the following striking relation: "When Jesus then had lifted up his eyes, and saw a great company come unto Him, He saith unto Philip, 'Whence shall we buy bread that these may eat?' And this He said to prove him: for He Himself knew what He would do. Philip answered Him, 'Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.' One of His disciples saith unto Him, 'There is a lad here, who has five barley-loaves and two small fishes: but what are these among so many?' And Jesus said, 'Make the men sit down.' Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. When they were filled. He said unto His disciples, 'Gather up the fragments that remain, that nothing be lost.' Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten. Then those men when they had seen the miracle which Jesus did, said, 'This is of a truth that prophet that should come into the world.'"^[33]

Now what do we see here? Nothing less than an act of creation. He, who, unseen, during forty years fed the children of Israel in the desert with manna sent down from heaven,—He, the same, now standing before their descendants—clothed with humanity—visibly created bread for them. Was not this God manifested? Was not this the incarnate Word, "by whom all things were made, and without whom was not any thing made that was made"^[34]—now visibly appearing, and exhibiting His power,—creating now manifestly, as He created at the beginning, and is, indeed, unseen, ever creating? Here, then, were shown at once the extent and the nature of the Divine Power—that it is limitless, and exerted ever to benefit and bless man. Jesus indeed, not only created bread, but called Himself "the Bread, which cometh down from heaven;"^[35] That is, He is the continual nourisher and support of man's life, both mental and physical, for He is Life itself: "I am," He said, "the way, the truth, and the life."

Thus much, then, for the Divine power as manifested in Jesus Christ. We have presented a bare outline of its character and extent: namely, that it is power over disease, over death, over material elements, and over the still stormier spiritual elements; it is the power of deliverance, of protection, and of creation. In "God Speaking,"—God as manifested in His written Word—we had evidences of His power in all these ways—in the account of the deliverance of the Israelites from the Egyptians, of protecting them from all their enemies during their long wanderings, and also of daily creating food for them; a similar power of creation was shown too, in the case of the widow's oil and meal, that "wasted not." Yet all these things are there described as being done at second hand, as it were, and by intermediate instrumentality, or else invisibly, so that we saw not the source of the power:—it was as by a hand put forth through a veil. But here in "God Appearing," all these things are manifest and visible: not only the wondrous act, but the Divine Agent is seen. Christ stood there in the open day, and dispersed disease and raised the dead by a touch or a word; he commanded the unclean spirits with an audible voice, and they fled before Him, crying "What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?"^[36] He spoke to the raging elements, and they were calm. He gave forth visibly from His hand bread sufficient to feed five thousand men. Here, then, we see the Divine power manifested in a much more distinct and satisfactory manner: and it is thus that in contemplating Jesus, as God manifested, our faith is doubled.

But now we are to consider some of the proofs of the Divine Wisdom, as manifested in and through Jesus Christ. In the sublime passages from the Divine Word, quoted in the last chapter, we saw God's wondrous wisdom declared in the loftiest terms.—"Who hath directed the Spirit of the Lord? or being His counsellor hath taught Him?" "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of His understanding."^[37] In these and other passages, the onmiscience of God is grandly set forth. Now, in contemplating the words actually uttered by "God manifest," or the Lord Jesus, we can expect to see but a small portion of that Divine wisdom distinctly expressed; and for this plain reason: God's wisdom is infinite, and infinite wisdom can neither be set forth in a few finite words, uttered in a human language; nor if it could be set forth, should we be able to understand it, or see it to be infinite wisdom—because our finite minds can have no comprehension of infinity. Another reason is, that the Lord never spoke merely to show His wisdom—He had a practical and useful subject in every Word He uttered: consequently He would utter only such truths as were comprehensible by man, and by the very humble men whom for the most part He addressed. Yet, in spite of these obstacles, what do we find? we find that the few discourses uttered by Him, and recorded in the Gospels, contain infinitely more wisdom than is to be found in any other book, or in all other books. Every precept of the Sermon on the Mount is a most comprehensive truth, and containing the profoundest wisdom, applicable to all men in all times. Nearly two thousand years have elapsed since that discourse was uttered, and the examination of the wisest minds during that long period has only served to make more and more manifiest the profundity and the perfection of the truth there contained. Not only have reflections and comment been unable to exhaust that truth, but it is found that the more deeply it is explored, and the more fully it is understood, the richer and the sublimer does it appear. In fact, the utterance of that Divine discourse seems to have been a work of spiritual creation, answering, in a manner, to the works of the natural creation, which are found to be more and more beautiful and wonderful, the further they are explored, and the more perfectly they are understood. And, just as in the latter case, the wiser the explorer is, and the more knowledge he brings to the examination of an object, so much the more he sees of excellence—so, in the former case, the more enlightened man is, and especially the more his mental vision is cleared and purified by the heavenly flame of goodness and love in the heart, so much the more does he see of beautiful and wonderful truth and practical wisdom in the Lord's words: so that, truly, he feels prompted to exclaim in the language of the Psalmist, "The entrance of thy words giveth light, it giveth understanding to the simple." He sees and feels more and more than Jesus was indeed "the Way and the Truth," and "the Light of the World;" that He was the very "Word made flesh, and. dwelling amongst us;" and that God's wisdom, as manifested through Him, is indeed wondrous, admirable, adorable.

And now, in the third and last plaoe, let us contemplate the Divine Goodneass, as appearing in Jesus, the Saviour of the world. And first, the very purpose and object of His coming, was itself the highest proof of the Divine goodness,—to become man's Saviour and Redeemer—to deliver men from their sins, and from consequent eternal unhappiness. This purpose was announced in the very name He took: "His name shall be called Jesus, for He shall save His people from their sins"^[38] "God was in Christ," says the Apostle, "reconciling the world unto Himself."^[39] And what was the final end, for which God appeared in Christ, reconciling the world unto Himself? Was it not an end dictated by infinite love,—to gift men with salvation and consequent everlasting happiness in heaven. And to this end, the "reconciling them to Himself" was the necessary means. While man's heart is alienated from God, he can plainly enjoy no true happiness, because he turns away from Him who is the only Source of happiness. As well may the earth enjoy heat and light when it turns itself away from the sun, as man can expect to enjoy happiness when his heart is turned away from his Heavenly Father. The earth, by turning from the sun, makes its own winter and its own night—though the sun shines ever the same; so man, by alienating his spirit from God, the "Sun of Righteousness," casts himself into mental storms and darkness and cold; or if there be heat, it is as the volcanic and destructive fires of Hecla amongst the snows of Iceland. Such was a Byron, and such have been most others who have gone through the world, sad, wretched, complaining of their lot, and exclaiming in despair, that "man was made to mourn." No! man was not made to mourn: he was made to be happy, and so made and intended by a good and loving God. But he makes himself wretched by turning his spirit away from the Source whence all happiness flows, and plunging into the abyss of dissipation, sensuality, pride, and other evil passions, as if thence to "pluck up drowned" happiness "by the locks;"—but he only loses himself in the attempt. As well may enjoyment be expected with a diseased body, as happiness with a disordered and corrupt mind.

To open the way, then, for man's purification and regeneration, and thus to render salvation possible to all who are willing to be saved—in a word, to effect the great work of man's Redemption, was the purpose for which the Saviour came into the world. This great act of redeeming mankind, is, next to the work of creation itself, the highest proof of the Divine goodness. Redemption, indeed, may be termed a second creation, a re-creation, inasmuch as, without it, the purpose of creation, which is man's happiness, could not have been accomplished. Without the Redemption, the Creation would have been in vain. In the Lord the Redeemer, then, we behold the beauty and love of God the Creator, shining with redoubled splendor: the Father is beheld doubly glorified in the Son.

But, during the years He spent on earth, clothed with the flesh, engaged in accomplishing the great object of His coming,—the examples displayed in His life and conduct, in His words and deeds, are of a character to convey to our minds a more distinct as well as more exalted idea of the Divine Goodness, than can be attained in any other way: inasmuch as God Appearing must be a more distinct object before our view, either than God Speaking, or than God as manifested in His created works. If, as shown in the preceding Section, (on "God's Goodness seen in man's Goodness,) we were enabled, from the examples of a Socrates, a Howard, a Fenelon, to form a clearer conception of the reality and the nature of the Divine goodness, by contemplating it as pictured in those good men, how much more distinct must be our view, when we behold that goodness, as it shone in Him who was the very "brightness of God's glory, and the express image of His Person." If, by beholding the dimly reflected light, as it shines in created man, we can yet form thereby some conception of the great Source whence it proceeds,—what shall we fed when we behold the uncreated Light itself, even though obscured by the veil of flesh around it? But, in order to form a just conception of the Divine goodness, as thus manifested in the person of the Saviour, one must study with care the whole account of that Divine Saviour's life and actions, as described in the sacred Gospel history. Here, our limits permit us only to adduce one or two instances, by way of example.

How full, for instance, of the character of Divine love are the very opening words of his first discourse, the Sermon on the Mount. The passage thus reads: "And He opened His mouth and taught them, saying, 'Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness, for they shall be filled.'" Thus, in the first words the Saviour spoke―the Divine end of His coming was proclaimed, namely, to bring blessedness to the souls of men—to open the way for men to eternal happiness, to point out to them that way, and earnestly and affectionately urge them to walk therein.

And observe, while inculcating the loftiest principles of love and goodness, what a picture He incidentally draws of the Divine Character in this respect, thus furnishing testimony of the very highest kind to the nature of that character. He says, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you." How lofty the ideal of goodness here presented! Where in all the books in the world, previously existing, is such an ideal to be found?—nowhere. But now, He proceeds to give the reason why men should act thus, and adduces the example of God Himself, as that reason:—"That ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.—Be ye therefore perfect, even as your Father which is in heaven is perfect." And in the parallel passage in Luke, it is added, "for He is kind to the unthankful and to the evil." Here, then, we have a witness to the goodness of God, more dear, more sure, than any that has yet been presented to us. More distinct is this testimony than that of the silent, yet speaking, works of creation; more perfect than that of the lives of good men; more full and unequivocal, perhaps, even than the testimony of God Himself speaking in the words of the Old Testament. For this is, indeed, God Himself speaking in the words of the New Testament and Covenant; this is God laying down a new and purer law for men, in an advanced stage of humanity, and when they were more able to appreciate the true nature of genuine goodness, more able to understand the Divine character. Consequently, more of that character is now revealed to them: that Divine character, that Divine goodness, was indeed always the same,—in the days of Moses, as in the time of Jesus. But, under the Old Covenant, when dealing with a hard and "stiff-necked generation," the Divine was obliged to cloak His smiles with seeming frowns,—to clothe a Father's true and ever burning love in words of sternness and apparent harshness,—in order to drive, as it were, a rebellious people into that course which He saw was for their own good. But now, in a better day, and speaking to a more willing and more spiritual age, when making His New Covenant, He could speak more plainly, and show forth His true character, and declare His Divine and perfect and changeless love.

Such, then, was the testimony borne by Jesus to the goodness of the Divine Father of all. Yet, in so testifying. He was, in truth, but setting forth His own love and goodness; for were not He and the Father one? "The Father," he said, "dwelleth in Me;" "I and the Father are one." The special view that we should keep before our minds, in contemplating Jesus, is, that He was "God manifest in the flesh," God appearing to man, in the only way in which He ever did or can appear; as Jesus Himself affirmed. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him" (or as it might with more correctness be rendered, "hath manifested Him," or "shown Him forth"). Our precious privilege as Christians, is, that we can behold our God—not merely picture Him to ourselves vaguely by the contemplation of His works, not merely read descriptions of His character, as uttered in the Word of the Old Covenant,—but that we can, in thought, see Him in full form, standing amongst men, acting, speaking, a living and breathing Divine Man.

Hear Him, then, speaking; behold Him acting. "Come unto Me," He said, "all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart,—and ye shall find rest unto your souls. For My yoke is easy, and My burden is light."^[40] What an exceedingly tender admonition! what a gentle and affectionate call! It were hard, one would think, to resist such an appeal,—especially when we consider that it was solely an appeal to men to do that which would secure their own true happiness. All men are searching after happiness, running after it vehemently, and in every direction in which their fancy pictures it to be—but all in vain: while here stands Jesus, the Creator and the Saviour of the world, meekly uttering that which He does not fancy, but knows with Divine knowledge,—namely, that He has the treasure which they are all seeking, that it is truly in His possession—and if they will but come to Him, they shall receive it. But men blindly pass Him by, and rush on madly in their pursuit of a phantom: "And ye will not come unto Me," He said touchingly,—"ye will not come unto Me, that ye might have life." Foolish, infatuated mortals! God stands before them in the flesh, addressing them with meek majesty, and offering them peace and happiness from Himself the Fountain of all happiness,—and they turn away and will not receive it.

Yet even such a refusal, such folly, such hard heartedness does not destroy or lessen His perfect love. He still offers and even pursues them with His gifts, entreating them to receive: truly does He manifest the God within, by being "kind even to the unthankful and to the evil." He goes about doing good, healing the sick, raising the dead, delivering poor possessed ones from the clutch of their unseen but resistless tormentors. Crowds throng to Him; all are willing enough to be delivered from bodily pains; but when He offers to them deliverance from pains infinitely worse and more lasting,—the pangs of a diseased spirit,—and holds out to them the blessings of eternal health and joy,—few understand Him, still fewer are willing to listen to Him. Many, on the contrary, even turn upon Him, and accuse and blaspheme Him, affirming, even, that He performed those good works by an evil agency, and that He "cast out devils through Beelzebub the chief of the devils." Instead of being incensed by such hardness and ingratitude. He calmly expostulates with them, shows them how unreasonable it is to hold that by the power of devils He casts out devils, for "if Satan be divided against Himself, how can his kingdom stand?" "But," He adds, "if I with the finger of God cast out devils, then has the kingdom of God come upon you." Had they been willing to be convinced,—by such plain reasoning they would have been convinced. But their hearts were hard, and they would not hear. When they found themselves silenced by the resistless power of the truth as uttered from His mouth,—instead of yielding, they sought to "entrap Him in His speech," "laying wait for Him, and seeking to catch something out of His mouth, that they might accuse Him."

Yet amid all this mad and relentless opposition, He toiled on, still doing good, and conferring blessings mental or physical, wherever any were found willing to receive it. All this violence and persecution only called forth utterances of pity, pity and sorrowing tenderness. "Jerusalem, Jerusalem," He said, "thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate."—"And when He was come near," says another Evangelist, "He beheld the city, and wept over it; saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—but now they are hid from thine eyes." How touching! to behold, thus, the Saviour weeping over man! Yet is it strange,—when we consider the Lord's knowledge of a bad man's lot. His foreknowledge of his eternal lot? God looks down on heaven, earth, and hell, He knows perfectly the joys, the exquisite delights of the first of these states, and the miseries of the last. He sees the happy angels—"the spirits of just men made perfect"—rejoicing together in full and blessed happiness—their hearts overflowing with love and joy—and beholding at the same time all beautiful and charming things around them, answering to the blessed state within them—basking in the sunbeams and sweet airs of heaven. Down, down, His eye penetrates into the gloom of hell, lighted only by a lurid glare. He beholds there demons—the spirits of bad men become desperate—tormenting each other, quarrelling, fighting, blaspheming, uttering mad cries of fury, hate, revenge, and despair commingled: this is their life—they have rendered themselves incapable of any other—to hate and be hated—to tear and be torn—to torture and be tortured in return, continually and forever. Now, upon earth, the "pensile" earth, hanging as it were between the two. He looks. A fair orb it was created, and a fair and happy world it might be still, but for the wickedness of man. He sees men there in various states; some—a few—steadily and quietly traveling onwards and upwards in the path that leads to the mansions above—the happy and peaceful heaven. He sees others—many—a crowd alas!—rushing with mad haste and cries and blows, along the downward and broad way that leads to the realms of darkness and wretchedness. He calls to them, He warns them. He tells them whither they are going—He forewarns them of the sad and terrible lot, the miserable state that awaits them, unless they quickly turn and retrace their steps, ere it is too late. He cries to them, "turn ye, turn ye, for why will ye die." He implores them—He sends to them messenger after messenger, to check and stop them, if possible, to warn, to urge them, to beseech them to return. But they trample His messengers under their feet, and hurry on. What—what is to be done? As a last resource,—in His burning love and pity, He resolves Himself to descend, and, clothed with a form tangible and visible, to stand before them, to stop, if possible, their way. He appears in the flesh. He appeals to them—He urges them—He invites them with tender words,—He points up, and declares and pictures to them the joys and blisses of that happy state above—if they will only turn and go up thither: He warns them of the wretchedness, the tortures of the horrid gulf below, towards which they are hastening. But they listen not—they heed Him not—they press by. "And ye will not come unto Me, that ye might have life," He tearfully exclaims. Still they heed not—stopping but to defy and abuse Him—they still press on. Alas! alas! it is hopeless—it is over.—"Jesus wept."

And well might He weep—for He knew to what a fate they were going. We, too, should weep for every wicked man, had we the same knowledge. He saw through the thousands, the millions, of years of futurity. He saw those hard-hearted Pharisees that accused Him—those wicked priests and others that were putting Him to death—He beheld those murderers existing a thousand ages from that time, in the wretched state which they had made for themselves—entombed in the sepulchre, which the "dead in trespasses and sins" have built for and around themselves. He saw them there sitting in eternal darkness, and gnashing their teeth with rage,—or striving to burst the bonds of their prison-house and rush forth, and tear down heaven if they could, and kill God Himself, as they had before put to death the humanity in which He had dwelt. But they cannot—their efforts are vain—for the wicked before the Divine are powerless, and "melt as wax before the fire;"—they fall back in despair—their frenzy rises higher and higher—they would kill, kill, kill themselves and all: but they cannot, they cannot—and they fall down at length in stupor,—they lie moaning, miserable, miserable, O how miserable!

All this, and more, indefinitely more, must have been present to the foresight of Jesus, as He looked round sadly upon the fierce faces of the assembled crowd.—In comparison with these sufferings, what, what, to His disinterested soul, were all His own pains of body, about to be endured on the cross? He could not weep for Himself: for them He wept.—"Weep not for Me, daughters of Jerusalem," He said to the women who followed Him, uttering lamentations, as He bore His cross to Calvary—"weep not for Me, but weep for yourselves and for your children." He was fixed upon the cross. He forgot His own agonies: His thought still was for the souls of His murderers: "Father, forgive them," He cried, "for they know not what they do." A darkness came over the cross, and over the crowd—over the whole land. Three hours He hung in dreadful silence: what agonies of body and of spirit He was enduring in those long hours, man or angel knows not and will never fully know. At length a loud voice was heard from the high cross, amid the gloom: Eli, Eli, lama sabachthani,"—My God, my God, why hast thou forsaken me?" Presently, He cried again with a loud voice, "and yielded up the ghost."

He was gone—His work was done—He "had finished the work which was given Him to do." He had labored. He had struggled, He had suffered for mankind—He had completed the great work of redemption for all that were willing to be saved—He could do no more. He had manifested the Godhead to men—its power, its wisdom, its goodness, in a visible and tangible form: He had opened the way to heaven, to all who were willing to "take up their cross" and follow.

On the third day, the man Jesus crucified rose again the Lord Jesus glorified. And in that glorified Humanity, "He ascended up," as the Apostle says, "far above all heavens, that He might fill all things." And thus "filling all things," it must be that He rules and orders all things, and guides and sustains all things, and is the life of the universe; and especially is the communicator of life and happiness to all those that look to and believe in Him. As He said to His disciples, "I am the Vine,—ye are the branches; as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me: for without Me ye can do nothing." Here, then, we have a manifested God—One, whom men have seen and touched; one, who has actually stood upon this globe of earth which He made, and addressed men His creatures, and declared to them in person His Divine nature and character—His power, wisdom, and goodness,—and who proved, too, the truth of His words by the greatness of His acts. Who shall doubt now? who shall ask any longer, "Is there a God?"—when God has manifested Himself, thus, in visible form to men, and brought forth Divinity to open view? It is a question that belongs properly to paganism and heathenism, not to the Christian world—not to those that have even a historic knowledge of Jesus Christ and His wondrous work. Leave it to the Grecian and the Roman of ancient time, or to the heathen philosopher of the modern,—to inquire whether there be a God, and to study sedulously the appearances of the material universe, to ascertain whether there are any proofs there of design, any indications of a Great Intelligence and Will. This task of groping for a God, is no longer necessary to him on whom "the light has risen,"—the "Sun of Righteousness," Jesus, the "Morning Star." We read, that at the coming of the Lord, "the people which sat in darkness, saw great light; and to them which sat in the region and shadow of death light was sprung up."^[41] By the manifestation of God in the flesh, light sprung up to the nations; the incomprehensible Godhead made Himself comprehensible to men—the invisible became visible. Shall we, then, throw ourselves back into that former darkness again?—shall we return and sit set down once more in the "region and shadow of death?" Need we painfully search for God, now, in the earth, instead of raising our eyes at once to the heaven where He is, for thither we know He ascended eighteen hundred years ago? Shall we look for our God only in the imperfect mirror of His material works, where at best He can be seen but by reflected light,—when we can fix our eyes full upon Jesus, "the express image of His Person," Himself the very "Light of the world?" It is well "to look through nature up to nature's God;" but it is better to look at nature's God Himself, as He is manifested and made visible to us in the glorious Person of the "Word made flesh," the Lord Jesus Christ.

—"Fair the vernal mead,
Fair the high grove, the sea, the son, the stars,
True impress each of their creating Sire!
Yet, nor high grove, nor many-coloured mead,
Nor the green Ocean with his thousand isles,
Nor the starred azure, nor the sovereign sun.
E'er with such majesty of portraiture
Imaged the Supreme beauty uncreate,
As Thou, meek Saviour!—Lovely was the death
Of Him whose life was love. Holy with power
He on the thought-benighted sceptic beamed
Mahifest Godhead."^[42]

END OF PART I.

1. Isaiah liii. 1—5.
2. Isaiah xliii. 3, 10, 11.
3. Psalm 1, 2, 3.
4. Isaiah xl. 9, 10.
5. iii. 1; iv. 5.
6. John i. 26, 27. Matt. iii. 11.
7. Isaiah vii. 14.
8. Isaiah ix. 6.
9. John viii. 56—58.
10. Exodus iii. 14.
11. ii. 24, 25.
12. Luke vi. 8.
13. Matthew ix. 3, 4.
14. John vi. 61.
15. John vi. 64.
16. Matt. xviii. 20.
17. John xiv. 6.
18. Matt. xxviii. 18.
19. Hebrews iv. 15.
20. James i. 13.
21. John xiv. 9.
22. John xiv. 28.
23. John x. 80.
24. John xx. 22.
25. Philippians iii. 21.
26. Ephesians iv. 10.
27. "He was in the world and the world was made by him." John i. 10.
28. xiii. 11—13.
29. v. 25—34.
30. Luke vii. 11—16.
31. iv. 35—41.
32. ix. 17―27.
33. John vi. 5—14.
34. John i. 3.
35. John vi. 23.
36. Matt. viii. 29.
37. Isaiah xl. 13, 28.
38. Matt. i. 21.
39. 2 Cor. v. 19.
40. Matt. xi. 28—30.
41. Matt. iv. 16.
42. Coleridge: Religious Musings.