devil sinneth from the beginning;" while "he that isbegotten of God doth not and cannot sin, because he isbegotten of God." John takes up his brother-Apostle'ssolution of the problem, as it were ; and where Paulwrites Adam, he writes Diabolos;^ where Paul writesChrist, he writes God. His hypothesis is that man,himself a spirit clothed in flesh, stands surrounded bymyriads of spirits, good and bad, all of whom have acertain power of suggestion or influence over him, buta power which it lies in his own option either to submitto or to resist. And thus, while he does not relieve usof the responsibility of our own deeds, while he bindsthat responsibility upon us by teaching us that even theprince and ruler of evil spirits may be resisted, nay,that even the Spirit of all grace may be resisted, if wewill, he nevertheless does explain to us how it comes topass that both evil and good have so strange a power' **It will be observed that as St. Paul traces back sin to thetypical representative of mankind, so St. John traces it back yetfarther to a spiritual origin." — Canon Westcott on T/ie Epistlesof St. yohn, in loco. These four discourses on some of the rulingideas of St. John were written in the spring of 1881, two years,therefore, before Canon Westcott's admirable Commentary ap-peared ; but, on reading it, I was gratified to find that, in general,lie confirms the interpretation I had given of the two passages onwhich I wrote.THE MISSION OF CHRIST. • 289within us ; he docs explain to us how it is that we feelevil to be alien to our nature and separable from it, evenwhen we have yielded to it ; and how it is we feel that,only when we love and do that which is good, do we runin the proper current of our being, and fulfil the endfor which we were created and made.