A34689:624
A34689:624
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.
2 Every godly man desires to bath himself daily in that blood, Zech. 13.1. now what need that, if he had not sin?
2 Every godly man desires to bath himselfe daily in that bloud, Zech. 13.1. now what need that, if he had not sin?
3 Take a Christian mans carriage towards perfection of holiness. He strives after perfection earnestly every day, Phil. 3.12, 13, 14. what need Mortification, if there were no sin, or vivification?
Use 1. It convinceth many sorts of people to be in a dangerous estate, devoid of grace.
Ʋse 1. It convinceth many sorts of people to be in a dangerous estate, devoyd of grace.
1 Such were the Pharisees, that counted themselves just and holy. Such were the Essaeans, that counted themselves strict observers of the Law of ⟨p. 37⟩Moses. Such a one was that young man that came to Christ, Mat. 19.20. but Christ convinces him that he was not perfect. Such were the Catharists of old, a sect in the Church that thought themselves pure from all sin.
It reproves likewise the Libertines, that counted themselves perfect keepers of the Law.
Such are the Papists, that say the Virgin Mary was without sin, she doth not say it her self, she acknowledgeth a Saviour, and therefore had sin.
Such are the Papists, that say the Virgin Mary was without sin, she doth not say it her selfe, she acknowledgeth a Saviour, and therefore had sin.
And so all they are deceivers of themselves, that so live as if they were free from sin, that conceive well of themselves in a carnal Estate; and such is the body of the World, they will, it may be, say they are sinners, but why then do they not repent and mourn for sin? why, they see no need of that, I have lived honestly all my life, and I hope my Estate is good, and so deceive themselves.
And so all they are deceivers of themselves, that so live as if they were free from sin, that conceive well of themselves in a carnall Estate; and such is the body of the World, they will, it may be, say they are sinners, but why then doe they not repent and mourn for sin? why, they see no need of that, I have lived honestly all my life, and I hope my Estate is good, and so deceive themselves.
Use 2. Hence we see a necessity laid on Ministers, to preach the Law, or else how shall people see their sins? by the the Law comes sin to be revived, Rom. 7.7.
Ʋse 2. Hence we see a necessity laid on Ministers, to peeach the Law, or else how shall people see their sins? by the the Law comes sin to be revived, Rom. 7.7.
Use 3. If it be so wilful and dangerous an Error, then it behoves contrary judgements, to carry themselves as those that are of another opinion; do you believe you are guilty indeed of many sins, why then profess it, and carry your selves so, and that by an inward renouncing of all your sins, mourn for them, strive against them, otherwise you do not profess your selves to be sinners, unless your hearts prize the blood of Christ, desire to be bathed in it; and if you do think your selves to be sinners, daily get more hold of Grace, you are yet sinful and miserable, therefore need more Grace.
Ʋse 3. If it be so wilfull and dangerous an Errour, then it behoves contrary judgements, to carry themselves as those that are of another opinion; doe you believe you are guilty indeed of many sins, why then professe it, and carry your selves so, and that by an inward renouncing of all your sins, mourn for them, strive against them, otherwise you do not professe your selves to be sinners, unlesse your hearts prize the bloud of Christ, desire to be bathed in it; and if you doe think your selves to be sinners, daily get more hold of Grace, you are yet sinfull and miscrable, therefore need more Grace.
Use 4. If we be all sinners, then let us learn to bear Gods hand patiently, Micah 7.9. is any froward and impatient in affliction? he professeth he is no sinner, he that practiseth Impatience, professeth Innocency; for if a man be Innocent, he will be ready to storm, if a man takes crosses impatiently, he thinks they fall on him undeservedly.
Ʋse 4. If we be all sinners, then let us learn to bear Gods hand patiently, Micah 7.9. is any froward and impatient in affliction? he professeth he is no sinner, he that practiseth Impatience, professeth Innocency; for if a man be Innocent, he will be ready to storm, if a man takes crosses impatienly, he thinks they fall on him undeservedly.
Use 5. Learn not to be censorius, reject not others for sin; we ought not to do so, but for wallowing and walking in sin, but despise them not for sin, for in many things we sin all, and truly if we be over censorius, we profess our selves to be no sinners, for if we were, we would pity them, and look most to our selves, Mat. 7.5, 6.
Ʋse 5. Learn not to be censorius, reject not others for sin; we ought not to do so, but for wallowing and walking in sin, but despise them not for sin, for in many things we sin all, and truly if we be over censorius, we profess our selves to be no sinners, for if we were, we would pitty them, and look most to our selves, Mat. 7.5, 6.
If we say we have no sin, we have no truth in us.
Now on the contrary, Verse 9. we have a note of a good estate, If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Now on the contrary, Verse 9. we have a note of a good estate, If we acknowledge our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse.
Confession is the ready way to Justification and Sanctification, pardoning of sin, and cleansing from sin.
This place is stood upon by Bellarmine for auricular confession, he saith, it is meant of confession, not to God, but to the Priest, and what is his ground but this? to the confession here spoken of, is a promise made of pardon, but no word of promise in Scripture to confession to God, but to confession to the Apostles and Ministers of Christ, John 20.23. But