1 John 3 commentary

Little does the world know of the happiness of the real followers of Christ. Little does the world think that these poor, humble, despised ones, are favourites of God, and will dwell in heaven. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, where their Lord was so badly treated before them. The sons of God must walk by faith, and live by hope. They may well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus. The sons of God will be known, and be made manifest by likeness to their Head. They shall be transformed into the same image, by their view of him.

The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.

We should love the Lord Jesus, value his love, and therefore love all our brethren in Christ. This love is the special fruit of our faith, and a certain sign of our being born again. But none who rightly know the heart of man, can wonder at the contempt and enmity of ungodly people against the children of God. We know that we are passed from death to life: we may know it by the evidences of our faith in Christ, of which love to our brethren is one. It is not zeal for a party in the common religion, or affection for those who are of the same name and sentiments with ourselves. The life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they must be destitute who hate their brother in their hearts.

Here is the condescension, the miracle, the mystery of Divine love, that God would redeem the church with his own blood. Surely we should love those whom God has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.

When believers had confidence towards God, through the Spirit of adoption, and by faith in the great High Priest, they might ask what they would of their reconciled Father. They would receive it, if good for them. And as good-will to men was proclaimed from heaven, so good-will to men, particularly to the brethren, must be in the hearts of those who go to God and heaven. He who thus follows Christ, dwells in Him as his ark, refuge, and rest, and in the Father through him. This union between Christ and the souls of believers, is by the Spirit he has given them. A man may believe that God is gracious before he knows it; yet when faith has laid hold on the promises, it sets reason to work. This Spirit of God works a change; in all true Christians it changes from the power of Satan to the power of God. Consider, believer, how it changes thy heart. Dost not thou long for peace with God? Wouldst thou not forego all the world for it? No profit, pleasure, or preferment shall hinder thee from following Christ. This salvation is built upon Divine testimony, even the Spirit of God.

1 Behold The second argument is from the dignity and excellency of our calling; for it was not common honor, he says, that the heavenly Father bestowed on us, when he adopted us as his children. This being so great a favor, the desire for purity ought to be kindled in us, so as to be conformed to his image; nor, indeed, can it be otherwise, but that he who acknowledges himself to be one of God’s children should purify himself. And to make this exhortation more forcible, he amplifies the favor of God; for when he says, that love has been bestowed, he means that it is from mere bounty and benevolence that God makes us his children; for whence comes to us such a dignity, except from the love of God? Love, then, is declared here to be gratuitous. There is, indeed, an impropriety in the language; but the Apostle preferred speaking thus rather than not to express what was necessary to be known. He, in short, means that the more abundantly God’s goodness has been manifested towards us, the greater are our obligations to him, according to the teaching of Paul, when he besought the Romans by the mercies of God to present themselves as pure sacrifices to him. (Romans 12:1.) We are at the same time taught, as I have said, that the adoption of all the godly is gratuitous, and does not depend on any regard to works.

What the sophists say, that God foresees those who are worthy to be adopted, is plainly refuted by these words, for, in this way the gift would not be gratuitous. It behooves us especially to understand this doctrine; for since the only cause of our salvation is adoption, and since the Apostle testifies that this flows from the mere love of God alone, there is nothing left to our worthiness or to the merits of works. For why are we sons? Even because God began to love us freely, when we deserved hatred rather than love. And as the Spirit is a pledge of our adoption, it hence follows, that if there be any good in us, it ought not to be set up in opposition to the grace of God, but, on the contrary, to be ascribed to him.

When he says that we are called, or named, the expression is not without its meaning; for it is God who with his own mouth declares us to be sons, as he gave a name to Abraham according to what he was. Calvin, like our version, renders τέκνα, “sons;” but the word would be better rendered “children,” “That we should be called the children of God.” The passage might be thus paraphrased, “See what great proof of love the Father hath given us, that we should be made the children of God” — Ed

Therefore the world It is a trial that grievously assaults our faith, that we are not so much regarded as God’s children, or that no mark of so great an excellency appears in us, but that, on the contrary, almost the whole world treats us with ridicule and contempt. Hence it can hardly be inferred from our present state that God is a Father to us, for the devil so contrives all things as to obscure this benefit. He obviates this offense by saying that we are not as yet acknowledged to be such as we are, because the world knows not God: a remarkable example of this very thing is found in Isaac and Jacob; for though both were chosen by God, yet Ishmael persecuted the former with laughter and taunts; and Esau, the latter with threats and the sword. However, then, we may be oppressed by the world, still our salvation remains safe and secure.

2 Now are we the sons of God He comes now to what every one knows and feels himself; for though the ungodly may not entice us to give up our hope, yet our present condition is very short of the glow of God’s children; for as to our body we are dust and a shadow, and death is always before our eyes; we are also subject to thousand miseries, and the soul is exposed to innumerable evils; so that we find always a hell within us. The more necessary it is that all our thoughts should be withdrawn from the present view of things, lest the miseries by which we are on every side surrounded and almost overwhelmed, should shake our faith in that felicity which as yet lies hid. For the Apostle’s meaning is this, that we act very foolishly when we estimate what God has bestowed on us according to the present state of things, but that we ought with undoubting faith to hold to that which does not yet appear.

But we know that when he shall appear The conditional particle ought to be rendered as an adverb of time, when But the verb appear means not the same thing as when he used it before. The Apostle has just said, it does not yet appear what we shall be, because the fruit of our adoption is as yet hid, for in heaven is our felicity, and we are now far away traveling on the earth; for this fading life, constantly exposed to hundred deaths, is far different from that eternal life which belongs to the children of God; for being enclosed as slaves in the prison of our flesh, we are far distant from the full sovereignty of heaven and earth. But the verb now refers to Christ, when, he shall appear; for he teaches the same thing with Paul, in Colossians, where he says,

“Your life is hid with Christ in God: when Christ, who is your life, shall appear, then shall ye also appear with him in glory.” (Colossians 3:3,4)

For our faith cannot stand otherwise than by looking to the coming of Christ. The reason why God defers the manifestation of our glory is this, because Christ is not manifested in the power of his kingdom. This, then, is the only way of sustaining our faith, so that we may wait patiently for the life promised to us. As soon as any one turns away the least from Christ, he must necessarily fail. “When he shall appear,” refers to Christ, mentioned in the 28th verse of the last chapter; what intervenes seems to have been parenthetically introduced. This is often the manner of writing found in this apostle. The end of the 8th verse, in this chapter, is connected with the 16th; for the antecedent to ἐκεῖνος, he, in the latter verse, is “the Son of God” in the former. [1Jo 2:28; 3:8, 16.] — Ed

The word to know, shews the certainty of faith, in order to distinguish it from opinion. Neither simple nor universal knowledge is here intended, but that which every one ought to have for himself, so that he may feel assured that he will be sometime like Christ. Though, then, the manifestation of our glory is connected with the coming of Christ, yet our knowledge of this is well founded.

We shall be like him He does not understand that we shall be equal to him; for there must be some difference between the head and the members; but we shall be like him, because he will make our vile body conformable to his glorious body, as Paul also teaches us in Philippians 3:21. For the Apostle intended shortly to shew that the final end of our adoption is, that what has in order preceded in Christ, shall at length be completed in us.

The reason that is added may, however, seem inappropriate. For if to see Christ makes us like him, we shall have this in common with the wicked, for they shall also see his glory. To this I reply, that this is to see him as a friend, which will not be the case with the wicked, for they will dread his presence; nay, they will shun God’s presence, and be filled with terror; his glow will so dazzle their eyes, that they will be stupefied and confounded. For we see that Adam, conscious of having done wrong, dreaded the presence of God. And God declared this by Moses, as a general truth as to men,

“No man shall see me and live.” (Exodus 33:20.)

For how can it be otherwise but that God’s majesty, as a consuming fire, will consume us as though we were stubble, so great is the weakness of our flesh. But as far as the image of God is renewed in us, we have eyes prepared to see God. And now, indeed, God begins to renew in us his own image, but in what a small measure! Except then we be stripped of all the corruption of the flesh, we shall not be able to behold God face to face.

And this is also expressed here, as he is He does not, indeed, say, that there is no seeing of God now; but as Paul says,

“We see now through a glass, darkly.” (1 Corinthians 13:12.)

But he elsewhere makes a difference between this way of living, and the seeing of the eye. In short, God now presents himself to be seen by us, not such as he is, but such as we can comprehend. Thus is fulfilled what is said by Moses, that we see only as it were his back, (Exodus 33:23;) for there is too much brightness in his face.

We must further observe, that the manner which the Apostle mentions is taken from the effect, not from the cause; for he does not teach us, that we shall be like him, because we shall see him; but he hence proves that we shall be partakers of the divine glory, for except our nature were spiritual, and endued with a heavenly and blessed immortality, it could never come so nigh to God yet the perfection of glory will not be so great in us, that our seeing will enable us to comprehend all that God is; for the distance between us and him will be even then very great.

But when the Apostle says, that we shall see him as he is, he intimates a new and an ineffable manner of seeing him, which we enjoy not now; for as long as we walk by faith, as Paul teaches us, we are absent from him. And when he appeared to the fathers, it was not in his own essence, but was ever seen under symbols. Hence the majesty of God, now hid, will then only be in itself seen, when the veil of this mortal and corruptible nature shall be removed.

Refined questions I pass by: for we see how Augustine tormented himself with these, and yet never succeeded, both in his Epistles to Paulus and Fortunatus, and in the City of God, (2:2,) and in other places. What he says, however, is worthy of being observed, that the way in which we live avails more in this inquiry than the way in which we speak, and that we must beware, lest by wrangling as to the manner in which God can be seen, we lose that peace and holiness without which no one shall see him.

3 And every man that hath this hope He now draws this inference, that the desire for holiness should not grow cold in us, because our happiness has not as yet appeared, for that hope is sufficient; and we know that what is hoped for is as yet hid. The meaning then is, that though we have not Christ now present before our eyes, yet if we hope in him, it cannot be but that this hope will excite and stimulate us to follow purity, for it leads us straight to Christ, whom we know to be a perfect pattern of purity.

1 John 3:4-6

4. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

4. Quicunque facit peccatum, etiam iniquitatem facit; et peccatum est iniquitas.

5. And ye know that he was manifested to take away our sins; and in him is no sin.

5. Porro nostis quod ille apparuit ut peccata nostra tolleret; et peccatum in eo non est.

6. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

6. Quisquis in eo manet, non peccat; quisquis peccat, non vidit eum, nec novit eum.

4 Whosoever committeth, or doeth, sin. The Apostle has already shown how ungrateful we must be to God, if we make but little account of the honor of adoption, by which he of his own goodwill anticipates us, and if we do not, at least, render him mutual love. He, at the same time, introduced this admonition, that our love ought not to be diminished, because the promised happiness is deferred. But now, as men are wont to indulge themselves more than they ought, in evils, he reproves this perverse indulgence, declaring that all they who sin are wicked and transgressors of the law. For it is probable that there were then those who extenuated their vices by this kind of flattery, “It is no wonder if we sin, because we are men; but there is a great difference between sin and iniquity.”

This frivolous excuse the Apostle now dissipates, when he defines sin to be a transgression of the divine law; for his object was to produce hatred and horror as to sin. The word sin seems light to some; but iniquity or transgression of the law cannot appear to be so easily forgiven. But the Apostle does not make sins equal, by charging all with iniquity who sin; but he means simply to teach us, that sin arises from a contempt of God, and that by sinning, the law is violated. Hence this doctrine of John has nothing in common with the delirious paradoxes of the Stoics.

Besides, to sin here, does not mean to offend in some instances; nor is the word sin to be taken for every fault or wrong a man may commit.; but he calls that sin, when men with their whole heart run into evil, nor does he understand that men sin, except those who are given up to sin. For the faithful, who are as yet tempted by the lusts of the flesh, are not to be deemed guilty of iniquity, though they are not pure or free from sin, but as sin does not reign in them, John says that they do not sin, as I shall presently explain more fully.

The import of the passage is, that the perverse life of those who indulge themselves in the liberty of sinning, is hateful to God, and cannot be borne with by him, because it is contrary to his Law. It does not hence follow, nor can it be hence inferred, that the faithful are iniquitous; because they desire to obey God, and abhor their own vices, and that in every instance; and they also form their own life, as much as in them lieth, according to the law. But when there is a deliberate purpose to sin, or a continued course in sin, then the law is transgressed. To do, or to commit, or to work, or to practice, sin, and to sin, are evidently used in the same sense by the Apostle: and to commit or practice sin, according to what he says in his Gospel, (John 8:34,) is the same with being “the servant of sin.” It is hence evident, that in the language of John, to do sin, or to sin, means a prevailing or an habitual course of sinning.

We might render the fourth verse thus, —

“Every doer of sin, is also the doer of unrighteousness; for sin is unrighteousness,”

or iniquity, as Calvin renders it.

The word ἀνομία, literally, is lawlessness, but it is never used strictly in this sense either in the Sept or the New Testament. The terms by which it is commonly expressed, are, wickedness, iniquity, transgression, unrighteousness. See verse 7. — Ed

5 And ye know that he was manifested, or, hath appeared. He shews by another argument how much sin and faith differ from one another; for it is the office of Christ to take away sins, and for this end was he sent by the Father; and it is by faith we partake of Christ’s virtue. Then he who believes in Christ is necessarily cleansed from his sins. But it is said in John 1:29, that Christ takes away sins, because he atoned for them by the sacrifice of his death, that they may not be imputed to us before God: John means in this place that Christ really, and, so to speak, actually takes away sins, because through him our old man is crucified, and his Spirit, by means of repentance, mortifies the flesh with all its lusts. For the context does not allow us to explain this of the remission of sins; for, as I have said, he thus reasons, “They who cease not to sin, render void the benefits derived from Christ, since he came to destroy the reigning power of sin.” This belongs to the sanctification of the Spirit.

And in him is no sin He does not speak of Christ personally, but of his whole body. It is generally taken as referring to Christ personally; he being mentioned here as having no sin, because he is in this respect an example to his people; or, according to some, because he was thereby fitted for the office of taking away our sins; or, because he had no sin of his own to take away. Grotius viewed the present as used here for the past tense, — “and sin was not in him.” See a similar instance in John 15:27 — Ed. Wherever Christ diffuses his efficacious grace, he denies that there is any more room for sin. He, therefore, immediately draws this inference, that they sin not who remain in Christ. For if he dwells in us by faith, he performs his own work, that is, he cleanses us from sins. It hence appears what it is to sin For Christ by his Spirit does not perfectly renew us at once, or in an instant, but he continues our renovation throughout life. It cannot then be but that the faithful are exposed to sin as long as they live in the world; but as far as the kingdom of Christ prevails in them, sin is abolished. In the meantime they are designated according to the prevailing principle, that is, they are said to be righteous and to live righteously, because they sincerely aspire to righteousness.

They are said not to sin, because they consent not to sin, though they labor under the infirmity of the flesh; but, on the contrary, they struggle with groaning, so that they can truly testify with Paul that they do the evil they would not.

He says that the faithful abide in Christ, because we are by faith united to him, and made one with him.

6 Whosoever sinneth hath not seen him. According to his usual manner he added the opposite clause, that we may know that faith in Christ and knowledge of him are vainly pretended, except there be newness of life. For Christ is never dormant where he reigns, but the Spirit renders effectual his power. And it may be rightly said of him, that he puts sin to flight, not otherwise than as the sun drives away darkness by its own brightness. But we are again taught in this place how strong and efficacious is the knowledge of Christ; for it transforms us into his image. So by seeing and knowing we are to understand no other thing than faith.

1 John 3:7-10

7. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

7. Filioli, nemo vos decipiat; qai facit justitiam justus est, quemadmodum ille justus est.

8. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

8. Qui facit peccatum, ex diabolo est; quia ab initio diabolus peccat: in hoc manifestus est Filius Dei, ut solvat opera diaboli.

9. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

9. Quisquis natus est ex Deo, peccatum non facit, quoniam semen ejus in ipso manet; et non potest peccare, quia ex Deo genitus est.

10. In this the children of God are manifest, and the children of the devil:

10. In hoc manifesti sunt filii Dei et filii Diaboli, —

7. He that doeth righteousness The Apostle shews here that newness of life is testified by good works; nor does that likeness of which he has spoken, that is between Christ and his members, appear, except by the fruits they bring forth; as though he had said, “Since it behooves us to be conformed to Christ, the truth and evidence of this must appear in our life.” The exhortation is the same with that of Paul in Galatians

“If ye live in the Spirit, walk also in the Spirit.” (Galatians 5:25)

For many would gladly persuade themselves that they have this righteousness buried in their hearts, while iniquity evidently occupies their feet, and hands, and tongue, and eyes.

8 He that committeth sin, This word, to commit, or to do, refers also to outward works, so that the meaning is, that there is no life of God and of Christ, where men act perversely and wickedly, but that such are, on the contrary, the slaves of the devil; and by this way of speaking he sets forth more fully how unlike they are to Christ. For as he has before represented Christ as the fountain of all righteousness, so now, on the other hand, he mentions the devil as the beginning of sin. He denied that any one belongs to Christ except he who is righteous and shews himself to be such by his works; he now assigns to the devil all others, and subjects them to his government, in order that we may know that there is no middle condition, but that Satan exercises his tyranny where the righteousness of Christ possesses not the primacy.

There are not however two adverse principles, such as the Manicheans have imagined; for we know that the devil is not wicked by nature or by creation, but became so through defection. We know also that he is not equal to God, so that he can with equal right or authority contend with him, but that he is unwillingly under restraint, so that he can do nothing except at the nod and with the permission of his Creator. John, in the last place, in saying that some were born of God and some of the devil, imagined no tradition such as the Manicheans dreamt of; but he means that the former are governed and guided by the Spirit of God, and that the others are led astray by Satan, as God grants to him this power over the unbelieving.

For the Devil sinneth from the beginning As before he spoke not of Christ personally, when he said that he is righteous, but mentioned him as the fountain and the cause of righteousness; so now, when he says that the Devil sins, he includes his whole body, even all the reprobate; as though he had said, this belongs to the Devil, to entice men to sin. It hence follows, that his members, and all who are ruled by him, give themselves up to commit sin. But the beginning which the Apostle mentions, is not from eternity, as when he says that the Word is from the beginning, for there is a wide difference between God and creatures. Beginning as to God, refers to no time. Since, then, the Word was always with God, you can find no point of time in which he began to be, but you must necessarily admit his eternity. But here John meant no other thing than that the Devil had been an apostate since the creation of the world, and that from that time he had never ceased to scatter his poison among men.

For this purpose the Son of God was manifested He repeats in other words what he had before said, that Christ came to take away sins. Hence two conclusions are to be drawn, that those in whom sin reigns cannot be reckoned among the members of Christ, and that they can by no means belong to his body; for wherever Christ puts forth his own power, he puts the Devil to flight as well as sin. And this is what John immediately adds; for the next sentence, where he says that those who sin not are born of God, is a conclusion from what is gone before. It is an argument drawn from what is inconsistent, as I have already said; for the kingdom of Christ, which brings righteousness with it, cannot admit of sin. But I have already said what not to sin means. He does not make the children of God wholly free from all sin; but he denies that any can really glory in this distinction, except those who from the heart strive to form their life in obedience to God.

The Pelagians, indeed, and the Catharians did formerly make a wrong use of this passage, when they vainly imagined that the faithful are in this world endued with angelic purity; and in our own age some of the Anabaptists have renewed this dotage. But all those who dream of a perfection of this kind, sufficiently shew what stupid consciences they must have. But the words of the Apostle are so far from countenancing their error, that they are sufficient to confute it.

He says that they sin not who are born of God. Now, we must consider, whether God wholly regenerates us at once, or whether the remains of the old man continue in us until death. If regeneration is not as yet full and complete, it does not exempt us from the bondage of sin except in proportion to its own extent. It hence appears that it cannot be but that the children of God are not free from sins, and that they daily sin, that is, as far as they have still some remnants of their old nature. Nevertheless, what the Apostle contends for stands unalterable, that the design of regeneration is to destroy sin, and that all who are born of God lead a righteous and a holy life, because the Spirit of God restrains the lusting of sin.

The Apostle means the same thing by the seed of God; for God’s Spirit so forms the hearts of the godly for holy affections, that the flesh and its lusts do not prevail, but being subdued and put as it were under a yoke, they are checked and restrained. In short, the Apostle ascribes to the Spirit the sovereignty in the elect, who by his power represses sin and suffers it not to rule and reign.

And he cannot sin Here the Apostle ascends higher, for he plainly declares that the hearts of the godly are so effectually governed by the Spirit of God, that through an inflexible disposition they follow his guidance. This is indeed far removed from the doctrine of the Papists. The Sorbons, it is true, confess that the will of man, unless assisted by God’s Spirit, cannot desire what is right; but they imagine such a motion of the Spirit as leaves to us the free choice of good and evil. Hence they draw forth merits, because we willingly obey the influence of the Spirit, which it is in our power to resist. In short, they desire the grace of the Spirit to be only this, that we are thereby enabled to choose right if we will. John speaks here far otherwise; for he not only shews that we cannot sin, but also that the power of the Spirit is so effectual, that it necessarily retains us in continual obedience to righteousness. Nor is this the only passage of Scripture which teaches us that the will is so formed that it cannot be otherwise than right. For God testifies that he gives a new heart to his children, and promises to do this, that they may walk in his commandments. Besides, John not only shews how efficaciously God works once in man, but plainly declares that the Spirit continues his grace in us to the last, so that inflexible perseverance is added to newness of life. Let us not, then, imagine with the Sophists that it is some neutral movement, which leaves men free either to follow or to reject; but let us know that our own hearts are so ruled by God’s Spirit, that they constantly cleave to righteousness.

Moreover; what the Sophists absurdly object, may be easily refuted: they say that thus the will is taken away from man; but they say so falsely: for the will is a natural power; but, as nature is corrupted, it has only depraved inclinations. It is hence necessary that the Spirit of God should renew it, in order that it may begin to be good. And, then, as men would immediately fall away from what is good, it is necessary that the same Spirit should carry on what he has begun, to the end.

As to merit, the answer is obvious, for it cannot be deemed strange that men merit nothing; and yet good works, which flow from the grace of the Spirit, do not cease to be so deemed, because they are voluntary. They have also a reward, for they are by grace ascribed to men as though they were their own.

But here a question arises, Whether the fear and love of God can be extinguished in any one who has been regenerated by the Spirit of God? for that this cannot be, seems to be the import of the Apostle’s words. They who think otherwise refer to the example of David, who for a time labored under such a beastly stupor, that not a spark of grace appeared in him. Moreover, in the fifty-first Psalm, he prays for the restoration of the Spirit. It hence follows that he was deprived of him. I, however, doubt not but that the seed, communicated when God regenerates his elect, as it is incorruptible, retains its virtue perpetually. I, indeed, grant that it may sometimes be stifled, as in the case of David; but still, when all religion seemed to be extinct in him, a live coal was hid under the ashes. Satan, indeed, labors to root out whatever is from God in the elect; but when the utmost is permitted to him, there ever remains a hidden root, which afterwards springs up. But John does not speak of one act, as they say, but of the continued course of life.

Some fanatics dream of something I know not what, that is, of an eternal seed in the elect, which they always bring from their mother’s womb; but for this purpose they very outrageously pervert the words of John; for he does not speak of eternal election, but begins with regeneration.

There are also those who are doubly frantic, who hold, under this pretense, that, everything is lawful to the faithful, that is, because John says that they cannot sin. They then maintain that we may follow indiscriminately whatever our inclinations may lead us to. Thus they take the liberty to commit adultery, to steal, and to murder, because there can be no sin where God’s Spirit reigns. But far otherwise is the meaning of the Apostle; for he denies that the faithful sin for this reason, because God has engraven his law on their hearts, according to what the Prophet says (Jeremiah 31:33.)

10 In this the children of God are manifest. He shortly draws this conclusion, that those in vain claim a place and a name among the children of God, who do not prove themselves to be such by a pious and holy life, since by this evidence they shew that they differ from the children of the devil. But he does not mean that they are thus manifested, so as to be openly recognized by the whole world; but his meaning is only this, that the fruit and adoption always appear in the life.

1 John 3:10-13

10. — Whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

10. — Quisquis non facit justitiam, non est ex Deo, et qui non diligit fratrem suum.

11. For this is the message that ye heard from the beginning, that we should love one another.

11. Quia haec est praedicatio quam audistis ab initio, ut mutuo nos diligamus.

12. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.

12. Non sicut Cain, qui ex maligno erat, occidit fratrem suum; et qua de causa eum occidit? Quia opera ejus mala erant, fratris autem justa.

13. Marvel not, my brethren, if the world hate you.

13. Ne miremini, fratres mei, si vos mundus odit.

10 Whosoever doeth not righteousness. To do righteousness and to do sin, are here set in opposition the one to the other. Then, to do righteousness is no other thing than to fear God from the heart, and to walk in his commandments as far as human weakness will permit; for though righteousness in a strict sense is a perfect keeping of the law, from which the faithful are always far off; yet as offenses and fallings are not imputed to them by God, righteousness is that imperfect obedience which they render to him. But John declares that all who do not live righteously are not of God, because all those whom God calls, he regenerates by his Spirit. Hence newness of life is a perpetual evidence of divine adoption.

Neither he who loveth not his brother. He accommodates a general doctrine to his own purpose. For hitherto he has been exhorting the faithful to brotherly love; now, for the same end, he refers to true righteousness. Hence this clause is added instead of an explanation. But I have already stated the reason why the whole of righteousness is included in brotherly love. The love of God holds, indeed, the first place; but as on it depends love towards men, it is often, as a part for the whole, comprehended under it, and also the latter under the former. Then he declares that every one who is endued with benevolence and humanity, is thus just, and is to be so deemed, because love is rite fulfillment of the law. He confirms this declaration by saying that the faithful had been so taught from the beginning; for by these words he intimates that the statement which he made ought not to have appeared new to them.

12 Not as Cain This is another confirmation, taken from what is contrary; for in the reprobate and the children of the devil hatred reigns, and it holds, as it were, the chief place in their life; and he brings forward Cain as an instance. It served in the meantime to give them consolation, as he at length concluded by saying, Marvel not, if the world hate you.

This explanation ought to be carefully noticed, for men ever blunder as to the way of living, because they make holiness to consist of fictitious works, and while they torment themselves with trifles, they think themselves doubly acceptable to God, as the monks, who proudly call their mode of living a state of perfection; nor is there any other worship of God under the Papacy but a mass of superstitions. But the Apostle testifies that this righteousness alone is approved by God, that is, if we love one another; and further, that the devil reigns where hatred, dissimulation, envy, and enmity prevail. We ought, however, at the same time, to bear in mind what I have already touched upon, that brotherly love, as it proceeds from the love of God as an effect from a cause, is not disjoined from it, but on the contrary is commended by John on this account, because it is an evidence of our love to God.

By saying that Cain was driven to slay his brother, because his works were evil, he intimates what I have already stated, that when impiety rules, hatred occupies the first place. He refers to Abel’s righteous works, that we may learn to endure patiently when the world hates us gratuitously, without any just provocation.

1 John 3:15-18

14. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

14. Nos scimus quod transierimus a morte in vitam, quia diligimus fratres: qui non diligit fratrem, manet in morte.

15. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

15. Omnis qui odit fratrem suum, homicida est; et nostis quod omnis homicida, non habet vitam aeternam in se manentem.

16. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

16. In hoc cognoscimus charitatem, quod ille pro nobis animam suam posuit: et nos debemus pro fratribus animas ponere.

17. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

17. Si quis habeat victum mundi, et videat fratrem suum egentem, et claudat viscera sua ab eo, quomodo charitas Dei in ipso manet?

18. My little children, let us not love in word, neither in tongue; but in deed and in truth.

18. Filioli mei, ne diligamus sermone, neque lingua, sed opere et veritate.

14 We know. He commends love to us by a remarkable eulogy, because it is an evidence of a transition from death to life. It hence follows that if we love the brethren we are blessed, but that we are miserable if we hate them. There is no one who does not wish to be freed and delivered from death. Those then who by cherishing hatred willingly give themselves up to death, must be extremely stupid and senseless. But when the Apostle says, that it is known by love that we have passed into life, he does not mean that man is his own deliverer, as though he could by loving the brethren rescue himself from death, and procure life for himself; for he does not here treat of the cause of salvation, but as love is the special fruit of the Spirit, it is also a sure symbol of regeneration. Then the Apostle draws an argument from the sign, and not from the cause. For as no one sincerely loves his brethren, except he is regenerated by the Spirit of God, he hence rightly concludes that the Spirit of God, who is life, dwells in all who love the brethren. But it would be preposterous for any one to infer hence, that life is obtained by love, since love is in order of time posterior to it.

The argument would be more plausible, were it said that love makes us more certain of life: then confidence as to salvation would recumb on works. But the answer to this is obvious; for though faith is confirmed by all the graces of God as aids, yet it ceases not to have its foundation in the mercy of God only. As for instance, when we enjoy the light, we are certain that the sun shines; if the sun shines on the place in which we are, we have a clearer view of it; but yet when the visible rays do not come to us, we are satisfied that the sun diffuses its brightness for our benefit. So when faith is founded on Christ, some things may happen to assist it, still it rests on Christ’s grace alone.

15 Is a murderer To stimulate us still more to love, he shews how detestable before God is hatred. There is no one who dreads not a murderer; nay, we all execrate the very name. But the Apostle declares that all who hate their brethren are murderers. He could have said nothing more atrocious; nor is what is said hyperbolical, for we wish him to perish whom we hate. It does not matter if a man keeps his hands from mischief; for the very desire to do harm, as well as the attempt, is condemned before God: nay, when we do not ourselves seek to do an injury, yet if we wish an evil to happen to our brother from some one else, we are murderers.

Then the Apostle defines the thing simply as it is, when he ascribes murder to hatred. Hence is proved the folly of men, that though they abominate the name, they yet make no account of the crime itself. Whence is this? even because the external face of things engrosses our thoughts; but the inward feeling comes to an account before God. Let no one therefore extenuate any more so grievous an evil. Let us learn to refer our judgments to the tribunal of God.

16 Hereby perceive we, or, By this we know. He now shews what true love is; for it would not have been enough to commend it, unless its power is understood. As an instance of perfect love, he sets before us the example of Christ; for he, by not sparing his own life, testified how much he loved us. This then is the mark to which he bids them to advance. The sum of what is said is, that our love is approved, when we transfer the love of ourselves to our brethren, so that every one, in a manner forgetting himself, should seek the good of others. There is no authority for adding of God after love in this verse; nor indeed is it right, for what follows clearly shows that the love of Christ is what is referred to. The antecedent to “he,” (“because he laid down,” &e.) is “the Son of God” in the 8th verse. The passage may be thus rendered, “By this we know love, that he laid down his own life for us; and we ought to lay down our lives for our brethren.” — Ed.

It is, indeed, certain, that we are far from being equal to Christ: but the Apostle recommends to us the imitation of him; for though we do not overtake him, it is yet meet, that we should follow his steps, though at a distance. Doubtless, since it was the Apostle’s object to beat down the vain boasting of hypocrites, who gloried that they had faith in Christ though without brotherly love, he intimated by these words, that except this feeling prevails in our hearts, we have no connection with Christ. Nor does he yet, as I have said, set before us the love of Christ, so as to require us to be equal to him; for what would this be but to drive us all to despair? But he means that our feelings should be so formed and regulated, that we may desire to devote our life and also our death, first to God, and then to our neighbors.

There is another difference between us and Christ, — the virtue or benefit of our death cannot be the same. For the wrath of God is not pacified by our blood, nor is life procured by our death, nor is punishment due to others suffered by us. But the Apostle, in this comparison, had not in view the end or the effect of Christ’s death; but he meant only that our life should be formed according to his example.

17 But whose hath this world’s good, or, If any one has the world’s sustenance. He now speaks of the common duties of love, which flow from that chief foundation, that is, when we are prepared to serve our neighbors even to death. He, at the same time, seems to reason from the greater to the less; for he who refuses to alleviate by his goods the want of his brother, while his life is safe and secure, much less would he expose for him his life to danger. Then he denies that there is love in us, if we withhold help from our neighbors. But he so recommends this external kindness, that at the same time he very fitly expresses the right way of doing good, and what sort of feeling ought to be in us.

Let this, then, be the first proposition, that no one truly loves his brethren, except he really shews this whenever an occasion occurs; the second, that as far as any one has the means, he is bound so far to assist his brethren, for the Lord thus supplies us with the opportunity to exercise love; the third, that the necessity of every one ought to be seen to, for as any one needs food and drink or other things of which we have abundance, so he requires our aid; the fourth, that no act of kindness, except accompanied with sympathy, is pleasing to God. There are many apparently liberal, who yet do not feel for the miseries of their brethren. But the Apostle requires that our bowels should be opened; which is done, when we are endued with such a feeling as to sympathize with others in their evils, no otherwise than as though they were our own.

The love of God Here he speaks of loving the brethren; why then does he mention the love of God? even because this principle is to be held, that it cannot be but that the love of God will generate in us the love of the brethren. “The love of God” here is love of which God is the object, that is, love to God. — Ed. And thus God tries our love to him, when he bids us to love men from a regard to himself, according to what is said in Psalm 16:2,

“My goodness reaches not to thee, but towards the saints who are on the earth is my will and my care.”

18. Let us not love in word There is a concession in this first clause; for we cannot love in tongue only; but as many falsely pretend this, the Apostle concedes, according to what is often done, the name of the thing to their dissimulation, though, in the second clause, he reproves their vanity, when he denies that there is reality except in the deed. For thus ought the words to be explained, — Let us not profess by the tongue that we love, but prove it by the deed; for this is the only true way of shewing love. Beza and others regard “only,” or “merely,” as understood in the first clause, according to a mode of speaking which often occurs in Scripture, as “Labor not,” etc., (John 6:27.)

“My dear children, let us love, not only by word, or with the tongue, but by work and in truth.”

That is, let us not love only by making in words fair promises, or by expressing sympathy with the tongue, but by giving effect to our sympathy by works, and by making our word true, by fulfilling it. Here we find the same arrangement as in many other instances; the “word” has its correspondence in “truth;” and “tongue in “work.”

It is justly observed by Macknight, that “the Apostle cannot be supposed to forbid our using affectionate speeches to our brethren in distress But he forbiddeth us to content ourselves with these.” — Ed

1 John 3:19-22

19. And hereby we know that we are of the truth, and shall assure our hearts before him.

19. Et in hoc cognoscimus quod ex veritate sumus, et coram ipso persuadebimus corda nostra.

20. For if our heart condemn us, God is greater than our heart, and knoweth all things.

20. Quod si accuset nos cor nostrum, certe major est Deus corde nostro et novit omnia.

21. Beloved, if our heart condemn us not, then have we confidence toward God.

21. Dilecti, si cor nostrum non accuset, fiduciam habemus erga Deum:

22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

22. Et siquid petierimus, accipimus ab eo, quia praecepta ejus servamus, et quæ coram co placent facimus.

19 And hereby we know, or, by this we know. The word truth, he takes now in a different sense; but there is a striking similarity in the words, — If we, in truth, love our neighbors, we have an evidence that we are born of God, who is truth, or that the truth of God dwells in us. But we must ever remember, that we have not from love the knowledge which the Apostle mentions, as though we were to seek from it the certainty of salvation. And doubtless we know not otherwise that we are the children of God, than as he seals his free adoption on our hearts by his own Spirit., and as we receive by faith the sure pledge of it offered in Christ. Then love is accessory or an inferior aid, a prop to our faith, not a foundation on which it rests.

Why then does the Apostle say, We shall assure our hearts before God? He reminds us by these words, that faith does not exist without a good conscience; not that assurance arises from it or depends on it, but that then only we are really and not falsely assured of our union with God, when by the efficacy of his Holy Spirit he manifests himself in our love. For it is ever meet and proper to consider what the Apostle handles; for as he condemns feigned and false profession of faith, he says that a genuine assurance before God we cannot have, except his Spirit produces in us the fruit of love. Nevertheless, though a good conscience cannot be separated from faith, yet no one should hence conclude that we must look to our works in order that our assurance may be certain.

20. For if our heart condemn us He proves, on the other hand, that they in vain possess the name and appearance of Christians, who have not the testimony of a good conscience. For if any one is conscious of guilt, and is condemned by his own heart, much less can he escape the judgment of God. It hence follows, that faith is subverted by the disquiet of an evil conscience.

He says, that God is greater than our heart, with reference to judgment, that is, because he sees much more keenly than we do, and searches more minutely and judges more severely. For this reason, Paul says, that though he was not conscious of wrong himself, yet he was not therefore justified, (1 Corinthians 4:4;) for he knew that however carefully attentive he was to his office, he erred in many things, and through inadvertence was ignorant of mistakes which God perceived. What then the Apostle means is, that he who is harassed and condemned by his own conscience, cannot escape the judgment of God.

To the same purpose is what immediately follows, that God knoweth or seeth all things For how can those things be hid from him which we, who in comparison with him are dull and blind, are constrained to see? Then take this explanation, “Since God sees all things, he is far superior to our hearts.” For to render a copulative as a causal particle is no new thing. The meaning is now clear, that since the knowledge of God penetrates deeper than the perceptions of our conscience, no one can stand before him except the integrity of his conscience sustains him.

But here a question may be raised. It is certain that the reprobate are sometimes sunk by Satan into such stupor, that they are no longer conscious of their own evils, and. without alarm or fear, as Paul says, rush headlong into perdition; it is also certain, that hypocrites usually flatter themselves, and proudly disregard the judgment of God, for, being inebriated by a false conceit as to their own righteousness, they feel no convictions of sin. The answer to these things is not difficult; hypocrites are deceived because they shun the light; and the reprobate feel nothing, because they have departed from God; and, indeed there is no security for an evil conscience but in hiding-places.

But the Apostle speaks here of consciences which God draws forth to the light, forces to his tribunal, and fills with an apprehension of his judgment. Yet; it is at the same time generally true, that we cannot have a calm peace except that which God’s Spirit gives to purified hearts; for those who, as we have said, are stupefied, often feel secret compunctions, and torment themselves in their lethargy.

21 If our heart condemns not I have already explained that this refers not to hypocrites nor to the gross despisers of God. For how muchsoever the reprobate may approve of their own lives, yet the Lord, as Solomon says, weigheth their hearts. (Proverbs 16:2.) This balance of God, by which he tries men, is such, that no one can boast that he has a clean heart. The meaning, then, of the Apostle’s words is, that then only we come in calm confidence into God’s presence, when we bring with us the testimony of a heart conscious of what is right and honest. That saying of Paul is indeed true, that by faith, which relies on the grace of Christ, an access to God with confidence is opened to us, (Ephesians 3:12;) and also, that peace is given us by faith, that our consciences may stand peaceably before God. (Romans 5:1.) But there is not much difference between these sentences; for Paul shews the cause of confidence, but John mentions only an inseparable addition, which necessarily adheres to it, though it be not the cause.

Here, however, arises a greater difficulty, which seems to leave no confidence in the whole world; for who can be found whose heart reproves him in nothing? To this I answer, that the godly are thus reproved, that they may at the same time be absolved. For it is indeed necessary that they should be seriously troubled inwardly for their sins, that terror may lead them to humility and to a hatred of themselves; but they presently flee to the sacrifice of Christ, where they have sure peace. Yet the Apostle says, in another sense, that they are not condemned, because however deficient they may confess themselves to be in many things, they are still relieved by this testimony of conscience, that they truly and from the heart fear God and desire to submit to his righteousness. All who possess this godly feeling, and at the same time know that all their endeavors, how muchsoever they come short of perfection, yet please God, are justly said to have a calm or a peaceful heart, because there is no inward compunction to disturb their calm cheerfulness.

22 And whatsoever we ask These two things are connected, confidence and prayer. As before he shewed that an evil conscience is inconsistent with confidence, so now he declares that none can really pray to God but those who with a pure heart, fear and rightly worship him. The latter follows from the former. It is a general truth taught in Scripture, that the ungodly are not heard by God, but that on the contrary, their sacrifices and prayers are an abomination to him. Hence the door is here closed up against hypocrites, lest they should in contempt of him rush into his presence.

He does not yet mean that a good conscience must be brought, as though it obtained favor to our prayers. Woe to us if we look on works, which have nothing in them but what is a cause of fear and trembling. The faithful, then, cannot otherwise come to God’s tribunal than by relying on Christ the Mediator. But as the love of God is ever connected with faith, the Apostle, in order that he might the more severely reprove hypocrites, deprives them of that singular privilege with which God favors his own children; that is, lest they should think that their prayers have an access to God.

By saying, because we keep his commandments, he means not that confidence in prayer is founded on our works; but he teaches this only, that true religion and the sincere worship of God cannot be separated from faith. Nor ought it to appear strange that he uses a causal particle, though he does not speak of a cause; for an inseparable addition is sometimes mentioned as a cause as when one says, Because the sun shines over us at midday, there is more heat; but it does not follow that heat comes from light.

1 John 3:23-24

23. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

23. Et hoc est praeceptum ejus, ut eredamns riomini Filii ejus Jesu Christi, et nos diligamus invicem, sicuti praeceptum dedit nobis.

24. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

24. Qui servat praecepta ejus, in ipso manet, et ipse in eo; atque in hoc cognoscimus quod manet in nobis, ex Spiritu quem nobis dedit.

23 And this is his commandment He again accommodates a general truth to his own purpose. The meaning is, that such is the discord between us and God, that we are kept off from an access to him, except we are united by love to one another. At the same time he does not here commend love alone, as before, but joins it as the companion and attendant of faith.

The Sophists by their glosses distort these words, as though liberty to pray were obtained by us, partly by faith and partly by works. As John requires us to keep God’s commandments that we may pray aright, and afterwards teaches us that this keeping refers to faith and love, they conclude, that from these two things ought we to derive confidence in prayer. But I have already several times reminded you, that the subject here is not how or by what means men may prepare themselves so that they may have confidence to pray to God, for he speaks not here of the cause of ills or of any worthiness. John only shews, that God favors none with the honor and privilege of intercourse with himself but his own children, even those who have been regenerated by his Spirit. The import, then, of what is said is, Where the fear and love of God do not prevail, it cannot be that God will hear prayer.

But if it be our purpose to obey his commandments, let us see what he commands. He does not, however, separate faith from love; but he requires both together from us. And this is the reason why he uses the word commandment in the singular number.

But this is a remarkable passage; for he defines briefly as well as lucidly in what the whole perfection of a holy life consists. There is then no reason that we should allege any difficulty, since God does by no means lead us about through long labyrinths, but simply and shortly sets before us what is right and what he approves. Besides, in this brevity there is no obscurity, for he shews to us clearly the beginning and the end of a life rightly formed. But that a mention is here only made of brotherly love, while the love of God is omitted, the reason is, as we have elsewhere said, that as brotherly love flows from the love of God, so it is a sure and real evidence of it.

On the name of his Son The name refers to preaching; and this connection deserves to be noticed, for few understand what it is to believe on Christ; but from this mode of speaking, we may easily conclude that the only right faith is that which embraces Christ as he is set forth in the Gospel. Hence also it is, that there is no faith without teaching, as Paul also shews to us in Romans 10:14. We must at the same time observe, that the Apostle includes faith in the knowledge of Christ; for he is the living image of the Father, and in him are laid up all the treasures of wisdom and knowledge. As soon, then, as we turn aside from him, we cannot do anything else but wander in error.

24 And he that keepeth his commandments He confirms what I have already stated, that the union we have with God is evident when we entertain mutual love: not that our union begins thereby, but that it cannot be fruitless or without effect whenever it begins to exist. And he proves this by adding a reason, because God does not abide in us, except his Spirit dwells in us. But wherever the Spirit is, he necessarily manifests his power and efficiency. We hence readily conclude, that none abide in God and are united to him, but those who keep his commandments.

When, therefore, he says, and by this we know, the copulative, and, as a reason is here given, is to be rendered, “for,” or, “because.” But the character of the present reason ought to be considered; for though the sentence in words agrees with that of Paul, when he says that the Spirit testifies to our hearts that we are the children of God, and that we through him cry to God, Abba, Father, yet there is some difference in the sense; for Paul speaks of the certainty of gratuitous adoption, which the Spirit of God seals on our hearts; but John here regards the effects which the Spirit produces while dwelling in us, as Paul himself does, when he says, that those are God’s children who are led by the Spirit of God; for there also he is speaking of the mortification of the flesh and newness of life.

The sum of what is said is, that it hence appears that we are God’s children, that is, when his Spirit rules and governs our life. John at the same time teaches us, that whatever good works are done by us, proceed from the grace of the Spirit, and that the Spirit is not obtained by our righteousness, but is freely given to us.

CHAPTER 4

1 John 4:1-3

1. Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

1. Dilecti, ne omni spiritui credatis, sed probate spiritus, an ex Deo sint; quia multi pseudoprophetae exierunt in mundum.

2. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

2. In hoc cognoscite Spiritum Dei; omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est:

3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

3. Et omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est; et hic est antichristus, de quo audiistis quod venturus sit; et nunc jam in mundo est.

CHAPTER 3

1Jo 3:1-24. Distinguishing Marks of the Children of God and the Children of the Devil. Brotherly Love the Essence of True Righteousness.

1. Behold--calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous 1Jo 2:29, thus: All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children; it does not save us, but is a proof that we are saved of His grace.

what manner of--of what surpassing excellence, how gracious on His part, how precious to us.

love ... bestowed--He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther].

that--"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."

should be called--should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.

therefore--"on this account," because "we are (really) so."

us--the children, like the Father.

it knew him not--namely, the Father. "If they who regard not God, hold thee in any account, feel alarmed about thy state" [Bengel]. Contrast 1Jo 5:1. The world's whole course is one great act of non-recognition of God.

2. Beloved--by the Father, and therefore by me.

now--in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.

doth not yet appear--Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"--what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.

but--omitted in the oldest manuscripts. Its insertion in English Version gives a wrong antithesis. It is not, "We do not yet know manifestly what ... but we know," &c. Believers have some degree of the manifestation already, though the world has not. The connection is, The manifestation to the world of what we shall be, has not yet taken place; we know (in general; as a matter of well-assured knowledge; so the Greek) that when (literally, "if"; expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follows, Mal 1:6; Joh 14:3) He (not "it," namely, that which is not yet manifested [Alford]) shall be manifested (1Jo 3:5; 2:28), we shall be like Him (Christ; all sons have a substantial resemblance to their father, and Christ, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemble the Father). We wait for the manifestation (literally, the "apocalypse"; the same term as is applied to Christ's own manifestation) of the sons of God. After our natural birth, the new birth into the life of grace is needed, which is to be followed by the new birth into the life of glory; the two latter alike are termed "the regeneration" (Mt 19:28). The resurrection of our bodies is a kind of coming out of the womb of the earth, and being born into another life. Our first temptation was that we should be like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is [Pearson, Exposition of the Creed]. As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin [Augustine, The City of God, 22.30]. The devil fell by aspiring to God's power; man, by aspiring to his knowledge; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to "He," "Him," referring to Christ (who alone is ever said in Scripture to be manifested; not the Father, Joh 1:18), implies the entire unity of the Father and the Son.

for, &c.--Continual beholding generates likeness (2Co 3:18); as the face of the moon being always turned towards the sun, reflects its light and glory.

see him--not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.

3. this hope--of being hereafter "like Him." Faith and love, as well as hope, occur in 1Jo 3:11, 23.

in--rather, "(resting) upon Him"; grounded on His promises.

purifieth himself--by Christ's Spirit in him (Joh 15:5, end). "Thou purifiest thyself, not of thyself, but of Him who comes that He may dwell in thee" [Augustine]. One's justification through faith is presupposed.

as he is pure--unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.

4. Sin is incompatible with birth from God (1Jo 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.

Whosoever--Greek, "Every one who."

committeth sin--in contrast to 1Jo 3:3, "Every man that hath this hope in Him purifieth himself"; and 1Jo 3:7, "He that doeth righteousness."

transgresseth ... the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.

for--Greek, "and."

sin is ... transgression of ... law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.

and--another proof of the same.

in him is no sin--not "was," but "is," as in 1Jo 3:7, "He is righteous," and 1Jo 3:3, "He is pure." Therefore we are to be so.

6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.

abideth in him--as the branch in the vine, by vital union living by His life.

sinneth not--In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (1Jo 1:8-10; 2:1, 2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.

whosoever sinneth hath not seen him--Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (Mt 7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.

neither--"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.

7-8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."

let no man deceive you--as Antinomians try to mislead men.

righteousness--Greek, "the righteousness," namely, of Christ or God.

he that doeth ... is righteous--Not his doing makes him righteous, but his being righteous (justified by the righteousness of God in Christ, Ro 10:3-10) makes him to do righteousness: an inversion common in familiar language, logical in reality, though not in form, as in Lu 7:47; Joh 8:47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (that is, has the true and only principle of doing righteousness, namely, faith), and is therefore born of God (1Jo 3:9); just as we might say, The tree that bears good fruit is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they are so.

he--Christ.

9. Whosoever is born of God--literally, "Everyone that is begotten of God."

doth not commit sin--His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.

his seed--the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.

remaineth--abideth in him (compare Note, see on 1Jo 3:6; Joh 5:38). This does not contradict 1Jo 1:8, 9; the regenerate show the utter incompatibility of sin with regeneration, by cleansing away every sin into which they may be betrayed by the old nature, at once in the blood of Christ.

cannot sin, because he is born of God--"because it is of God that he is born" (so the Greek order, as compared with the order of the same words in the beginning of the verse); not "because he was born of God" (the Greek is perfect tense, which is present in meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Ge 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing desire to resist it. "The child of God in this conflict receives indeed wounds daily, but never throws away his arms or makes peace with his deadly foe" [Luther]. The exceptional sins into which the regenerate are surprised, are owing to the new life principle being for a time suffered to lie dormant, and to the sword of the Spirit not being drawn instantly. Sin is ever active, but no longer reigns. The normal direction of the believer's energies is against sin; the law of God after the inward man is the ruling principle of his true self though the old nature, not yet fully deadened, rebels and sins. Contrast 1Jo 5:18 with Joh 8:34; compare Psa 18:22, 23; 32:2, 3; 119:113, 176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole.

10. children of the devil--(See on 1Jo 3:8; Ac 13:10). There is no middle class between the children of God and the children of the devil.

doeth not righteousness--Contrast 1Jo 2:29.

he that loveth not his brother--(1Jo 4:8); a particular instance of that love which is the sum and fulfilment of all righteousness, and the token (not loud professions, or even seemingly good works) that distinguishes God's children from the devil's.

11. the message--"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.

12. who--not in the Greek.

of that wicked one--Translate, "evil one," to accord with "Because his own works were evil." Compare 1Jo 3:8, "of the devil," in contrast to "of God," 1Jo 3:10.

slew he him? Because his own works were evil, and his brother's righteous--through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.

13. Marvel not--The marvel would be if the world loved you.

the world--of whom Cain is the representative (1Jo 3:12).

hate you--as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.

14. We--emphatical; hated though we be by the world, we know what the world knows not.

know--as an assured fact.

passed--changed our state. Col 1:13, "from the power of darkness ... translated into the kingdom of His dear Son."

from death unto life--literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.

because we love the brethren--the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [Augustine].

He that loveth not--Most of the oldest manuscripts omit "his brother," which makes the statement more general.

abideth--still.

in death--"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.

15. hateth--equivalent to "loveth not" (1Jo 3:14); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another" [Alford].

is a murderer--because indulging in that passion, which, if followed out to its natural consequences, would make him one. "Whereas, 1Jo 3:16 desires us to lay down our lives for the brethren; duels require one (awful to say!) to risk his own life, rather than not deprive another of life" [Bengel]. God regards the inward disposition as tantamount to the outward act which would flow from it. Whomsoever one hates, one wishes to be dead.

hath--Such a one still "abideth in death." It is not his future state, but his present, which is referred to. He who hates (that is, loveth not) his brother (1Jo 3:14), cannot in this his present state have eternal life abiding in him.

16. What true love to the brethren is, illustrated by the love of Christ to us.

Hereby--Greek, "Herein."

the love of God--The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.

he--Christ.

and we--on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.

lives--Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.

17. this world's good--literally, "livelihood" or substance. If we ought to lay down our lives for the brethren (1Jo 3:16), how much more ought we not to withhold our substance?

seeth--not merely casually, but deliberately contemplates as a spectator; Greek, "beholds."

shutteth up his bowels of compassion--which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion.

how--How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."

18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [Jerome].

in word--Greek, "with word ... with tongue, but in deed and truth."

19. hereby--Greek, "herein"; in our loving in deed and in truth (1Jo 3:18).

we know--The oldest manuscripts have "we shall know," namely, if we fulfil the command (1Jo 3:18).

of the truth--that we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the truth radically, we shall be sure not to love merely in word and tongue. (1Jo 3:18).

assure--literally, "persuade," namely, so as to cease to condemn us; satisfy the questionings and doubts of our consciences as to whether we be accepted before God or not (compare Mt 28:14; Ac 12:20, "having made Blastus their friend," literally, "persuaded"). The "heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. Joh 8:9, has "conscience," but the passage is omitted in most old manuscripts. John nowhere else uses the term "conscience." Peter and Paul alone use it.

before him--as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.

20. Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1Co 4:3, 4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1Jo 3:19, as well as 1Jo 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in 1Jo 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Alford]. A similar ellipsis ("it is") occurs in 1Co 14:27; 2Co 1:6; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on 1Jo 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (1Jo 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 1Jo 3:20, 21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1Jo 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 1Jo 3:21, he states it independently of the former "because" which had connected it with 1Jo 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.

21. Beloved--There is no "But" contrasting the two cases, 1Jo 3:20, 21, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full confidence of love (1Jo 3:18). The two results of our being able to "assure our hearts before Him" (1Jo 3:19), and of "our heart condemning us not" (of insincerity as to the truth in general, and as to LOVE in particular) are, (1) confidence toward God; (2) a sure answer to our prayers. John does not mean that all whose hearts do not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the truth which can save men. Christians are those meant here: knowing Christ's precepts and testing themselves by them.

22. we receive--as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.

because we keep his commandments--Compare Psa 66:18; 34:15; 145:18, 19. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight"; and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him.

23. Summing up of God's commandments under the Gospel dispensation in one commandment.

this is his commandment--singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.

believe--once for all; Greek aorist.

on the name of his Son--on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.

as he--as Jesus gave us commandment.

24. dwelleth in him--The believer dwelleth in Christ.

and he in him--Christ in the believer. Reciprocity. "Thus he returns to the great keynote of the Epistle, abide in Him, with which the former part concluded" (1Jo 2:28).

hereby--herein we (believers) know that he abideth in us, namely, from (the presence in us of) the Spirit "which He hath given us." Thus he prepares, by the mention of the true Spirit, for the transition to the false "spirit," 1Jo 4:1-6; after which he returns again to the subject of love.

Behold, what manner of love - Whole volumes might be written upon this and the two following verses, without exhausting the extraordinary subject contained in them, viz., the love of God to man. The apostle himself, though evidently filled with God, and walking in the fullness of his light, does not attempt to describe it; he calls on the world and the Church to behold it, to look upon it, to contemplate it, and wonder at it.

What manner of love. - Ποταπην αγαπην· What great love, both as to quantity and quality; for these ideas are included in the original term. The length, the breadth, the depth, the height, he does not attempt to describe.

The Father hath bestowed - For we had neither claim nor merit that we should be called, that is, constituted or made, the sons of God, who were before children of the wicked one, animal, earthly, devilish; therefore, the love which brought us from such a depth of misery and degradation must appear the more extraordinary and impressive. After κληθωμεν, that we might be called, και εσμεν, and we are, is added by ABC, seventeen others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, Slavonic, and Vulgate.

Therefore the world - The Jews, and all who know not God, and are seeking their portion in this life; knoweth us not - do not acknowledge, respect, love, or approve of us. In this sense the word γινωσκειν is here to be understood. The world Knew well enough that there were such persons; but they did not approve of them. We have often seen that this is a frequent use of the term know, both in Hebrew and Greek, in the Old Testament and also in the New.

Because it knew him not - The Jews did not acknowledge Jesus; they neither approved of him, his doctrine, nor his manner of life.

Now are we the sons of God - He speaks of those who are begotten of God, and who work righteousness. See the preceding chapter.

And it doth not yet appear what we shall be - Ουπω εφανερωθη· It is not yet manifest; though we know that we are the children of God, we do not know that state of glorious excellence to which, as such, we shall be raised.

When he shall appear - Εαν φανερωθη· When he shall be manifested; i.e., when he comes the second time, and shall be manifested in his glorified human nature to judge the world.

We shall be like him - For our vile bodies shall be made like unto his glorious body; we shall see him as he is, in all the glory and majesty both of the Divine and human nature. See Phi 3:21; and Joh 17:24 : Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. John had seen his glory on the mount when he was transfigured; and this we find was ineffably grand; but even this must have been partially obscured, in order to enable the disciples to bear the sight, for they were not then like him. But when they shall be like him, they shall see him as he is - in all the splendor of his infinite majesty.

And ever man that hath this hope in him - All who have the hope of seeing Christ as he is; that is, of enjoying him in his own glory; purifieth himself - abstains from all evil, and keeps himself from all that is in the world, viz., the lusts of the flesh, of the eye, and the pride of life. God having purified his heart, it is his business to keep himself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The apostle does not here speak of any man purifying his own heart, because this is impossible; but of his persevering in the state of purity into which the Lord hath brought him. The words, however, may be understood of a man's anxiously using all the means that lead to purity; and imploring God for the sanctifying Spirit, to "cleanse the thoughts of his heart by its inspiration, that he may perfectly love him, and worthily magnify his name."

As he is pure - Till he is as completely saved from his sins as Christ was free from sin. Many tell us that "this never can be done, for no man can be saved from sin in this life." Will these persons permit us to ask, how much sin may we be saved from in this life? Something must be ascertained on this subject:

1. That the soul may have some determinate object in view;

2. That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained.

Now, as he was manifested to take away our sins, 1Jn 3:5, to destroy the works of the devil, 1Jn 3:8; and as his blood cleanseth from all sin and unrighteousness, 1Jn 1:7, 1Jn 1:9; is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil), and if he who is born of God does not commit sin, 1Jn 3:9, then he must be cleansed from all sin; and, while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin because he is born, or begotten, of God, 1Jn 3:9. How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin, in thought, word, and deed, as the Westminster divines have asserted: that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God except by thought, word, and deed. And yet, according to these, and others of the same creed, "even the most regenerate sin thus against God as long as they live." It is a miserable salvo to say, they do not sin so much as they used to do; and they do not sin habitually, only occasionally. Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin, save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for Gad's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. Dr. Macknight having stated that ἁγνιζει, purifieth, is in the present tense, most ridiculously draws this conclusion from it: "In this life no one can attain to perfect purity; by this text, therefore, as well as by 1Jn 1:8, those fanatics are condemned who imagine they are able to live without sin." Yes, doctor, the men you call fanatics do most religiously believe that, by the grace of Christ cleansing and strengthening them, they can love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and live without grieving the Spirit of God, and without sinning against their heavenly Father. And they believe that, if they are not thus saved, it is their own fault. But a blind man must ever be a bad judge of colors.

Sin is the transgression of the law - The spirit of the law as well as of the Gospel is, that "we should love God with all our powers, and our neighbor as ourselves." All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbor.

And ye know that he was manifested to take away our sins - He came into the world to destroy the power, pardon the guilt, and cleanse from the pollution of sin. This was the very design of his manifestation in the flesh. He was born, suffered, and died for this very purpose; and can it be supposed that he either cannot or will not accomplish the object of his own coming?

In him is no sin - And therefore he is properly qualified to be the atoning sacrifice for the sins of men.

Whosoever abideth in him - By faith, love, and obedience.

Sinneth not - Because his heart is purified by faith, and he is a worker together with God, and consequently does not receive the grace of God in vain. See on 1Jn 3:3 (note).

Hath not seen him - It is no unusual thing with this apostle, both in his gospel and in his epistles, to put occasionally the past for the present, and the present for the past tense. It is very likely that here he puts, after the manner of the Hebrew, the preterite for the present: He who sins against God doth not see him, neither doth he know him - the eye of his faith is darkened, so that he cannot see him as he formerly did; and he has no longer the experimental knowledge of God as his Father and portion.

Let no man deceive you - Either by asserting that "you cannot be saved from sin in this life," or "that sin will do you no harm and cannot alter your state, if you are adopted into the family of God; for sin cannot annul this adoption." Hear God, ye deceivers! He that doeth righteousness is righteous, according to his state, nature, and the extent of his moral powers.

Even as he is righteous - Allowing for the disparity that must necessarily exist between that which is bounded, and that which is without limits. As God, in the infinitude of his nature, is righteous; so they, being filled with him, are in their limited nature righteous.

He that committeth sin is of the devil - Hear this, also, ye who plead for Baal, and cannot bear the thought of that doctrine that states believers are to be saved from all sin in this life! He who committeth sin is a child of the devil, and shows that he has still the nature of the devil in him; for the devil sinneth from the beginning - he was the father of sin, brought sin into the world, and maintains sin in the world by living in the hearts of his own children, and thus leading them to transgression; and persuading others that they cannot be saved from their sins in this life, that he may secure a continual residence in their heart. He knows that if he has a place there throughout life, he will probably have it at death; and, if so, throughout eternity.

For this purpose - Εις τουτο· For this very end - with this very design, was Jesus manifested in the flesh, that he might destroy, ἱνα λυσῃ, that he might loose, the bonds of sin, and dissolve the power, influence, and connection of sin. See on 1Jn 3:3 (note).

Whosoever is born of God - Γεγεννημενος, Begotten of God, doth not commit sin: "that is," say some, "as he used to do, he does not sin habitually as he formerly did." This is bringing the influence and privileges of the heavenly birth very low indeed. We have the most indubitable evidence that many of the heathen philosophers had acquired, by mental discipline and cultivation, an entire ascendency over all their wonted vicious habits. Perhaps my reader will recollect the story of the physiognomist, who, coming into the place where Socrates was delivering a lecture, his pupils, wishing to put the principles of the man's science to proof, desired him to examine the face of their master, and say what his moral character was. After a full contemplation of the philosopher's visage, he pronounced him "the most gluttonous, drunken, brutal, and libidinous old man that he had ever met." As the character of Socrates was the reverse of all this, his disciples began to insult the physiognomist. Socrates interfered, and said, "The principles of his science may he very correct, for such I was, but I have conquered it by my philosophy." O ye Christian divines! ye real or pretended Gospel ministers! will ye allow the influence of the grace of Christ a sway not even so extensive as that of the philosophy of a heathen who never heard of the true God?

In this the children of God are manifest - Here is a fearful text. Who is a child of the devil? He that commits sin. Who is a child of God? He that works righteousness. By this text we shall stand or fall before God, whatever our particular creed may say to the contrary.

Neither he that loveth not his brother - No man is of God who is not ready on all emergencies to do any act of kindness for the comfort, relief, and support of any human being. For, as God made of one blood an the nations of men to dwell upon the face of the whole earth, so all are of one family; and consequently all are brethren, and should love as brethren.

For this is the message - See 1Jn 1:5. From the beginning God hath taught men that they should love one another. How essentially necessary this is to the comfort and well-being of man in this state of trial and difficulty, every sensible man must see. All are dependent upon all; all upon each, and each upon all. Mutual love makes this dependence pleasant and doubly profitable. Nothing can be more pleasing to an ingenuous and generous mind than to communicate acts of kindness.

Not as Cain - Men should not act to each other as Cain did to his brother Abel. He murdered him because he was better than himself. But who was Cain? Εκ του πονηρου ην, he was of the devil. And who are they who, through pride, lust of power, ambition, gain, etc., murder each other in wars and political contentions? Εκ του πονηρου εισι. To attempt to justify the principle, and excuse the instigators, authors, abettors, etc., of such wars, is as vain as it is wicked. They are opposed to the nature of God, and to that message which he has sent to man from the beginning: Love one another. Love your enemies. Surely this does not mean, Blow out their brains, or, Cut their throats. O, how much of the spirit, temper, and letter of the Gospel have the nations of the world, and particularly the nations of Europe, to learn!

And wherefore slew he him? - What could induce a brother to imbrue his hands in a brother's blood? Why, his brother was righteous, and he was wicked; and the seed of the wicked one which was in him induced him to destroy his brother, because the seed of God - the Divine nature, was found in him.

Marvel not - if the world hate you - Expect no better treatment from unconverted Jews and Gentiles than Abel received from his wicked and cruel brother. This was a lesson to the Church, preparatory to martyrdom. Expect neither justice nor mercy from the men who are enemies of God. They are either full of malice and envy, hateful, hating one another, or they are specious, hollow, false, and deceitful. "A foe to God was ne'er true friend to Man."

We know that we have passed from death unto life - Death and life are represented here as two distinct territories, states, or kingdoms, to either of which the inhabitants of either may be removed. This is implied in the term μεταβεβηκαμεν, from μετα, denoting change of place, and βαινω, I go. It is the same figure which St. Paul uses, Col 1:13 : Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love. The believers to whom St. John writes had been once in the region and shadow of death, in the place where sin and death reigned, whose subjects they were; but they had left that kingdom of oppression, wretchedness, and wo, and had come over to the kingdom of life, whose king was the Prince and Author of life; where all was liberty, prosperity, and happiness; where life and love were universally prevalent, and death and hatred could not enter. We know, therefore, says the apostle, that we are passed over from the territory of death to the kingdom of life, because we love the brethren, which those who continue in the old kingdom - under the old covenant, can never do; for he that loveth not his brother abideth in death. He has never changed his original residence. He is still an unconverted, unrenewed sinner.

Whosoever hateth his brother is a murderer - He has the same principle in him which was in Cain, and it may lead to the same consequences.

No murderer hath eternal life - Eternal life springs from an indwelling God; and God cannot dwell in the heart where hatred and malice dwell. This text has been quoted to prove that no murderer can be saved. This is not said in the text; and there have been many instances of persons who have been guilty of murder having had deep and genuine repentance, and who doubtless found mercy from his hands who prayed for his murderers, Father, forgive them; for they know not what they do! It is, however, an awful text for the consideration of those who shed human blood on frivolous pretences, or in those wars which have their origin in the worst passions of the human heart.

Hereby perceive we the love of God - This sixteenth verse of this third chapter of John's first epistle is, in the main, an exact counterpart of the sixteenth verse of the third chapter of St. John's gospel: God so loved the world, that he gave his only-begotten Son, etc. Here the apostle says, We perceive, εγνωκαμεν, we have known, the love of God, because he laid down his life for us. Of God is not in the text, but it is preserved in one MS., and in two or three of the versions; but though this does not establish its authenticity, yet του Θεου, of God, is necessarily understood, or του Χριστου, of Christ, as Erpen's Arabic has it; or αυτου εις ἡμας, his love to us, as is found in the Syriac. A higher proof than this of his love Christ could not have possibly given to the children of men.

We ought to lay down our lives for the brethren - We should risk our life to save the lives of others; and we should be ready to lay down our lives to redeem their souls when this may appear to be a means of leading them to God.

But whoso hath this worlds good - Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession. If we have not bowels of compassion, we have not the love of God in us; if we shut up our bowels against the poor, we shut Christ out of our hearts, and ourselves out of heaven.

This world's good. - Του βιον του κοσμου· The life of this world, i.e. the means of life; for so βιος is often used. See Mar 12:44; Luk 8:43; Luk 15:12, Luk 15:30; Luk 21:4, and other places.

How dwelleth the love of God in him? - That is, it cannot possibly dwell in such a person. Hardheartedness and God's love never meet together, much less can they be associated.

My little children - Τεκνια μου, My beloved children, let us not love in word - in merely allowing the general doctrine of love to God and man to be just and right;

Neither in tongue - In making professions of love, and of a charitable and humane disposition, and resting there; but in deed - by humane and merciful acts;

And in truth - Feeling the disposition of which we speak. There is a good saying in Yalcut Rubeni, fol. 145, 4, on this point: "If love consisted in word only, then love ceaseth as soon as the word is pronounced. Such was the love between Balak and Balaam. But if love consisteth not in word, it cannot be dissolved; such was the love of Abraham, Isaac, Jacob, and the rest of the patriarchs which were before them."

Hereby we know that we are of the truth - That we have the true religion of the Lord Jesus, and shall assure our hearts - be persuaded in our consciences, that we have the truth as it is in Jesus; as no man can impose upon himself by imagining he loves when he does not: he may make empty professions to others, but if he loves either God or man, he knows it because he feels it; and love unfelt is not love, it is word or tongue. This the apostle lays down as a test of a man's Christianity, and it is the strongest and most infallible test that can be given. He that loves feels that he does love; and he who feels that he loves God and man has true religion; and he who is careful to show the fruits of this love, in obedience to God and humane acts to man, gives others the fullest proof that he has the loving mind that was in Jesus.

If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.

If our heart condemn us not - If we be conscious to ourselves of our own sincerity, that we practice not deceit, and use no mask, then have we confidence toward God - we can appeal to him for our sincerity, and we can come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need. And therefore says the apostle,

Whatsoever we ask - In such a spirit, we receive of him, for he delights to bless the humble, upright, and sincere soul.

Because we keep his commandments - Viz., by loving him and loving our neighbor. These are the great commandments both of the old covenant and the new. And whoever is filled with this love to God and man will do those things which are pleasing to him; for love is the very soul and principle of obedience.

The word heart is used in the preceding verses for conscience; and so the Greek fathers interpret it, particularly Origen, Nicephorus, and Ecumenius; but this is not an unfrequent meaning of the word in the sacred writings.

That we should believe on the name of his Son - We are commanded to believe on Christ, that for the sake of his passion and death we may be justified from all things from which we could not be justified by the law of Moses; and being through him redeemed from the guilt of sin, restored to the Divine favor, and made partakers of the Holy Ghost, we are enabled to love one another as he gave us commandment; for without a renewal of the heart, love to God and man is impossible, and this renewal comes by Christ Jesus.

Dwelleth in him - i.e. in God; and he - God, in him - the believer.

And hereby we know - We know by the Spirit which he hath given us that we dwell in God, and God in us. It was not by conjecture or inference that Christians of old knew they were in the favor of God, it was by the testimony of God's own Spirit in their hearts; and this testimony was not given in a transient manner, but was constant and abiding while they continued under the influence of that faith that worketh by love. Every good man is a temple of the Holy Ghost, and wherever he is, he is both light and power. By his power he works; by his light he makes both himself and his work known. Peace of conscience and joy in the Holy Ghost must proceed from the indwelling of that Holy Spirit; and those who have these blessings must know that they have them, for we cannot have heavenly peace and heavenly joy without knowing that we have them. But this Spirit in the soul of a believer is not only manifest by its effects, but it bears its own witness to its own indwelling. So that a man not only knows that he has this Spirit from the fruits of the Spirit, but he knows that he has it from its own direct witness. It may be said, "How can these things be?" And it may be answered, By the power, light, and mercy of God. But that such things are, the Scriptures uniformly attest, and the experience of the whole genuine Church of Christ, and of every truly converted soul, sufficiently proves. As the wind bloweth where it listeth, and we cannot tell whence it cometh and whither it goeth, so is every one that is born of the Spirit: the thing is certain, and fully known by its effects; but how this testimony is given and confirmed is inexplicable. Every good man feels it, and knows he is of God by the Spirit which God has given him.

That we should be called - That is, should be, the children of God. Therefore the world knoweth us not - They know not what to make of us. We are a mystery to them.

It doth not yet appear - Even to ourselves. What we shall be - It is something ineffable, which will raise the children of God to be, in a manner, as God himself. But we know, in general, that when he, the Son of God, shall appear, we shall be like him - The glory of God penetrating our inmost substance. For we shall see him as he is - Manifestly, without a veil. And that sight will transform us into the same likeness.

And every one that hath this hope in him - In God.

Whosoever committeth sin - Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.

And ye know that he - Christ. Was manifested - That he came into the world for this very purpose. To take away our sins - To destroy them all, root and branch, and leave none remaining. And in him is no sin - So that he could not suffer on his own account, but to make us as himself.

Whosoever abideth in communion with him, by loving faith, sinneth not - While he so abideth. Whosoever sinneth certainly seeth him not - The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him - Whatever he did in time past.

Let no one deceive you - Let none persuade you that any man is righteous but he that uniformly practises righteousness; he alone is righteous, after the example of his Lord.

He that committeth sin is a child of the devil; for the devil sinneth from the beginning - That is, was the first sinner in the universe, and has continued to sin ever since. The Son of God was manifested to destroy the works of the devil - All sin. And will he not perform this in all that trust in him?

Whosoever is born of God - By living faith, whereby God is continually breathing spiritual life into his soul, and his soul is continually breathing out love and prayer to God, doth not commit sin. For the divine seed of loving faith abideth in him; and, so long as it doth, he cannot sin, because he is born of God - Is inwardly and universally changed.

Neither he that loveth not his brother - Here is the transition from the general proposition to one particular.

Who was of the wicked one - Who showed he was a child of the devil by killing his brother. And wherefore slew he him - For any fault? No, but just the reverse; for his goodness.

Marvel not if the world hate you - For the same cause.

We know - As if he had said, We ourselves could not love our brethren, unless we were passed from spiritual death to life, that is, born of God. He that loveth not his brother abideth in death - That is, is not born of God. And he that is not born of God, cannot love his brother.

He, I say, abideth in spiritual death, is void of the life of God. For whosoever hateth his brother, and there is no medium between loving and hating him, is, in God's account, a murderer: every degree of hatred being a degree of the same temper which moved Cain to murder his brother. And no murderer hath eternal life abiding in him - But every loving believer hath. For love is the beginning of eternal life. It is the same, in substance, with glory.

The word God is not in the original. It was omitted by the apostle just as the particular name is omitted by Mary, when she says to the gardener, "Sir, if thou hast borne him hence;" and by the church, when she says, "Let him kiss me with the kisses of his mouth," So 1:2; in both which places there is a language, a very emphatical language, even in silence. It declares how totally the thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant, as though He, and He alone, was, or deserved to be, both known and admired by all. Because he laid down his life - Not merely for sinners, but for us in particular. From this truth believed, from this blessing enjoyed, the love of our brethren takes its rise, which may very justly be admitted as an evidence that our faith is no delusion.

But whoso hath this world's good - Worldly substance, far less valuable than life. And seeth his brother have need - The very sight of want knocks at the door of the spectator's heart. And shutteth up - Whether asked or not. His bowels of compassion from him, how dwelleth the love of God in him - Certainly not at all, however he may talk, 1Jo 3:18, of loving God.

Not in word - Only. But in deed - In action: not in tongue by empty professions, but in truth.

And hereby we know - We have a farther proof by this real, operative love. That we are of the truth - That we have true faith, that we are true children of God. And shall assure our hearts before him - Shall enjoy the assurance of his favour, and the "testimony of a good conscience toward God." The heart, in St. John's language, is the conscience. The word conscience is not found in his writings.

For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart - An infinitely holier and a more impartial Judge. And knoweth all things - So that there is no hope of hiding it from him.

If our heart condemn us not - If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith. Then have we confidence toward God - Not only our consciousness of his favour continues and increases, but we have a full persuasion, that whatsoever we ask we shall receive of him.

And this is his commandment - All his commandments in one word. That we should believe and love - in the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept: if this be observed, all others are easy.

And he that keepeth his commandments - That thus believes and loves. Abideth in him, and God in him: and hereby we know that he abideth in us, by the Spirit which he hath given us - Which witnesses with our spirits that we are his children, and brings forth his fruits of peace, love, holiness. This is the transition to the treating of the Holy Spirit which immediately follows.

1 BEhold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

So late mention having been made of that great Thing in the Close of the foregoing Chapter, being born of God; the holy Apostle is here in a Transport, in the contemplation of the glorious consequent Privilege, to be called his Sons; and of that admirable Love, from whence the whole hath proceeded, [non-Latin text not transcribed], or how great!

Called there (as often referring to God as the Author) signifies to be made, or to be. Mat. 5.9,—45. Iohn 1.12. Rom. 4.17. He confers not the Name without the Thing; the new, even a divine Nature, 2 Pet. 1.4. in Regeneration; the real Advantages and Dignity of the Relation by Adoption; and all of meer (and the greatest) Kindness and Good-will. Tit. 3.5, 6, 7. Hence he intimates, it ought not to be counted grievous, that the World knoweth us not, i. e. doth not own or acknowledg us for its own, is not kind to us, yea, hates and persecutes us.

Knowing, often (after the Hebrew Phrase) signifying Affection, 1 Cor. 8.3. 2 Tim. 2.19. and accordingly, not knowing, Disaffection, and the consequent Effects. Mat. 7.23. Nor should it be thought strange, because it knew not him. The Father, and the whole Family, are to it an invisum Genus, hated alike.

Marginal references: Joh. 16.3. & 17.25.

3 Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know, that when he shall appear , we shall be like him ; for we shall see him as he is .

Our present State he affirms to be unquestionably that of Sons; whatsoever Hardships from the World, or severer Discipline from our Father, we must for a while undergo. But for our future State, it is much above us to comprehend distinctly the Glory of it: Yet doth not appear, 'tis yet an unrevealed Thing, Rom. 8.18. A Vail is drawn before it, which is to be drawn aside at the appointed Season of the Manifestation of the Sons of God, v. 19.

But so much we in the general know of it, (so certain are the Apprehensions of Faith.) that when he shall appear, or display his own Glory in the appearance of his Son, who is then to come in the Glory of the Father, Mat. 16.27. 1 Tim. 6.14, 15, 6.

As it befits Children to be unto their Father, i. e. His Image shall then be perfected in us, which was defaced so greatly in the Apostacy, is restored imperfectly in Regeneration, Eph. 4.24. Col. 3.10. must be daily improved in progressive Sanctification: So that as God was above said to be Light, Christians are to shine as Lights, as the Sons of God without rebuke, representing and glorifying their Father; Mat. 5.16. Phil. 2.16. 1 Pet. 2.9. But is then to be advanced in us to a far higher pitch than ever, in respect both of Holiness and Blessedness.

i. e. So far as the limited Capacity of our Natures can admit; and are therefore by that Likeness to be qualified for such Vision: which eternal, efficious Vision doth also continue that Likeness, the causal Particle, for, admitting both those References. Psal. 17.15.

Marginal references: Isa. 56.5. Rom. 8.15. Gal. 3.26. & 4.6.; 2 Cor. 4.17.; Rom. 8.29. 1 Cor. 15.49. Phil. 3.21. Col. 3.4.; Psal. 16.11. 1 Cor. 13.12. 2 Cor. 5.7.

3 And every man that hath this hope in him, puri[illegible: 1 letter]ieth himself, even as he is pure.

I. e. Not only is obliged hereto, but by the efficacious Influence of this Hope, if it be of the same kind, (that lively Hope, unto which Christians are said to be begotten, 1 Pet. 1.3.) is daily more and more transform'd through a continual Intention of Mind towards the Holy God, upon whom that Hope is set, (for it is said to be Hope in him, or rather upon him, [non-Latin text not transcribed]) into the Image of the Divine Purity: Knowing also, (which must be a potent Inducement to very earnest Endeavour this way) that our future Conformity to God in Glory and Blessedness hereafter, depends upon our present vigorous and effectual Pursuit of Conformity to him in Holiness here; Mat. 5.8. Heb. 12.14. And it is enforced by what follows.

4 Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law .

Which is added, to signify nothing can be more unreasonable, than the Expectation of partaking with God in the Glory and Blessedness of the future State, if we now allow our selves in a Course of Sin, or of transgressing his holy Law, which is the very Notion of Sin; and is again further enforced from the Design of our Redeemer.

Marginal references: Chap. 5.17.

5 And ye know that he was manifested to take away our sins; and in him is no sin .

Implying how great an Absurdity it were, to expect Salvation and Blessedness by our sinless Saviour, and yet indulge our selves in Sin against his Design, not only to expiate our Sins, but to make us sinless like himself.

Marginal references: Isa. 53.6, &c. 1 Tim. 1.15.; 2 Cor. 5.21. 1 Pet. 2.22.

6 Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him .

By sinning meaneth the same thing as afterwards by committing Sin; see v. 8, 9. Seeing and knowing intend inward Union, Acquintance, and Converse; such as Abode in him implies, See Iohn 5.37. 3 Iohn 11.

Marginal references: Chap. 2.4. & 4.8.

7 Little children, let no man deceive you: He that doth righteousness, is righteous, even as he is righteous .

This Caution implies the zealous Endeavour of the Seducers of that Time, to instil their poysonous Doctrine and Principles of Licentiousness; and his own Solicitude, lest these Christians should receive them, and be mischiev'd by them. Whereas therefore they were wont to suggest, that a meerly notional Knowledg was enough to recommend Men, and make them acceptable to God, tho they liv'd never so impure Lives, he inculcates, That only they that did Righteousness, viz. in a continued Course, living conformably to the Rules of the Gospel, were righteous: and that they must aim to be so, even as he is righteous; not only making the Righteousness and holy Life of Christ, the Object of their Trust, but the Patern of their Walking and Practice.

Marginal references: Chap. 7.29.

8 He that committeth sin, is of the devil ; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

The Apostle's Notion of committing Sin, may be interpreted by his own Phrase, 3d▪ Epist. v. 11. [non-Latin text not transcribed], a Doer of Evil; and by that, used in both Testaments, a Worker of Iniquity: Which is not every one that doth any one single Act of Sin; as his [non-Latin text not transcribed], v. 7. a Doer of Righteousness, and [non-Latin text not transcribed], 3 Epist. A Doer of Good, is not every one that doth any one righteous or good Action; any more than we call him a Worker or Maker of any thing, (as signifying a manual Occupation) who only makes a single Attempt, but him who hath acquir'd the habitual Skill, and doth ordinarily employ himself accordingly. A Worker or Maker of Sin, (as we may fitly render this [non-Latin text not transcribed]) is an habitual or customary Sinner; one that sinneth with deliberation, not by surprize, from a prevailing Habit, that either continueth him in a Course of actual known Sin, or that with-holds him from repenting sincerely, and turning to God from the Sin which the hath committed; by which Repentance he should not only refrain from further gross Acts of Sin, (which an impenitent Person upon other Inducements may do) but mortify and prevail against all sinful Habits and Inclinations. In the same sence he useth the Expression of Sinning, v. 6. & v. 9.

And such a Sinner, he says, is of the Devil; as if he were born of him, were his Child, really conform'd to him, and having his sinning Nature. As our Saviour tells the Jews, having applied to them the same Phrase before of committing Si[illegible: 1 letter], Iohn 8.34. that they were of their Father the Devil, v. 44. As also this Apostle, 3 Iohn 11. says, The Doer of Good is of God, i. e. born of God, or his Child, as we find he uses the Expressions of being born of God, and be[illegible: 2 letters]g of God, promiscuously, and with indifference, v. 9, 10. & chap. 5.18, 19. the latter being elliptical in reference to the former. Whereas Sin was therefore originally the Devil's Work, he adds (as a further Engagement against it) that the Son of God was manifested, (as v. 5.) appeared in the Flesh, shewed himself in this World of ours, on purpose to destroy, or (as the Word signifies) that he might dissolve the Frame of all such Works.

Marginal references: Mat. 13.38. John 8.44.

9 Whosoever is born of God doth not commit sin ; for his seed remaineth in him: and he cannot sin , because he is born of God.

To be born of God, is (in the Words of a very learned Annotator, Dr. Hammond) to have received some special Influence from God, and by the help and power of that, to be raised to a pious Life. Agreeably, [non-Latin text not transcribed], he that hath been of God, is literally he that hath had such a blessed Change wrought in him, by the operation of God's Spirit in his Heart, as to be translated from the Power of Darkness into the Kingdom of his own dear Son; transformed in the Spirit of his Mind, i. e. sincerely changed from all Evil to all Good; from an Obedience to the Flesh, &c. to an Obedience to God. Only it is here to be noted, that the Phrase is not so to be taken, as to denote only the Act of this Change; the first Impression of this Vertue on the Patient, the single transient Act of Regeneration, or Reformation; and that, as in the Praeter-Tense, now past, but rather a continued Course, a permanent State: So as a regenerate Man, and a Child of God are all one, and signifies him that lives a pious and godly Life, and continues to do so, &c. To the same purpose this Author also speaks, Note on Iohn 1.13. and in his Paraphrase on that Verse: Those which live according to the Will of God, and neither the natural, nor carnal, nor bare moral Principle. This Change introducing the consequent Course, divers Texts of Scripture explain; Iohn 3.3, 5, 6. 2 Cor. 5.17. Eph. 2.10. & 4.24. Iam. 1.18. &c.

Now of one thus born of God, 'tis said, he doth not commit Sin, as v. 8. and for the reason here alledged.

The Principles of enlivened holy Truth, as 1 Pet. 1.23. Iam. 1.18.

Which is not to be understood simply, as if he could not sin at all, which were to contradict what he had said before, chap. 1.8. and supposed, chap. 2.1. But he cannot commit Sin, as v. 8. And 'tis plain the Apostle intends by these two Expressions the same thing. He cannot sin, i. e. do an Act of known, gross Sin, deliberately, easily, remorselesly, maliciously, as Cain, v. 12. out of an hatred of Goodness: Or, do not such Acts customarily, or not so unto Death, (as chap. 5.16.) but that through the Advantage of inlaid Principles, or the remaining Seed, by dependance upon the Grace, Spirit, and Covenant of God in Christ, he may timously recover. Because he is born of God, i. e. in as much as it belongs to his Temper and Inclination, in respect of the holy new Nature receiv'd in Regeneration, to abhor from the grosser Acts, much more from a Course of Sin, (Gen. 39.9. Acts 4.20. 2 Cor. 13.8. Gal. 5.17.) And to his State, as he is a Child of God, to have that Interest in the Grace of Christ, that he may implore, trust, obtain, and improve it, to his being kept from such destructive sinning. And it being evident by his deep and thorow Change, that he is born of God, and chosen to be an Heir of eternal Life, (as his Children are Heirs) he may and ought (not in a way of presumptuous Negligence, but of Vigilance and humble Dependance) certainly to expect being so kept. Nor is it strange so much should be affirm'd, upon so unspeakably better Gro[illegible: 1 letter]nds, of the Christian State, when such Boasts are to be read concerning some among the Pagans, that one might as soon divert the Sun from its Course, as turn such a one from the Course of Righteousness. Tho we may also suppose this Form of Speech, might be intended by the Apostle to be understood by the more superficial Professors of Christianity, (who might be generally apt enough to look upon themselves as born of God, and his Children) as parenetical, and more enforcingly hortatory, in pursuance of his former Scope, to keep them off from the licentious Courses of their Seducers; q. d. It cannot be, that you who avow your selves born of God, should do like them. So we usually say, that cannot but be, or cannot be, which we apprehend more highly and clearly reasonable should be, or not be. Non potes avelli, &c. Such Rhetorick the Apostle uses with Agrippa, I know thou believest, as if it were impossible he should not.

Marginal references: Chap. 5.18.

10 In this the children of God are manifest, and the children of the devil: Whosoever doth not righteousness, is not of God, neither he that loveth not his brother .

Upon what was said, he reduces all Men each to their own Family and Father, concluding it manifest whither they belonged, i. e. He shews upon the Grounds before expressed, who do not belong to God and his Family, leaving it thence to be collected, since two Fathers and Families divide the World, to which they must be reckoned, i. e. They belong not to God, and consequently to that worst of Fathers, who first in the general do not Righteouness; the Devil being the first Sinner, they are his Descendents: and next, who particularly love not their Brethren, which most expresly demonstrates a Diabolical Nature.

Marginal references: C[illegible: 2 letters]p. 4.8.

11 For this is the message that ye heard from the beginning, that we should love one another.

See chap. 2.7, 8. q. d. They cannot be of God, therefore, that cross so fundamental a Precept, so expressive of his Nature and Will.

Marginal references: [illegible: 1 letter]hap. 1.5.; [illegible: 1 word], command [illegible: 2 letters].; [illegible: 2 letters]hn 13.34. [illegible: 1 letter] 15.12. [illegible: 1 word]. 23.

12 Not as Cain, who was of that wicked one , and slew his brother: And wherefore slew he him? Because his own works were evil, and his brother's righteous.

And what again, on the other hand, (q. d.) can be more Devil-like, than such a Temper as Cain's was, whose Hatred of his Brother brake out into actual Murder, upon no other account but because his Brother was better than he? Which shewed him to be of that wicked One, of the Serpent's Seed: So early was such Seed sown, and so ancient the Enmity between Seed and Seed.

Marginal references: [illegible: 1 letter]en. 4.8.

13 Marvel not, my brethren, if the world hate you .

This being so devillish a quality, and the World so generally under his Power, as the God of it, 2 Cor. 4.4. it is not to be though strange, that good Men should be the Marks and designed Objects of the World's Hatred.

Marginal references: [illegible: 1 letter]ohn 15.18.

14 We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death.

The Notion of Brother must not be understood so narrowly, as only to signify such as we have particular Inclination to, as being of our own Party and Opinion, or Kindred, or who have oblig'd us by special Kindness: For to confine our Love within such Limits, were no Argument of our having passed from detah to life, or more than is to be found with the worst of Men, Mat. 5.46, 47. Nor must it be understood exclusively, of the Regenerate only; but must be taken, first, more generally, in the natural Sense, for all Mankind, in the fame Latitude as Neighbour in that Summary of the second Table, Thou shalt love thy Neighbour as thy self; originally intended not to Iews, as such, but Men; and therefore excludes not our Enemies, by our Saviour's Interpretation, Mat. 5.43, 44. Secondly, in a more special (viz. the spiritual) Sense, for such as are our Brethren by Regeneration so the Children with us of the same Father; i. e. Whereas the blessed God himself is the Primum Amabile, the first Object of Love, all others (Persons or Things) ought to be lov'd, proportionably to what Prints or Characters of the Divine Excellency we find imprest upon them. Humane Nature hath Resemblances in it of his spiritual, intelligent, immortal Nature; Regeneracy, of his Holiness. And so he loves his Creatures himself, severing their Malignity (where that is to be found) that is of themselves, from what of real Good there is in them, which is from him. When therefore a correspondent Frame of Love is imprest upon us, and inwrought into our Temper, his Image, who is Love, is renewed in us, which in this noble part of it, the Devil had so eminently defac'd in the World, possessing the Souls of Men with mutual Animosities and Enmities against one another, but especially such as should be found to have upon them any Impress of the most excellent kind of Goodness, i. e. of true Piety and Holiness. And by this Renovation of his Image in us, whereby we are enabled to love others for his sake, and proportionably to what Characters of him are upon them, we appear to be his Children, Mat. 5.45. begotten of him into a State of Life, out of that Death which is upon the rest of the World, Ephes. 2.1. and wherein every one still abides, that thus loves not his Brother.

Marginal references: Chap. 2.10.; Chap. 2.9, [illegible: 2 letters].

15 Whosoever hateth his brother, is a murderer: and ye know that no murderer hath eternal life abiding in him.

That Life into which the Regenerate are begotten, is nothing else than the Beginning or first Principle of eternal Life, Iohn 4.14. whereof they cannot but be destitute, who hate their Brethren; a thing so contrary to the Divine Life, Nature, and Image, and which makes the Person affected with it, in the Temper and Habit of his Mind, a very Murderer.

Marginal references: Mat. 5.21, 22. Gal. 5.21.

16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

The intimate Vnion between the Divine Nature and the Humane in Christ, gives ground for the calling Christ'e Life as Man, the Life of God; as Acts 20.28. his Blood is said to be God's own Blood. And this Testimony of God's Love to us, his laying down his Life for us, ought so to transform us into his Likeness, that out of the Power of that Divine Principle, the Love of God in us, (so that implanted Love is called, v. 17. the Love of God.)

VVe should never hesitate or make a difficulty to lay down our Lives for the Christian Community, or even for the common Good and VVel[illegible: 2 letters]re of Men, being duly called thereto.

Marginal references: John 3.1[illegible: 1 letter]. & 15.13. Rom. 5.8. Ephes. 5.2. Chap. 4.9.

17 But whoso hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from nim how dwelleth the love of God in him?

I. e. If the Love of God in us should make us lay down our Lives for the Brethren, and we be not willing in their Necessity and our own Ability, to relieve them, how plain is the Case, that it is not in us?

Marginal references: Deut. 15.7. Luke 3.11.; Chap. 4.20.

18 My little children, let us not love in word, or in tongue, but in deed and in truth .

q. d. 'Tis a vain thing to make verbal Pretences of Love, without any real proof of it.

Marginal references: Jam. 2.15.

19 And hereby we know that we are of the truth , and shall assure our hearts before him .

I. e. This shall demonstrate to us, that we are the Children of the Truth, begotten by it, Iam. 1.18. when we resemble it, have the correspondent Impress of the Gospel, (that great Representation of the Love of God) upon us.

So shall our Hearts be quieted, and well satisfied concerning our States Godward.

Marginal references: Gr. persuade.

20 For if our heart condemn us , God is greater than our heart, and knoweth all things.

If our Heart, or our Conscience condemn us, viz. in plain Things, (as this of loving our Brother is) and wherein the Mind of God is evidently the same with our own Conscience; his Superiority, to whom our Conscience is but an Under-Judg, ought much more to awe us, especially considering how much more he knows to us, than we do of our selves; as 1 Cor. 4.4.

21 Beloved, if our heart condemn us not , then have we confidence towards God.

But for their not condemning us, tho the Expression be meerly negative, it must imply somewhat positive: For there are many whose Hearts condemn them not, through Ignorance of their Rule, or Oscitancy, Self-indulgency, or Neglect of themselves. But if after thorow search with Sincerity in the sight of God, our Hearts do not condemn, but acquit us as upright towards him, not willing to allow our selves in any ill Temper or Practice, (such as, for Instance, this of not loving or neglecting our Brother) then we have Confidence (Liberty of Speech the word literally signifies, which well suits with what follows) towards God; we have nothing to hinder or lie as a Bar against us in our recourse to him.

22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

It is supposed, where there is that Accord with God, that what was last, and is next after said, implies, there will be no disposition to ask any thing disagreeable to his VVill, or otherwise than as he hath exprest his VVill about the matter of Prayer. And then, whatsoever we ask, we receive, i. e. are as sure to receive it, in the kind or in equivalence, as if we had it, chap. 5.14.

i. e. This is the Cause of our Certainty, being the Evidence of our State God-ward, Psal. 66.18, 19. not of our receiving the Things prayed for, which we only owe to his free promised Mercy in Christ.

Marginal references: Mat. 21.22. John 14.13. & 15.7. & 16.33. Jam. 5.16.

23 And this is his commandment, that we should believe on the name of his Son Jesus Christ , and love one another , as he gave us commandment.

Thus briefly is comprehended the Whole of our Duty towards God in Christ, and one another, in a like Summary as that, Eccl[illegible: 1 letter]s. 12.13.

Marginal references: John 6.29. & 17.3.; Vers. 11. Chap. 4.21.

24 And he that keepeth his comman[illegible: 2 letters]ments , dwelle[illegible: 1 letter]h in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us.

I. e. He whose whole Soul is thus formed to obedie[illegible: 1 letter]tial Compliance with the Divine Will, hath most intimate Union with God in Christ; which is evident by that Spirit given to us, which hath effected both [illegible: 1 letter]hat holy Frame, and that Vnion. See Iohn 14.23.

Marginal references: John 15.10. Chap. 4.12.; Rom. 8.9. Chap. 4.13.

Adoption. (a. d. 80.)

1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

The apostle, having shown the dignity of Christ's faithful followers, that they are born of him and thereby nearly allied to God, now here,

I. Breaks forth into the admiration of that grace that is the spring of such a wonderful vouchsafement: Behold (see you, observe) what manner of love, or how great love, the Father hath bestowed upon us, that we should be called, effectually called (he who calls things that are not makes them to be what they were not) the sons of God! The Father adopts all the children of the Son. The Son indeed calls them, and makes them his brethren; and thereby he confers upon them the power and dignity of the sons of God. It is wonderful condescending love of the eternal Father, that such as we should be made and called his sons—we who by nature are heirs of sin, and guilt, and the curse of God—we who by practice are children of corruption, disobedience, and ingratitude! Strange, that the holy God is not ashamed to be called our Father, and to call us his sons! Thence the apostle,

II. Infers the honour of believers above the cognizance of the world. Unbelievers know little of them. Therefore (or wherefore, upon this score) the world knoweth us not, v. 1. Little does the world perceive the advancement and happiness of the genuine followers of Christ. They are here exposed to the common calamities of earth and time; all things fall alike to them as to others, or rather they are subject to the greater sorrow, for they have often reason to say, If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19. The unchristian world, therefore, that walks by sight, knows not their dignity, their privileges, the enjoyments they have in hand, nor what they are entitled to. Little does the world think that these poor, humble, contemned ones are the favourites of heaven, and will be inhabitants there ere long. And they may bear their case the better since their Lord was here unknown as well as they: Because it knew him not, v. 1. Little did the world think how great a person was once sojourning here, that the Maker of it was once an inhabitant of it. Little did the Jewish world think that the God of Abraham, Isaac, and Jacob, was one of their blood, and dwelt in their land; he came to his own, and his own received him not. He came to his own, and his own crucified him; but surely, had they known him, they would not have crucified the Lord of glory, 1 Cor. ii. 8. Let the followers of Christ be content with hard fare here, since they are in a land of strangers, among those who little know them, and their Lord was so treated before them. Then the apostle,

III. Exalts these persevering disciples in the prospect of the certain revelation of their state and dignity. Here, 1. Their present honourable relation is asserted: Beloved (you may well be our beloved, for you are beloved of God), now are we the sons of God, v. 2. We have the nature of sons by regeneration: we have the title, and spirit, and right to the inheritance of sons by adoption. This honour have all the saints. 2. The discovery of the bliss belonging and suitable to this relation is denied: And it doth not yet appear what we shall be, v. 2. The glory pertaining to the sonship and adoption is adjourned and reserved for another world. The discovery of it here would put a stop to the current of affairs that must now proceed. The sons of God must walk by faith, and live by hope. 3. The time of the revelation of the sons of God in their proper state and glory is determined; and that is when their elder brother comes to call and collect them all together: But we know that when he shall appear we shall be like him. The particle, ean, usually translated if, is here well rendered when; for the Hebrew particle am (to which this is thought to correspond) is observed so to signify, as Dr. Whitby has here noted; and not only is ean sometimes used for hotan, but some copies even here read hotan, when. And accordingly it seems proper so to render it in John xiv. 3, where we read it, And if I go, and prepare a place; but more naturally and properly, When I shall have gone, and shall have prepared the place, I will come again, and receive you unto myself, or paralepsomai—I will take you along with myself, that where I am there you may be also. When the head of the church, the only-begotten of the Father, shall appear, his members, the adopted of God, shall appear and be manifested together with him. They may then well wait in faith, hope, and earnest desire, for the revelation of the Lord Jesus; as even the creation itself waiteth for their perfection, and the public manifestation of the sons of God, Rom. viii. 19. The sons of God will be known and be made manifest by their likeness to their head: They shall be like him—like him in honour, and power, and glory. Their vile bodies shall be made like his glorious body; they shall be filled with life, light, and bliss from him. When he, who is their life, shall appear, they also shall appear with him in glory, Col. iii. 4. Then, 4. Their likeness to him is argued from the sight they shall have of him: We shall be like him, for we shall see him as he is. Their likeness will be the cause of that sight which they shall have of him. Indeed, all shall see him, but not as they do; not as he is, namely, to those in heaven. The wicked shall see him in his frowns, in the terror of his majesty, and the splendour of his avenging perfections; but these shall see him in the smiles and beauty of his face, in the correspondence and amiableness of his glory, in the harmony and agreeableness of his beatific perfections. Their likeness shall enable them to see him as the blessed do in heaven. Or the sight of him shall be the cause of their likeness; it shall be a transformative sight: they shall be transformed into the same image by the beatific view that they shall have of him. Then the apostle,

IV. Urges the engagement of these sons of God to the prosecution of holiness: And every man that hath this hope in him purifies himself even as he is pure, v. 3. The sons of God know that their Lord is holy and pure; he is of purer heart and eyes than to admit any pollution or impurity to dwell with him. Those then who hope to live with him must study the utmost purity from the world, and flesh, and sin; they must grow in grace and holiness. Not only does their Lord command them to do so, but their new nature inclines them so to do; yea, their hope of heaven will dictate and constrain them so to do. They know that their high priest is holy, harmless, and undefiled. They know that their God and Father is the high and holy one, that all the society is pure and holy, that their inheritance is an inheritance of saints in light. It is a contradiction to such hope to indulge sin and impurity. And therefore, as we are sanctified by faith, we must be sanctified by hope. That we may be saved by hope we must be purified by hope. It is the hope of hypocrites, and not of the sons of God, that makes an allowance for the gratification of impure desires and lusts.

The Mark of God's Children. (a. d. 80.)

4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,

I. From the nature of sin and the intrinsic evil of it. It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, v. 4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.

II. From the design and errand of the Lord Jesus in and to this world, which was to remove sin: And you know that he was manifested to take away our sins, and in him is no sin, v. 5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.

III. From the opposition between sin and a real union with or adhesion to the Lord Christ: Whosoever abideth in him sinneth not, v. 6. To sin here is the same as to commit sin (v. 8, 9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said v. 22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.

IV. From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Matt. v. 10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; 1 Pet. iii. 14, But if you suffer for righteousness' sake (religion's sake) happy are you; and 2 Tim. iii. 16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine—and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, 2 Tim. iv. 8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.

V. From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil. 1. From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues. 2. From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, v. 8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.

VI. From the connection between regeneration and the relinquishment of sin: Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as 1 Pet. i. 23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to ch. i. 9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is because he is born of God, which will amount to all this inhibition and impediment. 1. There is a light in his mind which shows him the evil and malignity of sin. 2. There is that bias upon his heart which disposes him to loathe and hate sin. 3. There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then, 4. There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen. xxxix. 9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.

VII. From the discrimination between the children of God and the children of the devil. They have their distinct characters. In this the children of God are manifest and the children of the devil, v. 10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures:—1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, v. 10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.

Brotherly Love. (a. d. 80.)

11 For this is the message that ye heard from the beginning, that we should love one another. 12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 13 Marvel not, my brethren, if the world hate you.

The apostle, having intimated that one mark of the devil's children is hatred of the brethren, takes occasion thence,

I. To recommend fraternal Christian love, and that from the excellence, or antiquity, or primariness of the injunction relating thereto: And this is the message (the errand or charge) which you heard from the beginning (this came among the principal parts of practical Christianity), that we should love one another, v. 11. We should love the Lord Jesus, and value his love, and consequently love all the objects of it, and thereupon all our brethren in Christ.

II. To dissuade from what is contrary thereto, all ill-will towards the brethren, and that by the example of Cain. His envy and malignity should deter us from harbouring the like passion, and that upon these accounts:—1. It showed that he was as the first-born of the serpent's seed; even he, the eldest son of the first man, was of the wicked one. He imitated and resembled the first wicked one, the devil. 2. His ill-will had no restraint; it proceeded so far as to contrive and accomplish murder, and that of a near relation, and that in the beginning of the world, when there were but few to replenish it. He slew his brother, v. 12. Sin, indulged, knows no bound. And, 3. It proceeded so far, and had in it so much of the devil, that he murdered his brother for religion's sake. He was vexed with the superiority of Abel's service, and envied him the favour and acceptance he had with God. And for these he martyred his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous, v. 12. Ill-will will teach us to hate and revenge what we should admire and imitate. And then,

III. To infer that it is no wonder that good men are so served now: Marvel not, my brethren, if the world hate you, v. 13. The serpentine nature still continues in the world. The great serpent himself reigns as the God of this world. Wonder not then that the serpentine world hates and hisses at you who belong to that seed of the woman that is to bruise the serpent's head.

Brotherly Love. (a. d. 80.)

14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him.

The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as,

I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, v. 14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of death to the right of life; and this transition is made upon our believing in the Lord Jesus: He that believeth on the Son hath everlasting life, and he that believeth not hath the wrath of God abiding on him, John iii. 36. Now this happy change of state we may come to be assured of: We know that we have passed from death to life; we may know it by the evidences of our faith in Christ, of which this love to our brethren is one, which leads us to characterize this love that is such a mark of our justified state. It is not a zeal for a party in the common religion, or an affection for, or an affectation of, those who are of the same denomination and subordinate sentiments with ourselves. But this love,

1. Supposes a general love to mankind: the law of Christian love, in the Christian community, is founded on the catholic law, in the society of mankind, Thou shalt love thy neighbour as thyself. Mankind are to be loved principally on these two accounts:—(1.) As the excellent work of God, made by him, and made in wonderful resemblance of him. The reason that God assigns for the certain punishment of a murderer is a reason against our hatred of any of the brethren of mankind, and consequently a reason for our love to them: for in the image of God made he man, Gen. ix. 6. (2.) As being, in some measure, beloved in Christ. The whole race of mankind—the gens humana, should be considered as being, in distinction from fallen angels, a redeemed nation; as having a divine Redeemer designed, prepared, and given for them. So God loved the world, even this world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life, John iii. 16. A world so beloved of God should accordingly be loved by us. And this love will exert itself in earnest desires, and prayers, and attempts, for the conversion and salvation of the yet uncalled blinded world. My heart's desire and prayer for Israel are that they may be saved. And then this love will include all due love to enemies themselves.

2. It includes a peculiar love to the Christian society, to the catholic church, and that for the sake of her head, as being his body, as being redeemed, justified, and sanctified in and by him; and this love particularly acts and operates towards those of the catholic church that we have opportunity of being personally acquainted with or credibly informed of. They are not so much loved for their own sakes as for the sake of God and Christ, who have loved them. And it is God and Christ, or, if you will, the love of God and grace of Christ, that are beloved and valued in them and towards them. And so this is the issue of faith in Christ, and is thereupon a note of our passage from death to life.

II. The hatred of our brethren is, on the contrary, a sign of our deadly state, of our continuance under the legal sentence of death: He that loveth not his brother (his brother in Christ) abideth in death, v. 14. He yet stands under the curse and condemnation of the law. This the apostle argues by a clear syllogism: "You know that no murderer hath eternal life abiding in him; but he who hates his brother is a murderer; and therefore you cannot but know that he who hates his brother hath not eternal life abiding in him," v. 15. Or, he abideth in death, as it is expressed, v. 14, Whosoever hateth his brother is a murderer; for hatred of the person is, so far as it prevails, a hatred of life and welfare, and naturally tends to desire the extinction of it. Cain hated, and then slew, his brother. Hatred will shut up the bowels of compassion from the poor brethren, and will thereby expose them to the sorrows of death. And it has appeared that hatred of the brethren has in all ages dressed them up in ill names, odious characters, and calumnies, and exposed them to persecution and the sword. No wonder, then, that he who has a considerable acquaintance with the heart of man, or is taught by him who fully knows it, who knows the natural tendency and issue of vile and violent passions, and knows withal the fulness of the divine law, declares him who hates his brother to be a murderer. Now he who by the frame and disposition of his heart is a murderer cannot have eternal life abiding in him; for he who is such must needs be carnally-minded, and to be carnally-minded is death, Rom. viii. 6. The apostle, by the expression of having eternal life abiding in us, may seem to mean the possession of an internal principle of endless life, according to that of the Saviour, Whosoever drinketh of the water that I shall give him shall never thirst, shall never be totally destitute thereof; but the water that I shall give him shall be in him a well of water springing up into everlasting life, John iv. 14. And thereupon some may be apt to surmise that the passing from death to life (v. 14) does not signify the relative change made in our justification of life, but the real change made in the regeneration to life; and accordingly that the abiding in death mentioned v. 14 is continuance in spiritual death, as it is usually called, or abiding in the corrupt deadly temper of nature. But as these passages more naturally denote the state of the person, whether adjudged to life or death, so the relative transition from death to life may well be proved or disproved by the possession or non-possession of the inward principle of eternal life, since washing from the guilt of sin is inseparably united with washing from the filth and power of sin. But you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11.

III. The example of God and Christ should inflame our hearts with this holy love: Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren, v. 16. The great God has given his Son to the death for us. But since this apostle has declared that the Word was God, and that he became flesh for us, I see not why we may not interpret this of God the Word. Here is the love of God himself, of him who in his own person is God, though not the Father, that he assumed a life, that he might lay it down for us! Here is the condescension, the miracle, the mystery of divine love, that God would redeem the church with his own blood! Surely we should love those whom God hath loved, and so loved; and we shall certainly do so if we have any love for God.

IV. The apostle, having proposed this flaming constraining example of love, and motive to it, proceeds to show us what should be the temper and effect of this our Christian love. And, 1. It must be, in the highest degree, so fervent as to make us willing to suffer even to death for the good of the church, for the safety and salvation of the dear brethren: And we ought to lay down our lives for the brethren (v. 16), either in our ministrations and services to them (yea, and if I be offered upon the service and sacrifice of your faith, I joy and rejoice with you all—I shall congratulate your felicity, Phil. ii. 17), or in exposing ourselves to hazards, when called thereto, for the safety and preservation of those that are more serviceable to the glory of God and the edification of the church than we can be. Who have for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles, Rom. xvi. 4. How mortified should the Christian be to this life! How prepared to part with it! And how well assured of a better! 2. It must be, in the next degree, compassionate, liberal, and communicative to the necessities of the brethren: For whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? v. 17. It pleases God that some of the Christian brethren should be poor, for the exercise of the charity and love of those that are rich. And it pleases the same God to give to some of the Christian brethren this world's good, that they may exercise their grace in communicating to the poor saints. And those who have this world's good must love a good God more, and their good brethren more, and be ready to distribute it for their sakes. It appears here that this love to the brethren is founded upon love to God, in that it is here called so by the apostle: How dwelleth the love of God in him? This love to the brethren is love to God in them; and where there is none of this love to them there is no true love to God at all. 3. I was going to intimate the third and lowest degree in the next verse; but the apostle has prevented me, by intimating that this last charitable communicative love, in persons of ability, is the lowest that can consist with the love of God. But there may be other fruits of this love; and therefore the apostle desires that in all it should be unfeigned and operative, as circumstances will allow: My little children (my dear children in Christ), let us not love in word, neither in tongue, but in deed and in truth, v. 18. Compliments and flatteries become not Christians; but the sincere expressions of sacred affection, and the services or labours of love, do. Then,

V. This love will evince our sincerity in religion, and give us hope towards God: And hereby we know that we are of the truth, and shall assure our hearts before him, v. 19. It is a great happiness to be assured of our integrity in religion. Those that are so assured may have holy boldness or confidence towards God; they may appeal to him from the censures and condemnation of the world. The way to arrive at the knowledge of our own truth and uprightness in Christianity, and to secure our inward peace, is to abound in love and in the works of love towards the Christian brethren.

The Testimony of Conscience. (a. d. 80.)

20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

The apostle, having intimated that there may be, even among us, such a privilege as an assurance or sound persuasion of heart towards God, proceeds here,

I. To establish the court of conscience, and to assert the authority of it: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. Our heart here is our self-reflecting judicial power, that noble excellent ability whereby we can take cognizance of ourselves, of our spirits, our dispositions, and actions, and accordingly pass a judgment upon our state towards God; and so it is the same with conscience, or the power of moral self-consciousness. This power can act as witness, judge, and executioner of judgment; it either accuses or excuses, condemns or justifies; it is set and placed in this office by God himself: the spirit of man, thus capacitated and empowered, is the candle of the Lord, a luminary lighted and set up by the Lord, searching all the inward parts of the belly, taking into scrutiny and viewing the penetralia—the private recesses and secret transactions of the inner man, Prov. xx. 27. Conscience is God's vicegerent, calls the court in his name, and acts for him. The answer of a good conscience towards God, 1 Pet. iii. 21. God is chief Judge of the court: If our heart condemn us God is greater than our heart, superior to our heart and conscience in power and judgment; hence the act and judgment of the court are the act and judgment of God; as, 1. If conscience condemn us, God does so too: For, if our heart condemn us, God is greater than our heart, and knoweth all things, v. 20. God is a greater witness than our conscience, and knoweth more against us than it does: he knoweth all things; he is a greater Judge than conscience; for, as he is supreme, so his judgment shall stand, and shall be fully and finally executed. This seems to be the design of another apostle when he says, For I know nothing by myself, that is, in the case wherein I am censured by some. "I am not conscious of any guile, or allowed unfaithfulness, in my stewardship and ministry. Yet I am hereby justified; it is not by my own conscience that I must ultimately stand or fall; the justification or justifying sentence of my conscience, or self-consciousness, will not determine the controversy between you and me; as you do not appeal to its sentence, so neither will you be determined by its decision; but he that judgeth me (supremely and finally judgeth me), and by whose judgment you and I must be determined, is the Lord," 1 Cor. iv. 4. Or, 2. If conscience acquit us, God does so too: Beloved, if our heart condemn us not, then have we confidence toward God (v. 21), then have we assurance that he accepts us now, and will acquit us in the great day of account. But, possibly, some presumptuous soul may here say, "I am glad of this; my heart does not condemn me, and therefore I may conclude God does not." As, on the contrary, upon the foregoing verse, some pious trembling soul will be ready to cry out, "God forbid! My heart or conscience condemns me, and must I then infallibly expect the condemnation of God?" But let such know that the errors of the witness are not here reckoned as the acts of the court; ignorance, error, prejudice, partiality, and presumption, may be said to be faults of the officers of the court, or of the attendants of the judge (as the mind, the will, appetite, passion, sensual disposition, or disordered brain), or of the jury, who give a false verdict, not of the judge itself; conscience—syneidesis, is properly self-consciousness. Acts of ignorance and error are not acts of self-consciousness, but of some mistaken power; and the court of conscience is here described in its process, according to the original constitution of it by God himself, according to which process what is bound in conscience is bound in heaven; let conscience therefore be heard, be well-informed, and diligently attended to.

II. To indicate the privilege of those who have a good conscience towards God. They have interest in heaven and in the court above; their suits are heard there: And whatsoever we ask we receive of him, v. 22. It is supposed that the petitioners do not desire, or do not intend to desire, any thing that is contrary to the honour and glory of the court or to their own intended spiritual good, and then they may depend upon receiving the good things they ask for; and this supposition may well be made concerning the petitioners, or they may well be supposed to receive the good things they ask for, considering their qualification and practice: Because we keep his commandments, and do those things that are pleasing in his sight, v. 22. Obedient souls are prepared for blessings, and they have promise of audience; those who commit things displeasing to God cannot expect that he should please them in hearing and answering their prayers, Ps. lxvi. 18; Prov. xxviii. 9.

God's Commandments. (a. d. 80.)

23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.

The apostle, having mentioned keeping the commandments, and pleasing God, as the qualification of effectual petitioners in and with Heaven, here suitably proceeds,

I. To represent to us what those commandments primarily and summarily are; they are comprehended in this double one: And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, v. 23. To believe on the name of his Son Jesus Christ is, 1. To discern what he is, according to his name, to have an intellectual view of his person and office, as the Son of God, and the anointed Saviour of the world. That every one that seeth the Son, and believeth on him, may have everlasting life, John vi. 40. 2. To approve him in judgment and conscience, in conviction and consciousness of our case, as one wisely and wonderfully prepared and adapted for the whole work of eternal salvation. 3. To consent to him, and acquiesce in him, as our Redeemer and recoverer unto God. 4. To trust to him, and rely upon him, for the full and final discharge of his saving office. Those that know thy name will put their trust in thee, Ps. ix. 10. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. i. 12. This faith is a needful requisite to those who would be prevalent petitioners with God, because it is by the Son that we must come to the Father; through his grace and righteousness our persons must be accepted or ingratiated with the Father (Eph. i. 6), through his purchase all our desired blessings must come, and through his intercession our prayers must be heard and answered. This is the first part of the commandment that must be observed by acceptable worshippers; the second is that we love one another, as he gave us commandment, v. 23. The command of Christ should be continually before our eyes. Christian love must possess our soul when we go to God in prayer. To this end we must remember that our Lord obliges us, (1.) To forgive those who offend us (Matt. vi. 14), and, (2.) To reconcile ourselves to those whom we have offended, Matt. v. 23, 24. As good-will to men was proclaimed from heaven, so good-will to men, and particularly to the brethren, must be carried in the hearts of those who go to God and heaven.

II. To represent to us the blessedness of obedience to these commands. The obedient enjoy communion with God: And he that keepeth his commandments, and particularly those of faith and love, dwelleth in him, and he in him, v. 24. We dwell in God by a happy relation to him, and spiritual union with him, through his Son, and by a holy converse with him; and God dwells in us by his word, and our faith fixed on him, and by the operations of his Spirit. Then there occurs the trial of his divine inhabitation: And hereby we know that he abideth in us, by the Spirit which he hath given us (v. 24), by the sacred disposition and frame of soul that he hath conferred upon us, which being a spirit of faith in God and Christ, and of love to God and man, appears to be of God.

CHAP. III. Verſe 1. Behold What manner]

QƲalem & quantum, as 2 Pet. 3.11. See the Note on Joh. 1.12. If Jacob was at ſuch pains and patience to become ſon in law to Laban; if David hold it ſo great a matter to be ſon in law to the king, What is it then to be ſons and daughters to the Lord Almighty? 2 Cor. 6.18.

The World knoweth us not] Princes unknown are unreſpected; Unkent, unkiſſ, as the Northern Proverb hath it. After the ſentence was pronounced upon Mr Bainham the Martyr,Act. and Mon. ſol 939. he was counſelled by M. Nicolas Wilſon to conform himſelf to the Church: To whom he anſwered, I truſt I am the very childe of god, which ye blinde aſſes (ſaid he) doe not perceive.

Verſe 2. What we ſhall be] Great things we have in hand, but greater in hope; much in poſſeſſion, but more in reverſion. Let this comfort us againſt the contempts caſt up on us by the world, blinde and beſides it ſelf in point of ſalvation.

For we ſhall ſee him as he is] Now we ſee as in a glaſſe obſcurely,1 Cor 13.1[illegible: 1 letter]. as an old man through ſpectacles, as a weak eye looks upon the Sun: but in heaven we ſhall ſee him as he is, ſo far as a creature is capable of that bliſſefull viſion.

Verſe 3. Purifieth himſelf] That's true hope that runs out into holineſſe. Faith and hope purge, and work a ſutableneſſe in the ſoul to the things believed and hoped for.

Even as be is pure] In quality. though not in an equality.

Verſe 4. Sin is the tranſgreſſion] As there is the ſame roundneſſe in a little ball, as in a bigger, ſo the ſame diſobedience in a ſmall ſin as a great.Concil Trident. Papiſts tell us that concupiſcence is not truly and properly a ſin: but S. Paul ſaith otherwiſe, Rom. 7. There are amongſt us, that ſay, That originall ſin is not forbidden by the Law: but ſure we are it is curſed and condemned by the law, as that which hath in it a tacite conſent to all ſin.

Verſe 5. To take away our ſins] Shall ſin live that killed Chriſt? Shall I drink the bloud of theſe men? ſaid David of thoſe that but ventured their lives for him. O[illegible: 1 letter] that each Chriſtian would turn Jew to himſelf, and kill the red cow, &c.

Verſe 6. Sinneth not] Sin may rebell, it cannot raign in a Saint.

Verſe 7. Let no man deceive you] As if you might paſſe è caene in coelum, ſhe to heaven with dragons wings, dance with the devil all day, and ſup with Chriſt at night; live ail your lives long in Dalilah's lap, and then go to Abrahams boſome when you die. Theſe are the devils dire-dawbers, that teach ſuch doctrine, his upholtſers that ſow ſuch pillows. Ezek. 13.18.

Verſe 8. [non-Latin text not transcribed]. He that committeth ſinne] That makes a trade of it, and can art it (as the word properly ſignifieth) not act it only.

Is of the devil] Bears his image, wears his livery: is as like him as if ſpet out of his mouth.

That be might deſtroy the Works] The devil then hath his works in the very hearts of the elect, for whoſe cauſe Chriſt came into the world.

Verſe 9. For his ſeed] The new nature which cauſeth that ſin cannot carry it away, without ſome counter-buffs.

He cannot ſine] i.e. Sinningly, ſo as to be transformed into ſins image: cannot doe wickedly with both hands earneſtly, Mic. 7.

Verſe 10. In this the children of God] As Davids daughters were known by their garments of divers colours, 2 Sam. 13.18. So are Gods children by their piety and charity.

Verſe 11. That We ſhould love, &c.] this beloved diſciple was all for love. See the Note on Chap. 2.9.

Verſe 12. Who Was of that Wicked one] Tertullian calleth Cain the devils Patriarch. Cain is dead, faith another, but I could wiſh that he did not ſtill live in his heirs and executours,Bucbol. Qui clavam ejus ſanguine Abelis rubentem, u[illegible: 1 letter] rem ſacram circumf[illegible: 1 letter]runt, adorant & venerantur, who bear about and make uſe of Cains club, to knock on the head Gods righteous Abels.

And ſlew his brother] Gr. Cut his throat. Acerbiſſima ſunt odia (ut ita nominem) ſaith one, [non-Latin text not transcribed]. Theſe Divinity hatreds are moſt deadly.

Becauſe his own Works, &c.] The old enmity, Gen. 3.15. So Numb. 22.3, 4. Moab Was irked, becauſe of Iſrael, or did fret and vex at them, as Exod, 1.12. yet hey were allied, and paſſed by them in peace, and, by the ſlaughter of the Amorites, freed them from evil neighbours, which had taken away part of their Land, and might do more, as one bath well obſerved.

Verſe 13. Marvel not my brethren] Sith it was ſo from the beginning, and the very firſt man that died, died for religion: ſo early came martyrodome into the world.

Verſe 14. We know that we have paſſed] Not we thinke, we hope, &c.—fortunam rudentibus op[illegible: 2 letters] If we would not have with the Merchant an eſtate hanging upon ropes, and depending upon uncertain windes, let us make ſure work for our ſouls. This is a jewell that the Cock on the dunghill meddles not with. Senſum electionis ad gloriam. in hac vita nullum agnoſco, ſaith Greevinchovius the Arminian, I know no ſuch thing as aſſurance of heaven in this life. Papiſts allow us nothing beyond a conjecturall confidence, unleſſe by ſpeciall revelation, Miſerable comforters!

Verſe 15. Whoſoever hateth his brother] Not to love then is to hate, as not to ſave a man is to kill him, Mark 3.4.

Is a murtherer] Becauſe he wiſheth him out of the world, as Caracalla did his brother Geta, of whom he ſaid, Divus ſit, mod[illegible: 1 letter] non ſit vivus, I would he were in heaven or any where, ſo that I were rid of him. By like reaſon we may ſay that ſin is God-murther: foraſmuch as ſinners are God-haters, Rom. 1.30. and could wiſh there were no God, that they might never come to judgement. The godly man on the contrary cries out with David, Vivat Deus, Let the Lord live, and bleſſed be the God of my ſalvation, &c. Pſ. 18 46.

Verſe 16. Becauſe he laid down] See the Note on Joh. 15.13 Rom. 5.8.

We ought alſo to lay down our lives] If Pylades can offer to die for Orestes, meerly for a name, or out of carnall affection at the beſt: Should not Chriſtians lay down their own necks one for another, as Aquila and Priſcilla did for Paul, Rom. 16.4?

Verſe 17. [non-Latin text not transcribed]. This Worlds good] Gr. Livelyhood, Which is all that the world looks after.

And ſhutteth up his bowels, &c.] Not drawing out unto him both his ſheaf and his ſoul, Iſa. 58.9.

Verſe 18. Let us not love in Word] Words are light-cheap: and there is a great deal of mouth-mercy abroad. Julian the apoſtate is not preſently a friend to Baſil, though the write unto him, [non-Latin text not transcribed],Dio. thou art my friend and beloved brother. The Roman legions loved Otho the Emperour, ſaith the Hiſtorian, and gave him all reſpect, [non-Latin text not transcribed], not from the teeth out ward, but from the heart-root. See the Notes on Jam. 2.14, 15, 16.

Verſe 19. And ſhall aſſure our hearts] This, ſaith father Latimer, is the ſweet-meats of the feaſt of a good conſcience. There are other dainty diſhes in this feaſt, but this is the banquet.

Verſe 20.Conſcia [illegible: 1 letter]ens ui cui[illegible: 1 letter] ſua eſt, ita concip[illegible: 2 letters] [illegible: 2 letters] trapectera pro facto ſpem que metum que [illegible: 1 letter]uo. O[illegible: 2 letters]d. If our heart condemn us] Conſcience is Gods ſpie, and mans over-ſeer, Domeſticus index, judex, carnifex; Gods deputy-Judge, holding court in the whole ſoul, bearing witneſſe of all a mans doing and deſires, and accordingly excuſing or accuſing, abſolving or condeming, comforting or tormenting.

Verſe 21. Then have we confidence] Sincerity is the mother of ſerenity. Since qua, tranquillitas emnis tempestas est, ſaith Iſidore. Uprightneſſe hath boldneſſe. It is not a peace, but a truce, that the wicked have ſuch a ſtorm will befall them, as ſhall never be blown over. Iſrael is the heir of peace, Galatians 6.16. Iſa 32.17.

Verſe 22. And what ſoever we ask] ſc. According to his will. Fiat voluntas mea, quia tua, ſaid Luther. I can have what I will of God, ſaid one; for my will ſhall be concentrike with his will.

Becauſe we keep] The obedience of faith emboldens us: yet may no may ſay as the prodigall, Give me the por[illegible: 1 letter]ion that belongeth to me. It was a proud ſpeech of that Emperour that ſaid,Antonin Philoſ. Non ſic Deos coluimus, ant ſic vivimus, ut ille not vinceret, We have not ſo ſerved God, that the enemy ſhould overcome us.

Verſe 23. And this is his commandment] This is the ſum and ſubſtance of the Goſpel, that we believe and love: and the more we believe Gods love to us, the more love ſhall we bear one to another, for our love is but a reflex of his.

Verſe 24. By the Spirit] Chriſt hat ſatisfied the wrath of the Father: and now the Father and Chriſt both, as reconciled, ſend the Spirit, as the fruit of both their loves, to inhabit our hearts. And truly, next unto the love of Chriſt in dwelling in our nature, we may well wonder at the love of the holy Ghoſt, that will dwell in our defiled ſouls.

Behold, what manner of love. What love, in kind and in degree. In kind the most tender and the most ennobling, in adopting us into his family, and in permitting us to address him as our Father; in degree the most exalted, since there is no higher love that can be shown than in adopting a poor and friendless orphan, and giving him a parent and a home. Even God could bestow upon us no more valuable token of affection than that we should be adopted into his family, and permitted to regard him as our Father. When we remember how insignificant we are as creatures, and how ungrateful, rebellious, and vile we have been as sinners, we may well be amazed at the love which would adopt us into the holy family of God, so that we may be regarded and treated as the children of the Most High. A prince could manifest no higher love for a wandering, ragged, vicious orphan boy, found in the streets, than by adopting him into his own family, and admitting him to the same privileges and honours as his own sons; and yet this would be a trifle compared with the honour which God has bestowed on us.

The Father hath bestowed upon us. God, regarded as a Father, or as at the head of the universe considered as one family. That we should be called the sons of God. That is, that we should be the sons of God --the word called being often used in the sense of to be. On the nature and privileges of adoption, Rom 8:15, seq., and 2Cor 6:18, and practical remarks on that chapter, 1Cor 6:19, 1Cor 6:20.

Therefore the world knoweth us not. Does not understand our principles; the reasons of our conduct; the sources of our comforts and joys. The people of the world regard us as fanatics or enthusiasts; as foolish in abandoning the pleasures and pursuits which they engage in; as renouncing certain happiness for that which is uncertain; as cherishing false and delusive hopes in regard to the future, and as practising needless austerities, with nothing to compensate for the pleasures which are abandoned. There is nothing which the gay, the ambitious, and the selfish less understand than they do the elements which go into the Christian's character, and the nature and source of the Christian's joys.

Because it knew him not. Did not know the Lord Jesus Christ. That is, the world had no right views of the real character of the Lord Jesus when he was on the earth. They mistook him for an enthusiast or an impostor; and it is no wonder that, having wholly mistaken his character, they should mistake ours. On the fact that the world did not know him, 1Cor 2:8, Acts 3:17. Comp. Jn 17:25. On the fact that Christians may be expected to be regarded and treated as their Saviour was, Jn 15:18, Jn 15:19; Jn 15:20. Comp. Mt 10:24,25.

(a) "love" Eph 2:4,5 (b) "the sons" Jn 1:12, Rev 21:7 (*) "sons" "Children"

Beloved, now are we the sons of God. We now in fact sustain this rank and dignity, and on that we may reflect with pleasure and gratitude. It is in itself an exalted honour, and may be contemplated as such, whatever may be true in regard to what is to come. In the dignity and the privileges which we now enjoy, we may find a grateful subject of reflection, and a cause of thankfulness, even if we should look to nothing beyond, or when we contemplate the fact by itself.

And it doth not yet appear what we shall be. It is not fully revealed what we shall be hereafter; what will be the full result of being regarded as the children of God. There are, indeed, certain things which may be inferred as following from this. There is enough to animate us with hope, and to sustain us in the trials of life. There is one thing which is clear, that we shall be like the Son of God; but what is fully involved in this is not made known. Perhaps

(1.) it could not be so revealed that we could understand it, for that state may be so unlike the present that no words would fully convey the conception to our minds. Perhaps

(2.) it may be necessary to our condition here, as on probation, that no more light should be furnished in regard to the future than to stimulate us to make efforts to reach a world where all is light. For an illustration of the sentiment expressed here by the apostle, 2Pet 1:4.

But we know that, when he shall appear, we shall be like him. It is revealed to us that we shall be made like Christ; that is, in the bodies with which we shall be raised up, in character, in happiness, in glory. Php 3:21; 2Cor 3:18. This is enough to satisfy the Christian in his prospects for the future world. To be like Christ is the object of his supreme aim. For that he lives, and all his aspirations in regard to the coming world may be summed up in this--that he wishes to be like the glorified Son of God, and to share his honours and his joys. Php 3:10.

For we shall see him as he is. It is clearly implied here that there will be an influence in beholding the Saviour as he is, which will tend to make us like him, or to transform us into his likeness. See the nature of this influence explained 2Cor 3:18.

(d) "the sons" Rom 8:14,18 (*) "sons" "Children" (e) "like him" 1Cor 15:49, Php 3:21, 2Pet 1:4 (f) "see him" Job 19:26, Ps 17:15, Mt 5:8, 1Cor 13:12

And every man that hath this hope in him. This hope of seeing the Saviour, and of being made like him; that is, every true Christian. On the nature and influence of hope, Rom 8:24, Rom 8:25.

Purifieth himself. Makes himself holy. That is, under the influence of this hope of being like the Saviour, he puts forth those efforts in struggling against sin, and in overcoming his evil propensities, which are necessary to make him pure. The apostle would not deny that for the success of these efforts we are dependent on Divine aid; but he brings into view, as is often done in the sacred writings, the agency of man himself as essentially connected with success. Comp. Php 2:12. The particular thought here is, that the hope of being like Christ, and of being permitted to dwell with him, will lead a man to earnest efforts to become holy, and will be actually followed by such a result.

Even as he is pure. The same kind of purity here, the same degree hereafter. That is, the tendency of such a hope is to make him holy now, though he may be imperfect; the effect will be to make him perfectly holy in the world to come. It cannot be shown from this passage that the apostle meant to teach that any one actually becomes as pure in the present life as the Saviour is, that is, becomes perfectly holy; for all that is fairly implied in it is, that those who have this hope in them aim at the same purity, and will ultimately obtain it. But the apostle does not say that it is attained in this world. If the passage did teach this, it would teach it respecting every one who has this hope, and then the doctrine would be that no one can be a Christian who does not become absolutely perfect on earth; that is, not that some Christians may become perfect here, but that all actually do. But none, it is presumed, will hold this to be a true doctrine. A true Christian does not, indeed, habitually and wilfully sin; but no one can pretend that all Christians attain to a state of sinless perfection on earth, or are, in fact, as pure as the Saviour was. But unless the passage proves that every Christian becomes absolutely perfect in the present life, it does not prove that in fact any do. It proves

(1.) that the tendency, or the fair influence of this hope, is to make the Christian pure;

(2.) that all who cherish it will, in fact, aim to become as holy as the Saviour was; and

(3.) that this object will, at some future period, be accomplished. There is a world where all who are redeemed shall be perfectly holy.

Whosoever committeth sin transgresseth also the law. The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in 1Jn 3:3, that every one who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, (1Jn 3:5-10;) and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following:

(a.) all sin is a violation of the law of God, 1Jn 3:4;

(b.) the very object of the coming of Christ was to deliver men from sin, 1Jn 3:5;

(c.) these who are true Christians do not habitually sin, 1Jn 3:6;

(d.) those who sin cannot be true Christians, but are of the devil, 1Jn 3:8; and

(e.) he who is born of God has a germ or principle of true piety in him, and cannot sin, 1Jn 3:9. It seems evident that the apostle is here combating an opinion which then existed that men might sin, and yet be true Christians, (1Jn 3:7;) and he apprehended that there was danger that this opinion would become prevalent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that men would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedom which he procured for them was freedom to indulge in whatever men chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of men were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them prevailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (αμαρτιαν) doeth also transgression"--ανομιαν. Sin is the generic term embracing all that would be wrong. The word transgression (ανομια) is a specific term, showing where the wrong lay, to wit, in violating the law.

For sin is the transgression of the law. That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature--though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to men to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward men; and whenever, in any of these respects, its requirements are not complied with, there is sin. This will include everything in relation to which the law is given, and will embrace what we omit to do when the law has commanded a thing to be done, as well as a positive act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered transgression of the law--ανομια. This word occurs in the New Testament only in the following places: Mt 7:23, 13:41, 23:28, 24:12, Rom 4:7, 6:19, 2Thes 2:7, Tit 2:14, Heb 1:9; Heb 8:12, 10:17, in all which places it is rendered iniquity and iniquities; in 2Cor 6:14, where it is rendered unrighteousness; and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects--as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it.

I. As a definition of the nature of sin. It teaches

(a.) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed.

(b.) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God.

(c.) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there m no departure from law. The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact

(a.) that God has an absolute right to prescribe what we may and may not do;

(5.) that it is to be presumed that what he prescribes will be in accordance with what is right; and

(c.)that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures. For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong.

II. As an argument against the commission of sin. This argument may be considered as consisting of two things--the wrong that is done by the violation of law, and the exposure to the penalty.

(1.) The wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things:

(a.) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and

(b.) because it is to be presumed that when God has given law there is a good reason why he has done it.

(2.) The fact that the law has a penalty is an argument for not violating the law. All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the Divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin--of his obligations, and of the evils of disobedience--a Christian should not, and will not, deliberately and habitually violate the law of God.

(a) "know" 3Jn 1:11

And ye know that he was manifested. The Lord Jesus, the Son of God. "You know that he became incarnate, or appeared among men, for the very purpose of putting an end to sin," Mt 1:21. Comp. 1Timm 3:16. This is the second argument in this paragraph, (1Jn 3:4-10,) by which the apostle would deter us from sin. The argument is a clear one, and is perhaps the strongest that can be made to bear on the mind of a true Christian--that the Lord Jesus saw sin to be so great an evil, that he came into our world, and gave himself to the bitter sorrows of death on the cross, to redeem us from it.

To take away our sins. The essential argument here is, that the whole work of Christ was designed to deliver us from the dominion of sin, not to furnish us the means of indulgence in it; and that, therefore, we should be deterred from it by all that Christ has done and suffered for us. He perverts the whole design of the coming of the Saviour who supposes that his work was in any degree designed to procure for his followers the indulgences of sin, or who so interprets the methods of his grace as to suppose that it is now lawful for him to indulge his guilty passions. The argument essentially is this:

(1.) That we profess to be the followers of Christ, and should carry out his ends and views in coming into the world;

(2.) that the great and leading purpose of his coming was to set us free from the bondage of transgression;

(3.) that in doing this he gave himself up to a life of poverty, and shame, and sorrow, and to a most bitter death on the cross; and,

(4.) that we should not indulge in that from which he came to deliver us, and which cost him so much toil and such a death. How could we indulge in that which has brought heavy calamity on the head of a father, or which has pierced a sister's heart with many sorrows? Still more, how can we be so ungrateful and hardhearted as to indulge in that which crushed our Redeemer in death?

And in him is no sin. An additional consideration to show that we should be holy. As he was perfectly pure and spotless, so should all his followers aim to be; and none can truly pretend to be his who do not desire and design to become like him. On the personal holiness of the Lord Jesus, Heb 7:26, 1Pet 2:23.

(a) "know" Heb 9:26,28

Whosoever abideth in him. See 1Jn 2:6. The word here employed (μενων) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Mt 10:11, 26:38, Mk 6:10, Lk 1:56, et saepe. In the writings of John, however, it is quite a favourite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see Jn 5:38, 6:56, 14:10,17, 15:4-7, Jn 15:9, 1Jn 2:6,10,14,17,27,28, 3:6,24, 4:12,13,15,16. In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures. It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that as a matter of fact the child of God is not a sinner.

Sinneth not. There has been much difference of opinion in regard to this expression, and the similar declaration in 1Jn 3:9. Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections:

(1.) If it teaches that doctrine at all, it teaches that all Christians are perfect; "whosoever abideth in him," "whosoever is born of God," "he cannot sin," 1Jn 3:9.

(2.) This is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that all who have been born again are absolutely perfect, it will not prove it of any one, for the affirmation is not made of a part, or of what any favoured individual may be, but of what every one is in fact who is born of God.

(3.) This interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and wilful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars:

(a.) He who is born again does not sin habitually, or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed.

(b.) That he who is born again does not do wrong deliberately and of design. He means to do right. He is not wilfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by perfection, then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short.

(c) He who is born again will not sin finally, or will not fall away. "His seed remaineth in him," 1Jn 3:9. 1Jn 3:9 on that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a man might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so.

Whosoever sinneth. That is, as explained above, habitually, deliberately, characteristically, and finally.--Doddridge. "Who habitually and avowedly sinneth."

Hath not seen him, nor known him. Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian.

(b) "whosoever sinneth" 3Jn 1:11

Little children. 1Jn 2:1.

Let no man deceive you. That is, in the matter under consideration; to wit, by persuading you that a man may live in sinful practices, and yet be a true child of God. From this it is clear that the apostle supposed there were some who would attempt to do this, and it was to counteract their arts that he made these positive statements in regard to the nature of true religion.

He that doeth righteousness is righteous. This is laid down as a great and undeniable principle in religion--a maxim which none could dispute, and as important as it is plain. And it is worthy of all the emphasis which the apostle lays on it. The man who does righteousness, or leads an upright life, is a righteous man, and no other one is. No matter how any one may claim that he is justified by faith; no matter how he may conform to the external duties and rites of religion; no matter how zealous he may be for orthodoxy, or for the order of the church; no matter what visions and raptures he may have, or of what peace and joy in his soul he may boast; no matter how little he may fear death, oil hope for heaven--unless he is in fact a righteous man, in the proper sense of the term, he cannot be a child of God. Compare Mt 7:16-23. If he is, in the proper sense of the word, a man who keeps the law of God, and leads a holy life, he is righteous, for that is religion. Such a man, however, will always feel that his claim to be regarded as a righteous man is not to be traced to what he is in himself, but to what he owes to the grace of God.

Even as he is righteous. 1Jn 3:3. Not necessarily in this world to the same degree, but with the same kind of righteousness. Hereafter he will become wholly free from all sin, like his God and Saviour, 1Jn 3:2.

(*) "Little Children" "My Children" (a) "that doeth righteousness" Eze 18:5-9, ro 2:13

He that committeth sin. Habitually, wilfully, characteristically.

Is of the devil. This cannot mean that no one who commits any sin, or who is not absolutely perfect, can be a Christian, for this would cut off the great mass, even according to the belief of those who hold that the Christian may be perfectly holy, from all claim to the Christian character. But what the apostle here says is true in two senses:

(1.) That all who commit sin, even true believers, so far as they are imperfect, in this respect resemble Satan, and are under his influence, since sin, just so far as it exists at all, makes us resemble him.

(2.) All who habitually and characteristically sin are of the devil. This latter was evidently the principal idea in the mind of the apostle. His object here is to show that those who sinned, in the sense in which it would seem some maintained that the children of God might sin, could have no real evidence of piety, but really belonged to Satan.

For the devil sinneth from the beginning. The beginning of the world; or from the first account we have of him. It does not mean that he sinned from the beginning of his existence, for he was made holy like the other angels. Jude 1:6. The meaning is, that he introduced sin into the universe, and that he has continued to practise it ever since. The word sinneth here implies continued and habitual sin. He did not commit one act of sin and then reform; but he has continued, and still continues, his course of sin. This may confirm what has been already said about the kind of sin that John refers to. He speaks of sinning habitually, continuously, wilfully; and any one who does this shows that he is under the influence of him whose characteristic it has been and is to sin. For this purpose the Son of God was manifested. Became incarnate, and appeared among men, 1Jn 3:5. Comp. 1Timm 3:16.

That he might destroy the works of the devil. All his plans of wickedness, and his control over the hearts of men. Compare Notes on Mk 1:24; Heb 2:14. The argument here is, that as the Son of God came to destroy all the works of the devil, he cannot be his true follower who lives in sin.

(b) "He" Jn 8:44 (c) "that he" He 2:14

Whosoever is born of God doth not commit sin. This passage must either mean that they who are born of God, that is, who are true Christians, do not sin habitually and characteristically, or that every one who is a true Christian is absolutely perfect, and never commits any sin. If it can be used as referring to the doctrine of absolute perfection at all, it proves, not that Christians may be perfect, or that a portion of them are, but that all are. But who can maintain this? Who can believe that John meant to affirm this? Nothing can be clearer than that the passage has not this meaning, and that John did not teach a doctrine so contrary to the current strain of the Scriptures, and to fact; and if he did not teach this, then in this whole passage he refers to those who are habitually and characteristically righteous. For his seed remaineth in him. There is much obscurity in this expression, though the general sense is clear, which is, that there is something abiding in the heart of the true Christian which the apostle here calls seed, which will prevent his sinning. The word "his" in this phrase, "his seed," may refer either to the individual himself--in the sense that this can now be properly called his, inasmuch as it is a part of himself, or a principle abiding in him; or it may refer to God--in the sense that what is here called "seed" is his, that is, he has implanted it, or it is a germ of Divine origin. Robinson (Lex.) understands it in the latter sense, and so also do Macknight, Doddridge, Lucke, and others, and this is probably the true interpretation. The word seed (σπερμα) means properly seed sown, as of grain, plants, trees; then anything that resembles it, anything which germinates, or which springs up, or is produced. It is applied in the New Testament to the word of God, or the gospel, as that which produces effects in the heart and life similar to what seed that is sown does. Comp. Mt 13:26,37,38. Augustin, Clemens, (Alex.,) Grotius, Rosenmuller, Benson, and Bloomfield, suppose that this is the signification of the word here. The proper idea, according to this, is that the seed referred to is truth, which God has implanted or sown in the heart, from which it may be expected that the fruits of righteousness will grow. But that which abides in the heart of a Christian is not the naked word of God; the mere gospel, or mere truth; it is rather that word as made vital and efficacious by the influences of his Spirit; the germ of the Divine life; the principles of true piety in the soul, Comp. the words of Virgil.--Igneus est illi vigor et cosiestis origo semini. The exact idea here, as it seems to me, is not that the "seed" refers to the word of God, as Augustin and others suppose, or to the Spirit of God, but to the germ of piety which has been produced in the heart by the word and Spirit of God, and which may be regarded as having been implanted there by God himself, and which may be expected to produce holiness in the life, There is, probably, as Lucke supposes, an allusion in the word to the fact that we are begotten (ογεγεννημενος) of God. The word remaineth μενει, compare 1Jn 3:6--is a favourite expression of John. The expression here used by John, thus explained, would seem to imply two things:

(1.) that the germ or seed of religion implanted in the soul abides there as a constant, vital principle, so that he who is born of God cannot become habitually a sinner; and,

(2.) that it will so continue to live there that he will not fall away and perish. The idea is clearly that the germ or principle of piety so permanently abides in the soul, that he who is renewed never can become again characteristically a sinner.

And he cannot sin. Not merely he will not, but he cannot; that is, in the sense referred to. This cannot mean that one who is renewed has not physical ability to do wrong, for every moral agent has; nor can it mean that no one who is a true Christian never does, in fact, do wrong in thought, word, or deed, for no one could seriously maintain that: but it must mean that there is somehow a certainty as absolute as if it were physically impossible, that those who are born of God will not be characteristically and habitually sinners; that they will not sin in such a sense as to lose all true religion and be numbered with transgressors; that they will not fall away and perish. Unless this passage teaches that no one who is renewed ever can sin in any sense; or that every one who becomes a Christian is, and must be, absolutely and always perfect, no words could more clearly prove that true Christians will never fall from grace and perish. How can what the apostle here says be true, if a real Christian can fall away and become again a sinner?

Because he is born of God. Or begotten of God. God has given him, by the new birth, real, spiritual life, and that life can never become extinct.

(d) "Whosoever is born" 1Jn 5:18 (e) "seed" 1Pet 1:23

In this the children of God are manifest, etc. That is, this furnishes a test of their true character. The test is found in doing righteousness, and in the love of the brethren. The former he had illustrated; the latter he now proceeds to illustrate. The general idea is, that if a man is not truly a righteous man, and does not love the brethren, he cannot be a child of God. Perhaps by the phrase "in this," using a pronoun in the singular number, he means to intimate that an important part of righteousness consists in brotherly love.

Whosoever doeth not righteousness, is not of God. In 1Jn 3:7, he had said that "he that doeth righteousness is of God." If that is true, then what he here affirms must be true also, that a man who does not righteousness is not of God. The general idea is the same, that no one can be a true Christian who is not in fact a righteous man.

Neither he that loveth not his brother. The illustration of this point continues to 1Jn 3:18. The general sense is, that brotherly love is essential to the Christian character, and that he who does not possess it cannot be a Christian. On the nature and importance of brotherly love as an evidence of piety, Jn 13:34, Jn 13:35.

For this is the message. Marg., commandment. In the received text, this is αγγελια--a message brought; in several Mss., and in later editions, it is επαγγελια--annunciation, announcement; an order given, or a commandment, Acts 23:21. It is not very material which reading is followed. The word command or rule would express the sense with sufficient clearness. The reference is to the law given by the Savour as a permanent direction to his disciples.

That ye heard from the beginning, that we should love one anther. Jn 13:34, Jn 13:35; 1Jn 2:7.

(1) "message" "commandment" (*) "message" "charge"

Not as Cain. Not manifesting the spirit which Cain did. His was a most remarkable and striking instance of a want of love to a brother, and the case was well adapted to illustrate the propriety of the duty which the apostle is enjoining. See Gen 4:4-8.

Who was of that wicked one. Of the devil; that is, he was under his influence, and acted from his instigation.

And wherefore slew he him? Because his own works were evil, and his brother's righteous. He acted under the influence of envy. He was dissatisfied that his own offering was not accepted, and that his brother's was. The apostle seems desirous to guard those to whom he wrote against the indulgence of any feelings that were the opposite of love; from anything like envy toward more highly favoured brethren, by showing to what this would lead if fairly acted out, as in the case of Cain. A large part of the crimes of the earth have been caused, as in the murder of Abel, by the want of brotherly love. Nothing but love would be necessary to put an end to the crimes, and consequently to a large part of the misery, of the world.

(b) "Cain, who" Gen 4:4-8

Marvel not. Do not think it so unusual, or so little to be expected, as to excite astonishment.

If the world hate you. The emphasis here is to be placed on the word you. The apostle had just adverted to the fact that Cain hated Abel, his brother, without cause, and he says that they were not to deem it strange if the world hated them in like manner. The Saviour (Jn 15:17,18) introduced these subjects in the same connexion. In enjoining the duty of brotherly love on his disciples, he adverts to the fact that they must expect to be hated by the world, and tells them to remember that the world hated him before it hated them. The object of all this was to show more clearly the necessity of strong and tender mutual affection among Christians, since they could hope for none from the world. Jn 15:18,19.

(++) "Marvel" "Wonder" (c) "world" Jn 15:18,19

We know that we have passed from death unto life. From spiritual death (Eph 2:1) to spiritual life; that is, that we are true Christians. Because we love the brethren. The sentiment here is, that it is an infallible evidence of true piety if we love the followers of Christ as such. See this sentiment illustrated in the Jn 13:35. But how easy it would seem to be to apply such a test of piety as this! Who cannot judge accurately of his own feelings, and determine whether he loves a Christian because he bears the name and image of the Saviour--loves him the more just in proportion as he bears that image? Who cannot, if he chooses, look beyond the narrow bounds of his own sect, and determine whether he is pleased with the true Christian character wherever it may be found, and whether he would prefer to find his friends among those who bear the name and the image of the Son of God, than among the people of the world ? The Saviour meant that his followers should be known by this badge of discipleship all over the world, Jn 13:34,35. John says, in carrying out the sentiment, that Christians, by this test, may know among themselves whether they have any true religion.

He that loveth not his brother abideth in death. He remains dead in sins; that is, he has never been converted. 1Jn 3:6. As love to the Christian brotherhood is essential to true piety, it follows that he who has not that remains unconverted, or is in a state of spiritual death. He is by nature dead in sin, and unless he has evidence that he is brought out of that state, he remains or abides in it.

(d) "He that loveth" 1Jn 2:9,11

Whosoever hateth his brother is a murderer, etc. That is, he has the spirit of a murderer; he has that which, if it were acted out, would lead him to commit murder, as it did Cain. The private malice, the secret grudge, the envy which is cherished in the heart, is murderous in its tendency, and were it not for the outward restraints of human laws, and the dread of punishment, it would often lead to the act of murder. The apostle does not say that he who hates his brother, though he does not in fact commit murder, is guilty to the same degree as if he had actually done it; but he evidently means to say that the spirit which would lead to murder is there, and that God will hold him responsible for it. Nothing is wanting but the removal of outward restraints to lead to the commission of the open deed, and God judges men as he sees them to be in their hearts. What a fearful declaration, then, is this! How many real murderers there are on the earth besides those who are detected and punished, and besides those open violators of the laws of God and man who go at large! And who is there that should not feel humbled and penitent in view of his own heart, and grateful for that sovereign mercy which has restrained him from open acts of guilt?-- for who is there who has not at some period of his life, and perhaps often, indulged in feelings of hatred, and envy, and malice towards others, which, if acted out, would have led to the commission of the awful crime of taking human life? Any man may well shudder at tile remembrance of the secret sins of his own heart, and at the thought of what he would have been but for the restraining grace of God. And how wonderful is that grace which, in the case of the true Christian, not only restrains and checks, but which effectually subdues all these feelings, and implants in their place the principles of love!

(a) "Whosoever hateth" Mt 5:21,22

Hereby perceive we the love of God. The words "of God" are not in the original, and should not have been introduced into the translation, though they are found in the Latin Vulgate, and in the Genevan versions, and in one manuscript. They would naturally convey the idea that God laid down his life for us; or that God himself, in his Divine nature, suffered. But this idea is not expressed in this passage as it is in the original, and of course no argument can be derived from it either to prove that Christ is God, or that the Divine nature is capable of suffering. The original is much more expressive and emphatic than it is with this addition: "By this we know love;" that is, we know what true love is; we see a most affecting and striking illustration of its nature. Love itself--its real nature, its power, its sacrifices, its influences--was seen in its highest form, when the Son of God gave himself to die on a cross. For an illustration of the sentiment, Jn 3:16, and Jn 15:3.

Because he laid down his life for us. There can be no doubt that the Saviour is here referred to, though his name is not mentioned particularly. There are several instances in the New Testament where he is mentioned under the general appellation "he," as one who was well known, and about whom the writers were accustomed to speak.

And we ought to lay down our lives for the brethren. For the good of our fellow-Christians, if it be necessary. That is, circumstances may occur where it would be proper to do it, and we ought always to be ready to do it. The spirit which led the Saviour to sacrifice his life for the good of the church, should lead us to do the same thing for our brethren if circumstances should require it. That this is a correct principle no one can doubt; for

(1.) the Saviour did it, and we are bound to imitate his example, and to possess his spirit;

(2.) the prophets, apostles, and martyrs did it, laying down their lives in the cause of truth, and for the good of the church and the world; and

(3.) it has always been held that it is right and proper, in certain circumstances, for a man to lay down his life for the good of others. So we speak of the patriot who sacrifices his life for the good of his country; so we feel in the case of a shipwreck, that it may be the duty of a captain to sacrifice his life for the good of his passengers and crew; so in case of a pestilential disease, a physician should not regard his own life, if he may save others; and so we always hold the man up to honour who is willing to jeopard his own life on noble principles of self-denial for the good of his fellow-men. In what cases this should occur the apostle does not state; but the general principle would seem to be, that it is to be done when a greater good would result from our self-sacrifice than from carefully guarding our own lives. Thus, in the case of a patriot, his death, in the circumstances, might be of greater value to his country than his life would be; or, his exposing himself to death would be a greater service to his country, than if that should not be done. Thus the Saviour laid down his life for the good of mankind; thus the apostles exposed their lives to constant peril in extending the principles of religion; and thus the martyrs surrendered their lives in the cause of the church and of truth. In like manner we ought to be ready to hazard our lives, and even to lay them down, if in that way we may promote the cause of truth, and the salvation of sinners, or serve our Christian brethren. In what way this injunction was understood by the primitive Christians, may be perceived from what the world is reported to have said of them, "Behold, how they love one another; they are ready to die for one another."--Tertull. Apol. c. 39. So Eusebius (Eccl. His. vii. 22) says of Christians that "in a time of plague they visited one another, and not only hazarded their lives, but actually lost them in their zeal to preserve the lives of others." We are not indeed to throw away our lives; we are not to expose them in a rash, reckless, imprudent manner; but when, in the discharge of duty, we are placed in a situation where life is exposed to danger, we are not to shrink from the duty, or to run away from it. Perhaps the following would embrace the principal instances of the duty here enjoined by the apostle:

(1.) We ought to have such love for the church that we should be willing to die for it, as a patriot is willing to die for his country.

(2.) We ought to have such love for Christians as to be willing to jeopard our lives to aid them--as in case of a pestilence or plague, or when they are in danger by fire, or flood, or foes.

(3.) We ought to have such love for the truth as to be willing to sacrifice our lives rather than deny it.

(4.) We ought to have such love for the cause of our Master as to be willing to cross oceans, and snows, and sands; to visit distant and barbarous regions, though at imminent risk of our lives, and though with the prospect that we shall never see our country again.

(5.) We ought to have such love for the church that we shall engage heartily and constantly in services of labour and self-sacrifice on its account, until, our work being done, exhausted nature shall sink to rest in the grave. In one word, we should regard ourselves as devoted to the service of the Redeemer, living or dying to be found engaged in his cause. If a case should actually occur where the question would arise whether a man would abandon his Christian brother or die, he ought not to hesitate; in all cases he should regard his life as consecrated to the cause of Sion and its friends. Once, in the times of primitive piety, there was much of this spirit in the world; how little, it is to be feared, does it prevail now!

(b) "Hereby" Jn 15:13, Rom 5:8 (*) "perceive" "Know"

But whoso hath this world's good. Has property--called "this world's good," or a good pertaining to this world, because it is of value to us only as it meets our wants this side of the grave; and perhaps also because it is sought supremely by the men of the world. The general meaning of this verse, in connexion with the previous verse, is, that if we ought to be willing to lay down our lives for others, we ought to be willing to make those comparatively smaller sacrifices which are necessary to relieve them in their distresses; and that if we are unwilling to do this, we can have no evidence that the love of God dwells in us.

And seeth his brother have need. Need of food, of raiment, of shelter; or sick, and poor, and unable to provide for his own wants and those of his family.

And shutteth up his bowels of compassion from him. The bowels, or upper viscera, embracing the heart, and the region of the chest generally, are in the Scriptures represented as the seat of mercy, piety, compassion, because when the mind feels compassion it is that part which is affected. Comp. Isa 16:11.

How dwelleth the love of God in him? How can a man love God who does not love those who bear his image? 1Jn 4:20. On the general sentiment here, Jas 2:14,seq. The meaning is plain, that we cannot have evidence of piety unless we are ready to do good to others, especially to our Christian brethren. Mt 25:45; Gall 6:10.

(c) "whoso" De 15:7 (d) "how dwelleth" 1Jn 4:20

My little children, let us not love in word, neither in tongue. By mere profession; by merely saying that we love each other. See 1Pet 1:22.

But in deed and in truth. In such acts as shall show that our professed love is sincere and real. Let us do the deed of love, whether anything is said about it or not. Mt 6:3.

(+) "little children" "My children" (e) "let us" Eze 33:31, Rom 12:9, Jas 2:15,16, 1Pet 1:22

And hereby. Gr., by this; that is, by the fact that we have true love to others, and that we manifest it by a readiness to make sacrifices to do them good.

We know that we are of the truth. That we are not deceived in what we profess to be; that is that we are true Christians. To be of the truth stands opposed to cherishing false and delusive hopes.

And shall assure our hearts before him. Before God, or before the Saviour. In the margin, as in the Greek, the word rendered shall assure, is persuade. The Greek word is used as meaning to persuade, e.g., to the reception and belief of truth; then to persuade any one who has unkind or prejudiced feelings towards us, or to bring over to kind feelings, to conciliate, and thus to pacify or quiet. The meaning here seems to be, that we shall in this way allay the doubts and trouble of our minds, and produce a state of quiet and peace, to wit, by the evidence that we are of the truth. Our consciences are often restless and troubled in view of past guilt; but, in thus furnishing the evidence of true piety by love to others, we shall pacify an accusing mind, and conciliate our own hearts, and persuade or convince ourselves that we are truly the children of God. See Rob. Lex. sub voce πειθω, I. b. In other words, though a man's heart may condemn him as guilty, and though he knows that God sees and condemns the sins of his past life, yet the agitations and alarms of his mind may be calmed down and soothed by evidence that he is a child of God, and that he will not be finally condemned. A true Christian does not attempt to conceal the fact that there is much for which his own heart and conscience might justly accuse him; but he finds, notwithstanding all this, evidence that he is a child of God, and he is persuaded that all will be well.

(a) "hereby" Jn 13:35 (1) "shall assure" "persuade"

For if our heart condemn us. We cannot hope for peace from any expectation that our own hearts will never accuse us, or that we ourselves can approve of all that we have done. The reference here is not so much to our past lives, as to our present conduct and deportment. The object is to induce Christians so to live that their hearts will not condemn them for any secret sins, while the outward deportment may be unsullied. The general sentiment is, that if they should so live that their own hearts would condemn them for preSent insincerity and hypocrisy, they could have no hope of peace, for God knows all that is in the heart. In view of the past--when the heart accuses us of what we have done--we may find peace by such evidences of piety as shall allay the troubles of an agitated soul, (1Jn 3:9,) but we cannot have such peace if our hearts condemn us for the indulgence of secret sins, now that we profess to be Christians. If our hearts condemn us for present insincerity, and for secret sins, we can never "persuade" or soothe them by any external act of piety. In view of the consciousness of past guilt, we may find peace; we can find none if there is a present purpose to indulge in sin.

God is greater than our heart, and knoweth all things. We cannot hope to find peace by hiding anything from his view, or by any supposition that he is not acquainted with the sins for which our consciences trouble us. He knows all the sins of which we are conscious, and sees all their guilt and aggravation as clearly as we do. He knows more than this. He knows all the sins which we have forgotten; all those acts which we endeavour to persuade ourselves are not sinful, but which are evil in his sight; and all those aggravations attending our sins which it is impossible for us fully and distinctly to conceive, He is more disposed to condemn sin than we are; he looks on it with less allowance than we do. We cannot hope, then, for a calm mind in any supposition that God does not see our sins as clearly as we do, or in any hope that he will look on them with more favour and indulgence. Peace cannot be found in the indulgence of sin in the hope that God will not perceive or regard it, for we can sooner deceive ourselves than we can him; and while therefore, (1Jn 3:19,) in reference to the past, we can only "persuade" our hearts, or soothe their agitated feelings by evidence that we are of the truth now, and that our sins are forgiven; in reference to the present and the future, the heart can be kept calm only by such a course of life that our own hearts and our God shall approve the manner in which we live.

Beloved, if our heart condemn us not. If we so live as to have an approving conscience--that is, if we indulge in no secret sin; if we discharge faithfully every known duty; if we submit without murmuring to all the allotments of Divine Providence.

Then have we confidence toward God. Comp. 1Jn 3:19; 1Jn 2:28; Acts 24:16. The apostle evidently does not mean that we have confidence towards God on the ground of what we do, as if it were meritorious, or as if it constituted a claim to his favour; but that we may so live as to have evidence of personal piety, and that we may look forward with a confident hope that we shall be accepted of him in the great day. The word here rendered confidence--παρρησιαν--means properly boldness; usually boldness or openness in speaking our sentiments. 1Jn 2:28. The confidence or boldness which we have towards our Maker is founded solely on the evidence that he will graciously accept us as pardoned sinners; not in the belief that we deserve his favor.

(b) "heart" Job 27:6, Ps 101:2 (c) "confidence" Heb 10:22

And whatsoever we ask, we receive of him. If we are truly his children, and ask in a proper manner. Mt 7:7. Comp. Mk 11:24, Lk 11:9, 18:1-10, Jn 14:13, 15:7, 1Jn 5:14. The declaration here made must be understood with these limitations:

(1.) that we ask in a proper manner, Jas 4:3; and,

(2,) that the thing asked shall be such as will be consistent for God to give; that is, such as he shall see to be best for us, 1Jn 5:14. 1Jn 5:14.

Because we keep his commandments. Not that this is the meritorious ground of our being heard, but that it furnishes evidence that we are his children, and he hears his children as such.

And do those things that are pleasing in his sight. As a parent is disposed to bestow favours on obedient, affectionate, and dutiful children, so God is on those who please him by their obedience and submission to his will. We can have no hope that he will hear us unless we do so live as to please him.

(d) "whatsoever" Ps 145:18,19, Prov 15:29, Mk 11:24

And this is his commandment. His commandment, by way of eminence; the leading, principal thing which he enjoins on us; the commandment which lies at the foundation of all true obedience.

That we should believe on the name of his Son Jesus Christ. Mk 16:16. Comp. Jn 16:1, Acts 16:31.

And love one another, etc. This follows from the other, and hence they are mentioned as together constituting his commandment. Jn 13:36.

(e) "this is his commandment" De 18:15-19, Jn 14:1

And he that keepeth his commandments, etc. Jn 14:23.

And hereby we know that he abideth in us. That is, this is another certain evidence that we are true Christians. The Saviour had promised (Jn 14:23) that he would come and take up his abode with his which people. John says that we have proof that he does this by the Spirit he has given us. That is, the Holy Spirit is imparted to his people to enlighten their minds; to elevate their affections; to sustain them in times of trial; to quicken them in the performance of duty; and to imbue them with the temper and spirit of the Lord Jesus. When these effects exist, we may be certain that the Spirit of God is with us; for these are the "fruits" of that Spirit, or these are the effects which he produces in the lives of men. Comp. Gal 5:22, Gal 5:23. On the evidence of piety here referred to, Rom 8:9, Rom 8:14, Rom 8:16. No man can be a true Christian in whom that Spirit does not constantly dwell, or to whom he is not "given." And yet no one can determine that the Spirit dwells in him, except by the effects produced in his heart and life. In the following chapter, the apostle pursues the subject suggested here, and shows that we should examine ourselves closely, to see whether the "Spirit" to which we trust, as furnishing evidence of piety, is truly the Spirit of God, or is a spirit of delusion.

(f) "he that keepeth" Jn 14:23, 15:10 (g) "hereby" Rom 8:9,14

Our apostle begins this chapter with wonder and admiration at the astonishing goodness and condescension of Alighty God towards believers, in taking them into his family, and adopting them into the number of his children; that strangers and enemies should be dignified with the honourable and amiable title of his sons; it is the same relation that Christ has, I ascend to my Father and your Father; there is indeed a diversity in the foundation of it; Christ is a Son by nature, we by favour; he by generation, we by adoption: However, not only crowns and sceptres are beneath his dignity, but the honour of our innocent state was not equal with it; well might the apostle then break out with an heavenly astonishment, and say Behold what manner of love is this, that we should be called, accounted and acknowledged, for the children of God!

Here note, 1. That it is the high and honourable privilege of all true believers, that they are now the sons of God.

They are so, 1. By regeneration; they are made partakers of the divine nature; not in the essence of it, but in the gracious qualities of it, which enables them in some measure to resemble God their Father; they receive a principle of spiritual life from God which enables them to live unto God: and this principle received in regeneration: it is an inward principle, an universal principle, a God exalting principle, and an abiding principle.

2. They are children by adoption also: adoption is the acceptance of a stranger into the relation and privileges of a son; it was a rare condescension in Pharoah's daughter to rescue Moses, an innocent and forsaken stranger, from perishing by the waters, and adopt him for her son; but O! how much greater kindness was it for Almighty God to save guilty and wretched man from eternal flames, and to take a rebel into his family! This privilege of being the sons of God by regeneration and adoption, is a choice and gracious privilege, an high and honourable privilege, a free and undeserved privilege, a lasting and abiding privilege.

Observe, 2. As the privilege itself, so the fontal cause of it, the fountain from whence it doth proceed and flow, namely, from the gratuitous love and free favour of God; what manner of love has the father bestowed upon us? He cannot say what, nor how great it was: He admires it, but cannot declare it; yet though adoption was the effect of God's free love, it was the fruit of Christ's rich purchase; he of a Son became a servant, that we of slaves might become sons.

Observe. 3. In the word, Behold! a note of attention and admiration both; God expects, the gospel requires, and the privilege of adoption deserves, that it be beheld with love and wonder, taken notice of with joy and thankfulness, and improved for growth in grace and advancement in holiness: Behold what manner of love the Father hath bestowed upon us?

Note here, That the believer's dignity though real and great, is altogether unknown to the unbelieving world; they are so far from acknowledging them to be God's children, that they mock and scoff, jeer and deride them, for pretending so to be; and as they little know them, so do they less affect and love them, but hate and persecute them. The world knoweth us not.

Note, 2. The reason assigned why the world knows not the children of God, Because it knew not him; God once made himself manifest to the world in and by his Son; Christ, in whom dwelt the fulness of the Godhead, came and dwelt among us, but the world knew him not, received him not; and if they saw no beauty in him, who had strength of grace, and no corruption in him, is it any wonder that they see no excellency in them in whom is much weakness of grace, and too great strength of corruption? Therefore the world knoweth us not, because it knew him not.

As if the apostle had said, "Although the world knows us not, affects us not, esteems us not, because of the weakness of our grace and the strength of our corruptions, yet notwithstanding both these, we are now the sons of God; this is the happiness of our present condition, we are as children in their minority; we are not grown up for the inheritance, but we are growing; we are not what we would be, we are not what we should be; we are not what we shall be; but blessed be God we are what we are; now are we the sons of God."

Observe, 2. As the honour and dignity of the Christian's privilege in this life asserted, we are now the sons of God, so their happiness and glory in the next life described,

1. By way of negation. It doth not yet appear what they shall be; the glory which God has prepared for all his adopted children and people, is an hidden glory, a glory that doth not yet appear; what the saints shall be in their perfect state of glory doth not yet appear to them in this their imperfect state of grace.

2. By way of positive asseveration, But we know that when he shall appear we shall be like him, for we shall see him as he is.

Here note, 1. The certainty of Christ's appearance declared, He shall appear.

2. A double benefit which believers may expect at his appearing.

1. They shall be like him, as well in holiness as in happiness, as well in purity as in immortality; like him in a perfect freedom from sin, like him in the ardour and intense fervency of their love; like him in the perfection of grace, and the unspotted purity of his holy nature.

2. They shall see him: That is, his glory, with a clear and immediate sight, with a full and comprehensive sight, with an assimilating and transforming sight, with an appropriating and possessive sight, with a satisfying and everlasting sight.

Every one that hath this hope, that is, the hope of seeing and enjoying Christ in glory, he now endeavours to purify himself, according to the pattern and copy which Christ hath set before him, labouring to imitate it, though he cannot reach it.

Observe here, 1. The character of a Christian by this hope, every man that hath this hope in him.

Learn, That a Christian is a person of high hopes, and raised expectations, as to future blessedness; the author of this hope is God; the object of this hope is some future good promised and expected; the grounds of this hope are the promise and oath of God, the purchase and undertaking of Christ, and the sanctifying work of the Spirit, in and upon his soul.

Observe, 2. A description of this hope by its inseparable effect, it purifies the Christian; he that has this hope purifies himself; where it is implied,

1. That sin is a pollution which we must be purified from. 2. That the holiest of saints here on earth, are not perfectly purified from this pollution, but are daily endeavouring to purify themselves more and more.

Observe, 3. The pattern after which the sincere Christian doth conform in this work of purification, and that is Christ: he purifies himself, even as he is pure; intimating, that the Lord Jesus Christ was a perfect pattern of purity; and that it is the Christian's duty to eye this pattern, and to endeavour to conform himself thereunto, by purifying himself, even as Christ is pure.

Whosoever committeth sin, that is, whosoever lives in the allowed commission of it, lives in rebellion against, and in a flat opposition to, the law of God, sin being a transgression of God's law; and such a person as thus commits sin, not only violates the law of God, but also frustrates the death of Christ; for Christ, in whom there was no sin, was manifested in the flesh to take away sin, the guilt of it by his blood, the power of it by his Spirit, and consequently we must purify ourselves from it, if we hope to see him as he is.

Learn hence, That nothing can be more unreasonble and absurd, than to expect salvation with God in heaven by a sinless Saviour, if we allow ourselves in a course of sin; nothing being more contrary than this to the design of Christ's death, which was not only to deliver us from the danger, but from the dominion of our sins; not only to expiate our sins, but to make us sinless like himself.

That is, "Whoever lives in sin, and goes on in a course and trade of sinning, is the servant and slave of sin; and although his reason condemns him, his conscience boggles at it, and his will is something averse to it, yet if he yields his members instruments of unrighteousness unto sin, he is the servant of sin; and whatever his pretence may be, he has no right knowledge of Christ, nor any true faith in him; for whosoever abideth in him thus, sinneth not."

Learn hence, That the sincere Christian, so far as he is in Christ, and by faith united to him, and is taught and ruled by him, sinneth not; that is, he makes it his constant care and continual endeavour to shun and avoid all sin.

2. That such persons as go on in a course of sin, let their pretences to Christianity be what they will, they never had any experimental knowledge of Christ, no fellowship or communion with him; nor can ever hope to be happy in the fruition and enjoyment of him: Whosever sinneth hath not seen him, neither known him.

As if the apostle had said, "Let no man deceive you by making you believe that a right faith may consist with an unrighteous life, for only he that doeth righteousness is righteous."

Note here, 1. That there is a twofold doing of righteousness.

1. In a legal sense, which stands in an exact obeying and fulfilling the law; and thus there is none righteous, no not one.

2. In an evangelical sense, a walking uprightly, according to the rule of the gospel, conscientiously avoiding all known sin, and performing every commanded duty; it is not a single action, but a constant course of holy actions, that denominates a person holy; a righteous man makes righteousness the business of his life; his daily care is how to please God in all he does.

Note, 2. That it is the duty of every Christian, that would not be deceived as to his spiritual state and condition, to try himself by this infallible mark and rule of trial: He that doth righteousness is righteous; he that doth not righteousness is not of God.

Christian, enquire not so much what thy affections are, what thy desires are, what thy joys and comforts are, as what thy actions are; not what thy peace is, but what thy paths are: For God doth not measure men's sincerity by the tides of their affections, but by the constant bent of their resolutions, and the general course and tenor of their conversation; He that doth righteousness, is righteous, and only he.

That is, "So far as a man sinneth, so far he is of the devil, and like unto him, in whom sin is predominant: he having been an old sinner, soon after the beginning of the creation, and a bold tempter to sin all his days."

Learn, 1. That Satan has kept in a constant and continued course of sinning against God from the beiginning of his apostacy, and first moment of his revolt from God; the devil sinneth from the beginning.

Learn, 2. That such as make sin their work, do make themselves the devil's children; they are his children by imitation: Joh 8:44 Ye are of your father the devil, and the works of your father ye will do.

As if he had said, "The Son of God came purposely into the world to destroy sin, the work of the devil, in all that he will save.

Note, 1. The odious character wherewith sin is branded, it is the work of the devil; that work which he is always doing himself; and which he is continually tempting and soliciting others to do, that they may be as miserable as himself.

Note, 2. Our Saviour's manifestation in the flesh asserted; the Son of God was manifested, namely, to the world, and in the world; he appeared in our nature, and was seen in our flesh; it was a real exhibition, and not an imaginary manifestation of him.

Note, 3. The great end of this gracious manifestation of the Son of God in our nature, it was to destroy the works of the devil, to loose and dissolve; so the original: This supposes mankind to have been in bonds and fetters; we were in durance and captivity, shut and locked up in the prison-house; we were under the dominion of sin, and power of Satan, but the Son of God came to rescue us, to knock off our fetters, and to set us at liberty: By the works of the devil understand all sin in general.

2. Those sins in particular, which have most of the devil's image upon them, and render persons most like unto him, such are malice and envy, rejoicing at the calamities, and delighting in the evils, that befall others, rage and passion, bitter strife and contention, schism and faction, lying and falshood, craft and treachery; but especially pride and haughtiness, which was the sin that turned Satan out of heaven, and made him a devil in hell.

3. By the works of the devil here are meant in particular, idolatry, and all idolatrous worship, even to the worshipping of the devil himself; this, and all other kinds of idolatry, had strangely prevailed and over-run the world before the coming of Christ, who came on purpose to deliver mankind from this slavery, and to put down the kingdoms of Satan, and beat him out of those strong-holds which he thought had been impregnable; The Son of God was manifested that he might destroy the works of the devil.

Observe here, 1. The character of a true Christian, he is born of God; he has in the work of regeneration passed under a blessed change by the operation of the Holy Spirit, renewing his nature, and reforming his life; yet this denotes not a single transient act of regeneration, but rather a continued course and permanent state; one that is born of God is the same with him that leads a pious and godly life, and continues so to do.

Observe, 2. What is here asserted concerning him that is born of God, namely, that he doth not commit sin, and that he cannot sin.

1. He doth not commit sin, he is no evil doer, no worker of iniquity, no habitual or customary sinner; he goes not on in any way or course of sin, as the wicked does, who makes a trade of it; yea, he doth not tolerate or allow himself in any single act of sin; not that he is absolutely free from all sin.

2. It is said, he cannot sin; but how? And why? How can he not sin? Has he not a natural power to sin? Has he not corruptions within, and temptations without, inclining and disposing him to sin, as well as other men? And has he not opportunity to sin; the same expectations of advantages by sin with other men? Yes, no doubt; but he has not a will bent for sin, or a heart and mind set upon sin, as the wicked have; nay, he has a heart and will opposite to sin, and set against all sin.

A gracious person then, though he hath not a natural impossibility, yet he has a moral impossibility to sin. He that is born of God hath a power to do that evil which he hath not a will to do; he hath always a natural power, and sometimes a civil power, as being in authority; but his blood and pedigree are so high, being born of God, that he disdains to meddle with, or to trade in so base a thing as sin is.

Note, That a child of God has a blessed impotency in the unregenerate part, that he cannot sin strongly, though as yet he has not that ability in the regenerate part, as not to sin at all.

Observe, 3. The reasons assigned why a regenerate person cannot sin as the wicked sin, because his seed remaineth in him, and because he is born of God; that is, he has an inward principle inclining and disposing him to hate and oppose all sin, to wit, the sanctifying grace of God; and he has that mortifying Spirit, which causes him daily more and more to die unto sin, amd enables him to mortify the deeds of the body.

Learn hence, That although sin remaineth in him that is born of God, yet he that is born of God doth not remain in sin, either as to a sinful state, or a sinful conversation; God's word and Spirit, by which he was regenerate, still remain in him; and so far as he is under the ruling power and governing influences of them, he cannot sin, much less live in wilful sin.

Our apostle in these words give us the distinguishing character of a good and bad man; those who in their dispositions and actions, in the temper of their minds, and in the actions of their lives, do imitate God, are his children; and those who addict themselves to sin and impiety are of another race and descent, they are the children of the devil; they resemble him, and belong unto him. By doing righteousness is meant the practice of universal goodness, and a thorough conformity to the law of God in opposition to sin, which is the transgression of the law.

Learn hence, 1. That every man may come to the certain knowledge of his own condition, whether he be a good or a bad man; By this the children of God are manifested; that is, hereby good and bad men are really distinguished; the Scripture has laid down real marks of difference between them.

Learn, 2. That the love and practice of universal righteousness, and nothing short of it, will denominate a person a child of God, and evidence to his own conscience, that he is brought into a state of grace and favour with him: In this the children of God are manifest, whosoever doth righteousness is of God.

This discovers a farther difference between the children of God and the children of Satan, namely, Brotherly love; he doth not say, he that hateth his brother is a child of the devil, but he that loveth not his brother; intimating, that not only hatred and malice against, but want of brotherly love towards each other, is the mark and sign not of a child of God, but of the devil. He that doth not unfeignedly love men as men, and all Christians as Christians, is no child of God, no lover of God; for he that loveth not God's image, loveth not God himself.

Our apostle comes now to enforce his exhortation unto brotherly love, by many weighty arguments:

1.He assures them, that this precept concerning brotherly love was given them by Christ and his apostles, from the beginning of the preaching of the gospel: This is the message ye heard of him from the beginning.

Note here, 1. That the word of God is a message sent from God unto us, a message for our information and instruction, a message for our guide and direction.

2. That the duty of brotherly love is an ancient message that God has sent and has continued to send us, from the beginning; God help us to learn this lesson, so anciently taught us, and so long pressed upon us by God himself! This is the message which ye heard from the beginning.

A second argument to exite brotherly love is drawn from the evil of hating our brother, which appears in the person and practice of Cain, whom our apostle describes.

1. By his pedigree, He was of that wicked one; that is, the devil, of his diabolical dispostion, of his envious and malicious inclination, and, as such, was not so much Adam's son as the devil's son.

2. By his practice, he slew his brother: He first hated him, and then slew him. His hatred was causeless and unjust, implacable and deadly, and ended in his brother's death and his own destruction.

3. The reason is assigned why he slew him, Because his own works were evil, and his brother's righteous; not for any harm he had done, or for any evil he had deserved, but because Cain was bad himself, and his works bad; to hate godliness, and to persecute the godly, is the very nature and disposition of a wicked man.

Observe, lastly, The inference drawn by the apostle from this example of Cain's hating his holy and innocent brother; Marvel not, my brethren, says he, if the world hate you; intimating, that the world always did, and ever will hate God's children; and that the children of God are not to marvel or wonder at it, but to prepare for it; it is no new thing, but what has been from the beginning: Though Cain be dead, the spirit of Cain is alive; the prosecutor goes about with Cain's club in his hand, redded with blood; marvel not then if the world hate you.

Observe here, 1. Our apostle's description of a carnal unregenerate state; it is a state of spiritual death.

2. Of a Christian's renewed state by the Spirit of Christ, it is a state of spiritual life; we are passed from death to life.

3. Here is the mark and token by which this translation from death to life may be known, namely, by love; for love being the great work of God's renewing spirit on the soul, it is by the production of that, we come to the knowledge that we are changed from a Cainish corrupt state of death, into a state of holy life: Whatever grace men pretend unto, if they want this grace of love, they are yet dead in sin.

Observe, 4. The characteristical note of that love which will be an indubitable evidence of this our translation from death to life, it must be a love of the brethren; that is, of all Christians, as such; particularly it must be an extensive and universal love, that reaches all the children of God, all good men, of what judgment and opinion soever, otherwise it is the love of a party only, and a love for opinion sake, not for grace-sake, We give thanks since we heard of your love to all saints: Col 1:4 that is, to all of what nation and kingdom soever, of what estate and condition soever, of what judgment and opinion soever, though differing from you in some lesser things.

It must also be an holy love that will evidence our Christianity; though all men must be loved as men, yet the brethren must be loved for the likeness of God in them, we must love God's holiness in holy persons: it is one thing to love the brethren, and another to love them as brethren, and because they are brethren; a gracious person may be loved only for carnal respects, and sinister ends; again, it must be active and operative, a costly and expensive love; that cheap love of some men, which will wish a poor Christian well, but will be at no pains, no cost, or expence, to help and succour him, because they love their money better than they do their brother, is the hypocrite's love, not the saint's. If a brother or a sister be naked, and we say unto him, Be thou clothed, &c. Jas 2:15 this is a cold sort of love, which will profit neither our brother nor ourselves.

From the whole learn, That the love of grace in another, is a good evidence of the life of grace in ourselves; unfeigned love to the children of God as such, is an undoubted evidence of our regeneration and adoption; We know that we are passed from, &c.

Observe here, 1. The nature of the sin condemned, it is a secret sin of the heart, not an open sin of the life; he that hateth his brother, that is, in his heart, is a murderer, though he doth not smite him either with his tongue, or with his hand.

Learn hence, That sins of the heart are damning, as well as sins of the life; a man may be an adulterer in the sight of God, and yet never touch a woman, Matt 5:28; an idolator, and yet never bow his knee to an image, Eph 5:5, a murderer, and yet never hurt his brother; if he hates him in his heart, it is recorded murder in God's account. What need have we to put up David's prayer, Cleanse thou me from my secret sins? Ps 19:1

Observe, 2. The sad and deplorable condition of such as are guilty of this sin, namely, of murdering their brother by hatred in their hearts: He that hateth his brother, abideth in death, and hath not eternal life abiding in him, 1John 3:14,15; that is he hath no spiritual life, nothing of the life of grace abideth in him, which is the seed and principle, the original and beginning of life.

Note thence, That the life of grace in the heart of a regenerate person, is the beginning and first principle of a life of glory, whereof they cannot but be destitute who hate their brother in their hearts. So much hatred in a man, so much death; and so much want of love, so much want of life.

Here our apostle presses brotherly love from another argument, namely, from the example of Jesus Christ, who being God, as well as man, laid down his life, as man, for us.

Where note, That the intimate union betwixt the divine and human nature in Christ, gives ground for the calling Christ's life, as man, the life of God: as his blood is said, Acts 20:28 to be God's own blood; Hereby perceive we the love of God, that is, of Jesus Christ the Redeemer, in that he laid down his life for us.

Thence learn, That the death of Christ for us is a special manifestation of his singular love unto us.

Observe farther, The inference which our apostle draws from Christ's love in laying down his life for us, namely, that we therefore ought to lay down our lives for the brethren: That is, in a time of persecution, when the glory of God, the edification of the church, and the eternal salvation of our brethren, do require it, and stand in need of it: We must never stick at laying down our lives when God calls us to it, as needful for better ends than our lives. It is not needful that we live, but needful and necessary that we glorify God, both in life and death.

Our apostle here draws an argument from the greater to the less, after this manner: "If, says he, we ought to be ready in some cases to part with our lives for the brethren, surely we much more ought to impart and communicate our worldly goods to them in the time of their necessity, and he that refuses so to do, can never think there is any thing of that love in him, which God requires of him towards his children."

Learn hence, that there certainly dwells no love of God in that man's heart, who having this world's goods, stretchest not out his hands to help the necessities of his brother.

Here note, 1. The fountain from which all charitable distributions are to proceed and flow, namely, from the compassion of the heart.

2. That the compassion of the heart must draw forth the help of the hand: He that is a Christian indeed will open both heart and hand to the distressed, and they shall partake of his purse as well as of his pity.

3. It is not said, He that has abundance of this world's goods, let him of his great superfluity give; but he that hath this world's goods: that is, in any measure, yea, though he has no more than he works for, yet is he required, Eph 4:28 that worketh with his hands, to give to him that needeth. The world is greatly deceived who thinks charity and almsgiving a duty that only concerns the rich; indeed it concerns them eminently, but not exclusively. And oh! the dreadful account that some rich men have to give, who expend more upon a lust in one day, than they give to the poor in a whole year. But yet, after all, every one that hath this world's goods, though he has but what he labours and sweats for, yet must he in in proportion to what he has, give to him that needeth.

Note, 4. The object of this our compassion and charity; a brother, a brother in need, and every brother in need; not only such as are cast down, but such as are falling, are the proper objects of our pity and help.

Note, 5. The circumstance of time when we must give, namely, when we see our brother in need. What a vanity is it to leave our alms till after our death, to be beholden to the justice of others for their distribution! Let us see our charity bestowed with our own eyes, and given out with our own hands, when the loins of the poor will bless us, but their prayers will do us no good when we are dead. Whoso seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?

From the whole learn, That when we are in a capacity, and enjoy an opportunity of expressing our charitable benevolence towards our poor and indigent brethren, the omission of it is a certain evidence that there is nothing of the love of God residing in us.

Having laid down several motives to brotherly love before, by way of excitation, as an help to their affections, he comes now to propound some directions to them as an help to their endeavours.

And the first is this, to take special care that their love be sincere, and not hypocritical. Let us not love in word, that is, in word only, but in deed, and in truth. As if he had said, "Let our deeds speak the truth of our love; sincere love is fruitful; true affection will put forth itself into action; it doth not rest at the tongue's end, but will be seen at the finger's end, rendering us laborious in works and offices of friendship; as faith, so love without works is dead; and as faith is justified by works, so is our love also.

Observe next, The encouragement which our apostle gives to the exercise of this true love, hereby we shall know that we are of the truth, and shall assure our hearts before him: That is, "By such efficacy and real fruits of our love we shall know that we are true Christians, who live by, and walk according to the rule of the gospel, which is emphatically stiled the truth, and shall have the assured testimony of our consciences, that we are sincere in the sight of God."

Learn hence, 1. That the love of Christians one to another ought not to be verbal, or in word only, but in deed, and in truth.

2. That the sincerity of our love to our brethren is the security of our consciences and estates before God. A Christian may be assured of his good estate, and may build his assurance upon the sincerity of his love to God and Christians.

By heart here is undoubtedly meant conscience: and it is as much as if the apostle had said, "If our consciences tells us that our love is barren and fruitless, and so condemn us for hypocrisy, God is greater than our consciences, both in holiness to condemn, and in knowledge to perceive the evil of them, for he knoweth all things; whereas if we have the witness of our consciences touching the sincerity of our love by the fruits of it; if, after a most strict examination of our consciences, and an exact comparing of our lives and actions with the law of God, we are not condemned of insinceriy in our obedience to God, and love to our neighbour, then have we an humble confidence with God in all our addresses to him."

Learn hence, 1. That the consciences of men have a self-condemning and a self-absolving power.

2. That the consciences of men are much better known to God, than they either are or can be known unto themselves.

3. That if our hearts or consciences do condemn us, it is an evidence of greater condemnation from the heart-searching God.

4. That if our consciences do absolve us, it is an argument of our acceptance with God, and a ground of condfidence in all our addresses to him.

5. That according to the verdict or testimony of men's consciences rightly informed, and truly testifying, God will either acquit or absolve them at the great day.

Observe here, 1. An extraordinary favour and privilege insured, Whatsoever we ask, we receive of him; that is, whatsoever we ask according to his will, we are sure to receive, either in kind or in equivalency. It shall either be given in mercy, or denied in love; for verily God is as kind in denying some of our requests, as in answering others; we often cry for that which it would be cruelty for God to give; we know not what is best to beg, but an infinitely wise God knoweth what is fittest to give. Dat pre jocundis aptissima.

Observe, 2. The qualification of the persons to whom this precious privilege does belong. They keep God's commandments, and do the things that please him. According to our hearing God's commandments, so he hears and answers our prayers; with what measure we mete to God, God will measure to us again. If God's commands be trod under our feet, no wonder that all our prayers fall to the ground. God hears not us, if we hear not him. If we keep his commandments, whatsoever we ask, we receive of him.

Observe here, 1. What is the sum of the Christian's duty, faith and love, to believe on the name of Jesus Christ; that is, to rely upon him as our Redeemer, our Teacher, our King, our Intercessor, and to obey his great command of loving one another with a pure heart fervently.

Observe, 2. What a mighty encouragement it is to faith, that believing on Christ is constituted a duty by a plain gospel-precept, This is his commandment, for this command cuts off that vain pretence and plea of presumption. What! such a vile wretch as thou presume to believe on Christ? says Satan. Yes, says the Christian, here is a command to me so to do, yea, a command from the highest sovereignty, the contempt whereof I must answer at my utmost peril.

Observe, 3. How the command of faith, and the command of love, are linked and knit together, as if the weight of our salvation hung equally and alike upon both; as without faith it is impossible to please God, so without love it is impossible to please him also. Will no duty profit without faith? In like manner can we neither profit ourselves nor others without love: As whatever is not of faith is sin, so whatever duty we perform towards our brother, if we do it not out of love, we miss our reward. If I give all my goods to feed the poor, and have not love, I am nothing. 1Cor 13:1 Lord! can we ever think this command of love small and inconsiderable, when thou hast joined the love of thine image with faith in thy dear Son? This is his commandment, that we should believe on the name of his Son, and love one another.

Observe here, 1. The benefit of obedience to God's command. God dwelleth in us, and we in him. God's dwelling in us implies,

1. Right and property; what a man dwells in is his own.

2. Command and authority; the master and owner is the commander and disposer of the house.

It also, 3. Implies residence and continuance, settlement and fixedness of abode; there a man dwells where he constantly resides.

And our dwelling in God imports, 1. Reconciliation with God. Can two dwell together except they be agreed?

2. Affiance and trust in him.

3. An upholding constant communion with him; it is one thing to run to God for refuge in a storm, and another thing to make him our dwelling place at all times, and in all conditions; he that keepeth God's commandments thus dwelleth in God, and God in him; it follows, And hereby we know that he abideth in us, by the Spirit which he hath given us.

Learn hence, That the Spirit of God, bestowed upon us in his sanctifying gifts and saving graces, is an evident sign of God's dwelling in us, and we in him.