words of Jesus; and he therefore determined—besides giving prominence to the promise of Jesus concerning His Spirit, which was to guide the disciples into all truth—to exhibit, in his Gospel, the spiritual purport of Christ's doctrine rather than to repeat each saying as it was actually delivered.
As I write these words, with the pages of the Gospel open before me, my eye falls upon the story of the raising of Lazarus: "Jesus said unto her, I am the resurrection and the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and believeth on me shall never die." Is it possible, I say to myself, that Jesus did not say these entrancing words? And how often does the same question arise as one turns over the leaves: "Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you:" "Yet a little while and the world beholdeth me no more; but ye behold me: because I live, ye shall live also." Could any one at any time have invented such sayings? Still less, is it possible they could have been invented in the times of Trajan or Hadrian by any Asiatic Greek or Alexandrian Jew? But truth compels me to answer that, just as the Asiatic Jew St. Paul, although he never saw or heard Jesus, was inspired by the Spirit of Jesus to utter words of spiritual truth and beauty worthy of Jesus Himself, so an Asiatic Greek or Alexandrian Jew of the time of Trajan may have been prompted by the same Spirit to penetrate to the very depths of the meaning of Jesus and to express some of the conclusions to be derived from His sayings more clearly than we can see them even in the words of Jesus Himself, as they are recorded in the Synoptic Gospels. I do not see on what principle we can so limit the operation of the Holy Spirit as to say it could not extend, in its most perfect force, beyond the age of Domitian or Nerva or even Trajan. Having before me
