Jesus Christ, and says, "Whether this man be a sinner or not, I know not: one thing I know: whereas I was blind, now I see." 1

1 John ix. 15.

WE

CONCLUSION

E have contemplated Jesus, have sought to see him as he was, to hear him as entirely and as truly as possible; we have tried to know him: but it was impossible for our curiosity to remain disinterested. Yet it must do so, says the historian, if you desire a perfectly authentic testimony and a perfectly faithful picture. We cannot consent to consider such a position the true one. The abstraction of the intellect is always withering to the heart, and how shall we admit that in this case the heart has not its word to say? To confine ourselves to saying of Jesus, "I admire him," without saying to him, "I believe in thee," - would not this be to condemn ourselves beforehand to have only a sterile acquaintance with him, insufficient and incomplete?

But how shall we reach the point of saying "I believe"? Historical testimony cannot suffice: it is impossible to prove

irrefutably that Christianity is true. Formerly men based their apologetic on the miracles, and the prophecies that were supposed to have come true; but this method is outworn and absolutely overthrown.

Shall we, then, attempt to show that Christianity is true because it responds to the needs of the human soul, and because there is a pre-established harmony between man and the gospel? Vinet was the eloquent and fully persuaded defender of this sort of apologetic. But is it entirely adapted to the present requirements of thought? Can it restore in our modern world belief in the Biblical revelation and in Christian verities? Many dispute it.

Yet the subjective method is the only possible method to-day. We must adhere closely to moral truth, never call evil good and good evil: keep and conserve the great and unassailable certitudes, cling to them, and never on any pretext or for any reason let go of this plank of safety. Here effort is necessary. Men must will,

- must will never to sacrifice conscience, will to remain faithful to duty, will to do

what Jesus called the will of God.

Then

one has faith. This faith is an act of will, but it is not blind; it is the faith born of the experience of him whose eyes have been opened.

It is impossible to prove that Jesus was not a "sinner;" but I would say to the non-believer, it is impossible for you to prove to me that he was one. And that is sufficient for me, for "whereas I was blind, now I see.' 2 I admit that my experience is wholly subjective; but precisely because it is subjective it is sufficient for me, for it is I who have had it.

But it must be had; and let Christians not forget that they are strong only so far as they are extraordinary men, supernatural men. The affirmation of the supernatural on their lips is useless if the supernatural does not blaze forth in their lives. The great objection to Christianity is precisely this, the insufficiency of Christian lives. When Christians show that Jesus Christ has changed them, that the preaching of the preparation of the kingdom by the renewing of hearts is as powerful as formerly, then Jesus Christ

1 John vii. 17.

2 John ix. 25.

himself will be proved; his gospel will be saved.

During his entire ministry, whatever might be the passing events and the external circumstances of his life, Jesus was absolutely and irrefragably convinced that righteousness would triumph, that goodness would be conqueror, that the kingdom of God would come. This conviction was the strength and joy of his life. To this certitude was joined another, ever growing brighter and stronger in his soul, that the triumph of righteousness, of the right and the good, would be brought about by him, and that he should be the hero of the victory to come.

In presence of such a being, a being who had such moral greatness and such compassion, who possessed so absolute a conviction, who made such unheard-of demands, who showed so entire a devotion, and who enjoyed a life in God and by him so deep, so intense, so evidently certain, the exclamation of Thomas is not too strong; it bursts from our hearts and lips; we utter to Jesus this cry of obedience and adoration, "My Lord and my God!"1

1 John xx. 28.