A34689:1074
A34689:1074
A practical commentary, or an exposition with observations, reasons, and uses upon the first Epistle general of John by ... John Cotton ...A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...
London: printed by M.S. for Thomas Parkhurst, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2 A Minister that delivers an old Doctrine, and known to the people, yet he must bring it in in a new manner, that it may affect them the more, being dressed after a new manner; the appetite desires new dishes more, as for our Saviour, he taught no new Doctrine, but he spake it in such a manner, in such Parables, that it seemed strange to them.
2 A Minister that delivers an old Doctrin, and known to the people, yet he must bring it in in a new manner, that it may affect them the more, being drest after a new manner; the appetite desires new dishes more, as for our Saviour, he taught no new Doctrin, but he spake it in such a manner, in such Parables, that it seemd strange to them.
3 He should have so much respect to newness, as to bring out all old Doctrine with a new vigour of Spirit, not with the old Spirit, but with a new affection and vigour, that so the people may be more affected therewith, he must deliver the same matter with a new Spirit, he must drink a new draught of the Wine of the Sanctuary, but a Minister must not teach any thing that is new to the Scripture.
3 He should have so much respect to newnesse, as to bring out all old Doctrin with a new vigour of Spirit, not with the old Spirit, but with a new affection and vigour, that so the people may be more affected therewith, hee must deliver the same matter with a new Spirt, he must drink a new draught of the Wine of the Sanctuary, but a Minister must not teach any thing that is new to the Scripture.
Reas. From the perfection of the Scripture, Psal. 19.7. Gods perfection is more seen in this than in any other works, the World is perfect in its kind, vers. 6. but vers. 7. How perfect is the Law of God? Now, as it were a Frantic thing to go about to create new Creatures, so to come with Nova dogmata, and new Opinions; it is as if a man should come with new Creatures, there is not any new Creature in the World, so let a man survey all Doctrines, he shall find them to be the same which were from the Creation.
Reas. From the perfection of the Scripture, Psal. 19.7. Gods perfection is more seen in this than in any other works, the World is perfect in its kinde, vers. 6. but vers. 7. How perfect is the Law of God? Now, as it were a Frantique thing to go about to create new Creatures, so to come with Nova dogmata, and new Opinions; it is as if a man should come with new Creatures, there is not any new Creature in the World, so let a man survey all Doctrins, he shall finde them to be the same which were from the Creation.
Use 1. To mortify a new-fangled trick of Ministers and People, when the Minister fits their itching ears with New-fangled Doctrine, and the people affect new Doctrine, this is against the Apostles practice here, 2 Tim. 4.2, 3. Act. 17.19, 20, 21. they thought Paul came in with new matters, and they were affected with news, but though this Doctrine was new to them, yet it was not new to the Word.
Ʋse 1. To mortifie a new-fangled trick of Ministers and People, when the Minister fits their itching ears with New-fangled Doctrin, and the people affect new Doctrin, this is against the Apostles practice here, 2 Tim. 4.2, 3. Act. 17.19, 20, 21. they thought Paul came in with new matters, and they were affected with news, but though this Doctrin was new to them, yet it was not new to the Word.
Use 2. To reprove the Popish-Religion, it is new, some are Franciscans, and some Dominicans; these are new, we never read of them in the Scripture, ⟨p. 77⟩neither do we read of Jesuits, or Monks, or Abbots, they never had any footsteps in Scripture; some of them confess that in their matters of difference from us, they have no ground in Scripture for purgatory, or prayer for the dead; but what saith St. John, I write unto you no new Commandment.
Ʋse 2. To reprove the Popish-Religion, it is new, some are Franciscans, and some Dominicans; these are new, we never read of them in the Scripture, ⟨p. 77⟩neither do we read of Jesuits, or Monks, or Abbots, they never had any footsteps in Scripture; some of them confesse that in their matters of difference from us, they have no ground in Scripture for purgatory, or prayer for the dead; but what saith St. John, I write unto you no new Commandment.
Use 3 To Assemblies and Synods to take heed what they impose on the Church, no new traditions must be thrust on us, if it be not from God, let it be abandoned.
Ʋse 3 To Assemblies and Synods to take heed what they impose on the Church, no new traditions must be thrust on us, if it be not from God, let it be abandoned.
But that which you have had from the beginning.
1 That which hath had its original from old times, is not always safe, as we see, Mat. 5.27. & 35. and yet this doth not make it true Antiquity, because it was not from the beginning, Joh. 8.44. the Devil had his lying from the beginning, but it was not from the first beginning, for he was not created a liar, but he made himself so.
1 That which hath had its original from old times, is not alwayes safe, as we see, Mat. 5.27. & 35. and yet this doth not make it true Antiquity, because it was not from the beginning, Joh. 8.44. the Devil had his lying from the beginning, but it was not from the first beginning, for he was not created a lyar, but he made himself so.
But the true Antiquity is twofold.
2 That which fetcheth its beginning from God, though it were of later times, for he is Alpha and Omega, Rev. 1.8. the beginning and end of all things.
2 That which fetcheth its beginning from God, though it were of later times, for hee is Alpha and Omega, Rev. 1.8. the beginning and end of all things.
Rea. 1 From the nature of all evil, which is an aberration from the first good Estate, if any corruption be in marriage, as polygamy, or adultery; from the beginning it was not so, if the Devil be a liar, from the beginning he was not so.
Rea. 1 From the nature of all evill, which is an aberration from the first good Estate, if any corruption be in marriage, as polygamy, or adultery; from the beginning it was not so, if the Devill be a lyar, from the beginning he was not so.
2 From the nature of Truth and good things that come from God, they have the nature of God stamped on them, and as he is the ancient of days, so is that good; as Baptism and the Lords Supper, though they were not in the World before Christs coming in the flesh, yet being from God, they have true Antiquity, they are derived from the ancient of days.
2 From the nature of Truth and good things that come from God, they have the nature of God stamped on them, and as he is the ancient of dayes, so is that good; as Baptisme and the Lords Supper, though they were not in the World before Christs coming in the flesh, yet being from God, they have true Antiquity, they are derived from the ancient of dayes.
Use 1 It discovers the vanity of the Popish allegation of Antiquity, they will bring you a thousand years alas, many errors concerning circumcision, and the denial of the Resurrection, have been of six thousand years standing, yet that is nothing; it was not from the beginning; that is true Doctrine which was from the beginning, or else from God immediately, all other Antiquity is but vain; therefore when the Papists pretend Antiquity, truly if it be not as ancient as the Ancient of days, if it come not from him, it is not true Antiquity; they will tell you that these Feasts that we celebrate in memory of Christs Nativity have great Antiquity, some four hundred years after Christs time, but it is but as yesterday, if it come not from Christ or the Apostles, for he hath revealed his whole mind in Christ, Heb. 1, 2. so that what comes not from Christ is vain; Ignatius saith, my Antiquity is Christ.
Ʋse 1 It discovers the vanity of the Popish allegation of Antiquity, they will bring you a thousand years alas, many errors concerning circumcision, and the denyall of the Resurrection, have been of six thousand years standing, yet that is nothing; it was not from the beginning; that is true Doctrin which was from the beginning, or else from God immediately, all other Antiquity is but vain; therefore when the Papists pretend Antiquity, truly if it be not as ancient as the Ancient of dayes, if it come not from him, it is not true Antiquity; they will tell you that these Feasts that we celebrate in memory of Christs Nativity have great Antiquity, some four hundred years after Christs time, but it is but as yesterday, if it come not from Christ or the Apostles, for he hath revealed his whole minde in Christ, Heb. 1, 2. so that what comes not from Christ is vain; Ignatius saith, my Antiquity is Christ.
Use 2 To show the ungrounded confidence of Scholars in the Fathers, if it come from the Fathers, it sinks deeply, truly if it have no higher rise than the Fathers, it is too young a device, no other writings besides the Scripture can plead true Antiquity; what ever it be, if it come not from Christ, or the first Institution, it is too late, because it is not the same we have had from the beginning, and indeed there is just cause to suspect them.
Ʋse 2 To shew the ungrounded confidence of Schollars in the Fathers, if it come from the Fathers, it sinks deeply, truly if it have no higher rise than the Fathers, it is too young a device, no other writings besides the Scripture can plead true Antiquity; what ever it be, if it come not from Christ, or the first Institution, it is too late, because it is not the same we have had from the beginning, and indeed there is just cause to suspect them.