Commentary on 1 John, Commentary · Chapter 2 · Verse 1, 2
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 onelyonly, but alſo for the ſins of the whole world.
VPonUpon 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 againſt 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, Juſtification 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 himſelfe 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 Immortal Seed of the Word, 1 Pet. 1.23, 24, 25. as in Natural Seed, ſo in Spiritual, 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 Doctrin, 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 confidence on them, as when we truſt more to their ſayings, becauſe they are ancient; 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 reſpect as Children, with like care and diligence; for a man to look at preferment, 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 accommodate 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 acommodate, 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 Doctrine.
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 Children 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 under 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 Parents.
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 commanded 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 Fatherhood to their people, not onelyonly 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 helped againſt, they will periſh, Ezek. 16.4. ſo Miniſters will be but Murtherers, 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 people, not onelyonly 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 Humility.
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 conditions 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 Heaven; 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 obſerve this Point.
Doct. 2. The end of diſpencing any promiſe or convincement of our ſinfull eſtate, 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 running 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 underfoot 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 prevent 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 corruption 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 writings, 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 Epiſtle 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, notwithſtanding 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 Advocate? ſometimes it is applyed to the Holy Ghoſt, ſomtimes to the Son; to the Holy Ghoſt, John 14.16. he is called foreign, both becauſe he is a Comforter, 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 manner 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 cried, 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 oppreſſion, 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 conſciences 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 Righteous, 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 foreign interpellat pro nobis, he interrupts 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 Advocate 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 condemnation, 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 Advocate, 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 Moſes 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 againſt 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 children 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 Miniſters of his Word, 2 Cor. 8.5. give up your ſelves to God, and to his Miniſters, 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 unworthineſſe, 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.