A Guide to Godliness, Book 5 · Chapter 4
CAP. IIII.
That wee muſt not content our ſelues with a ſmall meaſure of grace, but labour to grow vntounto perfection.
§. Sect. 1 That the Scriptures require this growth in grace, from the leaſt degrees to the greateſt.
THe laſt rule of direction for the leading of a godly life is, that wee content not our ſelues with that ſmall meaſure of grace which wee hauehave receiued, nor reſt in thoſe duties which wee hauehave already performed, but that wee labour to grow daily, and increaſe in grace, and in the Chriſtian practice of a godly life. For as in nature, things ſtand not at a ſtay, but as weary of the ſtate of imperfection, tend to perfection, gro…p therein from one degree to another, till they come to the high … as the graine of come taking roote in the earth, ſhooteth vp into …ade, and then groweth to hauehave an eare, and ſo ripening, multiplyeth it ſelfe in its kinde; and the little kernell ſpringeth firſt into a ſmall ſhute, and then groweth by degrees to a flouriſhing and fruitfull tree; and man himſelfe conceiued of a little excrementall matter, groweth firſt in the wombe, by degrees to a perfect ſhape in all the parts and lineaments of a true humane body; and then after the birth, from childhood to youth, and from thence to ripe age and full ſtature) ſo the growth of grace proceedeth from imperfection, to one degree of perfection after another, vntill wee come vntounto a perfect age in Chriſt. And as ſicke men newly recouered, cannot reſt contented that they liue, but long after their wonted ſtrength, deſiring firſt to ſit vp, and when they can doe this, are not ſatisfied, but deſire ability to walke, and to recouer their ſtomacke and appetite, and then to goe abroad, and not ſo content, wiſh to bee freed from faintneſſe, to bee reſtored to their former good habitude, plight, and liking, and in a word, are neuer quiet in their deſires, till they hauehave recouered their perfect health: ſo wee, hauing beene ſicke in ſinne vntounto the death, after wee are reuiued and quickened by Gods Spirit, doe not content our ſelues vvith ſome firſt degrees of ſpirituall life, and beginnings of health and ſtrength, but long and labour by all good meanes, that wee may daily increaſe in them, vntill wee attaine vntounto them in full perfection. And this growth in grace, and in the practice of all holy duties is commended vntounto vsus, both by teſtimonies and examples. The Apoſtle would hauehave vsus to bee no more Eph. 4. 13.children, but to grow vp vntounto him which is the Head, euen Christ. And beſeecheth and exhorteth the Theſſalonians, not onelyonly to continue conſtant in the wayes of holineſſe, and to pleaſe God, but that they would abound 1. Theſ. 4. 1, 10.more and more. And the Apoſtle Peter requireth, not onelyonly that wee ſhould continue ſtedfaſt, but that wee ſhould grow in grace, and in the 2. Pet. 3. 17, 18.knowledge of our Lord Ieſus Christ. To which purpoſe, Auſtine thus aduiſeth; Let that which thou art, alwayes diſpleaſe thee, that ſo thou mayeſt Semper tibi diſpliceat quod es, ſivis peruenire ad id quod nondum es, &c. De verb. Apoſtoli. Hyer. in Eccleſ.come to that which thou art not. For where thou haſt pleaſed thy ſelfe, there thou ſtayeſt. And if thou once commeſt to ſay, I hauehave enough, thou art vndone. And another perſwadeth vsus ſo to liue, that alwayes the preſent dayes may be better then thoſe which are paſt, leſt beginning to decline by little and little, it bee at length ſayd vntounto vsus, Yee did runne well, who hindred you, that you ſhould not obey the truth? A notable example heereof wee hauehave in the Apoſtle, who when he had long runne in the Chriſtian Race, and outrunne all others that ſet out long before him, yet forgot thoſe Phil. 3. 13, 14.things which were behind, and reached foorth to thoſe things which were before, and ſtill preſſed towards the marke, for the price of the high calling of God in Ieſus Chriſt. And in the Church of Thyatira, who hath this commendation, not onelyonly that they excelled in good works, charity, ſeruice, faith, patience, but alſo Apoc. 2. 19.that their laſt workes were more then their firſt. The contrary whereof, the Apoſtle reproueth in the Hebrewes, namely, that when for the time, they ought Heb. 5. 12.to hauehave beene teachers, they had need to be taught themſelues the firſt principles of the Oracles of God, and were become ſuch, as had need of milke, and not of ſtrong meate. And our Sauiour condemneth it in the Church of Epheſus, that ſhe Apoc. 2. 14. & 3. 2.had falne from her firſt louelove. And in the Church of Sardis, of whom he ſaith, that he had not found her works perfect before God, that is, tending and growing towards perfection. Neither muſt we be content with ſome degrees of ſpirituall growth, but we muſt propound vntounto our ſelues the marke of perfection, vntounto which, becauſe we cannot attaine in this life, therfore we muſt put no end here to our labour and indeuour, but ſtriue daily to come neerer and neerer vntounto it. So the Apoſtle exhorteth vsus neuer to leaue, till wee hauehave cleanſed ourſelues from all filthineſſe of the fleſh and ſpirit, and till we 2. Cor. 7. 1. & 13. 11.hauehave perfected our holineſſe in the feare of God; propounding vntounto vsus no other marke to ayme at, but the marke of perfection. And telleth vsus that God hath therefore inſtituted the Miniſtery of the Word, that he might therby bring vsus vntounto a perfect man, and vntounto the meaſure of the ſtature of the fulneſſe of Eph. 4. 13.Chriſt. Thus he exhorteth the Hebrewes, that leauing the principles of the Heb. 6. 1.doctrine of Chriſt, they ſhould goe on vntounto perfection. And the Apoſtle Iames exhorteth vsus to ayme at ſuch a perfection, as wherein there is no want: Let Iam. 1. 4.patience hauehave her perfect worke, that ye may be perfect and entire, wanting nothing. And leſt we ſhould grow ſluggiſh, becauſe we ſuppoſe that we hauehave already matched our patternes in perfection, we hauehave not onelyonly examples of Gods Saints ſet before vsus for our imitation, as Noah, Abraham, Iob, Dauid and the reſt, but euen of God himſelfe, who is infinite in all perfection. Be perfect (ſaith our Sauiour) as your heauenly Father is perfect; not in degree, Mat. 5. 48.ſeeing his perfection is aboue all degrees; but that we ſhould ſtriue to be heerein like vntounto him, ſeeing wee profeſſe that he is our Father, and we his children.
§. Sect. 2 Reaſons mouing vsus to aſpire vntounto perfection.
Beſides which teſtimonies and examples of holy Scriptures, tending to perſwade vsus vntounto this continuall growth, till we attaine vntounto full perfection, there are alſo many reaſons grounded vponupon them, which may quicken our indeuour in this kind. As firſt, becauſe though we hauehave made good beginnings and proceedings, yet if we be not ſtill growing and going In bonis non tantum coepiſſe ſed perſeciſſe laudandum eſt. Hieron. ad Celantiam.forward towards perfection, all wee hauehave done already, is not praiſeworthy in the ſight of God, who being in his owne nature moſt perfect, liketh of nothing which is not like himſelfe, and tendeth not vntounto perfection. Secondly becauſe we cannot ſtand at a ſtay in the courſe of Chriſtianity, but are ſtill proceeding, or elſe declining and going backe; either we are rowing againſt the ſtreame, or elſe are carryed downward, though we perceiue it not. To which purpoſe one obſerueth, that Iacob in his viſion Bernard.ſaw Angels vponupon the Ladder, aſcending and deſcending, but none ſitting or ſtanding ſtill: becauſe we hauehave not here an abiding City, but wee ſeeke for one to come. Either wee muſt be ſtill aſcending, or wee ſhall deſcend: if we will ſtand ſtill, we ſhall ſurely fall; like thoſe who are vponupon an high & narrow bridge, whoſe greateſt ſafety in paſſing ouer is in their beſt ſpeed. For howſoeuer Chriſtians, which hauehave attained vntounto ſome good degree of perfection, and to a ſettled courſe in godlineſſe, may carry themſelues with ſuch vniforme conſtancy in all outward duties, that themſelues cannot diſcerne any remarkable difference, yet euen in them there is daily ſome proceeding in reſpect of their inward graces, hearts and affections, and although their actions and operations may, by reaſon of tentations and ſpirituall diſſertions, decay in their ſenſe and feeling; yet in reſpect of their habits and diſpoſition, they are ſtill proceeding to more perfection. Thirdly, becauſe we can no otherwiſe be aſſured of our ſpirituall life in grace, of which, motion and proceeding is an inſeparable conſequence. For it is not with our ſoules as it is with our bodies, which are of ſhort life, and ſhorter growth, hauing their increaſe, full ſtature and declination, ſeeing they, as long as wee liue, doe proceed from one degree of perfection vntounto another, till after this life they come to a perfect age in Chriſt. They are heerein like vntounto the morning light, which ſtill increaſeth and ſhineth more and more vntounto the perfect day; but Prou. 4. 18.heerein vnlike the Sunne, in that there is in this life and light of grace, no time of ſetting or declination; and therefore the beauty of Chriſts Spouſe, is compared to the brightneſſe of the morning, which ſtill Cant. 6. 10.increaſeth, and not to the afternoones light, which abateth more and more. They are trees of righteouſneſſe of Gods planting, which alwayes Eſa. 61. 3, 11.flouriſh; and when they come once to bring foorth their fruits, they neuer grow dry and barren, but are ſtill purged and pruned by him that Joh. 15. 2.ſet them, that they ſtill bring foorth fruit in more abundance; heerein vnlike other trees, and reſembling onelyonly the Palme and Cedar, in Pſal. 92. 14.that they continually flouriſh, and moſt exceed in fruitfulneſſe in their old age, as the Pſalmiſt noteth. Gods children are not like falſe conceptions and dead moles in the wombe, which quickly come to full growth, and then ſtanding at a ſtay, proue abortiue births; but ſtaying their appoynted time, are perfected by degrees in their ſhape, parts, and all their lineaments, and after their birth ſtand not at a ſtay, (for there are no dwarfes in Gods family) but grow from ſtrength to ſtrength, and from ſtature to ſtature, till they come to a perfect age in Ieſus Chriſt.
§. Sect. 3 That except we grow in grace, we can hauehave no ſound comfort in our eſtate.
And therefore when there is no growth in grace, nor in the practice of holy duties, we can take little comfort in ſuch a ſtate: but as it is a griefe to parents, when as their children grow in age, and not in wiſedome; and an ill ſigne that nature is out of frame, and hindred in her courſe, when as in their bodies they ſtand at a ſtay, and though they eate, and drinke, and ſleepe, yet doe not grow at all in their ſtature: ſo hauehave we more iuſt cauſe to grieue, when after many yeeres we remaine children in knowledge, and weaklings in all ſauing grace; and may take it as an ill ſigne, that there is little grace in vsus, or ſome notable impediment which doth ſtop and hinder it in its operations, when as hauing inioyed for a long time, the ſpirituall food of the Word and Sacraments, we grow not vp thereby, nor any whit increaſe in our ſtrength and ſtature. Wee are pilgrims and trauellers (as we profeſſe) towards our heauenly home, who are ſtill going on, and eueryevery day diſpatch ſome part of the way; but if we ſtand at a ſtay, and after many yeeres ſpent, are no more forward in our iourney, then we were at our firſt ſetting forth, it ſheweth plainly that we are no true trauellers, but loyterers, that lazily lye lusking in our Inne, or that we hauehave not gone in the right way that leadeth to our Countrey. Wee would bee counted ſouldiers in the Chriſtian warfare, and profeſſe that wee fight againſt the ſpirituall enemies of our ſaluation: but if Satan in eueryevery tentation preuaileth with vsus; if the world hath ſo allured vsus by her bewitching baits, that we are in league and louelove with it, if after many yeeres wee hauehave got no conqueſt ouer our corruptions, pride, couetouſneſſe, voluptuouſnes, malice, enuie, and ſuch like; but that they ſtill raigne and rule in vsus as in former times, it is a ſigne that we either are none of Gods▪ Souldiers, ſeeing we hauehave made a peace with his enemies, or that wee are notable cowards, who iuſtly deſerue to be caſheered, and that there is little grace or goodneſſe in vsus, ſeeing ſo long time, and large meanes hauehave ſo little improoued and increaſed it. Doubtleſſe (ſaith one) he is not good, who will Minimè pro cer…o eſt bonus, qui melior eſſe non vult: & vbi incipis nolle fieri melior, ibi deſinis etiam eſſe bonus. Bernard. Epiſt. 91. Nemo perfectus eſt, qui perfectior eſſe non appetit, &c. Bernard. Epiſt. 243.not be better: and when thou ceaſeſt in thy deſires to become better, thou ceaſeſt alſo to be good. And againe, no man hath attained to any perfection, who doth not deſire, and labour to be more perfect: and ſo much the perfecter doth eueryevery man approue himſelfe, by how much the more earneſtly he ſtriueth after perfection. Moreouer, true vertue knoweth no end, nor is circumſcribed with time; and the feare of the Lord indureth for euer. The iuſt man thinketh with Paul, that hee hath neuer apprehended that which hee purſueth; nor euer ſaith, I hauehave enough, but alwayes hungreth and thirſteth after righteouſneſſe; ſo that if he ſhould liue for euer, he would alſo for euer deſire ſtill to be more iuſt, and would ſtriue with all his ſtrength to proceed from good to better. For he is not a mercenary that hath hired himſelfe to doe God ſeruice for a yeere, but a ſonne of the family which continueth for euer. Finally, let vsus labour daily to grow in grace, by exerciſing it continually in the duties of godlineſſe, both becauſe otherwiſe we can hauehave no aſſuracne that it is true and ſubſtantiall, but hypocriticall, and a bare ſhadow, ſeeing all true grace is growing grace, like the graine of muſtard-ſeed, ſmall at the firſt, and great afterwards; and alſo becauſe if we doe not increaſe our Lords Talents, he will take them from vsus, and giuegive them to faithfuller ſeruants; and ſeeing through our negligence we hauehave depriued our ſelues of the ſubſtance, he will alſo take away from vsus the ſhew and ſhadow; according to that of our Sauiour; VntoUnto him that hath, ſhall be giuen, and he ſhall hauehave abundance; Math 13. 12. Luk. 8. 18.but from him that hath not, ſhall be taken away, euen that which hee ſeemeth to hauehave.
§. Sect. 4 That if we deſire to grow in grace, we muſt carefully vſe the meanes which may further vsus in it, and what theſe meanes are.
Now if we would attaine to this Chriſtian growth, wee muſt vſe all good meanes which may further vsus in it: for in vaine hee profeſſeth his great deſire to be rich, who neglecteth all good husbandry and meanes of thriuing; or to grow in ſtrength and ſtature, who will not vſe food and clothing, which are the ordinary meanes to attaine vntounto them. Yea, if wee deſire ſpirituall growth in grace and goodneſſe, we muſt take more then vſuall paines, ſeeing as to the augmenting of the body, there is required more meat, and better concoction, then for the preſeruing of it in that ſtature and ſtrength vntounto which it hath already attained; ſo vntounto our growth in grace, and increaſing of our ſpirituall ſtature, it is neceſſary that we more diligently vſe the meanes, and receiue the food of our ſoules in greater quantity, and with better ſtomackes, then onelyonly to hold (as wee ſay) life and ſoule together, and to preſerue our graces in their bare being and preſent plight. Now the meanes of increaſing in grace, and proceeding in the practice of all Chriſtian duties, are the ſame by which they had their firſt beginnings; as the carefull and conſcionable hearing of the Word preached; for we muſt, like new-borne babes, deſire the ſincere 1. Pet. 2. 1.milke of the Word, (which is alſo the ſeed of our Regeneration and newbirth) if euer wee meane to grow vp thereby. So alſo the reading of the Word, and vſe of the Sacraments, meditation, holy conferences, of which wee hauehave ſpoken in part, and ſhall ſay more in the following diſcourſe. But aboue all, inuocation and prayer, deſiring God, who is the Authour of our ſpirituall birth and being, and alſo of our preſeruation and growth in godlineſſe, that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9, 10, 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10.worke which he hath begun in vsus, ſanctifie vsus throughout in our ſoules and bodies, and bring vsus from one degree to another, till at laſt wee come to a perfect man in Chriſt; whereof we hauehave the holy Apoſtles in many places as fit precedents and examples, who by their feruent prayers craue at Gods hands this growth in grace for themſelues and others. Finally, if we would be good proficients in Gods ſeruice, wee muſt often thinke of the worthineſſe and excellency of our heauenly Maſter, who is the chiefe Goodneſſe, and infinite in all perfection, and therefore, aboue all, deſerueth our beſt paines and diligence; of his ineſtimable louelove towards vsus ſhining in our Creation, Preſeruation, and that great worke of our Redemption, by the death of his deare and onelyonly Sonne; for who would not louelove him, that hath ſo loued vsus, and labour to approoue it by ſtriuing to ſerue him daily in more perfection? Of the Paſſion and ſufferings of Chriſt, which will make vsus thinke that we can neuer doe too much for him, who hath done and ſuffered ſo much for vsus. Of the perfection which the Law requireth, vnderunder the penalty of a fearfull curſe, and of the gracious promiſes, and ſweet incouragements of the Goſpell, belonging to all thoſe who ſtriue and labour daily to attaine vntounto this perfection. Of the manifold and ineſtimable bleſſings, both temporall, ſpirituall and eternall, which God hath partly put preſently into our hands, and partly confirmed vntounto vsus by infallible aſſurances: all which liberall and bountifull wages, if we be not too too ingratefull, will make vsus daily to double our diligence in doing him ſeruice. Finally, we muſt oftentimes meditate of the breuity of our liues, and vncertainty of this ſhort time, compared with the excellency and eternity of our heauenly happineſſe, promiſed to all them who ſpend this momentany and vncertaine time in the duties of Gods ſeruice; the which, if any thing will moue vsus to improoue the time preſent to the beſt aduantage, ſeeing we are not ſure of another day; like wiſe Merchants who lay hold of a good penny-worth when it is offered; and the prudent Pilot, who ſetteth vp all his ſailes whileſt the wind and tide fauour him, becauſe he is vncertaine how long it will laſt, and his opportunity being once paſt, cannot be recouered at his owne pleaſure.