back to that which you say before howe an endeuour to keepe the commaundementes should be a signe of fellowshippe with Christ. Ioh. 29. If ye knovv that he God is righteous knovv ye that he vvhich vvorketh righteousnes is borne of him as a Child is knowen to haue such a man for his Father becaus he resembleth him CHAP. 3. CH. ARe we then borne of God Io. 1. Behold vvhat loue the father hath giuen to vs that vvee should be called the sonnes of God Ch. The World doth not report vs as the sonnes and daughters of God but for the reffuse and ofscouring of the worlde Ioh. For this cause the vvorld knovveth not you because it knovveth not him Ch. Can Gods Children be subiect to such infirmities and miseries as we are Ioh. 2. Dearely beloued novv are vvee the sonnes of God but yet it is not made manifest vvhat vve shall be and vvee knovv that vvhen he shall be made manifest vve shall be like him hauing not equalitie but likenes of holines and glorie for vve shall see him as he is for now wee see him as it were through spectacles in the word and Sacraments Ch. Alas poore wretches we are not like Gods children for we are euen sould vnder sinne and daily carrie a masse of corruption about vs. Io. 3. Euery one that hath this hope to see him as he is purifieth vz. thogh he be subiect to sinn yet he desireth and vseth the meanes to clense him selfe from sinne euen as he is pure setting before him Christ as a patterne to follow Ch. Howe prooue you that an endeuour to purifie our selues is a note of Adoption Ioh. By the contrarie 4. Whosoeuer committeth sinne practiseth sinne with full consent of wil not endeuouring himselfe in holines of life transgresseth also the lavve and for that cause being vnder the curse of the Lawe cannot be Gods children for sinne is the transgression of the lavve Vnderstand by lawe not morall lawe but any commaundement of God whether it be in the law or Gospell 5. And againe yee knovv that hee vvas made manifest took our nature on him that he might take avvay our sinnes the guilt punishment at once and the corruption by litle and litle and in him is no sinne Thirdly 6. Whosoeuer abideth in him sinneth not he doeth not giue himself to sin so as it should raigne in him Whosoeuer sinneth hath not seene him nor knovvn him to wit effectuallie so as he can apply Christ and his benefites to himselfe CH. But some teach that faith is sufficient and they emboulden vs to liue as we will Io. 7. Litle Children let no man deceiue you he that vvorketh righteousnes is righteous as he is righteous 8. He that cōmitteth sin thogh he say he doeth beleeue therefore thinks himself justified before God is of the deuil resēbleth the deuil as the child doth the father and is gouerned by his spirite for the deuil sinneth from the beginning of the worlde which appeareth that for this purpose vvas made manifest the son of God that he might dissolue the works for the beginning and continuance of all rebellion and disobedience to God of the Deuil And further to displaie these Seducers 9. Whosoeuer is born of God sinneth not vz. doth not keepe a course in sinne howsoeuer hee fall by infirmitie for his seed vz. Gods word cast into the hart by the operation of the Spirite making a man to spring vp into a new creature remaineth in him neither can he sin because he is borne of God CH. Brieflie to come to the point how may it be known who is Gods childe and who is to be reputed the child of the deuil IOH. 10. In this are the children of God knowne and the children of the deuill vvhosoeuer vvorketh not righteousnes is not of God neither to giue you a plaine example hee that loueth not his brother 11. For this is the message vvhich ye haue heard from the beginning that vve should loue one another 12. Not as Cain he vvas of that euill one Sathan and slew his brother and vvherefore slew he him because his owne vvorkes vvere euil and his brothers good Ch. Yet if we loue those which be our brethren according to the fleshe neuer so much they cease not to hate and persecute vs. Ioh. 13. Maruaile not my brethren thogh this vvorld hate you Ch. If not to loue be a note of the Childe of the Deuill what is the note of Gods child Ioh. 14. We know that vvee are translated from death to life because vve loue the brethrē vz. such as be Christians because they ar Christians as on the contrary hee that loueth not his brother abideth in death is vnder the estate of damnation 15. Whosoeuer hateth his brother is a manslayer and yee knowe that no manslayer hath eternall life abiding in him CH. You haue shewed vs fullie that loue is a mark of adoption Nowe shew vs how we may know whether wee loue our brethren or not Ioh. 16. Hereby vvee haue perceiued loue that he layed downe his life for vs therefore vve ought carried with the like affection of loue to lay downe our liues for the brethren Ch. Manie in speech do pretend loue but we find not this willing affection and readines to shew loue Ioh. 17. Whosoeuer hath this worldes good wherewith this life is sustained and seeth his brother haue neede and shutteth vp his bowels vz. hath no cōpassion because it sheweth it selfe by the rowlling of the intrals from him how dwelleth the loue of God in him Ch. What other note is there of true loue Ioh. 18. My litle Children let vs not loue in vvord nor in tongue onely but in deede and in trueth sincerely 1.19 For thereby we knowe that vve are of the trueth sound professors of the Gospell of Christ 2. and shall before him appease our hearts in regard of any accusation that our conscience shal lay vnto vs before Gods iudgment seate 20. If our heart condemne vs an euill conscience accuse vs God is greater then our heart namely in iudging of vs knoweth all thinges Ch. How may we know that our consciences will not condemne vs IOH. 21. Beloued if our heart condemne vs not then haue we boldnes towards God vz. to to come vnto him by prayer Ch. What other fruite is there of true loue Ioh. 22. Whatsoeuer vve ask vvee receiue of him because vve keepe his commandements do those thinges vvhich are pleasant in his sight Ch. What are these commandements Ioh. 23. This then is his commandement that vve beleue in the name of his sonne Iesus Christ and loue one another as hee gaue commaundement Ch. Haue they which keep these commaundementes their prayers graunted prooue this Ioh. Yes 24. For he that keepeeh his commandements dvvelleth in him and he in him Ch. Howe may wee know that God dwelleth in vs and we in him Ioh. Hereby vvee knowe that hee abideth
Christ in all his graces For predestination as Augustine witnesseth is a preparation to the blessings of God by which most certainly they are made free whosoeuer are made free therefore whosoeuer feeleth himselfe freed through these graces of God may be assured and certified of his predestination The other reason is that these effects are not onely the effects simplie of predestination but also such effectes they are that they may also may be seals of it namlie in printing in vs a liuely form and image of God foreknowing vs louing vs electing vs. And therefore albeit wee cannot see the purpose the foreknowledg the election and predestination of God as concerning our selues in God himselfe foreknowing willing and electing vs yet wee may beholde in our selues som sure representations of al these imprinted and euen stamped in vs by the word and so by the beholding of these formes and impressions in our selues wee shall easily be brought to the knowledge of those patterns as it were which are in the Lord himselfe The matter by reason it is very good and comfortable may be declared by a similitude God is like vnto the Sunne in regard of vs the sunne when it shineth vpon vs and after a sort looketh vs in the face it doth after such a sort imprinte an image of his light in our eies that wee also in like manner beeing made partakers of his light may looke againe vpon the sunne it selfe and vpon his light for the light of the Sunne and his beams being sent down vpon vs are beaten back and reflected againe towardes the sunne So in like maner the forknowledg of god by which he hath and would acknowledg vs for his from all eternitie it alwaies resteth in God and cannot of it selfe bee perceaued of vs. But yet whilst God doth acknowledg vs for his hee doth portrait in vs his elect a certaine forme and image of his foreknowledge by which hee maketh vs renouncing all other gods to acknowledge him for our onely true God Thus it commeth to passe that through this true knowledge of God which hee vouchsafeth vs and by which wee doe acknowledg God for our God and Father we may after a sort beholde in God himselfe his foreknowledg by which he hath foreknowen vs for his sonnes For first of all God doth acknowledg vs for his and then the electe being made partakers of this his light and knowledg hee causeth vs in like maner to acknowledg him To this purpose serueth that which our Sauiour Christ saith first saith he I knowe my sheep after he addeth and again I am knowen of mine As though he should say whiles I acknowledg them for my sheep I make them by meanes of this my light knowledg that they also can acknowledg me for their pastor So the Apostle saith to the Galathians When yee shall knowe God or rather are known of him he teacheth therefore that God knewe the Galathians because he had first acknowledged them for his in his eternall Predestination And by giuing vnto them this his wisdome he made them acknowledge the true God for their God The same may be said of the loue of God by which hee loued vs in Christ to euerlasting life before the foundation of the world God by louing vs doth print in our heartes the Image of his loue by which wee may loue him again from our hearts and as it wer by the reflection of the sun-beames sent downe into our heartes wee may be prouoked to loue againe For the loue of god to vs being eternall and causing eternall life begetteth in the time appointed a certaine loue in vs seruing for his eternal glory And to this purpose is that of saint Iohn not that vvee first loued God but becaus he first loued vs. As though hee had saide therefore wee loue God because hee first that is before the foundatiō of the world louing vs in Christ by the ingrauing of his loue in our hearts causeth vs to loue him againe as a Father So loue is saide to wit that loue by which we loue God to be of God that is to proceede of the loue of God towardes vs. And Paul writeth that the loue of God namely that loue by which hee loued vs to be shed in our heartes by the holy Ghost which is giuē vs And by this shedding of the loue of God in our harts it commeth to passe that loue is also wrought in our heartes towardes God And therefore by that sound loue by which wee feele our selues to loue God we are made to knowe how great that loue of God is by which he loued vs from all aeternitie in Christ. And what is that loue els but predestination In like manner election by which hee singled vs from the rest of the worlde in Christ that we might be holy before him begets in vs a certain image euen of God himself that is another electiō by which wee renouncing all other gods which are worshipped in the world make our choise of this our true God Iehouah to bee our God that hee may be alwaies before our eies hee which sanctifieth vs and the Authour of our whole saluation Wherfore through this cōstant election which is in vs we perceiue that that election which is in God as concerning vs is firm and sure not onely as wee gather the cause by the effect but also as wee gather the pattern by the picture like as by the similitude of the forme of a seale fashioned in wax we doe easilie vnderstande what is the very forme and fashion of the seale Therefore it is manifest that it is the maner of God by the effectes of his election and predestination imprinted in vs to reueale to euerie one of vs his own election and predestination And that two waies both because there are certaine effectes of predestination and by the effects the causes are knowen and also because there are certaine liuely types of Gods fore-knowledg and election by which we are sealed vppe vnto God Now by the imprinting of these forms and types in vs as the seale is in wax the verie first patterns themselues are known what they are Furthermore that there is no man elected to eternal life which shall not be sealed vp in the time appointed with these marks of Gods election It is manifest out of these places of Scripture which treat of election and predestination The Apostle teacheth that vvee vvere elected that vvee might be holie and vvithout blame Also hee teacheth that all they whome God hath predestinated are likewise called and justified and by consequent indued with faith and knowledge of God by which they take him for their Father with loue also wherewith they loue him as a Father also with a good will constant purpose by which they desire constantlie his glorie Againe he saith in another place The foundation standeth sure hauing this seale in respect of God the Lord knovveth vvho are his Now
whom he will haue to come to Christ Which also was said to be done in infants For this calling is the beginning of saluation euen in this life and therfore it is the Apostles manner in the beginning of his Epistles to make mention of this calling naming all the faithful The Saintes called Therfore it must needes be that all they which are elected in Christ must also at length be effectually called and drawen to Christ. After an effectuall calling followeth Faith the third effect of predestination vvhich is saide to be peculiar vnto the elect And without which as the Apostle saith it is not possible to please God For by it wee are engrafted into Christ and are made the members of Christ without faith no man can be saued And that this is an effect of predestination the Apostle plainly sheweth when he saith that he had obtained mercie namely in Gods eternal predestination that he might beleeue Wherefore whosoeuer ar predestinate to obtaine eternall life in Christ and by Christ they are also elect to haue the very gift of Faith Therefore it must needes be that at length they shall beleeue in Christ. The fourth benefite is iustification that is a free pardonning of our sinnes and the imputation of the righteousnes of Christ for it followeth Faith because vvhosoeuer ar indued vvith true faith in Christ are also iustified And that justification is an effect of predestination The Apostle sheweth when he putteth it after calling before which he setteth predestination And when hee saith that we are elect in Christ that wee might be holie without spot or blame in the presence of God and that this is not done while wee are in this world but by the pardoning of all our faults and by the imputation of his perfect obedience Wherefore it must needs be that al the elect shal be justified and be taken for most pure without blame in Gods presence With iustification is ioyned regeneration and sanctification by the holy Ghost namelie whiles vve are made new creatures by him the sons of God to not onelie by adoption but also by regeneration For when Christ justifieth vs hee doth not only forgiue vs our vnrighteousnes and impute his righteousnesse to vs but also he taketh from vs our stonie hart and giueth vs a fleshie heart of his owne and he strips vs of our olde man and puts on his newe man Lastly he taketh away the corruption of our nature and makes vs partakers of his diuine nature and so indeed of the sonnes of men he makes vs the sonnes of God and his brethren to Therefore it is said that we are predestinated to adoption by Iesus Chrst and elect that we may be holie without blame and that which is borne of the spirite is called spirite Therefore the elected to eternall life must needes bee begotten anew to be the sonnes of God and bee made partakers of the diuine nature and be a newe creature in Christ Hence issueth the sixt effect of predestination which is heedfullie to be regarded the loue of righteousnesse the detestation of sinne For in regeneration the affections are principallie chāged Namelie the affections of the corrupt nature and flesh into the affections of the diuine nature spirite Hence it is that the Apostle saith that they which are borne anew do walke according to the spirite and not after the flesh and not to sauour the thinges of the flesh but the things of the spirite And the chiefe affections of the flesh are the loue of sinne that is the concupiscence of the flesh and contrariwise the hatred of righteousnes and the lawe of God which are not of the Father but of the world Therfore the chiefe affections of regeneration and the spirit are the loue of righteousnes and of the lawe of God the hatred of sin For that which is spoken chiefly of Christ Thou hast loued righteousnes and hated iniquitie is to bee vnderstood of all the members of Christ endued with his spirite because it is trulie accomplished in them Hence it is that Dauid who in himself did represent the disposition of all the regenerate said of himselfe I haue loued thy law thy law is in the midle of my hart I haue hated all the works of iniquitie I will not sit with the wicked Also Paule I am delighted saith hee in the Lawe of God according to the inner man That is in as much as I am borne anewe And no mā doubteth but that both these affections are the effects of predestination except he be ignorant that all these are the gifts of God which as in time he bestoweth on his so also he hath decreed to bestow them on them before the foundation of the world And from these two affections being the first fruits of regeneration ariseth a care endeuour to doe good vvorks that is to flie sin to fulfil the Lawe of God vvhich is the seuenth effect of predestination For hee which hateth any thing from his heart he taketh heed of it as much as he can and he flieth from it and escheweth it and on the contrarie he which loueth any thing from his heart that also hee seeketh after and endeuoureth himselfe to the compassing of it Therfore the Apostle Iohn maketh this a chiefe difference betweene the sonns of God and the children of the deuill that is between them that are borne anew and them that are not borne anew that the children of God both loue and doe righteousnesse and the children of the deuill loue sinn and doe it as also the deuil sinned from the beginning Christ came to dissolue the workes of the Deuill namelie in his elect for in the reprobate he leaueth them vntouched because they are not giuen him of the father to be purged borne anew and saued Therefore seeing Christ was before ordayned and predestinate to the doing of all these workes and that there is no good wrought in vs which was not prouided for vs in Christ from al eternitie it is a cleare case that the care also of doing good workes is an effect of predestination And the Apostle plainlie teacheth it when he saith that we were created in Christ to good works which God hath prepared that we might walk in them To this purpose serueth that which the Apostle deliuereth of loue not vnfaigned to which he sheweth that wee were elect and of a good conscience which he makes the inseperable companion of the faith of the elect Lastlie of a pure heart which he ascribeth to the elect considering the vnfaithfull haue nothing cleane in them and that their mind and conscience is defiled Now that this care to doe good works is necessarie in all the elect Peter sheweth it when he bids vs endeuor to make our election and calling sure by good workes as some copies haue it But to whom shall we make it sure not vnto God for
A CASE OF Conscience THE GREATEST TAHT EVER WAS. How a man may know whether he be the childe of God or no. Resolued by the vvord of God Whereunto is added a briefe Discourse taken out of HIER ZANCHIVS 2. PET. 1.10 Giue all diligence to make your election sure for if ye doe these things ye shal neuer fall EDINBVRGH Printed by Robert Walde-graue Printer to the K. Majestie 1592. To the godlie Reader IN Gods Church commonlie they who are touched by the Spirit and begin to come on in religion are much troubled with feare that they are not Gods children and none so much as they Therefore they often thinke on this point and are not quiet till they find some resolution The Spirit of God as best knowing the estate of Gods children hath penned two parcels of holie Scripture for the full resoluing of this case namelie the 15. Psalme and the first Epistle of S. Iohn And for the helping of the simple and vnlearned who desire to be informed concerning their estate I haue propounded these two partes of Scripture in forme of a Dialogue and haue joyned thereunto a litle discourse concerning the same matter penned in Latine by H. ZANCHIVS a learned Diuine and now englished Vse this labour of mine for thy benefit and comfort and the Lord increase the number of them which may rejoice that their names are written in heauen W. PERKINS THE FIRST EPISTLE OF Iohn in forme of a Dialogue The Speakers Iohn Church CHAP. 1. CHVR MAnie among vs denie the God-head many the Manhood of Christ. IOH. 1. That which was from the beginning and therefore true God which wee haue hearde namelie speaking which wee haue seen with these our eies which we haue looked vpon and these hands of ours haue handled of that Word not the sounding but the essentiall word of the Father of life liuing of himselfe and giuing life to all other CH. Before you goe any further this word of life is inuisible how then could it be seene IOH. Yes 2. For that life was made manifest to wit in the flesh and we I with many others haue seen it and beare witnesse and publish vnto you that eternall life which was with the father eternallie before this manifestation and was made manifest vnto vs. CH. Menander Ebion and Cerinthus hauing bin teachers among vs confidently denie these thinges which you say and they beare vs in hand that they seek our good IOH. 3. That which I wil repeat again for more certainties sake which wee haue seen and heard declare we vnto you that ye may haue fellowship with vs and that our fellowship also may be with the father and with his sonne Iesus Christ. 4. And these things write we vnto you that your ioy might be ful vz. might haue sound consolation in your consciences CH. Wel then lay vs down som groūd wherby we may come to be assured that we haue fellowship one with an other and with Christ. IO. 5. This then is the message which we haue heard of him and declare vnto you that God is light vz. purenes it selfe and blessednesse whereas men and Angels are neither but by participation and in him is no darknes CH. Som that make profession among vs continue stil in their olde course and conuersation and yet they say they haue fellowship with God IOH. 6. If we say that we haue fellowship with him and walk lead the course of our liues in darknes vz. ignorance error impietie wee lie dissemble and do not trulie deal not sincerely CH. What then is the true marke of one which hath fellowship with God IO. 7. If we walk in the light lead the cours of our liues in sinceritie of life doctrin wee haue fellowship one with another CH. We are so defiled with sinne that we often doubt least wee haue no fellowship with God IOH. The bloud of Iesus Christ his sonne cleanseth vs from all sinne CH. Some among vs are come to that passe that they say they haue no sinne that this estate is a signe of fellowshippe with God IOH. 8. If vve say that vve haue no sinne vve deceiue our selues imagining that to bee true which is otherwise truth is not in vs CH. How then may we know that our sinnes are washed away by Christ IOH. 9. If vve confesse our sinnes namely with an humbled heart desiring pardon he is faithfull iust in keping his promise to forgiue vs our sinnes and to clense vs from al vnrighteousnes 10. If vve say as they before named do vve haue not sinned vve mak him a liar whose word speaks the contrarie and his vvorde is not in vs. his doctrine hath noe place in our heartes CHAP. 2. CH. IF this be true which hath bin saide that the bloud of Christ doth clēse from all sinne and that if we do confesse them they shal be pardoned our corruption tels vs that we may sinne freely Ioh. 1. My litle children these thinges I write vnto you that yee sinne not CH. Alas we fall oft by infirmitie what shall we then do Ioh. If any man sinne vve haue an aduocate who in his own name and by his own merites pleades our cause to the Father Iesus Christ the iust and therefore fit to make intercession CH. But howe may euery one of vs in particular knowe that Christ is his aduocate IOH. 2. He is the propitiation vz. a couering of sinne or reconciliation as the propitiatorie of the Arke couered the lawe and not for our sinnes onely but also for the sins of the vvhole vvorld not onely Iewes but also Gentiles of all sortes CH. Be it that I knowe him to be my aduocate may I not be deceaued howe may I knowe that this my knowledge is effectuall to saluation IOH. 3. Hereby are vve sure that vve know him here that knowledg is ment whereby a man applies Christ and all his benefites to his own soule If vve keepe to keep is not to fulfill but to haue a care and desire to do it for God of his mercie in his seruants accepts the will for the deede his commandements Ch. Many among vs professe that they know Christ but their liues be not according Ioh. 4. He that saith I know him keeps not his commandements is a lyer and the trueth is not in him CH. How may it be prooued that the endeuour to keep gods commandements is a mark of faith felloship with Christ Ioh. He in whome the loue of God is perfecte may hereby know that hee is in Christ. 5. But he that keepeth his vvord in him is the loue of God vz. not that loue wherewith God loueth him but that whereby he loueth God is perfect indeede vz. sincere and sounde perfection being opposed not to imperfection but to hypocrisie hereby therefore we know that we are in him 6. He that saith he remaineth in him ought to walke euen so as hee hath walked and therefore he
must needes endeuour himselfe in the commandementes CH. Declare vnto vs some of the principall of these commandements IOH. 7. Brethren I vvrite no nevv commandement vnto you but an olde commaundement vvhich yee haue heard from the beginning this old commandement is the vvord vvhich ye haue heard from the beginning 8. Againe a nevve commandement I vvrite vnto you that vvhich is true to wit that the commandement is new which he wil now write in him who reneweth the cōmandement of old giuen to Moses also in you for the darknes is past vz. the hardening of the minds of men vnder the olde testament whereby they did but in a small measure vnderstand the word and that true light a greater mesure of illuminatiō as also the writing of Gods lawes not in Tables of stone but in the fleshie hearts so as they be transformed into the obedience thereof now shineth CH. Well set downe this commandement which is so ancient and is nowe renewed Ioh. 9. He that saith as many among you do that he is in the light that is that hee is both plentifully inlightened and borne anew and hates his brother is in darknes vnder the estate of damnation not yet trulie regenerate vntill this time 10. Hee that loueth his brother abideth in the light is trulie enlightened and regenerate and there is no offence vz. he wil giue no occasion of euill in him 11. But on the contrary hee that hateth his brother is in darknes and walketh in darknesse leadeth his life in ignorance and vngodlinesse and knoweth not whither he goeth because that darknesse hath blinded his eies Ch. What moueth you to deliuer vnto vs al these notes and signs of our new birth and communion with Christ. Ioh. 12. Litle Children I write vnto you because your sinnes are forgiuen you for his name-sake vz. by Christ and his merites that yee may be certified to your comforte of this And that no kind of men among you might doubt of this 13. I write vnto you fathers because ye delighting to tell hear of olde and ancient matters haue knowne him that is christ that is from the beginning I write vnto you young men because ye delighting to shewe your valour and strength haue ouercome the euil one that is Sathan 14. I write vnto you litle childrē who delight alwaies to bee vnder the Fathers wing because yee haue knowen the Father And againe because wee are dull to marke and remember that which is good for vs. I haue vvritten vnto you Fathers because yee haue knowen him that is from the beginning I haue vvritten vnto you young men because yee are strong and the vvorde of God abideth in you and yee haue ouercome that wicked one CH. If we be in the estate of grace vnder Gods fauour in Christ howe may wee abide in it IOH. 15. Loue not this vvorld the corrupt estate of mankinde out of Christ neither the thinges that are in the vvorlde for first of all to giue reasons if any man loue this Worlde the loue of the father wherewith hee loued the Father is not in him Secondly 16. For all that is in this vvorlde as the lust of the flesh the corruption of nature which chiefly breaketh out in euil concupiscence the lust of the eies the fruite of the former stirred vp by outward prouocations especially in the eie as it is manifest in Adulterie couetousnes and the pride of life vz. Arrogancie and Ambition among men in common conuersation of life is not of the father but of the vvorlde 17. And Thirdly this vvorld passeth away and the lust thereof but he that fulfilleth the wil of God abideth for euer Ch. What other thinges are we to do that we may continue IOH. 18. Little Children it is the last time and as yee haue hearde that Antichrist shall come a speciall Antichrist the chiefe of all other who is nowe manifest to be the Pope of Rome euen now ar there many Antichristes Heretickes denying either the natures of Christ or his offices or the vnion and distinction of his Natures vvhereby vvee knowe that it is the last time CH. Those whome you cal Antichrists were of our companie and professed as we do Ioh. 19. They vvent out from vs but they vvere not of vs for if they had bene of vs they should haue continued vvith vs. But this commeth to passe that it might appear that they are not al of vs. CH. How can we be assured of our continuance in grace for wee may fall as well as they do IOH. 20. But yee haue an annointment the grace of Gods holy spirit resembled by the annoynting in the old testament from that holy one Christ Luke 1.15 and knowe all thinges CH. If wee knowe all thinges then you need not write vnto vs of these matters Ioh. 21 I haue not written vnto you because ye know not the trueth but because you know it that no lie is of the truth vz. ye can distinguish betweene the sound doctrine of the Gospel and errors Ch. What is this lie which you speak of Ioh. 22. Who is a lier a deceauer a seducer but hee that denieth that Iesus is Christ the Messias or Sauiour of mankind The same is the Antichrist that denieth the father and the sonne Ch. These whom you meane say they defend the doctrine of God as well as we and they vse to call him their father Io. 23. Who so denieth the son hath not the Father Ch. What do you inferre vpon this if it be the last time as you haue said Io. 24. Let therfore abide in you the same doctrine concerning Christ which ye haue hard from the beginning which the Apostles preached and before them the Prophets since the beginning of the world If that which ye haue heard from the beginning remain ye beleeuing and obeying it in you yee also shal continue in the sonne and in the father 25. And this is the promise which hee hath promised vs euen life eternall Ch. Wee cannot perswade our selues of perseuerance seeing men so commonly fall away from Christ among vs. Ioh. 26. These thinges haue I vvritten vnto you concerning them that deceaue you not meaning them of you as you seem to tak it 27. But the annointing the spirite which yee haue receaued of Christ and which hath led you into all trueth vvhich ye haue receiued of him dvvelleth in you abideth in you and will so continewe and yee neede not that any man teach you any other doctrine beside this which ye haue learned already but as the same annointing teacheth you all thinges and it is true and not lying and as it taught you ye shall abide in him 28. And now litle Children abide in him that vvhen he shall appeare vve being iustified in Christ may haue boldnes and not be ashamed neither Sathan nor our consciences accusing vs for sinne before him at his comming Ch. Wee are still in doubt to returne
in vs by that spirit of sanctification whereby wee are renewed vvhich hee hath giuen vs. CHAP. 4. CH. TO return again to that which was before mentioned shall we beleeue all that say they haue the spirite Ioh. 1. Dearely beloued beleeue not euery spirit vz. doctrines which men bragging of the spirit do teach but try the spirits vvhether they be of God for many false prophets are gone out into the vvorld Ch. Howe may we discerne of spirits Ioh. 2. Hereby shall vve knowe the spirite of God euery spirit doctrin vvhich confesseth that Iesus Christ the Messias is come in the flesh is made true man this being the substance of the Gospell is of God 3. And euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist of vvhom ye haue hard how that he shal come now alredy is in the world Ch. We fear because these fals spirits ar of gret power to perswade seduce many Ioh. 4. Little Children ye are of God and haue ouercome them for greater is he that is in you Gods spirit then he that is in the vvorld the spirit of Sathan Ch. But the doctrine of these men is of great account and hath many followers in the world ours hath but few which imbrace it Ioh. 5. They are of this vvorld therefore speak they of this vvorld and this vvorlde vz. Ignorant and vngodly men heareth them 6. We are of God hee vvhich knoweth God heareth vs he vvhich is not of God heareth vs not Hereby knovve vve the spirit of truth and the spirit of error namely by the liking and applause of the world Ch. Howe may we preserue our selues against these seducers Ioh. 7. Beloued let vs loue one another for loue commeth of God euery one that loueth is born of God and knoweth God by a special knowledg whereby they are assured that God the father of Christ is their father Christ their redemer the holy ghost their sanctifier 8. He that loueth not knoweth not God for God is loue vz. whollie bent to shew his loue and compassion to his people For a proofe of this 9. Herein was that loue of God made manifest among vs because God sent that his only begottē son into the world that we might liue through him 10. Herein is that loue not that we loued God but that he loued vs sent his sonne to be a reconciliation for our sinnes Ch. What of all this Ioh. 11. Beloued if God so loued vs we ought also one to loue another Ch. How can God manifest his loue to vs he being a spirite and inuisible Io. 12. No man hath seene God at any time neuerthelesse if vve loue one another this is a signe that God dwelleth in vs and his loue is perfect in vs vz. that loue wherewith he loueth is throughlie made manifest towards vs by our loue as the light of the Moone shining on vs argueth the light of the sun shining vpō the moon of whom as frō a fountain the moone takes her light Ch. How may we know that God dwelleth in vs Ioh. 13. Hereby do we know that wee dwell in him and he in vs because hee hath giuen vs of his spirite Ch. What other signe haue you of Gods dwelling in vs Ioh. 14. Wee haue seene and do testifie that the father sent that sonne to be the Sauiour of the vvorld 15. Whosoeuer confesseth in faith and loue that Iesus is the sonne of God in him dwelleth God and he in God Ch. The Diuell will confesse Christ. Ioh. 16. And wee which is more haue known beleued the loue which God hath in vs Ch. Declare how our loue should be a signe of God his dwelling in vs. Ioh. God is loue therfore he that dwelleth in loue dwelleth in God and God in him Ch. God is loue we graunt but howe may we knowe that God is loue to vs. Io. 17. Hereby is that loue perfect vz. fully made manifest in vs that vvee may haue boldnes to stand before him without fear in the day of iudgement for euen as he is so are vve in the vvorld not in equalitie but in conformitie of holines As may appeare by the contrary 18. there is no feare in loue vz. when a man is assured of Gods loue to him hee doeth not distrust nor seruile feare him in respect of his sinnes but perfect loue casteth out feare for feare hath painfulnesse checkings and torments of conscience and hee that feareth is not perfecte in loue Ch. What other sign is there that God is loue to vs Io. 19. We loue him because he loued vs first As when a man warmes him the heate of his body is because the fire is first hote Ch If this be so then they which loue not their brethrē loued of God in Christ seeing al generally say they loue God Ioh. 20 If any man say I loue God and hate his brother he is a lyer for hovv can he that loueth not his brother vvhome he hath seene loue God vvhom he hath not seene 21. And this commandement haue we of him that hee that loueth God should loue his brother also CHAP. 5. 1. WHosoeuer beleeueth that Iesus is that Christ true Messias is born of god euery one that loueth him which did beget vz. God the Father loueth him also vvhich is begotten of him the Child of God a true Christian. Ch. This being manifest that they ar hypocrits which say they loue God yet shew no loue to their brethren teach vs howe wee may knowe that wee loue our brethren Ioh. 2. In this we know that we loue the children of God when wee loue God and keepe his commandements that is indeuour to keep the beginning of the action being put for the whole 3. For this is the loue of God the duty of loue to God that we keepe his commandements Ch. But no man can keepe the lawe Ioh. His commandements are not burdenous to them that are in Christ and are freed from the curse of the lawe which makes the law grieuous and are also guided by his holy spirit And this is apparant 4. for al that is borne of God ouercommeth the vvorld Sathan with all corruptions and workes of darknes Ch. By what meanes Ioh. And this is the victorie vvhich hath ouercome the vvorld euen our faith which is the instrument and hand whereby we lay hold on him that he in vs and so wee by him might ouercome the world 5. Who is this that ouercommeth this vvorlde but hee vvhich beleeueth that Iesus is that Son of God Ch. How may we be resolued that Iesus of Nazaret the sonne of Marie was the sonne of God and the Messias hee came but basely into the world Ioh. 6. This is that Iesus Christ vvhich came by vvater sanctification signified by the legall washings and blood imputation of Christs righteousnes or the sprinkling of his blood
from the alone goodnes of God the Father and grace of christ In this manner the Deuill will neuer perswade any Lastlie the perswasion of the holy ghost is ful of power for they which are perswaded that they are the sonnes of God cannot but needs must call him Abba Father and in regarde of loue to him doe hate sin and whatsoeuer is disagreeing to his will and on the contrarie they haue a sound and a hartie desire to do his will If at anie time thou hast felt in thy selfe any such testimonie perswade thy selfe it was the testimonie of the holie Ghost and that very true certain to therfore that thou art the child of God predestinate to eternal life This is the first proppe by which wee must vnderset that weake beleefe we haue of our certain election to eternal life Again hold this without wauering whosoeuer thou art that art tempted to doubt of thy election euen as nothing is required at our handes to worke our election for God chose vs of his onlie meer goodnes so that we may trulie know whether we bee elect or not this one thing shall be sufficient namelie if we shal attain to the certain knowledge of this that we are in Christ and partakers of him for he that is nowe ingrafted into Christ is justified it cannot be but that he was elected in Christ before the foundation of the worlde And that wee may be in Christ Faith is both required and is sufficient not perfect faith but true faith though it be so litle that it be like a graine of mustarde seed and feeble like a young borne babe and that sore diseased to Now that faith which is a liuelie and a true faith lasteth alwaies as hath bene before declared neither can it at any time altogether faile And so it commeth to passe that they which once haue ben truly ingrafted into Christ remaine alwaies continue in him according to that saying All that my father giueth me shall come to me he which commeth vnto me I wil not cast forth This is true no doubt that look how much the faith is more perfect so much the greater power it hath to knit vs more to Christ and therefore we must alwayes endeuour to increase in Faith Yet for all that this is most certaine one litle sparke of true faith is sufficient to ingraft vs into Christ. And for that cause we must in no wise doubt of our ingrafting into Christ and of our election to by reason of the weaknesse of Faith and of the small and slender fruits it bringeth out But how shal I certainly know say you whether my Faith be a true liuely Faith or not Out of the same groundes from whence the testimonie of our adoption is perceiued First of all if you shall trulie feele that you are perswaded of the truth of the Gospell yea and that all your sins are pardoned you for Christ and you receiued to fauour Againe if you see that this perswasion is grounded not vpon any merits of yours but on the sole goodnesse of God and grace of Christ. Lastly if you feele such a confidence to approch vnto and call vpon the Father such a loue towards him and his son Iesus Christ that ye do hate and detest whatsoeuer is against his glorie as all sinne and on the contrarie bee caried away with a desire to doe those things which serue for the aduancing of his glorie and therfore that you loue all those which desire and seeke the same as the brethren friendes of Christ. For these be the effectes which can neuer be seuered from true Faith And this is the disposition of true faith therefore as long as thou feelest these effects in thy selfe albeit verie slender and greatlie languishing yet assure thy selfe thou art indewed with true Faith although it bee weake and therefore thou art in Christ yea and in Christ elected to Wherefore thou must not doubt of thy saluation and election by reason of thy daylie slips proceeding from thy weaknesse of Faith no not for haynous crimes like as neither Dauid for his adulterie and murther nor Peter for his threefold deniall did dispair of their election which appeareth in that being plunged in the verie gulfes of their temptations they held fast their Faith as an anchor and called vppon God This is the second propp Lastlie in no wise wee must forget namelie that our election is certaine and immutable and therefore as it is done without respect of any works of ours so in like sort it can neuer be chāged by any of our euill deserts For as it is first proceded from the only free purpose of God so it is grounded thereon True it is we prouoke Gods wrath against vs by our sins and neither wil God let them escape vnpunished but hee chastiseth vs by diuers both inward outward scourges as may appeare in Dauid aboue all other Yet for al that it is his good pleasure that for his goodnes sake and trueth for the obediēce of Christ that his purpose shuld remaine sure and our election So it commeth to passe that he giueth vs repentāce anew to raise vs vp to receiue vs to fauour Therfore although for the present thou feelest thy selfe to be of weake faith and to haue fallen to diuers sinnes Yet whereas heretofore thou hast had many and euident testimonies of thy election as the testimony of the holie Ghost and the testimonie taken from Faith the effects of Faith at this present assuredlie thou canst not doubt of thy electiō for thy sins committed but thou shalt much derogate from this free election and also from the testimonies of thy election heretofore injoyed yea those which yet thou enjoyest For if thy sinnes displease thee thou desirest to liue without blame onely for that thy sins displease thee why now thou hast a new testimonie of thy election For such repentance as this is is onely proper vnto the elect Therefore by these three proppes we must vphold our faith as touching euerie ones particular election And thus much as concerning the certaintie with the which euerie man must bee perswaded that he is elected in Christ to eternal life before the foūdation of the world ASSERTION II. Whosoeuer are predestinate to the end they are also predestinate to the means vvithout vvhich they cannot attaine to the end and therefore as the elect necessarilie at length doe come vnto the end by reason of the certaintie of their election so also by reason of the same certainty it is necessary that they should bee traced through those means vvhich tend to the same end WEe must mark the end to which we are predestinate to which we say that one day wee shal be brought for there is a double end of our election the one concerneth the elect themselues namely their glorification or their eternall life and glorie in heauen Of which is spoken Rom. 8.
by which they come vnto it And wee beleeue as we are bound to do that we are predestinate to eternal life and therefore wee must also beleeue that we haue bene elected to Faith and good workes that by them as by certaine steppes we might be brought to eternall life And therefore so far must we be from neglecting faith and the meanes of good workes and of a holy life that contrariwise it is rather our dutie to keepe faith in a good conscience to be conuersant in good workes which God hath prepared that we might walke in them And because wee can neither attaine to the ende nor the meanes that bring vs thereunto of our selues Therefore it is our parts to craue them at Gods hands by prayer that hee woulde giue vs Faith and a care to do good workes and encrease them in vs. Nether must we onely ask them but also certainly trust that we shal obtaine them for Christ his cause For if for all them which are predestinated to eternall life God hath prepared faith by which they may beleeue and good workes to walk in therefore if wee beleeue as by Gods commandement wee are bound that wee are in Christ elected to eternall glory we must also be perswaded that before we depart hence hee will giue vs true repeÌ„tance increase true faith inflame vs with loue lastly that he wil minister vnto vs aboundantly all thinges in Christ to obtaine the end Yea this confidence also and prayer it is one effecte of predestination by which wee get the rest Therefore this doctrin we must hold that predestination to eternall life doeth not take away the meanes of obtaining it but rather establish them And therefore both these principles are true namely that the elect to life cannot perish and vnlesse a man beleeue in Christ and perseuer vnto the end in this faith working by loue hee shall perish The reason is because in predestination the meanes and the end of it are so ioyned together that the one cannot be seuered from the other Wherfore whosoeuer holdeth not the meanes vnto the end amongst which faith is one it is manifest that hee was neuer predestinate and therefore muâ—â— needes perish as on the coÌ„trary he which holdeth faith must needes be saued So the truth of these propositions is euident hee which beleeueth in the son hath eternall life contrariwise he which beleeueth not in the Sonne the anger of God remaineth vpon him because as a constant faith is a sign of election so obstinat infidelity is a token of reprobation FINIS Bradfords ansvvere to Careles Careles I Am troubled with feare that my sinnes are not pardoned Brad. They are for God hath giuen thee a penitent and beleeuing hearte that is an heart which desireth to repent and beleeue For such an one is taken of him hee accepting the will for the deed for a penitent and beleeuing heart indeed Trin. vni Deo gloria Profession without practise a note of an hypocrite Sincerity of life and religion a note of communion with God To professe perfect sanctification in this life a note of an hypocrite humble confession of sin to God is a note of remission of sinne An endeuoâ— to keep thâ— commandementes a sign of faith Faith without obedience a note of an Hypocrite profession ioyned with hatred and malice a note of an hypocrite Loue of our brother a signe of regeneration Gods spirite dwelling in the heart a signe of perseuerance papists deny Iesus to bee Christ for though in words they magnifie him yet in their doctrin by necessary consequent they denie him to be a king a priest a prophet perseuerance in the knowledge and obedience of the Gospell a sign of communion with Christ. A desire an indeuour to vse good means to cleanse our selues of our corruptions and priuie sins is a mark of adoption Loosnes of life or the practise of sin a note of the child of the deuill for the present time To loue a christian because he is a christian or godly man is a note of Gods chiid Compassion stirring in the heart a note of loue Workes of mercy signs of loue sincere loue a note of sincere profession Boldnes in praier a signe of a pacified conscience The operation of gods spirit in sanctifying vs a sign of communion with God A sincere confession of the Gospel a note of communion with Christ. To be like God in holines of life a signe of his loue to vs particularlie Our loue of God a signe that he loueth vs particularlie An indeuor to keep the commandements a sign of loue of our brother Proofes invinsible that Iesus of Nazaret the son of Mary was the son of God against the Iewes A signe of our praiers granted vs if God do but heare them Sincerity of life in righteousnes holines a note of Gods child Seuen notes of an vpright man 1. Cor. 2.10 Math. 11.27 1. Cor. 2.16 Rom. 12.34 The elect by the testimonie of the holy Ghost are made sure of their election ch 19.13 1. Cor. 2.10 Ioh. 16.13 Rom. 8.15 Gal. 4.6 Rom. 8 9 Vers. 2. The elect out of the word of god their conscience making the assumption at length they may be certainly perswaded of their predestination That wherby a man applies the general promise to himselfe Deut. 27.26 They which do trulie beleeue know that they beleeue 2. Cor. 13.65 Ier. 32.40 Luk. 22.33 Vers. 3. By the effects of predestination a man may gather his predestination Heb. 11.12 The effectes of predestination which are in vs are like seals imprinting the image of Gods electi in vs. Ioh. 10.14 Col. 4.9 1 Ioh 4.10 1. Iohn 4.7 Rom. 5.5 Ephes. 1.4 Rom. 8.30 2. Tim. 2.19 Apoc. 2.3 Ioh. 6.27 2. Cor. 1.21 Eph. 1.13 4.30 The chiefe effects of predestination by which the elect ar discerned from the Reprobate 2. Cor. 13.5 Rom. 8.30 The weaknes of our faith as touching our eternal election by what staies it may be held vp How a man may knowe whether the testimonie which is giuen of the Spirit be of of the spirit or not Whereby a man may knowe whether his faith be a true faith or not The ende of our predestination The means to which we are predestinate how manie they bee Eph. 2.20 The first benefit of god predestnating vs is Christ. Eph. 1.4 c. 2. Tim. 1.5 Rom. 8.30 Iohn 8.47 Rom. 1.7 1. Cor. 1.2 Tit. 1.1 Heb. 11.6 1. Cor. 7.25 Rom. 8.30 Eph. 1.4 Eph. 1.4.5 Iohn 3.6 Rom. 8.1 5. Psal. 45 8. psa 119.113 40.9 101.3 26 5. Rom. 7.22 1. Ioh. 3 7. Eph. 2.10 Eph. 1.4 1 Tim. 1.19 Tit 1.15 2. Pet. 1.10 Rom. 8.29 Gal. 4.6 Psal. 50.15 Rom. 7.27 phil 1.23 2. Tim. 4. 8 Apoc. 22.17.20 Mat. 6.10 Psal. 50.15 Rom. 5.3 8.28 Rom. 8.31 Mat. 24.24 Ier. 32 4â— The vse of this doctrin 1. Cor. 7.25 Eph. 1.4.2 Tit 2.11 Ioh. 3.3