Applying this remark to the case before us, I conceive we may freely say, as some of the early Fathers said, that St. John's Gospel is the most spiritual and divine of all the Gospels. And we may maintain its claim to that honour, by showing that it leads us to a grand primary truth, affecting all human beings, capable of being apprehended by those who have least of what is called culture, capable of making itself manifest to the consciences of the most guilty. Does not his Gospel, _for this reason_, establish the truth of the other Gospels and Epistles, which had been unfolding the ways of God to men? May it not, for the same reason, have brought a number of false gospels to the test, and have scattered a number of windy theories and popular systems, which, under philosophical or theological pretences, were separating God from His creatures? Nor can I find anything inconsistent with reason and probability--or with the doctrine of Scripture that the Spirit of God brings back to the remembrance of those whom He is teaching the lessons they received, the states of mind they passed through in days long past--in the supposition that the Apostle owed his clear perception of this universal truth, in a great measure, to the vividness with which the experiences of his youth were revived in him; the sixty or seventy wonderful years which had passed over his head since he stood by the Jordan, and saw the shaggy form and awful eye of him who first spoke to him of a kingdom of heaven, helping him to take in the meaning of the words which seized and possessed him then, though he was not able to seize and possess them.