asserts his _inward dominion over the human spirit_. Hear him,
as he stands and proclaims: "Come unto me, all ye that labor and are
heavy laden, and I will give you rest." Matt. 11:28. "Peace I leave with
you; my peace I give unto you: not as the world giveth, give I unto
you." John 14:27. The world gives peace at best outwardly, and often
only in empty words; but Jesus has direct access to the inmost fountains
of feeling. He gives peace inwardly and efficaciously. When he turned
into songs of joy the tears of the widow of Nain by raising her son to
life, that was a wonderful instance of his giving peace; but far greater
and more glorious is the work when, by his inward presence in the soul,
he makes it victorious over all "the sufferings of this present time."
This is what he meant when he said to his disciples: "These things have
I spoken unto you that in me ye might have peace. In the world ye shall
have tribulations; but be of good cheer: I have overcome the world."
John 16:33. In his name, apostles raised the dead to life; but no
apostle--no mere man--would have ventured to say, "In me ye shall have
peace."

These last words naturally lead to the consideration of another very
peculiar form of speech first introduced by our Lord, and passing from
him to the church; that of the _mutual indwelling_ of himself and his
disciples: "Abide in me, and I in you. As the branch cannot bear fruit
of itself, except it abide in the vine; no more can ye, except ye abide
in me." John 15:1-7. It is a vital union of the believer's soul with
Jesus, through which he receives from Jesus life and fruitfulness, as
the branch from its union with the vine. Here is an assertion of deity.
The Jews regarded Moses with the highest reverence; but no one of them
ever spoke of abiding in Moses, or having Moses abiding in himself. Had
any Christian disciple represented himself as dwelling in Peter or Paul,
the apostle would have rent his clothes at the blasphemy of the words.

Other peculiar ways in which our Lord manifested his deity could be
specified, but the above will suffice as examples. Let any candid man
consider all these examples in their connection, each of them so
original and so majestic, so simple and natural, and yet so far removed
from anything that could have occurred to one sitting down to draw from
his own imagination the picture of a divine person; and he will be
convinced that such a record as that contained in our four canoni