what the utilitarians may regard as the weakness of the cross; so far they are partially right; it now remains to show them that crucifixion is to be succeeded by resurrection; that the man who has crucified himself may come to have a rulership wide as the world and lasting as time.

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CHAPTER XVIII.

THE POSTHUMOUS MINISTRY OF JESUS CHRIST.

THE

HE resurrection of Jesus Christ will not be called in question by any who pay the slightest regard to the authority of the Christian writings. On this point there is entire consistency and unanimity on the part of the witnesses; and so important is the fact of the resurrection that the stupendous fabric of the Church has been built upon it: "for if Christ be not risen from the dead, then is our preaching vain, and your faith is also vain." It is not proposed, then, to go into the evidence respecting the resurrection, but to inquire, What effect, if any, did the resurrection produce on the spirit and ministry of Jesus Christ? Moments of triumph put a man's spirit to the test. Many men appear to be humble so long as all weapons of war or resources of defence are beyond their reach, who become inspired with desire for revenge when circumstances combine in their favor. How was it with Jesus Christ? Did the voice which sounded over the open grave correspond with the music which announced the lowly birth in Bethlehem? The angels sang of "good will towards men:" did Jesus Christ, after the resurrection, contradict or fulfil their song?

The writer of the first Gospel enables us to answer

these inquiries. The eleven disciples met their Master by appointment upon a mountain in Galilee; their emotions were not unnaturally conflicting," they worshipped him, but some doubted." Jesus Christ's first word to them, as recorded by Matthew, reveals the spirit of the Gospel in a most graphic and impressive manner : "All power is given unto me in heaven and in earth”—what then? We thought he had "all power" before, when he wrought his mighty works,

to what use, however, did he put his power? When "all power" is given into the hands of a man who has been exposed to the highest indignities which society can inflict upon him, it may be expected that his enemies will not escape judgment. It is not only interesting, but most exciting, to pause at the expression "all power is given unto me in heaven and in earth," and to conjecture how the sentence will be finished. We know how it is finished, yet so far as it is possible to move the mind back to the critical point the excitement is most intense. The language of doom might come after such an announcement; the "power" might express itself in forms of vengeance, in the overturning of the Roman rule, in the expulsion of every priest who had given his voice for the cross, or in the calling down of fire upon all his enemies. Such are some of the possible uses of power; what is the use which Jesus Christ makes of his omnipotence? Having asserted his possession of all power, he adds, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Jesus Christ thus taught the true use of all power. Power is only

used truly as it is used educationally,-"Go ye therefore and teach." They who have must give. No man is at liberty, according to the laws of the kingdom of Jesus Christ, to turn his power to merely personal or selfish uses. His power must be expended for the world's advantage, otherwise Jesus Christ will disclaim his professions of discipleship. The measure of any man's power is the measure of his obligation to educate society, the power may be intellectual, commercial, social; that is to say, the man may have great thinking powers of his own, or great pecuniary resources, or great influence arising from a lofty reputation; and Jesus Christ claims that "all nations shall have the advantage of his ability. As he was, so his disciples are to be in the world according to their measure, for it is plainly declared that "if any man have not the spirit of Christ, he is none of his.” The spirit of Christ is educational, and therefore willingness to educate is the test of life in Christ. When Paul addressed the elders of the Church of Ephesus, he said, "I kept back nothing that was profitable unto you," plainly showing that he had deeply entered into the spirit of Jesus Christ. This idea of "keeping back" is most expressive. Ananias and Sapphira "kept back part of the price," and we know their fate; Paul "kept back nothing," and we know with what exultancy he looked forward to his " crown; the goats kept back the bread and water, and they went away into everlasting punishment; the sheep kept nothing back, and they entered into life eternal. The comprehensiveness of this educational charter is most suggestive. There is the grandeur of the

conception; standing with eleven men, poor and unlettered men, upon a mountain in Galilee, Jesus Christ turns the world into a great school, and elects teachers who may constantly draw upon himself for instruction and inspiration. He refers to no difficulties, never provides for surrender or withdrawment, describes no boundaries; but speaks of the world as a unit, of all rations as scholars, and of his Gospel as the theme of every teacher. Before the magnificence of this conception even the miracles dwindle into insignificance. Then there is the implied adaptation of the Gospel to human nature universally. There are no modifications of the subject; the Gospel is one just as the sun is one; and human nature is as essentially one as is the Divine nature. Then there is the determination of destiny, he that believeth shall be saved, he that believeth not shall be damned. No statesman ever spoke of the affairs of state with so much ease, confidence, and comprehensiveness as Jesus Christ spoke of the world. He looked with the eye and spoke with the voice of the Universal Prince, yet the marks of recent wounds were on his hands and his feet, and no man was ever more unprincely in his visible resources. This must be accounted for by those who deny his Godhead; to those who believe in his Godhead the case presents no difficulty. They would rather accept the mystery of God becoming man than the impossibility of man becoming God.

So far the spirit of Jesus Christ after the resurrection is entirely accordant with all that we have seen in him up to the time of the crucifixion; what difference there may be is not one of nature, but of application;