Man is a theist, before he becomes a Christian. Theism is a universal intuition, ready to assert itself in practice wherever it is not prevented by an evil will from its normal manifestation. But, because man is in an abnormal condition, this normal action of his powers can be restored only by the Holy Spirit. "When he is come," says our Lord, "he will convince the world of sin, because they believe not on me," and "of righteousness, because I go unto the Father." Only when the prodigal repented, did he "come to himself," and begin to act normally. Under the influence of the Spirit, God's holiness reveals to man his sin, and God's love leads him to the feet of Jesus. This is the first step in Christian experience. To put my doctrine unmistakably and in a nutshell, deduction from the existence of God normally precedes and insures the acceptance of Christ. The sinner comes to have personal knowledge of One who has atoned, and therefore can forgive. But to him who has accepted Christ, his Lord is more than a historical Redeemer, he is a present Saviour from both the penalty and the power of sin. Without this personal knowledge of Christ, we might think of him as only one of many human examples or teachers, like Confucius or Buddha. Now, he is nothing less than God manifest in the flesh, omnipresent, omniscient, omnipotent, whom having seen we have seen the Father. But there is a second step in Christian experience, which I wish also to describe in a nutshell and to define as unmistakably as I described and defined the first. I claim that deduction from the existence of Christ normally precedes and insures the acceptance of Scripture. Our Lord himself has said, "My sheep hear my voice." The Christian recognizes in Scripture the voice of Christ. No change in his experience is more marked and wonderful than the change in his estimate of the Bible. A little time ago, Scripture was commonplace and unmeaning. Now it speaks to him with a living voice such words of instruction and comfort, of warning and promise, that his soul is filled alternately with sorrow and with joy. He wonders that he never saw these things before. He perceives for the first time that he has been in an abnormal condition of mind, and that condition has been due to his own perversity of will. But now the prodigal has "come to himself." Only the Holy Spirit could have made possible this new and normal exercise of his powers. The change is not in the Scripture, it is in himself. He has come in contact with a word of God that "liveth and abideth." He sees in it the divine workmanship. He can no longer regard Scripture as merely the work of man; it is also the work of the same Spirit who has transformed him, namely, the eternal Christ. Christ is the author and inspirer of Scripture, even though imperfect human agents have been employed to communicate his revelation. In spite of the rudeness and diversity of the instruments, there