A34689:1450
A34689:1450
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.
3 Another means is, to look up to God to send his Spirit, that may bring to mind those things which you have need of, and fasten them to your hearts; though you forget the Word for the present, yet when you are tempered to any Lust, the Spirit will bring it to your remembrance, Isa. 30.21. You shall hear a voice behind you, saying, This is the way walk in it.
3 Another means is, to look up to God to send his Spirit, that may bring to minde those things which you have need of, and fasten them to your hearts; though you forget the Word for the present, yet when you are tempred to any Lust, the Spirit will bring it to your remembrance, Isa. 30.21. You shall hear a voyce behind you, saying, This is the way walk in it.
5 Confer of the Word, it is a great help to make it abide in you, teaching it to others, searching the Scripture, Act. 17.11, 12.
6 If you would have the Word abide in you, give up your souls to a conscionable obedience of whatsoever you hear, if you resolve to keep it, it ⟨p. 109⟩will mightily keep you against the World, against Satan, against your Lusts; he that would keep his heart in a good frame, let his heart stick close to the Word, and the Word to it, let them be riveted together, that you may love the Word, and rejoice in it, this is the very way to have the Word abide in you; as therefore you desire to be Conquerors, Let the Word dwell richly in you, Col. 3.16. Isa. 11.9. that so you may grow up to abundance of knowledge; look at it as a wonderful Word, and submit your souls to it; ponder on it, confer about it, and this will help you against all Temptations.
6 If you would have the Word abide in you, give up your souls to a conscionable obedience of whatsoever you hear, if you resolve to keep it, it ⟨p. 109⟩will mightily keep you against the World, against Satan, against your Lusts; he that would keep his heart in a good frame, let his heart stick close to the Word, and the Word to it, let them be riveted together, that you may love the Word, and rejoyce in it, this is the very way to have the Word abide in you; as therefore you desire to be Conquerors, Let the Word dwell richly in you, Col. 3.16. Isa. 11.9. that so you may grow up to abundance of knowledge; look at it as a wonderfull Word, and submit your souls to it; ponder on it, conferre about it, and this will help you against all Temptations.
1 JOH. 2.15. Love not the world, nor the things of the world, &c.
The Apostle having exhorted to many Duties, as keeping the Commandments, and walking as Christ walked; here he removes an impediment which might hinder all, and that is, Love of the world; and he writes here to young men, and old men chiefly, to little Babes he writes, verse 18. In this verse we have a prohibition of Love in respect of a double Object; 1 The world. 2 The things of the world. This prohibition is grounded on a three-fold reason; 1 From the removal of the love of the Father from such. 2 Love not the things of the world; because whosoever is in the world, is either the lust of the flesh, the lust of the eyes, or the pride of life, and is not of the Father, vers. 16. 3 From the transitoriness of the World, and the contrary permanency of the love of God, v. 17.
THe Apostle having exhorted to many Duties, as keeping the Commandments, and walking as Christ walked; here hee removes an impediment which might hinder all, and that is, Love of the world; and he writes here to young men, and old men chiefly, to little Babes he writes, verse 18. In this verse we have a prohibition of Love in respect of a double Object; 1 The world. 2 The things of the world. This prohibition is grounded on a three-fold reason; 1 From the removal of the love of the Father from such. 2 Love not the things of the world; because whosoever is in the world, is either the lust of the flesh, the lust of the eyes, or the pride of life, and is not of the Father, vers. 16. 3 From the transitoriness of the World, and the contrary permanency of the love of God, v. 17.
Q. 1. What is the World?
A. The World is taken Four ways, and all incident to this place.
1 For the frame and fabric of Heaven and Earth, and all the Creatures, Act. 17.24. So love not the world, that is, not the Creature.
1 For the frame and fabrick of Heaven and Earth, and all the Creatures, Act. 17.24. So love not the world, that is, not the Creature.
2 The wicked of the world, Joh. 15.19. and though he doth not here intend them, yet we are to separate our selves from them.
2 The wicked of the world, Joh. 15.19. and though he doth not here intend them, yet we are to seperate our selves from them.
3 The World is taken for the Fashions and Customs of the world, Be not transformed after the world, Rom. 12.2.
4 The world is taken for those endowments and benefits the World affords, as Riches, Honours, Profits, and Pleasures, &c. Jam. 4.4.
These three are chiefly aimed at, Love not the Creature, love not the Fashions and Customs of the world, love not the Profits and Pleasures of the world.
A. Love is such an affection of the heart, whereby a man affects communion with the Creature, and communion of good to it, as the love of Money, is when we love it for it self. This love is double; 1 Amor concupiscentiae, when a man covets the thing for the thing it self, for the gain of it. 2 Amor amicitiae, which is, when I not only desire communion with it, but communication of good to it.
The first is chiefly here forbidden, when I affect the World, or the things of the World for themselves, for its own sake, and not for Gods, that it may be a furtherance to Gods service, when we love the world rather than God, when we desire it though we be without God, and rejoice in it for it self; this is the love of the world here forbidden.
The first is chiefly here forbidden, when I affect the World, or the things of the World for themselves, for its own sake, and not for Gods, that it may be a furtherance to Gods service, when we love the world rather than God, when we desire it though we be without God, and rejoyce in it for it self; this is the love of the world here forbidden.