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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	bring_v	fruit_n	seed_n	3,454	5	7.8573	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09466	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.	Perkins, William, 1558-1602.	1590 (1590)	STC 19752; ESTC S114483	131,535	301

operation of Satan they fall to open infidelitie and contempt of Gods word and so runne headlong to their own damnation and perish finally 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 conquerour thus he ended his daies in blaspheming Christ whom he had professed The reason of this Apostasie is euident Seede that is not deepely rooted in the earth at the beginning of the yeare springeth vp it is green and bringeth forth leaues and flowers and it may bee some kinde of fruit too when the heate of sommer commeth 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 second 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 reprobate 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 trembling In a worde his heart is in part softened to reioice at the preaching of the worde of God 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 deeply 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 accomplishment 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 against 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 exercised 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 reprobate 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 professors of Christian religion are admonished of two things First that they vse most painefull diligence in working their saluation 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 beyonde all reprobates in the profession of Christ Iesus Seest thou howe farre a reprobate 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 Ministers and the preaching of the worde shall Pharao confesse his sinne nay shall Sathan beleeue and tremble and wilt not thou bewaile and lament thy sinnes and thy wicked conuersation it behoueth thee to feare and take heede least wicked men and the diuel himselfe rise in iudgement and condemne 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 diligently 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 Sathan 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 befalleth reprobates to be esteemed Christians and they are often so like them 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 profession 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 spirite 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 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 The estate of a Christian man in this life which also sheweth how far the Elect may goe beyond the Reprobate in Christi-anity that by many degrees I THe Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life for the praise of the glorie of his grace For this cause the Elect onely are said to haue their names written in the booke of life II Whom God electeth them hee calleth in the time appointed for the same purpose This calling of the Elect is nothing else but a singling and a seuering of them out of this vile worlde and the customes thereof to be Citizens of the kingdome of heauen to bee of Gods housholde to bee liuing stones in the spirituall Temple which is the Church of God the companie of predestinate to eternall life And this

the assumption wherefore I prooue 〈…〉 thus The Sacrament of Penaunce as they all it is one of the chiefe thinges in the ●…ligion of the Church of Rome for it is such a sacrament that by the power efficacie of it the bloude of Christ is deliuered to vs to washe awaie our sinnes and they saie it hath such vertue that the kingdome of heauen is promised to it in the scriptures and that it is not regeneration but an healing of a man regeneration but an healing of a man regenerate that it pardoneth sin as Baptisme And as touching Contrition Papistes write it hath power to do away sinne and to obtein pardon at Gods hand the same they speake o● Confession which they saie deliuereth from death openeth Paradise and giueth hop● of saluation and hereby it maie appeare that Penance is one of the greatest pointe of the popish religion But a reprobate maie be truely made partaker of the popish sacrament of Penance indeed performe all in it There be three partes of Penaunce Contrition of the heart Confession of the mouth Satisfaction in th● deed All these three Iudas performed fir● he had Contrition for when he saw that o● Sauiour Christ was condemned then he saw his owne sinne and was striken with griefe for his owne treacherie repente● and presentlie after he confessed his sin● openly vnto the chiefe Priestes and Elder Also he made Satisfaction when he brought againe the thirtie peeces of siluer which he tooke to betraie his maister Again Contrition of the hart is the ground of Penaunce Papists saie it is not an act of the holy ghost but an act of mans freewil proceding frō it therfore a reprobate may haue it And as for Satisfaction if a reprobate cānot do it by himself yet he may performe it by another for so they saie that one may satisfie by an other wherfore for anie thing I cā see a reprobate may haue al that is cōteined in the popish sacramēt of penance Faith is an other of the chiefest points that is the religiō of the Church of Rome for they saie it is the foundatiō ground-work of Iustificatiō But reprobats may haue that faith which they meane For they say that it is nothing els but a gift of God a certain light of the mind wherwith a mā be ing enlightned giueth sure certain assent to y e reuealed word of god And the Rhemists say it is onely an acte of the vnderstanding and Andradius saith that Faith is onely in generall actions and can not come to the particular applying of anie thing now all this reprobates maie haue for their minds are englightened to know the trueth and to be perswaded of it and therfore they haue this acte of the vnderstanding and this generall faith yea the Diuell himselfe can do thus much who beleeueth trembleth And the implicite faith which saueth the laye man what reprobate cannot haue it for there is nothing else required but to beleeue as the Church beleeueth though he know not howe the Church beleeueth And the Papistes themselues say as much for their Councels hold that a wicked mā and an heretike maye haue confidence in Christ and that an heathen man by the naturall knowledge of God and by the works of creation might haue faith and in a generall manner beleeue in Christ. The second Argument THat religion whose precepts are no directions to attaine peace of conscience leaueth a max●still in a damnable case but the precepts of the religion of the church of Rome are no directions to attaine peace of conscience therefore it leaueth a man in a damnable case which if it be true a reprobate may bee as sound a professor of it as anye other The proofe THe proposition is certaine because as long as any man hath his conscience to accuse him of sinne before God hee is in state of damnation as S. Iohn saith If our hart condemne vs God is greater than our hart and knoweth all things And this is peculiar and proper to the elect children of God to receiue these gifts and graces frō God the enioying of which bringeth peace of conscience True it is indeed that reprobates receiue many graces and giftes at Gods hand but they are no other then such as may be ioyned with the trembling of the conscience as the deuill is said to beleeue but withall to tremble The Assumption namely that the religion of the Church of Rome cannot pacifie the conscience may be easily prooued on this wise A man whose conscience must be truely quieted must first of all be truely humbled Come vnto me saith our Sauiour Christ all yee which are wearied and burdened and I will ease you Whereby it appeareth that they who are to haue their consciences refreshed in Christ must first of all be afflicted with the sense of Gods iudgement yea they must be pressed down to helward with the weight burden of their sins that they may see it from their hearts confesse it that in thēselues there is no way to escape damnation The good Phisition Christ Iesus cannot heale vs before he hath lāched our wounds to the very bottom he neuer can find any of his sheepe before they be quite lost hee neuer powreth into vs the liuing waters of his spirit before we be barren dry ground voide of all moisture that mā must condēne himself that wold not haue Christ to pronounce sentēce of dānatiō against him Now this true humiliation of a sinner cā not be wrought in any mans hart by the religion of the Church of Rome True soūd humiliation is wrought by two meanes first by making a man to see the greatnes of his sinne and wickednesse secondly by making him to acknowledge that he is destitute quite bereft of all goodnes For if a man either see not the greatnes of his sin or haue confidēce of any thing in himself he cānot be humbled but neither of these 2. things are performed in the Church of Rome As touching the first the Romish rel●gion is so farre frō amplifying enlarging the greatnes of mens sins that it doth extenuate thē and lessen them out of measure for it maketh some sinnes to be veniall when as the least sinne that can bee against Gods lawe deserueth damnation it teacheth that lesser sinnes are doone away by an humble accusation of a mans self by saying the Lords praier by knocking vpon the breast and by such like that greater sinnes may be doone away by almes deeds and such like satisfactions But how can any sinne be great that may bee doone awaie with such easie and sleighr meanes Furthermore it teacheth that euill thoughts desires and motions of the heart without consent are no sinnes and this opinion cutteth off all true humiliation for Paule neuer repented before he vnderstood the meaning