Object. The best Saints in all ages have transgressed in many things.
Answ. Their sins though grievous, have not willfully in open rebellion against Christ been committed, but they have slipped from them partly through their own weakness, and partly through the violence of some temptation. So as that which the Apostle saith of himself, may be applied to all that are of the body of Christ, That which I do I allow not: Now then is it no more I that do it, but the sin that dwelleth in me.
This extent is a good proof of the truth of subjection, for herein lieth a main difference betwixt the upright, and the hypocrite; yea betwixt restraining and renewing grace. That restraining grace which is in many hypocrites stirreth them to do many things which Christ commandeth, if at least they cross not their honour, profit, ease, and the like. Herod that notorious hypocrite did many things. None that beareth the name of the Church, but will be subject in somethings. But none but the upright, who are indeed renewed by the sanctifying spirit of Christ, will in all things make Christ’s will their rule, and in every thing hold close to it, preferring it before their pleasure, profit, preferment, or any other outward allurement. They who so do, give good evidence that they are of the body of Christ, and may rest upon it, that Christ is their Saviour.
William Gouge, Of Domestical Duties, Eight Treatises (London: Printed by George Miller, for Edward Brewster, and are to be sold at the signe of the Bible, neere the North doore of Saint Pauls Church, 1634), 41–42.
1. Object. Religion and grace consisteth not in good manners: many that have not a spark of God’s fear in their hearts, are able to carry themselves in their outward behaviour very orderly and mannerly.
Answ. Though grace consist not wholly in it, yet cannot grace well be without it: it is a great ornament and comeliness thereunto. And though mannerliness may be severed from a fear of God, yet God’s fear will not be severed from it. Restraining grace may be in him who hath no renewing grace: but renewing grace presupposeth restraining grace, even as reason presupposeth sense, though sense may be without reason. If such as fear not God can carry themselves comely and mannerly, what a shame is it for such as seem to fear God, not to do so? shall not those be a witness against these?
Ibid., 539.
3. In showing mercy to man for the Lord’s sake, even towards his name, resteth a main difference betwixt restraining and renewing grace: betwixt that love which a natural man showeth, and a man regenerate. For renewing grace moveth a man regenerate to do the things that he doth to man, toward the name of God.
William Gouge, A Learned and Very Useful Commentary on the Whole Epistle to the Hebrews (London: Printed by A.M. T.W. and S.G. for Joshua Kirton, and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard, 1655), 2:52. See also 2:371.
2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace.
Answ.
1. That disposition which is in heathen, or in other natural and unregenerate persons, was but a mere seeming disposition: it had but a show of the grace or virtue. It could not come from true love, but rather from self-love, aiming at by-respects. This caveat of doing no wrong except provoked, shows that their peaceableness was no true virtue. A fierce dog may be quiet till he be provoked.
2. Though the Spirit renewed not such men, yet it restrained them for the good of polities and societies, which otherwise could not have stood. God’s Spirit by restraining grace moved the spirit of Cyrus, Darius, and sundry of those Kings under whom the Jews were, to afford them peace. So were sundry Heathen Emperors moved to Christians.
Ibid., 3:308.
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