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116. We now come to the Apocalypse, on which Mr. Alger, from whom I have already quoted, says (p. 255): 'Plainly enough, the apocalyptic view of Christ is based on that profound Logos-doctrine so copiously developed in the writings of Philo, and so distinctly endorsed in numerous passages of the New Testament. First, there is the absolute God. Next, there is the Logos, the First Begotten Son and representative image of God, the instrumental cause of the creation, the Head of all created beings. This Logos, born into our world as a man, is Christ. Around Him are clustered all the features and actions that compose the doctrine of "the last things." The vast work of redemption and judgment laid upon Him has in part been already executed, and in part yet remains to be done.' I may say of the Apocalypse, what I have already said of the three Epistles of St. John, because its teachings are similar to those which are to be found in the Epistles. It may be my ignorance, some will call it my prejudice, but I am nevertheless obliged to believe that the writer of the Apocalypse was not a humanitarian. He may not, probably he did not, share some of the beliefs respecting Christ which were expounded and defended by succeeding teachers in the Christian Church; but I am at a loss to understand how any careful reader of St. John's writings, who brings to them the necessary information, the necessary study, and an unprejudiced mind, can come to any other conclusion than that St. John believed in his Master as the Incarnate Son of God, one with the Father, and not a mere human teacher, sharing our common human nature, and liable to all our human limitations. The literature of the Apocalypse is a vast subject. The mere list of works on it given in Darling's Cyclopædia Bibliographica, published in 1859, occupies fifty-two columns. I would especially refer my readers to the late Professor Maurice's lectures, which are full of thought and interest; and to Dr. Vaughan's Lectures on the Revelation of St. John, which are models of what expository lectures ought to be; while Gebhardt's Doctrine of the Apocalypse, published in Clarke's 'Foreign Translation Library,' is a valuable addition to the literature of the subject, as it

contains a close and careful comparison between the doctrine of the Apocalypse and that of the Gospel and Epistles of St. John. Full references to the literature of this subject are to be found in Ellicott's New Testament Commentary, vol. iii. p. 532, and in the Speaker's Commentary on the New Testament, vol. iv. p. 493.

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APPENDIX No. I.

ON THE PERSON AND WORK OF CHRIST.

ON examining the preceding chapters, it will be found that I have studiously avoided all references to what may be called 'proof texts' of our Lord's 'Personal Divinity,' and have confined myself to the Indirect Evidences' which the New Testament supplies to that great fundamental fact. I now desire to offer certain extracts from authors, living and dead, bearing upon the same general subject, and which may be helpful to those of my readers who may wish to use this little volume to aid them in their public work, as well as in their private reading.

Schaff, on the Person of Christ, says in his Preface: ""What do ye think of the Son of man?" This is the religious question of the age. The result of the renewed struggle cannot be doubtful in all theological controversies, truth is the gainer in the end. Though nailed to the Cross and buried in the tomb, it rises again triumphant over error, taking captivity captive, and changing at times even a bitter foe, like Saul of Tarsus, into a devoted friend. Goethe says: "The conflict of faith and unbelief remains the proper, the only, the deepest theme of the history of the world and mankind, to which all others are subordinated." This very conflict centres in the christological problem. The question of Christ is the question of Christianity, which is the manifestation of His life in the world; it is the question of the Church which rests upon Him as the immoveable rock; it is the question of history, which revolves around Him as the sun of the moral universe; it is the question of every man who instinctively yearns after Him as the object of his noblest and purest aspirations; it is a question of

personal salvation which can only be obtained in the blessed name of Jesus. The whole fabric of Christianity stands or falls with its Divine-human Founder; and if it can never perish, it is because Christ lives the same yesterday, to-day, and for ever.'

Dr. Van Oosterzee, of Utrecht, in his work on the Person of Christ, quotes from a French work, by M. Pecaut, entitled Le Christ et la Conscience, the following words: 'To what height does the character of Jesus Christ rise above the most sublime and yet ever imperfect types of antiquity! What man ever knew to offer a more manly resistance to evil? Who endured vexation and contradiction better than He? Where is such a development of moral power united with less severity? Was there ever one seen who made Himself heard with such royal authority? And yet no one ever was so gentle, so humble and kind, as He. What cordial sympathy at the sight of misery, and the spiritual need of His brethren! and yet, even when His countenance is moistened by tears, it continues to shine in indestructible peace. In His spirit He lives in the house of His Heavenly Father. He never loses sight of the invisible world; and at the same time reveals a moral and practical sense possessed by no son of the dust. Which is more wonderful—the nobility of His princely greatness spread over His Person, or the inimitable simplicity which surrounds His whole appearance? Pascal had seen this heavenly form when describing it in a manner worthy of the object. Jesus Christ has been humble and patient; holy, holy, holy before God; terrible to devils; without any sin. In what great brilliancy and wonderful magnificence He appears to the eye of the spirit which is open to wisdom! To shine forth in all the princely splendour of His holiness, it was not necessary that He should appear as a King; and yet He came with all the splendour of His standing. He was the Master of all, because He is really their Brother. His moral life is wholly penetrated by God. He represents virtue to me under the form of love and obedience. In our part we do more than esteem Him: we offer Him love.'

Miss Frances Power Cobbe, in her Broken Lights, has these words: 'The view which seems to be the sole fitting one for our estimate of the character of Christ, is that which regards Him as the great REGENERATOR of humanity. His coming was, to the life of humanity, what regeneration is to the life of the individual. This is not a

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