Here I pause, and indeed I know not what can be added to heighten the wonder, reverence, and love which are due to Jesus. When I consider Him, not only as possest with the consciousness of an unexampled and unbounded majesty, but as recognizing a kindred nature in human beings, and living and dying to raise them to a participation of His divine glories; and when I see Him under these views allying Himself to men by the tenderest ties, embracing them with a spirit of humanity which no insult, injury, or pain could for a moment repel or overpower, I am filled with wonder as well as reverence and love. I feel that this character is not of human invention, that it was not assumed through fraud, or struck out by enthusiasm; for it is infinitely above their reach. When I add this character of Jesus to the other evidences of His religion, it gives to what before seemed so strange a new and a vast accession of strength; I feel as if I could not be deceived. The Gospels must be true; they were drawn from a living original; they were founded on reality. The character of Jesus is not a fiction; He was what He claimed to be, and what His followers attested. Nor is this all. Jesus not only was, He is still the Son of God, the Savior of the world. He exists now; He has entered that heaven to which He always looked forward on earth. There He lives and reigns. With a clear, calm faith I see Him in that state of glory; and I confidently expect, at no distant period, to see Him face to face. We have indeed no absent friend whom we shall so surely meet. Let us then, my hearers, by imitation of His virtues and obedience to His word, prepare ourselves to join Him in those pure mansions where He is surrounding Himself with the good and pure of our race, and will communicate to them forever His own spirit, power, and joy. CHALMERS THE EXPULSIVE POWER OF A NEW AFFECTION BIOGRAPHICAL NOTE THOMAS CHALMERS, theologian, preacher and philanthropist, was born at Anstruther, near St. Andrews, Scotland, in 1780. In his thirty-fifth year he experienced a profound religious change and became a pronounced, tho independent, evangelical preacher. On being appointed to the Tron Church in Glasgow, he set about to face what he called "the home heathenism." During the week days he delivered his series of "Astronomical Discourses," in which he endeavored to bring science into harmony with Christianity. His "Commercial Discourses" were designed to Christianize the principles of trade. But he reduced pauperism chiefly by fighting against intemperance in Glasgow. On being transferred to St. John's Parish, the largest, but poorest in the city, he made Edward Irving his assistant. In 1828 he was called to the chair of theology in Edinburgh University.