only pre-eminently good, He was also pre-eminently powerful and wise for spiritual purposes. His influence regenerated the civilized world; it is manifest around us. He Himself spoke of Himself in language which shews that He believed Himself to be endowed with a divine authority over men, and to stand in a unique relation to God. In a fanatic or a fool that would mean nothing: in one so wise, so soberly wise, so utterly unselfish, so marvellously successful, it must needs count for much. Although I reject the miraculous, I do not reject—nor understand how any one can reject—the supernatural. I regard Jesus as being a "mere man" indeed, if by "mere man" you mean a "real man;" non-miraculous, subjected to all the material limitations of humanity; but still a man such as is described in the first chapter of the Fourth Gospel; the Word of God incarnate; the Man in whom was concentrated God's expression of Himself; the Divine Perfection made humanly perceptible. This I believed once upon the authority of the Fourth Gospel; but I believe it now on the testimony of history and my own conscience.
Put yourself in my place. Suppose, as I suppose, that Christ was what He was, and did what He did, naturally and without miracles. Does not that make His personality in a certain sense more wonderful and certainly more lovable? It is comparatively easy, with miracles at command, to persuade men to anything; but, without miracles, to introduce a new religion, to bring in a new power of forgiving sins, to offer up one's life, not for friends, nor for country, but for mankind, to manifest oneself so to one's disciples during life that after your death they shall see you and shall be convinced that you have triumphed over death; to disarm an armed world by non-resistance, and to breathe a spirit of enthusiasm for righteousness and a passionate love of mankind into
