A34689:637
A34689:637
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.
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
1. It is a notorious Falsehood to say, that no promise is made to him that confesseth to God. Prov. 28.13. we understand it of confession to God; he denies it, because he speaks it of confession to him from whom sin may be hid, which cannot be from God. But yet many a man hides his sin from himself, and will not search into his own heart, and labours to hide it from God, Isa. 29.15. Ps. 32.3, 4, 5. And that that place in the Proverbs is meant of confession to God, appears, in that he speaks it of confessing to him of whom he might find mercy, but confession to man often brings ruin. I would yet further ask them, if there be no place that expresseth pardon to him that confesseth his sins towards the Temple? see Psal. 32.5, 6. Job 33.27. and that whole prayer ⟨p. 38⟩of Solomon, 1 Kings 8. runs on promise of Pardon to him that confesseth to God, and God answers to that Petition, Chap. 9.3. and now that Solomons Temple is destroyed, we have a greater than the Temple, whereof that was but a type; if we confess our Sins, and put up our Prayers in the name of Christ, our Sins shall be pardoned and healed, and for that place, John 20.23. we say there is no mention of Confession, but they have a power to remit them without confession, according to Acts 9.17. Ananias comes to him without hearing a word from him, Acts 22.16. his Sins were not remitted by confessing them to Ananias, but by calling on the Name of the Lord; indeed if a man be burdened in Conscience, it is meet he should confess his faults to the faithful Ministers of God, and request their help and prayers, James 5.16. which is meant of Ministers, as well as Lay-men; of Christians in general, Mal. 2.7.
1. It is a notorious Falshood to say, that no promise is made to him that confesseth to God. Prov. 28.13. we understand it of confession to God; he denies it, because he speaks it of confession to him from whom sin may be hid, which cannot be from God. But yet many a man hides his sin from himselfe, and will not search into his own heart, and labours to hide it from God, Isa. 29.15. Ps. 32.3, 4, 5. And that that place in the Proverbs is meant of confession to God, appears, in that he speaks it of confessing to him of whom he might finde mercy, but confession to man often brings ruine. I would yet further ask them, if there be no place that expresseth pardon to him that confesseth his sins towards the Temple? see Psal. 32.5, 6. Job 33.27. and that whole prayer ⟨p. 38⟩of Solomon, 1 Kings 8. runs on promise of Pardon to him that confesseth to God, and God answers to that Petition, Chap. 9.3. and now that Solomons Temple is destroyed, we have a greater than the Temple, whereof that was but a type; if we confesse our Sins, and put up our Prayers in the name of Christ, our Sins shall be pardoned and healed, and for that place, John 20.23. we say there is no mention of Confession, but they have a power to remit them without confession, according to Acts 9.17. Ananias comes to him without hearing a word from him, Acts 22.16. his Sins were not remitted by confessing them to Ananias, but by calling on the Name of the Lord; indeed if a man be burthened in Conscience, it is meet he should confesse his faults to the faithfull Ministers of God, and request their help and prayers, James 5.16. which is meant of Ministers, as well as Lay-men; of Christians in general, Mal. 2.7.
Q. But what difference will you make between Ministers and Lay-men, if you say we may confess our faults to Lay-men in private?
Q. But what difference will you make between Ministers and Lay-men, if you say we may confesse our faults to Lay-men in private?
A. When Christ saith, those sins you remit are remitted, it is not me••t that they have judicial power to absolve them, and say, Ego absolvo te, in nemine Patris, filii, & spiritus sancti: but he hath given them a Ministerial power to declare remission of sins to them that are penitent, if they see them penitent and humble, they may declare some promise whereto pardon is annexed.
Obj. But common Christians may do thus, and is there no difference between Ministers and them?
Obj. But common Christians may doe thus, and is there no difference between Ministers and them?
Ans. God is wont more usually to bless a Ministers discerning of the estate of a man, and applying comfort than other common Christians, Rom. 10.14.15. the ordinary way of faith, and to get comfort by faith, is by the Ministry of the Gospel, If we confess our sins, he is faithful and just to forgive us our sins; faithful and just, expressing the truth and righteousness of God, in making good his promise to those that confess their sins.
Ans. God is wont more usually to blesse a Ministers discerning of the estate of a man, and applying comfort than other common Christians, Rom. 10.14.15. the ordinary way of faith, and to get comfort by faith, is by the Ministry of the Gospel, If we confesse our sins, he is faithfull and just to forgive us our sins; faithfull and just, expressing the truth and righteousnesse of God, in making good his promise to those that confesse their sins.
To forgive Sin, is to free a man from Sin, and Punishment, and to remit it, Jer. 31.33.
To cleanse from Sin, is to mortify Sin, and quicken Grace.
To cleanse from Sin, is to mortifie Sin, and quicken Grace.
Reas. 1. In respect of God;
2. It sanctifies the name of Gods grace; why doth the Apostle so set out the sinfulness of all, in Cap. 2. & 3. ad Rom. but that he might magnify the riches of Gods grace? it shows, that if they have any mercy it is from Free Grace.
2. It sanctifies the name of Gods grace; why doth the Apostle so set out the sinfulnes of all, in Cap. 2. & 3. ad Rom. but that he might magnifie the riches of Gods grace? it shews, that if they have any mercy it is from Free Grace.
Reas. 2. In respect of our selves;
1. It exceedingly humbles us, and makes us willing to accept any hand of God, Lev. 26.41, 42. how do these men come to be humbled? if they confess their sins, and the sins of their Fathers, this will humble them.
1. It exceedingly humbles us, and makes us willing to accept any hand of God, Lev. 26.41, 42. how doe these men come to be humbled? if they confesse their sins, and the sins of their Fathers, this will humble them.
2. Confession of sin to God, doth restrain us from Commission of sin, for a man considers he must come before God, and break his heart for it, and an ingenuous heart is more ashamed of his sin before God, than before men, Ps. 51. Against thee, against thee only have I sinned, that most affected him.
2. Confession of sin to God, doth restrain us from Commission of sin, for a man considers he must come before God, and break his heart for it, and an ingenuous heart is more ashamed of his sin before God, than before men, Ps. 51. Against thee, against thee onely have I sinned, that most affected him.