THE TRIAL OF A CHRISTIANS ESTATE: OR A DISCOVERY OF THE CAUSES, degrees, signs and differences of the Apostasy both of true Christians and false: IN A SERMON PREACHED IN LONDON by Master PAUL BAYNE, and afterward sent in writing by him to his friend W.F. AT LONDON Imprinted by Felix Kyngston, for Nathanael Newberry, and are to be sold at his shop under S. Peter's Church in Cornhill, and in Pope's head Alley. 1618. TO THE READER. CHristian Reader, good Wine needeth no garland, it will praise itself: so (I persuade myself) will this ensuing Sermon, which a learned, holy and faithful servant of God formerly viuâ voce in public, sounded in the ears of me and many, and afterwards, as a token of his Christian love to me, bestowed upon me in writing, which being so fruitful and necessary a labour, in the judgement of the godly and learned that have seen it, and so specially befitting these lukewarm and backsliding times, I thought I could not, without prejudice to thee, suffer it to lie by me for my private instruction and benefit alone, and therefore for thy good, the keeping in precious memory the Preacher thereof, whom the Lord hath gathered into his barn, and for the glory of God especially, I have consented that it be made more public and common, by coming under the press. The Lord grant, that it may have that success in me and thee, which he that gave first life unto it in studying, and brought it forth by preaching, intended, and I in consenting and causing to have it printed, desire: so shall the feeble, weak and doubting Christian, be taken by the hand, stayed and comforted against the fears of total backsliding, and we all shall be of the number of them which follow faith to the conservation of our souls: which the Lord for jesus Christ his sake grant. Amen. Thine in his best desires, W. F. THE TRIAL OF A CHRISTIANS Estate. HEBR. 10. vers. 39 But we are not they which withdraw ourselves into perdition, but follow faith unto the▪ conservation of the soul. THE Apostle having in the verse before, remembered the fearful estate of such who through unbelief are withdrawn from God, doth in this verse prevent a scruple which might arise in some timorous consciences, doubting whether they were not in this case next before threatened. He doth therefore take such weak ones by the hand, strengthening them, by bearing them witness of their condition, manifested by the fruits above mentioned, verse 32.33.34: which estate is set down here in this verse: First negatively, by denial of their unbelieving revolt. Secondly affirmatively, by avouching their perseverance in faith. Either of these properties of unbelief and belief, being amplified from the effects which accompanied them, viz. destruction of the soul (for that is to be understood from the latter clause) and salvation of the same. The sum of the words. Fear not though I tell you that backsliders are vessels of no delight, for yourselves with myself, are not such who steal from our companies, leaving our military profession, which would turn in this life and the life to come to our further destruction; but we continue in faith, and put forth our belief more and more, as occasion requireth, which bringeth us here and everlastingly to see the Lords salvation. Now for the instructions which both the scope and matter of the verse include in them. First that Paul doth confirm them by bearing them witness of observat. 1. their estate. It doth teach us, that we must 'stablish our weak brethren, by bearing them record of the graces wrought in them; we who have found grace must confirm others. If any thing more smart be uttered, we must mollify it with such wise prevention as Physicians, if they foresee aught harmful to the body, they correct it with other ingredients, that it may wholesomely be received. If we saw one ready to trip, we would reach him a hand and sustain him from falling: much more must we show this love to the soul shaking through frailty. This wisdom Christ used, he quenched not the smoking flax: the seasonable Reason 1. testifying to men their good things causeth 2 them to take increase: our honour of them, our duty to the comfort of their lives and to the truth, doth require Use 1. it. Such therefore are to be taxed who wanting this prudence, handle the word in dividing it like him in the Emblem, who gave to the Ass a bone, to the dog straw: such are those Pastors who discourage good devotions, and encourage men carnally minded, like unto them we read of, Ezechiel, chap. 13.22. Such again are they amongst private Christians, who like jobs friends are a breaking to them, whom they should comfort and confirm. Secondly, we must be provoked by this example to 2 encourage weak ones when they are doubting of their estates: for as a timorous patient imagining twenty evils, when his Physician assureth him that his case is nothing so, is well satisfied: so here. Again, in that he saith, We are not they that observat. 2. withdraw. Hence we are given to understand, that some may fall away from the graces received. In some manner Gods own children and others are reported to have fallen: David, Saul, Peter, Alexander, etc. But that this may be more distinctly opened, three things must be considered. 1. First, from what the godly truly sanctified may fall; how far other. 2. Secondly, from whence falls come, and the difference of them. 3. Thirdly, what are the symptoms or signs of a state declining from God. To the first, a man not having the true grace of the elect, may fall from all outward privileges, which he holdeth as a member of the visible Church. Secondly, from the effects of his grace in life and conversation. Thirdly, from the very habitual gifts, which were the fountain whence his fruits flowed. Thus he may come to be twice dead, and in worse case than ever. The Lords chosen may fall from their outward prerogatives, and from the fruits: but that divine nature still abideth in them, and it is only with their graces, as it is with the mind in distempers of melancholy, and frenzy; with the Sun in eclipses; with the tree when leaves and fruits fail it; with the natural life when it moveth not, ne yet breatheth sensible: which in diseases of the Mother is often discerned. Their faith is a never failing faith; their life an eternal life; their seed a seed abiding in them. Causes of defection. Now for the second, viz. what are the causes of falling away, and that so diversly; this opened will lend a more thorough light to the former. The causes which work in withdrawing us are inward or outward. But the variety 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 relics of sin dwelling with it. The cause of the others total fall is, an essential defect in their grace, which reacheth not to make a true union betwixt Christ and them, nor yet to produce true sanctification. In a word, the cause of the one's persevering, and the others total deficiency, is not only to be taken from God's power and gracious pleasure, from Christ his intercession, from the stinting of Satan to the heel of the true Christian seed: but also from the essential qualification, and disposition of the grace bestowed upon either. But this is a difficulty further to be cleared; How we may formally distinguish these gifts which are in the Christian that persevereth, from those that are in him that temporiseth. The difference is double: 1. First in the union which is made by them. 2. Secondly, in the different productions which follow upon so different manners of being united with Christ. To open the first, is set down this conclusion: The 1 spiritual gift of the temporiser doth merely enlighten him to see Christ, but doth not move his will to go unto Christ, as given him of God, that he might not perish but have eternal life. His application is an overweening hope, taken up by his own presumption; it is not a motion which the spirit doth elicit and draw out, but such as is his enlightening. In the word of Christ are two things: first the truth of it, a true word: secondly, the goodness of it, a good word. That this may be apprehended, God giveth his chosen not only an apprehension, in the understanding of the truth, and goodness of it; but a motion of affiance, which maketh the soul go to, and clasp about Christ whom it beholdeth. Hence it is that coming and believing, john 1.12. john 6.35.37. is apprehending, as when a thing is taken by the handle: and from this property of faith, doth come that internal union twixt the believer and Christ, which maketh them dwell mutually one in the other. Hence it is that the true believer doth more affect Christ, prise him, joy in him, more than the benefits by him. Now the Papists faith is a mere enlightening, not having any confidence within the compass of it, (for a man may be sound in their faith, and in damnable despair at the same instant) and the temporisers faith having no more than an apprehension in the understanding of the good word of salvation, joined with presumptuous persuasion and fallible hopes conceived by himself on false reckonings: these cannot innerly unite him with Christ; but look as a Wen is so united in the body by the skin encompassing it, and some kind of continuation with the other members; but hath not sinews, nerves, arteries shot into it from head and heart, as the other parts: so these by their common illumination and profession have conjunction with the body, but want the influence of that more near 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 look as standing waters, or never such torrents which have no head of living springing waters to feed them, cannot in time but dry up: so these not having Christ, the Wellhead of all grace, whatsoever is in them, in time fadeth and vanisheth to nothing. From defect of internal union, which is as it were the fountain, cometh a difference in grace derived. The temporisers, being such as doth never truly humble him, such, as is superficial, insincere: in a word, such as doth not truly sanctify him: by reason of which defect, it is not permanent. First, not being within the gracious light of this Sun of righteousness, the depth of his wound is never gauged, and though he know much humiliation, 1 yet he is never truly humbled. First he seeth not with humble consciousness the sinful depravation of his nature: his displeasure is more against the fruits, than roots whence they issued. Paul a Pharisie knew not concupiscence; a Papist acknowledgeth not this as sinful after he is once baptised, whereas this was the highest pitch of Paul's and David's penitential exercise. Object. But may not the temporiser know and maintain the truth of this doctrine, yea propound it fruitfully to others? Answ. Answ. He may (by faith infused) conceive and assent to it, yea deliver it to others, but so that the power of it doth not reflect on himself, so as to be humbled in this respect: but as the Moon giveth us light which is not rooted in the body of her, for that continueth darksome: so they receive light from God's word, and set it forth to others, but have none in themselves. Secondly, not being within grace, his confession 2 and passion under sin is not free and voluntary, but extorted either from some evidence of light, or fact evincing him; as Saul to David confessed; or the rack of God's 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 baseness is his glory whose grace they live under, they frankly, yea delightfully humble themselves in confessing their vileness. Thirdly, not being within the 3 grace of Christ with sound affiance, he never grieveth at sin as it is enmity against his God: for to be contrite in this regard, implieth a love to God, which cannot be in him who hath not found God loving him first: he is vexed at his sins in respect of his miseries he seeth imminent, or only as they are worldward, shameful aberrations from practice of such apparent virtues, which men may repute glorious, and much affect. In a word, he is never truly humbled, which his obedience being partial doth witness; for he will take and leave in that which he heareth at his own pleasure: yea if crosses come, he is too proud to humble himself under God's hand: he is lifted up above others, whom he outstrippeth in common graces: he is censorious, without conscience of that natural condition under sin, 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 groundwork laid; or plants unrooted cannot endure: so this frame which wanteth the foundation and root of graces, (such as humility is) cannot persist. 2 Secondly, I say from this prime defect of inner union, all the temporisers graces produced are superficial, sleight, full of overture: whereas those in sound believers are solid, substantial, not res intrinsecus defectuosae, things which though outwardly they have the appearance, yet are inwardly defective. Hence it is that Paul calleth their godliness, a figure of godliness, 2. Tim. 3.5. their knowledge an external form of knowledge, Rom. 2.20. that Christ maketh all they have, a semblance, a seeming only, Luke 8.18: for look as a wild herb, though it have the name and common nature, yet it differeth much from one which groweth in gardens, better manured and dressed: and as a blue, died with blockwood, though it seem brighter a while, yet is not so substantial as that which is woaded (and therefore we say it is a true colour): so here though the graces of the temporiser have the same name and common nature, (for they are inferior works of the spirit) yea though they may exceed in show, yet for the truth and substance, they are nothing to those that are wrought in honest hearts; and from hence come two things. 1 First, their graces are soon grown up; for a thing superficial is done in half the time that a substantial 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, usurping 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 soon ceaseth: and look as in nature, things the soonest ripe, are the soon rotten: So it fareth with these leap-Christians. Secondly, I say their graces are insincere, their 2 hearts are never purged from some sin which they love and like to live in, for sinister ends entertaining the message of God's mercy, which is not, that they may reverence him, and serve him all their days without slavish terror: but they gladly hear it, as hoping that they have a protection by it, though they hold on in their own courses. For this it is that the elects faith, which never faileth, is called a faith without hypocrisy; that the true believer is only said to have an honest heart. As God hath made some remedies in nature such as purge universally every peccant humour, as the Physicians Catholicon, etc. some again that purge cum delectu, that expel choler, but meddle not with melancholy; phlegm, but stir not choler: So this medicine of grace, which God infuseth into an honest heart, it is a Catholic expeller of all known sin, great or little. The grace of the temporiser purgeth out the root of no sin; represseth the moving and paroxysms as it were of some choice sins only, as in Herod. And hence it is that the grace of the temporiser doth not continue: for as corn growing up with twitch, briers, thorns, is at length smothered; and as wholesome meat in a stomach full of flying choler is at length ●●●ited: so reigning sin growing up with these seeming graces, doth never cease till they be brought up and discharged: Luke 8.12.13.14. Thus much to clear that difference of graces in God's children and others, which causeth that the falls of the one are not total nor final, which is incident to the condition of the other. Now taking it as granted that the Lords children fall, by reason of the relics of sin dwelling in them, I come to name the external means, which actually bring forth into Apostasy this inbred defection. These sometime work it more violently at once, sometime successively, by some heinous wasting sin, which like a strong poison dispatcheth all quickly. Crosses repeated, and gradually increased, lures of pleasures and profits, uncomfortableness, which accompanieth by many means Christian courses, (dead work is quickly given over) examples of the multitude, a strong back-bias, by which the devil sometimes draweth from persisting in grace, offence at the simplicity, which to eye of flesh seemeth to be in Christian courses, at dissension in opinions amongst men of the same profession, at the sins observed, and falls once known by such who make profession; the seducing calls of false Teachers, the glorious shows of holiness, and whatsoever things of this nature, by which men through Satan's working are withdrawn. Now followeth the third thing, the symptoms or signs of a declining soul. This one thing must be premised, left that weak ones should cast themselves further down by mistaking the matter. The presence of these evils, and absence of due dispositions or actions are not evil signs of a dangerously declining soul, but when they are willingly carried without remorse, renewed desires and endeavours after the contrary: for as one may be without God's gracious presence to his feeling, and yet not a forsaker of God; so one may be without these things, and not leaving them, but rather left of them, (God's wisdom for many ends so dispensing) while by grief, faith and renewed desires, he doth follow after them. This consideration interlaced for the right understanding of the matter in hand. Let this be the first 1 sign, viz. a feeble, lifeless action of grace willingly admitted: v. g. as when a man can perform any Christian duty without all power spiritual and good devotion; nevertheless doth not challenge himself, 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, we may presume the instruments or faculties are not as they have been: So here, when we do not things with the vigour we have done, it is a sign of infirmity, and a faculty inwardly or outwardly hindered: but when we can think well enough of this state, it is a sign of Apostasy and wilful declining; luskish reachings are the fits forerunners commonly: God's people declining have fallen first to these formalities, to performance of duties in perfunctory fashion, the heart and rains far from the Lord, in them. The second sign is a preposterous appetite of unwholesome 2 food liked well enough, no way disturbant to us: when men can be without preaching, or at least without any that moveth their consciences; when they can extol frothy windy stuff, which filleth them, but never feedeth them, so as their souls are the better for it toward God. It is a sign the man is willing to sleep that draweth the curtains about him: It is a presumption, that these are willing to nap in their sins, that love not such a light of truth as should awaken them. Not bearing the wholesome word is the preamble of Apostasy. 3 A third token is indigestion of that we hear, borne contentedly; when the heat of love doth not so digest things, that they might after be distributed into the veins of every good word and work: because they receive not the truth in love, etc. 2. Thes. 2. When meat is taken in, and passeth away not altered by the stomach, it leaveth the body in an atrophy, that is, such a state wherein it is not nourished: So here. 4 The fourth sign is an inordinate appetite after things hurtful & noxious: as when a man feeleth no hurt, though he intermeddle immoderately in the cares of the world; though he intemperately quaffe-in these sinful pleasures which last but a season: when a man loves to follow the good healths, we may boldly say, he loves to breed ill health. Worldly cares and pleasures are the things of which the soul is drunken, and surfeits; these are the thorns and weeds with which the seed of graces never thriveth. 5 A fifth sign may be the dis-affecting of our brethren, whom we have acknowledged as begotten of God. The devil cannot bring a man who hath known any good, to confront and despise him directly: therefore he entereth them with this politic train; he teaching them first to be bold and trample down his image, and so at length brings them to despise God, 2. Tim. 1.4. Demas (as it is likely) turning Apostate, forsook the Apostle. 6 The sixth sign is, when there is felt no reluctation in regard of our daily weaknesses and lesser sins, but they digest with us: if the soul were not fallen well asleep, it could not concoct so well. When nature (things able to provoke taken in) maketh not resistance, her strength is feeble: So here. But when a man is grown to this, that he can go on in his impenitency without check, it is an evident sign he is down the wind in a wilful declination; yea that he is far gone in it. Thus you have heard that some fall from their grace; and for further declaration you have seen cleared, how far all sorts may fall; whence cometh their falls, with the difference of them. Thirdly, what are the indicants of a soul declining. The use of all is; First, as to stir us up to take comfort Use 1. in the true work which God hath begun; so to make sure that we have received such grace as shall not fail: would we not be loath to rear such a frame in a material building, which should after come down upon our heads? We are builders, let us make sure to dig so deep, and ground our work so well, that though it should shake, (as they say, firm houses will) yet it may be far from fear of ruin. In taking gold we refuse washed and light gold, or clipped, we weigh them, ring them, etc. In receiving grace be not less careful that it be right currant, not wanting a grain of due weight. Secondly this, that many fall away, must awaken us Use 2. to more circumspection; though it light upon some men only, it is every man's terror. We have great reason, for we live in most perilous times, wherein the holy Ghost hath warned us that the damp of sin shall make the love of many wax cold: wherein the contagion of Aposta●●● is epidemical; is grown a popular disease. For now what lukewarmness? what a weak pulse beateth every where? men care not to deal with themselves to hold their thoughts to heavenly things, to awaken their affections, to renew their faith, to blow up devotion; to live in an holy contention; nay this in our days is counted a superfluous unnecessary course, forged in the head of some overforward fellows; it is the undiscreet fervour of green youth, which ages wisdom will take up. Others more moderately spoken, think that every thing new is dainties, and that prime affections cannot be retained: a figleaf, nature, art, grace, go from less perfect to more perfect. Whether doth a child at eight years or eighteen most love and joy in his inheritance? Dost thou not count thy prentices two last years better than four of his first? In stead of appetite to the word, now some think the Sabbath may be tolerably sanctified without any preaching: some count it enough if they be where preaching is, let it be what it will be; far from such as is able to work on their souls; as if the orders of the person, not the supernatural gifts of knowledge and wisdom made the Sermon (but these must not be severed): some count such plain preaching (as heretofore was effectual in them) less diligent, and less learned. Thus the devil not able quite to make them cast off the ordinance, persuades them that change is no robbery; and that they may sleep the quieter (neglecting such preaching as was powerful in them) he casts them this pillow, suggesting that they leave not that which was effectual in them toward God, but that only which was indiligent and unlearned. Again, in stead of working the word upon our affections, how many content themselves to exercise their critics, this or that was well spoken, etc. and there is an end? For the world, men have their hands in it elbow deep; yea many who in their times have made show of a more heavenly mind, some are now so shy to their brethren, that they will not look at them, not meet on the same side of the street, not know them. How many, whose hearts would have smitten them in lesser offences, can now commit as great, and it never upbraids them? nay esteem this tenderness scrupulous simplicity, and melancholic austerity. The more vulgar than this disease is, the more cautelous we must be. Thirdly, we see now that who will keep life and power in his course, endeavouring a good conscience in all things, they must pass the pikes of evil tongues which are shaken against them. For now such hear, as if they were humourists, new-fanglists, Precisians, proud, singular, simple, melancholic persons, what not? Finally, the devil to make revolts, now refines his wits, and turns Angel of light, hanging out our own colours, that he may the easilier surprise us; and pretending perfections, which we yet want, doth transport many, whom neither crosses nor allurements would prevail against. So that we had need, if ever, to walk warily, looking to the author and finisher of our faith: yea thankfully, that so in evil times we are kept (though weakly) alive in his sight. Thus much of the second doctrine. The third followeth in these words; to perdition, viz. observat. 3. of the soul, 2. Pet. 2.20.21. even as he that goeth out of the light, must needs come into darkness: so he that leaveth the living God, the fountain of blessed life, must needs fall into perdition. The relapse into any sickness is more dangerous, than the first entrance into it: for nature is now more enfeebled, much spent in her former resistance; again, the disease is much strengthened as a prevailing conqueror: So in these declinings from the health some state of grace in some sort attained, sin is stronger (the devil coming with seven worse spirits), and our capacity of receiving health lesser; we being twice dead, and for the degree more removed from grace, than ever before, and this end befalleth backsliders' most deservedly: for they offer God the greatest indignity, it being better they had never admitted him, then having taken him in, to dislodge him causelessly. Again, when such as forgetting their military Sacrament, steal from their colours, are justly punished with temporal death; how deservedly are these punished with eternal perdition, who respect not that warfare to which they have bound themselves by Sacrament, who flinch away, leaving that displayed ensign of a zealous profession, under which sometime they have served? Object. But how can destruction follow on declining courses, when Gods chosen cannot perish; and the other sort were never in state of salvation? Answ. This is said to be the end of it, not absolutely without exception, but respectively, if we by repentance take not straight steps the sooner, and get our halting healed. To the first it may be answered, Answ. that the Apostasy of God's children in itself tendeth to destruction; it is his mercy that preventeth them in this way, not the fruit of their backsliding. Secondly, they after a sort destroy themselves, when they bring their spiritual life into a swoon, and leave not themselves breath or motion discernible. For the wicked, though they never were thoroughly vindicated or redeemed from destruction, yet to the judgement of charity they seemed so: now it is usual to speak of things not according as they are, but as they appear. Secondly, they though they never had that sound eternal life, yet they had such a life as is in a wen; and though the roots of their grief 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 Apostasy, go to the height and consummation of it; as we are said by a godly course, to go to life everlasting, which in some degree we have already. And the truth is, that falling away doth bring the untimely judgements; doth procure an effectual delivering to Satan, who doth afterwards more fully fill them with his efficacy: For as God maketh the sincerest Saints often of those, who have been the foulest sinners: so here Satan, when he getteth such an one, who hath been in show an Angel of light, he doth make of him an incarnate devil. In nature the sweetest things when they turn, become the sourest. This so mortal sickness we must take heed of; and if our love, zeal, tenderness of conscience be diminished, we must timely seek out for remedy. I know men think, we are not so far gone; once beloved, always beloved; we have left nothing but mere curiosity, melancholic austerity, men in many considerations reprovable; such as those, who join not with them, we hope may be in God's favour, and go to heaven. But never take such pains to deceive yourselves; these vain words will not still rock the conscience asleep. If thy spiritual actions be fallen asleep, thy contention against the evil dwelling in thee ceased, thy appetite after sincere milk and meat abated, thy tenderness of conscience impaired, and thou canst sit under all these things without repentant sorrow; assure thyself, the end of this (if thou preventest it not by repentance) shall be destruction. Lukewarmness (though men think it a part of prudence) it is odious with God, and will make us be cast up with displeasure: true it is that God's wrath is not presently espied against such, but that is only because we see not the spiritual judgements, wherewith they are stricken; and we see in nature the thing is long bred and conceived, before it is brought forth and manifested. Secondly, we must be exhorted here to stand constantly in our courses, who do walk with God in some life and power, though not without great weakness; let us not give over our labour and holy contention, to which the presence of sin and defect of righteousness have pricked us: this work of grace goeth against the stream of nature, if we intermit to ply the oar of holy exercise, wind and tide will carry us back again. Where we cease to improve by good husbandry the grace received, there it beginneth to be impaired. True it is, that the shaking up of ourselves, resisting sloth, the restless 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 through places often full of difficulty, lie (the ground being their bed) in the air, no covert over them; in their victuals they are so sore straightened, often they carry their lives in their hands, and fight in the Canon's mouth: to think upon this once, is enough to make us ashamed of our softness and cowardice. But we are of faith, as we say, and men of courage and wisdom. But alas, first who hath these things? secondly, who doth put them forth? thirdly, who is constant in holding them, and making show of them as occasion is offered? We may observe this as a fourth instruction, what observat. 4. is the property of a sound believer or belief, viz. to persevere when they are tried and opposed: this faith is a precious, sincere, never failing faith; it groweth from one degree to another; the true believer he holdeth the faith against hell gates themselves, that is, the powers of hell which oppose him in it: which that we may more fruitfully understand; we must know that where sound faith is wrought, there the devil playeth the assailant, bending all his force to disarm them of this divine shield, by drawing them back again to unbelief and false confidences which will not help them. To this purpose he mustereth crosses, vomiteth deluges of false slanders; stirreth up the nearest friends of such as are now come to God by faith, to persecute them most bitterly: sometime he showeth them impossibilities, in sense of seeing that they desire and believe: sometimes he troubleth their feelings, that so he may shake them in their believing: sometimes he withdraweth their faith by false objects, which he proposeth to them; but if he can not break off their belief, than he layeth about to repress the fervency and the renewed exercise of their belief, by unsettling us with some new devices, when we are more intent; by making our exercise painful, and uncomfortable, overcasting the light which was wont to shine to us in the promises; hindering us from feeling the sweet comfort in them; exciting the relics of sloth, deadness, inconstancy that are in us: sometime by causeless fears and sinful shamefastness he withdraweth us from our holy devout exercise. But this sound faith quencheth all these fiery darts which are thrown 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 star, which when the air is obscured, shineth most clearly: so it is with this root, torch, this glorious star; these powers of darkness do nothing in the end, but lend it a more beautiful lustre, than it ever put forth while it was not be rounded with any such enmities. True it is, that the best faith may hang the wing, being weatherbeaten, and seem to retire under some more vehement delays or tentation: but that which flieth to day, fighteth again to morrow; and like as it is with those, whose going back helpeth them to take their rise and fetch their leap more commodiously: So here, faith (through him that is the author and finisher of her) by how much she gave back, by so much in her renewed endeavours she cometh forward more successfully. From this ground many come to be reproved: Some there are, who will seem to follow sincerity and sanctification, while making show of these things is gainful; but if crosses come they will lay down their weapons, and will provide to sleep in whole skins, whatsoever become of other matters. Some, if they be delayed beyond their own time, cast up their hopes, and are ready proudly to say, It is in vain to serve God. Amongst the Lords children, how many are there who follow not faith, growing up from faith to faith, renewing the exercise of it in fastening on the gracious promises which are made unto us? Men that will check themselves if they omit the act of mercy, of testifying truth, of justice where occasion is offered; blame not themselves for neglecting to renew their faith towards God, when his promises renewed, or experience of his goodness and truth doth call for it from us. Some there are, who weakly forespeak things, signifying their unbelief, by saying, they shall never see this or that evil mending with them; that it is but a folly to attempt further, seeing we strive against the stream. But this is not to be carried with full sail of faithful persuasion on him who hath spoken good to us, but through attending to that, sense and reason speaketh, to yield to unbelief. Secondly, we may hence gather the truth of our belief. Hath it stood through help of God's grace in tentation? Christ letteth us see that he was our supporter, it is a true sign of grace never failing: buildings which stand when winds and storms beat on them, are presumed to be surely grounded, whereas the paper-walls and painted castles of these who have not unfeigned grace, cannot endure any sound assault which is made against them. The last thing to be marked is, what it is that doth observat. 5. bring us to see salvation here and everlastingly, it is our belief, 1. Pet. 1.5. God's pleasure of working this or that for us, is first made known by his word revealing it. Secondly, it is delayed for a trial of them to whom it is given. Thirdly, it is executed. Now the revelation of this future pleasure only faith apprehendeth; the delay (wherein many occurrences are incident) speaking the contrary this faith beareth, by cleaving to that word which formerly it heard from God. When the thing is executed, than faith is changed with sight; so that it is plain, that faith bringeth us to see salvation, for it never giveth over till the thing be in present; it doth keep us within the tower of God's impregnable strength for the present, which is our safety against all enemies; it doth bring us out of all troubles by holding Gods gracious word; as a man cometh from a deep dungeon, by climbing a scaling ladder cast to him, or sitting upon an Eagles wing which would mount up with him. In the Chapter following there is a catalogue of glorious believers, the end of their faith being likewise recorded. Whence we may first see that error of Papists, who though they ascribe our first forgiveness of our sins to faith; yet our after-righteousness and salvation they refer to good works, penal satisfactions, application of the Church's treasury, etc. withdrawing themselves from faith, when now they are brought to be in state of grace; but faith is never to cease till the thing believed be now in sight, neither will the same thing be got both by faith and works; for these are such as will not be compounded, the Apostle being witness. Again, hence we see how woeful a thing it is to cast away our confidence, we fling away the plaster that should heal us; for whatsoever evils were upon us, yet holding our faith on the truth and mercy of God in Christ, they should vanish away as showers, which on our garments dry up in time and come to nothing. Yea their danger is hence discovered, who though they make conscience of murder, adultery, injustice; yet care not to live in unbelief, which is of all sins the most dangerous, for the other should not hurt us deadly, were it not for this; that we will not by faith take that medicine which should heal us. Secondly, this must encourage us to persevere in our faith: as Christ looked to the end of the Cross, so must we look to the end of our faith, that we may endure all difficulties the better, with which we are encountered. True it is, that men are often most deceived, where they trust most; but leaning on the Lord, and waiting on him, thou shalt never be deceived, nor miss of his promised salvation. But in temporary evils we cannot assure ourselves of deliverance. Answ. The truth is, Object. Answ. we see not deliverance, because we exercise not faith in particular promises so far as we might. Secondly, we must ever be assured of issue, such as is joined with salvation. Thirdly, though it keep us not out of the fire, yet faith will keep us from burning, or taking hurt in our most fiery trials; wherefore let us renew our faith in Gods precious promises, assuring ourselves that the end of it shall be salvation of soul and body in the day of our Lord jesus Christ. To whom with the Father and Spirit, etc. Amen. FINIS.