Two years afterward, he had occasion to go the same way, and was benighted four or five miles from the end of his journey. The night was so dark that he could scarcely see the horse's head. He had a dreary moor and common to pass, and had lost all traces of the proper direction he had to take. The rain began to fall heavily. He now contemplated the uncertainty of his situation. "Here am I," said he to himself, "far from any house, and in the midst of a dreary waste, where I know not which way to direct the course of my steed. I have heard much of the memory of the horse, and in that is now my only hope." He threw the reins on the horse's neck, and encouraging him to proceed, found himself safe at the gate of his friend in less than an hour. It must be remarked, that the animal could not possibly have been that road but on the occasion two years before, as no person ever rode him but his master. communicate terror, alarm recognition, the discovery of water and pasture, etc., are all essentially different, yet instantaneously comprehended by every member of the herd; nay, the various movements of the body, the pawing of the ground, the motions of the ears, and the expressions of the countenance, seem to be fully understood by each other. In passing swampy ground, they test it with the fore-foot, before trusting to it the full weight of their bodies; they will strike asunder the melon-cactus to obtain its succulent juice with an address perfectly wonderful; and will scoop out a hollow in the moist sand, in the expectation of its filling with water. All this they do in their wild state; and domestication, it seems, instead of deteriorating, tends rather to strengthen and develop their intelligence. Professor Kruger, of Halle, relates the following instance of sagacity and fidelity, which we believe is not without parallel in our own country: A friend of mine was one dark night riding home through a wood, and had the misfortune to strike his head against the branch of a tree, and fell from his horse stunned by the blow. The horse immediately returned to the house which they had left, about a mile distant. He found the door closed, and the family gone to bed. He pawed at the door, till one of them, hearing the noise, arose and opened it, and to his surprise saw the horse of his friend. No sooner was the door opened than the horse turned round, and the man suspecting there was something wrong, followed the animal, which led him directly to the spot where his master lay on the ground in a faint. In point of sagacity and memory, the ass is nothing inferior to his nobler congener, as is shown by the subjoined well-known anecdote: In 1816, an ass belonging to Captain Dundas, then at Malta, was shipped on board the Ister frigate, bound from Gibraltar to that island. The vessel struck on a sand-bank off Cape de Gat; and the ass was thrown overboard, in the hope that it might be able to swim to land; of which, however, there seemed little chance, for the sea was running so high, that a boat which left the ship was lost. A few days after, when the gates of Gibraltar were opened in the morning, the guard was surprised by the ass presenting himself for admittance. On entering, he proceeded immediately to the stable of his former master. The poor animal had not only swam safely to shore, but, without guide, compass, or traveling map, found his way from Cape de Gat to Gibraltar—a distance of more than two hundred milesthrough a mountainous and intricate country, intersected by streams, which he had never trav-movements, and knows how to govern and check ersed before, and in so short a period that he could not have made one false turn. GENERAL SAGACITY AND INTELLIGENCE. "It is not in perils and conflicts alone that the horse willingly co-operates with his master; he likewise participates in human pleasures. He exhadults in the chase and the tournament; his eyes sparkle with emulation in the course. But, though bold and intrepid, he suffers not himself to be carried off by a curious ardor; he represses his It has been before remarked, that the horse is inferior to none of the brute creation in sagacity and general intelligence. In a state of nature, he is cautious and watchful; and the manner in which the wild herds conduct their marches, station their scouts and leaders, shows how fully they comprehend the necessity of obedience and order. All their movements, indeed, seem to be the result of reason, aided by a power of communicating their ideas far superior to that of most other animals. The neighings by which they the natural vivacity and fire of his temper. He not only yields to the hand, but seems to consult the inclination of the rider. Uniformly obedient to the impressions he receives, he flies or stops, and regulates his motions entirely by the will of his master. He in some measure renounces his very existence to the pleasure of man. He delivers up his whole powers; he reserves nothing; and often dies rather than disobey the mandates of his governor." The feelings of that individual are little to be envied who draws a severe lash, or urges beyond his speed or strength an animal so willing and so obedient, and whose powers have been so essential to human progress as the horse. EDITOR'S REPOSITORY. Scripture Cabinet. EXPEDIENCY OF THE SAVIOR'S DEPARTING." It is expedient for you that I go away."—John xvi, 7. "It is expedient;" that is, it is better for you that I should go away. And it was not only better for them, but it was better for the whole world in all coming ages. Why? Because "if I go not away the Comforter will not come." But still it may be asked, why the presence of the Holy Spirit was more valuable to them and to the world than the presence of the Savior himself? To this it may be answered, 1. That by his departure, his death, and ascension-by having these great facts before their eyes-they would be led by the Holy Spirit to see more fully the design of his coming than they would by his presence. While he was with them, notwithstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he had actually left them, they could no longer doubt on this subject, and were prepared to understand why he came. And this was done. See the Acts of the Apostles every-where. It is often needful that God should visit us with severe affliction before our pride will be humbled, and we are willing to understand the plainest truths. 2. While on earth the Lord Jesus could be bodily present but in one place at one time. Yet, in order to secure the great design of saving men, it was needful that there should be some agent who should be in all places, who could attend all ministers, and who could at the same time apply the work of Christ to men in all parts of the earth. 3. It was an evident arrangement in the great plan of redemption, that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Savior to apply it. And till the Lord Jesus had performed his great work, it was not proper, the way was not open, for the Holy Spirit to descend to perform his part of the great plan. Yet, when the Savior had completed his portion of the work, and had left the earth, the Spirit would carry forward the same plan, and apply it to men. 4. It was to be expected that far more signal success would attend the preaching of the Gospel when the atonement was actually made, than before. It was the office of the Spirit to carry forward the work only when the Savior had died and had ascended. And this was actually the case. See Acts ii. Hence it was expedient that the Lord Jesus should go away that the Spirit might descend and apply the work to the children of men. Yet the departure of the Lord Jesus was to the apostles a source of deep affliction. But had they seen the whole case, they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All affliction, if received in a proper manner, is of this description. And could the afflicted people of God always see the whole case as God sees it, they would think and feel as he does, that it was best for them to be thus afflicted. VOL. XV. I MUST WALK WITH GOD.-I must walk with God. In some way or other, whatever be my character or profession, I MUST acquire the holy habit of connecting every thing that passes in my house and affairs with God. If sickness or health visit my family, my eye must see and my heart must acknowledge the hand of God therein. Whether my affairs move on smoothly or ruggedly, God must be acknowledged in them. If I go out of my house or come into it, I must go out and come in as under the eye of God. If I am occupied in business all day long, I must still have the glory of God in my view. If I have any affair to transact with another, I must pray that God would be with us in that affair, lest we should blunder, and injure and ruin each other. WHAT RELIGION IS.-Whatever definitions men have given of religion, I can find none so accurately descriptive of it as this-that it is such a belief of the Bible as maintains a living influence on the heart. Men may speculate, criticise, admire, dispute about, doubt, or believe the Bible; but the religious man is such because he so believes it, as to carry a practical sense of its truths on his mind. THE BIBLE A GARDEN.-The Bible resembles an extensive and highly-cultivated garden, where there is a vast variety and profusion of fruits and flowers: some of which are more essential or more splendid than others; but there is not a blade suffered to grow in it, which has not its use and beauty in the system. Salvation for sinners is the grand truth presented every-where, and in all points of light; but the pure in heart sees a thousand traits of the Divine character, of himself, and of the world-some striking and bold, others cast as it were into the shade, and designed to be searched for and examined-some direct, others by way of intimation or inference. THE ANCHOR OF THE SOUL." Which hope we have as an anchor of the soul both sure and steadfast.”—Heb. vi, 19. The anchor of every true Christian was cast in the same foundery with that of Paul. And we should not lose confidence in our anchor when we feel the soul to be rocked with the storms of life. A ship at anchor is quite a different thing from a ship fastened up in a dry dock. And a vessel at anchor is often more disturbed by the winds and the waves, than one that is left to ride at will over the billows; just as the person careless of right is less disquieted than the one who is striving to conform his conduct to the perfect rule of right. FEELING AFTER GOD.-"If haply they might feel after God."-Acts xvii, 27. Perhaps nothing can give us so strong an idea of the rich treasure we have in the Bible, as to enter into the thoughts, and reflections, and faith-if faith they can have-of those whose understandings have never been illuminated by this ray of heavenly light. The following relation of the reflections of a heathen, as given to a missionary to whom he had listened while preaching the Gospel, we take from the New York Ob server: "Your views, 0 white man, are just what I wanted and sought for before I knew you. Twelve years ago I went, in a cloudy season, to feed my flock along the Tlotse, among the Malutis. Seated upon a rock, in sight of my sheep, I asked myself sad questions; yes, sad, because I could not answer them. The stars, said I-who touched them with his hand? on what pillars do they rest? The waters are not weary; they run without ceasing, at night and morning alike; but where do they stop? or who makes them run thus? The clouds also go, return, and fall in water to the earth. Whence do they arise? Who sends them? It is surely not the Barokas-rain-makers who gave us the rain, for how could they make it? The wind-what is it? Who brings it, or takes it away, makes it blow, and roar, and frighten us? Do I know how the corn grows? Yesterday there was not a blade to be seen in my field. To-day I return and find something. It is very small; I can scarcely see it, but it will grow up like to a young man. Who can have given the ground wisdom and power to produce it? Then I buried my forehead in my hands. Again, I thought within myself, and I said, we all depart, but this country remains; it alone remains, for we all go away. But whither do we go? My heart answered, perhaps other men live under the earth, and we shall go to them. But another thought arose against it, and said, these other men under the earth, whence come they? Then my heart did not know what more to think. It wandered. Then my heart rose and spoke to me, saying, All men do much evil, and thou, thou also, hast done much evil. Woe to thee! I recalled many wrongs which I had done to others, and because of them my conscience gnawed me in secret, as I sat alone on the rock. I say, I was afraid. I got up, and ran after my sheep, trying to enliven myself; but I trembled much." DRINKING THE DUST OF THE GOLDEN CALF; OR, THE DEBASEMENT OF IDOLATRY." And he [Moses] took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it."—Exodus xxxii, 20. dressed him: "O, Dr. Witherspoon! Dr. Witherspoon! we're all going; we have but a short time to stay. O, how the vessel rocks! We're all going; don't you think we are?" The Doctor turned to him with a solemn look, and replied in broad Scotch, "Nae doubt, nae doubt, mon; we're a' ganging; but you and I dinna gang the same way." The poor man was speechless; and the worthy Doctor, who had not said much before, then took the opportunity of setting before him the guilt and folly of his conduct. JOHN RYLAND'S EXPOSITION OF THE STORY OF THE SYROPHOENICIAN WOMAN.-William Jay, in his "Reminiscences of some of his Distinguished Cotemporaries," gives the following incident of John Ryland. They had taken tea together at the house of a Christian friend: "At the domestic worship he said, 'You, Eusebius'—so he commonly called me, I know not wherefore—' you shall pray, and I will for a few minutes expound.' (He was never tedious.) He took the story of the woman of Canaan. After commenting on her affliction, and application for relief, he came to her trial and her successreading the words- And he answered her not a word;' he said, 'Is this the benefactor of whom I have heard so much before I came? He seems to have had the dead palsey in his tongue.' And the disciples came and besought him, saying, Send her away, for she crieth after us.' 'And why should we be troubled with a stranger? We know not whence she is, and she seems determined to hang on till she is heard.' 'But he said, I am not sent but to the lost sheep of the house of Israel;' and you know you are not one of them; and what right have you to clamor thus?" Then came she, falling at his feet, and cried, Lord help me! But he said, It is not meet to take the children's bread, and to cast it to dogs; and she said, True, Lord, yet the dogs can eat of the crums that fall from their master's table.' 'What I want is no more to thee than a crum, compared with the immense provisions of thy board; and I come only for a crum, and a crum I must have; and, if thou refuse me a seat at thy table with thy family, wilt thou refuse me a crawl and a crum underneath? The family will lose nothing by my gaining all I want.' . . . Omnipotence can withstand this attack no longer; but he yields the victory-not to her humility, and importunity, and perseverance-but to her faith, that produced and employed all these, for 'all things are possible to him that believeth.'O, woman, great is thy faith; be it unto thee even as thou wilt.' 'Lord, what was that you said? Why, be it unto thee even as thou wilt.' my dear child instantly healed.' 'Be it unto thee even as thou wilt.' Why, then, I will have my poor soul saved.' 'Be it unto thee even as thou wilt.' Why, then, I will have all my sins pardoned and destroyed.' 'Be it unto thee even as thou wilt.' Why, then, I'll have all my wants supplied from thy riches in glory.' "DINNA GANG THE SAME WAY."-The Rev. Dr. Wither-Be it unto thee even as thou wilt. Here, take the key, spoon, formerly President of Princeton College, was once on board a packet ship, where, among other passengers, was a professed Atheist. The unhappy man was very fond of troubling every one with his peculiar belief, and broaching the subject as often as he could get any one to listen to him. He did not believe in a God and a future state-not he! By and by there came on a terrible storm, and the prospect was that all would be drowned. There was much consternation on board, but no one was so frightened as the professed Atheist. In this extremity he sought out the clergyman, and found him in the cabin, calm and collected, in the midst of danger, and thus ad What, we may be asked, did Moses design by the strange action described in this text? Just to show the Israelites how deeply they had debased themselves in worshiping as a god a thing which might be swallowed with their food, and afterward cast out into the draught. This is the debasement to which every one, receiving the consecrated wafer at the hands of a Romish priest, subjects himself. He swallows down into his stomach the very thing which, a few moments before, he worshiped as a god. Why, then, I will have and go, and be not afraid to rifle all my treasures.' a sinful dog, and if she had had her desert she would have THE HANDFUL OF GRAIN.--Take a handful of grain. Lay it up by thee, and it profiteth thee not. Grind it to flour, and like her of Zarephath, make thee a little cake thereof, and it shall yield thee a moment's comfort and support. But sow it in the earth, and it shall bring thee forth a bountiful increase. So it is of wealth. Hoard it, and it yieldeth neither profit nor comfort. Spend it on thy pleasures; they are but for a moment. Bestow it on the poor, on the fatherless and widow, on the little ones of Christ, and he shall remember it with a plenteous reward. REDEEM THE TIME.-"Redeeming the time, because the days are evil."—Eph. v, 16. The startling words of the fourteenth verse must be linked with those of the sixteenth. It is expected of one who is "awake" and has "risen," that he should redeem the time. Sleepers may waste it; he must redeem it. Can we be awake, and yet not "redeem the time?" It was an ancient custom to put an hour-glass into the coffin, as an emblem of time run out. "I stopped," says a writer of the last century, "in Clerkenwell church-yard to see a grave digger at work. He had dug pretty deep, and was come to a coffin which was quite rotten. In clearing away the rotten pieces of wood, the grave-digger found an hourglass close to the left side of the skull, with sand in it, the wood of which was so rotten that it broke when he took hold of it." A strange custom this, to notify the dead that their time was at an end! Of what profit could such a warning be, coming thus too late? It is to the living that we would present the hour-glass! It is the living that we would warn of the swift rush of time! Moments and years-moments and years! With what speed do they hurry away! O time, time, time, how soon will it be done! Men and brethren, look at that hour-glass, emptying itself grain by grain, with such unstaying eagerness. Living men, you will soon be the dead, or the last trumpet will be sounding; and where will you be, and what is your hope? But look at the apostle's words, "Redeem the time." 1. Buy it out of the hands of those who are casting it away. Time, like a wide fair garden of flowers, spreads out before the children of men; but they trample down its flowers. Time, like a vast treasure-house, opens its stores of gold and silver; but they throw them away. Buy them up! Lose nothing! Wasted time stands at the very head of the world's long catalogue of sins. Be warned! Men waste time; do you use it? They throw it away; gather it up. Whatever those that are asleep may do, those whom the apostle calls "fools"-verse 15— it becomes you, who profess to be awake, to use it well. Redeem the time! 2 Buy it up, so as not to lose a moment. As the reaper with his sickle carefully cuts down and binds up the corn of autumn, so do you with time! As the gleaner follows the reaper, picking up each scattered ear of grain, so do you glean up each moment of time! For each one is precious, too precious to be lost, or slept away, or laughed away, or danced away, or sported away, or talked away, or idled away. Gather up the very smallest fragment, that nothing may be lost; for each lost moment tells upon eternity. So many moments lost on earth, so many moments lost for heaven, and lost forever! Redeem the time! 3. Buy it up, so as to lay hold of each opportunity as it turns up: for the word "time" refers as much to "opportunity" as to time itself. Be on the eager watch for opportunities. Allow none to slip from you. Seize upon each one. Improve them all. It has been said that there is "a tide in the affairs of men," which must be taken at its hight, or else all is lost. But in truth there is not one tide merely, but many. There may, in one sense and for certain things, be but one tide; but in another view there are tides not a few. Each day, each hour, has its tides, its critical moments, its opportunities, its seasons, which must be seized on at the moment, or lost forever. Might we not endeavor, each morning, to forecast a little, and consider what opportunities may lie before us, and be ready to seize each one as it passes; for it passes us as the winged lightning. Be ready to lay hold on it. Redeem the time! 4. Buy it up, so as to have all in readiness against the evil day. As Joseph bought up the corn in the land of Egypt, as generals draw together all manner of stores into some city or fortress against the day of war and siege, so do you. The evil day is at hand; nay, it has already begun. There is not a moment to be lost. Make ready for the worst. Remember that preparation for an evil day consists much in redeeming time. If this be neglected, then that day will not only come upon you unawares, but it will come as the avenger of your wasted hours. Redeem the time! THE HAND THAT SAVES US.-Two painters were employed to fresco the walls of a magnificent cathedral; both stood on a rude scaffolding constructed for the purpose, some forty feet from the floor. One of them was so intent upon his work, that he became wholly absorbed, and in admiration stood off from the picture, gazing at it with intense delight. Forgetting where he was, he moved back slowly, surveying critically the work of his pencil, till he had neared the edge of the plank upon which he stood. At this critical moment his companion turned suddenly, and, almost frozen with horror, beheld his im minent peril; another instant, and the enthusiast would be precipitated upon the pavement beneath. If he spoke to him it was certain death; if he held his peace death was equally sure. Suddenly he regained his presence of mind, and seizing a wet brush flung it against the wall, spattering the beautiful picture with unsightly blotches of coloring. The painter flew forward, and turned upon his friend with fierce upbraidings; but startled at his ghastly face, he listened to his recital of danger, looked shuddering over the dread space below, and with tears of gratitude blessed the hand that saved him. Just so, we sometimes get absorbed upon the pictures of the world, and, in contemplating them, step backward, unconscious of our peril, when the Almighty, in mercy, dashes out the beautiful images, and draws us at the time we are complaining of his dealing, into his outstretched arms of compassion and love. PANTING AFTER CHRIST.-" As the hart panteth after the water brooks, so panteth my soul after thee, O God."-Psalm xlii, 1. Every soul in Christ hates sin-pants after holiness. Nothing makes him pant more after God than corruption striving within. Paul never prayed more earnestly than when he had the thorn in his flesh. The thorn in the flesh makes us pant after God. When a vessel is left by the tide lying dry upon the sand, it can not be movedit is a helpless log. The mariners may try to draw it with ropes, but it only sinks deeper in the sand. They can do nothing but long for the tide, that it may again be lifted upon the waves, and sail into the harbor. So is it with a Christian. You are often like a vessel on the sand. You can not move. You attempt duties, but it is a heavy work. Without Christ you can do nothing. You wait and pant for Christ, for the full tide of the Spirit, to lift your soul above the waves, and carry you prosperously on toward the heavenly harbor. Editorial Disquisition. THE BLASPHEMY AGAINST THE HOLY GHOST; OR, THE UNPARDONABLE SIN. FEW subjects in the whole Bible have awakened deeper solicitude, or been the occasion of more speculation, than the blasphemy against the Holy Ghost, or "the unpardonable sin," as it has been sometimes termed. The passage which has given rise to this question is found in Matthew xii, 31, 32: "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." See also Mark iii, 28, and Luke xii, 10. The following modifications of the latter clause of the passage-namely, by Mark, "hath never forgiveness, but is in danger of eternal damnation;" by Luke, "it shall not be forgiven"-are highly explanatory of its import. In its practical and experimental aspects, this subject has been the source of deep and painful anxiety to thousands. Many a soul, weighed down under the deep consciousness of guilt-feeling that God is afar off-has been led to inquire whether the mysterious line of demarkation between the pardonable and the unpardonable may not have been already transcended. Many others have gone still further, and, amid the distractions of an excited and morbid imagination, have settled down in deep and dark despair, under the conviction that they have incurred that guilt to which Heaven's mercy extends no forgiveness. In its theoretical and speculative aspects, it has elicited an amount of discussion almost incredible. With regard to the nature of this "blasphemy against the Holy Ghost"-the thing, the act in which it consists-opinions have been various, incongruous, and contradictory. Some regard it as some sin peculiar to the age in which the Savior lived, but do not attempt to define its character; some suppose it to have been disbelieving against the evidence of the senses; others that it was some great sin, outleaping all the ordinary crimes of which men are guilty. St. Ambrose made it consist in denying the Deity of the Son of God; others in speaking against the Deity of our Lord as distinguished from his humanity; some in denying the Deity of the Holy Ghost; others in imputing the works of the Holy Ghost to the devil; and still others in blaspheming and renouncing God. Some extend it to heresy and schism in the Church of God; others make it consist in backsliding, or apostasy from God. Grotius thought it to be the sin of an impenitent, hardened, and insolent sinner, as Korah, Pharoah, Simon Magus, and Ananias and Sapphira. The more common opinion of modern commentators seems to be, that it was openly attributing the miracles wrought by Christ, in their presence, to the agency and power of the devil. Hence, they say, none in a subsequent age could be guilty of that fearful sin, as it was impossible for them to be personal witnesses of the miracles of Christ. Nor, according to this theory, could any in the time of Christ become guilty of this sin, unless they personally witnessed these miracles and then attributed them to the devil. Nay, some go even farther, and say none except such as witnessed these miracles, and, not only in their hearts, but also by word of mouth, attributed them to the devil, as did some of the Jews-can become guilty of the irremissible sin. With this latter opinion accord substantially our own commentators. It is the only one that requires from us any serious consideration. Then, before indicating our own convictions upon the subject, let us point out a few of the insuperable objections to the more commonly received interpretation. OBJECTIONS TO THE GENERALLY RECEIVED EXPOSITION. 1. Those who adopt the opinion that "the blasphemy against the Holy Ghost" consisted in attributing, on the part of eye-witnesses, the miracles wrought by Christ to the agency of the devil, utterly fail to assign a reason why this sin should be so strikingly marked by the judgments of God. To ascribe these miracles to Satanic agency, notwithstanding all the evidences of their divine origin, was indeed a great sin. But was it so heinous a crime as that of cracifying the Lord of life and glory? Look at the subject. In that age the belief in witches, ghosts, demons, and manifest Satanic agencies was prevalent among the people. Jugglers performed astonishing feats, claiming for themselves the exercise of supernatural power, and thus filled the minds of the people with wonder. How natural, then, was it for the ignorant multitude to confound our Savior with jugglers, and to ascribe to him Satanic agency! But when they laid hands upon him and put him to death, they violated every dictate of conscience and religion. The one sin might have been committed ignorantly; but the latter, more violent and cruel in its character, was absolutely without excuse or palliation. Yet to the very murderers of our Lord salvation was distinctly and fully offered. Can any one tell us why he who murdered his Lord might have forgiveness, while he who simply witnessed his miracles and said they were wrought by Satanic agency, was placed beyond the possibility of pardon, either in this world or in the world to come? 2. Again: this exposition is based upon the supposition, that attributing the miracles wrought by Christ to the devil was a sin, not against Christ, but against the Holy Spirit. Now, then, miracles were performed by Christ himself. "But if I, with the finger of God, cast out devils, no doubt the kingdom of God is come upon you." Luke xi, 20. Christ said, "I do cures, cast out devils," etc. Luke xiii, 32. Are the sick healed? do the blind receive their sight? Are the deaf made to hear? and are the dead raised up? It is Christ that does the work. These miracles also testified of Christ and not of the Holy Ghost. "The works that I do bear witness of me, that the Father hath sent me," John v, 36; "The works that I do in my Father's name, they bear witness of me," John x, 25; "If I do not the works of my Father, believe me not. Though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him," John x, 37, 38. These miracles, then, were wrought by Christ; they also testified of Christ. The inevitable conclusion is, that to attribute them to |