the fourteenth chapter, the warnings in the fifteenth, the counsel in the sixteenth, the consecration in the seventeenth are all for the believers, not for the doers; for the doers only so far as they are believers, and within the limits of the believing community. The tender word "love" shrinks to ecclesiastical proportions. "If a man love me he will keep my words; and my Father will love him, and we will come to him, and make our abode with him;" but the words are not words of exhortation to practical righteousness, they are words of admonition against unbelief. "If ye love me, keep my commandments;" but the commandments are not the wholesome enactments of the Hebrew decalogue, but a bidding to "walk by the light while ye have the light," "to do the will of Him that sent me," which is "to believe on him whom He hath sent." "He that believeth not is condemned already in his not believing in the only begotten Son of God." There is no sweeter word than "love;" there is no more comprehensive law than the law of love; but when love is changed from a virtue to a sentiment, and when the duty of practising it is limited to members of a doctrinal communion, the practical issue is more likely to be sectarian narrowness than human fellowship. As the speculation rises the spectral character of the morality becomes more startling. The so-called epistles of John carry the Logos idea considerably further than the gospel does. The mission of the Logos is more sharply discriminated. He is described as a sin offering. "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "The blood of Jesus Christ cleanses us from all sin." "He was manifested to take away our sins, and in Him is no sin." The word "manifested" is the key to the doctrine. "The Son of God was _manifested_ that He might destroy the works of the devil." It is the same conception as in the gospel; the Prince of Light confronting the Prince of Darkness, shaming him and _attracting_ away his subjects. The anti-Christ now comes into view; the sin unto death is named; the second advent is announced, though not according to the millennial anticipations of a former day. "He that denieth that Jesus is the Christ is a liar." "Every spirit that confesses that Jesus Christ is come in the flesh is of God." "Every spirit which confesseth not that Jesus Christ is come in the flesh is not of God." Belief or unbelief in the incarnation of the Logos is made the test of one's spiritual relationship, marking him as a candidate for eternal felicity in the realm of the blessed, or as a victim of endless misery in the realm of Satan. Thus the very heart of natural goodness is eaten out. Of virtue there remains small trace. A great deal of very strong language is used about sin, but _sins_ are not particularized. Sin, as an abstraction, a principle, a power, a force, a deep seated taint in the nature, ineradicable except by the infusion of a new spirit of life, is