works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
light of reason doo teach them and informe them what is good their conscience bearing them witnesse and the lawe of God â—ore perfectly establishing it and making it knowne The lawe of our slesh yet the lawe of our fleshe is most vnperfect and full of obstinate rebellion For our corrupt nature turneth the benefite of the lawe to our destruction whereby it followeth that that is moste peruerse and wicked which turneth that which is wholesome in it selfe to condemnation In the vnregenerate man it bringeth foorth death and may well be accused of him because it hath this operation in him that it causeth wrath stirreth vp grudging fretting and murmuring of our nature How the lawe is the power of sinne For the more it presseth by reason of our infirmitie in that wee are not able to withstand it it stirreth vp sin because wée are readie and moste desirous to doo that which is sorbidden it is the force and power of sinne it increaseth sinne and slaieth vs and maketh vs guiltie of the wrath of God and eternall death and damnation Wherefore if wée say there is no sinne in vs we How we do the workes of the lawe are founde liars béeing reprooued by the lawe And as for the outwarde woorkes of the lawe whiche wée doo are either for feare of punishment which might ensue vppon the offence or else for loue of our selues that we might reioyce in our owne righteousnesse But séeing with our workes there is ioyned stubburnnesse and the heart rebelleth within because the lawe reproueth our concupiscence and that naturally euen from the loines of our forefather Adam there is ingraffed into vs a seruile feare and deadly hatred of the lawe if not of the lawe-giuer our workes can in no wise come to the height that they may please GOD. The lawe therefore is spirituall and iust and holie and good and by the lawe commeth the knowledge of sinne therefore is euery mouth stopped and all the worlde found subiect vnto the iudgement of God Howe then may No man iustified by the lawe wée imagine that by the workes of the lawe we may bee iustified séeing that it is sayd by the woorkes of the lawe shall no flesh bee iustified Againe it is impossible to be made righteous by the lawe not onely to him The regenerate are stained with sin that is not regenerate but vnto the regenerate also in that their righteousnesse is stained with so many sinnes and they culpable of iudgement before God For the lawe cannot iustifie those that are in the flesh The lawe is spirituall but we are carnall sold vnder sinne and enemies to God and strangers from the common wealth of Israel Howsoeuer therefore we thinke to please God by the outwarde workes of the lawe yet is not that the righteousnes which The righteousnesse that God requireth is of the heart No iustification by works God requireth For the circumcision is of the heart in the spirite not in letter whose praise is not of men but of GOD. But if Abraham bee iustified by workes hée hath wherein to reioyce but not with God séeing that if iustification might be accomplished by the workes of the lawe it were altogither debt and not fauoure But that should not be blinded with a vaine opinion of debt and merit there the Apostle crosseth this sentence with a contrary position For to him that woorketh not but beléeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Whiche afterwarde hée prooueth more manifestly by the fall and ruine of the Iewes béeing compared with the Gentiles What shall we say then that the Gentiles which followed righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto righteousnesse Wherefore because they sought it not by faith but as it it were by the workes of the lawe For they being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted Our iustification is by Christ In all humilitie we ought to confesse our selues to be sinners themselues to the righteousnesse of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beléeueth And vnlesse we acknowledge our selues to be sinners being voide and destitute of any righteousnesse that is in vs we séeme to deface and to darken the worthinesse and dignitie of Christ Which consisteth in this that he is the onely light saluation life resurrection and righteousnesse and the soueraigne phisicke of euery mans soule and to what end If not to lighten the blind to restore them that were condemned to quicken them which were dead to raise them vp which wer brought to nothing to cleanse them which were polluted with all filthinesse to cure and heale them which were death sicke and almost swallowed vp thereof Nay but if we attribute any part of He that attri buteth any thing to himselfe derogateth froÌ„ God and wrastleth with him How Christ is a rocke of offence righteousnesse vnto our selues we wrastle as it were with Christ whose propertie it is to beate downe them that are fleshly minded and to reléeue those that are heauie laden with the burthen of of their sinnes So that Christ is a stumbling blocke and a rocke of offence not that it agreeth vnto him to be so but that malicious mindes do take offence through their owne corruption For they stumble by reason of their owne pride and their damnation is in them selues What sencelesse blockishnesse is it therefore in vs that we should deriue saluation righteousnesse and iustification from the lawe which is our downfall and the cause of wrath Neuerthelesse if we be not as yet satisfied he vseth an other effectuall proofe whereby we may plainly sée that righteousnesse and iustification is not by the lawe For the promise that was made to Abraham the father of the faithfull that he should be the father of many nations through gods euerlasting couenant with him that he would be his god and the god of his séede after him I say the promise The promise is not by the lawe that he should be the heire of the worlde was not giuen to Abraham and to his séede through the lawe First because the lawe cannot comprehend the promise secondly because faith should be ioyned in vaine to the promise which should be apprehended by workes Againe if iustification depended Iustification that is the righteousnesse of God pertaineth vnto all vpon the lawe of Moses then should god be the Sauiour only of the Iewes but it is god who shall iustifie circumcision of faith meaning the Iewes and vncircumcision through faith meaning the gentiles And in that that Abraham was iustified being vncircumcised it also followeth that iustification belongeth vnto them that are vncircumcised This therefore may be the generall conclusion of this point that we are not iustified by the law the
put on incorruption and this mortall must put on immortalitie and then shall death bee swallowed vp in victorie death shall bee vtterly vanquished neither shall it haue any further power Two men we reade of in the scriptures that were partakers of this benefit of immortalitie and fréedome from death and these two were taken from the earth into heauen without any seperation of soule bodie neither did they suffer death according to the vsuall course of men The names of these men were Enoch and Eliah Of Enoch we reade Gen. 5. 24. And Enoch walked with God that is he pleased God and he was no more séene for god tooke him away and he was translated and carried vp into heauen Eccle. 44. 14. Vpon the earth was no man like Enoch and therefore was he taken vp from the earth for an example chap. 4. 16. to the generations of men that shall come Yet we may reade of him more plainly Hebr. 11. 5. By faith was Enoch taken away that he should not sée death neither was he founde for God had taken him away For before hée was taken away he was reported of that he had pleased god Of Eliah we shall reade 2. Kin. 2. 11. And as Eliah and Elisha went walking and talking togither behold there appeared a chariot of fire and horses of fire and did seperate them twaine So Eliah went vp by a whirle winde into heauen And for the better proofe hereof it followeth in the same Chapter that certain children of the Prophets which were at Iericho desired of Elisha that they might send to finde him out And said vnto him Beholde now there be with thy seruaunts fiftie strong men let them goe wee pray thee and seeke thy maister if so bee the spirite of the Lorde hath taken him vp and cast him vppon some mountaine or into some valley But he answered them yée shall not send yet they were instant vpon him till he was ashamed wherefore he saide Sende So they sent fiftie men whiche sought thrée daies but founde him not Which two examples doo sufficienly declare in what estate man had bene being frée from death if he had pleased God For as among men they were the most righteous so passed they into heauen after an extraordinary and most happie sort to shewe there was a better life prepared and also to bee a testimony of the immortalitie of soules and bodies Who were taken from the earth into the heauen that after this life they might liue with God enioying all happinesse How mankinde was created immortall and frée from Gouernment ouer all Gods creatures death ye haue heard and now it remaineth that I should shewe vnto you what authoritie and priuiledge in respect of the gouernment of beastes God gaue vnto man and in what sort After that God had made all his creatures he brought them vnto man to sée how he would call them and as he called them so were their names Furthermore God had planted in the beastes a kinde of reuerent feare and dutifull seruice toward man In respect whereof the Prophet Dauid doth greatly extoll Gods goodnesse in that he did not only indue the soule of man with heauenly qualities but also in that he gaue him the dominion ouer al the workes of his hands Psal 8. What is man saith he that thou art mindfull of him and the sonne of man that thou visitest him Thou madest him a little lower then the Angels to crowne him with glory and worship Thou madest him to haue dominion of the workes of thy hands and thou hast put all things in subiection vnder his feet All sheep oxen yea and the beasts of the field the soules of the aire and the fishes of the sea and whatsoeuer walketh through the pathes of the seas Among the rest of the fishes of the sea I reade this of the Dolphine Fishes according to their first creation saith the Authour at the sight of man acknowledge his dominion ouer them And the Dolphine though he be a most regall and princely fish yet when he seeth man come neare him he sheweth reuerence as to his Lord. But as after mans fall and his disobedience to God the earth became vnfrutefull for mans cause so also are all other creatures disobient to man euen to this day Yet as they of all others are partakers of immortalitie that come nearest to the Image of God in all true holinesse and vnfeined righteousnesse so especially vnto them is the rule and gouernment graunted ouer beastes But they that are quite contrarie disposed and enemies vnto God in their sinfull liues and behauiour the beastes and all other creatures haue rather rule and gouernment ouer them and as it were a power to set themselues against them and to ouermaster them For God doth sometimes punish men by the rage of beastes who herein are at Gods commandement and are readie to execute his will and pleasure The fiercest and cruellest creatures that euer god made haue had no power ouer the godly as we may reade in the histories of the bible but rather they haue had a reuerent estimation of them as it were acknowledging the image of god in them No beast so fierce as a lion to deuour a man and therefore in the Epistle of S. Peter the diuell is fitly compared vnto a roaring lion séeking whome he may deuoure Yet Daniel being cast into the lions denne they doo not only not offer to touche him but also sit by him as though they had him in reuerence and were set to guard and kéepe him A Viper is a moste hurtfull venemous and deadly Worme muche after the order of blind wormes stinging adders and where the worme lieth it procureth death Yet we reade Act. 28. that when the Apostle S. Paul and his company were greatly refreshed of the Barbarians at Melita and S. Paul had gathered a nomber of sticks and laid them on the fire there came a viper out of the heate and leapt on his hand Now when the Barbarians sawe the worme hang on his hand they said among themselues Surely this man is a murtherer whom though he hath escaped the sea yet vengeance hath not suffered to liue But he shooke off the worme into the fire and felt no harme Howbeit they waited when hee should haue swolne or falne downe dead sodainly But after they had looked a great while and sawe no inconuenience come vnto him they chaunged their mindes and said That he was a god This holy and godly man shooke off the worme into the fire and felt no harme Wis 16. 10. The téeth of the venemous dragons could not ouercome them that feared god among the children of Israel For gods mercy came to helpe them and healed them It was neither hearbe nor plaister saith the wise man that healed them but thy word O Lord which healeth all things According as Christ promised to his Disciples Mat. 16. that they should haue power not only ouer venemous beasts but ouer
through him that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things prâ—sent nor things to come nor heigth nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord. The sâ—â—â—ne of all is this that the righteousnesse of man by reason of idolatry and wickednes procéeding from his corrupt nature is abhominable in the sight of god and that by no excuse or deuise he may acquit himselfe before the iudgement seate of God but hée is subiect both Iewe and Gentile to the condemnation which the iustice of God doth require Therefore lieth it not in mans power by the lawe of the workes thereof to attaine vnto righteousnesse because in his hart hée hateth the lawe he being carnall and the lawe spirituall As hée desireth to hide his sinne so by the lawe is the knowledge of sinne and as he séemeth to himselfe to be iust before he examine his life by the lawe not but that by the lawe hée is condemned but he putteth his condemnation farre from him and thinketh not of it so is the lawe the cause of transgression of sinne and of death Yea the regenerate man is stained with sin therefore neither can he be iustified by the lawe So that the righteousnesse of man is that which is from God by faithe in Christ vnto all that beleeue Of which righteousnesse there are thrée braunches Remission of sinnes which is not frée from correction though there be deliueraunce from eternal punishment and damnation The second braunch is the Conclusion Imputation of Christ his righteousnes whereby the filthy garments of our sinnes are taken from vs and we arraied in a vesture and garment of broydered gold I meane hauing not only our sinnes forgiuen vs but the righteousnes and holines of God also imputed vnto vs. The third branch is sanctification and holines of life by the which we are made fit to fulfill the lawe Yea séeing that while we are cloathed with this body of flesh sinne remaineth and that the flesh fighteth against the spirit we are to meditate and practise the mortification of our sinfull flesh Hauing this aduantage that we are vnder grace and that also by Christ we obtaine victory And not only to practise mortification but to bring forth the frutes of the spirite and of the inner man euen the loue which we do owe vnto God and that charitable duty which we are bound to extend to our neighbour And at all times we offer vp our selues as an acceptable sacrifice vnto God séeking the glory of his name as well by our death as by our life knowing this that in afflictions whatsoeuer if so be it we endure with patience we shall not be destitute of comfort and consolation Yea such that may swallow vp the bitternesse of all torments beside that rich reward that is reserued for them in the life to come who with all confidence and boldnesse willingly and readily confesse Christ before men standing to the triall of their faith and the assurednesse of their vndoubted hope euen to the sheading of their blood Now the God of all comfort and consolation euen the God of peace which brought againe from the dead our Lord Iesus Christ the great shepheard of the shéepe through the blood of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ To whom with the Father and the holy Ghost be all praise dominion and power both now and for euer Amen Deo soli laus gloria Of Predestination A briefe declaration of Predestination set forth by that learned man and principall member in Christs Church M. Theodore Beza A waightie and most necessary matter for euery true Christian to know containing the very ground and principall scope of religion which the more we read the more we may both for the sweetnesse and singular profit that it yeeldeth to them whose harts it pleaseth God to open and whose mindes are lightned by Gods good spirit He that hath eares to heare let him heare Mat. 13. 9. They which pertaine to the kingdome of God to them it is giuen to know this and all other secrets and misteries belonging to saluation and euerlasting life As for the rest and them which are without all things are spoken in parables there is a vaile before them that they seeing should not see and hearing should not heare and hauing hearts to perceiue should not vnderstand Mat. 13. 11. Act. 28. 25. 26. 27. The first Chapter The question of Gods eternall Predestination is not curious or vnprofitable but of great importance and very necessary in the Church of God SAint Augustine in his booke of Perseuerance De bono perseuerantiae Obiection chap. 14. saith that they which were against him as aduersaries in this question did alledge that this doctrine of Predestination did hinder the preaching of Gods word and caused that it could not profit As if saith he Answere this doctrine had hindred the Apostle Saint Paul to do his dutie who so oftentimes doth commend vnto vs and teach Predestination and yet neuer ceaseth to preach the word of God Also saith moreouer As he that hath receiued the gift can better exhort and preach so he that hath receiued this gift doth hear the preacher more obediently and with greater reuerence c. We do therefore exhort and preach but they only which haue eares to heare do heare vs quietly and to their comfort and in those that haue them not this sentence is fulfilled That hearing with their eares they do not heare for they heare with outward sence but not with the inward consent Now why some men haue these eares and others not it is because it is giuen to some to come and to others not Who knew Gods counsell must that be denied which is plaine and euident because that cannot be knowne which is hid and secret Againe in the 15. Chapter I pray you saith he if some vnder the shadow of Predestination giue themselues to slothful negligence and as they are bent to flatter their flesh to follow their owne lusts must we therefore iudge that this which is written of the foreknowledge of God is false Now surely this is verie handsome and to the purpose that we shall not speake that which by the scripture is lawfull to speake Oh we feare say you least he should be offended which is not able to vnderstand and take it And shall we not feare say I lest while we do hold our tongues he that is able to take the truth be taken and snared with falshood and error Also in the twentie chapter of the same booke he writeth in this sort If the Apostles and Doctors of the Church which came after them did the one and the other both teaching the eternall election of God purely and truly and
God for if righteousnesse be by the lawe then Christ died without a cause Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth And chapter 11. 5. 6. Euen so then at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued For by grace are ye saued through faith and that not of your selues it is the gift of god Not of woorkes least any man should boast himselfe But that we should be carefull to shewe foorth good workes therefore hée speaketh in the next verse Verse 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was 1. Pet. 2. 12. And haue your conuersation honest among the gentiles that they which speake euill of you as of euill doers may by your good workes which they shall sée glorifle god in the day of the visitation Perseuerance in faith is requisite vnto saluation Mat. 10. 22. And ye shall be hated of all men for my name But hee that endureth to to the ende shall be saued Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing Now we need not feare lest this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the sonne of God seeing he is moued and gouerned by the spirit of God wil neuer through the consideration of Gods benefit take occasion of negligence and dissolution Rom. 5. 1. 2. Then being iustified by faith we haue peace toward god through our Lord Iesus Christ By whom also we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of the glory of god Rom. 8. 12. 13. 14. 15. Therfore brethren we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the déeds of the body by the spirit ye shall liue For as many as are ledde by the spirit of God they are the sonnes of God Ephe. 1 4. Aâ— he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue 2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare but of power and of loue and of a sound mind 1. Iohn 3. 20. 21. 24. If our heart condemne vs God is greater then our hearts and knoweth all things Beloued if our heart condemne vs not then haue wée boldnesse towards God For he that kéepeth his commandements dwelleth in him and he in him And hereby wée know that he abideth in vs euen by the spirit which hée hath giuen vs. This matter of Predestination is obscure aboue all others vnto the wit of man but opened and reuealed vnto vs by the word of God The Scripture therfore witnesseth that they that are predestinate vnto saluation are first called and that so effectually that they heare and beleeue and fructifie then also are they iustified and sanctified and in the life to come glorified Iohn 6. 44 45. No man can come vnto me except the father which hath sent me drawe him by the force of gods word and by the secret working of his spirit And I will raise him vp at the last day As it is written in the Prophets And they shall be taught of God Euery man therefore that hath heard and hath learned of the father commeth to me Acts. 2. 47. And the Lord added to the Church by the Apostles preaching from day to day such as should be saued Iohn 10. 26. 27. 28. 29. 30. â—ée beléeue not for ye are not of my shéepe as I said vnto you My shéepe heare my voice and I knowe them and they followe me And I giue vnto them eternall life and they shall ueuer perish neither shall any plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternall life beléeued And chap. 16. 14. And a certaine woman named Lidia a celler of purple of the city of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she attended vnto the things that Paul spake Hebr. 3. 7. 8. Wherefore as the holy Ghost saith To day if ye shall heare his voice harden not your hearts as in the prouocation according to the day of temptation in the wildernesse And. chapt 42. For vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Consider by litle and litle and try diligenly if thou be iustified and sanctified in Christ through faith For these two be the effects or ftuites whereby the faith is knowne which is their cause 2. Cor. 13. 5. Proue your selues whether ye are in the faith examine your selues knowe ye not your owne selues except ye be reprobates Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them he also glorified As for this thou shalt partly knowe by the spirit of Adopion which crieth within thee Abba father Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe that we might receiue the adoption of sonnes And because ye are sonnes God hath sent foorth the spirit of his sonne into your hearts which crieth Abba father Wherefore thou art no more a seruant but a sonne Nowe if thou be a sonne thou art also the heire of GOD through Christ Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father And partly by the vertue and effect of the same spirit which is wrought in thee Rom. 16. 17. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of god and heires annexed with Christ 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he