A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

1 JOHN 2.1, 2.

My little Children these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.

And he is the propitiation for our sins: and not for ours onely, but also for the sins of the whole world.

VPon the former points delivered, might arise an Objection to encourage men to sin; thus it ariseth, If Confession of sins be a means to have them pardoned, and if the bloud of Christ cleanse us from all unrighteousnesse, then it is but going to God, and confessing our sins after we have sinned, and we shall be pardoned.

2. Whereas he saith, If we say we have no sin we deceive our selves, and there is no truth in us, it might be Objected, To what end then should we strive a∣gainst sin, seeing doe we what we can we shall still sin?

Against both these Objections he shews them in the Text, that he writes not these things to embolden them in sin, but to discourage them from sin; These things I write unto you, that ye sin not.

The Parts of these words are Three;

• 1. A loving compellation, My little Children;
• 2. A declariton of the end of his writing, viz. their innocency, that they sin not.
• 3. A consolation to them, who notwithstanding fall into sin, for this he tells them, Christ was both an Advocate and an Attonement.

1. For the Compellation, My little children; he speaks not of Natural, but Spiritual Children, such as are justified and sanctified; justified, as appears v. 12. sanctified, as appears v. 13. when he calls them, My little Children; it implies therein such as his Ministry helped to beget to God.

Doct. Such as are the Instruments under God of our Conversion, Justifica∣tion and Sanctification, they are to us as Spiritual Fathers, and we to them as little Children.

It is a speech often used by the Apostle, 1 Cor. 4.15. where he prefers him∣selfe before all other Teachers they had, he begat them; so he calls Timothy, 1 Tim. 2.2. Tit. 1.4. so he calls Onesimus in Philemon, Phil. 2.22.

Reas. From the resemblance betwixt them and Natural Parents, as they beget Children of that seed they infuse, so Ministers beget Children of the Im∣mortal Seed of the Word, 1 Pet. 1.23, 24, 25. as in Natural Seed, so in Spiri∣tual, there is a more Material, and a more Spiritual part, the Material part is the Letter of the Word, the more Spiritual part is the Spirit conveyed in it; now because Ministers together with the Word convey the Spirit, therefore they begetting Children of such a Word, they are called Fathers, and those so begotten, Children.

Obj. Mat. 23.9. Call no man Father, &c.

Ans. He doth not forbid to call such Ministers Spiritual Fathers, but he forbids the affectation of such Titles, many affect to be called Fathers of the Church, that never begat any to God, as the Pharises did; Non appellatio, sed affectatio prohibetur.

2. Non appellatio, sed denominatio prohibetur; If any one will be the Father of such a Sect or Faction, to draw Disciples after them, 1 Cor. 1.12. as if any

affected to be called Calvinists, or Lutherans, because they affected their Do∣ctrin, the domination of Factions and Sects is forbid, but we should look at all as Members of one Christ, and Ministers are but all Servants of the same Christ, 1 Cor. 3.5. to 9. if men will be divided, and some will be of Paul, and some of Apollo, &c. this is forbidden.

3. Non appellatio, sed fiducia interdicitur, not the call of such, but the con∣fidence on them, as when we trust more to their sayings, because they are anci∣ent; then to the Scripture, or to others of equall Grace and Gifts.

2. Ministers are not to affect such Titles, to be called Rabbi, or Master, &c. this is forbidden, so then we see Christ did not simply forbid such Titles.

Ʋse 1. Of direction to Ministers, or such as intend the Ministery, what is it about which they are most to bend their endeavours? to be fruitfull, to beget Children to God: it is meet for a Minister to look at the good respect of the people, and living, and maintenance, but he is chiefly to desire and bend his endeavours to beget Children to God, to beget such to God whom he may re∣spect as Children, with like care and diligence; for a man to look at prefer∣ment, or credit, or wealth, these are but husks of his imployment, the true end of his Calling is to beget Children.

How may that be done?

1. He is to look that he grow strong himselfe, for weak men in nature are not prolifici, therefore Ministers must labour to grow strong in grace, a man without grace seldome begets any to God, therefore they must first mortifie sin, and then increase in grace, Prov. 11.13.

2. There may be strength in Ministers, yet there may be a disproportion betwixt them, and their people, therefore Ministers and people must strive to keep a proportion and correspondence, he must see how he may accom∣modate himself to the temper of his people, they must with Paul, become all to all, that they may beget some: in any thing that is lawfull he must acom∣modate, but he must by no means comply to the evill humours of his people, Jer. 15.19. for then he brings contempt upon his Life and Do∣ctrine.

3. Look that your Seed be Spirituall, that is, the pure Word dispensed in the Spirit and Power, mingle no Traditions or Tricks of your wit with it, if you doe, your Seed is corrupt, and wants vigour, a velvet scabbard dulls the edge of the Sword, so the Word deckt over with Human eloquence is like a Sword in a velvet scabbard, it hinders the power of it, what hath the Chaffe to doe with the Wheat? Jer. 23.28, 29. you must not mingle the Word with the dreams and fancies of men, but dispence the Word in the power and evidence of the Spirit, and labour to have the Word sealed in your hearts, that you may speak out of the heart and inward affection; that Word which comes from the heart, sooner goes to the heart.

Ʋse 2. It may teach Hearers how to hear the Word of God aright, if Ministers are so to dispense the Seed of the Word that they may beget Chil∣dren to God, then Hearers must learn how to apply themselves towards their Ministers, not to content themselves in having gotten good Ministers, and their respect to them (though these be very good) till you be Children to him whom he hath begot if you were not so before, or if you were, yet Children to be nursed by him; suck nourishment from him, grow in grace un∣der him, labour to receive stronger meat from him, that you may become Fathers to others, Heb. 5.12. it yeelds much comfort to the spirit of a man, when he can say, the seed of such and such a Sermon converted him, it often fills a man with many doubts, because he hath not discerned the power of the Word.

Ʋse 3. It may teach both Ministers and people so to carry themselves one towards another, as Fathers and Children; as many times a Marriner carries a King over Sea, but though he be a Prince, yet in that case he must be

ruled by the Marriner; so a Minister may teach Princes and great men, and they in this case must be as Children to him.

1. People are to give their Teachers such kinde of respect as Children owe to Parents, Gal. 4.14, 15.

2. Children owe to Parents imitation in any good carriage, and the more they see the Image of God in them, the more they are to imitate them; so people are to follow their Ministers in any good counsell or carriage, that is the duty of Children to their Spirituall Fathers, 1 Cor. 4.15, 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers, because they are their Fathers, as Children doe imitate their Pa∣rents.

3. Obedience in the Lord is required of Hearers, Phil. 2.22. speaking of Timothy, saith he, Ye know the proof of him, how as a Son with the Father he served with me in the Gospel, he makes it his commendation, he never com∣manded any duty to him, but he readily obeyed him as a Childe his Father, he shewed professed obedience to the Gospel of Christ; so people are to yeeld obedience to the Gospell of Christ, which they receive from their Ministers.

Now on the other side, it also teacheth Ministers wherein to shew their Fa∣therhood to their people, not onely in begetting Children, for that is the least part of Paternity, but they are not then to leave them, for still there are some Corruptions cleaving to Children from the Wombe, which if they be not hel∣ped against, they will perish, Ezek. 16.4. so Ministers will be but Murthe∣rers, if when they have begotten Children by the Seed of the Word, they leave them to their rawnesse, and corruptions of their own hearts, and doe not help them against them, and help them to grow in grace, and make progresse in Christianity.

2. Parents train up their Children in all knowledge, they can help them to, either in Learning, or Trades; Isa. 6.18. so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ, as Brides fitted for him, 2 Cor. 11.2, 3.

3. Ministers are to provide for them an eternall Inheritance, 2 Cor. 12.14. Parents lay up for their Children, they labour to get an Estate to leave to their Posterity; so Ministers are to lay up an eternall weight of glory for their peo∣ple, not onely to get them into Heaven, but to load them with an eternall weight of glory, fill them with patience and Humility, &c. and all the graces of Gods Spirit, for the Spirit of glory rests upon such, he should help them to grow in grace, that they might be filled with glory.

1. And first, labour to help them to grow in Humility, a man must lay down all ambitious thoughts, or else he will never come to Heaven, Matth. 18.2, 3. David could not get a Kingdome till he had learned to be like a weaned childe, Psal. 131. Jer. 45. ult. however we shall get but a poor piece of glory; the means to be exalted in Heaven, is to be humble here on Earth, an humble spirit shall be a glorious Soul; before Honour goes Hu∣mility.

2. Labour to help them with patience and constancy, for if with well-doing they grow patient in suffering, and be ready to run through all condi∣tions for Christs Cause, and the Gospel, great is their reward in Heaven, Mat. 5.10, 11. rest not when you have begotten them, and see some truth of grace wrought in them, but lay up for them a plentifull treasure in Hea∣ven; help them to be rich in grace, that they may be rich in glory at length.

Three Graces especially goe to the attaining of the excellency of Glory, Zeal in doing Gods Will, Patience in suffering, and Humility in both; and Zeal breeds fruitfulnesse, Luke 19.17. & 19. what was the reason, why he that gained more had a greater reward? because he was more fruitfull with his Tallents, therefore it should be the care of Ministers to help

their people (what in them lyes) to grow in these Graces.

We come now to the second part, viz. the Declaration of the end of his writing, These things I write that ye sin not; now from this Declaration ob∣serve this Point.

Doct. 2. The end of dispencing any promise or convincement of our sinfull e∣state, is not to give liberty to sin, but to prevent sin in us.

For here the Apostle answers an Objection which might arise, If the blood of Christ cleanseth us from all sin, then we may be bold to sin, it is but run∣ning to Christs blood and we shall be cleansed from our sins; but he saith; I write these things that ye sin not, therefore it implies that neither Law nor Gospel should encourage us to sin, but restrain us.

The Law, that shews us the impossibility of not sinning, but doth not teach us how to sin, Rom. 3.20. it shews us sin, and to shew sin, is not to learne us how to sin, but how to avoyd it.

2 It shews us not only the nature of sin, but also convinceth us of sin, and the danger of it, Rom. 7.14. Gal. 3.10.

And for the Gospel, that teacheth that the blood of Christ cleanseth us from all our sins.

1 It shews a remedy against sin, the blood of Christ, and the meanes, If we confesse our sins, &c. but it shewes withall that if we shall hereupon willingly commit sin, we doe most ingratefully, and prophanely tread under∣foot the blood of Christ, Heb. 10.29. we account it prodigality to despise precious things, how much more desperate is it to despise the most precious blood of Christ.

2 The Gospel teacheth us so to use the blood of Christ, as that we may mortifie sin, and not only get it pardoned, but cleansed, for the use of the Gospel is to mortifie sin, therefore it leads us not to the commission of sin.

3 The Gospel begets those graces that cleanse us from sin;

First, It begets faith, which purifies the heart, Act. 15.9.

Secondly, It begets hope, and that also purifies, 1 Joh. 3.3. he that hath this hope purifies himselfe, as he is pure.

Thirdly, It begets love, and that love constraines us to good, and restrains us from evill, 2 Cor. 5.14. so that both Law and Gospel dehort us from sin.

Ʋse 1. Of direction to Ministers what course to take.

Two points of Wisdome are hence to be learned.

First, If any misconstruction may arise from your Doctrine, wisely to pre∣vent it, St. John saw there would arise an encouragement to sin, from one Doctrine he had delivered, and a discouragement from fighting against sin from another, therefore he tells them, These things I write, that ye sin not, but if any man sin, &c.

Secondly, Another direction is, to frame your selves to dispence Milk to Babes; Saint John was a Son of Thunder, and a Pillar among the Apostles, Gal. 2.9. yet he writing to little Babes, tells them thus, My little Children; these things I write unto you, that you sin not; it seemes a weake line for such a man, but he tempers his Doctrine according to their strength; we should be ready to thinke it poor homely stuffe to say thus, who could not have said as much?

Ʋse 2. Of reproofe to the Papists, who lock up St. Johns writings from the people, they may not be suffered to read them; why if he write them for this end that they might not sin, then they give the reins to sin that deny leave and liberty to read them.

Ʋse 3. To teach us the poysonful corruption of our natures, that out of the purest soundest Doctrine gathers poyson, Saint John fore-saw that from his Doctrine they would be ready to gather false conclusions. So Rom. 5.20. when St. Paul had delivered the free Doctrine of Justification, see what use they make of it, he had taught that as sin abounded, so did grace much more

abound, now he saw that they would be ready to gather false conclusions from this, therefore he prevents it, Chap. 6.1. shall we then sin that Grace may abound? God forbid; therefore it must make us out of love with our selves; the commonest meats are most nourishing and good, other rare meats commonly breed distempers, but some stomach will corrupt any meat, so the plainest points of Religion, are the soundest and best, but such is the cor∣ruption of our nature, that it is ready to gather poyson out of them.

Ʋse 4. To teach us when we have made a good use of the Apostles wri∣tings, viz. when they divert us from sin if you be restained and kept back from any sin by them, you make good use of them, St. John wrote this E∣pistle that they might not sin, labour therefore by reading thereof, to be made more cautelous against sin.

1. If we can, to doe no sin.

2. If we doe, to disallow it, and hate it, and so it will be as no sin to us.

We come now to the third point, viz. the consolation, If any man sin, we have an Advocate with the Father, &c. as if he had said, how can it be that we should not sin? he had taught the contrary, and told them he wrote those things, that they might not sin, but yet for all that, notwithstand∣ing their best care and indeavour, it could not be but they would sin; but here is the comfort, if any man sin we have an Advocate with the Father, &c. he doth not say any man hath an Advocate with the Father, but I, and you, and such as we are, we have an Advocate with the Father; now what is an Advo∣cate? sometimes it is applyed to the Holy Ghost, somtimes to the Son; to the Holy Ghost, John 14.16. he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both because he is a Comfor∣ter, and because he is an Advocate, how? not in pleading our case before the Father, but by pleading in our hearts, in giving us the Spirit of Grace and Supplication, as the Apostle saith, Rom. 8.26. as in Law, he may be said to be our Advocate that draws our petitions for us; the Holy Ghost doth not plead for us in heaven, but he draws our petitions for us, so that they are accepted in heaven, Rom. 8.27. he doth speak good things from God to us, and good things from us to God, 1 Cor. 2.3. he tells us of our peace with God, and our comfort, and helps us to plead with God.

But properly it is the office of the Son, to be Advocate; an Advocate in Court, is a more speciall pleader in the behalfe of another, whose person and cause is there to be judged of, and so Christ is our Advocate in speciall man∣ner with the Father.

Doct. Every sinner hath Enemies, that before the Father in heaven plead against him.

If any man sin, &c. there were no use of an Advocate to plead for us, if we had none to accuse us, and plead against us; we no sooner sin, but we have accusations put up in heaven against us, and so our Advocate puts in for us; what be these adversaries?

1 Our own sins, they plead against us, and accuse us day and night, some sins doe in a speciall manner plead against us, and those are crying sins, Gen. 4.10. the murther of Abel was a crying sin, Gen. 18.20. the sins of Sodom cri∣ed, and Ezek. 16.49. there are four things of Sodom mentioned, which cryed to heaven for Vengeance, Pride, Idlenesse, Intemperance, Unmercifulnesse to the poor; so sometimes detaining the labourers wages, James 5.4. so also oppres∣sion, Exod. 22.22.27. these are speciall crying sins, because they will give God no rest, till he hath revenged them in this World, they will not stay till the last judgment, but call for present judgment; but all sins doe speake in the Lords ear, and call for vengeance against us.

2 Another Adversary that accuseth us, is the righteous Law of God, which we have broken, that the word may not be in vain, Joh. 5.45.

3 The third Enemy is Satan, that accuseth us night and day, Rev. 12.10. so he did, Job Chap. 1.9, 10, 11. he accused him of hypocrisie, because he had no reall reason to accuse him, therefore he surmiseth one.

4 Our own conscience accuseth us, and that is as a thousand witnesses, Rom. 2.15.

Ʋse 1 To take heed how we make bold with any sin, you may put upon them a pretence of pleasure, or profit, or credit, but there is no sin we commit, but pleads against us, yea and stirs up the Law and Satan, and our own consci∣ences to plead against us too.

2 It teacheth us the miserable Estate of a poor sinner that goes on in sin, and never takes any care to get Christ to be an Advocate for him, he may hope that Christ pleads for him in Heaven, but this is a vaine hope, so long as he goes on in sin, but he may be sure that sin, and Satan, and the Law, and his conscience accuseth him, and he having none to plead for him, what a wofull case is he in?

3 It may stir us up to get an Advocate that may plead for us against our accusers.

Doct. Every Child of God hath the Lord Jesus Christ in Heaven to plead his cause for him.

If any man sin we have an Advocate with the Father, Jesus Christ the Righ∣teous, he doth not say every man that sins hath an Advocate, but we have an Advocate, that is, I and you, and such as we are; the children of God, Rom. 8.34. he makes intercession for us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpellat pro nobis, he in∣terrupts the accusation, and strikes in for us, Heb. 7.25. because he hath not only dyed for us, and risen for us, but he follows the buisinesse to the utmost, till it be accomplished.

How doth he make intercession for us?

1 He doth not fall down at his Fathers feet▪ but he acts the part of an Ad∣vocate by his presence, at the Throne of Grace, so that his presence cuts off many accusations, it being known he is our friend, and stands for us, they dare not be so bold, Heb. 9, 24.

2 He not only pleads for us by his presence, but he intercedes for us by the merit of his blood, and that pleads more powerfully for us, than either sin, or the Law, or Satan, or our own consciences can plead against us, Heb. 12.24. His blood speakes better things then the blood of Abel; that cryed for condemna∣tion, this for absolution.

3 He pleads for us, in giving us leave to use his name for our helpe, and his Spirit to plead for our selves, he sends his Spirit to draw our petitions for us, and helpe us in his name ro plead for our selves, he is our chiefe Advo∣cate, he sends the Spirit, Joh. 16.23, 24. and he promises, Zach. 12.10. so that though the Spirit be an Advocate, yet he is sent by Christ, Joh. 14.16, 17.

4 He plays the Advocate in our behalf, by expressing his good will towards us, to his Father, he declares his will to be, that we may be cleared from all doubts and be where he is, to behold his glory, this he did upon earth, Joh. 17.24. and this very same doth he expresse for us in Heaven, and the reason of it is from Rom. 8.34. where his mediation is made a distinct worke from his death, and resurrection, and ascention, and sitting at his Fathers right hand; besides all these, he makes requests for us in his own person, pleading to God for us for good things, as Moses did oft for the people, Exod. 32.31, 32. and as it was with Moses, so it is said it should be with Christ, Deut. 18.18. as Mo∣ses being a Mediatour, put in a word of Peace for the people, so doth Christ.

But doth he thus intercede for every sinner? no, he doth not say every man hath an Advocate, but we have, he did not intercede for all when he was upon the Earth, I pray not for the World, Joh. 17.9.20. for if Christ should have prayed for all men, God would have heard him for all men, and then his death had been effectuall for all men, for he saith thou hearest me alwayes, Joh. 11.42. Christ is not an Advocate for all, but only for the Children of God.

Ʋse 1 Of direction to a Christian that doth sin, what course to take for his

peace and pardon, to look up to Heaven for an Advocate that may stand to plead for him, when sin, and when Sathan and the Law, and conscience plead a∣gainst him; many a poor soul hath his conscience pleading horror against him, that he is proud and uncleane, and Hypocritical, &c. why, look up to Heaven now for an Advocate to plead for rhee; first, get into the estate of the chil∣dren of God, My little Children, if we sin, we have an Advocate; it is not any man, but we that are as little children, lay down all pride, and emulation, and labour to frame our selves to holy obedience, If we sin, we have an Advocate, &c. therefore labour to become little children, begotten to God by the Mi∣nisters of his Word, 2 Cor. 8.5. give up your selves to God, and to his Mi∣nisters, to be taught of them according to his Will, and if we be such, we have an Advocate.

Ʋse 2. Of consolation to all whose consciences strike and gall them, and they are disquieted with the bitternesse of their sins, when sin accuseth, and the Law accuseth, and Sathan and conscience accuseth, what should comfort a poor soule in this case? why, consider we have an Advocate with the Father, so that though the Law, and conscience tell us we have been disobedient, yet Christ our Advocate hath fulfilled all obedience, though we sin, and our sins plead against us, yet Christ pleads for us, his blood cries for us, and speaks better things than the blood of Abel, and he sends his Spirit to helpe us to put up our petitions, and he himselfe puts in for us, and performs our prayers for us, Rev. 8.3. by the Angel there is chiefly meant Christ, he sweetens them, takes all the corruption out of them, so that they are a sweet smelling savour to God; let us accuse our selves to the lowest acknowledgment of our own un∣worthinesse, and then let us with comfort look up to our Advocate that pleads for us.

How shall I know that he prays and pleads for me?

1 If you be little children to God, give up your selves to him, and to his Ministers, to be obedient to his Ordinances.

2 If he send his Spirit into your hearts, and that helps you to draw your Petitions, it is a sign that he himselfe is about the work, by our sins we dampe his Spirit, but if God renew his Spirit in us, it is a sign that Christ hath our cause in hand.