Our Lord counts on the co-operation of the Paraclete and the disciples for His vindication, for the reaping of the fruits of His passion and the actual saving of the world. His life had claimed all men for the Father; His death had 'purchased' them (to use the language of the Apocalypse); but His Spirit and the Church, His Bride, will enter into possession on His behalf. He, the Spirit of truth, shall testify of me; and ye also shall testify, because you have been with me from the beginning.' Their part of the task the apostles are still carrying out by the writings of the New Testament, to which the Spirit of God daily puts His seal, in the regeneration of souls and in the facts. of the Christian consciousness.

The dealings of the Spirit of truth with the world begin on the same lines as those of Jesus; He comes as an accuser-so first on the day of Pentecost: 'When He is come, He will convict the world of sin, and of righteousness, and of judgment.' The 'sin' of the world has its evidence, now awfully completed by the death of its great Victim, in the fact that men did not believe on Jesus; the 'righteousness' belonging to Him, the accused of the world, is manifest by His 'going to the Father,' where He abides approved and crowned; the 'judgment,' which the world must endorse, is that falling upon its false 'prince,' | which must fall for the same reason, and through the operation of the Spirit of truth, upon all evil powers regnant amongst mankind. The suit which the exalted Christ will thus prosecute through His Advocate before the conscience of the world, condemning the world for its salvation while He vindicates Himself as its Lord and Saviour and vindicates God upon its sin, shall be carried sooner or later to success. The λeyxos of the Spirit means a real convincement. The world' is one day to 'believe,' on the evidence of the Christian life in the disciples and under the pleadings and reproofs of the Holy Spirit, in its Redeemer's mission. Not in vain and for mere judgment did God 'send his Son into the world, but that the world through Him should be saved.'

6. THE NEW-BORN OF THE SPIRIT. Conviction of sin, leading to confession and forgiveness through the blood of Jesus, is the first part of the Holy Spirit's work in the world's salva

name has been experienced by all John's 'little children,' and this is the mark of the Christian consciousness universally. The Spirit's further chief office was stated quite early in our Lord's teaching, in the conversation with Nicodemus. 'The Spirit' is there the antithesis of 'the flesh,' as in the later teaching He is made the accuser of the world. He effects regeneration, in which men are 'born over again' as from the beginning. This new birth completes and amends the man's physical birth, bringing him into 'the kingdom of God,' where he finds 'life' the proper and full existence of a human being-even as his natural birth introduced him to the world of sense and time, of sin and death. St. John does not use the term 'flesh' freely in its ethical sense, like St. Paul; but its application here, signifying at once the animal element in man contrasted with his spirit and the sinful element in him opposed to the Spirit of God, seems to be identical with that of the other apostle. On the other hand, 'regeneration' is an idea prominent in St. John; and together with forgiveness of sins, this expression covers the ground occupied by 'justification' and adoption' in St. Paul.

As regenerate or 'born of the Spirit,' men become 'children of God'; they are indeed 'begotten of God' through His Spirit, which St. John once calls, in this connexion, 'His seed' abiding in the soul. From the hour of their re-birth sin is alien to them, and they cannot continue in sin, because they are begotten of God.' They 'know the Father'-'know the love which God hath toward us'; and thus they 'know that they have eternal life.' In these children of God the purpose of His Son's coming is realized. The Father's 'name,' with the fulness of light and the abundant life that centre in it, has been conveyed to them; they 'have the Father and the Son,' who 'come' to them and 'make Their abode with' them.

Throughout it is understood, as St. John lays it down on the first page of his Gospel, that faith conditions the regenerative process. Men are not passive subjects of the Spirit's influence: 'to as many as received Him-to those that believe on His name '-Christ 'gives right to become children of God.'

The operation of the new birth is mysterious, like all life in its inception; its effects are patent, as are those of the untracked wind: 'thou hearest

its voice, but canst not tell whence it comes and whither it goes.' On the moral tokens of the new life the First Epistle dwells much, signalizing freedom from sin, confidence toward God, and especially a brotherly love that is ready to go all lengths in self-sacrifice, as the features of God's children, the characteristics of the men born of the Spirit. 'We know that we have passed out of death into life, because we love the brethren': on the other hand, he that loveth not his brother, abideth in death'; he deceives himself who thinks to love God the Unseen, when he does not 'love the children of God' in whom His likeness is exhibited. What the children of God now are, is manifest; they resemble Jesus, the Son of God -'as He is, so are we in this world.' Jesus has set the type of the regenerate man, and bids His brethren 'do' as He has done unto' them and 'walk even as He walked.' He so lives in them by His Spirit, the Vine in its branches, that this is possible; and it is imperative. It is idle for men to talk of loving Him, who do not keep His commandments. 'What we shall be, doth not yet appear.' This will be manifested' when He is manifested.

It is in this connexion that St. John speaks, but once, of the mapovoía, exhorting his readers so to bear themselves that they may have no shame or fear in the thought of meeting the returning Saviour. The promise, 'I come again, and will receive you to myself,' is, apparently, the only saying of our Lord, given by St. John, that points to the Second Advent. Other sayings about His 'coming,' or His 'seeing' the disciples again,' refer to His resurrection or to His virtual coming in the Spirit. The Apocalypse makes up for this comparative oblivion of the Second Advent on St. John's part. The apostle's mind, in its normal mood, was preoccupied with the actualities of the Incarnate life, and of the new creation wrought by the Spirit of truth which is going on before his eyes. He sees salvation and judgment, eternal life and death, in constant operation. All that former ages prepared, all that coming ages and worlds may unfold for the Christian, as to its essence and principle, is comprised in the Person of Christ and the conscious life of faith.

In continuation of the reproving and regenerating activity of the Holy Spirit, He is represented in the Epistle as the defender of the Church's faith. The Paraclete's advocatory office becomes

polemical.

Being the Spirit of the truth,' He is bound to assert the Lord's true nature. The Spirit of God vindicates Jesus as the Christ and the Son of God against 'the spirit of error,' which inspired the false prophets and antichrists infesting the Asian Churches in St. John's old age. Endued with the Holy Spirit, St. John's Christian readers have an anointing (the "chrism" that makes Christians) from the Holy One'-from God Himself-by virtue of which they 'all know.' There is a communis sensus in the body of a pure Church, a Christian intelligence and vital instinct, by which in all essential matters error is repelled. This comes of the Holy Spirit, concerning whom Jesus said to His people, 'He dwelleth in you; He will guide you into all the truth.'

7. THE TRUE CHURCHMANSHIP.

The designations of the Christian state given by St. John centre in the idea of fellowship with the Father and with His Son Jesus Christ. On this ground is based the true communion of human souls with each other; it is the 'fellowship' of those 'walking' together in the light.' In this communion the apostle lives; and he writes with the longing to make his readers full participants therein. The Divine Kovovía which constitutes the Church, depends in each Christian upon three conditions: on his 'cleansing' by 'the blood of Jesus, God's Son, from every sin'; on his possession of the Spirit which is of God'; and on his habitual 'walking in the light,' or 'doing righteousness,' or 'keeping my commandments,' as Jesus stated the terms on which the disciples should abide in His love.' These elements of Church communion have their objective ground in the testimony of the three that bear witness' to the fact that 'Jesus is the Son of God,' to which St. John points towards the close of his Epistle-namely, the Spirit and the water and the blood.' While 'the blood' represents the propitiatory death concluding our Lord's earthly course, 'the water' carries us back to His baptism, in which, by anticipation, He 'fulfilled all righteousness' entering on His life of obedience to God and love to men.

The fellowship between God and the soul, on which the true life rests, is so inward and deep that it is often described as a mutual indwelling. In the like terms our Lord in the Fourth Gospel spoke of His own earthly relations to the Father

Promising that the Holy Spirit shall be in His disciples, He tells them in the same breath that 'we' the Father and the Son—'will come unto' them 'and make our abode' with them, provided that they continue in His love. 'God is love,' says the Epistle, 'and he that dwells in love dwells in God, and God in him.' Again, 'He that keepeth His (i.e. God's, or Christ's) commandments, dwells in Him, and he in Him. And in this we know that He dwells in us, from the Spirit that He gave us.' These sayings, charged with all the mystery and rapture of the Christian life, are as characteristic of the Johannine experience as the phrase in Christ' is of the Pauline.

Through their fellowship with Christ and God believers are in perfect safety. 'My sheep,' said Jesus, 'hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall never perish, and no one shall pluck them out of my hand.' The bond connecting Him with His disciples is stronger than death; He continues to guide and defend them, when He has returned to the Father. In the Revelation St. John sees the Good Shepherd still, in the heavenly pastures, 'leading' His flock to fountains of living waters.' Already they have the light of life'; they 'know the way,' and the end. 'The truth that abideth in' them 'shall be with' them 'for ever'; 'doing the will of God,' they shall 'abide for ever.' 'The love of the Father' casts out from their hearts the love of the world,' with its lusts and pride, and the 'fear' that 'hath punishment'; 'the Son' of God has 'made' them 'free,' to abide in the house' of His Father.

With the felt security and permanence of his union with Christ, a rich peace and joy accrue to the Christian man: 'Peace I leave with you,' said Jesus, my peace I give unto you'; 'My joy will be in you, and your joy shall be fulfilled.' The company of Jesus was itself joyous; John the Baptist described himself as 'the bridegroom's friend, rejoicing greatly' as he hears his voice.' Christ's own joy was that of friendship and fellowship.

Before leaving His disciples, Jesus says: 'Henceforth'-and that 'henceforth' has a far forward look 'I call you not servants, but friends; for all things that I have received of my Father, I have made known unto you.' This personal union of Jesus and His disciples, cemented by the Holy Spirit, the unreserved fellowship of intelligence and sympathy, the solid

arity of moral interest uniting the Son of God with men, is the most wonderful characteristic of the new life; in this is found its peculiar happiness, and its unfailing strength. To the 'friends' and 'brethren' of Jesus it is natural that He should say, 'I will come and take you to myself, that where I am you may be also.' This is their loftiest hope,' and a chief incentive in the pursuit of holiness; they must be pure like Him,' for they are to 'see Him as He is.' Jesus described it as a joy and reward to Himself that His beloved should be, as He said, 'with me where I am, that they may behold my glory.'

8. THE LIFE ETERNAL.

Eternal life is the Johannine word for salvation. This rises above temporal distinctions and degrees; it embraces present and future alike, the seed and fruit of the new being implanted by the Spirit. The possession of this treasure is, normally, a conscious possession on the part of Christians. John writes his letter in order that you may know that you have eternal life,—you that believe on the name of the Son of God'; 'we know that He [God] abideth in us, from the Spirit that He gave us.' While in the Synoptics 'eternal life' is held out as a matter of inheritance and as reserved for 'the world to come,' our apostle has seized on sayings of Jesus which claimed such life as an immediate realization: He that believeth on the Son, hath eternal life;' 'He that believeth Him that sent me, hath eternal life, and cometh not into judgment, but hath passed from death into life.' Such life begins, as the texts above-quoted from the third and fifth chapters of the Gospel intimate, with the removal of condemnation. As in St. Matthew Jesus speaks of a future 'eternal life' contrasted with 'eternal punishment,' so in St. John the state of the believer in Christ is the opposite of his who disobeys the Son of God and in consequence 'shall not see life, but the wrath of God abides on him,' and who in his fear of the future 'hath punishment.' That condition, indeed, is 'death.' Eternal life is already his who looks with faith to Jesus when lifted up in sacrifice before the eyes of the world. All that Christ is and brings to men-His entire person, teaching, works, propitiation, everything that the flesh and blood of the Son of man signify and communicate-goes to supply the bread of life eternal to a hunger-smitten world.

'The bread of God' is received in no outward

material way: 'It is the spirit that giveth life.' This abiding medium for the conveyance of God's gifts in Christ, Jesus speaks of under the other symbol of 'water': 'He that believeth on me, from his belly there shall flow rivers of living water. This He spake of the Spirit, which those who believed on Him were to receive.' A super

abundant life, a river-like outflow of mental and emotional and moral energy, was manifest in the apostles and the early Church; and such phenomena attend every new access of the Spirit, every era of Divine revival.

9. THE SIGNS OF JESUS.

The miracles, or (as St. John always calls them) the signs,' of Jesus demand a place in the consideration of His life-giving work. These are adduced as manifestations of 'His glory'; but they served this purpose in a transitional sense. 'Signs and wonders' attract attention, and may awaken faith in the first instance; but a faith that stops there, that does not learn through 'the works' of Jesus to trust in Himself, is not permanent nor saving. His deeds of miraculous healing and feeding and sight-giving, and of raising the dead, were not wrought for the sake of proving His mission; they were the outcome of His nature, acts of saving help and love to mankind wrought inevitably, and almost irrepressibly, by the Saviour and Son of God, and through His intuition of the working of God. He gives sight to a blind man, saying, 'When I am in the world, I am the light of the world.' He cures the Bethesda paralytic, first in body then in soul, that He may make the entire man whole.' For the body is part of the man, the organ of his spirit, and needs salvation. His own body Jesus spoke of as 'this temple'-so the disciples after His resurrection understood that early saying of Jesus, which was quoted against Him at His trial. For the same reason He must finally raise men from 'their graves,' 'losing nothing' of that which the Father has given Him. For this reason, Jesus could not stand indifferent or impotent in face of disease and hunger; stormtost on the lake, or weeping by the graveside of Lazarus, He shows Himself the helper of His friends and the Master in God's world, even as a Son over His own house. The physical miracles, in St. John's reading of them, served not as external evidences to revelation and the Gospel, but as a part of the revelation itself—'good works shown'

us 'from the Father,' which teach Christ's gospel for the body while they symbolize and illustrate His gospel for the soul.

'I

Greater than the deeds of Jesus, greater and more than all His words, there was Himself. am the way,' He cries at last, 'the truth, and the life.' It was, and is, the living Son of God, by His personal leading, and personal dealing with men and with God, who brings men to God. Personalities, not abstractions-doctrines, institutions-make up the real universe: Jesus is the way.' Jesus is 'the truth' the realities of God and of man, of being and character and destiny, centre in Him; they are made intelligible, reliable, for all men in the knowledge of Him. 'Living for evermore,' Jesus is the life': life's fountain, life's renewal, life's nurture, life's ideal, life's fellowship and employment, are given in Him—not in the doctrine or history of Him, but in Him. Because I live,' said He, 'you shall live also.'

10. THE WORLD-MISSION OF CHRISTENDOM. But we must return again from the individual to the world. St. John's representation of our Lord's work, and of the Christian life as grounded thereupon, is constructed from the missionary point of view. Christ the Son came from the Father 'into the world,' the whole world. The Holy Spirit is, above all, Christ's advocate at the bar of history and to the conscience of our race. The individual Christian is the witness of his Lord to the world; he is an organ of Christ's mission to mankind, so far as his activity may reach. The aim of the whole Christian movement is that the world through Him might be saved.' To convey God's gifts of love to the world, to get its sin actually removed through His sacrifice, to bring the world under His authority and to drive out its usurping prince with the 'wild beasts' and 'false prophets' he sets up, this is the raison d'être of the Johannine Church; the Book of the Revelation gives a strange and powerful expression to this world-aim.

With what significant words, in leaving the table of the Last Supper and turning from His happy converse with the chosen, our Lord steps out to the dread encounter of Passion night: 'But that the world may know that I love the Father, and as the Father gave me commandment, so I do. Arise, let us go hence!' All sound Church-fellowship, and the joys of brotherly love and comradeshi shared in the household of faith, have their