of His household." (x.
25.)

"He that loveth father or mother more than Me is not worthy of me"
(so that the holiest of human ties are to give way to His personal
demands on the human heart). (x. 37.)

"He that loseth his life for My sake shall find it." (x. 39)

"No man knoweth the Son, but the Father." (xi. 27.)

"In this place is One greater than the temple." (xii. 6.)

"The Son of man is Lord even of the Sabbath Day." (xii. 8.)

"In His (Christ's) Name shall the Gentiles trust." (xii. 21.)

"In the time of harvest I will say to the reapers," _i.e._ the
angels. (xiii. 30.)

"The Son of man shall send forth his angels." (xiii. 41.)

"I will give unto Thee the keys of the kingdom of heaven." (xvi.
19.)

"Where two or three are gathered together in My Name there am I in
the midst of them." (xviii. 21.)

"He, [God], sent His servants--He sent other servants--Last of all
He sent unto them His Son, saying, they will reverence My Son."
(xxi. 37.)

These places assert, by implication, the highest dogma respecting the
Person of Christ. Who is He Who has such power in heaven and earth that
He commands the angels in heaven, and gives the keys of the kingdom of
God to His servant on earth? What Son is this Whom none but the Father
knoweth, and Who alone knoweth the Father, and Who reveals the Father to
whomsoever He will? What Son is this compared with Whom such saints as
Moses, David, Elijah, Isaiah, and Daniel are "servants?" Those dogmatic
assertions of the first Gospel suggest the question; and the Fourth
Gospel gives the full and perfect answer--that He is the Word with God,
that He is God, and the Only-begotten of the Father. The Epistles assume
the answer where one speaks of "Jesus, who, being in the form of God,
thought it not a thing to be tenaciously grasped to be equal with God,"
and another speaks of God's own Son, and another compares Moses the
servant with Christ the Son; but the fullest revelation is reserved to
the last Gospel. And herein the order of God's dealings is observed, Who
gives the lesser revelation to prepare for the fuller and more perfect.
The design of the Gospel is to restore men to the image of God by
revealing to them God Himself. But, before this can be done, they must
be taught what goodness is, their very moral sense must be renewed.
Hence the moral discourses of the Synoptics. Till this foundation is
l