thee), "and because thou, being a man, makest thyself God" (x. 36). "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?" (xi. 25, 26). "Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him" (xiii. 32). "He that hath seen me hath seen the Father" (xiv. 9). [58] "Apol." i. 46. [59] "Leg." iii. § 61. [60] Rom. xvi. 25, 26. The doctrine of what we call (not having a better word) the personality of the Holy Spirit is clearly indicated in such passages as the following:--"I will pray the Father, and he shall give you another Comforter, that _he_ may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth _him_ not, neither knoweth _him_: but ye know _him_; for _he_ dwelleth with you" (xiv. 17). "But the Comforter, the Holy Ghost, whom the Father will send in my name, _he_ shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you" (xiv. 26). "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send _him_ unto you. And when _he_ is come, _he_ will reprove the world of sin, and of righteousness, and of judgment" (xvi. 7). "When _he_, the Spirit of truth, is come, _he_ will guide you into all truth: for _he_ shall not speak of _himself_; but whatsoever he shall hear, that shall _he_ speak: and _he_ will show you things to come" (xvi. 13). The seventeenth chapter I will not refer to in part, but specify entire, begging the reader to meditate on its marvellous comprehensiveness and expressiveness. Much of the teaching of Jesus would be so far above the comprehension of the disciples when they heard it, that it would not be likely to be impressed on their memory. The Holy Spirit was to be sent, to bring all things to their remembrance; and it is only by this promise being fulfilled that we can understand the inspired words of the Fourth Gospel. Could Jesus have said what He is described in this book to have said, if God had not been with Him as He never was with any other man? If such a question be pertinent, how utterly needless the further question, Could the book have been written by the _nameless unknown some one_ whom the hypothesis of its non-Johannine origin substitutes as the author?