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

1 JOHN 3.8.

He that committeth sin is of the Devill; for the Devill sinneth from the beginning; for this purpose the Son of God was manifested, that he might destpoy the works of the Devill.

AGainst the wicked principles of false Teachers, the Apostle arms them wi••h these two principles of Christian religion.

1. Who doth righteosnesse is righteous.

2. Who doth commit sin is of the Devill.

He that makes sin his work, makes himself the childe of the Devill. So in the Originall.

Q. What is it to commit, to work sin?

Answ. Jam. 3.2. In many things we sin all. Yet a man is said to sin whose ordinary course is not sin, but a righteous and good way.

1. When a man makes his course a trade of sin.

2. He allows himself in sin, justifies, and excuseth himself, doth not hate his sin, nor himself for it.

In proper sense a man is said to commit sin;

1. When he imagineth, deviseth, plotteth sin, as a Poet his fictions.

2. Acts it.

1. By travelling in birth, as a woman with child.

2. By bringing it forth in due time, Psal. 7.14. He that doth not righteous∣nesse is not of God. Of whom then? John 8.41. of the Devill. To be of the Devill, is to be of him as a Father, to be begotten of him. So Elimas, when he would have kept the Deputy from the faith.

Reas. 1. From the imitation of the Devill, which those exercise and put forth in such works. When a man is freely carried into evill, he imitates Sa∣tan, and so is his childe, Gen. 4.20. So they were called Fathers, who were first in any act of all them that imitate them.

2. By spiritual propagation begotten of his seed, those are called the seed of Satan. There is a seed of Satan which stirrs them up to this imitation. Gen. 3.15. The seed of Satan expresseth it self in obstinacy and efficacy in sin. When a man is willing to take pains in sin, John 8.44. Ye are of yur father the devill. How will that appear? his work ye will doe. So the Devill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 takes pains and is industrious in sin. Elimas sought to pervert the Deputy who attended to the Word.

Ʋse 1. Of triall; Here we may see of what parentage we are of. We may see whether we be so ill as to be born of Satan. Let us examine our selves. What is our businesse in this world? if it be to follow the lust of our owne hearts, to regard our profits and pleasure, and we delight in sin, and what crosseth us, we maligne, and are at enmity with it. The Scripture doth not call a man the child of the Devill, when he is but meerly naturall, deprived of grace, and prone to sin; men are then called the children of the devill, when as they are in the bosome of the Church, and see the way they should walk in, and that their estate is not good, and yet are resolved to do evill, to take pains in it, and if any crosse them, they will be at enmity with them; there will be private grudges between many, but when it is for righteousnesse sake, then they are of the seed of Satan.

Now such men as are the children of the devill, may possibly become better 2 Tim. 2. two last verses. They may be delivered out of the snares of Satan. But this God never doth, but with such conflicts, as it may be seen there hath been strife between Micael and his Angels, and the Devill and his angels. Take a man meerly naturall, and it is an easie matter to bring him home, Jude vers. 22, 23. shews, that when we are meerly naturall, tendernesse of compassion

prevails much.

There is lesse opposition against grace, then when the Devill is come into the heart, and joyns with sin. The Devill cast a thought into Judas heart to betray Christ, John, 13.2. he did not presenly consent to it, but ••after he had eaten the sop Satan entred into him, verse 27. The De∣ill had possession of him before, setting his heart in a course of covetous∣nesse, but now he had a farther possession of him, now he resolves to betray Christ and now he spies a time to bring it about. The Devill findes us flesh and blood at the first, then he tempts us to sin; if we begin to run to him, then he enters, and sets us in that way. When a new temptations comes, and we consider whether we shall do it or no, when we break off, we are the better, and get strength against sin. But if we yeeld, and commit sin willingly, then we are the children of the Devill. Take we heed of pleasing our selves in any sinfull estate. If we have committed sin willingly, and the Devil come with full sail into our souls; if we now lye down in peace, we shall be the children of Satan. This is to give our souls and hearts to the Devill, 1 Sam. 15.15, 16. Sin of rebellion is not of ignorance, but through depravation of will. when out of resolution a man will sin against God, he will make bold with God, this is a sin of witchcraft. As in a sin of witchcraft a man or woman give their souls to the devill; so when a man commits sin willingly, he gives his foul to the Devill. You would think it a strange thing to be called a Witch, therefore rest not in this condition.

How shall we get out of it?

1. Henceforth resolve, that through the strength of Gods grace, you wil never commit any sin again.

Listen more diligently to the Word of GOd, give up your heart to God and his word, 2 Cor. 8.5.

Lay open all your rebellion, confessing your sins and rebellions to God, tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9.

Ʋse 2. To magnifie the freenesse of Gods grace, that hath delivered you out of darknesse into light from Satan to God, when you have sinned against knowledge and conscience.

Doct. The devill keeps a constant and continuall course of sinning from the beginning to this day.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an accuser, yet that is not his onely word, for he is sometimes called Satan an adversary, this is one of his ordinary works to accuse the brethren. Sometimes he doth accuse God to us, as he did God to Adam.

He accuseth God to the conscience of a poor sinner, that God hath cast him off for ever.

2. Sometimes he doth accuse us to God as he did, Job 1.9, 10. Doth Job fear God for nought?

3. He accuseth them to those that are in stead of God, as to the Magist∣rates, and he accuseth them to other men, he puts slanderous speeches in the mouthes of others, without any ground or cause.

How is he said to sin from the beginning?

It implyeth that he transgresseth the law, and that by a constant act, he sins daily, and provokes others to sin, that hath been his constant course from the beginning; (from the beginning) is not meant from his first creation; for it is evident that he stood till the sixt day, else God would not have said, Omnia valde bona.

There are five things wherein Satan hath sinned from the beginning, where∣in he transcends all sinners besides.

1. He was the eldest sinner, the first in sin.

2. He is the most industrious painfull sinner, he comes from compassing the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. He is the Father of sin, John 8.44. If a man can utter any vain word, any sinfull practice, it's from the devill, because generally he doth so watch over the wayes of men, and he is casting in blasphemous thoughts against God, and envious thoughts against our Brother.

4. Every sin he hath committed, hath been a sin against the Holy Ghost. For to that sin is required illumination, and malice of heart.

5. He transcends others in the perpetuity and constancy of sinning. He is called an unclean spirit, 2 Cor. 1.1. when he lyes, he speaks of his owne accord, John 8.44. If at any time he speak true, it is by the over-ruling hand of God, 1 Sam. 28.19.

Reas. As is the tree, so is the fruit, Mat. 7.18.

Ʋse. It shews us, that Satan hath the Law of God in his heart; else he could not sin, for sin is the transgression of the Law; Satan at first had the image of God stamped upon him, he was created in holinesse and righteousnesse, having all the Commandements of the first and second Table written in his heart, Job 1.6. They are called the Sons of God, but sinning against holinesse and righteousnesse, they did trans∣gresse the Law of God.

2. It confutes the Anabaptists, that say, by the parents sin enters into the world, not by propagation, but by imitation onely; whence it follows that children sin not tiill they are capable of imitation. But why doth David then complain he was born in sin?

3. It exhorts us all to a threefold duty.

1. It teacheth us for to walk more circomspectly against Satan, for he knows all the wayes and methods of the Sons of men, therefore we had need pray daily, deliver us from evill, and lead us not into temptation.

2. It teacheth us to loath sin, and all the wayes of it. You cannot walk in a way of sin, but you have Satan for your companion.

3. Take heed especially of continuing long in any sin. Many there are who not onely now and then fall into sin, but ever (from the beginning to the end) walk in sin. Are they not herein truly patterns of the devill.

Ʋse 4. This may teach Gods servants never to be weary of well-doing. The Devill is not weary of sin, he is alwayes imployed therein, and yet is not weary. It is his meat and drink to sin, to draw in others to sin. And if Satan find such pleasure in sin, then you may much more finde comfort in well-doing. If he be not weary to aggravate his own sin and misery, be not you weary in getting grace and peace to your selves and others. As he is industrious in sinning and accusing the brethren, so let Gods servants take heed of accusing their brethren. Take heed of slander, do not beleeve Satan, he is a deceiver, he is an accuser, he is your enemy.

In the former verses, seducers were crept into the Church, now to prevent the seducement of the people of God, to prevent future delusion, and with∣draw them from present errors, St. John sets down two principles of Christian practice.

1. He that doth righteousnesse is righteous.

2. He that sins is of the devill.

First, because the devill sinned from the beginning.

The second argument is from the contrary end of Christ comming.

Thirdly, from the practcie of every child of God, vers. 9.

From the second argument, taken from the end of Christs coming; note,

Doct. The end of Christs coming into the world, was to dissolve and loose the works of Satan.

This was expresly foretold, Gen. 3.15. The seed of the woman shall break the Serpents head; that is, the projects and plots of Satan. When as the devill did plot to bring our first parents into sin, and so into eternall misery, and

fellowship with him therein. Head is taken for dominion and power, which he hath in our hearts.

What is it to loose and dissolve?

It implieth that the work of the Devill was knit in divers hnots. A three fold knot.

1. He had tyed our nature to sin, that you cannot draw mere nature, but you must draw his corruption, Gen. 6.5. John 3.6. Rom. 7.14.

2. There is a binding of one sin to another. Draw one sin, and you draw all, Deut. 29.19.

3. If we draw sin, we shall inevitably draw punishment, Rom. 6. ult. Gen. 2.17. Gal. 3.10.

What is a curse?

That is a curse, that sets us further off rom God, Heb. 2.14. Prov. 1.32. Christ came into the world to loose these knots.

But how did Christ coming into the world loose works of Satan?

By Christs manifestation, you must understand the whole worke of Christs meditation. Christ by his innocent birth, holy life, righteous and holy suf∣fering, hath procured pardon of sin, and having gotten it, sin and punishment is dissolved.

But may not our natures be corrupt, though our sins are pardoned? Gal. 4.4, 5. The same Spirit that makes us cry Abba Father, Rom. 8.14, 15, 16. leads us into all wayes of holinesse righteousnesse. Hence our wayes are healed, and our course of sin broken off.

But though God hath broken off the wicked course of a mans life, Luke 19.48. Yet we are still bittery intangled with the corruptions of our owne hearts, Hos. 4.8, 9.

Ʋse 1. To teach such as live in any sin, or are the Authors of any sin, that this is a sign that they are of the Devill, because they tye those knots, which Christ came to loose.

2. Of tryall, whether we be indeed born of God, or not. Would you know whether Christ came effectually for you? if he did, then he hath un∣tyed those knots and snares.

3. This may be a ground of exhortation to two or three severall duties.

1. Take heed of all sin, and allow not your selves in any. If you do the work of Satan, you dissolve the work of Christ.

2. This exhorts all that finde their souls so intangled, to labour to dissolve the work of Satan. Now, none can dissolve it but Christ, he came for this end, therefore make we our moan to him. And because this will not serve, unlesse we give up our selves wholly to be ruled by him, therefore let us resigne up our souls to him, wholly to be wrought upon by the Word of God.

3. To exhort us to comfort our selves, who have given up our selves to Chirst. If we see that Christ hath begun to pardon our sins, to cut us off from sin, and to mortifie it, he will perfect this good worke, Deut. 32.4. Rom. 16.22.