Yet this wonderful Epistle presupposes at least much that is most precious of all these elements. (1) It is far from being a burst of emotionalism. Yet almost at the outset it speaks of an emotion as being the natural result of rightly received objective truth.[249] St. John recognises feeling, whether of supernatural or natural origin;[250] but he recognises it with a certain majestic reserve. Once only does he seem to be carried away. In a passage to which reference has just been made, after stating the dogma of the Incarnation, he suffuses it with a wealth of emotional colour. It is Christmas in his soul; the bells ring out good tidings of great joy. "These things write we unto you, that your joy may be full." (2) This Epistle is no dogmatic summary. Yet combining its proœmium with the other of the fourth Gospel, we have the most perfect statement of the dogma of the Incarnation. As we read thoughtfully on, dogma after dogma stands out in relief. The divinity of the Word, the reality of His manhood, the effect of His atonement, His intercession, His continual presence, the personality of the Holy Spirit, His gifts to us, the relation of the Spirit to Christ, the Holy Trinity--all these find their place in these few pages. If St. John is no mere doctrinalist he is yet the greatest theologian the Church has ever seen. (3) Once more; if the Apostle's Christianity is no mere humanitarian sentiment to encourage the cultivation of miscellaneous acts of good-nature, yet it is deeply pervaded by a sense of the integral connection of practical love of man with the love of God. So much is this the case, that a large gathering of the most emotional of modern sects is said to have gone on with a Bible reading in St. John's Epistle until they came to the words--"we know that we have passed from death unto life, because we love the brethren." The reader immediately closed the book, pronouncing with general assent that the verse was likely to disturb the peace of the children of God. Still St. John puts humanitarianism in its right place as a result of something higher. "This commandment have we from Him, that he who loveth God love his brother also." As if he would say--"do not sever the law of social life from the law of supernatural life; do not separate the human fraternity from the Divine Fatherhood." (4) No one can suppose that for St. John religion was a mere string of observances. Indeed, to some his Epistle has given the notion of a man living in an atmosphere where external ordinances and ministries either did not exist at all, or only in almost impalpable forms. Yet in that wonderful manual, "The Imitation of Christ," there is not more than the faintest trace of any of these external things; while no one could possibly argue that the author was ignorant of, or lightly esteemed, the ordinances and sacraments amongst which his life must have been spent. Certainly the fourth Gospel is deeply sacramental.