immeasurably above himself, and devotes his life to the promulgation of this belief. John, however, does not expect that men will believe this most stupendous of truths on his mere word. He sets himself therefore to reproduce the life of Jesus, and to retain in the world’s memory those salient features which gave it its character. He does not argue nor draw inferences. He believes that what impressed him will impress others. One by one he cites his witnesses. In the simplest language he tells us what Christ said and what He did, and lets us hear what this man and that man said of Him. He tells us how the Baptist, himself pure to asceticism, so true and holy as to command the submission of all classes in the community, assured the people that he, though greater and felt to be greater than any of their old prophets, was not of the same world as Jesus. This man who stands on the pinnacle of human heroism and attainment, reverenced by his nation, feared by princes for the sheer purity of his character, uses every contrivance of language to make the people understand that Jesus is infinitely above him, incomparable. He himself, he said, was of the earth: Jesus was from above and above all; He was from heaven, and could speak of things He had seen; He was the Son. The Evangelist tells us how the incredulous but guileless Nathanael was convinced of the supremacy of Jesus, and how the hesitating Nicodemus was constrained to acknowledge Him a teacher sent by God. And so he cites witness after witness, never garbling their testimony, not making all bear the one uniform testimony which he himself bears; nay, showing with as exact a truthfulness how unbelief grew, as how faith rose from one degree to another, until the climax is reached in Thomas’s explicit confession, “My Lord and my God!” No doubt some of the confessions which John records were not acknowledgments of the full and proper divinity of Christ. The term “Son of God” cannot, wherever used, be supposed to mean that Christ is God. We, though human, are all of us sons of God—in one sense by our natural birth, in another by our regeneration. But there are instances in which the interpreter is compelled to see in the term a fuller significance, and to accept it as attributing divinity to Christ. When, for example, John says, “No man hath seen God at any time: the _only-begotten Son_, which is in the bosom of the Father, He hath declared Him,” it is evident that he thinks of Christ as standing in a unique relation to God, which separates Him from the ordinary relation in which men stand to God. And that the disciples themselves passed from a more superficial use of the term to a use which had a deeper significance is apparent in the instance of Peter. When Peter in answer to the inquiry of Jesus replied, “Thou art the Christ, the Son of the living God,” Jesus replied, “Flesh and blood hath not revealed this unto thee”; but this was making far too much of Peter’s confession if he only