taken in connection with other expressions, it is seen to convey something more, and something different. The formless God may be strictly local; the "Spirit" is diffused. In this book, the Christ takes the place of God, as the revealed or manifest God; he is the Logos, the incarnate word. "He was with God in the beginning." "All things were made by him." "In him was life, and the life was the light of men." "He hath life in himself." He is the only begotten son, who came down from heaven; he is in heaven. All judgment is committed to him; in him the divine glory is manifest; apart from him is no spiritual life; he is the vine, the door; he is the intercessor through whom prayer must be transmitted in order to be made availing. The divine presence is taken out of nature, and transferred to the spiritual world; God is made ecclesiastical and dogmatic. Men are saved, not by natural piety and excellence, but by faith in the Christ as the Logos. The whole sum of Christianity is conveyed in this one position: _the manifestation of the Divine Glory in the Only Begotten Son_. This manifestation is of itself, the coming of salvation, the gift of God's life to mankind. By this, the Christ overcomes the powers of darkness and evil. He has come a light into the world; by him come grace and truth; to believe in him is a sign of God's working. He that cometh to him shall never hunger; he that believeth on him shall never thirst. It is enough that blind men believe; to die, believing in him, is to live; to live, believing in him, is to be saved from the power of death, and made immortal. To believe in him is the same thing as to believe in the Father. Not to believe in him, is to be consigned to spiritual death with sinners; to believe on the Son is to have everlasting life. This idea recurs with monotonous perseverance, some sixty times.