1 John 4:20

For he that loveth not his brother, &c.— By brother is all along to be understood a real Christian; and if Christian professors are what their religion obliges them to be, that is, more holy than other men, we ought in reason to love them with a greater degree of affection than others. It is intimated, ch. 1 John 5:1 that every one who loveth God, will of course love all Christians, who are his children, and resemble him. Here we are taught, that he who loveth not Christians, who are the visible image of God, cannot possibly love the invisible God, whose image they are: and that if any man pretends to love God, without loving all Christians, who are his image, he is a liar, and imposes upon himself as well as endeavours to impose upon other men. To this purpose Grotius quotes the following passage out of Philo: "It is impossible that the invisible God should be worshipped in a right manner, by those who behave wickedly towards such as are seen by them and are their neighbours." It is likely that the false prophets and their disciples boasted that though they did not love all Christians, yet they loved God; and that was the principal thing. St. John knew the men and their conversation, and therefore sharply reproved them for such an idle pretence. If it be our duty to love our Christian brethren, whom we see, and with whom we daily converse; and if love and beneficence to them be the way to manifest that we love God; what shall we say to those, who retire from the world, and shut themselves up in monasteries, abbeys, nunneries, cells, or deserts, to shun the conversation of men, and avoid the sight of their Christian brethren; and that, undera pretence of more than ordinary love to God? Or what can be thought of those, who spend their lives in mere contemplation, without being useful to the community, andto the Christian brethren? Who, while they pretend to the warmest love of God, do not behave with that strict justice, truth, and benevolence towards men, which might be wished and expected? Or, who contend so fiercely for the faith, (or rather for their own opinion,) as to lay aside the spirit of meekness and love, and to forget that of faith, hope, and charity, those three great Christian virtues?—The greatest of these is not faith, but lov

Inferences.—What a certain test have private Christians, as well as others, in the word of God, to distinguish between those who broach errors concerning the divine person and saving offices of Christ, under pretence of their having the Spirit of God; and those who, under his guidance and influence, preach the truth as it is in Jesus, and cordially own, and bravely profess that he is the only-begotten Son of God, and has really appeared in human nature as the Saviour of lost sinners among both Jews and Gentiles! All pretenders to the Spirit are not of God, nor are to be believed and followed; and they that are born of God, need not be stumbled at them, since there ever have been such in the world; and true believers may see through them and their delusions, and withstand and overcome them; because God, who dwells in them by his Spirit, is infinitely greater, wiser, and stronger than the devil, who works and prevails by his antichristian emissaries upon carnal men. And what wonder is it, that people of a worldly spirit should adhere to those who are like themselves, and accommodate their schemes and discourses to their corrupt taste? But the servants of God speak from, and for him, according to his mind and will; and therefore are suitably regarded by those, and those only, who are well affected in their hearts towards him.—How astonishing is the free love of God towards such sinful creatures as we are, that he (as his inspired servants testify,) has sent his beloved Son into the world to be the propitiation for our sins, that we might live in all blessedness and glory for ever with him! This is a high demonstration indeed, that God is Love; and we must be utter strangers to his amiable excellencies, if we do not love him: not that we are or can be beforehand with him in loving; for we love him, because he first loved us, and because we are brought under its influence and manifestation, to know and believe it. This melts our hearts and gains over our affections to him, and to his children for his sake. And what a sure token is this of our being born of God, and of his dwelling by his Spirit in us, and of our union and communion with him! But how vain and preposterous is it, for any to pretend that they have a true and hearty love to that God whom they never saw, if they have enmity in their souls against those in whom his image is visible, and whom they often see and converse with! This is giving the lie to their own profession, and to the declarations of God in his word, who has commanded that he who loves him, should love his brother also. And when perfect love to God and one another is genuine and abounding, how divinely sweet are its workings! It banishes all slavish tormenting fear of him and of his wrath, which is utterly inconsistent with the most affectionate complacential love to him, and to his children as such. But having this evidence of our interest in his love, with what satisfaction may we hope to appear before him with humble boldness in the day of judgment, as those who are accepted of him through his Son.

REFLECTIONS.—1st, The apostle,

1. Warns them against seducing teachers. Beloved, believe not every spirit, nor credit rashly each pretender to inspiration; but try the spirits, by the infallible oracles of truth, whether they are of God, and speak agreeably to his revealed will: because many false prophets are gone out into the world, and we need be on our guard, proving all things, and holding fast that which is good.

2. He gives them a certain rule to direct their judgment in this matter. Hereby know ye the Spirit of God, and those who are influenced by it: every spirit that confesseth that Jesus Christ is come in the flesh, or that confesseth Jesus Christ who is come in the flesh, receiving him in his divine person and mediatorial character and offices, as the true Messiah, from whom alone life and salvation are to be expected, he is of God, and speaks according to his mind and will. And every spirit that confesseth not that Jesus Christ is come in the flesh, but denies his divine glory, his real incarnation, and mediatorial undertaking, is not of God, but is under the spirit of Satan and delusion: and this is that spirit of antichrist, which is enmity against Christ and his gospel, whereof ye have heard that it should come, and even now already is it in the world, the mystery of iniquity having already begun to work, and woe to those over whom it prevails!

2nd, To encourage them against the fears of being drawn aside by seducers, the apostle,
1. Assures them, that, while they keep God on their side, they are safe. Ye are of God, little children, and have overcome them hitherto, and, if faithful, shall be still superior to all their arts: because greater is he that is in you, than he that is in the world; and he will preserve his faithful people from the power of evil.

2. He describes these seducers. They are of the world: whatever pretences they make, they are wholly engrossed and influenced by the riches, honours, and pleasures of this life: therefore speak they of the world, and the world heareth them, greedily drinking in a doctrine so suited to their carnal hearts.

3. He shews the different character of God's true ministers and people. We are of God, appointed by him, and owned of him, having his glory singly in view, and walking under the guidance and influences of his word and Spirit: he that knoweth God, heareth us, and receives our testimony as divine; he that is not of God, not enlightened by him, nor born of him, heareth not us, disregarding our doctrine, and counting it foolishness. Hereby know we the Spirit of truth, and the spirit of error. Note; They who reject the warnings of God's ministers speaking according to his holy word, evidently shew themselves to be under the Spirit of error.

3rdly, The apostle returns to recommend the exercise of fervent love, as the genuine evidence of a right spirit. Beloved, let us love one another; for love is of God, his genuine offspring, and his brightest image; and every one that loveth, is born of God, and knoweth God; he evidences hereby his experimental acquaintance with God, and shews himself a child of his family of love. He that loveth not, knoweth not God, whatever he may pretend; for God is Love, and the true knowledge of him has ever a transforming efficacy to change us into his image. In this was manifested the love of God towards us, and shone forth with the most distinguished lustre, because that God sent his only begotten Son into the world, to become incarnate, to live and die for us, that we might live through him, redeemed from the sentence of death, quickened to newness of life, and through his infinite merit, entitled to immortal bliss and glory. Herein is love, surpassing strange! not that we loved God! no; just the reverse; we were sinners, ungodly, enemies; but even when we had every thing which could render us the objects of his loathing, even then, that he might magnify the wonders of his grace, he loved us, and gave the most astonishing demonstration of it, when he sent his Son to be the propitiation for our sins, with his own blood making atonement for us, and now purging the faithful from all their iniquities through this amazing sacrifice, and by his own divine Spirit. Beloved, if God so loved us, we ought also to love one another: who can possibly offend us so highly as we have offended God? yet he forgives and pardons abundantly; yea, he spared not his own Son, but freely gave him up for us all: what then can we withhold from our brethren, when we have such an example before us? Surely, if we belong to him, we shall be like him, and prove it by this spirit of love. No man indeed hath seen God at any time, for he is a Spirit invisible and incorporeal. But if we love one another, God dwelleth in us, by his Spirit manifesting his presence in our hearts; and his love is perfected in us, our love towards him is entire, unreserved, and unmixed with any idolatry. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, whereby we become one with him, united to him in faith and love, and experiencing the most gracious manifestations of his presence with our souls. Thou God of life and love, give me more abundantly of this blessed Spirit!

4thly, We have,
1. The apostolic testimony. And we have seen and do testify, that the Father sent the Son, in his infinite grace and love, to be the Saviour of the world, of both Jews and Gentiles, even of all that will accept of his grace, without exception, and placing all mankind within the reach of eternal glory, if they will faithfully submit to the operations of his Spirit.

2. The true evangelical confession. Whosoever shall confess that Jesus is the Son of God, owning him as the divine and true Messiah, and making open profession of his faith in the face of every danger, God dwelleth in him, and he in God, being happily joined to God, and living continually within the veil.

3. The experience of all true Christians. And we have known and believed the love that God hath to us, the astonishing manifestation of which, in sending his Son, leaves us no room to doubt of his transcendent and infinite grace and love. God is Love, pure, perfect Love, and he that dwelleth in love, dwelleth in God, and God in him; there subsists a most holy union between them.

5thly, The apostle proceeds to set forth the blessed effects of Christian love. Herein is our love made perfect, entire, unreserved, and unmixed with any alloy, notwithstanding our many acknowledged infirmities, and deviations from the perfect law of innocence, (all of which have an absolute need of the Blood of the Atonement)—our love, I say, is made perfect by our union of heart to God, and ardent love to the brethren; and, where this is the case, then,

1. We may have boldness in the day of judgment, and confidently appear before the throne of Jesus, most assured of a glorious and distinguished acceptance: because, as he is, so are we in this world; and he cannot but receive into the bosom of his love those who so fully bear his own bright image.

2. We are delivered from all slavish fear. There is no fear in love, nothing distressing, terrifying, and servile; but perfect love casteth out fear, this entire, unreserved, and pure love of God silences all fearful apprehensions: because fear hath torment; and where it prevails, must proportionably make the soul unhappy: he that feareth with a fear that is accompanied with any anxiety, doubt, or wavering, is not made perfect in love, has not known him, nor loved him who is from the beginning, according to the full privileges of our high dispensation, as a father in God. We love him because he first loved us; his love, shed abroad in the heart, must kindle ours; and the view of those amazing manifestations of it which he has made, should every day add fuel to the sacred fire, and raise the flame of holy affections still higher and higher, till at last we are wholly assimilated to his image in the full consummation of holiness, happiness, and love, in everlasting glory.

3. Love to God necessarily includes love to the brethren. If a man say, I love God, and hateth his brother, he is a liar; his uncharitableness proves the hypocrisy of his pretensions: for he that loveth not his brother whom he hath seen with his bodily eyes, and whose distresses, which should excite compassion, he has beheld; or the divine image in him, which should engage his regards; how can he love God, whom he hath not seen? how absurd is the supposition! And this commandment have we from him, that he who loveth God, love his brother also, and prove thereby the unfeigned sincerity of his professions.