A34689:558
A34689:558
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.
Q. May not a Christian be carried out of his way as David into Adultery, Noah into Drunkenness, Peter into Denial of Christ?
Q. May not a Christian be carried out of his way as David into Adultery, Noah into Drunkennesse, Peter into Denial of Christ?
Ans. They were indeed ways of Darkness, but they did not turn into them voluntarily, but through violence of Temptation and corruption, 2 They continued not in them, 3 They grew not up in them, they took no pleasure in them.
Ans. They were indeed wayes of Darknesse, but they did not turn into them voluntarily, but through violence of Temptation and corruption, 2 They continued not in them, 3 They grew not up in them, they took no pleasure in them.
A man is not judged by a step or two, but according to his walk, what is his course; a man may take a step or two out of the way, but yet if he recover ⟨p. 32⟩himself, we say that is his way, God judgeth not of a mans Spirit by a step or two, for then who could be justified? No Christian, but sometimes he steps a wry, and it may be three or four steps, as David, 1 Into Idleness, 2 Into Adultery, 3 Drunkenness, 4 Murder, 2 Sam. 11. he went into four wicked steps, foul steps, but you must not judge a man for two or three or four steps, for so on the contrary, a wicked man may take a step or two into a godly course, he may read some good Book, pray, hear the Word, this is to bring about some end of his, he hath another way to go, only he is turned out of his way for some conveniency as he thinks, so that there is no judging of a man, on either part by a step or two, but we must judge of men by their walks; will you judge a man to be good, that is good in good company? Many a man for company sake, will go out of his way, so we must not judge what they do by a start, but what is their constant voluntary growing course, what way they hold to, that is their way, a good man in evil company, his heart is not quiet, it is no voluntary motion, and so contra, we often fail in judging some men by some few steps, but observe what is his voluntary constant course, ad what doth he thrive and grow upon, if a mans Christian course be voluntary, constant, and growing, it is not the going out a step or two that will condemn us, the wise men they came a long journey to seek Christ, and they went out of their way to Jerusalem to enquire, but then the Star left them, but they staid not there, but went into their way again, and then the Star appeared to them again, so a godly man goes to seek Christ, and God gives him the light of his Word, yet upon some error, he may turn out of the way, and then they leave Gods Word, but they stay not there, but go into the way again, and then they have the light of Gods Word to direct them.
A man is not judged by a step or two, but according to his walk, what is his course; a man may take a step or two out of the way, but yet if he recover ⟨p. 32⟩himself, we say that is his way, God judgeth not of a mans Spirit by a step or two, for then who could be justified? No Christian, but sometimes he steps a wry, and it may be three or four steps, as David, 1 Into Idlenesse, 2 Into Adultery, 3 Drunkennesse, 4 Murther, 2 Sam. 11. he went into four wicked steps, foul steps, but you must not judge a man for two or three or four steps, for so on the contrary, a wicked man may take a step or two into a godly course, he may read some good Book, pray, hear the Word, this is to bring about some end of his, he hath another way to go, only he is turned out of his way for some conveniency as he thinks, so that there is no judging of a man, on either part by a step or two, but we must judge of men by their walks; will you judge a man to be good, that is good in good company? Many a man for company sake, will go out of his way, so we must not judge what they do by a start, but what is their constant voluntary growing course, what way they hold to, that is their way, a good man in evil company, his heart is not quiet, it is no voluntary motion, and so contra, we often fail in judging some men by some few steps, but observe what is his voluntary constant course, ad what doth he thrive and grow upon, if a mans Christian course be voluntary, constant, and growing, it is not the going out a step or two that will condemn us, the wise men they came a long journey to seek Christ, and they went out of their way to Jerusalem to enquire, but then the Star left them, but they staid not there, but went into their way again, and then the Star appeared to them again, so a godly man goes to seek Christ, and God gives him the light of his Word, yet upon some error, he may turn out of the way, and then they leave Gods Word, but they stay not there, but go into the way again, and then they have the light of Gods Word to direct them.
Use 3 May teach men not to content themselves in any Ignorance, or Uncleanness, or Wicked course, you cannot walk in Darkness and have Fellowship with God, therefore as you would claim Fellowship with God, disclaim Fellowship with sin, you cannot continue and grow up in any sin voluntarily, but you disclaim Fellowship with God, yea and with the blood of Christ, no Fellowship with Christ as long as you have any Fellowship with sin.
Ʋse 3 May teach men not to content themselves in any Ignorance, or Uncleannesse, or Wicked course, you cannot walk in Darknesse and have Fellowship with God, therefore as you would claim Fellowship with God, disclaime Fellowship with sin, you cannot continue and grow up in any sin voluntarily, but you disclaim Fellowship with God, yea and with the blood of Christ, no Fellowship with Christ as long as you have any Fellowship with sin.
Use 4 To teach Christians, that it is not enough to be holy and true, but God requires you should walk in Light and holiness, Ephes. 5 8. Gal. 5.25. if you would be men of Knowledge and Piety, it is needful that you walk in that course, it is not enough to set an instrument in tune, but it must sound forth, it is not enough to have our hearts in a good frame, but we must walk in that frame, Psal. 119. Thy Word is a light unto my feet, and a Lantern to my paths; Gods Word was a light to his feet; what, to look on? No, but to be a guide to his steps; we should order our steps according to his Word; the Church is compared to a Garden, Cant. 4.14. full of spices and flowers; is she content that she hath these? No, but verse 16. awake O North-wind, and blow upon my Garden, that my spices may flow forth, and yield a fragrant smell; a Christian must not only have gifts and Graces, but walk accordingly, a Christian that hath good parts and gifts, if he doth not walk according thereunto, what good doth he? It is a gouty foot that dares not walk, so he is a distempered Christian, that hath the feet of a Christian, and yet walks not, he is only the image of a Christian, an image hath the exact parts of a man, but makes no use of them, it hath eyes and sees not, ears and hears not, feet and walks not, Psal. 115.4. so he is but the image of a Christian, that hath parts and gifts, and walks not accordingly, therefore whatsoever Spirit God hath given thee, walk in it, if thou hast a Spirit of Meekness use it, if a Spirit of Humility, Patience, &c. use it, if a Spirit of Prayer, use it, walk in it, else you are but images and no true Christians. The more you walk in good duties and a Christian conversation, the more you feel Fellowship with God, otherwise if you go out of the way, you lose the Light, the Star, as the wise men did; when you walk in the ways of Pride, and Impatience, and Covetousness, and Uncleanness, you lose your way and your light too, which ⟨p. 33⟩should direct you; therefore what gifts you have, walk in them.
Use 5. Of comfort to such Christians, as are walking and doing, though they cannot go on so fast as they would; a man that walks, goes not so fast as he that gallops, but yet if you do but walk in a good way, you make a progress, and shall come to your journeys end at last.
Ʋse 5. Of comfort to such Christians, as are walking and doing, though they cannot go on so fast as they would; a man that walks, goes not so fast as he that gallops, but yet if you do but walk in a good way, you make a progress, and shall come to your journeys end at last.
What if Judas gallop faster than the rest of the Apostles, as it is likely, because they did least suspect him, he galloped, but he soon stopped his course, and turned into the way of perdition: Therefore it is no discouragement, if in a Christian course you be but going on, though you go on but slowly, yet if you rid ground and stand not at a stay, nor go backward, that is comfort, for you surely have Fellowship with God.
What if Judas gallop faster than the rest of the Apostles, as it is likely, because they did least suspect him, he gallopped, but he soon stopped his course, and turned into the way of perdition: Therefore it is no discouragement, if in a Christian course you be but going on, though you go on but slowly, yet if you rid ground and stand not at a stay, nor go backward, that is comfort, for you surely have Fellowship with God.
The main Scope of this Epistle, is to comfort tender consciences, that their joy may be full, for this end he tells them certain messages which he heard from Christ, the first message is, verse 5. whereupon he infers a note of Fellowship with God, Negatively, verse 6. Affirmatively, verse 7. If we walk in the light, &c.
THe main Scope of this Epistle, is to comfort tender consciences, that their joy may be full, for this end he tells them certain messages which he heard from Christ, the first message is, verse 5. whereupon he inferres a note of Fellowship with God, Negatively, verse 6. Affirmatively, verse 7. If we walk in the light, &c.
The Verse sets down two Privileges of them that walk in the light, they have not only Fellowship with God, but with Christ, and that in his mediation, and that in cleansing them from all their sins.
The Verse sets down two Priviledges of them that walk in the light, they have not onely Fellowship with God, but with Christ, and that in his mediation, and that in cleansing them from all their sins.
Quest. 1. What is meant by the blood of Christ?
A. The blood of Christ, is here put, not only for that blood shed on the Cross, but for his whole death, set out by blood, which was the effect of his death, for blood poured out after his death, John 19.33, 34. for it is said of the death of Christ, Rom. 5.8. And the death of Christ is not all, for he suffered many things beside, so that it comprehends all his sufferings, 1 Pet. 3.18. yet there is a further Synecdoche, sometimes his passion is put for his whole obedience, Rom. 5.18, 19. Luke 22.44. for that is attributed to his obedience, that it makes us righteous, that is, free from sin; all his Spiritual desertions, were sufferings of Christ, tending to cleanse u• from sin; blood includes all his sufferings and obedience; And indeed the very blood of Christ, had it not been done in obedience and humility, it would have done no good, for the promise is to him that doth something, Do this and live, John 10.18. his passion was done in obedience, Phil. 2.7, 8.
A. The blood of Christ, is here put, not onely for that blood shed on the Crosse, but for his whole death, set out by blood, which was the effect of his death, for blood powred out after his death, John 19.33, 34. for it is said of the death of Christ, Rom. 5.8. And the death of Christ is not all, for he suffered many things beside, so that it comprehends all his sufferings, 1 Pet. 3.18. yet there is a further Synecdoche, sometimes his passion is put for his whole obedience,
Quest. Why is our cleansing from sin ascribed most to his blood, seeing it reached to his whole death, and passion, and obedience? why is his blood most instanced in, Mat. 26.28. Rom. 3.35.5.9. Heb. 9.14. 1 Pet. 1.19. why is it most attributed to his blood?
Quest. Why is our cleansing from sin ascribed most to his blood, seeing it reached to his whole death, and passion, and obedience? why is his bloud most instanced in, Mat. 26.28. Rom. 3.35.5.9. Heb. 9.14. 1 Pet. 1.19. why is it most attributed to his bloud?
Ans. It was meet,