The ideas suggested by the “Angel of the Presence” in the historic and prophetic books, by the “Word of the Lord” in the Psalms, and by “Wisdom” in the Books of Wisdom, indicate the rays which converge in St. John’s doctrine of the Christ. As one who tarried long after the first generation of Christians had gone to their rest, as one who had not only pondered longer, and in deeper silence, the Life he had seen manifested, but who had found its interpretation in such providences as the spreading of the Churches and the destruction of the State, he was abler to meet the necessities of a wider age, by setting the truth in rounder form and clearer light; but while he expands and expounds the teaching of the first generation, he adds and introduces not a single element. His testimony is identical with that proclaimed at the Resurrection, that Jesus of Nazareth is the Christ, and that Christ is the only begotten Son of God. It is not as one who has acquired truth by long struggle, not as one who has fought or forced His way to light, that Christ presents Himself in the Gospels, but as one who can say: “I am the way, the truth, the life,” “the light of the world.” Yet along with this stupendous demand upon the faith of humanity there is a humility and simplicity undiscoverable in the Buddha of the Pitakas. Self-consciousness, self-reliance, self-culture—these are the phrases most suggestive of the system and of the life of the great Indian sage, while not self-abasement, but self-oblivion, characterises the teaching and life of Jesus of Nazareth. Identity with the Highest, manifested by absolute surrender to Him, is the essence of the Revelation of Christ. Always is the Father confessed to be the source of all grace and truth, and if the Son asks to be glorified, it is that the Father may be glorified in Him. We are certainly not contemplating similarities when we look at the Buddha of the Suttas and the Christ of the Gospels, but contrasts more widely separated than the soul is from the body. In Buddha we have a historical personage, who can be thoroughly accounted for as the product and outgrowth of his past, and of his environment; in Christ we have one whom no philosophy of history has ever explained. Alone and unapproachable, He meets us as one who is really human, because He has become man, one who has arisen among men to save them, but because He has come through and to them. He is not just one of the many, a son of men, the product of a divinely-trained humanity, but the Son of Man, who as Son of God, incarnated in the nature of all men, has become the Head and Creator of a new humanity. Correct, improve, embellish as we may, the portrait left us of the gentle teacher of Magadha, we never can lift him up to that level which would justify his being worshipped or being addressed, as Jesus of Nazareth has been by the consensus of all the Christian ages, “Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Father.”