1 John 2

1 John 2:1-17

Farther to promote that holiness of temper, which it is the great design of this epistle to recommend, the apostle urges the propitiation and intercession of Christ, and the necessity of shewing our love to God, by obedience, by brotherly love, and by overcoming the immoderate love of the world. 1 John II. 1—17.

JOHN II. 1. MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Fa- PERMIT me now to address myself to you, with all tenderness and endearment, as my little children, and to assure you, that I write these things concerning the readiness of God to forgive sin, not to encourage you to offend, but with a contrary purpose, that you may not sin. And I hope you will consider it as your highest interest, to guard against that greatest and most formidable of all evils. But if any man, through the surprise of a violent temptation, and remaining infirmity of human nature, do fall into sin, let him not absolutely despair, as if his case were hopeless; for we have still this great and important consolation, that if we are true believers, we have an Advocate with the Father, to plead for our pardon

An Advocate with the Father.] The signifies one who is to plead for a person word, advocate, in our language commonly in a court of judicature; but Dr. Samuel

Christ is the propitiation for our sin

and renew our peace, even Jesus Christ, the righteous one; that great exalted Saviour, who was himself, by way of eminence, and in such a degree, as no other person dwelling in human flesh ever was, so perfectly righteous, that his obedience absolutely answered the demands of the Divine law in all its extent and purity. And he is the great propitiation for our sins, to whom, under that character, we have fled with cheerful confidence; and it is a joy to us to reflect, that he is not only the propitiation for ours, but also [for the sins] of the whole world: b no nation under heaven is excluded from a share in the blessings he hath purchased, nor shall any person whatsoever be excluded, let his iniquities have been ever so great and aggravated, if he be disposed to make a proper application to him. And by this certain mark and evidence, we know that we are acquainted with him to the most happy and effectual purposes, even if we faithfully and uprightly keep all his commandments. For he that saith, I know him, and keepeth not his commandments, is a liar; he falsely pretends to a knowledge of him, of which he is quite destitute; and therefore in this respect the truth is not [in him.] But Whosoever uprightly and impartially keepeth his word, in him certainly is the love of God perfected: it is plain he has it truly in his heart, and does not, like those who

hath taken great pains to show, properly signifies the same with amongst the Romans, or יי in the w, a great person, who used to pat the cause of some of inferior rank, who was also a sponsor for their good our. By this he imagines several res may be illustrated, and particu sa i. 7—9; Job xxix. 12; Psal. 12; Job xxxiii. 23, &c. And in nation of this sentiment he brings remarkable quotations from the r. Harris’s Observ. p. 49—61. Per here is nothing that illustrates the more, than the residence of some nt persons from distant provinces, courts of great princes or states, business it was constantly to ne. with them the affairs of those they represented, to vindicate them from any unjust asp vance their interest to power. b For the sins of the Reyner has urged th the merit of Christ’s not only to believers, thens; and I do not s can receive any preju ledging, that if there a truly virtuous temper be accepted of God, the atonement which But this will by no m trine of universal rede in which some perse But it seems to me, t be understood, as sp those who believe, wh tiles, over the whole

would abide in him, ought to walk as he walked. : are regardless of the Divine authority, mak at a vain and hypocritical pretence to it. An by this we know, that we are interested in th Son of God, and united to him by this influenc of our faith upon our practice. He that saith he abideth in him, and pretends a claim to his saving benefits, ought himself so to walk, as he whom he calls his Divine Master, walked when he was here on earth. He ought in ever thing to trace, and endeavour to imitate hi example. And this is so obvious and natural a truth, that I persuade myself, brethren, ye already know it; for herein I write no new command ment to you, but the old commandment, found in nature, recommended by the Mosaic law, and that which ye had especially inculcated from the beginning of your acquaintance with the gospel, the great practical intent of which was, doubtless, presently made known to you by whomsoever it was preached. I may therefore well say, it is the old commandment; for it is the word which you heard from the beginning of your acquaintance with Christianity. Yet considering its peculiar obligations, and the new motives with which it is enforced upon us continually, I may say again, a new commandment I write to you, which expression is true in him, and in you, for he has laid us under new engagements to observe it, by his admirable love declared and exhibited to us; because the darkness of heathenism, and twilight of the Jewish state, is now passed away, and the true light now shineth, and in proportion to our knowledge, he may reasonably expect that our care to act suitably should be awakened. He that saith, he is in the light, that he enjoyeth, that he understands and receives the gospel, and hateth his brother, and does him any designed injury, is in the darkness even till now. And his ineffectual acquaintance with some principles of religion, which do not influence his heart to charity and beneficence, will, as to his real and final happiness, stand him in no stead. But he that loveth his brother, abideth in the light, he improves the advantages which he enjoys b the Christian reli ion, and as he

hey had known him who was from the b

answers its end, he will continually share the pleasure and the security, which it gives; for there is no occasion of stumbling in him; this will secure him from giving any just cause of offence; whereas the malevolent passions turn a thousand circumstances into temptations, which prove fatal to a man’s credit and repose in this world, and his salvation in the next. But on the contrary, as I said before, he who hateth his brother, is in darkness, and walketh in darkness; and the consequence of that is, that as one who walketh in the night, without any light to guide him, knows not whither he goeth; so such an one, while he flattereth himself with hopes of salvation, on account of his knowledge and profession, is really ignorant of his own state, because darkness hath blinded his eyes; and so he is in the utmost danger of falling, before he is aware, into the bottomless pit, from whence there is no redemption.

These things I say unto you, and they are of universal concern; I hope therefore you will all attend to them, and improve them for your own advantage. I write unto you, little children, amongst the rest, to guard the least and weakest of you against sin: because by his name, even the name of the Lord Jesus Christ, who has made an atonement for them, your sins are forgiven you, and I am very solicitous that you may make all due return for so inestimable a favour, as a pardon purchased at the expense of such sacred blood. [I write to you, fathers, because ye have known him that is from the beginning; because ye have heard of his divine dignity and glory, who was in the beginning, who was with God, and himself God; that ye may behave aright towards that Divine Saviour, who submitted to such abasement for us, though originally he was so exalted and glorious. I write to you, young men, because ye have overcome the wicked one, have bravely bid defiance to his allurements and terrors, in taking upon you, in so solemn a manner, the Christian profession; and I would by no means have you disgrace the victory you have already

and therefore should not love the world :

gained. I write to you, little children, because even the youngest of you have known God, as the Father of his people, have been taught to call upon him as your Father in heaven ; and I desire you may, with all filial reverence and love, approve yourselves dutiful and grateful to him under that relation. And, (as I have before said,) I have written to you, fathers, because ye have known him who is from the beginning ; so also, I have written to you, young men, because ye are strong, you are in the full vigour of nature ; and may God preserve your hearts in a right frame, and lengthen out your lives to do him much service in future and distant years. And this may the rather be expected, as the word of God abideth in you, as you have been instructed in the principles of Divine truth by your pious parents and other teachers, and many of you have given noble specimens of the good effects of their instructions, in that ye have already overcome the wicked one in many of his attacks ; for otherwise ye could not have assumed the profession of the Christian faith in these circumstances, nor have retained it for such a length of time.

And now whatever your age, station, and : circumstances may be, suffer me to address to you one farther word of exhortation ; which is this, Love not the world, nor the things [which are] in the world, in an irregular and excessive

To you, little children, &c.] There is such an apparent tautology in these three verses, as cannot, that I know of, be equalled in any other part of scripture. Some have imagined, that the signification of little children here, (in the original ἀνέξια,) is different from that in the 12ᵗʰ verse, (where the word is πέτυς,) which Wolfus says is used to signify Christians in general ; whereas ἀνέξια refers either to those who were young in years, or lately converted to Christianity. (See Curæ Philolog. Vol. V. p. 259.) And they have supposed the meaning of the apostle’s exhortation here is, that as one of the first persons children become acquainted with, is their father, so they should know God, and improve, more and more in a practical acquaintance with him : and each of these congratulations contains a

tacit exhortation to go on in that which he commends them for, or congratulates them upon. But on the whole, comparing the beginning of the 13ᵗʰ with the 14ᵗʰ verse, where the same words are repeated, I am ready to conjecture, that if they were written in the original, they were left out again, and were written more perfectly afterwards in the 14ᵗʰ ; and consequently, that all that should be retained, is the last clause of it, in connection with the 12ᵗʰ. Your sins are forgiven, because ye have known the Father. Thus all tautology is avoided, and every sentiment and expression, in either of the verses, is preserved. I have therefore enclosed in a parenthesis all that part, both of the text and paraphrase, which may be left out without taking away any thing from the sense, or burdening it with an unnecessary repetition.

vo . 6.

For the world passeth away.

degree; for if any one love the world with too great an attachment, and have his heart chiefly set on its interests, or its pleasures, it may justly be concluded, that the love of the Father is not in him; for there is a real inconsistency between the love of the world in this sense, and that of God: which will easily appear, when we consider what we may justly understand by the world; For all that is in the world, when it comes to make up the largest catalogue of good things, which it can promise to those who eagerly and idolatrously pursue it, [is] to be comprehended under these three well known particulars, the lust of the flesh, that is, the pleasurable indulgence of our carnal appetites; and the lust of the eyes, that is, the acquisition of money, which if not expended for other purposes for which it is designed, only serves us to behold and count over; and the pride of life, some ambitious pursuits, in consequence of which we may make a parade in the eyes of our fellow creatures for a little while, in our way to the grave, which is to strip us of it all. Now it is evident, that [these things] considered as the food of luxury, avarice, and ambition, are not of the Father, but of the world. It plainly appears, that God, considered as the author of all good, cannot be pleased with such affections and pursuits; and it would be profane to suppose that they are produced or excited by him, or that the prevalence of them can be acknowledged by him, as consistent with his love in the heart. Endeavour therefore, my brethren, to get more and more above such snares and entanglements as these; and so much the rather, as the world and all the luxury

In an irregular and excessive degree.] It is plainly necessary to attend to such a limitation; for otherwise there is a degree of love to worldly enjoyments which is rational, and which we must have for them, or we cannot in a proper manner attend to the duties of life.

The pride of life: and this is [the] Erasmus Schmidus understands this of that vain and empty boasting of the continuance of life, and of projects to be executed in some future part of it, which St. James condemns. (James iv. 16.) Raphelius seems to have been at first of the

same opinion; (see Annot. ex Xenoph. in loc.) but afterwards from the use of the word and this, in Polymus, (see Annot. ex Polym. in loc.) he was disposed to understand it in general, of the splendour and luxury, which vain persons affect in their whole manner of living. But more strictly, the phrase, and this is [the] refers it that ambitious turn of mind, which prompts men to engage in all those pursuits, which will supply materials for their vanity, and enable them to make figure in the world. See Wolffi Curæ Philolog. in loc.

Reflections on the advocacy of Christ, &c.

passeth away, and the lust thereof: but he that doeth the will of God, abideth for ever.

of it, and whatever belongs to it which can serve to the gratification of our desires, passes away like a glaring pageant, which only amuses the eye for a few transient moments, and then disappears. But he that doeth the will of God faithfully and steadily, abideth for ever; he hath built his happiness upon a basis which nothing can remove, and accordingly finds it secure, even when he quits this momentary world, and enters on an eternal and unalterable state.

ii. 1 John ii. 17

IMPROVEMENT.

OFTEN let us be lifting up our eyes and our hearts to him who verse is our great Advocate with the Father: too frequently do the infirmities of our lives demand our application to him under that character. Let us rejoice that he is Jesus Christ the righteous, that he is the Lord our righteousness. While we joy in him as the propitiation for our sins, let it comfort our heart to think, how wide the efficacy of his atonement extends. O, that all the world might be engaged to apply to him under this important consideration! O, that all those who profess so to apply to him, might remember how necessary it is, that if they would shew they indeed know him, they should keep his commandments: this, rather than any of those passionate transports of mind, on which some are ready to lay so great a stress, is the perfection of love to God. May the Spirit of Christ impress upon us more of our Master’s image, and teach us with greater care and exactness to order our walk and conversation by his example. Since we have an illustrious light to direct our path, let us make use of it to this purpose, lest eternal darkness come upon us. Let us learn the Divine lesson we are here taught, to love our brethren, and gradually to rise higher above that love of the world, that attachment to temporal and present interests, which is inconsistent with the love of the Father! When we are tempted too fondly to admire, or too eagerly to pursue this gaudy pageant, let us survey the inventory here given of its boasted treasures. Let us compute the most it can even pretend to confer upon us, and impartially weigh all that can gratify the lust of the flesh, the lust of the eye, and the pride of life, against those solid pleasures which arise from the love of God, against those infinite benefits which will finally result from it. They who do his will, abide for ever, nor is their removal from this empty and transitory world any objection against it. Yea, rather, how would it be possible, or how desirable, they should abide for ever, were not a removal from such a mutable, such an unsatisfying, and in many respects afflicting world, to make a part of the plan, formed by Divine Providence and grace in their favour!

He reminds them that antichrist was coming.

1 John 2:18

The apostle discourses of the antichrists which turn in the world, and directs Christians to the best against their seducing doctrines. 1 John II.

1 JOHN II. 18.

AND now, my beloved, dear to me as little children to the most affectionate parents,ᵃ attend to my cautions against those many seducers, with which not only the world, but even the church abounds. It is indeed the last time;ᵇ the last dispensation God will ever give to the world, is now promulgated; and it is no wonder if Satan endeavour to the utmost to adulterate a system from which his kingdom has so much to fear. And as you have heard, that one great seducer, from his opposition to Christ called antichrist, is coming, so I must assure you, that even now there are many aspiring and interested men, who act in such opposition to the Redeemer’s cause, and the whole purpose of his appearance, that though they profess his name, they may not improperly be called antichrists,ᶜ by which indeed we may know that this is the last time; for when we compare this event with the predictions of our Lord, it is so far from contradicting them, that indeed it is a great accomplishment and illustration of them. Once indeed they pretended to join themselves to us; but that it was only an hypocritical pretence to Christianity which they made, appears from the issue of it: they went out from among us, and yet they were not upon the whole of us, nor did truly belong to our number, while they seemed to

ᵃ Little children.] Mr. Cradock has observed, that little children are not so apt to love the world; but seem by reason of the weakness of their understandings, more likely to be seduced by artful and designing men; and therefore he imagines, that in this place there is a peculiar propriety in this appellation. See Crad. Apost. Hist. p. 489.

ᵇ The last time.] Some explain this of the last age of the Jewish church and commonwealth, because it was the period

in which our Saviour had foretold the rise of many false Christs; and this observation, to be sure, is material: but the expression of the last time, from comparing other scriptures, seems to be more extensive.

ᶜ Many antichrists.] Dr Whitby explains these antichrists of unbelieving Jews opposing Christianity. I rather understand them to be apostates, who had once professed themselves Christians, and brought in pernicious heretical notions.

ote unto them because they knew the truth:

f adhere to us. For if they had ever been sincerely of us, so as to feel the inward power of our gospel on their hearts, they would doubtless have continued with us; upright men would never have seen any cause to leave us, and Divine grace would have preserved such from the temptations by which these artful deceivers have been insured. But [this hath happened,] that they might be made apparent, and that we might also reap an advantage from the detection of their hypocrisy, because it would thereby appear, that all who join with us in external forms, are not indeed of us; but that even in the purest churches, there may be a mixture of tares among the wheat, which it will be prudence to remember, and to guard against. And as for you, I hope and trust you will not be seduced by them; for ye have an inward anointing of the Holy One, even the spirit of purity and joy, which Christ the Holy One of God, hath poured forth upon us; and ye know all things relating to Christianity, in such an experimental manner, as will effectually preserve you against those snares of this vain world, which have been ruinous to those unhappy apostates I have just mentioned. And as to what I have now said, I have not written to you, because ye know not the truth, nor have I entered so largely into the discussion of this matter, as would then have been necessary; but on the contrary, have contented myself with these short hints, because ye know it, and I am desirous to confirm you in it, and to awaken your zeal to join with me in testifying it to others, and opposing the many false doctrines which are taught in opposition to it; for every lie is not of the truth; there is an irreconcileable inconsistency between truth and falsehood, and the more you are confirmed in the one, the more faithfully will you guard against and oppose the other. And

d That they might be made apparent, because all are not of us: or is not as if he had been. Thus, I think, these words may be rendered; and the meaning is, that as there are some, who only pretend to be Christians, when they are not, and for some secular end mingle themselves with us, God has suffered these to be discovered, to awe and alarm others who may yet be concealed.

He therefore exhorts them to abide in it.

who is a liar and a seducer in the most dangerous sense that can be imagined, but he that denieth that Jesus is the Christ? This is the most pernicious of all errors, and tends most directly to overthrow all virtue and religion in the world, and utterly to subvert and destroy men’s souls; and he who maintains this detestable doctrine, is in a sense antichrist, who in effect denies both the Father, and the Son: For however some may pretend a zeal for the honour of God, while they are crying down that of our Lord Jesus Christ, yet so it is, that every one who denieth the Son, hath not any real regard to the Father, nor any interest in him: for God hath declared with an evidence which all who sincerely love and honour him will not fail to receive, that no man cometh to the Father but by Christ; that he is well pleased in him as his beloved Son, and maintains a favourable intercourse with sinful men only by him. [But he who acknowledgeth the Son, hath the Father also, and taketh the most effectual method to secure the continuance of his favour.

As for you therefore, to whom I now address myself, let what I here say be improved by way of caution to yourselves; be on your guard against the numerous artifices of those who would insnare and seduce you, and let that word which you have heard from me, at the beginning of the gospel, abide in you so steadily, that no man may ever wrest it from you. And if it be indeed so, and that word which ye have heard from the beginning, thus abide in you, you also will abide in that state of blessed union, in which you are, with the Son and the Father; you will dwell under their united protection, and find a source of delight spring-

• Denieth that Jesus is the Christ.] Some are of opinion this was written against Cerinthus, who in his doctrine separated Jesus from Christ, maintaining them to be two distinct persons, and denied him to be the Son of God. See Dr. Berriman’s Hist. of the True. p. 38. Compare Dr. Whitby’s Preface to this epistle. Mr. Baxter also takes in the Simonians, Menandrians, and Corporatians, with other heretics in those early ages. Baxter’s Works, Vol. III. p. 218.

[He who acknowledgeth the Son, hath the Father also.] These words, which I have included in crotchets, are generally printed in our version in italic characters; but they are to be found in so many good manuscripts, that I cannot but believe they made a part of the original, by whatever accident they were omitted in some early copy, to which, as it seems, too much regard has been paid. See Mills and Wetzel in his.

they might be entitled to eternal life.

ing up in your souls from communion with them, to which there is nothing comparable in any of the enjoyments of the present world. And this will readily be acknowledged, if you only consider, with what exalted hopes you will then be supported; for this is the promise which he hath promised to us, (which, while I mention, I cannot but exceedingly rejoice in the consideration of my own interest in it,) even the possession of that invaluable treasure, eternal life, in comparison of which, whether we consider its excellence, or its duration, all the glories of the world, and even the world itself, are lighter than vanity, and unworthy the reflection of a single moment.

These things therefore I have written unto you concerning those who would deceive you, and rob you of that inestimable treasure, that you may guard against them with the utmost vigilance. And, I trust, this will indeed be the case, for as for you in general, I esteem you sincere in the profession of your religion, and therefore may reasonably say, that the unction of the Holy Spirit, which you have received from him, who hath given you the promise of eternal life, abideth in you perpetually and powerfully; and in consequence thereof you have no such necessity as others, that any one should teach you the first principles of true religion. But let it be your care uprightly and humbly to yield up your souls to the superior instructions of this Divine Spirit; and as this same unction from him teacheth you concerning all things, and it is true, and has no mixture of

These who would deceive you.] It is in the original, they who do deceive you; but it is plain, as has often been observed, from the commendations given them elsewhere, that it signifies no more than an endeavour to seduce; and there are many passages, both in sacred and profane authors, in which a person is said to do a thing, which he attempts. See Mr. Blackwall’s Sacr. Class. Vol. I. p 121.

The unction which you have received from him, &c.] The Spirit of God is compared to an anointing, because of his precious and cheering gifts which rendered Christians more fit to encounter with their spiritual enemies; as wrestlers were anointed with oil to make them fitter for their various exercises, and to prevent the advant-

ages which might otherwise be taken against them. Whether this passage will be less capable of yielding support to the popish doctrine of chrism, or that of the Quakers, which asserts such an inspiration of all Christians as renders the office of a stated ministry unnecessary, it is hard to say. Compare Limborch’s Theol. v. 77, 4, and Barclay’s Apology, p. 52. With relation to the latter, it may be of some moment to observe, that the Christian ministry was in the highest repute in the church, when the gifts of the Spirit were poured down upon it in the greatest abundance.

Unction teacheth you all things.] It seems manifest from hence, that ever, Christian is supposed to have been anointed

Reflections on the steady regard ue to

falshood in it, even as that has taught you, abide in him to whom by that Spirit ye are thus vitally united. Yea, let me now repeat it again, as a matter of the highest importance, comprehending in one word the whole of our duty and happiness; my dear Christian friends, dear to me as little children to their affectionate parents, abide in him, that when he shall appear, as he assuredly will, in all his pomp and glory, we may have humble boldness, and may not be put to shame and confusion, before him at his coming; but may welcome him with cheerfulness, as those who have approved their fidelity to him, and expect, by his grace, an abundant reward.

IMPROVEMENT.

Let us not be surprised, if there are some who revolt from Christianity in our days; evincing thereby the insincerity of their former professions; since even the apostolic age produced some instances of this kind. But notwithstanding this, the foundation of God standeth firm, and the Lord knoweth them that at his: (2 Tim. ii. 19.) They will continue united with his church in faith and love, and no temptation will be able entirely to separate them from it.

Vain are all pretences to adhere to the Father, if we desert the Son. To his gospel therefore let us steadfastly cleave, animated by the infinitely important promise of eternal life. Can we go to another Saviour? Can we expect from any other hand a nobler, or even an equal reward? May we all, who profess a relation to him, receive an anointing from above, which may teach us all those things it is of importance for us to know, and which may engage us to abide in him with inseparable fidelity. Yet a little while, and he will again come, will appear with a glory which will warrant, and will reward the firm attachment we have manifested to his interests. May we not, at that important period, have reason to be ashamed before him; may he not be ashamed of us; but having confessed him before men, may we be confessed by him before his Father, and his holy angels. (Luke xii. 8.)

by the Holy Ghost. But as it would be how restrained a sense many general expressions, occurring in scripture, may be that a man in any degree of error should be a true Christian, it plainly shews, in attentive regard.

e tells them they were the sons of God :

1 John 2:29

rses concerning the exalted privileges of the chilwhich all true Christians are entitled, and urges a holy temper, and of a holy life, in order to t we are of that happy number. 1 John II. 29

1 JOHN II. 29.

I HAVE before been discoursing of the Divine holiness and purity : now the consideration of this may enable you to judge, whether you are, or are not, in the happy number of the children of God. For since ye know, that he is perfectly righteous, ye may know, that every one that practiseth righteousness, is born of him; as the production of righteousness in the mind argues a Divine agency upon it, therefore he, in whom it is produced, is, by regeneration, the Son of God.

Now on this view I would entreat you attentively to dwell ; as indeed no subject can be more worthy of your serious regard. Behold, my brethren, behold with delight and holy admiration, what manner of love, what immense, unutterable, inconceivable condescensions of love, the Father of universal nature, the Father of our Lord Jesus Christ, hath bestowed upon us, sinful mortals, that we should be honoured with so sublime an appellation, should be called the children of God; as he hath himself expressed it, I will be a Father unto you, and ye shall be my sons and my daughters, saith the Lord Almighty. (2 Cor. vi. 18.) It is true, indeed, this is a dignity which only attracts the observation of very few, and in this respect the world knows us not, and doth not acknowledge us for what we really are ; because it knoweth not him,

a We should be called the children of God ] The original word is τυπικ, not υιτι, and therefore should be rendered children, rather than sons. It is worth observing upon this text, that when the Danish missionaries appointed some of their Malabarian converts to translate a catechism, in

which it was mentioned as the privilege of Christians to become the sons of God one of the translators was startled at so bold a saying as he thought it, and said, It is too much ; let me rather render it, They shall be permitted to kiss his feet. Let. of Dan. Miss. No. 7, p. 56.

VOL. 6.

And should he? after he like him, seeing him as he is.

who is God’s eternal and first born Son, the Head of the family, through whom we have received the adoption. Such are the unhappy prejudices of apostate men against the Divine will, and the Divine image, that Christ himself was unknown while he dwelt in human flesh; and therefore it is no wonder that we are so, in that respect in which we resemble him. Nevertheless, my beloved, it is a most certain, and a most joyful truth that now we are the children of God, and a truth which draws after it a long train of glorious consequences; for it doth not yet perfectly appear what we shall be; the inheritance we expected is far beyond what we can at present conceive. But this we know in the general, that if he, by whom we have received the adoption, be revealed, as he will certainly at length be, we shall be like him, for we shall see him as he is; we shall have so clear and distinct a view and discernment of him, as shall transform us into his image, even the image of his holiness, the brightest and most illustrious of the various glories with which he is invested.

But let not any imagine this is an expectation indiscriminately to be entertained by all who style themselves Christians, or in any measure consistent with an unprofitable and wicked life. No, it is of the most generous tendency, and produces the most happy effects; for every one who hath this hope in him on a solid foundation,

doth not yet appear, &c.] It is oble that these are the words of John, who had not only so familiarly sed with Christ on this sublime and tful subject, but had seen his transion, when Moses and Elias appearsuch refulgent glory. He also, as axter observes in this connection, His Works, Vol III. p. 16,) saw a lorious vision of the New Jerusalem. may be doubted whether this epise not of an earlier date than the apo- , and it seems most probable that it oth considering the great age of ostle, when banished to Patmos, w naturally some things on which ches in this epistle, especially relatantichrist, might have been illusby what he saw there.

c If he be revealed.] many places, wherei u, which is nearly ce not imply any uncertainty is put for when.

d We shall see him a Tillatson well observ large, that the sight press the knowledge at because of its excelle largeness and compreality and quickness, tainty. (See his Works Seneca has some mos his ciri epistle, relatin which good men sh ture state; the very says, will prohibit any or malevolent, from that entertains it.

Therefore Christians should be pure, as he is pure.

purifieth himself from every pollution, with a sincere desire to advance daily in every branch of moral perfection and excellence, till at length he becomes pure, even as he is pure, so far as the Divine holiness can be resembled by any creature in this mortal and imperfect state. On the other hand, every one who practiseth sin, practiseth also the violation of the Divine law; for this is the very nature and essence of sin, and what is common to every kind, and every act of it, that sin is the violation of the law, either natural or revealed. And ye know, that he who is so familiar to our thoughts, and our discourses, even our Divine Master and Saviour, was manifested, that he might take away the guilt and power of our sins, by his atonement, and by the sanctifying influences of his Spirit; and there is no kind or degree of sin in him, nothing but what is of the most opposite nature. It is plain, therefore, that every one who abideth in him, sinneth not, cannot make a trade and practice of it; and that every one who thus habitually and allowedly sinneth, hath not seen him nor known him: his views and knowledge of him have been so superficial, as that they deserve not to be mentioned, since they have not conquered the love and prevalence of sin, and brought the man to a holy temper and life.

My dear little children, let no one deceive you; on this important matter by vain words, with whatever pomp, or solemnity, or plausibility, they may be attended. A being himself immutably holy, can never dispense with the want of holiness in his reasonable creatures. He who practiseth righteousness, is righteous, even as

Sin is the violation of the law.] I choose violation as rather a more expressive word than transgression, and so answering more exactly to avium, which implies not only a paracase, a passing the sounds of God’s law, but an attempt, if possible, to annihilate and destroy it.

Every one who habitually and allowedly sinneth.] It seems absolutely necessary to interpret the expression thus, not only to prevent some of the best of Christians from falling into despair, on account of those remainders of sinful imperfection, which their very eminence in religion

causes them to discern, and to lament; while others, evidently their inferiors, are vain and ignorant enough to conclude themselves perfect, and lacking nothing; but likewise to make one scripture consistent with another, (compare James iii. 2,) and even to reconcile this assertion to other passages in the epistle before us. See chap. i. 8-10.

He that practiseth righteousness is righteous.] It is very necessary to interpret the phrase thus, to avoid an indulgence as extravagant as the severity we have opposed above. For certainly it is not every

He that is born of God, doth not commit.

he himself is righteous: it is his own image, and he must invariably love and delight in it, and must as invariably abhor sin, as utterly contrary to his nature. For indeed he who practiseth sin, is of the devil: he imitates his character, and complies with his instigations; for the devil sinneth from the beginning: he introduced sin into the creation of God, and he continues still to promote it ever since, to the utmost of his power and influence: whereas the appearance of the Son of God was to a quite different and contrary purpose; for he was manifested in human flesh, that he might dissolve and destroy the works of the devil, that he might recover mankind from the apostasy into which they were seduced by the temptations of satan; and delivering them from the bondage of sin, might restore them to the practice of universal righteousness, and thereby to the favour and enjoyment of God. Every one who is born of God, who is regenerated by Divine grace, and adopted into the number of his children, doth not practise sin, because his seed abideth in him; there is an immortal principle implanted by God in the heart, which will not suffer a man, who hath received it, entirely to overbear it; and he cannot sin, in such a manner and to such a degree as others, because he is thus born of God.

ne who performs some one just or righteous action, that can be denominated righteous; nor can any man be entitled to that character, who doth not in the main course of his life, practise universal righteousness.

ᵇ Sinneth from the beginning, &c.] Mr. Limborch imagines this phrase refers to repeated acts of sin, and a continued course of it which preceded Satan’s expulsion from heaven. See Lim. Theol. lib. ii. cap. xx. sect. 4. But it seems, that the use of the present tense implies a continuance in a course of sin; which is indeed the case with respect to this malignant and unhappy spirit, who continues incorrigible, notwithstanding all he has already suffered, and all which he certainly knows, he has farther to endure.

ᶜ Destroy the works of the devil: [v. 1] This expressive word leads us to look on sin and misery as a fabric, of which the devil is the great architect, and which

Christ is come to overthrow and demolish. Accordingly he has already broken, as it were, the compages and strength of it; and we may hope it will gradually be levelled, and its very ruins removed. He has certainly done, what has a most powerful tendency to produce such an effect. But it seems driving matters to a very unjustifiable extremity, to argue from hence, as some have done, the utter extirpation of all moral and penal evil from the universe. And were not the judgment so palpably biased by the affections, as we see it to be in many instances, it is not to be conceived that men of penetration should have laid any stress on so precarious an argument.

ᵈ He cannot sin.] It is certain these words must be taken in something of a qualified sense, or they would prove not only the sinless perfection of every child of God, but also the impeccability of every such person, or the impeccability of his

Reflections on the privilege of being born of God.

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. In this therefore, and by this, as the grand characteristic, are the children of God manifested on the one hand, and the children of the devil, on the other. Every one who doth not practise righteousness, is not of God; and I may add, as a matter of great consequence, that he who loveth not his brother, as he cannot practise righteousness, a great part of which consists in brotherly love, is not of God; neither can he, without great presumption, pretend to claim a place amongst his children.

IMPROVEMENT.

How inestimable a privilege is it to be born of God! What verse infinite reason have those that possess it, to rejoice and be exceeding glad! With what astonishment should we reflect upon the Divine condescension, in admitting us to such an endearing relation! Let us behold with admiration and joy, what manner of love the Father has bestowed upon us, that we sinful wretched mortals, should be called the sons of God! Let us behold how high it rises, how wide it diffuses its effects! How glorious the inheritance, to which in consequence of this we are entitled! The world indeed knows it not; nor do we ourselves completely know it. Even John, the beloved disciple, who lay in the bosom of our Lord, and drank so deep out of the fountain head of knowledge and holiness, even he says, it doth not yet appear what we shall be. But let us, in sweet tranquillity of soul, depend on our heavenly Father, that he will do whatever is becoming his perfect wisdom and goodness, in respect to the advancement and felicity of his own children. During our state of minority, let us be contented to be at his allowance, and rejoice, that we are in the general told, that when Christ, the first born of the family, shall make his second triumphant appearance, we shall also appear with him in glory, new dressed from the grave, to adorn his train, and transformed into his illustrious image, not only with respect to the glories of the body, but the brighter glories of the immortal spirit. With him we shall have an abundant entrance into his everlasting kingdom, and for ever experience the efficacy of that near and intimate vision of him, which we shall there enjoy, to transform us into the same likeness from glory to glory. O, that,

sinning, which none have been wild and enthusiastical enough to assert. It must therefore, I think, be understood only as expressing a strong disinclination to sin, in the kind and degree referred to before. And it is certain, there are many passages of scripture, in which the word, cannot, must be taken in such a latitude. Compare Luke xiii. 33; Heb. ix. 5; Neh vi. 3; Numb. xxii. 18 And this phraseology Raphelius well illustrates by similar passages from the classics. See Annot. ex Polyb. in loc.

They are reminded, that they should love one another ;

in the mean time, we may all feel the energy of this blessed hope iv. to purify our souls, that our hearts and dispositions may correspond to our expectations ! When Christ came in human flesh, it verse was with this important purpose, that he might take away sin, that 8, 5, 8 he might destroy the works of the devil, and reduce to order and harmony that confusion and ruin, which Satan by his malicious insinuations had introduced into the world. Blessed Jesus ! may this thy benevolent design be more and more effectual. May the empire of sin and corruption, which is the empire of hell, be entirely subdued, and thy celestial kingdom of grace and holiness advanced. And may none deceive themselves, nor forget, that he alone is righteous, who practiseth righteousness. By this let us judge of ourselves, whether we are the children of God, or of the devil. And instead of flattering ourselves that though we do commit sin with allowance, yet there may be some secret seed of God still concealed in our hearts ; let us judge of our having received this regenerating seed, by its tendency to preserve us from sin, and the victories it enables us to gain over its destructive wiles and insufferable tyranny.