A treatise tending vnto a declaration whether a man be in the estate of damnation or in the estate of grace and if he be in the first, how he may in time come out of it: if in the second, how he maie discerne it, and perseuere in the same to the end. The points that are handled are set downe in the page following.

CERTAINE PROPOSITIONS DECLARING HOW farre a man may go in the the profession of the Gospel, and yet be a wicked man and a reprobate.

I

A Reprobate hath in his mind a certain a 1.1 knowledg of God, of common equi∣tie among men, of the dif∣ference of good from bad: and this is partly from na∣ture, partly from the contemplation of Gods creatures, in which the wisedom, the power, the loue, the mercie, the maiestie of God is perceiued.

II

This knowledge is only generall and im∣perfect, much like the ruines of a Princes pallace: it is not sufficient to direct him in doing of a good worke. For example, the re∣probate

knoweth that there is a God, and that this God must be worshipped: come to particulars, who God is? what a one hee is? howe hee must bee worshipped? Here his knowledge faileth him, and he is altogether vncertaine what to doe to please God.

III

By reason of this knowledge, the repro∣bate doth giue consent, and in his heart sub∣scribeth to the equitie of Gods lawe: as may appeare by the saying of Medea: Video melio∣ra, probóque; deteriora sequor. That is, I knowe what is best to be done, and like it, yet I doe the worst. This approbation in the repro∣bate commeth from constraint, and is ioy∣ned with a disliking of the lawe: in the elect, b 1.2 being called the approbation of the lawe, it proceedeth from a willing & ready mind, and is ioyned with loue and liking.

IIII

And by reason of this light of nature, a meere natural man, and a reprobate may be subiect to some temptations, for example, he may be tempted of the Deuill, and of his owne corrupt flesh, to beleeue that there is no God at all. As Ouid saith of himselfe, E∣leg. 3. 8. Sollicitor nullos esse putare deos. I am often tempted to thinke there is no God.

V

The reprobate for all this knowledge, in his heart may be an Atheist, as Dauid saith: c 1.3 the foole hath saide in his heart there is no God. And a man may nowe a daies finde houses and townes full of such fooles: Nay, this glimering light of nature; except it be pre∣serued with good bringing vp, with diligent instruction, and with good company, it will be so darkened, that a man shall knowe very little, and leade a life like a very beast: as ex∣perience telleth, and Dauid knew very well: who saith, d 1.4 Man is in honor, and vnderstandeth not; he is like to beasts that perish.

VI

Wherfore, this knowledge which the re∣probate receiueth from nature, & from the creatures, albeit it is not sufficient to make him doe that which shall please God: yet before Gods iudgement seat, e 1.5 it cutteth off all excuse, which he might alleage: why he should not be condemned.

VII

f 1.6 Beside this naturall knowledge, the re∣probate may be made partaker of the prea∣ching of the word, and be illuminated by the holy Ghost, and so may come to the knowledge of the reuealed will of God in his word.

VIII

Thus, when they heare the preaching of the word, God profereth saluation to them and calleth them: g 1.7 yet this calling is not so effectuall in them as it is in the elect chil∣dren of God. For the reprobate, when he is called, he liketh himselfe in his owne blind∣nes, and therefore neither will hee; and if he would, yet could he not answer, and be obe∣dient to the calling of God. The elect being called, with speede he answereth, and com∣meth to the Lord, and his hart being ready, giueth a strong and a loud eccho to the voice of the Lorde. This eccho wee see in Dauids heart: h 1.8 when (saith he) thou saidest, seeke ye my face: mine heart answered vnto thee, O Lord, I wil seeke thy face. And God himself speaketh the same of his children, Zacha. 13. 9. They shall call on my name, and I will heare them: I will say, it is my people, (nowe marke the eccho) and they shall say, the Lord is my God.

IX

After that he hath an vnderstanding of Gods word, i 1.9 he may acknowledge the truth of it, and confesse it: & if need require, be a defen∣der of it. As Iudas was, & Iulian the Apostata.

X

The reprobate may haue a feeling of his

sins, & so acknowledge them, & the punish∣ment due vnto them: k 1.10 as Saul did; who said, I haue sinned: come againe my sonne Dauid: for I will doe thee no harme, because my soule was preti∣ou•• in thy eies this day: Behold, I haue done foolish∣ly, and haue erred exceedingly. Thus did Cain, l 1.11 when he said, my punishment is greater then I can beare. m 1.12 Galerius Maximinus, a vile per∣secutor of Christiās, had his bowels rotting within him: so that an infinite number of wormes continually craulled foorth of his bodie, and such a poysoning stinke came from him, that no man could abide him: be∣ing thus plagued with the hand of God, hee began to perceiue his wickednes in perse∣cuting Christians, and he confessed his sins to the true God: and assembling the chiefe about him, he commaunded that all within his Dominions shoulde cease to trouble Christians, and in all hast he made a law for the peace and liberty, and the publike mee∣tings of Christians.

XI

The reprobate hath oftentimes feare and terror of conscience: but this is onely, be∣cause he considereth the wrath and venge∣ance of God, which is most terrible. When Paul preached before Foelix, & by the ma∣iestie

of Gods spirit, did (as it were) thunder from heauen against his sinnes, doubtlesse, he made his heart to ake, and euery ioint of him to tremble. * 1.13 Ecebolius a Philosopher of Constantinople, in the daies of Con∣stantius, professed Christian religion, and went beyond all other in zeale for the same religion: yet afterward vnder Iulian, he fell from that religion vnto Gentilisme. But af∣ter Iulians death making meanes to bee re∣ceiued into the Church againe, ouerwhel∣med with the horror of his owne consci∣ence for his wicked reuolting, hee cast him∣selfe downe on the ground before the dores of the Church crying aloude, Calcate me sa∣lem insipidum: trample on me vnsauerie salt. And the Diuel beleeueth the word of God, and at his owne damnation he trembleth. These seruile feares, though they harden the heart of the reprobate, as heate doth the yron, af∣ter it hath beene in the furnace: yet these feares in the children of God, o 1.14 are very good preparations, to make them fitte to receiue grace: like as wee see the heedle which sow∣eth not the cloth, yet it maketh a passage and enterance for the threede, which ser∣ueth for this vse, to sowe cloth together.

XII

A reprobate before he commit a sinne, is often vexed within himselfe, and feareth to commit it: not because hee hateth and disli∣keth the sinne for it selfe, but because he can not abide the punishment due vnto the sin. p 1.15 When the daughter of Herodias daunced before Herode, and pleased him: that hee might doe her a pleasure, hee bad her aske what shee woulde▪ shee asked Iohn Baptists head in a platter: Herode did graunt her re∣quest, but yet hee had a grudging in heart, and he was sore grieued at it. q 1.16 In like maner Pilate was very much troubled inwardly, be∣fore he condemned our Sauiour Christ.

XIII

After he hath committed a sinne, he r 1.17 sor∣roweth and repenteth: yet this repentance hath two wants in it. First hee doth not detest his sinne, and his former conuersation when he repenteth: he doth bewaile the losse of ma∣ny things which he once enioyed: he cryeth out through very anguish, and through the perplexities which God in his iudgement layeth on him: yet for his life, he is not able to leaue his filthy sinne: and if he might be deliuered, he would sinne as before. s 1.18 Esau wept before his father with great yelling &

crying, but after hee was gone from his fa∣thers presence hee hated his brother, who had got his blessing, and in contempt of his father, chose him a wife against his fathers liking. Pharao, as oft as the Lorde laide any calamitie on him, t 1.19 he euermore desired to bee deliuered from it, yet afterward alwaies hee returned to his olde bias againe. Foelix trembled before Paul: for all that he coulde not leaue his couetousnes, but euen then he sought for a bribe. Secondly, the repobate, when he repenteth, hee can not come vnto God, and seeke vnto him: he hath no power, no not so much as once to desire to giue one little sobbe for the remission of his sins:* 1.20 if hee would giue all the worlde hee cannot so much as giue one rappe at Gods mercie gate, that he may open to him. He is very like a man vpon a Racke, who cryeth and roreth out for very paine, yet cannot desire his tormentor to ease him of his paine. u 1.21 Caine would haue been voide of his trem∣bling, but hee coulde not aske pardon of his sinne from his heart: neither coulde Saul, or Iudas, or now can the Diuel.

XIIII

The reprobate may humble himselfe for some sinnes which he hath committed, and

may declare this by fasting & teares. When Eliah reproued Ahab for his Idolatrie, and threatned him from the Lord, it is said, that when hee had heard these wordes, x 1.22 hee rent his clothes, and put sackcloth vpon him, and fasted, and went softly in token of mourning: and this hu∣miliation staied Gods wrath for a time.

XV.

He may confesse his sinnes, euen his par∣ticular sinnes before men: but this is onely then, when his soule is tormented for them, and can find no ease. For then hee sticketh not to vtter his secret filthinesse to the hea∣ring of all men, and to the open shaming of himselfe. When God smote all that was in the fieldes of AEgypt with hayle, then Pha∣rao sent, and called for Moses & Aaron, & sayd vnto them: y 1.23 I haue now sinned, the Lorde is righteous, but I and my people are wicked: pray ye vnto the Lord (for it is enough) that there be no more mightie thunders, &c. So Iudas, when he saw that Christ was condemned, and felt an hell in his conscience, brake out, and said, I haue sinned in betraying the innocent bloud. And the experience of these dayes giueth feare∣full examples for the proofe of this point.

XVI

He hath often a desire to be like the chil∣dren

of God, and to be saued: not becaus•• he hath anie loue to the kingdome of God but because he is afraide of hell. As Balaa•• ouerpressed with a feare of gods iudgemēt, prayed thus: Oh that my soule might die thez 1.24 death of the righteous, and that my last ende might be like his.

XVII.

The wicked in their distresse may pray to God, and God may heare their prayers, and graunt them their request, a 1.25 as the Israelites, wickedly murmuring against God, desired flesh in the wildernes: God heard their crie, and rained Quailes among them. But God heareth the wicked after one sort, and them that feare him after an other: thē that feare him, he graunteth their requestes of loue & mercie: to the other, of indignation and an∣ger. b 1.26 As may appeare in the Israelites, who when they were in eating of their Quayles, and the meat was within their teeth, God in his anger stroke them with a sore plague. And (which is more strange then this) God hath performed that which he hath promi∣sed to the vnbeleeuers, though they refused to aske it at his handes: c 1.27 of this thing wee haue a worthie example in King Achas, who vtterly refused to haue a signe of his

deliuerance, and the confusion of his ene∣••ies, when God offered it to him, and yet ••e Lord deliuered him.

XVIII.

The reprobate may yet goe further in the ••rofession of religion, and may seeme for a ••ime to bee planted in the Church: for hee doth beleeue the promises of God made in Christ Iesus, yet so that hee cannot applie them to himselfe. In this thing the elect and* 1.28 the reprobate differ. The reprobate, d 1.29 gene∣rally in a confused maner, beleeueth that Christ is a sauiour of some men: and he neither can nor desireth to come to the particular ap∣plying of Christ. The Elect beleeueth, that Christ is a sauiour of him particularly: The* 1.30 reprobates faith may perish in this life, but the faith of the elect cannot. The reprobate* 1.31 may be perswaded of the mercie and good∣nes of God towardes him for the present time in the which hee ••eeleth it: the elect is not onely perswaded of the mercies he pre∣sently inioyeth, but also he is perswaded of his eternall election before the foundation of the world, & of his euerlasting life, which yet he doth not inioy: Yea, e 1.32 if God would con∣found him, and he sawe nothing but present death, and hell fire: yet such is his nature, that still

he would beleeue: for faith and hope are no•• grounded vppon sence and feeling; but are the euidence of those thinges which were neuer yet seene or felt. The life of the faith∣full is hid in Christ, as the sappe in the roote of the tree: their life is not in sence and fee∣ling, but in hoping and beleeuing: which of∣ten times, or contrary to mans sence and feeling, is in Dauid: who saith: Create a newe heart in me. Psal. 51.

XIX.

After that hee hath receiued a generall, & a temporal faith in Gods heauenly word, and his most mercifull promises of euerla∣sting life contained therein, by the power of the spirite of God, f 1.33 he commeth to haue a tast in his heart of the sweetnes of Gods mercies, and a reioycing, in consideration of the ele∣ction, adoption, iustification, and sanctification of Gods children. But what is this tast? I ex∣presse it thus, after the meaning of Gods word. Suppose a banket prepared, in which are many sweete, and pleasaunt, and dainty meates: At this banquet, they which are the bidden guests, they must be set downe, they see the meates, they tast them, they chawe them in their mouthes, they digest them, they are nourished, fed, and strengthned by

them: they which are not bidden to this ••east, may see the meates, handle them, and ••ast of them, to feele how good they are: but ••hey must not eate and feede of them. The first resemble the elect, which truely eate, di∣gest, and are nourished by Christ vnto euer∣••asting life, because they haue great aboun∣dance of the vitall heate of Gods holy spirit in them, and doe feele sensibly his grace and vertue in them, to strengthen them, and guide them. The second sort truly resemble the reprobates; which neuer in truth enioy Christ, or any of his benefites appertaining to saluation: but onely see them, and haue in their heartes a vanishing, but no certaine or sound feeling of them: so that they may be changed, and strengthened, and guided thereby. To vse another similitude. The re∣probates haue no more feeling, and enioy∣ing of Christ, and his benefites, than those men haue of the Sunne, which see onely a glimmering of his light at the dawning of the day, before it riseth. g 1.34 Contrarywise, the elect, they haue the day-star, euen the sonne of righteousnes, Iesus Christ, rising in their hearts; the day spring from an high doth visite them, the glorie of God doth rise vpon them: they haue their eies annointed with the ointment of

the spirite, which is the true eie salue, and do•• plainely behold this sonne of righteousnes they inioy his presence, they effectually feele his comfortable heate to quicken an•• reuiue them.

XX

From this sence and taste of Gods grace proceede manie fruites: as first generallie, he may do outwardly all things which true Christians doe, and he may leade such a life here in this world, that although he cannot attaine to saluation, yet his paynes in hell shall bee lesse: which appeareth, in that our Sauiour Christ saith: it shall bee easier forh 1.35 Tyrus & Sydon, for Sodome and Gomor∣rah, than for Capernaum, and other Cities vnto which hee came, in the day of iudge∣ment.

XXI.

Also the reprobate may haue a loue of God: but this loue can bee no sincere loue, for it is only because God bestoweth bene∣fites and prosperitie vpon him: As appea∣reth in Saule, i 1.36 Who loued God for his aduaun∣cement to the kingdome: and here is a dif∣ference betweene the elect and reprobate: the elect loue GOD, as children their fa∣thers: but reprobates, as hirelings their

maisters, whome they affect not so much or themselues, as for their wages.

XXII.

Also, a reprobate hath often a reioycing ••n doing those things which appertayne to ••he seruice of God, as preaching & praier.k 1.37

Herod heard Iohn Baptist preach gladlie: l 1.38and the seconde kinde of naughtie ground receiueth the word preached, with ioy.

XXIII.

A reprobate often desireth them, whom he thinketh to be the children of God, to pray for him m 1.39 As Pharao desired Aaron & Moses to pray to God for him. n 1.40 So did Si∣mon Magus desire Peter to pray that none of the things which hee had spoken against him, should come to passe. But yet they cannot pray them selues, o 1.41 because they want the spirit of Christ.

XXIIII.

He may shew liking to Gods Ministers, he may reuerence them, and feare to dis∣please them p 1.42. Thus did Simon Magus, who at Phillips preaching beleeued, wondered at his miracles, and kept companie with him. q 1.43 And Herod is saide to feare Iohn, knowing that he was a iust man & holie: al∣so he gaue reuerence to him. Antonius the

Emperour, called Pius, though hee was n•• Christian, r 1.44 yet in a general Parliament hel•• at Ephesus, he made an act in the behalfe of Christiās: that if anie mā should trouble o•• accuse a Christiā, for being a Christian: the party accused shuld go free though he were found to bee a Christian, and the accuse•• should be punished? s 1.45 And Plinius Secun∣dus, gouernour of Spaine vnder Traianus the Emperour, when he sawe an innumera∣ble company of Christians to be executed; being moued with compassion, he wrote in their behalfe, being no Christian, vnto Tra∣ianus to spare them that coulde be charged with no crime: and his letter is yet extant.

XXV

Hee may bee zealous in the religion which he professeth, and fall from that pro∣fession, as the Galathians did, t 1.46 who, after that they had receiued Paule as an Angell, and woulde haue plucked out their eies to haue done him good: yet they fell from the doctrine which hee had taught them to iu∣stification by the works of the Lawe, which flat ouerthroweth iustification by faith a∣lone. u 1.47 The same appeareth in Iehu, who was very zealous for Gods cause, and for the defacing of Idolatrie, and thereupon

God blessed him in his children: yet neuer∣••helesse, he was a wicked man, x 1.48 and followed ••ha vile sinnes of Ieroboam his father.

XXVI

y 1.49 After that hee hath sinned, hee doth in many things in which he is faultie, amende and reforme his life, and doth professe great holines outwardly. Herode, hee did manie thinges which Iohn Baptist in preaching moued him vnto. Saule, when he was to be chosen king, professed great humilitie. Sam. 9. 21. They may represse their vices & cor∣ruptions, and so moderate themselues that they breake not out: z 1.50 as did Haman; of whom it is written: that when he was full of indignation against Mardocheus, yet he re∣frained himselfe. And herein the elect and the reprobate differ: for a 1.51 the elect are some∣what reformed in euerie one of their sinnes. But the reprobate, though hee be amended in manie faults: yet some one fault or other, he cannot abide to haue it reformed, and by that, in a vile manner the diuel wholly pos∣sesseth him. As Herode, who did manie thinges, yet woulde not leaue his brothers wife. And no doubt, in Iudas most of his sinnes in appearance were mortified: and yet by couetousnes the diuel possessed him,

and held him fast chained in bondage vnd•• him. For one sinne is sufficient to him, th•• by it he may bring a man to damnation.

XXVII

Beside this, he may haue the gift of wo••∣king miracles, of casting▪ forth diuels, of he••∣ling, and such like: a 1.52 And this power of d••∣ing strange miracles, shall be vsed as an e••∣cuse of some of the reprobates, in the day •• iudgement.

XXVIII

Ofrentimes, vnto him is giuen the gift of the holie Ghost, to discharge the mo•• waightie calling that can bee in anie Com∣mon wealth. And this is meant, when Go•• is saide b 1.53 to giue Saule another heart: that is such vertues as were meete for a King.

XXIX

A reprobate may haue the word of Go•• much in his mouth, and also may be a prea∣cher of the word: c 1.54 for so prophesying in Christ•• name, shall bee vsed as an excuse of repro∣bates: and we know, that among the twelue Apostles, d 1.55 Iudas was a reprobate. And this may bee well perceiued in the resemblance of tasting; which the Author to the He∣brewes vseth. We know, that Cookes com∣monlie, which are occupied in preparing of

banquets, haue as much feeling and seeing of the meate, as anie other: and yet there is none that eateth lesse of it, than they: for their stomacks are cloied with the smell and tast of it: So, in like manner it may come to passe, that the Minister, which dresseth and prouideth the spirituall foode, may eate the least of it himselfe: and so, labouring to saue others, he may be a reprobate.

XXX

When as a reprobate professeth thus much of the Gospel, though in deede he be a Goate; yet hee is taken for one of Gods sheepe: hee is kept in the same pastures, and is foulded in the same fould with them. e 1.56 He is counted a Christian of the children of God, & so he taketh himself to be; no doubt because through the dulnes of his heart, he cannot trie and examine himself, and ther∣fore truely cannot discerne of his estate; whether hee be in Christ or not: and it may be thought, that Satan is readie with some false perswasion to deceiue him. For this is his property, that vpon whom God threat∣neth death, there Satan is bolde to pro∣nounce life and saluation: as on the contra∣rie, to those, to whom God pronounceth loue and mercie, to those (I say) he threate∣neth

displeasure and damnation, such ma∣lice hath he against Gods children.

XXXI

And hereby it commeth to passe, that an hypocrite may be in the visible Church, and obey it in the word and discipline, and so bee taken for a true member of Christ:* 1.57 when as a man in deede regenerate may be excommunicate, and end his life before he be receiued againe: for this is the end of ex∣communication, a 1.58 that the flesh, that is, the part vnregenerate, may be destroied: and the spi∣rit, that is, the part regenerate, may be kept a∣liue in the daie of the Lord. Nowe, the man in whom is spirite and flesh, b 1.59 must needes be the child of God, because this argueth that he hath the sanctifying spirite of Christ. A∣gaine, Paule when he biddeth the Corinthi∣ans to comfort the incestious man, c 1.60 least through the sleight, of Satan he should be ouerwhel∣med of ouermuch heauines, giueth men to vn∣derstand, that he might haue ended his life in great extremitie of sorrowe before hee had been▪ visiblie receiued into the Church againe.

XXXII

Though God will neuer adopt any re∣probate: yet by the adoption of the elect

they may receiue profite. For they finde ••he blessing of God to be on them, by rea∣••on that they dwell together and haue soci∣••tie with the children of God. d 1.61 For Nohes ••ake euerie one in his familie is saued in the ••lood. For Lots cause the men of Zoar are ••reserued from the fire. And God woulde haue spared Sodome, if there had beene but ten good men in it. For Rahabs cause, her familie and kindred are at libertie in Ie∣rico. When Ioseph was in Putiphars house, all thinges prospered well. e 1.62 For Samuels cause the Israelites were deliuered from the Philistines: f 1.63 And for Paules cause they which were with him in the ship, were pre∣serued. And againe, a reprobate by meanes of the faith of either of his parents may be within Gods couenant, and so may be made partaker of Baptisme, one of the seals of the couenant. Forso God made his couenant with Abraham, g 1.64 that he woulde be not on∣ly his God, but also the God of his seede af∣ter him: h 1.65 which Paule expoundeth not of a fewe, but of all nations. Also he saith mani∣festly that those children, either of whose parents are beleeuers, i 1.66 or holie: which holines is not inherent in their persons, but onely outwarde: and it is a spirituall prerogatiue

graunted them of God, in that he vouchsa∣feth them to be in his couenant: whereby they are distinguished from the wicked and prophane men of the world.

XXXIII

Besides this, reprobates haue some pre∣rog••atiues of God: k 1.67 as that he is patiēt towards them: that before he will destroy them, he v∣seth many meanes to winne them: that they commonly spend all the daies of their liues in prosperitie: insomuch, ▪that it is saide of them in the Psalme: l 1.68 that they goe in continuall prosperitie vnto their death, and pine not away as the children of God doe. m 1.69 But after a certaine time God in his iust iudgement hardeneth their harts, blindeth the eies of their minds, he maketh their heads giddie with a spiritu∣all drunkennes, and by the strength of their inward lusts, as also by the effectuall opera∣tion of Satan, they fall to open infidelitie, and contempt of Gods word, and so runne headlong to their own damnation, and pe∣rish finally. n 1.70 Iulian the Apostata was first a man learned and eloquent, and professed the Religion of Christ, but afterward he fell and wrote a booke against the religion of Christ, answered by Cyrill: and on a time, in a battell against the Persians, was thrust into

••he bowels with a dart, no man then knewe ••ow, which dart he pulled out with his own ••and, and presently bloud followed, which ••s it gushed out, he tooke it in his hand, and ••loong it into the aire, saying, Vicisti Galilaee, ••icisti. O thou Galilean (meaning Christ) thou art the conquerour, thou art the con∣querour: thus he ended his daies in blasphe∣ming Christ whom he had professed.

The reason of this Apostasie is euident. o 1.71 Seede, that is not deepely rooted in the earth, at the beginning of the yeare, spring∣eth vp; it is green and bringeth forth leaues and flowers, and (it may bee) some kinde of fruit too: when the heate of sommer com∣meth, it parcheth the earth, and the corne wanting deepe rooting, and therefore wanting moisture, withereth away. Gods word is like seede; which that it may bring forth fruit vnto euerlasting life, it must bee first receiued of the ground: secondly, it must be rooted: the receiuing of it, is when it pearceth to the heart, and the affections take holde of it. This rooting is of two sorts: the first is, when the word rooteth, but not with the residue of the affections. The se∣cond, is a deepe and a liuely kind of rooting of the word, when the word is receiued into

the minde and into the heart. The first kind of rooting of the word, befalleth to a repro∣bate, who vnderstandeth, and reioyceth in the promises of saluation, yet hee doth not put any confidence in them: he cannot rest in them, hee doth not reioice that his name is written in the booke of life, hee doth not worke out his saluation with feare & tremb∣ling. In a worde, his heart is in part softened to reioice at the preaching of the worde of God: p 1.72 yet his heart is not opened, as Lydias was: nor inlarged (as Dauid saith) to imbrace the trueth: but the elect, hee receiueth the word. not only into his mind, least it should be onely an imagination, but also it is deep∣ly rooted in his heart. For

• 1 In full confidence hee resteth himselfe on Gods promise. Rom. 8. 38. Hebr. 10. 22.
• 2 Hee hopeth and longeth to see the ac∣complishment of it. 1. Thess. 1. 10.
• 3 He hartily loueth God, for making such a promise to him in Christ. 1. Ioh. 4. 10.
• 4 He reioiceth in it, and therefore doth meditate on it continually. Luke 10. 20. Rom. 5. 2.
• 5 Hee hateth all doctrines which are a∣gainst it.
• 6 He is grieued when he doth any thing

• that may hinder the accomplishment of it. Math. 26. 75.
• 7 He vseth the meanes to come to salua∣••ion, but with feare & trembling. Phil. 2. 12.
• 8 He burneth with zeale of the spirit &c. And so the rest of the affections are exerci∣sed about the promises of God in Christ, & by this meanes, is the deepe rooting of the word in the heart.

Thus it commeth to passe, that the re∣probate falleth away from faith in the day of triall and temptation, but the elect can not be changed.

By this which hath beene saide, the pro∣fessors of Christian religion are admoni∣shed of two things. First, q 1.73 that they vse most painefull diligence in working their saluati∣on, in attaining to faith, in dying to sinne, in liuing to newnes of life: and that their harts be neuer at rest, till such time as they go be∣yonde all reprobates in the profession of Christ Iesus: Seest thou howe farre a repro∣bate may goe? presse on the straite gate with maine and might: with all violence lay hold on the kingdome of heauen. Shall Herode feare and reuerence Iohn Baptist, and heare him gladly? and wilt thou neglect the Mini∣sters, and the preaching of the worde? shall

Pharao confesse his sinne, nay shall Sathan beleeue and tremble? and wilt not thou be∣waile and lament thy sinnes, and thy wic∣ked conuersation? it behoueth thee to feare and take heede, least wicked men, and the diuel himselfe rise in iudgement and con∣demne thy life. For if thou shalt come short of the dueties of a reprobate, and doe not goe beyonde him in the profession of the Gospell, sure it is, thou must looke for the reward of a reprobate. The second thing is, that the professor of the Gospell, r 1.74 diligent∣ly try and examine himselfe, whether hee is in the state of damnation, or in the state of grace: whether he yet beare the yoke of Sa∣than, or is the adopted child of God. Thou wilt say, this neede not, thou professest the Gospell, and art taken for a Christian: Yet marke and consider, that this often befal∣leth reprobates to be esteemed Christians: and they are often so like them, s 1.75 that none but Christ can discerne the sheep from the Goates, true Christians from apparent Christians. Wherefore it behoueth all men that shewe themselues to bee Christians, to lay aside all pride, and all selfeloue, and with singlenes of heart to put themselues into the ballance of Gods word, and to make iust

triall, whether in them repentance, faith, mortification, sanctification, &c. giue weight answerable to their outward profes∣sion: which if they doe, let them praise God: if not, let them with al speed vse the meanes that they may be borne a new to the Lord, and may be inwardly guided by his holy spi∣rite, to giue obedience to his will, least in the day of Gods triall, they start aside from him like a broken bowe, and fall againe to their first vncleanes. To conclude, let the most zealous Papist that is, trie him and his* 1.76 whole estate with a single heart, as in the presence of Gods maiestie, and he shal find, that for all his profession, hee dooth come short of a reprobate, or at the least not goe beyond him in these points before named: God open their eies that they may see it.

Amen.

Notes

• a 1.1

  Ro. 1. 21. Psal. 19. 1. 3.
• b 1.2

  Ro. 7. 15.
• c 1.3

  Psal. 14. 1. Rom. 3. 10. 11.
• d 1.4

  Psal. 49. 20.
• e 1.5

  Act. 14. 71. Rom. 1. 21.
• f 1.6

  Heb. 6. 4. 2. Pet. 2. 23.
• g 1.7

  Matt. 22. 14. Luk. 13. 34. Prov. 1. ver. 24. Iohn. 9. 41. Luke 14. 6.
• h 1.8

  Psa 27. 8.
• i 1.9

  He. 10. 26 Act. 1. 16. 17.
• k 1.10

  1. Sam. 29 21.
• l 1.11

  Gen 4. 13.
• m 1.12

  Eus. li. 8. cap. 17. 18.
• * 1.13

  Socrat. lib. 3. ca. 11.
• o 1.14

  Act 2. 37. Rom. 8. 15.
• p 1.15

  Mark. 6. 20. 26
• q 1.16

  Mat. 27. 19. 24.
• r 1.17

  Mat. 27. 3. Heb. 12. 17
• s 1.18

  Gen. 27. 38. & 27. 41. & 28. 9
• t 1.19

  Exo. 8. 8.
• * 1.20

  Math. 7. 7.
• u 1.21

  Gen. 4. 4. 1. Sa. 31. 4. Mat. 27, 5.
• x 1.22

  1 Re. 21. 27. 29.
• y 1.23

  Ex. 9. 27. Num. 22. 34.
• z 1.24

  Num. 23. 10.
• a 1.25

  Num. 11. 13.
• b 1.26

  Num. 11. 33. Psa. 78. 31.
• c 1.27

  Isa. 7. 11.
• * 1.28

  1
• d 1.29

  Luk. 8. 13
• * 1.30

  2
• * 1.31

  3
• e 1.32

  Iob. 13. 15
• f 1.33

  H••b. 6. 4. Math. 13. 20.
• g 1.34

  2. Pet. ••. 14. 1. Ioh. ••. ••. Luke 1. 〈◊〉〈◊〉. Esa. 60. 〈◊〉〈◊〉.
• h 1.35

  Math. 11. 20. 21. 22. 23.
• i 1.36

  1. Sa. 10. 9
• k 1.37

  Mark. 6. 20
• l 1.38

  Mat. 13. 20.
• m 1.39

  Exod. 9. 27.
• n 1.40

  Act. 8. 24.
• o 1.41

  Ro. 8. 16. 26
• p 1.42

  Act. 8. 13.
• q 1.43

  Mar. 6. 20
• r 1.44

  Euseb. lib. 4.
• s 1.45

  Plin. lib. 10. epi. 97.
• t 1.46

  Gal. 4. 16.
• u 1.47

  2. Kin. 10. 〈◊〉〈◊〉.
• x 1.48

  & 30. 31.
• y 1.49

  2. Pet. 2. 20. Hose. 6. 4. 1. Sam. 9. 21.
• z 1.50

  Hest. 5. 9. 10.
• a 1.51

  1. Thess. 5. 23.
• a 1.52

  Math. 7. 22. Mat. 9. 38.
• b 1.53

  1. Sam. 10. 9.
• c 1.54

  Mat. 7. 22
• d 1.55

  Act. 1. 16. 17. Coloss. 4. 2. Tim. 4. 10.
• e 1.56

  Ioh. 2. 23. 24. 25.
• * 1.57

  The electe may be of the Ca∣tholike Church and not of the visible, & the re∣probate may be of the visible and not of the Catho like.
• a 1.58

  1. Cor. 5. 5.
• b 1.59

  Rom. 8. 9. 11.
• c 1.60

  2. Cor. 2. 7. 11.
• d 1.61

  Gen. 7. 1, Gen. 19. 21 & 18. 32. & 39. 3.
• e 1.62

  1. Sam. 7. 13.
• f 1.63

  Act. 27, 24.
• g 1.64

  Gen. 17. 7. 10.
• h 1.65

  Gal. 3. 8.
• i 1.66

  1. Cor. 7. 14. Rom. 11. 16
• k 1.67

  Rom. 9. 22. & 2. 4. 5. Gen 6. 3.
• l 1.68

  Psal. 73. 12.
• m 1.69

  2. Pet. 2. 22. 1. Tim. 1. 4. 2. The 2. 6. Esa. 6. 10.
• n 1.70

  Theodor. lib. 3. Hist. cap. 25. Ja∣cob. Bergom. Chron.
• o 1.71

  Math. 13. 28.
• p 1.72

  Act. 16. 15 Psa. 119. 32
• q 1.73

  Phil. 2. 12. 1 Pet. 1. 17 Rom. 11. 20.
• r 1.74

  1. Cor. 11 31. Psal. 19. 12. & 119. ver. 59.
• s 1.75

  Math. 25. 32. 33.
• * 1.76

  A cau••at to them that are of the church of Rome.