So unhuman is the Christ, so entirely without near relations with mankind, that when he has left the world, a substitute may be provided for him, in the shape of the Holy Spirit, another personality proceeding from him and his Father, and appointed to complete his work; to reprove the world of sin, of righteousness, and of judgment; to guide the disciples into all truth; to bring to their remembrance all that had been said to them; to comfort them, and abide with them for ever. The idea loses itself in vagueness at times, now being identified with the Christ, now appearing as a Spirit of Truth, now being an indwelling presence, now an effluence from the Logos. But all the while something like an individual consciousness is preserved; the spirit is as palpable as the Logos himself was. Here is already the germ of a trinity maturing within the bosom of the Hebrew monotheism. The process has been simple; the consecutive steps have been inevitable. But in the process the solid ground of Judaism has been left; the massive substance of the ancient faith has been melted into cloud. How entirely nebulous it has become under the action of speculative mind is strikingly apparent on examination of the ethical characteristics of the fourth gospel. The concrete virtues of the ancient race, the honest human righteousness and charity have disappeared, and in their place are certain spectral "graces" which have quality of a technical, but little of a human sort. That, according to the Logos doctrine men are saved, not by natural goodness or piety but by faith in the Christ, is written all over the book. But this is not the point. It is not enough that character has no saving power, it is dispensed with; and instead of it, something is set up which possesses none of the elements of character. The compact principles of human duty which hold so large a place in the Old Testament scriptures, and are so essential in the earliest Messianic conception, are not found here, at all. The sermon on the mount is omitted. The beatitudes are unmentioned. The parables are not remembered. There is no chapter in the book that bears comparison in point of moral vigor or nobleness with the twelfth chapter of Romans, or the thirteenth chapter of Corinthians. Humanity has shrunk to the dimensions of an incipient Christendom. The men and women whom the Jesus of Matthew addresses, to whom Paul makes appeal, are men and women no more; not even Jews by race, not even a knot of radical Jews; they are "disciples," "believers," "brethren." Christians, not fellow men, are to love one another. "So shall ye be my disciples, if ye have love one for another." "By this shall all men know that ye are my disciples." Of the broad human love, the recognition of brotherhood on the human ground, duty to love those who are _not_ disciples, there is not a word. The common _faith_, not the common _nature_, is the bond. The promises in