that He would give them "a voice," and a Spirit not to be gainsaid—from which brief suggestion the author worked out in detail the promise of the Holy Spirit, and predicted the nobler and ampler future of the Church—these true, and profound, and spiritual intuitions will always excite my deepest gratitude and admiration. The doctrine of the Eternal Word had its origin perhaps in the schools of Alexandria, and certainly formed no part of the teaching of Jesus; but, Christianized as it is by the author of the Fourth Gospel, it commends itself as a key to many mysteries, and (like the Fourth Gospel itself) it appears to be but one among many illustrations of the divine development of Christian doctrine: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth." In a word, without the Fourth Gospel, Christendom might (it would seem) have failed for ever to appreciate the true nature of its Redeemer.
I cannot indeed repress some regret that this most marvellously endowed minister and prophet of Christ should have been allowed to select a poetic and even illusive form in order to publish his divine truths. Hitherto I have been able with pleasure and satisfaction to see the illusive integument being gradually separated from the inner truth, as in astronomy and in the history of the Old Testament. Now comes a point where I myself should like to recoil. But how puerile and faithless should I be if I assumed that God would give to the world along with His divine revelation precisely that modicum of illusion (and no more) which I myself personally am just able to receive with pleasure! Let us rather follow where, as Plato says, "the argument leads us." Or, if you prefer me to quote from the Fourth Gospel itself, let us follow the guidance of Him who is both "the Way and the Truth."
