The trial of a Christians estate: or a discouerie of the causes, degrees, signes and differences of the apostasie both of the 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.
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.
THE Apostle having in the verse before, remembered the fearful estate of such who through unbelief Are withdrawn from God, does in this verse prevent a scruple which might arise in Some timorous Consciences, doubting whither they were not in this case next before threatened.
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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:
He does 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:
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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.
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.
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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;
fear not though I tell you that backsliders Are vessels of no delight, for your selves with my self, 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;
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but we continue in faith, and put foorth our beleefe more and more, as occasion requireth, which bringeth vs here and euerlastingly to see the Lords saluation.
but we continue in faith, and put forth our belief more and more, as occasion requires, which brings us Here and everlastingly to see the lords salvation.
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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 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 deuotions, and incourage men carnally minded, like vnto 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.
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 among private Christians, who like Jobs Friends Are a breaking to them, whom they should Comfort and confirm.
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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.
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.
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;
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;
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:
In a word, the cause of the ones 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:
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:
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:
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:
and in damnable despair At the same instant) and the temporisers faith having no more then an apprehension in the understanding of the good word of salvation, joined with presumptuous persuasion and fallible hope's conceived by himself on false reckonings:
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so these by their common illumination and profession haue 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.
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 flows from christ into his proper members.
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and though hee know much humiliation, yet he is neuer truly humbled. First he seeth not with humble consciousnes the sinfull deprauation of his nature:
and though he know much humiliation, yet he is never truly humbled. First he sees not with humble consciousness the sinful depravation of his nature:
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But may not the temporiser know and maintaine the truth of this doctrine, yea propound it fruitfully to others? Answ. He may (by faith infused) conceiue and assent to it,
But may not the temporiser know and maintain the truth of this Doctrine, yea propound it fruitfully to Others? Answer He may (by faith infused) conceive and assent to it,
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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.
he is vexed At his Sins in respect of his misery's he sees 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, 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:
In a word, he is never truly humbled, which his Obedience being partial does witness; for he will take and leave in that which he hears At his own pleasure:
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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:
And from hence it is, that At length his grace falls: for as a house built on the sands, without a due groundwork laid; or plants unrooted cannot endure:
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whereas those in sound beleeuers are solid, substantiall, not res intrinsecus defectuosae, things which though outwardly they haue the appearance, yet are inwardly defectiue.
whereas those in found believers Are solid, substantial, not Rest Intrinsecus defectuosae, things which though outwardly they have the appearance, yet Are inwardly defective.
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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 haue, a semblance, a seeming only, Luke 8.18: for looke as a wilde herbe, though it haue the name and common nature, yet it differeth much from one which groweth in gardens, better manured and dressed:
Hence it is that Paul calls their godliness, a figure of godliness, 2. Tim. 3.5. their knowledge an external Form of knowledge, Rom. 2.20. that christ makes all they have, a semblance, a seeming only, Lycia 8.18: for look as a wild herb, though it have the name and Common nature, yet it differeth much from one which grows in gardens, better manured and dressed:
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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):
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):
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so here though the graces of the temporiser haue the same name and common nature, (for they are inferiour works of the spirit) yea though they may exceed in shew,
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,
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as the Physitians Catholicon, &c. some againe that purge cum delectu, that expell choler, but meddle not with melancholie; flegme, but stirre not choler:
as the Physicians Catholicon, etc. Some again that purge cum delectu, that expel choler, but meddle not with melancholy; phlegm, but stir not choler:
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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:
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 does not continue:
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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:
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:
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.
Thus much to clear that difference of graces in God's children and Others, which Causes that the falls of the one Are not total nor final, which is incident to the condition of the other.
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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.
Now taking it as granted that the lords children fallen, by reason of the Relics of since Dwelling in them, I come to name the external means, which actually bring forth into Apostasy this inbred defection.
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These sometime work it more violently at once, sometime successiuely, by some heinous wasting sin, which like a strong poyson dispatcheth all quickly.
These sometime work it more violently At once, sometime successively, by Some heinous wasting since, which like a strong poison dispatcheth all quickly.
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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,
Crosses repeated, and gradually increased, lures of pleasures and profits, vncomfortablenes, which accompanieth by many means Christian courses, (dead work is quickly given over) Examples of the multitude, a strong backbyas, by which the Devil sometime draws from persisting in grace, offence At the simplicity, which to eye of Flesh seems to be in Christian courses, At dissension in opinions among men of the same profession, At the Sins observed,
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.
the seducing calls of false Teachers, the glorious shows of holiness, and whatsoever things of this nature, by which men through Satan working Are withdrawn.
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.
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 does follow After them.
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Gods people declining haue fallen first to these formalities, to performance of duties in perfunctorie fashion, the heart and raines farre from the Lord, in them.
God's people declining have fallen First to these formalities, to performance of duties in perfunctory fashion, the heart and reins Far from the Lord, in them.
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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.
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.
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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.
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.
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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;
But when a man is grown to this, that he can go on in his impenitency without check, it is an evident Signen he is down the wind in a wilful declination;
would we not be loath to reare such a frame in a materiall building, which should after come downe vpon our heads? We are builders, let vs make sure to digge so deepe,
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,
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.
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.
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We haue great reason, for wee liue in most perilous times, wherein the holy Ghost hath warned vs that the dampe of sin shall make the loue of many waxe cold:
We have great reason, for we live in most perilous times, wherein the holy Ghost hath warned us that the damp of since shall make the love of many wax cold:
For now what luke-warmnes? what a vveake pulse beateth euery 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;
For now what lukewarmness? what a weak pulse beats 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;
Whether doth a child at eight yeeres or eighteene most loue and ioy in his inheritance? Doest thou not count thy prentises two last yeeres better then foure of his first?
Whither does a child At eight Years or eighteene most love and joy in his inheritance? Dost thou not count thy prentices two last Years better then foure of his First?
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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,
and that they may sleep the quieter (neglecting such preaching as was powerful in them) he Cast them this pillow, suggesting that they leave not that which was effectual in them towards God,
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Againe, in stead of working the vvord vpon 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 haue their hands in it elbow deepe;
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;
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yea many who in their times haue 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.
yea many who in their times have made show of a more heavenly mind, Some Are now so shy to their brothers, that they will not look At them, not meet on the same side of the street, not know them.
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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.
and it never upbraids them? nay esteem this tenderness scrupulous simplicity, and melancholic austerity. The more Vulgar then this disease is, the more cautelous we must be.
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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.
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 heare, as if they were humourists, new-fanglists, Precisians, proud, singular, simple, melancholike persons, what not? Finally, the diuell to make reuolts,
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,
Thus much of the second doctrine. The third followeth in these words; to perdition, viz. of the soule, 2. Pet. 2.20.21. euen as he that goeth out of the light, must needes come into darkenesse:
Thus much of the second Doctrine. The third follows in these words; to perdition, viz. of the soul, 2. Pet. 2.20.21. even as he that Goes out of the Light, must needs come into darkness:
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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;
The relapse into any sickness is more dangerous, then the First Entrance into it: for nature is now more enfeebled, much spent in her former resistance;
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how deseruedly are these punished with eternall perdition, who respect not that warfare to which they haue bound themselues by Sacrament, who flinch away, leauing that displaied ensigne of a zealous profession, vnder which sometime they haue serued?
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?
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I know men thinke, we are not so farre gone; once beloued, alwaies beloued; we haue left nothing but meere curiositie, melancholicke austeritie, men in many considerations reproueable;
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;
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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,
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,
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;
true it is that God's wrath is not presently espied against such, but that is only Because we see not the spiritual Judgments, wherewith they Are stricken;
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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;
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;
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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 vs backe againe.
this work of grace Goes against the stream of nature, if we intermit to ply the oar of holy exercise, wind and tide will carry us back again.
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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:
True it is, that the shaking up of our selves, resisting sloth, the restless aspiring After things which we Are still cast from with violence, Are in their Kinds laborious:
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;
they (for pay of two shillings a day) march thorough places often full of difficulty, lie (the ground being their Bed) in the air, no covert over them;
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.
we must know that where found 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.
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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:
sometime he shows them impossibilities, in sense of seeing that they desire and believe: sometime he Troubles their feelings, that so he may shake them in their believing:
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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 vs with some new deuices, when wee are more intent;
but if he can not break off their belief, then 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;
sometime by causelesse feares and sinfull shamefastnes hee withdraweth vs from our holy deuout exercise. But this sound faith quencheth all these fierie darts which are throwne against it;
sometime by causeless fears and sinful shamefastness he withdraweth us from our holy devout exercise. But this found faith quenches all these fiery darts which Are thrown against it;
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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.
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 comes forward more successfully.
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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 vnto vs? Men that will checke themselues if they omit the act of mercie, of testifying truth, of iustice where occasion is offered;
among 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 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 vs. Some there are, who weakly forespeake things, signifying their vnbeliefe, by saying, they shall neuer see this or that euill mending with them;
blame not themselves for neglecting to renew their faith towards God, when his promises renewed, or experience of his Goodness and truth does 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;
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The last thing to be marked is, what it is that doth bring vs to see saluation here and euerlastingly, it is our beleefe, 1. Pet. 1.5. Gods pleasure of working this or that for vs, is first made knowne by his word reuealing it.
The last thing to be marked is, what it is that does 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.
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yet our after-righteousnesse and saluation they referre to good workes, penall satisfactions, application of the Churches treasurie, &c. withdrawing themselues from faith,
yet our after-righteousnesse and salvation they refer to good works, penal satisfactions, application of the Churches treasury, etc. withdrawing themselves from faith,
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for whatsoeuer euils were vpon vs, yet holding our faith on the truth and mercie of God in Christ, they should vanish away as shewers, which on our garments drie vp in time and come to nothing.
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.
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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,
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,
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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.
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.
wherefore let vs 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.
Wherefore let us renew our faith in God's precious promises, assuring our selves that the end of it shall be salvation of soul and body in the day of our Lord Iesus christ.
