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
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
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
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