The gift of the Holy Spirit in connexion with prayer is one of the topics in the Last Discourse as recorded by St. John. On the other hand there are in the Synoptics remarkable allusions to the continued presence of Christ with His people. Such is that which follows immediately upon the verse about Baptism in the threefold Name: ‘Lo, I am with you alway, even unto the end of the world.’ And in Matt. xviii. 20, ‘Where two or three are gathered together in my name, there am I in the midst of them[69].’ Wendt connects this last passage with the instances in which acts done in the name of Christ and for the benefit of His followers are spoken of as though they were done to Him. For instance, ‘Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me’ (Mark ix. 37; cf. Luke x. 16; Matt. xxv. 40). Wendt goes on to dilute the meaning of these allusions. He would make them mean no more than that such actions have the same value and the same reward as though they were done to Christ. But the ascending series is against this: ‘Whosoever receiveth Me, receiveth not Me, but Him that sent Me.’ And once again we have to ask, what is the origin of all those passages in the Epistles, where St. Paul speaks of the _solidarity_ between Christ and the whole body of the faithful, so that in that extraordinary phrase the sufferings of His Apostle actually fill up or supplement the sufferings of Christ (ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ, Col. i. 24)? The existence of such passages suggests the probability—and indeed more than probability—that there were others like them, but more directly didactic and expository, which have not been preserved. The Fourth Gospel contains some specimens of this teaching; but that Gospel and the Synoptics together rather give specimens of a class of teaching than make any approach to an exhaustive record of all that our Lord must have said on these topics.