concerning Him was, “Is not this Messias?” Among the earliest declarations made was, “We have found the Messias.” Very soon in His career He confessed, “I that speak unto thee am He!” The Gospels and Epistles would be unintelligible without this perpetual reference to Messianic prediction; it is the golden thread which runs through all the Old Testament and unites it with the New. In its Messianic hope, Old Testament prophecy reached its highest and purest development, and the New Testament claims that in Christ it is finding its fulfilment. It may be alleged of course that the prophecy and the claim are alike delusions, but the prophecy at least was a fact, and its application to Christ was no legendary growth of a later generation, but the original and essential testimony of the earliest Christian teachers. The other conception of Perfect Wisdom represented by Buddha the Awakened or Enlightened One is also confessedly an aftergrowth. The earliest traces which we have of Gotama after his death disclose him as a man who gained his knowledge by severe struggle, and who therefore, in the estimation of his followers, was a “Jina” or conqueror. As time went on, and his memory rose in the estimation of later generations, the faithful, guided by their belief in transmigration, projected this struggle for Buddhahood further and further into former stages of existence, till at last the idea was conceived that he was only one of a long series of Buddhas, of whom he was not to be the last. The development of this interesting speculation, with its distinctions into Buddhas who only save themselves—Paccekabuddhas—and the Sammâsambuddhas, who appear at very rare intervals, able and willing to save to the uttermost, need not here be traced. It is sufficient to note how unlike and contradictory is this belief to that which dominates in our religion. In Christ we have the _only_ Messiah, and He, having once come, we do not look for another. The hope of the Christian is fixed upon His coming again in glory; but it is the coming again of the _same_ Jesus. The unity of Deity colours and pervades all our thoughts of Divine communications with mankind; “there is one God, and one Mediator between God and man.” Consequently the doctrine of the Divine Word formulated in connection with Christ in St. John’s Gospel represents a very different set of ideas from the conception of Buddha as the Perfect Wisdom, to whom all worlds and all times were open. That conception of Buddha was probably an incorporation into the Buddhist creed from foreign sources, but the idea of Christ as the Son, “unto whom all things have been delivered by the Father,” so that “no one knoweth the Son save the Father, neither doth any know the Father save the Son, and he to whomsoever the Son willeth to reveal Him,” was a common one among the very earliest Christians of whom we have any trace. St. Matthew, St. Mark, St. Paul, St. Luke all preach Christ, “unto whom has been