The Trial of a Christians Estate, Text
THE TRIAL OF A CHRISTIANS Eſtate.
HEBR. 10. verſ. 39.
But we are not they which withdraw our ſelues into perdition, but follow faith vntounto the▪ conſeruation of the ſoule.
THE Apoſtle hauing in the verſe before, remembred the fearefull eſtate of ſuch who through vnbeleefe are withdrawne from God, doth in this verſe preuent a ſcruple which might ariſe in ſome timorous conſciences, doubting whether they were not in this caſe next before threatned. Hee doth therefore take ſuch weake ones by the hand, ſtrengthning them, by bearing them witneſſe of their condition, manifeſted by the fruites aboue mentioned, verſe 32.33.34: which eſtate is ſet downe here in this verſe: Firſt negatiuely, by deniall of their vnbeleeuing reuolt. Secondly affirmatiuely, by auouching their perſeuerance in faith. Either of theſe properties of vnbeleefe and beleefe, being amplified from the effects which accompanied them, viz. deſtruction of the ſoule (for that is to be vnderſtood from the latter clauſe) and ſaluation of the ſame.
The ſumme of the words. Feare not though I tell you that backſliders are veſſels of no delight, for your ſelues with my ſelfe, are not ſuch who ſteale from our companies, leauing our militarie profeſſion, which would turne in this life and the life to come to our further deſtruction; but we continue in faith, and put foorth our beleefe more and more, as occaſion requireth, which bringeth vsus here and euerlaſtingly to ſee the Lords ſaluation.
Now for the inſtructions which both the ſcope and matter of the verſe include in them. Firſt that Paul doth confirme them by bearing them witneſſe of Obſeruat. 1.their eſtate. It doth teach vsus, that we muſt ſtabliſh our weake brethren, by bearing them record of the graces wrought in them; wee who hauehave found grace muſt confirme others. If any thing more ſmart be vttered, we muſt mollifie it with ſuch wiſe preuention as Phyſitions, if they foreſee ought harmefull to the bodie, they correct it with other ingredients, that it may wholeſomely be receiued. If we ſaw one ready to trip, wee would reach him a hand and ſuſtaine him from falling: much more muſt wee ſhew this louelove to the ſoule ſhaking through frailtie. This wiſedome Chriſt vſed, he quenched not the ſmoaking flaxe: the ſeaſonable Reaſon 1.teſtifying to men their good things cauſeth 2them to take increaſe: our honour of them, our dutie to the comfort of their liues and to the truth, doth require Vſe 1.it. Such therefore are to be taxed who wanting this prudence, handle the word in diuiding it like him in the Emblem, who gaue to the Aſſe a bone, to the dogge ſtraw: ſuch are thoſe Paſtors who diſcourage good deuotions, and incourage men carnally minded, like vntounto them wee reade of, Ezechiel, chap. 13.22. Such againe are they amongſt priuate Chriſtians, who like Iobs friends are a breaking to them, whom they ſhould comfort and confirme.
Secondly, we muſt be prouoked by this example to2 incourage weake ones when they are doubting of their eſtates: for as a timorous patient imagining twentie euils, when his Phyſitian aſſureth him that his caſe is nothing ſo, is well ſatisfied: ſo here.
Againe, in that hee ſaith, Wee are not they thatObſeruat. 2. withdraw. Hence wee are giuen to vnderſtand, that ſome may fall away from the graces receiued. In ſome manner Gods owne children and others are reported to hauehave fallen: Dauid, Saul, Peter, Alexander, &c. But that this may be more diſtinctly opened, three things muſt be conſidered.
1. Firſt, from what the godly truly ſanctified may fall; how farre other.
2. Secondly, from whence falls come, and the difference of them.
3. Thyrdly, what are the ſymptomes or ſignes of a ſtate declining from God.
To the firſt, a man not hauing the true grace of the elect, may fall from all outward priuileges, which hee holdeth as a member of the viſible Church. Secondly, from the effects of his grace in life and conuerſation. Thirdly, from the very habituall gifts, which were the fountaine whence his fruites flowed. Thus he may come to be twice dead, and in worſe caſe then euer.
The Lords choſen may fall from their outward prerogatiues, and from the fruites: but that diuine nature ſtill abideth in them, and it is only with their graces, as it is with the minde in diſtempers of melancholie, and phrenſie; with the Sunne in eclipſes; with the tree when leaues and fruites faile it; with the naturall life when it moueth not, ne yet breatheth ſenſible: which in diſeaſes of the Mother is often diſcerned. Their faith is a neuer failing faith; their life an eternal life; their ſeede a ſeede abiding in them.
Cauſes of defection.Now for the ſecond, viz. what are the cauſes of falling away, and that ſo diuerſly; this opened will lend a more thorough light to the former. The cauſes which worke in withdrawing vsus are inward or outward. But the varietie of theſe declinings ſpringeth chiefly from the inward.
The cauſe in the Lords children is, the ſtate of their grace, which is ſuch as hath ſtill reliques of ſinne dwelling with it.
The cauſe of the others totall fall is, an eſſentiall defect in their grace, which reacheth not to make a true vnion betwixt Chriſt and them, nor yet to produce true ſanctification. In a word, the cauſe of the ones perſeuering, and the others totall deficiencie, is not only to be taken from Gods power and gratious pleaſure, from Chriſt his interceſſion, from the ſtinting of Satan to the heele of the true Chriſtian ſeede: but alſo from the eſſentiall qualification, and diſpoſition of the grace beſtowed vponupon either. But this is a difficultie further to be cleered; How wee may formally diſtinguiſh theſe gifts which are in the Chriſtian that perſeuereth, from thoſe that are in him that temporiſeth. The difference is double:
1. Firſt in the vnion which is made by them.
2. Secondly, in the different productions which follow vponupon ſo different manners of being vnited with Chriſt.
To open the firſt, is ſet downe this concluſion: The1 ſpirituall gift of the temporiſer doth meerely enlighten him to ſee Chriſt, but doth not moue his will to goe vntounto Chriſt, as giuen him of God, that he might not periſh but hauehave eternall life. His application is an ouerweening hope, taken vp by his own preſumption; it is not a motion which the ſpirit doth elicite and draw out, but ſuch as is his enlightning.
In the word of Chriſt are two things: firſt the truth of it, a true word: ſecondly, the goodneſſe of it, a good word. That this may be apprehended, God giueth his choſen not onelyonly an apprehenſion, in the vnderſtanding of the truth, and goodneſſe of it; but a motion of affiance, which maketh the ſoule goe to, and claſpe about Chriſt whom it beholdeth. Hence it is that comming and beleeuing, Iohn 1.12. Iohn 6.35.37. is apprehending, as when a thing is taken by the handle: and from this propertie of faith, doth come that internall vnion twixt the beleeuer and Chriſt, which maketh them dwell mutually one in the other. Hence it is that the true beleeuer doth more affect Chriſt, prize him, ioy in him, more then the benefits by him.
Now the Papiſts faith is a meere enlightning, not hauing any confidence within the compaſſe of it, (for a man may be ſound in their faith, and in damnable deſpaire at the ſame inſtant) and the temporiſers faith hauing no more then an apprehenſion in the vnderſtanding of the good word of ſaluation, ioyned with preſumptuous perſwaſion and fallible hopes conceiued by himſelfe on falſe reckonings: theſe cannot innerly vnite him with Chriſt; but looke as a Wenne is ſo vnited in the bodie by the skinne incompaſſing it, and ſome kinde of continuation with the other members; but hath not ſinewes, nerues, arteries ſhot into it from head and heart, as the other parts: ſo theſe by their common illumination and profeſſion hauehave coniunction with the bodie, but want the influence of that more neere ligament of that affianced motion of the will, which only floweth from Chriſt into his proper members. And this is the firſt ground of their after failing: for looke as ſtanding waters, or neuer ſuch torrents which hauehave no head of liuing ſpringing waters to feed them, cannot in time but drie vp: ſo theſe not hauing Chriſt, the Well-head of all grace, whatſoeuer is in them, in time fadeth and vaniſheth to nothing.
From defect of internall vnion, which is as it were the fountaine, commeth a difference in grace deriued. The temporiſers, being ſuch as doth neuer truly humble him, ſuch, as is ſuperficiall, inſincere: in a word, ſuch as doth not truly ſanctifie him: by reaſon of which defect, it is not permanent.
Firſt, not being within the gratious light of this Sunne of righteouſnes, the depth of his wound is neuer gaged, and though hee know much humiliation, 1yet he is neuer truly humbled. Firſt he ſeeth not with humble conſciouſnes the ſinfull deprauation of his nature: his diſpleaſure is more againſt the fruites, then rootes whence they iſſued. Paul a Phariſie knew not concupiſcence; a Papiſt acknowledgeth not this as ſinfull after he is once baptized, whereas this was the higheſt pitch of Pauls and Dauids penitentiall exerciſe.
Obiect.But may not the temporiſer know and maintaine the truth of this doctrine, yea propound it fruitfully to others? Anſw.Anſw. He may (by faith infuſed) conceiue and aſſent to it, yea deliuer it to others, but ſo that the power of it doth not reflect on himſelfe, ſo as to be humbled in this reſpect: but as the Moone giueth vsus light which is not rooted in the body of her, for that continueth darkſome: ſo they receiue light from Gods word, and ſet it forth to others, but hauehave none in themſelues. Secondly, not being within grace, his confeſſion2 and paſſion vnderunder ſinne is not free and voluntary, but extorted either from ſome euidence of light, or fact euincing him; as Saul to Dauid confeſſed; or the racke of Gods terrors enforcing it from him. Whereas the children of God, who now ſee that the more their ſin is, the more grace ſuperabounded; that their baſenes is his glorie whoſe grace they liue vnderunder, they frankly, yea delightfully humble themſelues in confeſſing their vileneſſe. Thirdly, not being within the3 grace of Chriſt with ſound affiance, he neuer grieueth at ſinne as it is enmitie againſt his God: for to be contrite in this regard, implieth a louelove to God, which cannot bee in him who hath not found God louing him firſt: he is vexed at his ſinnes in reſpect of his miſeries hee ſeeth imminent, or only as they are worldward, ſhamefull aberrations from practiſe of ſuch apparant vertues, which men may repute glorious, and much affect. In a word, hee is neuer truly humbled, which his obedience being partiall doth witneſſe; for he will take and leaue in that which hee heareth at his owne pleaſure: yea if croſſes come, he is too proud to humble himſelfe vnderunder Gods hand: he is lifted vp aboue others, whom hee out-ſtrippeth in common graces: he is cenſorious, without conſcience of that naturall condition vnderunder ſinne, which is common to him with others. And from hence it is, that at length his grace falleth: for as a houſe builded on the ſands, without a due ground-worke laid; or plants vnrooted cannot endure: ſo this frame which wanteth the foundation and roote of graces, (ſuch as humilitie is) cannot perſiſt.
2Secondly, I ſay from this prime defect of inner vnion, all the temporiſers graces produced are ſuperficiall, ſleight, full of ouerture: whereas thoſe in ſound beleeuers are ſolid, ſubſtantiall, not res intrinſecus defectuoſae, things which though outwardly they hauehave the appearance, yet are inwardly defectiue. Hence it is that Paul calleth their godlineſſe, a figure of godlineſſe, 2. Tim. 3.5. their knowledge an externall forme of knowledge, Rom. 2.20. that Chriſt maketh all they hauehave, a ſemblance, a ſeeming only, Luke 8.18: for looke as a wilde herbe, though it hauehave the name and common nature, yet it differeth much from one which groweth in gardens, better manured and dreſſed: and as a blew, died with blockwood, though it ſeeme brighter a while, yet is not ſo ſubſtantial as that which is woaded (and therefore wee ſay it is a true colour): ſo here though the graces of the temporiſer hauehave the ſame name and common nature, (for they are inferiour works of the ſpirit) yea though they may exceed in ſhew, yet for the truth and ſubſtance, they are nothing to thoſe that are wrought in honeſt hearts; and from hence come two things.
1Firſt, their graces are ſoone growne vp; for a thing ſuperficiall is done in halfe the time that a ſubſtantiall thing is in working. They get the ſtart: and, while many a true heart before them in the Lord is complaining of wants, and weakneſſes, ſinful inclinations, vſurping in them; they are carried, as it were, per ſaltum, to their perfection. But as a true birth, though ſlowly at the firſt, yet ſtill taketh increaſe, whereas a mole groweth faſter at the firſt, but ſoone ceaſeth: and looke as in nature, things the ſooneſt ripe, are the ſooneſt rotten: So it fareth with theſe leap-Chriſtians.
Secondly, I ſay their graces are inſincere, their2 hearts are neuer purged from ſome ſinne which they louelove and like to liue in, for ſiniſter ends intertaining the meſſage of Gods merciemercy, which is not, that they may reuerence him, and ſerue him all their daies without ſlauiſh terror: but they gladly heare it, as hoping that they hauehave a protection by it, though they hold on in their own courſes. For this it is that the elects faith, which neuer faileth, is called a faith without hypocriſie; that the true beleeuer is onelyonly ſaid to hauehave an honeſt heart.
As God hath made ſome remedies in nature ſuch as purge vniuerſally eueryevery peccant humour, as the Phyſitians Catholicon, &c. ſome againe that purge cum delectu, that expell choler, but meddle not with melancholie; flegme, but ſtirre not choler: So this medicine of grace, which God infuſeth into an honeſt heart, it is a Catholique expeller of all knowne ſinne, great or little. The grace of the temporiſer purgeth out the roote of no ſinne; repreſſeth the mouing and paroxiſmes as it were of ſome choiſe ſinnes only, as in Herod. And hence it is that the grace of the temporiſer doth not continue: for as corne growing vp with twitch, briars, thornes, is at length ſmothered; and as wholeſome meate in a ſtomacke full of flying choler is at length …ited: ſo raigning ſinne growing vp with theſe ſeeming graces, doth neuer ceaſe till they be brought vp and diſcharged: Luke 8.12.13.14. Thus much to cleere that difference of graces in Gods children and others, which cauſeth that the falles of the one are not totall nor finall, which is incident to the condition of the other.
Now taking it as granted that the Lords children fall, by reaſon of the reliques of ſin dwelling in them, I come to name the externall meanes, which actually bring foorth into Apoſtaſie this inbred defection. Theſe ſometime work it more violently at once, ſometime ſucceſſiuely, by ſome heinous waſting ſin, which like a ſtrong poyſon diſpatcheth all quickly. Croſſes repeated, and gradually increaſed, lures of pleaſures and profits, vncomfortablenes, which accompanieth by many meanes Chriſtian courſes, (dead worke is quickly giuen ouer) examples of the multitude, a ſtrong backbyas, by which the diuell ſometimes draweth from perſiſting in grace, offence at the ſimplicitie, which to eye of fleſh ſeemeth to be in Chriſtian courſes, at diſſention in opinions amongſt men of the ſame profeſſion, at the ſins obſerued, and falls once knowne by ſuch who make profeſſion; the ſeducing calles of falſe Teachers, the glorious ſhewes of holineſſe, and whatſoeuer things of this nature, by which men thorough Satans working are withdrawne.
Now followeth the third thing, the ſymptomes or ſignes of a declining ſoule. This one thing muſt be premiſed, left that weake ones ſhould caſt themſelues further downe by miſtaking the matter. The preſence of theſe euils, and abſence of due diſpoſitions or actions are not euill ſignes of a dangerouſly declining ſoule, but when they are willingly carried without remorſe, renued deſires and endeuours after the contrarie: for as one may be without Gods gratious preſence to his feeling, and yet not a forſaker of God; ſo one may be without theſe things, and not leauing them, but rather left of them, (Gods wiſedome for many ends ſo diſpenſing) while by griefe, faith and renued deſires, he doth follow after them.
This conſideration interlaced for the right vnderſtanding of the matter in hand. Let this be the firſt1 ſigne, viz. a feeble, liueleſſe action of grace willingly admitted: v. g. as when a man can performe any Chriſtian dutie without all power ſpirituall and good deuotion; neuertheleſſe doth not chalenge himſelfe, as if it were ill with him in that regard. Laeſae actiones laeſas arguunt facultates: As when the eye ſeeth not as it hath done, wee may preſume the inſtruments or faculties are not as they hauehave been: So here, when we doe not things with the vigour we hauehave done, it is a ſigne of infirmitie, and a facultie inwardly or outwardly hindred: but when we can thinke well enough of this ſtate, it is a ſigne of Apoſtacie and wilfull declining; luskiſh reachings are the fits forerunners commonly: Gods people declining hauehave fallen firſt to theſe formalities, to performance of duties in perfunctorie faſhion, the heart and raines farre from the Lord, in them.
The ſecond ſigne is a prepoſterous appetite of vnwholeſome2 food liked well enough, no way diſturbant to vsus: when men can be without preaching, or at leaſt without any that moueth their conſciences; when they can extoll frothie windie ſtuffe, which filleth thē, but neuer feedeth them, ſo as their ſoules are the better for it towar… God. It is a ſigne the man is willing to ſleepe that draweth the curtaines about him: It is a preſumption, that theſe are willing to nappe in their ſinnes, that louelove not ſuch a light of truth as ſhould awaken them. Not bearing the wholeſome word is the preamble of Apoſtaſie.
3A third token is indigeſtion of that we heare, borne contentedly; when the heate of louelove doth not ſo digeſt things, that they might after be diſtributed into the veynes of eueryevery good word and worke: becauſe they receiue not the truth in louelove, &c. 2. Theſ. 2. When meate is taken in, and paſſeth away not altered by the ſtomacke, it leaueth the body in an atrophie, that is, ſuch a ſtate wherein it is not nouriſhed: So here.
4The fourth ſigne is an inordinate appetite after things hurtfull & noxious: as when a man feeleth no hurt, though hee intermeddle immoderatly in the cares of the world; though he intemperatly quaffe-in theſe ſinfull pleaſures which laſt but a ſeaſon: when a man loues to follow the good healths, we may boldly ſay, hee loues to breed ill health. Worldly cares and pleaſures are the things of which the ſoule is drunken, and ſurfets; theſe are the thornes and weedes with which the ſeede of graces neuer thriueth.
5A fifth ſigne may be the diſ-affecting of our brethren, whom wee hauehave acknowledged as begotten of God. The diuel cannot bring a man who hath knowne any good, to confront and deſpiſe him directly: therefore he entreth them with this politick traine; he teaching them firſt to bee bold and trample downe his image, and ſo at length brings them to deſpiſe God, 2. Tim. 1.4. Demas (as it is likely) turning Apoſtate, forſooke the Apoſtle.
6The ſixth ſigne is, when there is felt no reluctation in regard of our daily weakneſſes and leſſer ſinnes, but they digeſt with vsus: if the ſoule were not fallen well aſleepe, it could not concoc ſo well. When nature (things able to prouoke taken in) maketh not reſiſtance, her ſtrength is feeble: So here. But when a man is growne to this, that he can goe on in his impenitencie without checke, it is an euident ſigne hee is downe the winde in a wilfull declination; yea that hee is farre gone in it. Thus you hauehave heard that ſome fall from their grace; and for further declaration you hauehave ſeene cleered, how farre all ſorts may fall; whence commeth their falles, with the difference of them. Thirdly, what are the indicants of a ſoule declining.
The vſe of all is; Firſt, as to ſtirre vsus vp to take comfortVſe 1. in the true worke which God hath begun; ſo to make ſure that wee hauehave receiued ſuch grace as ſhall not faile: would we not be loath to reare ſuch a frame in a materiall building, which ſhould after come downe vponupon our heads? We are builders, let vsus make ſure to digge ſo deepe, and ground our worke ſo well, that though it ſhould ſhake, (as they ſay, firme houſes will) yet it may be farre from feare of ruine. In taking gold we refuſe waſhed and light gold, or clipped, wee weigh them, ring them, &c. In receiuing grace be not leſſe carefull that it bee right currant, not wanting a graine of due weight.
Secondly this, that many fall away, muſt awaken vsusVſe 2. to more circumſpection; though it light vponupon ſome men only, it is eueryevery mans terror. We hauehave great reaſon, for wee liue in moſt perilous times, wherein the holy Ghoſt hath warned vsus that the dampe of ſin ſhall make the louelove of many waxe cold: wherein the contagion of Apoſta… is epidemicall; is growne a popular diſeaſe. For now what luke-warmnes? what a vveake pulſe beateth eueryevery where? men care not to deale with themſelues to hold their thoughts to heauenly things, to awaken their affections, to renue their faith, to blow vp deuotion; to liue in an holy contention; nay this in our daies is counted a ſuperfluous vnneceſſarie courſe, forged in the head of ſome ouer-forward fellowes; it is the vndiſcreete feruor of greene youth, which ages wiſedome will take vp. Others more moderatly ſpoken, think that eueryevery thing new is dainties, and that prime affections cannot be retained: a figleafe, nature, art, grace, goe from leſſe perfect to more perfect. Whether doth a child at eight yeeres or eighteene moſt louelove and ioy in his inheritance? Doeſt thou not count thy prentiſes two laſt yeeres better then foure of his firſt?
In ſtead of appetite to the word, now ſome thinke the Sabbath may be tollerably ſanctified without any preaching: ſome count it enough if they bee where preaching is, let it be what it will be; farre from ſuch as is able to worke on their ſoules; as if the orders of the perſon, not the ſupernaturall gifts of knowledge and wiſedome made the Sermon (but theſe muſt not bee ſeuered): ſome count ſuch plaine preaching (as heretofore was effectuall in them) leſſe diligent, and leſſe learned. Thus the diuell not able quite to make them caſt off the ordinance, perſwades them that change is no robberie; and that they may ſleepe the quieter (neglecting ſuch preaching as was powerfull in them) hee caſts them this pillow, ſuggeſting that they leaue not that which was effectuall in them toward God, but that onelyonly which was indiligent and vnlearned.
Againe, in ſtead of working the vvord vponupon our affections, how many content themſelues to exerciſe their critickes, this or that was well ſpoken, &c. and there is an end? For the world, men hauehave their hands in it elbow deepe; yea many who in their times hauehave made ſhew of a more heauenly minde, ſome are now ſo ſhie to their brethren, that they will not looke at them, not meete on the ſame ſide of the ſtreete, not know them. How many, whoſe hearts would hauehave ſmitten them in leſſer offences, can now commit as great, and it neuer vpbraids them? nay eſteeme this tendernes ſcrupulous ſimplicitie, and melancholike auſteritie. The more vulgar then this diſeaſe is, the more cautelous we muſt be.
Thirdly, wee ſee now that who will keepe life and power in his courſe, endeuouring a good conſcience in all things, they muſt paſſe the pikes of euill tongues which are ſhaken againſt them. For now ſuch heare, as if they were humouriſts, new-fangliſts, Preciſians, proud, ſingular, ſimple, melancholike perſons, what not? Finally, the diuell to make reuolts, now refines his vvits, and turnes Angell of light, hanging out our ovvne colours, that he may the eaſilier ſurprize vsus; and pretending perfections, vvhichwhich vvee yet vvant, doth tranſport many, whom neither croſſes nor allurements vvould preuaile againſt. So that vve had need, if euer, to vvalke vvarily, looking to the author and finiſher of our faith: yea thankfully, that ſo in euill times vve are kept (though vveakly) aliue in his ſight. Thus much of the ſecond doctrine.
The third followeth in theſe words; to perdition, viz. Obſeruat. 3.of the ſoule, 2. Pet. 2.20.21. euen as he that goeth out of the light, muſt needes come into darkeneſſe: ſo he that leaueth the liuing God, the fountaine of bleſſed life, muſt needes fall into perdition. The relapſe into any ſickneſſe is more dangerous, then the firſt entrance into it: for nature is now more enfeebled, much ſpent in her former reſiſtance; againe, the diſeaſe is much ſtrengthened as a preuailing conquerour: So in theſe declinings from the health ſome ſtate of grace in ſome ſort attained, ſinne is ſtronger (the diuell comming with ſeuen worſe ſpirits), and our capacitie of receiuing health leſſer; wee being twice dead, and for the degree more remoued from grace, then euer before, and this end befalleth backſliders moſt deſeruedly: for they offer God the greateſt indignitie, it being better they had neuer admitted him, then hauing taken him in, to diſlodge him cauſeleſly. Againe, when ſuch as forgetting their militarie Sacrament, ſteale from their colours, are iuſtly puniſhed with temporal death; how deſeruedly are theſe puniſhed with eternall perdition, who reſpect not that warfare to which they hauehave bound themſelues by Sacrament, who flinch away, leauing that diſplaied enſigne of a zealous profeſſion, vnderunder which ſometime they hauehave ſerued?
Obiect.But how can deſtruction follow on declining courſes, when Gods choſen cannot periſh; and the other ſort were neuer in ſtate of ſaluation? Anſw. This is ſaid to be the end of it, not abſolutely without exception, but reſpectiuely, if we by repentance take not ſtreight ſteppes the ſooner, and get our halting healed.
To the firſt it may be anſwered,Anſw. that the Apoſtacie of Gods children in it ſelfe tendeth to deſtruction; it is his mercy that preuenteth them in this way, not the fruit of their back-ſliding. Secondly, they after a ſort deſtroy themſelues, when they bring their ſpiritual life into a ſwoone, and leaue not themſelues breath or motion diſcernable. For the wicked, though they neuer were thorowly vindicated or redeemed from deſtruction, yet to the iudgement of charitie they ſeemed ſo: now it is vſuall to ſpeake of things not according as they are, but as they appeare. Secondly, they though they neuer had that ſound eternall life, yet they had ſuch a life as is in a wen; and though the roots of their griefe were not brought away, yet the effects were ſo reſtrained, and for a time ſuſpended, that to their ſeeming they were made well. Thirdly, they are ſaid to fall into deſtruction, though they are in it; becauſe they by Apoſtacie, goe to the height and conſummation of it; as we are ſaid by a godly courſe, to goe to life euerlaſting, which in ſome degree we hauehave alreadie. And the truth is, that falling away doth bring the vntimely iudgements; doth procure an effectuall deliuering to Satan, who doth afterwards more fully fill them with his efficacie: For as God maketh the ſincereſt Saints often of thoſe, who hauehave been the fouleſt ſinners: ſo here Satan, when hee getteth ſuch an one, who hath been in ſhew an Angell of light, he doth make of him an incarnate diuell. In nature the ſweeteſt things when they turne, become the ſowreſt. This ſo mortall ſickneſſe we muſt take heede of; and if our louelove, zeale, tenderneſſe of conſcience bee diminiſhed, wee muſt timely ſeeke out for remedie. I know men thinke, we are not ſo farre gone; once beloued, alwaies beloued; we hauehave left nothing but meere curioſitie, melancholicke auſteritie, men in many conſiderations reproueable; ſuch as thoſe, who ioyne not with them, we hope may be in Gods fauour, and goe to heauen. But neuer take ſuch paines to deceiue your ſelues; theſe vaine words will not ſtill rocke the conſcience aſleepe. If thy ſpirituall actions be fallen aſleepe, thy contention againſt the euill dwelling in thee ceaſed, thy appetite after ſincere milke and meate abated, thy tendernes of conſcience impaired, and thou canſt ſit vnderunder all theſe things without repentant ſorrow; aſſure thy ſelfe, the end of this (if thou preuenteſt it not by repentance) ſhall be deſtruction. Luke-warmenes (though men thinke it a part of prudence) it is odious with God, and will make vsus be caſt vp with diſpleaſure: true it is that Gods wrath is not preſently eſpied againſt ſuch, but that is only becauſe we ſee not the ſpirituall iudgments, wherewith they are ſtricken; and we ſee in nature the thing is long bred and conceiued, before it is brought foorth and manifeſted.
Secondly, we muſt be exhorted here to ſtand conſtantly in our courſes, who doe walke with God in ſome life and power, though not without great weaknes; let vsus not giuegive ouer our labour and holy contention, to which the preſence of ſinne and defect of righteouſneſſe hauehave pricked vsus: this worke of grace goeth againſt the ſtreame of nature, if wee intermit to plye the oare of holy exerciſe, winde and tide will carrie vsus backe againe. Where we ceaſe to improue by good husbandrie the grace receiued, there it beginneth to bee impaired. True it is, that the ſhaking vp of our ſelues, reſiſting ſloth, the reſtleſſe aſpiring after things which we are ſtill caſt from with violence, are in their kinds laborious: but remember, what men do in their earthly warfare; they (for pay of two ſhillings a day) march thorough places often full of difficultie, lie (the ground being their bed) in the ayre, no couert ouer them; in their victuals they are ſo ſore ſtreightned, oftē they carrie their liues in their hands, and fight in the Canons mouth: to thinke vponupon this once, is enough to make vsus aſhamed of our ſoftnes and cowardice. But we are of faith, as we ſay, and men of courage and wiſedome. But alas, firſt who hath theſe things? ſecondly, who doth put them foorth? thirdly, who is conſtant in holding them, and making ſhew of them as occaſion is offered?
We may obſerue this as a fourth inſtruction, whatObſeruat. 4. is the propertie of a ſound beleeuer or beleefe, viz. to perſeuere when they are tried and oppoſed: this faith is a pretious, ſincere, neuer failing faith; it groweth from one degree to another; the true beleeuer he holdeth the faith againſt hell gates themſelues, that is, the powers of hell which oppoſe him in it: which that wee may more fruitfully vnderſtand; wee muſt know that where ſound faith is wrought, there the diuell plaieth the aſſailant, bending al his force to diſ-arme them of this diuine ſhield, by drawing them backe againe to vnbeliefe and falſe confidences which will not helpe them.
To this purpoſe he muſtereth croſſes, vomiteth deluges of falſe ſlanders; ſtirreth vp the neereſt friends of ſuch as are now come to God by faith, to perſecute them moſt bitterly: ſometime hee ſheweth them impoſſibilities, in ſenſe of ſeeing that they deſire and beleeue: ſometimes hee troubleth their feelings, that ſo he may ſhake them in their beleeuing: ſometimes he withdraweth their faith by falſe obiects, which he propoſeth to them; but if hee can not breake off their beliefe, then he laieth about to repreſſe the feruencie and the renewed exerciſe of their beliefe, by vnſetling vsus with ſome new deuices, when wee are more intent; by making our exerciſe painful, and vncomfortable, ouercaſting the light which was wont to ſhine to vsus in the promiſes; hindring vsus from feeling the ſweete comfort in them; exciting the reliques of ſloth, deadneſſe, inconſtancie that are in vsus: ſometime by cauſeleſſe feares and ſinfull ſhamefaſtnes hee withdraweth vsus from our holy deuout exerciſe. But this ſound faith quencheth all theſe fierie darts which are throwne againſt it; and like as a tree which ſhaken, rooteth more deeply; or like as a torch which beaten, blazeth more brightly; or like as a ſtarre, which when the aire is obſcured, ſhineth moſt cleerely: ſo it is with this roote, torch, this glorious ſtarre; theſe powers of darkneſſe doe nothing in the end, but lend it a more beautifull luſtre, then it euer put foorth while it was not be rounded with any ſuch enmities.
True it is, that the beſt faith may hang the wing, being weather-beaten, and ſeeme to retire vnderunder ſome more vehement delaies or tentation: but that which flieth to day, fighteth againe to morrow; and like as it is with thoſe, whoſe going backe helpeth them to take their riſe and fetch their leape more commodiouſly: So here, faith (through him that is the author and finiſher of her) by how much ſhe gaue backe, by ſo much in her renued endeauours ſhe commeth forward more ſucceſſefully. From this ground many come to be reproued: Some there are, who will ſeeme to follow ſinceritie and ſanctification, while making ſhew of theſe things is gainfull; but if croſſes come they will lay downe their weapons, and will prouide to ſleepe in whole skins, whatſoeuer become of other matters. Some, if they be delaied beyond their owne time, caſt vp their hopes, and are ready proudly to ſay, It is in vaine to ſerue God. Amongſt the Lords children, how many are there who follow not faith, growing vp from faith to faith, renewing the exerciſe of it in faſtning on the gratious promiſes which are made vntounto vsus? Men that will checke themſelues if they omit the act of merciemercy, of teſtifying truth, of iuſtice where occaſion is offered; blame not themſelues for neglecting to renew their faith towards God, when his promiſes renewed, or experience of his goodneſſe and truth doth call for it from vsus.
Some there are, who weakly foreſpeake things, ſignifying their vnbeliefe, by ſaying, they ſhall neuer ſee this or that euill mending with them; that it is but a folly to attempt further, ſeeing wee ſtriue againſt the ſtreame. But this is not to be carried with full ſaile of faithfull perſwaſion on him who hath ſpoken good to vsus, but thorough attending to that, ſenſe and reaſon ſpeaketh, to yeeld to vnbeliefe.
Secondly, wee may hence gather the truth of our beliefe. Hath it ſtood thorough helpe of Gods grace in tentation? Chriſt letteth vsus ſee that he was our ſupporter, it is a true ſigne of grace neuer failing: buildings which ſtand when windes and ſtormes beate on them, are preſumed to bee ſurely grounded, whereas the paper-walls and painted caſtles of theſe who hauehave not vnfained grace, cannot endure any ſound aſſault which is made againſt them.
The laſt thing to be marked is, what it is that dothObſeruat. 5. bring vsus to ſee ſaluation here and euerlaſtingly, it is our beleefe, 1. Pet. 1.5. Gods pleaſure of working this or that for vsus, is firſt made knowne by his word reuealing it. Secondly, it is delaied for a triall of them to whom it is giuen. Thirdly, it is executed. Now the reuelation of this future pleaſure onelyonly faith apprehendeth; the delay (wherein many occurrences are incident) ſpeaking the contrary this faith beareth, by cleauing to that word which formerly it heard from God. When the thing is executed, then faith is changed with ſight; ſo that it is plaine, that faith bringeth vsus to ſee ſaluation, for it neuer giueth ouer till the thing be in preſent; it doth keepe vsus within the tower of Gods impregnable ſtrēgth for the preſent, which is our ſafetie againſt all enemies; it doth bring vsus out of all troubles by holding Gods gratious word; as a man commeth from a deepe dungeon, by climing a ſcaling ladder caſt to him, or ſitting vponupon an Eagles wing which would mount vp with him.
In the Chapter following there is a catalogue of glorious beleeuers, the end of their faith being likewiſe recorded. Whence we may firſt ſee that error of Papiſts, who though they aſcribe our firſt forgiuenes of our ſinnes to faith; yet our after-righteouſneſſe and ſaluation they referre to good workes, penall ſatisfactions, application of the Churches treaſurie, &c. withdrawing themſelues from faith, when now they are brought to be in ſtate of grace; but faith is neuer to ceaſe till the thing beleeued be now in ſight, neither will the ſame thing bee got both by faith and workes; for theſe are ſuch as will not be compounded, the Apoſtle being witneſſe.
Againe, hence we ſee how wofull a thing it is to caſt away our confidence, wee fling away the plaiſter that ſhould heale vsus; for whatſoeuer euils were vponupon vsus, yet holding our faith on the truth and merciemercy of God in Chriſt, they ſhould vaniſh away as ſhewers, which on our garments drie vp in time and come to nothing. Yea their danger is hence diſcouered, who though they make conſcience of murther, adulterie, iniuſtice; yet care not to liue in vnbeliefe, which is of all ſinnes the moſt dangerous, for the other ſhould not hurt vsus deadly, were it not for this; that wee will not by faith take that medicine which ſhould heale vsus.
Secondly, this muſt incourage vsus to perſeuere in our faith: as Chriſt looked to the end of the Croſſe, ſo muſt we looke to the end of our faith, that we may endure all difficulties the better, with which wee are incountred. True it is, that men are often moſt deceiued, where they truſt moſt; but leaning on the Lord, and waiting on him, thou ſhalt neuer bee deceiued, nor miſſe of his promiſed ſaluation.
But in temporarie euils we cannot aſſure our ſelues of deliuerance. Anſw. The truth is,Obiect. Anſw.we ſee not deliuerance, becauſe we exerciſe not faith in particular promiſes ſo farre as wee might. Secondly, we muſt euer be aſſured of iſſue, ſuch as is ioyned with ſaluation. Thirdly, though it keep vsus not out of the fire, yet faith will keepe vsus from burning, or taking hurt in our moſt fierie trials; wherefore let vsus renew our faith in Gods pretious promiſes, aſſuring our ſelues that the end of it ſhall be ſaluation of ſoule and body in the day of our Lord Ieſus Chriſt. To whom with the Father and Spirit, &c. Amen.
FINIS.
End of the text · Paul Baynes, The Trial of a Christians Estate (1618)