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these he answers, We have but one way of knowing God, through Christ the Mediator between God and man. "No man knoweth the Father save the Son, and he to whomsoever the Son will reveal him."1 Therefore whoever transgresseth, and abideth not in the doctrine of Christ, hath not God. Let him speak or boast of God as he will, he hath not God; he hath not the knowledge or the favour of God; whilst he that abideth in the doctrine of Christ, he hath both the Father and the Son. He has believed the message which the Father sent; has obeyed his command, and hearkened to his beloved Son. He has seen in him the "brightness of his glory, and the express image of his person." He has perceived in his doctrine that which agrees with the divine character; he has seen how righteousness and peace, justice and mercy, have been made to meet together. He has acknowledged the excellence of his precepts, as enabling him to recover what Adam lost, to restore man, as far as he can be restored, to the height from which he had fallen. This his faith is pleasing to the Father. It is his will, "the work of God," the work which he would have done, "that we believe on him whom he hath sent." And thus performing his will, he receives the promise, (John xiv. 23,) "If any man love me, he will hear my words; and my Father will love him, and we will come unto him, and make our abode with him." Thus he hath both the Father and the Son. "The Father himself loveth him, because he has loved the Son, and believed that he came forth from God." 3 There may be much talking and vain boasting,

1 Matt. xi. 27.

2 John vi. 29.

3 Ib. xvi. 26.

but there is no real knowledge of God except through the doctrine of Christ; no real union with him, except through the atonement of the cross. We perceive by daily proofs, that God does reveal himself to man in this way, and in no other way. We see the simple peasant, through the teaching of the Gospel, arrive at a just understanding of the "High and Holy One that inhabiteth eternity." And we see the proud philosopher, who disdains to draw from that fountain, ever learning, and never coming to the knowledge of the truth. So that "he that hath the Son hath life," because he has God: and "he that hath not the Son hath not life," because he has not the knowledge of God.

St. John fortifies the mind of the Christian lady to whom he was writing by this plain assurance. He guards her against the errors which were gone out into the world, and he warns her against the sin of contributing to disseminate them.

10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

11. For he that biddeth him God speed is partaker of his evil deeds.

When christian teachers went from place to place, they were received by those who valued them for the truth's sake, and who were both able and willing to entertain them. They "received a prophet, because he was a prophet:" and so "used hospitality one towards another."

4 Matt. x. 41.

But to receive a false prophet, was to be partaker of his evil deeds; it was to give him countenance, and to supply him with the means of propagating his errors. It was to put weapons into the hands of one who was fighting against God. Charity towards those who are perverting and endangering men's souls is no part of christian love. Such may be regarded with pity; but they must not be assisted or encouraged. St. John was the apostle of love: but he could not extend his love to the "deceiver and the antichrist." He loved men too well to consort with the enemies of men. He loved God too well, to associate himself with the perverters of God's truth. History reports concerning him," that he once entered into a public bath, and found that Cerinthus was also there, a chief promoter of these heresies. Let us flee, he said to his companion, lest the bath should fall whilst Cerinthus, the enemy of truth, is there. This was no proof that he did not exercise that universal charity which his writings so earnestly recommend. It was no proof that he did not himself partake of the spirit which he required in others. But it was a proof that he was a true lover of mankind, and could not bear that they should be wantonly deceived. It was a proof that his love towards his God and Saviour was a warm and cordial love, and therefore a love which was jealous of his Saviour's glory. He would not bid God speed to one who was doing the work of Satan.

The epistle concludes with a hope that he might be permitted to confirm in person and by conversa

5 This is related by Irenæus.

tion, what he could not so easily express by

letter.

12. Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

13. The children of thy elect sister greet thee. Amen.

6 Another unknown disciple, from whose house, probably, St. John was writing.

H H

THE THIRD EPISTLE OF JOHN.

A. D. 91.

LECTURE LXXXII.

GAIUS IS COMMENDED FOR HIS CHRISTIAN
LIFE AND PRACTICE.

3 JOHN 1-8.

1. The elder unto the well-beloved Gaius, whom I love in the truth.

2. Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.

Gaius, like the christian lady to whom the preceding epistle was written by St. John, was one in whom he took a lively interest: whom he loved in the truth. He writes to confirm him in the way that he had chosen to encourage him, that "with full purpose of heart he should cleave unto the Lord." In this respect he already enjoyed much comfort. Good reports had reached him concerning Gaius. In bodily health he was weak: in spi

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