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 evidence on which Jesus insisted, is more significant, we say, than their indicating, twenty times, the evidence from miracles as the evidence naturally convincing to mankind, and recommended, as they thought, by Jesus. The notion of the one evidence they would have of themselves; the notion of the other they could only get from a superior mind. This mind must have been full of it to induce them to feel it at all; and their exhibition of it, even then, must of necessity be inadequate and broken.

But is it possible to overrate the value of the ground thus gained for showing the riches of the New Testament to those who, sick of the popular arguments from prophecy, sick of the popular arguments from miracles, are for casting the New Testament aside altogether? The book contains all that we know of a wonderful spirit, far above the heads of his reporters, still farther above the head of our popular theology, which has added its own misunderstanding of the reporters to the reporters' misunderstanding of Jesus. And it was quite inevitable that any thing so superior and so profound should be imperfectly understood by those amongst whom it first appeared, and for a very long time afterwards; and that it should come at last gradually to stand out clearer only by time,—Time as the Greek maxim says, the wisest of all things, for he is the unfailing discoverer.

Yet, however much is discovered, the object of our scrutiny must still be beyond us, must still transcend our adequate knowledge, if for no other reason, because of the character of the first and only records of him. But in the view now taken we have,—even at the point to which we have already come,—at least a wonderful figure transcending his time, transcending his disciples, attaching them but transcending them; in very much that he uttered going far above their heads, treating Scripture and prophecy like a