A34689:4992
A34689:4992
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.
4. From the encouragement God is wont to give his servants in their prayers. He will fulfil the desires of them that fear him, Psal. 145.19. And this is their confidence, that whatsoever they ask in the Name of Christ, they shall receive; and therefore God will not so much dishonour his promise, nor discourage us, as to give us hearts not to pray when we shall be answered; we may pray for wicked men, whom we know not in what condition they are, but then our prayers shall return into our own bosoms, Psal. 35.13. But if men be profest enemies to Christ, then we do not show our selves to be Gods friends, if we show friendship to them, or pray for them, and therefore our prayers will do them no good, and our selves harm.
4. From the incouragement God is wont to give his servants in their prayers. He will fulfill the desires of them that fear him, Psal. 145.19. And this is their confidence, that whatsoever they ask in the Name of Christ, they shall receive; and therefore God will not so much dishonor his promise, nor discourage us, as to give us hearts not to pray when we shal be answered; we may pray for wicked men, whom we know not in what condition they are, but then our prayers shall return into our own bosomes, Psal. 35.13. But if men be profest enemies to Christ, then we doe not shew our selves to be Gods friends, if we shew friendship to them, or pray for them, and therefore our prayers will doe them no good, and our selves harm.
Use 1. To teach us, that sin unto death may be discerned even of common Christians, for else why doth he write to common Christians, to all believers in general, Verse 13. That if his Brother sin a sin unto death, then he should not pray for him?
Ʋse 1. To teach us, that sin unto death may be discerned even of common Christians, for else why doth he write to common Christians, to all believers in generall, Verse 13. That if his Brother sin a sin unto death, then he should not pray for him?
Use 2. It may therefore teach Gods people to learn the nature of this sin, left they pray unawares for such whom their prayers shall do no good. If therefore you see professors that have tasted of the grace of God, if afterward they malign and oppose those ways, and the servants of God, in this case, save your labour in praying for them, your prayers will do no good, but harm.
Ʋse 2. It may therefore teach Gods people to learn the nature of this sin, left they pray unawares for such whom their prayers shall doe no good. If therefore you see professors that have tasted of the grace of God, if afterward they maligne and oppose those wayes, and the servants of God, in this case, save your labour in praying for them, your prayers will doe no good, but harm.
But how shall we discern when they are enlightened and convinced? We may indeed discern their malignity, and opposition, but it may be they do it of ignorance. In this case our Saviour and Stephen prayed for their adversaries, because they knew not what they did; therefore three thousand after they were convinced that it was the Christ whom they had persecuted, they were pricked in their hearts and brought on to repentance. Therefore, if you discern they do this out of ignorance, pray heartily for them.
But how shall we discern when they are inlightned and convinced? We may indeed discern their malignity, and opposition, but it may be they doe it of ignorance. In this case our Saviour and Stephen prayed for their adversaries, because they knew not what they did; therefore three thousand after they were convinced that it was the Christ whom they had persecuted, they were pricked in their hearts and brought on to repentance. Therefore, if you discern they doe this out of ignorance, pray heartily for them.
But how may we discern they commit this against the light and knowledge of the truth?
But how may we discerne they commit this against the light and knowledge of the truth?
Answ. If they do express in their speech and conversation, that they are affected with Christ, and the ways of his grace, and convinced that those are the right ways, and yet afterwards they maliciously oppose those ways, then pray not for them, Mat. 21.28. The Pharisees knew Christ to be the heir, and yet said, Come let us kill him; and in the mean time they said he was a Conjurer, and cast out devils through Beelzebub the Prince of devils, when as they knew he was the Son of God and did it by his own power, therefore Christ tells them, their sins should never be forgiven them. But if they shall go further, and affect the society of Christians, delight to do them good offices, and take the like from them, if such after fall off, and maliciously oppose those ways, they more plainly manifest themselves to have sinned this sin, and therefore pray not for them.
Answ. If they doe expresse in their speech and conversation, that they are affected with Christ, and the wayes of his grace, and convinced that those are the right wayes, and yet afterwards they maliciously oppose those wayes, then pray not for them, Mat. 21.28. The Pharisees knew Christ to be the heir, and yet said, Come let us kill him; and in the mean time they said he was a Conjurer, and cast out devills through Belzebub the Prince of devills, when as they knew he was the Son of God and did it by his own power, therefore Christ tells them, their sins should never be forgiven them. But if they shall go further, and affect the society of Christians, delight to doe them good offices, and take the like from them, if such after fall off, and maliciously oppose those wayes, they more plainly manifest themselves to have sinned this sin, and therefore pray not for them.
Use 3. Shows us the desperate condition of all such as commit this sin, and therefore to bless our selves from it, they are cut off from all means of salvation, a man may neither admonish nor reprove them, nor show them any courtesy, or do any good to them; for if I might, I ought to pray for them, for no office of love ought to be dispensed without prayer; and therefore take heed of all sins against conscience, of all presumptuous sins, and sins of boldness, for they lead to this great transgression, Psal. 19.13. And that you may be kept from presumptuous sins, take heed of secret sins.
Ʋse 3. Shews us the desperate condition of all such as commit this sin, and therefore to blesse our selves from it, they are cut off from all means of salvation, a man may neither admonish nor reprove them, nor shew them any courtesie, or doe any good to them; for if I might, I ought to pray for them, for no office of love ought to be dispensed without prayer; and therefore take heed of all sins against conscience, of all presumptuous sins, and sins of boldnesse, for they lead to this great transgression, Psal. 19.13. And that you may be kept from presumptuous sins, take heed of secret sins.
Use 4. Of direction. If we be Children to Parents, or Wives to Husbands, or Subjects to Kings, and they sin against the holy Ghost, yet they may do civill service and offices towards them, as those that lived under Julian the Apostate; he committed this sin, therefore the Christians prayed against him; but he had many Christians in his Army that doubted whether they might serve him, or acknowledge him as their Emperor, or depose him; it was concluded they might serve him, but yet they prayed that God would take a course against him, as David said, his day shall come on, or he shall descend into the battle and perish; which shows, that if a Prince shall sin this sin, his Subjects ought not to depose him, but to do him offices of service. The like may be said of Children to Parents, and Wives to Husbands, if there be any tie of nature, a may do them civill offices; which confutes that desperate doctrine of the Romish Church, that whosoever denies the Pope to be the Supreme head of the Church, he is to be excommunicated, and then no man is bound in allegiance to him, but that whosoever shall slay such an heretical Prince, shall merit salvation.
Ʋse 4. Of direction. If we be Children to Parents, or Wives to Husbands, or Subjects to Kings, and they sin against the holy Ghost, yet they may do civill service and offices towards them, as those that lived under Julian the Apostate; he committed this sin, therefore the Christians prayed against him; but he had many Christians in his Army that doubted whether they might serve him, or acknowledge him as their Emperor, or depose him; it was concluded they might serve him, but yet they prayed that God would take a course against him, as David said, his day shall come on, or he shall descend into the battle and perish; which shews, that if a Prince shall sin this sin, his Subjects ought not to depose him, but to doe him offices of service. The like may be said of Children to Parents, and Wives to Husbands, if there be any tye of nature, a may doe them civill offices; which confutes that desperate doctrine of the Romish Church, that whosoever denyes the Pope to be the Supreme head of the Church, he is to be excommmunicated, and then no man is bound in allegiance to him, but that whosoever shall slay such an hereticall Prince, shall merit salvation.
Use 5. Learn hence to discern the nature of peremptory prohibitions. When St. John would peremptorily forbid praying for such, he saith, I do not say he shall pray for it. Neither do you say he shall pray against it (might some say.) St. John makes account this is a strong prohibition. I do not say; that is, you have no warrant from me, I give you no commission; such is the manner of Scripture prohibitions, Isa. 1.12. Who hath required this at your hands? So Jer. 7.31. I commanded them not, neither came it into my heart; implying, that it is a most peremptory prohibition if Gods Word give us no warrant of direction; for if there be nothing for it, there is enough against it; for this is our direction, that we are to do only what God commands in his Word, to that we must add nothing, nor take away any thing.
Ʋse 5. Learn hence to discern the nature of peremptory prohibitions. When St. John would peremptorily forbid praying for such, he saith, I doe not say he shall pray for it. Neither do you say he shall pray against it (might some say.) St. John makes account this is a strong prohibition. I doe not say; that is, you have no warrant from me, I give you no commission; such is the manner of Scripture prohibitions, Isa. 1.12. Who hath required this at your hands? So Jer. 7.31. I commanded them not, neither came it into my heart; implying, that it is a most peremptory prohibition if Gods Word give us no warrant of direction; for if there be nothing for it, there is enough against it; for this is our direction, that we are to doe onely what God commands in his Word, to that we must add nothing, nor take away any thing.
THE END.
Abiding in Christ is joined with avoiding of sin, 3. 6. Christ an Advocate for Gods Children, yea a righteous Advocate, 2. 1. Anabaptism examined, 2. 19. Why Christ was not an Angel, 1. 1. Primary Antiquity a certain note of Divine verity, 2. 24. True Antiquity fetches its Original from the beginning, 2. 7. The Antiquity of the Doctrine of imitating Christ, 2.7. Ministerial Application must be made to several sorts and ages, 2. 13. Antichrist foretold, 2. 18. In Johns days there were many Antichrists, nor can the last times be long without such Antichrists, Ib. In petty Antichrists the prediction of the great Antichrist is in some measure fulfilled, Ib. Antichrist denies Jesus to be the Christ, 2. 22. and how? Ib. Antichristian Teachers deny the Father and the Son, Ib. Every Antichristian doctrine is a lye, 2. 21. Apostates are in the Church, 2. 19. were never Members of the Church Ib. Apostasy is a note of a Seducer, and of an Antichristian spirit, 2. 19. Its the punishment of Hypocrisy, Ib.
Abiding in Christ is joyned with avoyding of sin, 3. 6. Christ an Advocate for Gods Children, yea a righteous Advocate, 2. 1. Anabaptisme examined, 2. 19. Why Christ was not an Angel, 1. 1. Primary Antiquity a certain note of Divine verity, 2. 24. True Antiquity fetches its Originall from the beginning, 2. 7. The Antiquity of the Doctrin of imitating Christ, 2.7. Ministeriall Application must be made to severall sorts and ages, 2. 13. Antichrist foretold, 2. 18. In Johns dayes there were many Antichrists, nor can the last times be long without such Antichrists, Ib. In petty Antichrists the praediction of the great Antichrist is in some measure fulfilled, Ib. Antichrist denyes Jesus to be the Christ, 2. 22. and how? Ib. Antichristian Teachers deny the Father and the Son, Ib. Every Antichristian doctrine is a lye, 2. 21. Apostates are in the Church, 2. 19. were never Members of the Church Ib. Apostacy is a note of a Seducer, and of an Antichristian spirit, 2. 19. Its the punishment of Hypocrisie, Ib.
Beginning, what it signifies, 1. 1. Believers may be assured their prayers are heard, 5.19. Blood of Christ, how it cleanses, 1. 7. For Christ came by Blood, 5. 6. Boldness with God, and peace of Conscience go together, 4. 3. Boldness mortifies fear and shame, 4. 17. Perfect love assures of Boldness at the day of judgment, Ib. The sight of our Brother is a stronger inducement to love him, then any hater of his Brother can have to love God, 4. 20. He that hates his Brother will find less cause to love God then his Brother, Ib.
Beginning, what it signifies, 1. 1. Believers may be assured their prayers are heard, 5.19. Blood of Christ, how it cleanses, 1. 7. For Christ came by Blood, 5. 6. Boldnesse with God, and peace of Conscience goe together, 4. 3. Boldnesse mortifies fear and shame, 4. 17. Perfect love assures of Boldnesse at the day of judgment, Ib. The sight of our Brother is a stronger inducement to love him, then any hater of his Brother can have to love God, 4. 20. He that hates his Brother will find lesse cause to love God then his Brother, Ib.