Commentary on 1 John, Commentary · Chapter 3 · Verse 6
1 JOHN 3.6.
Whoſo abideth in him ſinneth not.
THe fourth reaſon why every hopefull chriſtian purifieth himſelfe, is taken from the conſtant practiſe of every hopefull chriſtian that he abideth in Chriſt, amplified by the continuance.
Doct. Every hopefull Chriſtian that hath conſtant fellowſhip with Chriſt doth conſtantly avoyd ſin.
To abide in Chriſt, implyeth communion with Chriſt.
Continuance in it.
Firſt, we have fellowſhip with Chriſt, by the free donation of God, we are by Gods counſel and purpoſe, by imputation, members of Chriſt, our ſins are imputed to Chriſt, his righteouſneſſe imputed to us, Joh. 16.16.
Secondly, by a communication of his Spirit, cauſing us to receive him, and cleave unto him by faith and love, 1 Cor. 6.17.
2. And thus this communion with Chriſt is indiſſolvable and everlaſting, Joh. 8.31, 32. Such as continue not, had never fellowſhip with Chriſt, as his Diſciples, Jer. 31.40. Such doe not ſin, Pſal. 119.2. Pſal. 1.1, 2, 3. Mat. 12.35. Iſa. 61.3. Whoſo is born of God, ſins not.
1. He never ſins to death, 1 Joh. 5.18. He commits not the ſin againſt the Holy Ghoſt.
2. He liveth not in ſin; he makes not that his courſe and imploymen… he may ſlip and goe aſtray, but he turneth into the way again, Rom. 6.2. Living in ſin is made all one with continuing in ſin.
3. Becauſe his judgment and conſcience alloweth not ſin, but abhorreth it. It is not his ſin, but the ſin of his rebellious and carnal part, Rom. 7.14, 15. He judgeth and condemneth himſelfe, and grieveth for, and hateth what he doth, and therefore is ſaid not to ſin
1. In a regenerate chriſtian there is the fleſh and the Spirit, his will and conſcience is more ſanctified then corrupt. In the ſtate of innocency the will was the weakeſt, but in regeneration God hath made it the firmeſt and beſt. God hath provided, that the hedge ſhould be ſtronger where it was broken.
2 The will and judgment being the moſt predominant faculties, doe lead and rule the whole man. A cleer fountaine will purge it ſelfe to a clean ſtream; ſo will the will and judgment, being the fountaine of all our actions.
3. If theſe faculties be for God, God accepts the whole man according to theſe. If there be a league between two Kings, though there be offences committed by ſome Subjects, yet if the Rulers doe puniſh ſuch, the league is not broken. So is it with the godly.
1. The godly reſolve againſt all ſin.
2. They labour to mortifie all ſin, and quicken all grace in them, and uſe all good means to that purpoſe. In the commiſſion they are unwilling, and after the commiſſion they are grieved and aſhamed, and take an holy revenge on themſelves, 2 Cor. 7.10, 11. Thus they ſhew themſelves to be clean from the ſin committed; denomination is taken from the beſt and greateſt part.
Obj. Who doth God bitterly and ſharply reprove his people for ſin?
Anſ. God doth this, to bring them to better ſight of ſin, and judgement, and ſenſe of it in their hearts, to ſhake us out of a lethargy and benummedneſſe. But when he hath awaked us, and cauſed us to judge and loath our ſelves for our ſins, God looks at us as righteous. Thus the diſeaſes and diſtempers of judgment and heart are pityed and healed. As rhe ſtone in the reins diſtempers men, ſo the ſtone in the heart diſtempers the heart and judgment. God looks at this as the diſeaſe of his children.
Ʋſe 1. To ſhew a broad difference betwixt thoſe that are born of God, and thoſe that are not.
1. Thoſe that ſin unto death are not born of God. God keepeth his from that ſin.
2. They that take pleaſure in ſin, and make a trade of ſin. Gods children doe not ſo.
3. If men live in ſecret ſins, againſt knowledge and conſcience, they are not as yet born of God, their will and affections are not with God, but againſt him.
Ʋſe 2. To teach us all to make a favourable conſtruction of the failings of Gods people, we muſt not beleeve every one that reports evill of them. Thoſe that are born of God, when they commit any great ſin, their repentance is as exemplary as that ſin, as is ſeen in David and Peter.
3. For comfort to ſuch chriſtians as finde their judgments and wills upright, hating and abhorring the ſins they commit, complaining and ſhaming themſelves for them. If the judgment and heart be with God, and againſt ſin, God looketh at them as not ſinning. But this muſt not make us ſecure and careleſſe of repenting, and being grieved for ſin.
From the ſcope St. John aimeth at in this diſcourſe, to wit, that he that is born of God, ſinneth not; and therefore this ought to be a motive to ſuch as hope to ſee Chriſt, and to be like him, to purge themſelves; note thus much.
Doct. That the exemplary walking of the children of God, ought to be an effectuall motive to every Chriſtian not to walke in the wayes of ſin, but to purge themſelves, 1 Cor. 11.16.
When the Apoſtle dehorts men from wearing long hair, and women from ſhearing their hair, the argument he uſeth is, We have no ſuch cuſtom; which argument were of no force, except the examples of Gods ſervants were an effectuall motive to ſtir us up to the ſame wayes, 1 Cor. 14.33. There is a decency in all churches of God, therefore he pleads againſt their confuſion. Let all things be done with decency, comely, and without confuſion, Pſal. 52.9. This is a reaſon why we ſhould wait upon God, becauſe it is good in the eyes of his Saints.
Reaſ. 1. God commands it, God hath ſet this as the royall way; Phil. 3.17. This is the high-way to heaven, God would have all to walke in the trodden path of his people.
2. It is a matter of comfort to our ſouls, it will excuſe us from many doubts of our own hearts, and many ſlanders which might be caſt upon us: If a member have a motion not guided by the body, you look at it as a Palſie diſtemper that we have.
3. From a diſcomfort we put upon our Brethren, when we Walke in ſuch wayes as are contrary to them; they walke in a blameleſſe courſe, if we ſhall walke in ſinfull wayes, we put upon them breaking of heart, Philip. 3.17, 18. When the Apoſtle ſaw men walke in wayes contrary to Gods, it was the griefe of his heart.
Ʋſe 1. This is a notable comfort to every ſoule that ſtands in a mammering what way to take. Walke in holy wayes like Gods people; think not they are ſolitary wayes, and ſingular ones; no, if you walke in good wayes you ſhall not goe alone, all good company have gone this way, ſome will goe out of their way for good company. Walke in a way free from ſin, ſo ſhalt thou have good company, and in this only.
2. It diſſwades from ſin, gird up thy loyns from it. When we walke in the wayes of ſin, none goe that way but had company, and it will be a ſhrewd argument againſt you, Mar. 7.23.
3. To guide us to a wiſe obſervation of the wayes of godly men. Though there be no godly man but hath his failings, for which he bluſheth before God; yet none of them, but have ſomething in their wayes, whereby you may purge your ſelves. None of them, but come nearer Chriſt in ſomething then you, there is ſomething wherein they purge themſelves more then you. Have reſpect to the generality of their wayes, God hath been alwayes wont to guide his ſervants into wayes of innocency. If God guide them into good wayes, then follow them.
Obj. May I not be deceived?
Anſw. True, ſometimes generally Gods people goe wrong, Exod. 32.19. Aaron and moſt of the people dance about the Calf. The people of God took up a cuſtome of carrying the Ark in a cart from the Heathen, the ſhoulders of the Levites ſhould have carried it, 1 Chron. 13.5, 6, 7. When David ſaw his error (for he was troubled for Ʋzzah his death) he ſaid (2 Chr. 15.2.) none ſhould carry the Ark of the Lord, but the Levites. So true it is, the generality of Gods people might goe wrong if they were all met together in a counſell; but though they may goe aſtray, yet take them not at the…r ſtarts, their ordinary courſes are good. David and his people, though they went wrong, yet preſently after they ſaw their errour.
2. Look at the pattern of Gods people, ſo as that thou weigh them in the ballance of the Sanctuary. Have your wits excerciſed in the Scripture, that ſo you may diſcern of their wayes, and that you may ſo far follow them, as they goe right.
Doct. Whoſoever ſins had never any clear ſound knowledg of the Lord Chriſt. hath not ſeen him.
Sight implies cleerneſſe, certainty, (know him) he ſpeaks of ſuch a knowledg, whoſe ground is experience, Word, Spirit, Phil. 3.10. whoſe fruit is obedience, 1 Joh. 2.3. whoſe end ſalvation, Joh. 17.3.
Reaſ. 1. Men that have had an experimentall knowledge of God, they have a ſpirit within them, that they cannot ſin, Gal 5.17. If they doe, their conſcience will ſo ſmite them, as that they ſhall be glad to be rid of it, the Spirit keeps poſſeſſion for God.
2. From the perſeverance of Saints, or elſe they ſhould never have fellowſhip.
Ʋſe 1. To refute the doctrine of the Papiſts, who ſay, that a man that is in Chriſt may fall away, St. John here refutes them, If they ſin they never knew him. Stella cadens, nunquam ſtella, cometa fuit.
2. As we would rivet this comfort in our ſoules, that we have knowne and ſeen Chriſt, let us keep our hearts innocent from ſin.
3. Of conſolation to ſuch a ſoul as hath formerly ſeen Chriſts death, purging ſin in him. Though we be weak, and think we ſhall not hold out, yet God will keep us from ſin, and comfort us againſt the aſperſions caſt upon Religion, by the ſins of profeſſors. Whoſoever ſins, never knew, nor ſaw Chriſt.