as it was 'Believe in Me and follow Me.'

I need only point you to the Sermon on the Mount, which is popularly
supposed to contain very little of Christ's reference to Himself, and to
remind you how there, in that authoritative proclamation of the laws of
the new kingdom, He calmly puts His own utterances as co-ordinate
with--nay! as superior to--the utterances of the ancient law, and sweeps
aside Moses--though recognising Moses' divine mission--with an 'I say
unto you.' I need only remind you, further, how, at the end of that
'compendium of reasonable morality,' He lays down this principle--that
these sayings of 'Mine' are a rock-foundation, on which whoever builds
shall never be put to confusion. This is but a specimen of the golden
thread, if I may call it so, of self-assertion which runs through the
whole of our Lord's teaching.

Now, I venture to say that this undeniable characteristic is only
warranted on the supposition that He is the Son of God, and His work
the salvation of the world. If He is so, if 'He that hath seen Me
hath seen the Father,' if the revelation of Himself which He makes
is the Revelation of God, if His death is for the life of the world;
and if, when we honour Him, we honour God; when we trust Him, we
trust God; when we obey Him we obey God; then I can understand His
persistent self-assertion. But otherwise does He not deliberately
intercept emotions which are only rightly directed to God? Does He
not claim prerogatives, such as forgiveness of sins, bestowal of
life, answering of prayer, which are only possessed by the Divine
Being?

I know that many who will not go with me in my intellectual
formularising of the truth about Christ's nature do bow to Him with