0A.27. Chapter X.

Chapter X. The Choice of Heaven Must Be in the Prime of our Days The choice of Heaven must be early, in the prime of our days. The choice must be constant. Saving perseverance includes the permanent residence of grace in the soul, and the exercise of it, and progress towards perfection. Perseverance is required, notwithstanding all temptations which may allure or terrify us from our duty. Saving perseverance excludes not all sins, but total apostasy and final impenitency. The sincerity of obedience is revealed by its constancy. A corrupt confidence, the trusting in ourselves, and distrusting God—are equally pernicious to the stability of a Christian. The choice of eternal felicity must be early, in the prime of our days. The rule of our duty and reason binds us "to remember our Creator in our youth," to pay to him the first fruits of our time and strength. When we are surrounded with enticing objects, and the senses are entire and most capable to enjoy them, when our abilities are in their vigor—then it is just we should live to God, obey him as our Lawgiver, and prefer the fruition of him in Heaven, the reward of obedience, before all the pleasures of vanity. It is very honorable and pleasing to God to give our heart to him, when the flesh and the world strongly solicit to withdraw it. It is a high endearment of the soul to him, when his excellencies are prevalent in the esteem and affections above all the charms of the creatures. And it is an unspeakable satisfaction to the spirit of a man, to declare the truth and strength of his love to God, by despising temptations when they are most inviting, and the appetite is eager for the enjoyment of them. But alas! how many neglect their duty, and defer their happiness? They think it too soon to live for Heaven "before the evil days come, wherein they shall have no pleasure;" when they cannot sin, and vainly presume they can repent. The danger of this I have considered in the Discourse on Death, and shall therefore proceed to the next head. Our choice of Heaven must be constant and lasting. The two principal rules of the spiritual life are to begin and end well; to fix and establish the main design for everlasting happiness, and from a determinate resolution and ratified purpose of heart, to pursue it with firmness and constancy; to live for Heaven, and with readiness and courage to die for it, if the glory of God so requires.

Perseverance is indispensably necessity in all who will obtain the eternal reward. For the clearing this most important point, I will, First, Show from Scripture the idea of that perseverance which is attended with salvation.

Secondly, Consider why it is so strictly required.

First, I will show from Scripture the idea of that perseverance which is attended with salvation.

1. Saving perseverance includes the permanent residence of grace in the soul; it is composed of the whole chain of graces, the union of holy habits that are at first infused into a Christian by the sanctifying Spirit. When eternal life is promised to faith, or love, or hope—it is upon supposal that those graces being planted in the heart, shall finally prosper. "He who is faithful unto death, shall inherit the crown of life." Revelation 2. "It is love that never fails," 1 Corinthians 13, that shall enter into Heaven. "It is hope firm unto the end," that shall be accomplished in a glorious fruition. If grace is diseased by a usurping lust, apostasy will follow, and the forfeiture of our right in the kingdom of Heaven.

2. Grace must be continually drawn forth into exercise according to our several states and duties, and the various occasions that happen in our course through the world.

Those "who are light in the Lord, are commanded to walk as children of the light;" to signify the excellency and purity of the Christian life.

"Those who live in the Spirit, must walk in the Spirit;" that is, by a conspicuous course of holiness declare the vigor and efficacy of the divine principle that is communicated to them. Virtue which does not break forth into visible actions, is not worthy of the name. The mere abstaining from evil is not sufficient, but all the positive acts of the holy life are to be constantly done. In discharging both these parts of our duty, complete religion is expressed, and the power of grace consists.

3. Perseverance includes not only continuance in well-doing, but also fervor and progress towards perfection. There are two fixed states, the one in Heaven, the other in Hell. The blessed spirits above have arrived to the height of holiness. The devil and damned spirits have sunk to the lowest extremity of sin. But in the middle state here, grace in the saints is a rising growing light; and sin in the wicked increases every day, like poison in a serpent, that becomes more deadly by his age. We are enjoined not to remain in our first imperfections, but to "follow holiness" to the utmost outcome of our lives, to its entire consummation. For this end all the dispensations of providence must be improved, whether prosperous or afflicting. And the ordinances of the gospel were appointed, that in the use of them we may be "changed into the divine image from glory to glory."

4. Perseverance is required notwithstanding all temptations that may allure or terrify us from our duties; whatever affects us one way or other, while we are clothed with frail flesh. It is the fundamental principle of Christianity declared by our Savior, "If any man will come after me," that is, be my disciple and servant, "let him deny himself, and take up his cross, and follow me;" even to be crucified with him, rather than willfully forfeit his integrity and loyalty to Christ. He must by a sacred fixed resolution divest himself of all things, even the most valued and desirable in the present world, and actually forsake them, nay entertain what is most distasteful, "and resist unto blood," rather than desert his duty.

(1.) He must with unfainting patience continue in doing his duty, notwithstanding all miseries and calamities, losses, disgraces, torments, or death itself—which wicked men, and greater enemies, the powers of darkness, can inflict upon him. "To those who by patient continuance in well doing, seek for glory, honor and immortality—eternal life is promised." "He who endures to the end" (notwithstanding the most terrible sufferings to which he is exposed for Christ’s) sake "shall be saved." Mat 10:22. In this a Christian must be the express image of his Savior, "who for the joy that was set before him, endured the cross, despised the shame, and has sat down at the right hand of God."

Disgrace and pain are evils that human nature has a most tender sense of; yet the Son of God, with a divine generosity and constancy, endured them in the highest degrees. He was scorned as a feigned king, and a false prophet. He suffered a bloody death, and by the cross ascended to glory. And we must follow him, if we desire to be where he is.

(2.) But this is not the only trial of a Christian. Prosperity is a more dangerous enemy to the soul, though adversity is more rigorous. For the spirit is excited by perils and difficulties to seek to God for strength, and with vigilant resolute thoughts unites all its powers to oppose them; but it is made weak and careless by what is grateful to the sensual inclinations. It keeps close the spiritual armor in the open encounter of dangers that threaten its ruin—but is enticed to put it off by the caresses and blandishments of the world. It does not see its enemies under the disguise of a pleasant temptation. Thus sin insinuates itself, and by stealing steps gets into the throne without observation. A man is wounded with a pleasant temptation, as with the plague that flies in the dark, and grace is insensibly weakened. From hence it is, that adversity often reforms the wicked, and prosperity corrupts the virtuous. Now perseverance must be of proof against fire and water, against whatever may terrify or allure us from our duty.

5. Saving perseverance excludes not all sins, but total apostasy and final impenitency, which are fatal and deadly under the new covenant. "But if a righteous man turns from his righteousness and commits sin and does the same detestable things the wicked man does, will he live? None of the righteous things he has done will be remembered. Because of the unfaithfulness he is guilty of and because of the sins he has committed, he will die." Eze 18:24. "If any man draws back, my soul shall have no pleasure in him," says the Lord, Heb 10:38.

These threatenings imply that there is a possibility of the saints falling away considered in themselves; but not that they are ever totally deserted by the Holy Spirit, and left under the reigning power of sin. The threatenings are intended to awaken their care, and are preservatives of them from ruin, and have a singular influence on their perseverance. A vigilant and cautious fear establishes the certainty of their hope.

Indeed from the relics of weakness and corruption in the saints, they sometimes actually fall into presumptuous sins, and by rebellious relapses wound their conscience, and let out much of the vital spirits, their graces and comforts. But though the divine nature in them is miserably hindered by such sins—yet it is not abolished. As after the creation of light, there was never pure and total darkness in the world. Grace does not consist in a point, but is capable of degrees. The new creature may decline in beauty and strength—yet life still remain. Between a living and a dead faith, there may be a fainting faith; as in Peter, for certainly our Savior was heard in his prayer for him, that his "faith should not fail" in his dreadful temptation. The saints do not by a particular fall extinguish the first living principles of obedience, faith and love; nor change their final end by an entire turning from God to the world. In short, a single act of wickedness does not reduce them into a state of unregeneracy; for it is not the matter of the sin singly considered, but the disposition of the heart which denominates him. If grace in the saints should utterly perish, as some boldly assert, their recovery would be impossible; for the apostle tells us, that "if those who were enlightened, and had tasted of the heavenly gift," who had been under some common workings and lower operations of the Spirit, if such "fall away universally," and live in a course of sin opposite to their former illuminations and resolutions, it is impossible to renew them by repentance. How much more then if those who were truly sanctified by the Holy Spirit, should entirely lose all those gracious habits planted in them in their regeneration? But David, though guilty of adultery and murder, sins of so foul a nature as would dishonor paganism itself, and "made the enemies of God to blaspheme," was restored by repentance. The gospel propounds a remedy, not only for sins committed before conversion, but after it. "If any man sins, we have an advocate with the Father, Jesus Christ the righteous." God does not revoke the adoption, nor reverse the justification of a believer, but upon scandalous sins, the effects of justification are suspended with respect to the new contracted guilt, until there is sincere and actual repentance. He is not disinherited, but his right to the kingdom of Heaven is eclipsed as to the comfortable sense of it, nay suspended, until by renovation he is qualified and made fit for the enjoyment of that pure inheritance. For those sins which are a just cause of excommunicating an offender from the church on earth, would exclude him from the kingdom of Heaven without repentance. Our Savior tells us, "what is bound on earth, is ratified in Heaven." And the apostle expressly declares of those kinds of sin for which professors must be removed from the communion of saints here, that they are an exclusive bar from the kingdom of Heaven. "But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat." 1Co 5:11. "Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God." 1Co 6:9-10.

If one that is truly a child of God falls into any of these sins, until by an extraordinary repentance he is prepared for pardon, he cannot obtain it, nor have a comfortable hope of entering into Heaven. Indeed it is not imaginable where "the seed of God remains," the vital principle of grace, as it does in "all that are born of God," but that notorious sins that cannot be concealed from the view of conscience, will cause stings and sorrows proportionable to their malignity, and consequently a hatred and forsaking of them.

Now perseverance principally respects the end of our course; there may be interruptions in the way for a time; but if with renewed zeal and diligence we prosecute our blessed end, we shall not fall short of it.

I come now to consider the second thing propounded, the reason why perseverance is requisite in all that will obtain eternal life; and it is this, that their sincerity may be revealed by constancy in obedience under all trials, "Blessed is the man who endures temptation, for when he is tried, he shall receive the crown of life, which the Lord has promised to those who love him." The law required unsinning obedience as the condition of life; the gospel accepts of sincere obedience; but if that is lacking, then there is no promise that gives right to the reward.

Now sincerity implies such an entire love of God, as makes a person submit to all the duties commanded in his word, and all the trials appointed by his providence. A high example we have of this in Abraham, when he was commanded to offer up his only son Isaac, and by his own hands, for a burnt-offering. This was to kill a double sacrifice at one blow; for the life of Abraham was bound up in Isaac; he lived in him more dearly than in himself; all his joy, all his posterity by Sarah would have died in Isaac. What resentments, what resistance of nature did he suffer—yet he immediately addressed himself to perform his duty.

Whoever saw a more glorious victory over all the tender and powerful passions of human nature? O unexampled obedience! being an original without any precedent to imitate, and without a copy to follow it. After this clear infallible testimony of his sincerity, the angel declared from Heaven, "Now I know that you fear God, seeing you have not withheld your son, your only son from me."

It is said concerning the followers of the Lamb, that "they loved not their lives unto the death." The love of Christ that animated them in all their sufferings, was sweeter than life, and stronger than death!

Indeed there was a wonderful difference in the behavior of the martyrs under sufferings, but in all the same persevering grace was evident, though working variously. Some in the most beautiful flower of their age encountered fire and sword, tormentors and torments—with that sensible joy, with those songs of praise to Christ, as if they saw the heavens open with Stephen, and their Savior ready to receive and crown them. But many others, as Chrysostom testifies, went to the tribunals, to tortures, to death, with many appearances of fear. Upon hearing the wild beasts roar, they were struck with horror; at the sight of the executioners and the instruments of torment, they were pale and trembling. The flesh seemed to cry out, "O let this cup pass from me!" Yet weak and faint, it followed with "Nevertheless not my will, but may your will be done." As the moon in eclipse, though obscure—yet goes on in a regular course, as when it is full of light by the reflection of the sun; so those desolate martyrs, though as it were forsaken, and deprived of the bright beams of comfort—yet persevered in their profession of the truth. When one word to renounce Christianity would have saved them—then no torments could force it from them, but they patiently endured all. Now in these the combat of nature was visible with the admirable power of grace. They first overcame their own fears, the reluctance of the carnal part, their affection to whatever is desirable in the world, which is the noblest victory, and then the cruelty of their persecutors. In them was verified the testimony of the Spirit, "here is the perseverance of the saints; here are those who keep the command of God and the faith of Jesus." But how many appear faithful while their faith is not to be showed by difficult works, and proved by sufferings? The seed that fell on the stony ground sprang up as hopeful as the seed in the good ground at first; but when tribulation came, it withered away, lacking the root of sincerity. And that which was sown among thorns, was choked by the cares and pleasures of the world. Some lust in the heart interweaves with the affections, and causes apostasy. How many from glorious beginnings, have made a lamentable end! Not only mercenaries in religion, whose zeal, not springing from an inward principle of life and health, relinquish even the profession of godliness, when their gain ceases; but some who have thought themselves sincere—yet in times of danger their resolutions, like the morning dew, have suddenly vanished. As the foolish builder who did not estimate the charges of his designed work, began to raise a magnificent structure; but unable to finish it, laid the foundation in his own shame. They repented of their choice of Heaven when they saw what it must cost them, and would save the world with the loss of their souls.

Others who began well, and with raised affections set out in the ways of godliness—yet by the allurements of sensual lusts and temptations, (and therefore with greater guilt) leave their first love, and end in the flesh. They fall from high professions, but, deceived by soft pleasure, feel not the fall. These were never sincere, and never had a right to Heaven. They took up sudden resolutions, not grounded in serious and deep thoughts, and for a flash were hot and active, but with great levity return to their former lusts. The apostle tells us of such, "it had been better for them had they never known the way of righteousness, than to turn back and voluntarily to forsake it."

Those who have felt the power of the word in their affections, and afterwards lose that holy heat, become more hardened in their sins. God justly withdraws his grace, and the evil spirit that was expelled for a time, returns with seven worse, and aggravates his tyranny. To conclude: since the certainty of salvation is conditional, if we persevere in a holy state—let us beware of a corrupt confidence, and a vicious dejection of spirit, the trusting in ourselves, or distrusting God. To prevent the trusting in ourselves, consider,

1. The most excellent creatures are by the instability of nature liable to defection, and subject to a corruptive change. Of this the fallen angels are a dreadful example, who of their own choice, untempted, sinned in Heaven.

2. The danger is greater of falling away, when they are urged and solicited by an enticing temptation. Thus our first parents fell, and lost more grace in an hour, than can be recovered by their posterity in all ages to the end of the world.

3. When there is a deep-rooted corruption in the creature, which inclines them with earnest propensity to forbidden things; and takes flame from every spark, the danger is extreme. It is like a besieged city which is in great hazard of being captured by assaults from without, and conspiracies from within. Let us therefore be very watchful over our hearts and senses, and keep as much as is possible at a safe distance from temptations; and be very diligent in the use of all holy means to confirm and fortify our resolutions for Heaven.

God promised to Hezekiah an additional fifteen years of life, but not to preserve his life by miracle; he was obliged to repair the wastings of nature by daily food, and to abstain from what was noxious and destructive to his body. The apostle excites Christians to "work out their own salvation with fear and trembling; for it is God who works in them to will and to do of his good pleasure. Let him that stands take heed lest he fall." None are a more easy conquest to the tempter than those who presume upon their own strength. We should be always jealous of ourselves, from the sad examples of apostasy in every age.

Ambrose testifies from his own knowledge, that many after the courageous enduring of cruel torments for religion, the tearing open their sides that their entrails appeared, and the burning of some parts of their bodies; yet when led forth to finish the "victory of faith," to be a triumphant "spectacle to angels and men," when the blessed Rewarder was ready to put the martyrs’ crown on their heads, at the sight of their mourning wives and children—they were overcome by pity, the weakest affection, and failed in the last act of Christian fortitude. "We must pray to be strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness." For some may vigorously resist one sort of temptation, and fall under others. And as presumption betrays the soul into the devil’s snares, so a dejection of spirit from a distrust of relief from God in our difficulties, and his assistance with our sincere endeavors for salvation, is very pernicious. For this dampens industry, and causes either a total neglect, or uncomfortable use of means for that end. Many Christians considering their graces are weak, their nature fickle and apt to revolt, are ready (as David said, "one day I shall perish by the hand of Saul!") to conclude sadly of the outcome of their condition. To encourage such, let them consider, that perseverance is not only a condition, but a privilege of the covenant of grace; for the covenant of grace assures us of supply of spiritual strength to the sincere believer for performing the condition it requires. Indeed if grace were the mere product of free-will, the most fervent resolutions would vanish into a lie, upon the assault of an overpowering temptation. As Hezekiah acknowledged, that the Assyrian kings had "destroyed the gods of the nations that were no gods, but idols, the work of mens’ hands." But sanctifying grace is the effect of the Holy Spirit; and he who "begins that good work in the saints, will perform it until the day of Jesus Christ." He who inclined them joyfully to choose the spiritual and eternal good, will bind their inconstant hearts, that by a faithful adherence they shall cleave to their duty and felicity. God has most graciously declared, "I will put my spirit into their hearts, that they shall never depart from me." The promise is founded in the unchangeable love of God to his people. Were God, as man, subject to variation, there might be jealousies in believers, lest they should lose his good will; as those who depend on princes are suspicious lest from the natural inconstancy of the human will, a new favorite should supplant them. "But whom God loves, he loves to the end." The apostle prays for the Thessalonians, "that God would preserve them blameless until the coming of Christ; by this consideration, "faithful is he who calls you, and he will do it." He speaks of the internal call which opens the heart, and overpowers all resistance. As when the angel came with a light shining in the prison to Peter, and struck him on the side, bid him arise quickly, loosed his chains, and led him through the guards, opened the doors, and restored him to liberty. The effectual calling of a sinner is the visible and infallible effect of electing mercy; and God is unchangeable in his own purpose, and faithful to his promises of bringing all such by sanctification to glory. The same apostle tells the saints at Corinth, that the Redeemer would confirm them to the end, "God is faithful, by whom you are called." Grace that was at first inspired in the new believer’s heart, is continually actuated by the spirit, who is styled "the pledge of the saints’ inheritance." So that whereas the angels that excelled in strength, kept not their first state of purity and glory, but are sunk into corruption and misery; yet true humble believers, though weak, and encompassed with many difficulties, shall be preserved from destructive evil, and raised to an unchangeable estate of perfection. This is as truly admirable, as if the stars should fall from Heaven, and clods of earth ascend and shine in the skies. The apostle, who acknowledged "the insufficiency of himself to think a good thought;" yet triumphantly declares, "I can do all things" (within the compass of his duty) "through Christ who strengthens me." The love, fidelity, and power of God, are a sure fountain of assistance to every Christian, who sincerely resolves and endeavors to prosecute his last and blessed end.