questioned: independently of historical or external testimony, we have the strongest internal evidence that this Epistle was written by the apostle John, in the very close analogy of its sentiments and expressions to those of his Gospel. Artless simplicity and benevolence, blended with singular modesty and candour, together with a wonderful sublimity of sentiment, are the cha racteristics of this Epistle, which is justly considered a catholic epistle; it being written for the use of Christians of every denomination and of every country, and designed to guard them against erroneous and licentious tenets, and to animate them to communion with God and a holy life. This Epistle consists of six sections, besides the conclusion, which is a recapitulation of the whole.

SECT. 1. asserts the true divinity and humanity of Christ, in opposition to the false teachers, and urges the union of faith and holiness of life as absolutely necessary to enable Christians to enjoy communion with God. (ch.i. 1-7.)

SECT. 2. shows that all have sinned, and explains the doctrine of Christ's propitiation. (i. 8-10. ii. 1, 2.) Whence the apostle takes occasion to illustrate the marks of true faith, viz. Obeying his commandments, and sincere love of the brethren; and shows that the love of the world is inconsistent with the love of God. (ii. 3—17.)

SECT. 3. asserts Jesus to be the same person with Christ, in opposition to the false teachers who denied it. (ii. 18—29.) SECT. 4. On the privileges of true believers, and their consequent happiness and duties, and the marks by which they are known to be "the sons of God." (iii.)

SECT. 5. contains criteria by which to distinguish Antichrist and false Christians, with an exhortation to brotherly love. (iv.) SECT. 6. shows the connexion between faith in Christ, the being born of God, love to God and his children, obedience to his commandments, and victory over the world; and that Jesus Christ is truly the Son of God, able to save us, and to hear the prayers we make for ourselves and others. (v. 1-16.)

The conclusion, which is a summary of the preceding treatise, shows that a sinful life is inconsistent with true Christianity; asserts the divinity of Christ; and cautions believers against idolatry. (v. 17—21.)

The preceding is an outline of this admirable Epistle; which, being designed to promote right principles of doctrine and practical piety in conduct, abounds, more than any book of the New Testament, with criteria by which Christians may soberly examine themselves whether they be in the faith. (2 Cor. xiii. 5.)

Considerable discussion has taken place respecting the genuineness of the clause in 1 John v. 7, 8. which runs thus: "in heaven, the Father, the Word and the Holy Ghost, and these three are one. And there are three that bear witness in earth." Of the evidence for and against this passage the author has given a copious abstract in the fourth volume of his larger Introduction, which does not admit of abridgment. The humble reader of the Bible, however, need not entertain any apprehension lest any of the proofs of the true and proper deity of our Lord and Saviour Jesus Christ should be weakened. Much as has been written on this topic, the question cannot yet be considered as decided, while it is known that many hundred manuscripts of the New Testament still remain uncollated. Even, should it ultimately appear that the disputed clause is spurious, its absence will not diminish the weight of irresistible evidence, which other undisputed passages of holy writ afford to the doctrine of the Trinity. "The proofs of our Lord's true and proper Godhead remain unshaken deduced from the prophetic descriptions of the Messiah's person in the Old Testament from the ascription to him of the attributes, the works, and the homage, which are peculiar to the Deity and from those numerous and im

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portant relations, which he is affirmed in Scripture to sustain towards his holy and universal church, and towards each of its true members." *

SECTION VI. On the Second and Third Epistles of Saint John.

Although some doubts were, in the fourth century, entertained respecting the canonical authority of these Epistles, yet that point has long been considered as determined by the fact that these Epistles have been cited by Christian writers of the third century, as well as by many in the ages immediately following. The similarity of style also attests that they are the productions of the same author as the first epistle of St. John, who probably wrote them about A. D. 68 or 69.

The SECOND EPISTLE is addressed to an eminent Christian matron, the Lady Electa, whom the apostle commends for her virtuous and religious education of her children: and who is exhorted to abide in the doctrine of Christ, to persevere in the truth, and carefully to avoid the delusions of false teachers. But chiefly the apostle beseeches this Christian matron to practise the great and indispensable commandment of Christian love and charity.

The THIRD EPISTLE of St. John is addressed to a converted Gentile, a respectable member of some Christian church, called Gaius or Caius: most probably Gaius of Corinth (1 Cor. i. 14.), whom St. Paul calls his "host, and the host of the whole church." (Rom. xvi. 23.) The scope of this Epistle is to commend his steadfastness in the faith, and his general hospitality, especially to the ministers of Christ; to caution him against the ambitious and turbulent practices of Dio

Eclectic Review, vol. v. part i. p. 249.

trephes, and to recommend Demetrius to his friendship; referring what he further had to say to a personal interview.

SECTION VII..

· On the General Epistle of Jude.

Jude or Judas, who was surnamed Thaddeus and Lebbeus, and was also called the brother of our Lord (Matt. xiii. 55.), was the son of Alpheus, brother of James the Less, and one of the twelve apostles. We are not informed when or how he was called to the apostleship; and there is scarcely any mention of him in the New Testament, except in the different catalogues of the twelve apostles. Although the epistle, which bears his name, was rejected in the early ages of Christianity by some persons, we have satisfactory evidences of its authenticity: for it is found in all the antient catalogues of the sacred writings of the New Testament: it is asserted to be genuine by Christian fathers of the third and following centuries; and independently of this external evidence, the genuineness of the Epistle of St. Jude is confirmed by the subjects discussed in it, which are in every respect worthy of an apostle of Jesus Christ. There is great similarity between this Epistle and the second chapter of St. Peter's second Epistle. Jude addressed his letter to all who had embraced the Gospel: its design is to guard them against the false teachers who had begun to insinuate themselves into the Christian church; and to contend with the utmost earnestness and zeal for the true faith, against the dangerous tenets which they disseminated, resolving the whole of Christianity into a speculative belief and outward profession of the Gospel. And having thus cancelled the obligations of morality and personal holiness, they taught their dis

hope of divine The vile charac

ciples to live in all manner of licentiousness, and at the same time flattered them with the favour, and of obtaining eternal life. ters of these seducers are further shown, and their sentence is denounced; and the Epistle concludes with warnings, admonitions, and counsels to believers, how to persevere in faith and godliness themselves, and to rescue others from the snares of the false teachers.

CHAPTER IV.

ON THE REVELATION OF ST. JOHN THE DIVINE.

IT is a remarkable circumstance, that the authenticity of this book was very generally, if not universally, acknowledged during the two first centuries, and yet in the third century it began to be questioned. This seems to have been occasioned by some absurd notions concerning the Millenium, which a few well-meaning but fanciful expositors grounded on this book; which notions their opponents injudiciously and presumptuously endeavoured to discredit, by denying the authority of the book itself. So little, however, has this portion of holy writ suffered from the ordeal of criticism to which it has in consequence been subjected, that (as Sir Isaac Newton has long since remarked) there is no other book of the New Testament so strongly attested, or commented upon so early, as the Apocalypse or Revelation of Saint John: for, besides the strong internal evidence afforded by the similarity of its style to that of the apostle's other writings, we have an unbroken series of external or historical testimony, from the apostolic age, downwards. The revelations con