The internal evidence of the Fourth Gospel is, perhaps, not so appreciable by our author as the external, on account of his foregone conclusion that the superhuman is incredible. But as "there is no feasible explanation of the Divine origin of Christianity without acknowledging the Divine mission of Jesus," so is there no possible explanation of the Fourth Gospel without a recognition of the evangelical doctrine of the triune in the Divine Nature--the threefold manifestation of the one God. Exclude from the Fourth Gospel the idea of the Holy Spirit having inspired John to write it, and there naturally follows the attempt to exclude the book from its historical and authoritative position. It has a perfectly harmonious place in the superhuman means by which spiritual truth is exhibited and enforced for the benefit of mankind, but that place is an advanced one. It was the last of inspired utterances, and it presupposes the development that it supplements, and which it designs to promote. The Holy Spirit, "the God of peace that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant," to make us "perfect in every good work to do His will," must be recognised and duly honoured if the Bible is to be understood and Christianity successfully exhibited and defended. Let us turn to the book. It opens with allusions to the dignity of Christ the Messiah which no philosophy known in Alexandria had a conception of. Philo and his Platonic school discoursed of the Logos; but their doctrine is distinct from that of this Gospel. Justin takes up their idea, as our author shows (p. 278), and draws a distinction between the Logos and Jesus, describing Jesus Christ as being made flesh by the power of the Logos; for Justin says,--"Through the power of the Word, according to the will of God the Father and Lord of all, he was born a man of a virgin."[58] Philo says,[59]--"The Logos of God is above all things in the word, and is the most ancient and most universal of all things _created_." I do not deny that Justin got ideas of the Logos from the Old Testament and from the writings of Philo, as shown by our author, but I submit that he confused their doctrine with the more developed truth of the New Testament. "It is certain," he says (p. 291), "that both Justin and Philo, unlike the prelude to the Fourth Gospel, place the Logos in a secondary position to God the Father, indicating a less advanced stage in the doctrine. 'He calls the Word constantly the first-born of all _created_ beings'" (p. 292). Our author says,--"We do not propose in this work to enter fully into the history of the Logos doctrine" (p. 280). Had he done so, he could not have shown that the doctrine reached to the height of the apostolic conception. There is no allusion to the Divinity of the Logos, as John and Paul assert; and no reference to the unquestionable statement of Scripture that, in