1 John 4

BEloved, believe not every spirit I. e. Not every one pretending to Inspiration, or a Revelation; Spirit, whether good or bad, being put for the Person acted thereby., but try There being a Iudgment of Discretion or Discerning, common to Christians, de Iure, and which they ought to endeavour for, and to use upon such occasions. Acts 17.11. Phil. 1.9, 10. 1 Thess. 5.21. And the Attainment and Exercise whereof is, in reference to the great Essentials of Religion, more facile and sure: As when heretofore among the Jews, any should attempt the drawing them off from the true God, as Deut. 13.1, 2. and so when with Christians it should be endeavoured to tempt them away from Christ, as the false Prophets or Teachers did, now gone out into the World. the spirits whether they are of God, because many false prophets are gone out into the world.

Hereby know ye the Spirit of God; Every spirit that confesseth He here gives them the general Rule, both affirmative and negative, which would suffice them to judg by in their present Case. This being the great Controversy of that Time with the Iews, Whether Iesus were the Messiah? and whether the Messiah were as yet come or no? And with the Gnosticks, Whether he were really come in the Flesh, in true humane Nature? or were not, as to that appearance; a mere Phantasm? And he affirms, They that confest him so come, were of God; i. e. thus far they were in the right, this Truth was of God. Of the two litigating Parties, this was of God, the other not of God; this took his Side, that was against him. Yea, and they that not only made this true Confession, but did also truly confess him, i. e. sincerely, cordially, practically, so as accordingly to trust in him, subject and devote themselves to him, were born of God, his very Children, acted and influenced hereunto by his own holy Spirit, as chap. 5.1, 5. Mat. 16.16, 17. 1 Cor. 12.3. that Jesus Christ is come in the flesh, is of God.

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 But on the contrary, concerning them who against so plain Evidence denied him to be so come; the Case was plain, as with the Jews, Iohn 8.24. And with the present Hereticks, who denying the true Manner, could not but deny the true End of his coming; and who also liv'd so impure Lives, as imported the most open Opposition and Hostility thereto, and so discovered most evidently that Antichristian Spirit, which it was foreknown would show it self in the World..

Ye are of God, little children, and have overcome them Their being born of God, and their participation of a directive and strengthening Influence from him, kept them from being overcome by the plausible Notions, the alluring Blandishments of the Flesh and Sense, the Terror of Persecution used towards them by these Antichristian or Pseudo-christian Tempters; and enabled them to overcome, because the Divine Spirit in them, was stronger than the others lying, impure Spirit.: because greater is he that is in you, than he that is in the world.

They are of the world: therefore speak they of the world, and the world heareth them.

We are of God: He that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of truth, and the spirit of error He giveth here a further Rule whereby to judg of Doctrines and Teachers, viz. what they severally savour of, and tend to. The Doctrines and Teachers whereby these Christians were assaulted and tempted, were of an earthly Savour and Gust, tending only to gratify worldly Lusts and Inclinations, and to serve secular Interests and Designs; and therefore Men only of a worldly Spirit and Temper, were apt to listen and give entertainment to them. On the other hand, says he, (in the Name of the Asserters and Followers of true and pure Chri nity, comprehended with himself) We are of God, i. e. Our Doctrine and Way proceed from God, and tend only to serve, please and glorify him, and draw all to him; therefore such as know God, i. e. are his Friends, and converse much with him, hear us; the Things we propose and offer, are grateful and savoury to them, (as Iohn 8.37 47.) having manifestly no other Aim than to promote serious Godliness. And hereby may the Spirit of Truth and Error in matters of this Nature be distinguished; The one being next of Kin to Purity, and Holiness, and a godly Life; the other, to Sensuality, and a Design only of gratifying the animal Life..

Beloved, let us love one another In opposition to the Malice and Cruelty of these Enemies to true and pure Christianity, he exhorteth to mutual Love, not limited to themselves, as undoubtedly he did not intend, see Note on chap. 3.14. but that they should do their part towards all others, letting it lie upon them, if it were not reciprocated and mutual., for love is of God This he presses as a further Discrimina on; nothing being more evidential of Relation and Alliance to God, than a duly regulated Love, which is of him. and every one that loveth, is born of God, and knoweth God.

He that loveth not, knoweth not God; for God is love Yea, since Love is his very Nature, and that God is Love, those that love (upon the account and in the way above expre t) are born of him, partake from him that excellent and most delectable Nature, know him by a transformative Knowledg: But they that love not, they are mere Strangers to him, and never had to do with him..

In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live by him There could be no higher demonstration of his Love; Iohn 3.16..

Herein is love In comparison of this wonderful Love of his, in sending his Son to be a Sacrifice for our Sins, our Love to him is not worthy the Name of Love., not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

Beloved, if God so loved us, we ought also to love one another We discover little sense of this Love of his to us, if we do not so..

No man has seen The Essence of God is to our Eyes invisible, incomprehensible to our Minds. God at any time: If we love one another, God dwelleth in us, and his love is perfected in us. But by yielding our selves to the Power of his Love, so as to be transform'd by it, and habituated to the Exercise of mutual Love, we come to know him by the most pleasant and most apprehensible Effects, experiencing his indwelling, vital, operative Presence and Influences, whereby he is daily perfecting this his own Likeness and Image in us. This is the most desirable way of knowing God, when tho we cannot behold him at a distance, we may feelingly apprehend him nigh us, and in us.

Hereby know we that we dwell in him, and he in us, because he has given us of his Spirit The near inward Union between him and us, is best to be discern'd by the Operations of his Spirit, which is the Spirit of all Love and Goodness, chap. 3.24. Ephes. 5.9..

And we have seen and do testify He here signifies we are not left at any uncertainties, touching that matter of Fact, wherein lies this mighty Argument for the Exercise of mutual Love among Christians, God's having sent his Son to be the Saviour of the World: For, as he again inculcates, We testify upon Eye-sight, having beheld him, and converst with him, living and dying., that the Father sent the Son to be the saviour of the world.

Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God This Discourse is most studiously and observably interwoven, of these two great Things mentioned, chap. 3.23. Faith in the Messiah, and the Love of one another, as being the principal Antidotes against the poysonous Insinuations of the Apostates. Of Con essing, see Note on v. 2..

And we have known and believed the love that God has to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him Inasmuch as the transformative Efficacy of God's Love upon us, depends upon our certain Apprehension of it he doubles the Expression of that Certainty: We have known and believed, i. e. we are assured of it, both by experimented Effects, and by Faith; implying, that by having this Conception of God throughly setled in our Souls, that He is Love, (as was also said, v. 8.) we shall be so throughly changed into this very Nature and Image, as to dwell in Love, as in our ow Element, or a thing now become wholly connatural to us. Which will indeed be (by Consequence) to be so intimately united with God, that he and we may truly (tho in a Sense most remote from Identification, or being made the same, an horrid Notion! not only inferr'd by what is here said, but inconsistent with it, and refused by it, for Things united, are thereby imply'd to be distinct) be said to indwell one another..

Herein is our love made perfect, that we may have boldness in the day of Judgment And by this means, (viz. of our Inwardness with God) does our Love grow to that perfection, that we shall have the most fearless Freedom and Liberty of Spirit in the Judgment-day; our Hearts no way mis-giving to appear before him as a Judg, whose very Image we find upon our selves, he having before-hand made us such even in this World, tho in an infinitely inferior degree, as he is, Compositions of Love and Goodness. Or if the Day of Judgment should mean, as some conceive, of our Appearance before Humane Tribunals for his sake; such a Temper of Spirit must give us the same Boldness in that Case also., because as he is, so are we in this world.

There is no fear in love, but perfect love casteth out fear That he proveth from the contrary Natures of Fear and Love. The Fear which is of the baser kind, viz. that is servile, and depresses the Spirit, has no place with Love, but is excluded by it, by the same degrees by which that Love grows up to perfection, and shall be quite excluded by that Love fully perfected: Inasmuch as Love is a pleasant, Fear a tormenting Passion, which as such, while it remains, shows the Imperfection of Love.; because fear has torment: he that feareth, is not made perfect in love.

We love him His is the Fountain-Love, ours but the Stream: His Love the Inducement, the Patern, and the effective Cause of ours. He that is first in Love, loves freely; the other therefore loves under Obligation.; because he first loved us.

If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he has seen, how can he love God whom he has not seen The greater Difficulty here is imply'd, through our present dependence upon Sense, of loving the invisible God, than Men that we daily see and converse familiarly with. Hence, considering the Comprehensiveness of these two Things, the Love of God, and our Brother, that they are the Roots of all that Duty we owe to God and Man, the fulfilling of the whole Law, Mat. 22.37, 38, 39. he lets us see the Falshood and Absurdity of their Pretence to eminent Piety and Sanctity, who neglect the Duties of the second Table.?

And this commandment have we from him, that he who loveth God, love his brother also Both ought to be conjoyn'd, being required both by the same Authority..