A Guide to Godliness, Book 4 · Chapter 8
CAP. VIII.
Of conſtancie in the duties of godlineſſe, without remiſſion or intermiſsion.
§. Sect. 1 That all thoſe which are ſincere, are alſo conſtant in the duties of a godly life.
THe laſt propertie of thoſe Chriſtian duties which appertaine to a godly life, is conſtancy in performing them, of Pſal. 119. 112.which there are two branches, continuance without remiſſion or intermiſſion, and perſeuerance without Apoſtaſie or defection; both which Dauid conioyneth in his practice of obedience; I hauehave (ſaith he) inclined mine heart to performe thy Statutes alway, euen vntounto the end. Concerning the former, it is not ſufficient to intitle vsus vntounto true godlineſſe, that we be religious by fits, hauing our good and bad dayes, or that wee ſpend ſome time in religious exerciſes, and then thinke that we are ſet at liberty to liue as wee liſt, and to follow the luſts of our owne fleſh; that wee ſometime performe Chriſtian duties, when our worldly profits or pleaſures will giuegive vsus any leaſure, and neglect, or ſlightly performe them when wee hauehave other imployments; or (as it were) in ſome religious humour, and pang of deuotion, cauſed by feare of ſome approching iudgement, or by ſmart of ſome preſent affliction. For inconſtancie, which is a fruit of folly, will not ſtand with true godlineſſe, which is the head and prime part of ſpirituall wiſedome, the which, as it inableth vsus to chooſe that which is beſt, ſo alſo Pſal. 111. 10.to be conſtant in our choyce: Whereas folly and impiety are full of vanity and lightneſſe; cauſing men, according to that ſway which they beare in them, to be vnſettled and inconſtant in all their wayes (if at leaſt, they hauehave any inclination vntounto religious duties, and be not wholly ſettled vponupon their dregs) and like Meteors hanging in the ayre, ſometimes moouing towards heauen, and ſoone after falling backe againe towards the earth. But no further progreſſe hath any made in piety, then hee hath profited in the conſtant practice of religious duties; and they who are ſometimes hot, and ſometimes cold, and ſometimes betweene both, luke-warme; who one while performe ſeruice vntounto God, and another while neglect it, now deuout and ſeemingly zealous in good things, and ſoone after cold and negligent, carnall and prophane, hauehave iuſt cauſe to ſuſpect themſelues, that as yet they hauehave made no ſound entrance into the practice of godlineſſe.
§. Sect. 2 The former point illuſtrated by ſome compariſons.
For the courſe of Chriſtianity in the Scriptures, is compared to the Kings high-way, and they who goe on in it, to trauellers going on in their iourney towards their owne Country; and therefore to be ſometime ſeene in this way, is no ſigne that in good earneſt wee trauell in it, if wee ſometimes goe forward, and ſometime backward, but rather that wee are walking for recreation, and will giuegive ouer when we feele any wearyneſſe. Euen theeues and robbers doe ſometimes croſſe the high-way, though their ordinary haunt be in the woods and mountaines, yea will trauell in it for a while, that they may be thought true men, and ſo get the better aduantage, by being vnſuſpected of executing their deſignes; but it is onelyonly the honeſt traueller that goeth conſtantly in his iourney, and trauelleth in it from morning to night. It is compared likewiſe to the running of a Race, wherein none get the Garland, but they who runne as they 1. Cor. 9. 24.ought, and as runners doe not ſometime run, and ſometimes ſtand ſtill, one while hold the right courſe, and another while leauing it, ſpend their time and trauell in by-wayes, or in going by fits forward and backward, for ſo they ſhould be Non-proficients, ridding no ground, and after much labour loſt, be as farre from the Goale and Garland, as they were at the beginning, when they firſt ſet foorth: ſo none get the Garland of glory, who doe not runne conſtantly in the Race of godlineſſe; and they who runne by fits and ſtarts, ſometimes going forward, and ſometime ſtanding ſtill, or going backeward, or out of the way, become heereby Non-proficients in Chriſtianity, and after that by much vnſettled rambling vp and downe, they hauehave tyred themſelues in this courſe, they are (like the blind Horſe in the Mill) in the ſame place and caſe they were in the beginning; no more mortified to ſinne, nor richer in ſauing graces, no more expert and actiue in Chriſtian duties, no neerer the Goale, nor ſurer of the Garland at the end of their liues, then when they firſt entred into the profeſſion of Religion. Yea oftentimes hauing wearied themſelues in this fruitleſſe labour, and ſeeing the ſmall benefit that they hauehave reaped of it, for want of hope, and aſſurance of euer getting either the Garland of grace or the Crowne of glory, they quite giuegive out, and ceaſing any longer to run in the Chriſtian Race, doe returne backe againe (like the Dog to his vomit) and run as faſt as euer they did in their old wicked courſes, that ſo they may not loſe all, but may gaine, at leaſt, the prizes of worldly vanities, which Satan offereth vntounto thoſe who run ſwifteſt in the wayes of wickedneſſe. Finally, the Chriſtian life is our ſpirituall Husbandry, in which, there cannot be, without loſſe, any intermiſſion of our labour, but one buſineſſe being finiſhed, another preſently is to bee vndertaken. After breaking vp of our fallow grounds, and plowing, there muſt bee ſowing, and harrowing, after ſeed time weeding, and then reaping and carrying into the barne. Neither muſt the ſpare time between theſe maine imployments, bee ſpent in idleneſſe, but in tending of our cattell, which are the helpes of husbandry, in making and mending of our fences, in lopping and topping, plaſhing and pruning, threſhing out of the Corne, that it may be fit for our owne vſe, or carryed out to the Market, with many other imployments of like nature: So is there no intermiſſion of our paines in the ſpirituall Husbandry, but after one duty performed, we muſt ſet our ſelues about another, and ſpend our whole time either in preparing our hearts that they may be fit grounds to receiue the ſeede of Gods Word, or about the art of ſowing, or couering the ſeede, that it may not be ſtolne away, or in weeding it from vices and corruptions, when it beginneth to grow; or in preſeruing and ſtrengthening all the good helpes and meanes, which will inable and further vsus in all our Chriſtian labours; or in making or repairing our ſpirituall fences, which may keepe out the beaſts of the field, and enemies of our Chriſtian thrift; or in reaping the preſent crop of Gods ſauing graces, which will comfortably ſuſtaine vsus in the full aſſurance and expectation of the euerlaſting Harueſt of heauenly happineſſe.
§. Sect. 3 A complaint of mens vn conſtancie in performing the duties of a godly life.
And yet alas how many of vsus, who ſeeme moſt forward in the profeſſion of Chriſtianity, that hauehave not in the greateſt part of their life, come to any ſettled conſtancie in performing the duties of godlineſſe? How many profeſſe themſelues trauellers towards our heauenly Countrey, and yet are vnconſtant in all their wayes, and vnſettled in all their courſes, ſometime performing the duties of a godly life, and ſometime neglecting them altogether; ſeruing God one day, or in ſome ſmall part of it, & ſpending the reſt of their time in ſeruing Satan, the world, and their own luſts? How many that make a faire ſhew, as though they would run the Chriſtian Race, who one while go forward, and another while, as out of breath, and weary of holy exerciſes, do ſtand ſtill, or turne backe againe into their old ſinfull courſes, and in ſtead of ſeeking the Kingdome of God and his righteouſneſſe, doe ſpend the chiefe of their ſtrength in purſuing of worldly vanities? How many of thoſe who would bee thought good husbands for their ſoules, that are wholly negligent in the ſpirituall husbandry, eueryevery hand while intermitting their paines and diligence, ſometimes vſing the meanes of growing and thriuing in grace, and ſometimes neglecting them, praying onelyonly when they are pinched with afflictions, hearing the Word at their beſt leaſure and moſt eaſe; in the Countrey, when the weather is warme and the wayes faire; in the Citie, when they cannot walke abroad about their pleaſures or profits, as in time of winter, when the fouleneſſe of the way, and weather and darkeneſſe of the night leaueth vntounto them no other imployment; and at no time taking any care after the ſeede is ſowne, to couer it in their hearts by Meditation or conference, that it may not be ſtolne away, but take roote, and bring foorth fruit in due ſeaſon? So alſo receiuing the Sacrament only at Eaſter, or ſome of the chiefe feſtiuals, and neglecting to come to the Lords Table, though often inuited all the reſt of the yeere beſides; and finally, reading the holy Scriptures, and other profitable writings vnconſtantly, and by vncertaine fits, when they hauehave nothing elſe to doe, or cannot well tell how to put away otherwiſe the tediouſneſſe of idleneſſe. Through which vnconſtancy, after long vſing the meanes, they little profit by them, but like thoſe of whom the Apoſtle ſpeakes, they are euer learning, and neuer able to come vntounto the knowledge 2▪ Tim. 3. 7.of the truth; they are old truants, and though in profeſſion ancient, yet children in growth. They are like thoſe of whom Seneca ſpeaketh, who are alwayes but beginners euen to their ending, and but about to ſettle themſelues in the courſe of a godly life, when death approching will force them to finiſh it. Finally, they either like Non-proficients ſtand at a ſtay, without any increaſing in knowledge, faith, and other ſauing graces; or the fruits of them in a godly life; or elſe de-ficients, falling backe from their profeſſion, and betaking themſelues to the ſeruice of Satan, the world, and their owne ſinfull luſts. Now what doe all theſe but ſpend their precious time and vnſettled indeuours not onelyonly in vaine, but euen oftentimes vntounto loſſe? What doe they but make the practice of their Religion a Penelopes web, one day vndoing that which they hauehave done in another? or like vntounto Syſiphus his fained labour, rowling vp the ſtone till it be almoſt at the hill top, and then ſuffer it to tumble backe againe, and ſo giuegive them occaſion to renew their labour? All which vnconſtancy, and euill fruits which ſpring from it, doe proceed from the corruption of our natures, and the imperfection of our ſanctification, the reliques of ſinne ſtill remaining in vsus; which make vsus apt and prone to returne to our old courſes, like a Horſe to his trot, that is not thorowly paced, or an Hawke to turne Haggard that is not well manned.
§. Sect. 4 That conſtancie in all Chriſtian duties is ſtrictly required in Gods Word.
But let vsus not pleaſe our ſelues with this ſtate of imperfection, but labour and ſtriue daily after more perfection; and ſeeing how vnſettled wee are euen in the ſtate of regeneration, in all Chriſtian courſes, let vsus, bewayling our vnſtayedneſſe, indeuour to attaine vntounto more conſtancie in the imbracing and practiſing of all good duties. For God requireth at our hands, that we ſhould ſerue him, not by fits and flaſhes, but conſtantly in all our courſes, and not onelyonly that we doe well, but that wee continue in well-doing. Thus Samuel chargeth the people, that they ſhould take heede 1. Sa. 12. 20, 21.(not of forſaking the Lord, and renouncing his ſeruice, but) that they ſhould not turne aſide after vaine things which would not profit, nor deliuer them from danger. So the Wiſeman requireth, that we ſhould continue in the feare of Pro. 23. 17.the Lord all the day long; and the Apoſtle, that we ſhould neuer be weary of Gal. 6. 9.well doing; ſeeing in due ſeaſon we ſhall reape, if we faint not: and exhorteth vsus to be ſteadfast, vnmooueable, alwayes abounding in the worke of the Lord, 2. Theſ. 3. 13.becauſe we are ſure that we ſhall not labour in vaine. And this conſtancie we 1. Cor. 15. 58.muſt ſhew both in chuſing and holding vsus to the right way, and alſo in walking in it; In profeſſing conſtantly the truth of Religion, and liuing accordingly in our holy practice. For the firſt, we muſt be conſtant in imbracing and profeſſing of Gods Truth, and not by fits onelyonly, when it will beſt ſtand with our worldly aduantage. So the Apoſtle exhorteth; Watch yee, 1. Cor. 16. 13.ſtand faſt in the faith, quit you like men, be ſtrong. And againe, Stand faſt, 2. Theſ. 2. 13. Apoc. 2. 25. Col. 1. 22, 23.and hold the traditions which yee hauehave beene taught, whether by word or our Epiſtle. VntoUnto which conſtancie in the truth, hee limiteth and appropriateth the benefit of our Redemption by Chriſt. For he ſaith, that we are reconciled by his ſufferings, if we continue in the faith, grounded and ſettled, Eph. 4. 14.and bee not mooued awry from the hope of the Goſpel. So elſewhere hee chargeth vsus, that we hencefoorth be no more children, toſſed to and fro, and carryed Gal. 3. 3.about with eueryevery winde of doctrine. The which hee condemneth in the Galatians as extreme folly: And reioyceth in the contrary conſtancie of the Coloſſians; ioying and beholding their order, and the ſtedfaſtneſſe of their faith in Chriſt. And the like conſtancie we muſt alſo ſhew in the practice of all Chriſtian and religious duties, according to our profeſſion, for as we muſt not bee weary of bearing vponupon vsus the liuery of our Chriſtian profeſſion, and be ready to caſt it off when the ſunne of perſecution ſhineth, ſo neither in doing the duties of our Lord and Maſters ſeruice, but we muſt labour to bee ſtabliſhed in eueryevery good word and worke, as the Apoſtle prayeth 2. Theſ. 2. 17.for the Theſſalonians: And deſire with Dauid, to keepe the Law of God continually for euer and euer. Our practice of godlineſſe, muſt not with Ephraims goodneſſe be like a morning cloud which vaniſheth ere noone, nor like Hoſ. 6. 4.the dew, which falleth ouer-night, and goeth away the next morning. But neglecting all things in compariſon of this one thing neceſſary, we muſt make them giuegive place to the conſtant performance of religious duties, when as they cannot ſtand together, whereof wee hauehave an example in Daniel, who ſetting all things apart, would not neglect his conſtant courſe Dan. 6.of calling vponupon God three times a day, though thereby he hazzarded the fauour of the King, yea euen his owne life. Whoſe example if we would imitate, we muſt carefully auoyd two vices, as notable hindrances of this conſtancie; the firſt is careleſſe ſloth in ſpirituall duties, ariſing from our ouer-much minding and affecting of worldly things, which maketh vsus either to neglect them altogether, or to performe them vnconſtantly, and onelyonly by fits, which kinde of intermiſſion is a temporary defection, and if it be not reformed, will bring vsus at laſt to a full and finall neglect of them. The other is fickle vnconſtancie in our courſes, proceeding from carnall lothing of ſpirituall exerciſes; which cauſeth vsus to bee ſoone weary of performing any good duty, and therefore to ſhift and change (as the ſicke man turneth from one ſide to another) vntounto a new exerciſe, before we hauehave finiſhed that in hand, and brought it to any good effect; like the vnruly Patient, who hindreth the cure by often changing of medicines, before any of them hauehave had time to worke; or the fooliſh Gardener, who eueryevery hand while tranſplanteth his trees from one ſoyle to another, and letteth them not hauehave any conuenient time to be ſettled and rooted.