“Hence is the
stability of grace, and perseverance of the saints; it is founded
upon his unchangeableness. Not that they are so, though truly
sanctified, if they and their graces were left to their own
management; no, it is he who not only gives that rich portion to
those he adopts to be his children, but keeps it for them, and them
in the possession of it; He maintains the lot of our inheritance,
Psal. xvi. 6. And to build that persuasion of perseverance upon his
truth and power engaged in it is no presumption, yea, it is high
dishonour to him to question it.
“But when nature is
set to judge of grace, it must speak according to itself; and,
therefore, very unsuitably to that which it speaks of. Natural wits
apprehend not the spiritual tenor of the Covenant of Grace, but model
it to their own principles, and quite disguise it; and they think of
nothing but their resolves and moral purposes: or they take up with a
confused notion of grace; they imagine it put into their own hands,
to keep or lose it, and will not stoop to a continual dependence on
the strength of another; rather choosing that game of hazard, though
it is certain loss and undoing, to do for themselves.
“But the humble
believer is otherwise taught; he 'hath not so learned Christ.' He
sees himself beset with enemies without, and buckled to a treacherous
heart within, that will betray him to them; and he dare no more trust
himself, to himself, than to his most professed enemies. Thus it
ought to be, and the more the heart is brought to this humble
petitioning for that ability, and strengthening, and perfecting, from
God, the more shall it find both stability and peace, from the
assurance of that stability.
“And certainly, the
more the Christian is acquainted with himself, the more will he go
out of himself for his perfecting and establishing. He finds, that
when he thinks to go forward, he is driven backward, and sin gets
hold of him, oftentimes, when he thought to have smitten it. He finds
that miserable inconstancy of his heart in spiritual things, the
vanishing of his purposes and breaking off of his thoughts, that they
usually die ere they be brought forth: so that when he hath thought,
'I will pray more reverently, and set myself to behold God when I
speak to him, and watch more over my heart, that it fly not out and
leave me:' possibly the first time he sets to it, thinking to be
master of his intention, he finds himself more scattered, and
disordered, and dead, than at any other time. When he hath conceived
thoughts of humility and self-abasement, and thinks, 'Now I am down,
and laid low within myself, to rise and look big no more;' yet some
vain fancy creeps in anon, and encourages him, and raises him up to
his old estate; so that in this plight, had he not higher strength to
look at, he would sit down and give over all, as utterly hopeless of
ever attaining to his journey’s end.
“But when he
considers whose work that is within him, even these small beginnings
of desires, he is encouraged by the greatness of the work, not to
despise and despair of the small appearance of it in its beginning;
not to despise the day of small things, Zech. iv. 10; and knowing
that it is not by any power nor might, but by his Spirit, that it
shall be accomplished, he lays held on that word, Job viii. 7, Though
thy beginning be small, yet thy latter and shall greatly increase.”
Robert Leighton, Commentary on 1 Peter 5:10
No comments:
Post a Comment