Observations Divine and Moral, Chapter 6
CAP. VI. Of Equabilitie, and perseverance in well-doing.
WHatsoever is done for God, saith one, is done equally: and the Apostle more fully: The Tit. 2.grace of God teacheth us to denie ungodlinesse, and worldly lusts; and to live soberly in our selvs, justly towards others, and holily towards God. True goodnesse is comly, and well proportioned in all the parts; whereas the counterfeit is still at jar in it self, and like the patches of a beggers cloak. A wise man should be a wise man at all times, and in all things; and so should a good man be a good man. Otherwise when a good thing is done (specially if it be not ordinarie) the goodnesse seems rather to arise from some other motiue from without, then from within the person doing it. Besides, what strange thing is it to see a Stone fall downward, or a Spark fly upward? So nor to see a fool do foolishly, or a lewd person like himself. But for a wise man to do foolishly, or a good man wickedly, is not onelyonly hatefull, but monstrous.
He that hath not in him all Christian graces, in their measure, hath none; and he that hath any one truly, hath all. For as in the first birth, the whole person is born, and not some parts; so is it in the work of regeneration: the whole person is born again, though not wholy. There is but one Spirit both of Faith, and Hope, andEph. 4. Gal. 5. Rom. 8. Love, and Humilitie, and Patience; which all have that are Christs; and If any have not the Spirit of Christ, he is none of his. This Spirit though God but drop, as it were, into some; and pour into others with a full hand; so as one Christian far exceeds another in degree of graces: yet are the habits of all graces, and that as I conceav, equally one with another (though not equall to those in other men) infused at once into the same mens hearts, by that Spirit: but so as in time by diuers occasions and means, both the habits, or graces themselvs, and the excercise of them, inward, and outward, have their different encrease in the same persons: till ech have attained to the degree of grace allotted to him, and serving for the preparing of him for the glorie prepared for him of God.
Perseverance in good is not any particular grace, orBarnard. vertue; but the consummation, and store-house of all vertue and goodnesse. Evill men stand need of all graces; the good Tertullian.onelyonly of this of perseverance, without changing, to the end, that they loose not the things which they have done, or suffered; but that they may receav a full reward; and in due season 2 Iohn. Gal. 6.reap, if they faint not.
Where I speak of the necessitie of not changing, I mean that changing, which is either to the contrarie reigning evill; or to a totall want of true goodnesse. Otherwise, even Nature, which works most necessarily, may have its most naturall work interrupted, and changed, for a time, and yet not be destroyed: witnesse the fire in Nabuchadnezars furnace, which though it retained in itDan. 3. both the nature, and heat of fire, yet did not burn the three Confessours which were cast into it. How oft do men, though remaining, in nature, reasonable Creatures, perform acts plainly unreasonable and brutish, thorough ignorance, or appetite? How much more is it possible, that a man though not wholy destitute of Gods grace, may through the remainders of his corruption, advantaged by occasion of temptation, practise some particular, and the same grosse evils? Out of which, in time, he recovers himself by repentance. Who not foolish himself will say that David was (simply) a fool, even when (by occasion of speciall temptation of Satan) he2 Sam. 2… did a verie foolish act, in numbring the people? We are not therefore to measure a persons state by some one, or few acts, done, as it were, by the way, and upon instance of some strong temptation; but according to the tenour, and course of his life. Els, what wise man should not be a fool also? Or what fool should not be a wise man? What Nabal should not be liberall, yea bounteous, when he makes a feast like a King? A Rebell lurking in a Kingdom, may, by some advantage watched, and taken, prevail against the lawfull King, in a conflict, or two; and yet for all that, not raign in the Kingdom: so may the treacherous flesh, lurking in a Spirituall man, get the masterie in some combat; and yet not therefore drive the Lord quite out of his Kingdom there. Yea the same flesh ever lusting against the Spirit even in them which are Gal. 5. Rom. 7.led of the Spirit, and leading them into captivitie to the law of sin, doth oft so far prevail in them, as to captive them in some particular by-paths both of judgment, and practise (not so easily discerned) all their life long. For Ps. 19.who can understand his errours? And for these particular enormities, whether actions or courses, of godly persons; howbeit, considering them in themselvs, and in their externall acts, there appear in them no difference, from those of the same kind, practised by men utterly godlesse; yet is there a great difference in Gods ey, not onelyonly in the person of the doer, in Gods account; but also in his own heart, and affection, even in the verie doing of them: In which the Lord sees the inward struglings of grace (though, alas, too weak, by the persons default) tending and bending the clean contrarie way; and therein plainly differencing the doer from the profane contemners of God, doing the same things: in whom there is either altogether peace without any strife, and resistance, whilst the strong man keeps the house; or that resistance which is meerely of naturall conscience: terrifying with fear of punishment onelyonly, without the hatred of sin, which is (though too weak and feeble) in the other.
Although it be a greater work of grace to become of vicious and evill; good and vertuous; then so to continue, or to grow therein: yet considering the mightie, and many enemies of our salvation, and the great stumbling stones in our way, and with these, the heavie clog of our own corruption, which we draw after us: it will be and is found a matter of no small difficultie, not to be Gal. 6.wearie of well doing; nor to faint, before we come to reap in due time, that, which we have formerly sown to the Spirit. And this the experience of all ages confirmeth; in which there are few, which do the first works, and leav not their Rev. 2. Ps. 92. Math. 20.first love: fewer that bring forth more fruit in old age, and are fat and green. And yet we know, that albeit of the labourers in the Vineyard, who receaved ech his pennie, some entered sooner, and some later, and some not till the very last hower of the day; yet all continued their labour till the evening: So for our selvs we must make account, that at what time soever any begins, onelyonly he that continues to Mark. 13.the end, shall be saved.
And indeed, it is a great honour to God, when a good man, notwithstanding all discouragements either from within, or from without, persevers in the course of goodnesse Gregorie.begun; and gives not over till he come at the Goal; how tirering soever his way be. Such a one shews, that the Lord Ps. 92.is faithfull, and that there is no unrighteousnesse with him. To which purpose the saying of Polycarpus is verie remakable; who, being provoked by the Proconsul to blaspheme Eusebius.Christ, answered; that he had served him now eightie and sixe yeeres, and had never had hurt by him in any thing, why then should he speak evill of him? On the contrarie, he that departs from the Lord in the course of godlinesse formerly held, greatly dishonours him; as the Servant doth his Master, in leaving him before his time be out. Such a one makes shew, as if out of judgment, and experience he disliked goodnesse; and therein really accuseth God, as if he had found some evill in him: or at least, not that good, which he promised, and the other expected. And to that purpose, the Lord, in great indignation, expostulates with the Iews, and asks, What iniquitie they or their Ierem. 3.Fathers had found in him, that they were gone from him after their vanities.
It is dangerous in course of Religion and godlinesse to fall forward by errours, preposterous zeal, or other misguidance; yet not so much, as to fall backward by an unfaithfull heart. The former may break his face thereby, and loose his comfort in a great measure both with God, and men: but the latter is in danger, utterly to break the neck of his conscience; as old Ely brake his neck bodily, by falling backward from his seat, and dyed. Are there not many Elyes in all Ages? And as the least declension from God is dangerous; so is totall desperate: neither will God ever forgive that sin, or give repentance to any so sinning; but hath utterly excluded everie such a one out of the (otherwise infinite) bounds of his merciemercy in Christ.
The Preaching of the Word of God is the means to beget Faith, and grace; but for the nourishing, and encreasing thereof, we must therewith joyn the observation in our places of whatsoever Christ hath appointed his Apostles Math. 28.to teach: in the vse whereof, as the sanctified means for the obtaining of that end, we shall keep our selvs in the fear 2 Pet. 3.of God, and not fall from our stedfastnesse; and withall, grow in grace, and in the acknowledgment of the Lord Iesus; if not in bulk, yet in firmnesse; as when the body leavs growing in bignesse, it knits better then before. Neither indeed can we be safe from being drawn away from God otherwise, then by continuall drawing nearer unto him. For, our way to Heaven is up a hill, and we drag a Cart load of our corruptions after us; which, except we keep going, will pull us backward, ere we be aware.
The Holy Ghost in those vehement exhortations of the faithfull to perseverance, inforced with so many promises, and threatnings, both shews therein mans pronenesse, and danger, in himself, to fall away; and also affoards the means, by which God will preserv his sanctified ones from Apostacie; using the same as EvangelicallAustin. conducts of grace for his working of that perseverance in them, which he requires of them: and that rather by our being apprehended of Christ, as the Apostle speaks, then byPhilip. 3. our apprehending him: As the Father leading his weak Childe in a flipperie way bids him hold him fast by his hand, lest he fall; which he also puts forth unto him, yea wherewith he takes hold of the Childe, that so by communicating his strength with him, he may stand, and not fall. The Lord that saith unto his, Seek ye my face, andPs 27. gives them a heart to answer, Thy face, Lord, do we seek: gives ech of them also, when he warns them to stand fast, and not to fall away and the like, to answer effectually, Lord, by these thy Commandements thy Seruant is warned to stand Ps. 19.fast and to beware, lest I fall away, as hypocrites do. And whensoever God either promiseth unto men, or purposeth in himself absolutely an event touching any his good work in or by them; he withall both purposes, and promises, and accordingly affords them both means conuenient, and skill, and will to use them; and therewith an answerable blessing upon them, for infallible successe.
In regard of this grace of perseverance, the truly godly hauehave an advantage above Adam in innocencie. He receaved to himself, at the first, his portion of grace, and goodnesse from God (being made after his Image) and full freedom, and power both to use, and encrease it. But instead thereof, he soon mispent, and lost all, by transgression. God therefore, as a gracious, and wise Father, hath prouided better against our misgouernment; and made Christ Iesus our Head, and Feoffer of trust for our state of grace, that he, in whom dwelleth all the fulnesse Coloss. 2.of the Godhead bodily might still furnish, and supply us, as we have need; lest we having all put into our own hands, as Adam had, should mispend, and cast away all, as he did. And so the same Christ our Lord, and Head, partly, by his mediation and intercession with the Father; partly, by the continuall supply of his Spirit assisting us in our weaknesses, and recovering us in our falls; and partly, by his Divine power restraining the enemies of our Saluation; most faithfully preservs us in the grace of God; not suffering the living members of his body to be plucked from it; nor the habitation of his holy Spirit wholy, and for ever to be possessed by his, and his elects enemie, Satan.
The Scriptures speak of mens falling from the grace of God as they do of their receiving it. When the ApostlesRom. 1. 1 Cor. 1. Phil. 1. Hebr. 3. entitle particular Churches, or persons Saints, sanctified in Christ, partakers of the heavenly calling, and such as in whom God will perfit the good work begun in them untill the day of Christ, as it is meet to speak and judg of them all; they do not so judg and speak in respect of the inward truth of the things, as certainly being in their hearts, which they neither did, nor could ordinarily know: (for God onelyonly▪ 1 King. 8 1 Cor. 2.knoweth the hearts of all the children of men: the things of a man no man knoweth, save the Spirit of a man which is in him) but according to the outward appearance, and profession made, in word, and deed: So when they speak of the falling away of particular Churches, or persons, from God; they are to be understood, as they mean; and mean, as they know: that is, according to the outward appearance, and profession which men formerly have made, and then do make; leaving to God, and mens selvs (which onelyonly know them) the inward, and hidden things of the heart: which too many causlesly make shew of; sometimes deceaving themselvs, and sometimes others, and sometimes both, till the time of revelation of hidden things come. And whereas weak Christians might unhappily▪ stumble at the revolt from Faith, and holynesse formerly professed by many; as if there were not that stablenesse, satisfaction, and comfort in the Gospel, and grace thereof, which it promiseth; the Lord, in great wisdom, and merciemercy, removes this stone of offence out of their way, by intimating plainly, that those Apostates were never truly and throughly made partakers of the Gospels grace; from the former profession whereof they had unfaithfully▪ declined. Thus the Holy Ghost teacheth, that the ground Math. 13(what shew soever it made) in which the seed sown was either withered by persecution; or choaked by worldly cares, or pleasures; and which brought not forth fruit to the harvest; was never good: but either stonie, or thornie ground: that they whose Faith was overthrown, were not vessels to 2 Tim. 2.honour, but to dishonour: nor truly built upon the steadie foundation of God: nor of them who had the seal of his Spirit; nor were of his known ones: that those who Hebr. 6.fell away, and crucified to themselvs the Son of God afresh, were but formerly as the earth which drinks in the rain, which comes oft upon it, and yet brings not forth hearbs, but2 Pet. 2. Iude. thorns and briers: that they, who bring in damnable errors, and they who follow their pernitious waies, both the one, and other departing from the holy Commandment delivered unto them, and turning the grace of God into wantonnesse, were (at their best) but as dogs, though having for a time cast up their stomack, and vomited; and as Swine washed from their mire; and as Iude saith, ungodly men of old ordained to that condemnation, and crept in, to wit into1 Iohn 2. the Churches, unawares: and, to conclude, that they, which went out from the Apostles and Churches, by heresies, and profanenesse; were not, to wit, truly, and indeed of them before. Thus Gods wisdom, and merciemercy provides a shield of Faith against the fierie darts of mens hypocrisie, and perfidiousnesse; wherewith otherwise the tender hearts of weak Christians might be deeply wounded by Satan.