the doctrine of the Synoptic Gospels, I am forbidden by mere considerations of style and literary criticism from believing that Jesus used the exact words, "I am the true vine," "I am the good shepherd," "I am the light of the world," "I am the resurrection and the life;" but I accept these sayings as divinely inspired, and as being far deeper and fuller expressions of the spiritual nature of Jesus than any of the inferences which I could draw for myself from the Synoptic doctrine. Do not then say that I "reject" the Fourth Gospel. I accept all that is essential in it; and this I accept on far safer grounds than many who would accuse me of rejecting it. For their acceptance might be shaken to-morrow if some new piece of evidence appeared decisively shewing that the Gospel was not written by John the Apostle; but my acceptance is independent of authorship, and is based upon the testimony of my conscience.
Surely you must feel that it would be absurd for one who tests religious doctrine to some extent by experience and by history, to reject the Fourth Gospel because it is in a great measure emblematic, and because it was not written by the man who was supposed to have written it. Be the author who he may, I shall never cease to feel grateful to him. The all-embracing sweep of view which enabled him to look on the Incarnation as the central incident of the world's history and to set forth Christ as the Eternal Word and Eternal Son, not dependent for this claim upon a mere Miraculous Conception; the spiritual contempt for mere "mighty works," which leads him repeatedly to claim faith for Jesus Himself firstly, and for the "words" of Jesus secondly, and only as a last reserve to demand belief "for the works' sake;" and the true intuition with which he fastens on the promise of Jesus (only hinted at in the Synoptic Gospels) that He would be present with His disciples at every time and place and
