A34689:4941
A34689:4941
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.
Obj. Many pray for their Brethren, yet full short of giving them life. What say you to Abraham's prayer for Ishmael, Gen. 17.18. and Samuel's for Saul? 1 Sam. 15.11, 31. & 16.1.
Obj. Many pray for their Brethren, yet full short of giving them life. What say you to Abrahams prayer for Ishmael, Gen. 17.18. and Samuels for Saul? 1 Sam. 15.11, 31. & 16.1.
Ans. 1. It would be considered whether he be a Brother thou prayest for; Abraham prayed for such a one as was neither yet gracious, nor belonged to the election of grace, as is likely, for that is prerequired; Samuel prayed for Saul, but God tells him he had rejected him.
2. Consider whether you use the other means that God requires in your places. David no doubt prayed for his Sons, yet he neglected other means; as its said of Adonijah, that his Father never displeased him at any time saying, Why hast thou done so? 1 Kings 1.6.
3. A man may pray, but it may be without faith or fervency, for that's required, James 5.17. If we be wanting in none of these, God will make good undoubtedly that which he hath here promised.
3. A man may pray, but it may be without faith or fervency, for thats required, James 5.17. If we be wanting in none of these, God will make good undoubtedly that which he hath here promised.
Verse 16. latter part. There is a sin unto death, &c.
These words contain an exception from his former direction, that in case we see our Brother sin a sin unto death, I do not say he shall pray for it.
These words contain an exception from his former direction, that in case we see our Brother sin a sin unto death, I doe not say he shall pray for it.
There is therefore a sin unto death.
Indeed every sin is mortal, no sin venial, Rom. 6.23. There is no sin but deserves death, but yet there is a sin unto death; that is, there […] no ordinary sin but may be forgiven, that therefore is a sin unto death, that not only deserves death, but doth certainly and inevitably procure death.
Indeed every sin is mortall, no sin veniall, Rom. 6.23. There is no sin but deserves death, but yet there is a sin unto death; that is, there 〈…〉 no ordinary sin but may be forgiven, that therefore is a sin unto death, that not onely deserves death, but doth certainly and inevitably procure death.
What is this sin unto death?
Two thing, concur to the composition of it: 1. Illumination in the mind. 2. Malice in the heart.
Two thing, concur to the composition of it: 1. Illumination in the minde. 2. Malice in the heart.
The Apostle joins them together, Heb. 10.26. If they sin wilfully, maliciously, after they have received the knowledge of the truth, (which is called enlightening, Heb. 6.4.) then there remains no more sacrifice for sin.
The Apostle joyns them together, Heb. 10.26. If they sin wilfully, maliciously, after they have received the knowledge of the truth, (which is called inlightning, Heb. 6.4.) then there remains no more sacrifice for sin.
First, Such a knowledge of the truth is required, as comes from the illumination of the holy Ghost, when he is clearly let to see the truth of Gods Word, and the goodness of his grace, if after this they sin wilfully, there is no more hope of mercy.
First, Such a knowledge of the truth is required, as comes from the illumination of the holy Ghost, when he is clearly let to see the truth of Gods Word, and the goodnesse of his grace, if after this they sin wilfully, there is no more hope of mercy.
Secondly, There is malice in this sin, that is included when its called the sin against the holy Ghost, Mat. 12.31, 32. which partly expresseth the object against which they sin, which is the Spirit of grace, and the manner, it is done with spite and malice against the know truth. That malice concurs to it, its evident, Heb. 10.29. they are said to despite the Spirit of God; now this is not only contempt and despising but its joined likewise with malice and scorn. That it is unpardonable, our Saviour testifies, Mat. 12.32. Mark 3.22. Heb. 6.4, 5, 6.
Secondly, There is malice in this sin, that is included when its called the sin against the holy Ghost, Mat. 12.31, 32. which partly expresseth the object against which they sin, which is the Spirit of grace, and the manner, it is done with spight and malice against the know truth. That malice concurs to it, its evident, Heb. 10.29. they are said to despight the Spirit of God; now this is not onely contempt and despising but its joyned likewise with malice and scorn. That it is unpardonable, our Saviour testifies, Mat. 12.32. Mark 3.22. Heb. 6.4, 5, 6.
Why is this sin so unpardonable?
1. From the mighty strong power of Satan in such a man, because its ever committed when seven worse then himself, worse then the former, have entered in, after the knowledge of the truth, and reformation of many things, Luke 11.24, to 27. When a man hath been so enlightened and convinced, that he hath cast out many sinful lusts; if he shall make way for Satan again, by voluntary and wilful commission of sins, then Satan enters with seven other spirit worse then before.
1. From the mighty strong power of Satan in such a man, because its ever committed when seven worse then himselfe, worse then the former, have entred in, after the knowledge of the truth, and reformation of many things, Luke 11.24, to 27. When a man hath been so inlightened and convinced, that he hath cast out many sinfull lusts; if he shall make way for Satan again, by voluntary and wilfull commission of sins, then Satan enters with seven other spirit worse then before.