A34689:4890
A34689:4890
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.
Use 2. For them that do believe in Christ, here is a method, whereby they may be assured of the granting their petitions.
Ʋse 2. For them that doe believe in Christ, here is a method, whereby they may be assured of the granting their petitions.
1. Make sure your adoption, for that breeds much assurance in prayer.
2. Meditate much on Christ, that Christ is your Advocate▪ and atonement for your sins.
3. Labour for a Spirit of faith, and hope, and fear, and obedience, and so you shall grow up to confidence and knowledge that your prayers are granted. Many a Christian falls short of this confidence, because he considers not who helps him to make his prayers, who makes intercession for him, or else he is wanting in some of those graces, and so his prayers are full of doubtings.
Use 3. Of consolation to all that believe on Christ; why, This is our confidence, that whatsoever we ask according to Gods will, he heareth us. How comfortable then is the condition of a believer? Be his estate never so miserable, his wants never so great, if he can but pray well, he may go on comfortably.
Ʋse 3. Of consolation to all that believe on Christ; why, This is our confidence, that whatsoever we ask according to Gods will, he heareth us. How comfortable then is the condition of a beleever? Be his estate never so miserable, his wants never so great, if he can but pray well, he may goe on comfortably.
1 JOHN 5.16, 16. If any man see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it. All unrighteousness is sin, and there is a sin not unto death.
1 JOHN 5.16, 16. If any man see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it. All unrighteousnesse is sin, and there is a sin not unto death.
These words contain a third motive to stir us up to believe on Christ, and that is from another benefit, we shall thereby be enabled to bestow on our Brethren, and that is, our prayer for him shall give him life.
THese words contain a third motive to stir us up to believe on Christ, and that is from another benefit, we shall thereby be enabled to bestow on our Brethren, and that is, our prayer for him shall give him life.
Observe in them, 1. A promise to such as shall pray for their Brother that sins a sin not unto death, he shall give him life. 2. An exception, or restraining a mans prayer, There is a sin unto death, I do not say he shall pray for it. 3. The prevention of an objection, vers. 17. All unrighteousness is sin; and, the wages of all sin is death, Kom. 6. ult. And therefore this promise is of none effect, for every sin is unto death. Unto this St. John answers, vers. 17.
Observe in them, 1. A promise to such as shall pray for their Brother that sins a sin not unto death, he shall give him life. 2. An exception, or restraining a mans prayer, There is a sin unto death, I do not say he shall pray for it. 3. The prevention of an objection, vers. 17. All unrighteousnesse is sin; and, the wages of all sin is death, Kom. 6. ult. And therefore this promise is of none efect, for every sin is unto death. Unto this St. John answers, vers. 17.
1. By granting all unrighteousness is sin, yet there is a sin not unto death; not but that every sin deserves death, but every sin doth not cut off all hope of recovery, but as Christ said of Lazarus his sickness, Joh. 11.4. it was not unto death, yet he dyed; but he means, it was not irrecoverable, because he was raised to life again; so every sin is unto death, but every sin is not irrecoverable, but that a man may be raised up out of it into life.
1. By granting all unrighteousnesse is sin, yet there is a sin not unto death; not but that every sin deserves death, but every sin doth not cut off all hope of recovery, but as Christ said of Lazarus his sicknesse, Joh. 11.4. it was not unto death, yet he dyed; but he means, it was not irrecoverable, because he was raised to life again; so every sin is unto death, but every sin is not irrecoverable, but that a man may be raised up out of it into life.
If any man see his Brother sin, he may see it, and ought to see it, Gal. 2.14. St. Paul did not turn away his eyes from seeing Peters dissembling, but took notice of it, and reproved him, Heb. 3.12, 13. Take heed lest there be in any of you an evil heart of unbelief. He speaks not only of a mans self, but of his Brother, that ye have not an evil heart, and therefore he propounds a means to help them, and that is exhorting one another. This the Apostle exhorts us to, Heb. 10.24.
If any man see his Brother sin, he may see it, and ought to see it, Gal. 2.14. St. Paul did not turn away his eyes from seeing Peters dissembling, but took notice of it, and reproved him, Heb. 3.12, 13. Take heed lest there be in any of you an evill heart of unbeliefe. He speaks not only of a mans selfe, but of his Brother, that ye have not an evill heart, and therefore he propounds a means to help them, and that is exhorting one another. This the Apostle exhorts us to, Heb. 10.24.
Reas. 1. From the love we owe to our Brethren. God requires larger love towards our Brethren then towards our Ox or Ass, and yet God requires that if we see them lying under their burden, we should help them up, Deut. 22.4. Now if God require so much help to their beast, much more to our Brethren's souls, that if we see them going astray, or sinking under the burden of sin, we should raise them up again.
Reas. 1. From the love we owe to our Brethren. God requires larger love towards our Brethren then towards our Oxe or Asse, and yet God requires that if we see them lying under their burthen, we should help them up, Deut. 22.4. Now if God require so much help to their beast, much more to our Brethrens souls, that if we see them going astray, or sinking under the burden of sin, we should raise them up again.
2. From the love we owe to our selves; this benefit we shall reap by it, we shall learn to keep better watch our selves, when we see our Brethren fall, Rom. 11.20. We must not by their falls grow high-minded, and pride our selves that we are not so bad as they, but their falls must be our fears.
Q. With what eyes should we look at the falls of our Brethren?
Answ. 1. Look not at them with a partial or hypocritical eye, Mat. 7.3, 4, 5. But we must so look at the mote in their eye, as to see a beam in our own; we should see as great sins in our selves, or greater, if God did not restrain us, for we all have the same root of evil, and should break out into as bad distempers as any, if God did not hold us back.
Answ. 1. Look not at them wirh a partial or hypocriticall eye, Mat. 7.3, 4, 5. But we must so look at the mote in their eye, as to see a beam in our own; we should see as great sins in our selves, or greater, if God did not restrain us, for we all have the same root of evill, and should break out into as bad distempers as any, if God did not hold us back.
2. We must not observe them with a curious and censorious eye, for that is an inbred curiosity in us, that we love to be prying into other mens sins, not to heal them, but to censure them. This St. James reproves, ch. 3.1, 2, 3. Be not many M sters: that is be not of a Master-like spirit, be not busy in every mans matters, and censorious of them.
2. We must not observe them with a curious and censorious eye, for that is an imbred curiosity in us, that we love to be prying into other mens sins, not to heal them, but to censure them. This St. James reproves, ch. 3.1, 2, 3. Be not many M sters: that is be not of a Master-like spirit, be not busie in every mans matters, and censorious of them.