Concerning the Holy Spirit

CHAP. II. Eternal Election a Cause of, and Motive unto Holiness.

[Sect. 1] WE have seen upon the whole Matter, what Conclusions (as unto our own Duty ) we ought to draw from that Revelation of the Nature of God in Christ, which is made unto us, and our Relation unto him: If we are not thereby prevailed on, always, in all Instances of Obedience, to endeavor to be Holy, universally, in all manner of Holy Conversation, we neither can enjoy his Favor here, nor be brought unto the Enjoyment of him in Glory hereafter.

[Sect. 2] That Consideration which usually we take of God, next after his Nature and the Properties of it, is of the Eternal free Acts of his Will, or his Decrees and Purposes. And we shall now inquire, what Respect they have unto Holiness in us, what Arguments and Motives may be taken from them, to evince the Necessity of it unto us, and to press us thereunto; especially from the Decree of Election, which in an especial Manner is by some traduced, as no Friend to this Design. I say then, that,

[Sect. 3] It is the Eternal and Immutable Purpose of God, that all who are his in a peculiar manner, all whom he designs to bring unto Blessedness in the Everlasting Enjoyment of himself; shall antecedently thereunto be made Holy. This Purpose of his, God hath declared unto us, that we may take no wrong Measures of our Estate and Condition, nor build Hopes or Expectations of future Glory, on sandy Foundations that will fail us. Whatever we are else, in Parts, Abilities, Profession, Moral Honesty, Usefulness unto others, Reputation in the Church, if we are not personally, spiritually, Evangelically Holy, we have no Interest in that Purpose or Decree of God, whereby any Persons are designed unto Salvation and Glory. And this we shall briefly confirm.

Ephes. 1. 4. He hath chosen us in Christ, before the Foundation of the World, that we should be holy, and unblameable before him in Love. But is this that which firstly and principally we are ordained unto, and that for its own sake, namely, Holiness, and Unblameableness in the Obedience of Love? No; we are firstly Ordained unto eternal life, Acts 13. 48. we are chosen from the Beginning unto Salvation, 2 Thess. 2. 13. That which God in the first place intends as his End in the Decree of Election, is our Eternal Salvation, to the praise of the Glory of his Grace; Ephes. 1. 5, 6, 11. How then is he said to Choose us that we should be Holy? in what sense is our Holiness proposed as the Design of God in Election? It is as the indispensible Means for the attaining of the End of Salvation and Glory. I do, saith God, choose these poor lost Sinners, to be mine in an especial manner, to save them by my Son, and bring them through his Mediation unto Eternal Glory; But in order hereunto, I do purpose and decree, that they shall be holy and unblameable in the Obedience of Love, without which as a Means none shall ever attain that End. Wherefore, the Expectation and Hope of any man, for Life and Immortality and Glory, without previous Holiness, can be built on no other Foundation but this, that God will Rescind his Eternal Decrees, and change his Purposes, that is, cease to be God, merely to comply with them in there Sins. And who knows not what will be the End of such a cursed Hope and Expectation? The contrary is seconded by that of the Apostle, Rom. 8. 36. Whom he did Predestinate, them he also Called. Wherever Predestination unto Glory goes before, concerning any Person, there Effectual Vocation unto Faith and Holiness infallibly ensues: And where these never were, the other never was. So 2 Thess. 2. 13. God hath chosen you from the Beginning unto Salvation, through the Sanctification of the Spirit. Chosen we are unto Salvation, by the free Sovereign Grace of God: But how may this Salvation be actually obtained? how may we be brought into the actual possession of it? Through the Sanctification of the Spirit, and no otherwise. Whom God doth not sanctify and make Holy by his Spirit, he never chose unto Salvation from the Beginning. The Councils of God therefore concerning us, do not depend on our Holiness; but upon our Holiness our future Happiness depends in the Councils of God.

[Sect. 4] Hence we may see, wherein lies the Force of the Argument for the Necessity of Holiness, from God's Decree of Election; and it consists in these two things:

(1) That such is the Nature of the unalterable Decree of God in this Matter, that no Person living, can ever attain the End of Glory and Happiness, without the Means of Grace and Holiness. The same Eternal Purpose respecteth both. I shall afterwards show, how the infallible and indissolvible Connection of these things is established by the Law of God. Our present Argument is from hence, that it is fixed by God's Eternal Decree. He hath ordained none to Salvation, but he hath ordained them Antecedently to be Holy. Not the least Infant that goes out of this World, shall come to Eternal Rest, unless it be sanctified, and so made habitually and radically Holy. He chooseth none to Salvation but through the sanctification of the Spirit. As therefore whatever else we have or may seem to have, it is contrary to the Nature of God, that we should come to the Enjoyment of him, if we are not holy, so it is contrary to his Eternal and unchangeable Decree also.

[Sect. 5] (2) It ariseth from hence, that we can have no Evidence of our Interest in God's Decree of Election, whereby we are designed unto Life and Glory, without Holiness effectually wrought in us. Wherefore, as our Life depends upon it, so do all our Comforts. To this Purpose speaks our Apostle, 2 Tim. 2. 19. The Foundation of God standeth sure, having this Seal, The Lord knoweth who are his. It is the Decree of Election which he intends, and he proposeth it as that alone which will give security against Apostasy in a time of great Temptations and Trials; As our Savior doth likewise, Matth. 24. 24. Every thing else will fail, but what is an especial Fruit and Effect of this Decree. What therefore is incumbent on us with respect thereunto, that we may know we have an Interest in this single Security against final Apostasy? saith the Apostle, And let everyone that nameth the Name of Christ, depart from Iniquity. There is no other way to come unto an Evidence thereof, but by a Departure from all Iniquity, by universal Holiness. So the Apostle Peter directs us, to give all diligence to make our Election sure, 2 Pet. 1. 10. Sure it is in itself, from all Eternity. The Foundation of God standeth sure. But our Duty it is to make it sure, and certain unto ourselves. And this is a thing of the highest Importance and Concernment unto us, whence we are required to give all Diligence unto that End. How then may this be done or effected? This he declares in the foregoing Verses, and it is only by finding in ourselves, and duly Exercising that Train of Gospel Graces and Duties which he there enumerates, Vers. 5, 6, 7, 8, 9.

[Sect. 6] It is evident therefore and necessary from God's Decree of Election, that if we intend either Eternal Glory hereafter, or any Consolation or Assurance here, that we must endeavor to be holy, and unblameable before him in Love. For whomsoever God purposeth to save, he purposeth first to sanctify; neither have we any ground to suppose, that we are built on that Foundation of God which standeth sure, unless we depart from all Iniquity. What further Motives may be taken from the especial Nature of this Decree, shall be considered when we have removed one Objection out of our way.

[Sect. 7] Some there are, who apprehend that these things are quite otherwise. For they say, that a Supposition of God's Decree of personal Election is a Discouragement unto all Endeavors for Holiness, and an effectual Obstruction thereof in the Lives of Men. And under this pretense chiefly, is the Doctrine concerning it blasphemed and evil spoken of. For, say they, if God have freely from Eternity chosen men unto Salvation, what need is there that they should be Holy? They may live securely in the pursuit of their Lusts, and be sure not to fail of Heaven at the last. For God's Decree cannot be frustrated, nor his Will resisted. And if men be not elected, whatever they endeavor in the Ways of Holy Obedience, it will be utterly lost, for eternally saved they cannot, they shall not be. This therefore is so far from being a Conviction of the Necessity of Holiness, and a Motive unto it, as that indeed it renders it unnecessary and useless; yea defeats the Power and Efficacy of all other Arguments for it, and Motives unto it.

Now this Objection, if not for the sake of those who make use of it as a Cavil against the Truth, yet of those who may feel the force of it in the way of a Temptation, must be removed out of our way: To this End, I answer two Things:

1. In general; that this Perswasion is not of him that calleth us. This way of arguing is not taught in the Scripture, nor can thence be learned. The Doctrine of God's free Electing Love and Grace is fully declared therein. And withal, it is proposed as the Fountain of all Holiness, and made a great Motive thereunto. Is it not safer now for us to adhere to the plain Testimonies of Scripture, confirmed by the Experience of the Generality of Believers, captivating our Understandings to the Obedience of Faith, than hearken unto such perverse Cavils as would possess our Minds with a Dislike of God and his Ways? Those who hate Gospel Holiness, or would substitute something else in the room of it, will never want Exceptions against all its Concernments. An Holiness they lay claim unto, and plead an Interest in. For, as I said formerly, a Confession in general of the Necessity hereof, is almost the only thing wherein all that are called Christians do agree. But such an Holiness they would have, as doth not spring from Eternal Divine Election, as is not wrought in us Originally by the Almighty Efficacy of Grace in our Conversion, as is not promoted by free Justification, through the Imputation of the Righteousness of Christ. Now this is such an Holiness as the Scripture knoweth nothing of, unless it be to reject and condemn it. Wherefore, this Objection proceeding only from the Craft of Satan, opposing the Ways and Methods of God's Grace, when he deareth not openly oppose the thing itself, it is safer for a Believer to rest quietly in clear Scripture Revelation, than to attend unto such proud, perverse and froward Cavillings.

[Sect. 9] 2. In particular; we are not only obliged to believe all Divine Revelations, but also in the Way, Order and Method wherein by the Will of God they are proposed unto us, and which is required by the Nature of the things themselves. For Instance, The Belief of Eternal Life is required in the Gospel: But yet no man is obliged to Believe, that he shall be eternally saved whilst he lives in his Sins, but rather the contrary. On this Supposition, which is plain and evident, I shall in the ensuing Propositions, utterly cast this Objection out of Consideration.

[Sect. 10] (1) The Decree of Election considered absolutely in itself, without respect unto its Effects, is no part of God's revealed Will. That is, it is not Revealed, that this or that man, is, or is not elected. This therefore can be made neither Argument nor Objection, about anything wherein Faith or Obedience are concerned; For we know it not, we cannot know it, it is not our Duty to know it, the Knowledge of it is not proposed as of any use unto us, yea it it is our sin to inquire into it. It may seem to some, to be like the Tree of Knowledge of Good and Evil unto Eve; good for Food, pleasant to the Eyes, and much to be desired to make one wise, as all secret Forbidden things seem to carnal Minds. But men can gather no Fruit from it but Death. See Deut. 29. 29. Whatever Exceptions therefore are laid against this Decree as it is in itself, whatever Inferences are made, on supposition of this or that man's being or not being elected, they are all unjust and unreasonable, yea proved contending with God, who hath appointed another Way for the Discovery hereof, as we shall see afterwards.

[Sect. 11] (2) God sends the Gospel to men in pursuit of his Decree of Election, and in order unto its effectual Accomplishment. I dispute not what other End it hath or may have, in its indefinite proposal unto all. But this is the first Regulating, principal End of it. Wherefore, in the preaching of it, our Apostle affirms, that he endured all things for the Elects sake, that they might obtain the Salvation which is in Jesus Christ, with eternal Glory, 2 Tim. 2. 10. So God beforehand commanded him to stay and preach the Gospel at Corinth, because he had much People in that City, namely, in his Purpose of Grace, Acts 18. 10. See Chap. 2. 47. Chap. 13. 48.

[Sect. 12] (3) Wherever this Gospel comes, it proposeth Life and Salvation by Jesus Christ, unto all that shall believe, repent, and yield Obedience unto him. It plainly makes known unto men their Duty, and plainly proposeth unto them their Reward. In this state of things, no man without the highest Pride and utmost Effect of Vnbelief, can oppose the secret Decree of God unto our known Duty. Saith such a one, I will neither repent, nor believe, nor obey, unless I may first know whether I am Elected or no, for all at last will depend thereon. If this be the Resolution of any man, he may go about his other Occasions, the Gospel hath nothing to say or offer unto him. If he will admit of it on no other terms, but that he may set up his own Will and Wisdom and Methods, in Opposition unto and Exclusion of those of God, he must, for ought I know, take his own Course, whereof he may Repent when it is too late.

[Sect. 13] (4) The sole Way of God's Appointment, whereby we may come to an Apprehension of an Interest in Election, is by the Fruits of it in our own Souls: Nor is it Lawfull for us to inquire into it or after it any other way. The Obligation which the Gospel puts upon us to believe anything, respects the Order of the Things themselves to be Believed, and the Order of our Obedience, as was before observed. For instance; when it is declared, that Christ died for Sinners, no man is immediately obliged to believe, that Christ died for him in particular, but only that he died to save Sinners, to procure a Way of Salvation for them, among whom he finds himself to be. Hereon the Gospel requires of men Faith and Obedience: This are they obliged to comply withal. Untill this be done, no man is under an Obligation to believe, that Christ died for him in particular. So is it in this matter of Election: A man is obliged to believe the Doctrine of it upon the first Promulgation of the Gospel, because it is therein plainly declared. But as for his own personal Election, he cannot believe it, nor is obliged to believe it any otherwise, but as God reveals it by its Effects. No man ought, no man can justly Question his own Election, doubt of it, or disbelieve it, until he be in such a Condition as wherein it is impossible that the Effects of Election should ever be wrought in him; if such a Condition there be in this World. For as a man whilst he is unholy can have no Evidence that he is elected, so he can have none that he is not elected, whilst it is possible that ever he may be Holy. Wherefore, whether men are Elected or no, is not that which God calls any immediately to be conversant about. Faith, Obedience, Holiness, are the inseparable Fruits, Effects, and Consequents of Election; as hath been proved before. See Ephes. 1. 4. 2 Thess. 2. 13. Tit. 1. 1. Acts 13. 48. In whomsoever these things are wrought, he is obliged according to the Method of God and the Gospel, to believe his own Election: And any Believer may have the same Assurance of it as he hath of his Calling, Sanctification or Justification; for these things are inseparable. And by the Exercise of Grace are we obliged to secure our Interest in Election, 2 Pet. 1. 11. But as for those who are as yet Unbelievers and unholy, they can draw no Conclusion that they are not elected, but from this Supposition, that they are in a state and Condition wherein it is impossible that ever they should have either Grace or Holiness; which cannot be supposed concerning any man but he that knows himself to have sinned against the Holy Ghost.

Wherefore, all the supposed strength of the Objection mentioned, lieth only in the Pride of men's Minds and Wills, refusing to submit themselves unto the Order and Method of God in the Dispensation of his Grace, and his Prescription of their Duty, where we must leave it.

[Sect. 14] To return unto our designed Discourse. The Doctrine of God's Eternal Election is everywhere in the Scripture proposed for the Encouragement and Consolation of Believers, and to further them in their Course of Obedience and Holiness. See Ephes. 1. 3, 4, 5, 6, 7, 8, 9, 10. Rom. 8. 28, 29, 30, 31, 32, 33. As unto Men's present Concernment therein, it is infallibly assured unto them by its Effects; and being so, it is filled with Motives unto Holiness, as we shall now further declare in particular.

First, The Sovereign and ever to be Adored Grace and Love of God herein, is a powerful Motive hereunto. For we have no way to express our Resentment of this Grace, our Acknowledgement of it, our Thankfulness for it, but by an holy fruitful Course of Obedience; nor doth God on the Account hereof require anything else of us. Let us therefore inquire what Sence and Obligation this puts upon us; That God from all Eternity, out of his mere Sovereign Grace, not moved by anything in ourselves, should first choose us unto Life and Salvation by Jesus Christ, decreeing immutably to save us out of the perishing multitude of Mankind, from whom we neither then did in his Eye or Consideration, nor by anything in ourselves ever would differ in the least? What Impression doth this make upon our Souls? What Conclusion as to our Practice and Obedience do we hence educe? Why saith one, If God hath thus chosen me, I may then live in sin as I please, all will be well and safe in the latter End, which is all I need care for: But this is the Language of a Devil, and not of a Man. Suggestions possibly of this nature, by the Craft of Satan, in Conjunction with the Deceitfulness of Sin, may be injected into the Minds of Believers; as what may not so be? But he that shall foment, embrace, and act practically according to this Inference, is such a monster of Impiety and presumptuous Ingratitude, as Hell itself cannot parallel, in 〈1 page duplicate〉 〈1 page duplicate〉 many Instances. I shall use some Boldness in this Matter. He that doth not understand, who is not sensible, that an Apprehension by Faith of God's Electing Love in Christ, hath a Natural, immediate, powerful Influence upon the Souls of Believers, unto the Love of God and Holy Obedience, is utterly unacquainted with the Nature of Faith, and its whole Work and Actings towards God, in the Hearts of them that believe. Is it possible, that any one who knows these things, can suppose, that those in whom they are in Sincerity and Power, can be such stupid, impious and ungrateful Monsters, so devoid of all Holy Ingenuity, and filial Affections towards God, as merely out of despite unto him, to cast Poison into the Spring of all their own Mercies? Many have I known complain, that they could not arrive at a comfortable Perswasion of their own Election; never any, who when they had received it in a due Way and Manner, that it proved a Snare unto them, that it tended to ingenerate looseness of Life, Vnholiness, or a Contempt of God in them. Besides, in the Scripture it is still proposed and made use of unto other Ends. And those who know anything of the Nature of Faith, or of the Love of God, anything of Entercourse or Communion with him by Jesus Christ, anything of Thankefulness, Obedience or Holiness, will not be easily persuaded, but that God's Electing Love and Grace, is a mighty constraining Motive unto the due Exercise of them all.

[Sect. 15] God himself knoweth this to be so, and therefore he maketh the Consideration of his electing Love, as free and undeserved, his principal Argument to stir up the People unto holy Obedience, Deut. 7. 6, 7, 8, 11. And a Supposition hereof, lies at the bottom of that blessed Exhortation of our Apostle, Col. 3. 12. Put on therefore as the Elect of God, holy and beloved, Bowels of Mercy, Kindness, Humbleness of Mind, Meekness, Long-suffering, forbearing one another, forgiving one another. These things which are so great a part of our Holiness, become the Elect of God; these are required of them on the Account of their Interest in Electing Love and Grace. Men may frame an Holiness to themselves, and be stirred up unto it by Motives of their own (as there is a Religion in the World, that runs in a parallel Line by that of Evangelical Truth, but toucheth it not, nor will do so to Eternity) but that which the Gospel requires, is promoted on the grounds and by the Motives that are peculiar unto it, whereof this of God's free electing Love and Grace is among the principal. Farther to confirm this Truth, I shall instance in some especial Graces, Duties, and parts of Holiness, that this Consideration is suited to promote.

[Sect. 16] (1) Humility in all things, is a necessary Consequent of a due Consideration of this Decree of God. For what were we when he thus set his Heart upon us, to choose us, and to do us good forever? Poor lost undone Creatures, that lay perishing under the Guilt of our Apostasy from him? What did he see in us, to move him so to choose us, nothing but Sin and Misery? What did he foresee that we would do of ourselves more than others, if he wrought not in us by his effectual Grace? nothing but a Continuance in Sin and Rebellion against him, and that forever. How should the Thoughts hereof, keep our Souls in all Humility and continual self-abasement. For what have we in or from ourselves, on the Account whereof we should be lifted up? Wherefore, as the Elect of God, let us put on Humility in all things. And let me add, that there is no Grace whereby at this Day we may more glorify God and the Gospel, now the World is sinking into Ruin under the weight of its own Pride.

The Spirits of men, the Looks of men, the Tongues of men, the Lives of men, are lifted up by their Pride unto their Destruction. The Good Lord keep Professors from a share in the Pride of these Days. Spiritual Pride in foolish self-exalting Opinions, and the Pride of Life in the Fashions of the World, are the Poison of this Age.

[Sect. 17] (2) Submission to the Sovereign Will and Pleasure of God, in the Disposal of all our Concerns in this World: That this is an excellent Fruit of Faith, an eminent part of Holiness, or Duty of Obedience, is acknowledged; and never was it more signally called for than it is at this day. He that cannot live in an Actual Resignation of himself and all his Concerns unto the Sovereign Pleasure of God, can neither glorify him in anything, nor have one hours solid Peace in his own Mind. This public Calamities, this private Dangers and Losses, this the uncertainty of all things here below, call for at present in an especial Manner. God hath taken all Pretences of security from the Earth, by what some men feel, and some men fear. None knows how soon it may be his Portion, to be brought unto the utmost Extremity of Earthly Calamities. There is none so old, none so young, none so wise, none so rich, as thence to expect Relief from such things. Where then shall we in this Condition cast Anchor? whither shall we betake ourselves for Quietness and Repose? It is no way to be obtained, but in a Resignation of ourselves and all our Concernments into the Sovereign Pleasure of God: And what greater Motive can we have thereunto than this? The first Act of Divine Sovereign Pleasure concerning us, was the choosing of us from all Eternity unto Holiness and Happiness. This was done when we were not, when we had no Contrivances of our own. And shall we not now put all our Temporary Concerns into the same Hand? Can the same Fountain send out sweet and bitter water? Can the same Sovereign Pleasure of God, be the free only Cause of all our Blessedness, and can it do that which is really Evil unto us? Our Souls, our Persons, were secure and blessedly provided for, as to Grace and Glory, in the Sovereign Will of God; and what a Prodigious Impiety is it, not to trust all other things in the same Hand, to be disposed of freely and absolutely? If we will not forgo our Interest in mere Absolute Free Sovereign Grace for ten thousand Worlds, as no Believer will, how ready should we be to resign up thereunto that little Portion which we have in this World among perishing things?

[Sect. 18] (3) Love, Kindness, Compassion, Forbearance towards all Believers, all the Saints of God, however differenced among themselves, are made indispensibly necessary unto us, and pressed on us from the same Consideration. And herein also doth no small part of our Holiness consist. To this purpose is the Exhortation of the Apostle before mentioned, Col. 3. 12. For, if God have chosen them all from Eternity, and made them the Objects of his Love and Grace, as he hath done so concerning all sincere Believers, do we not think it necessary, doth not God require of us, that we should love them also? How dare any of us entertain unkind severe Thoughts, how dare we maintain Animosities and Enmities against any of them whom God hath Eternally chosen to Grace and Glory? Such things, it may be, upon Provocations, and Surprizals, and clashings of Secular Interests, have fallen out, and will fall out amongst us; But they are all opposite and contrary unto that Influence which the Consideration of God's Electing Love ought to have upon us. The Apostles Rule is, That as unto our Communion in Love, we ought to receive him whom God hath received, and because God hath received him, against which no other thing can be laid in bar, Rom. 14. 1, 3. And the Rule is no less certain, yea is subject to less Exceptions, that we ought to choose, embrace and love, all those whoever they be, whom God hath chosen and loved from Eternity. There is no greater Evidence of low, weak, selfish Christians, than to prescribe any other Rules or Bounds unto their spiritual Evangelical Affections, than the Decree of God's Election, as manifesting itself in its Effects. I endure all things, saith our Apostle, not for the Jews or Gentiles, not for the weak or strong in the Faith, not for those of this of that Way, but fo • the Elects sake. This should regulate our Love, and mightily stir it up unto all Actings of Kindness, Mercy, Compassion, Forbearance, and Forgiveness.

[Sect. 19] (4) Contempt of the World, and all that belongs unto it, will hence also be ingenerated in us. Did God set his Heart upon some from Eternity? did he choose them to be his own peculiar, to distinguish them as his from all the residue of Mankind? Doth he design to give them the highest, greatest, best Fruits and Effects of his Love, and Glorify himself in their Prayses forever? What then will he do for them? Will he make them all Kings or Emperors in the World? Or at least, will he have them to be Rich, and Noble, and Honorable among men, that it may be known and proclaimed, Thus shall it be done to the Man whom the King of Heaven delighteth to honor; however, that they should be kept from Streights, and Difficulties, and Trials, from Poverty, and Shame, and Reproach in the World? Alas! none of these things were in the least in the Heart of God concerning them. They deserve not to be named on the same day, as we use to speak, with the least of those things which God hath chosen his unto. Were there any real substantial Good in them on their own Account, he would not have cast them out of the Councils of his Love. But on the contrary, You see your Calling, Brethren, which is the infallible fruit and consequent of Election, how that not many Wise men after the Flesh, not many Noble, not many Mighty are called, but God hath chosen the Poor of the World, the Base and the Contemptible, for the most part. Yea, he hath designed the Generality of his Elect to a poor, low, and afflicted Condition in this World. And shall we set our Hearts on those things that God hath so manifestly put an under-valuation upon, in Comparison of the least Concernment of Grace and Holiness? Wherefore, let them that are poor and despised in the World, learn to be satisfied with their State and Condition: Had God seen it to have been good for you to have been otherwise, he would not have passed it by, when he was acting Eternal Love towards you. And let them that are Rich, not set their Hearts upon uncertain Riches. Alas! they are things which God had no regard unto, when he prepared Grace and Glory for his own. Let the Remembrance hereof suit your esteem and valuation of them, and let it cool your spirits in your eager pursuit after them. Do but think with yourselves, that these are not the Things that God had any Regard unto, when he chosen us unto Grace and Glory, and it will abate or your Cares about them, cool your love towards them, and take off your Hearts from them, which is your Holiness.

[Sect. 20] Secondly, Electing Love is a Motive and Encouragement unto Holiness, because of the enabling Supplyes of Grace which we may and ought thence to expect by Jesus Christ. The Difficulties we meet withal in a Course of Holiness, are great and many. Here Satan, the World, and Sin, do put forth and try their utmost strength; ofttimes the Best are foiled, ofttimes discouraged, sometimes weary and ready to give over: It requires a good spiritual Courage, to take a Prospect of the Lions, Serpents and Snares, that lie in the Way of a constant persevering Course in Gospel Obedience. Hereon our knees are ready to grow feeble, and our hands to hang down. It is no small Relief herein, no small Encouragement to continue in our Progress, that the Fountain of Electing Grace, will never fail us, but continually give out Supplyes of spiritual Strength and Refreshment. Hence may we take heart and courage, to rise again when we have been foiled, to abide when the shock of Temptation is violent, and to persevere in those Duties which are most wearisome to the Flesh. And they are unacquainted with a Course of Holy Obedience, who know not how needful this Consideration is unto a comfortable Continuance therein.

[Sect. 21] Thirdly, It hath the same Tendency and Effect in the Assurance we have from thence, that notwithstanding all the Oppositions we meet withal, we shall not utterly and finally miscarry. God's Election will at last obtain; Rom. 11. 7. and His Foundation standeth sure, 2 Tim. 1. 19. His Purpose which is according unto Election, is unchangeable; and therefore the final Perseverance and Salvation of those concerned in it, are everlastingly secured. This is the Design of the Apostles Discourse, Rom. 8. from v. 28. unto the end. Because of the immutability of God's Eternal Purpose in our Predestination, and his effectual gracious Operations, in the Pursuit, and for the Execution thereof, the Elect of God shall infallibly be carried through all, even the most dreadful Oppositions that are made against them, and be at length safely Landed in Glory. And there is no greater Encouragement to grow and persist in Holiness, then what is administered by this Assurance of a blessed End and Issue of it.

[Sect. 22] Those have had Experience of that spiritual slumber and sloth which Vnbelief will cast us under, of those Weaknesses, Discouragements and Despondencies, which Vncertainties, Doubts, Fears and Perplexities of what will be the Issue of things at last with them, do cast upon the Souls of men, how Duties are discouraged, spiritual Endeavors and Diligence are impaired, Delight in God weakened, and Love cooled by them, will be able to make a right Judgment of the Truth of this Assertion. Some think that this Apprehension of the immutability of God's Purpose of Election, and the Infallibility of the Salvation of Believers on that Account, tends only to Carelessness and Security in sin; and that to be always in Fear, Dread, and Uncertainty of the End, is the only Means to make us Watchful unto Duties of Holiness. It is very sad, that any man should so far proclaim his inexperience and unacquaintedness with the Nature of Gospel Grace, and Genius and Inclination of the New Creature, and the proper workings of Faith, as to be able thus to argue, without a Check put upon him by himself and from his own Experience. It is true, were there no Difference between Faith and Presumption, no Difference between the Spirit of Liberty under the Covenant of Grace, and that of Bondage under the Old Covenant; no Spirit of Adoption given unto Believers, no Filial genuine Delight in and Adherence unto God, ingenerated in them thereby, there might be something in this Objection: But if the Nature of Faith, and of the New Creature, the Operations of the one and Disposition of the other, are such as they are declared to be in the Gospel, and as Believers have Experience of them in their own Hearts; men do but bewray their Ignorance, whilst they contend, that the Assurance of God's unchangeable Love in Christ, flowing from the Immutability of his Council in Election, doth any way impeach, or doth not effectually promote the Industry of Believers in all Duties of Obedience.

[Sect. 23] Suppose a Man that is on his Journey, knoweth himself to be in his right Way, and that passing on therein, he shall certainly and infallibly come to his Journeys End, especially if he will a little quicken his speed, as Occasion shall require; will you say, that this is enough to make such a man Careless and Negligent, and that it would be much more to his Advantage to be lost and bewildered in uncertain Paths and Ways, not knowing whither he goes, nor whether he shall ever arrive at his Journeys End? Common Experience declares the contrary, as also how momentary and useless are those violent Fits and Gusts of Endeavors, which proceed from Fear and Vncertainty, both in things Spiritual and Temporal, or Civil. Whilest men are under the Power of Actual Impressions from such Fears, they will convert to God, yea that they will Momento turbinis, and perfect Holiness in an instant: But so soon as that Impression wears off, (as it will do on every Occasion, and upon none at all) such Persons are as dead and cold towards God, as the Lead or Iron, which ran but now in a fiery stream, is when the Heat is departed from it. It is that Soul alone ordinarily, which hath a comfortable Assurance of God's Eternal Immutable Electing Love, and thence of the blessed End of its own Course of Obedience, who goeth on constantly and evenly in a Course of Holiness, quickening his Course, and doubling his speed as he hath Occasion from Trials or Opportunities. And this is the very Design of our Apostle, to explain and confirm, Heb. 6. from the tenth Verse unto the end of the Chapter, as is declared elsewhere.

[Sect. 24] It appears from what hath been discoursed, that the Electing Love of God, is a powerful constraining Motive unto Holiness, and that which proves invincibly, the Necessity of it in all who intend the Eternal Enjoyment of God. But it will be said, That if it be supposed or granted, that those who are Actually Believers, and have a sense of their Interest herein, may make the use of it that is pleaded; yet as for those who are unconverted, or are otherwise uncertain of their spiritual State and Condition, nothing can be so discouraging unto them as this Doctrine of Eternal Election. Can they make any other Conclusion from it, but that, If they are not Elected, all Care and Pains in and about Duties of Obedience are Vain; if they are, they are Needless. The Removal of this Objection shall put a Close unto our Discourse on this Subject. And I Answer:

[Sect. 25] (1) That we have shown already, that this Doctrine is revealed and proposed in the Scripture, principally to acquaint Believers with their Privilege, Safety, and Fountain of their Comforts. Having therefore proved its Usefulness unto them, I have discharged all that is absolutely needful to my present Purpose. But I shall show moreover, that it hath its proper Benefit and Advantage towards others also.

For, (2) Suppose the Doctrine of Personal Election be Preached unto Men, together with the other Sacred Truths of the Gospel: Two Conclusions, it is possible, may by sundry Persons be made from it. ( First, ) That whereas this is a Matter of great and Eternal Moment unto our Souls, and there is no way to secure our Interest in it, but by the Possession of its Fruits and Effects, which are saving Faith and Holiness; we will, we must, it is our Duty, to use our utmost Endeavors, by Attaining of them, and Growth in them, to make our Election sure. And herein, if we be sincere and diligent, we shall not sail. Others ( Secondly ) may conclude, That if it be so indeed, that those who shall be saved are chosen thereunto before the Foundation of the World, then it is to no Purpose to go about to Believe or Obey, seeing all things must fall out at last, according as they were Fore-ordained. Now I ask, which of these Conclusions, is (I will not say, most suited unto the Mind and Will of God, with that Subjection of Soul and Conscience which we owe to his Sovereign Wisdom and Authority, but whether of them is) the most rational, and most suitable to the Principles of sober Love of ourselves, and Care of our Immortal Condition? Nothing is more certain, than that the latter Resolution will be infallibly Destructive (if pursued) of all the Everlasting Concernments of our Souls; Death and Eternal Condemnation are the unavoidable Issues of it. No man giving himself up to the Conduct of that Conclusion, shall ever come to the Enjoyment of God. But in the other way, it is possible at least, that a man may be found to be the Object of God's Electing Love, and so be saved. But why do I say, it is possible? there is nothing more infallibly certain, than that he who pursues Sincerely and Diligently the Ways of Faith and Obedience, which are, as we have often said, the Fruits of Election, shall obtain in the End Everlasting Blessedness; and ordinarily, shall have in this World a Comfortable Evidence of their own personal Election. This therefore on all Accounts, and towards all sorts of Persons, in an invincible Argument of the Necessity of Holiness, and a mighty Motive thereunto: For it is unavoidable, that if there be such a thing as personal Election, and that the Fruits of it are Sanctification, Faith and Obedience; it is utterly impossible, that without Holiness any one should see God, the Reason of which Consequence is apparent unto all.

CHAP. III. Holiness Necessary from the Commands of God.

[Sect. 1] WEE have evinced the Necessity of Holiness from the Nature and the Decrees of God: Our next Argument shall be taken from his Word, or Commands, as the Nature and Order of these things do require. And in this Case, it is needless to produce Instances of God's Commands, that we should be Holy, it is the concurrent Voice of the Law of Gospel. Our Apostle sums up the whole Matter; 1 Thess. 4. 1, 2, 3. We exhort you, that as you have received of us how you ought to walk, and please God, so you would abound more and more; for you know that Commandment we gave you, by the Lord Jesus; for this is the Will of God, even your Sanctification, or Holiness; whereunto he adds one special Instance. This is that which the Commandments of Christ require, yea this is the sum of the whole Commanding Will of God. The substance of the Law is; Be ye Holy, for I the Lord your God am Holy, Levite. 11. 44. the same with what it is referred unto by our Savior, Matth. 22. 37, 39. And whereas Holiness may be reduced unto two Heads: (1) The Renovation of the Image of God in us; (2) Universal Actual Obedience; they are the sum of the Perceptive Part of the Gospel, Ephes. 4. 22, 23, 24. Tit. 2. 11, 12. Hereof therefore there needeth no further Confirmation by especial Testimonies.

[Sect. 2] Our Enquiry must be, What Force there is in this Argument, or whence we do conclude unto a Necessity of Holiness from the Command of God. To this End, the Nature and proper Adjuncts of these Commands are to be considered; that is, we are to get our Minds and Consciences affected with them, so as to endeavor after Holiness on their Account, or with respect unto them. For whatever we may do, which seems to have the Matter of Holiness in it, if we do it not with respect unto God's Command, it hath not the Nature of Holiness in it. For our Holiness is our Conformity and Obedience to the Will of God; and it is a Respect unto a Command which makes anything to be Obedience, or gives it the formal Nature thereof. Wherefore, as God rejects That from any place in his Fear, Worship, or Service, which is resolved only into the Doctrines or Precepts of Men, Isa. 29. 13. so for men to pretend unto I know not what Freedom, Light and Readiness unto all Holiness, from a Principle within, without Respect unto the Commands of God without, as given in his Word, is to make themselves this own God, and to despise Obedience unto him who is over all, God blessed forever: Then are we the Servants of God, Then are we the Disciples of Christ, when we do what is Commanded us, and because it is Commanded us. And what we are not influenced unto by the Authority of God in his Commands, we are not principled for by the Spirit of God administered in the Promises. Whatever Good any man doth in any Kind, if the Reason why he doth it be not God's Command, it belongs neither to Holiness nor Obedience. Our Enquiry therefore is, after those things in the Commands of God, which put such an indispensible Obligation upon us unto Holiness, as that whatever we may be or we may have without it, will be of no Use or Advantage unto us, as unto Eternal Blessedness, or the Enjoyment of him.

[Sect. 3] But to make our Way more clear and safe, one thing must yet be premised unto these Considerations. And this is, that God's Commands for Holiness may be considered two ways: (1) As they belong unto, and are Parts of the Covenant of Works; (2) As they belong and are inseparably annexed unto the Covenant of Grace. In both respects they are materially and formally the same; that is, the same Things are required in them, and the same Person requires them, and so their Obligation is Joynt and Equal. Not only the Commands of the New Covenant do oblige us unto Holiness, but those of the Old also, as to the Matter and Substance of them: But there is a great Difference in the Manner and Ends of these Commands, as considered so distinctly.

For, (1) The Commands of God as under the Old Covenant, do so require universal Holiness of us, in all Acts, Duties and Degrees of them, that upon the least Failure, in Substance, Circumstance, or Degree, they allow of nothing else we do, but Determine us Trangressors of the whole Law. For with respect unto them, whosoever shall keep the whole Law, and yet offend in one point, is Guilty of all, James 2. 10. Now I acknowledge, that although there ariseth from hence an Obligation unto Holiness, to them who are under that Covenant, and such a Necessity of it, as that without it they must certainly perish; yet no Argument of the Nature with those which I insist upon, can hence be taken to press us unto it. For no Arguments are forceable unto this Purpose, but such as include Encouragements in them unto what they urge. But that, this Consideration of the Command knoweth nothing of, seeing a Complyance with it is in our Lapsed Condition absolutely impossible; and for the Things that are so, we can have no Endeavors. And hence it is, that no man influenced only by the Commands of the Law, or first Covenant absolutely considered, whatever in particular he might be forced or compelled unto, did ever sincerely Ayme or Endeavor after universal Holiness.

[Sect. 4] Men may be subdued by the Power of the Law, and compelled to habituate themselves unto a strict Course of Duty, and being advantaged therein, by a sedate Natural Constitution, desire of Applause, Self-Righteousness, or Superstition, may make a great Appearance of Holiness. But if the Principle of what they do be only the Commands of the Law, they never tread one true step in the Paths of it.

[Sect. 5] (2) The End why these Commands require all the Duties of Holiness of us, is that they may be our Righteousness before God, or that we may be Justified thereby. For Moses describeth the Righteousness which is of the Law, that the Man which doth those things shall live by them, Rom. 10. 5. that is, it requires of us all Duties of Obedience unto this End, that we may have Justification and Eternal Life by them. But neither on this Account can any such Argument be taken as those we inquire into. For the deeds of the Law no man can be justified: If thou Lord shouldest mark Iniquities, O Lord who shall stand? Psal. 130. 3. So prays David, Enter not into Judgment with thy Servant, for in thy sight shall no man living be justified, Psal. 143. 2. Rom. 3. 20. Gal. 2. 16. And if none can attain the End of the Command, as in this sense they cannot, what Argument can we take from thence to prevail with them unto Obedience? Whoever therefore presseth men unto Holiness, merely on the Commands of the Law, and for the Ends of it, doth but put them upon tormenting Disquietments, and deceive their Souls. However men are indispensibly obliged hereby, and must Eternally perish for want of what the Law so requires, who do not or will not by Faith comply with the only Remedy and Provision that God hath made in this Case. And for this Reason are we necessitated to deny a Possibility of Salvation unto all to whom the Gospel is not preached, as well as unto those by whom it is refused. For they are left unto this Law, whose Precepts they cannot answer, and whose End they cannot attain.

[Sect. 6] It is otherwise on both these Accounts with the Commands of God for Holiness under the New Covenant, or in the Gospel. For,

(1) Although God in them requireth universal Holiness of us, yet he doth not do it in that strict and rigorous way as by the Law, so as that if we fail in anything either as to the Matter or Manner of its performance, in the Substance of it, or as to the Degrees of its Perfection, that thereon both that and all we do besides, should be rejected. But he doth it with a Contemperation of Grace and Mercy, so as that if there be an universal sincerity, in a Respect unto all his Commands, he both pardoneth many sins, and accepts of what we do, though it come short of Legal Perfection; both on the Account of the Mediation of Christ. Yet this hindereth not, but that the Law or Command of the Gospel doth still require universal Holiness of us, and a Perfection therein, which we are to do our utmost Endeavor to comply withal, though we have a Relief provided in sincerity on the one hand, and Mercy on the other. For the Commands of the Gospel do still declare what God approves, and what he doth condemn, which is no less than all Holiness on the one hand, and all Sin on the other, as exactly and extensively as under the Law. For this the very Nature of God requireth, and the Gospel is not the Ministry of Sin, so as to give an Allowance or Indulgence unto the least, although in it Pardon be provided for a multitude of sins by Jesus Christ. The Obligation on us unto Holiness is Equal as unto what it was under the Law, though a Relief be provided where unavoidably we come short of it. There is therefore nothing more certain, than that there is no Relaxation given us as unto any Duty of Holiness, by the Gospel, nor any Indulgence unto the least sin. But yet upon the Supposition of the Acceptance of Sincerity, and a perfection of Parts, instead of Degrees, with the Mercy provided for our Failings and Sins; there is an Argument to be taken from the Command of it unto an indispensible Necessity of Holiness, including in it the highest Encouragement to endeavor after it. For, together with the Command, there is also Grace administered, enabling us unto that Obedience which God will accept. Nothing therefore can avoid or evacuate the Power of this Command and Argument from it, but a stubborn Contempt of God, arising from the Love of Sin.

[Sect. 7] (2) The Commands of the Gospel do not require Holiness and the Duties of Righteousness of us, to the same End as the Commands of the Law did, namely, that thereby we might be Justified in the sight of God. For, whereas God now accepts from us an Holiness short of that which the Law required, if he did it still for the same End, it would reflect Dishonor upon his own Righteousness, and the Holiness of the Gospel.

For (First,) if God can accept of a Righteousness unto Justification inferior unto, or short of what he required by the Law, how great severity must it be thought in him, to bind his Creatures unto such an exact Obedience and Righteousness at first, as he could and might have dispensed withal? If he doth accept of sincere Obedience now unto our Justification, why did he not do so before, but obliged Mankind unto absolute Perfection according to the Law, for coming short wherein they all perished. Or shall we say, that God hath changed his Mind in this matter, and that he doth not stand so much now on rigid and Perfect Obedience for our Justification, as he did formerly? Where then is the Glory of his Immutability, of his Essential Holiness, of the absolute Rectitude of his Nature and Will?

[Sect. 8] Besides, (Secondly,) what shall become of the Honor and Holiness of the Gospel on this Supposition? Must it not be looked on as a Doctrine less Holy than that of the Law? For whereas the Law required absolute perfect sinless Holiness unto our Justification, the Gospel admits of that to the same End, on this Supposition, which is every way imperfect, and consistent with a multitude of Sins and Failings? What can be spoken more to the Derogation of it? Nay, would not this indeed make Christ the Minister of Sin, which our Apostle rejects with so much Detestation? Gal. 2. 17. For to say, that he hath merited that our imperfect Obedience, attended with many and great sins ( for there is no man that liveth and sinneth not ) should be accepted unto our Justification, instead of perfect and sinless Obedience required under the Law, is plainly to make him the Minister of Sin, or one that hath acquired some Liberty for sin, beyond whatever the Law allowed. And thus upon the whole matter, both Christ and the Gospel, in whom and whereby, God unquestionably designed to declare the Holiness and Righteousness of his own Nature, much more Gloriously than ever he had done any other way, should be the great means to darken and obscure them. For in and by them on this Supposition, God must be be thought (and is declared) to accept of a Righteousness unto our Justification, unspeakably inferior unto what he required before.

[Sect. 9] It must be granted therefore, that the End of Gospel Commands requiring the Obedience of Holiness in us, is not, that thereby or thereon we should be Justified. God hath therein provided another Righteousness for that End, which fully, perfectly, absolutely answers all that the Law requires; and on some Considerations is far more Glorious than what the Law either did or could require. And hereby hath he exalted more than ever the Honor of his own Holiness and Righteousness, whereof the External Instrument is the Gospel, which is also therefore most Holy: Now this is no other but the Righteousness of Christ imputed unto us; for he is the End of the Law for Righteousness unto them that do believe, Rom. 10. 4. But God hath now appointed other Ends unto our Holiness, and so unto his Command of it, under the Gospel, all of them consistent with the Nature of that Obedience which he will accept of us, and such as we may attain through the Power of Grace, and so all of them offering new Encouragements as well as Enforcements unto our Endeavors after it. But because these Ends will be the Subject of most of our ensuing Arguments, I shall not here insist upon them. I shall only add two things in General. (1) That God hath no design for his own Glory, in us or by us, in this World or unto Eternity, that there is no especial Communion that we can have with him by Jesus Christ, nor any Capacity for us to enjoy him, but Holiness is Necessary unto it, as a Means unto its End. (2) These present Ends of it under the Gospel are such, as that God doth no less indispensibly require it of us now, than he did when our Justification was proposed as the End of it. They are such in brief, as God upon the Account of them judgeth meet to command us to be Holy in all Manner of Holiness, which what Obligation and Necessity it puts upon us so to be, we are now to inquire.

[Sect. 10] ( First, ) The first thing considerable in the Command of God to this purpose, is the Authority wherewith it is accompanied. It is indispensibly necessary that we should be Holy, on the Account of the Authority of God's Command. Authority wherever it is just, and exerted in a due and equal Manner, carrieth along with it an Obligation unto Obedience. Take this away, and you fill the whole World with Disorder. If the Authority of Parents, Masters and Magistrates, did not oblige Children, Servants and Subjects, unto Obedience, the World could not abide one moment out of Hellish Confusion. God himself maketh use of this Argument in general, to convince men of the Necessity of Obedience. A Son honoreth his Eather, and a Servant his Master; if I then be a Father where is mine Honor, and if I be a Master where is my Fear, saith the Lord of Hosts unto you Priests who despise my Name? Mal. 1. 6. If in all particular Relations, where there is anything of Superiority, which hath the least parcel of Authority accompanying of it, Obedience is expected, and exacted; is it not due to me who have all Authority, of all Sovereign Relations in me towards you? And there are two things that enforce the Obligation from the Command on this Consideration, Jus imperandi, and Vis exequendi, both comprised in that of the Apostle James, ch. 4. v. 12. There is one Lawgiver, who is able to save and to destroy.

1. He who commands us to be Holy, is our Sovereign Law-giver; He that hath absolute Power to prescribe unto us what Laws he pleaseth. When Commands come from them who have Authority, and yet are themselves also under Authority, there may be some secret Abatement of the Power of the Command. Men may think either to appeal from them, or one way or other subduct themselves from under their Power. But when the Power immediately commanding is Sovereign and absolute, there is no room for Tergiversation. The Command of God proceeds from the absolute Power of a Sovereign Legislator. And where it is not complied withal, the whole Authority of God, and therein God himself is despised. So God in many places calleth sinning against his Commands, the despising of him, Numb. 11. 20. 1 Sam. 2. 30. the despising of his Name, Mal. 1. 6. the despising of his Commandment, and that in his Saints themselves, 2 Sam. 12. 10.

[Sect. 11] Being then under the Command of God to be holy, not to Endeavor always and in all things so to be, is to despise God, to reject his Sovereign Authority over us, and to live in Defiance of him. This state I suppose there are few who would be willing to be found in: To be constant Despisers of God, and Rebels against his Authority, is a Charge that men are not ready to own, and do suppose that those who are so indeed, are in a very ill Condition. But this and no better is the state of everyone who is not holy, who doth not follow after Holiness. Yet so it is, propose unto men the true Nature of Evangelical Holiness, press them to the Duties wherein the Exercise of it doth consist, convince them with Evidence as clear as the Light at Noon-day, that such and such Sins, such and such Courses wherein they live and walk, are absolutely inconsistent with it, and irreconcilable unto it, yet for the most part it is but little they will heed you, and less they will do to answer your Exhortations. Tell the same Persons, that they are Rebels against God, Despisers of him, that they have utterly broken the Yoke, and cast off his Authority, and they will defy you, and perhaps revile you. But yet these things are inseparable; God having given his Command unto men to be Holy, declared his Sovereign Will and Pleasure therein, if we are not so accordingly, we are not one Jott better than the Persons described. Here then in the first place we found the Necessity of Holiness, on the Command of God. The Authority wherewith it is accompanied, makes it Necessary: Yea, from hence if we endeavor not to thrive in it, if we watch not diligently against everything that is contrary unto it, we are therein and so far Despisers of God, and his Name, as in the places before cited.

[Sect. 12] This therefore evidenceth unto the Consciences of men, that the Obligation unto Holiness is indispensible. And it would do well, if we always carried this formal Consideration of the Commandment in our Minds; nothing would be more prevalent with us unto Watchfulness in Holiness, as nothing doth more effectually render what we do, to be Obedience properly so called. Forgetfulness hereof, or not heeding it as we ought, is the great Reason of our loose and careless Walking, of our Defect in making a Progress in Grace and Holiness. No man is safe a Moment, whose Mind by any means is dispossessed of a Sence of the Sovereign Authority of God in his Commands; nor can anything secure such a Soul from being pierced and entered into by various Temptations. This therefore are we to carry about with us where ever we go, and whatever we do, to keep our Souls and Consciences under the power of it, in all Opportunities of Duties, and on all Occasions of Sin. Had men always, in their Ways, Trades, Shops, Affairs, Families, Studyes, Closets, this written on their Hearts, they would have Holiness to the Lord on their Breasts and Foreheads also.

[Sect. 13] 2. The Apostle tells us, that as God in his Commands is a Sovereign Law-giver, so he is able to kill and keep alive. That is, his Commanding Authority is accompanied with such a Power, as that whereby he is able absolutely and Eternally to Reward the Obedient, and to return unto the Disobedient a meet Recompense of Punishment. For, although I would not exclude other Considerations, yet I think this of Eternal Rewards and Punishments to be principally here intended.

But (1) supposing it to have Respect unto things Temporal also, it carries along with it the greater Enforcement. God commands us to be holy: Things are in that State and Condition in the World, as that if we endeavor to answer his Will in a due Manner, designing to perfect Holiness in the f • ar of the Lord, we shall meet with much Opposition, many Difficulties, and at length perhaps it may cost us our Lives; multitudes have made Profession of it at no cheaper Rate. But let us not mistake in this matter; He who commands us to be Holy is the only Sovereign Lord of Life and Death, that hath alone the Disposal of them both, and consequently of all things that are subservient and conducing unto the one or other. It is he alone who can kill in a way of Punishment, and he alone can keep alive in a way of Merciful Preservation. This Power of our Law-giver, the holy Companions of Daniel committed themselves unto, and preserved themselves by the Consideration of, when with the Terror of Death they were commanded to forsake the Way of Holiness, Dan. 3. 17, 18. And with respect unto it, our Lord Jesus Christ tells us, that he who would save his Life, namely, by a sinful Neglect of the Command, shall lose it. This therefore is also to be considered; the Power of him who commands us to be Holy is such, as that he is able to carry us through all Difficulties and Dangers which we may incur upon the Account of our being so. Now whereas the Fear of Man is one principal Cause or Means of our failing in Holiness and Obedience, either by sudden Surprizals, or violent Temptations, and the next hereunto, is the Consideration of other things esteemed Good or Evil in this World; the Faith and Sence hereof will bear us up above them, deliver us from them, and carry us through them.

[Sect. 14] Be of good Courage all ye that trust in the Lord; you may, you ought, without Fear or Dauntedness of spirit, to engage into the Pursuit of universal Holiness: He who hath commanded it, who hath required if of you, will bear you out in it; nothing that is truly evil or finally disadvantageous shall befall you on that Account. For (let the World rage whilst it pleaseth, and threaten to fill all things with Blood and Confusion) to God the Lord belong the Issues from Death, he alone can kill and make alive. There is therefore no small Enforcement unto Holiness, from the Consideration of the Command, with respect unto the Power of the Commander, relating unto things in this World.

But (2) I suppose it is a Power of Eternal Rewards and Punishments, that is principally here intended. The Killing here, is that mentioned by our Savior, and opposed to all Temporal Evil, and Death itself, Matth. 10. 28. Fear not them who can kill the Body, but are not able to kill the Soul; but rather fear him who is able to destroy both Soul and Body in Hell. And this keeping alive, is a Deliverance from the Wrath to come in Everlasting Life. And this is that which gives an unavoidable Efficacy to the Command. Every Command of a Superior doth tacitly include a Reward and Punishment to be intended. For a Declaration is made of what is pleasing and what is displeasing unto him that gives the Command; and therein is there a virtual Promise and Threatning. But unto all Solemn Laws Rewards and Punishments are expressly annexed.

[Sect. 15] But there are two Reasons why for for the most part they do but little influence the Minds of Men who are inclined unto their Transgression. (1) The first is, that the Rewards and Punishments declared, are such as men think they do justly prefer their own satisfaction in the Transgression of the Laws, before them. It is so will all Good men, with respect unto Laws made contrary to the Laws of God; and Wise men also may do so with respect unto useless Laws, with trifling Penalties; and Evil men will do so with respect unto the highest Temporal Punishments, when they are greedily set on the satisfaction of their Lusts. Hence I say it is in the first place, that the Minds of men are so little influenced with those Rewards and Punishments that are annexed unto Human Laws. And (2 ^dly, ) a secret Apprehension that the Commanders or Makers of the Laws, neither will nor are able to execute those Penalties in the case of their Transgression, evacuates all the Force of them. Much they ascribe to their Negligence, that they will not take Care to see the Sanction of their Laws executed; more to their Ignorance, that they shall not be able to find out their Transgressions; and somewhat in sundry Cases to their Power, that they cannot Punish nor Reward, though they would. And for these Reasons are the Minds of men little influenced by Human Laws beyond their own honest Inclinations and Interest. But things are quite otherwise with respect unto the Law and Commands of God that we should be Holy. The Rewards and Punishments, called by the Apostle Killing and Keeping alive, being Eternal, in the highest Capacities of Blessedness or Misery, cannot be Ballanced by any Consideration of this present World, without the highest Folly and Villany unto ourselves. Nor can there be any Reserve on the Account of Mutability, Indifferency, Ignorance, Impotency, or any other Pretence, that they shall not be Executed. Wherefore, the Commands of God which we are in the Consideration of, are accompanied with Promises and Threatenings, of Eternal Blessedness on the one hand, or of Misery on the other. And these will certainly befall us, according as we shall be found Holy or Vnholy. All the Properties of the Nature of God are immutably engaged in this matter; and hence ensues an indispensible Necessity of our being Holy. God commands that we should be so, but what if we are not so? Why as sure as God is Holy and Powerful we shall Eternally perish, for with the Threatning of that Condition, is his Command accompanied in Case of Disobedience. What if we do comply with the Command, and become holy? Upon the same ground of Assurance, we shall be brought unto Everlasting Felicity. And this is greatly to be considered in the Authority of the Commandment. Some perhaps will say, that to yield holy Obedience unto God with respect unto Rewards and Punishments, is servile, and becomes not the free spirit of the Children of God. But these are vain Imaginations: The Bondage of our own spirits may make everything we do servile. But a due Respect unto God's Promises and Threatenings, is a principal part of our Liberty. And thus doth the Necessity of Holiness, which we are engaged in the Demonstration of, depend on the Command of God, because of that Authority from whence it doth proceed, and wherewith it is accompanied. It is therefore certainly our Duty, if we would be found walking in a Course of Obedience, and the Practice of Holiness, to keep a sense hereof constantly fixed on our Minds. This is that which in the first place God intends in that great Injunction of Obedience, Gen. 17. 1. I am God Almighty, walk before me, and be thou perfect. The way to walk uprightly, to be sincere or perfect in Obedience, is always to consider, that he who requires it of us is God Almighty, accompanied with all the Authority and Power before mentioned, and under whose Eye we are continually. And in particular we may apply this unto Persons and Occasions.

[Sect. 16] (1) As to Persons; let them in an especial manner have a continual Regard hereunto, who on any Account are Great or High, or Noble in the World, and that because their especial Temptation is to be lifted up unto a Forgetfulness or Regardlesness of this Authority of God. The Prophet distributes incorrigible Sinners into two sorts, and gives the different Grounds of their Impenitency respectively. The first are the Poor; And it is their Folly, Stupidity and sensual Lusts, that keep them off from attending to the Command. Jerem. 5. 3, 4. They have refused to receive Correction, they have made their Faces barder than a Rock, they have refused to return; therefore I said, Surely these are Poor, they are sottish, for they know not the Way of the Lord, nor the Judgment of their God. There are a sort of poor incorrigible Sinners, whose Impenitency ariseth much out of their Ignorance, Blindness and Folly, which they please themselves in, although they differ but little from the Beasts that perish. And such do we abound withal, who will take no Pains for, who will admit of no Means of Instruction. But there is another sort of Sinners to whom the Prophet makes his Application, and discovers the Ground of their incorrigible Impenitency also; I will get me to the Great men, and will speak unto them, for they have known the Way of the Lord, and the Judgment of their God; v. 5. Great men, by Reason of their Education and other Advantages, do attain unto a Knowledge of the Will of God, or at least may be thought so to have done, and would be esteemed to excel therein. They therefore are not likely to be Obstinate in sin, merely from stupid Ignorance and Folly. No, saith the Prophet, they take another Course. They have altogether broken the Yoke, and burst the Bonds. They are like a Company of rude Beasts of the Field, who having broken their Yokes and Cords, do run up and down the Fields, treading down the Corn, breaking up the Fences, pushing with the Horn, and trampling on all before them. This is the Course of men in the Pursuit of their Lusts, when they have broken the Yoke of the Lord. And this the Prophet declares to be the especial Evil of Great Men, the Rich, the Mighty, the Honorable in the World. Now this Breaking of the Yoke, is the Neglecting and Despising of the Authority of God in the Command. Seeing therefore that this is the especial Temptation of that sort of Persons, and Things innumerable there are of all sorts, that concur to render that Temptation prevalent upon them, let all those who are of that Condition, and have the least sincere Desire after Holiness, watch diligently, as they love and value their Souls, to keep always and in all things, a due Sence of the Authority of God in his Commands upon their Minds and Consciences. When you are in the height of your Greatness, in the fullness of your Enjoyments, in the most urgent of your Avocations by the Things or Societies of the World, and those who belong unto it, when the variety of public Appearances and Attendencies are about you, where you are uppermost in the Words of others, and it may be in your own Thoughts, remember Him who is over all, and consider that you are subject and obnoxious unto his Authority, equally with the poorest Creature on the Earth. Remember, that it is your especial Temptation to do otherwise. And if you do yet abhor those who by this Means are come to be Sons of Belial, or such as have altogether broken the Yoke, and run up and down the World in the pursuit of their Lusts, saying, Our Lips are our own, and who is Lord over us, be you Watchful against the least Beginnings or Entrances of it in yourselves.

[Sect. 17] (2) In general; let us all endeavor to carry a constant Regard unto the Authority of God in his Commands, into all those Seasons, Places, Societies, Occasions, wherein we are apt to be surprised in any Sin, or a Neglect of Duty. And I may reduce this Instruction, or Point it unto three Heads or Occasions; namely, Secresie, Businesses, and Societies. (1) Carry this along with you into your secret Retirements and Enjoyments. Neglect hereof is the next Cause of those secret Actual provoking Sins which the World swarms with. When no Eye sees but the Eye of God, men think themselves secure. Hereby have many been surprised into Folly, which hath proved the Beginning of a total Apostasy. An Awe from the Authority of God in the Command upon the Heart, will equally secure us in all Places, and on all Occasions. (2) Let us carry it into our Businesses, and the Exercise of our Trades or Callings. Most men in these things, are very apt to be intent on present Occasions, and having a certain End before them, do habituate themselves unto the ways of its Attainment. And whilst they are so engaged, many things occur which are apt to divert them from the Rule of Holiness. Whenever therefore you enter into your Occasions, wherein you may suppose that Temptations will arise, call to mind the Greatness, Power and Authority over you, of him who hath commanded you in all things to be holy. Upon every Entrance of a Surprizal, make your Retreat unto such Thoughts which will prove your Relief. (3) Carry it with you into your Companyes and Societies. For many have frequent Occasions of engaging in such Societies, as wherein the least Forgetfulness of the Sovereign Authority of God, will betray them unto Profuseness in Vanity, and corrupt Communication, until they do with Delight, and hear with Pleasure such things as wherewith the Holy Spirit of God is grieved, their own Consciences are defiled, and the Honor of Profession is cast to the ground.

[Sect. 18] ( Secondly, ) The Command of God that we should be Holy, is not to be considered only as an Effect of Power and Authority which we must submit unto, but as a Fruit of infinite Wisdom and Goodness also, which it is our highest Advantage and Interest to comply withal. And this introduceth a peculiar Necessity of Holiness, from the Consideration of what is Equal, Reasonable, Ingenuous; the contrary whereunto is Foolish, Perverse, Vngratefull, every way unbecoming Rational Creatures. Where nothing can be discerned in Commands, but mere Authority, Will and Pleasure; they are looked on as merely respecting the Good of them that command, and not at all theirs who are to obey, which disheartens and weakens the Principle of Obedience. Now though God, because his Dominion over us is Sovereign and absolute, might have justly left unto us no other Reason or Motive of our Obedience, and it may be did so deal with the Church of Old, as to some particular Temporary Ceremonial Institutions; yet he doth not, nor ever did so as to the Main of their Obedience. But as he proposeth his Law as an Effect of infinite Wisdom, Love and Goodness, so he declares and pleads, that all his Commands are just and equal in themselves, good and useful unto us, and that our Complyance with them is our present, as well as it will be our future Happiness. And that this is so, that the Command of God requiring that we should be Holy, as a Fruit of Wisdom and Goodness, is Equal and Advantageous unto ourselves, appears from all Consideration of it.

[Sect. 19] First, Look upon it formally, as a Law prescribed unto us, and it is so because the Obedience in Holiness which it requires, is proportioned unto the Strength and Power which we have to Obey, which declares it Equal unto us, and an Effect of infinite Wisdom and Goodness in God. The Command, as we shown before, may be considered either as it belonged unto the Old Covenant, or as it is annexed unto, and so is a part of the New. In the first way, as it belonged unto the Old Covenant, the Strength of Grace which we had Originally from God under the Law of Creation, was sufficient to enable us unto all that Holy Obedience which was required therein; and our not doing so, was from willful Rebellion, and not from any Impotency or Weakness in us. We fell not from our first Estate for want of Power to Obey, but by the neglect of the Exercise of that Power which we had, God made us Vpright, but we sought out many Inventions. And in the latter way, as it belongs to the Covenant of Grace, there is by virtue of that Covenant a Supply of spiritual strength given in by the Promise, unto all them who are taken into it, enabling them to Answer the Commands for Holiness, according to the Rule of the Acceptance of their Obedience, before laid down. No man who is instated in the Covenant of Grace, comes short or fails of the Performance of that Obedience which is required and accepted in that Covenant, merely for want of Power and spiritual strength. For God therein according to his Divine Power gives unto us all things that pertain unto Life and Godliness, through the Knowledge of him that hath called us to Glory and Virtue, 1 Pet. 1. 3.

[Sect. 20] It is true, this Grace or Strength, is administered unto them by certain Ways and Means, which if they attend not unto, they will come short of it. But this I say, in the careful, diligent, sedulous use of those means appointed, none who belong to the Covenant of Grace, shall ever fail of that Power and Ability which shall render the Commands of the Gospel easy and not grievous unto them, and whereby they may so fulfill them, as infallibly to be accepted. This the Scripture is plain in, where Christ himself tells us, that his Yoke is easy, and his Burden light, Matth. 11. 30. and his holy Apostle, that his Commands are not grievous, 1 Joh. 5. 3. For, if they should exceed all the Strength which we either have, or he is pleased to give unto us, they would be like the Jewish Ceremonies, a Yoke which we could not bear, and a Law not only grievous but unprofitable. But on the contrary, our Apostle expressly affirms, and so may we, that he could do all things, that is, in the Way and Manner, and unto the End for which they are required in the Gospel, through Christ that strengthened him. Some would confound these things, and cast all into Disorder. They would have men that are under the Old Covenant, to have a Power and spiritual Strength to fulfill the Commands of the New, which God hath never spoken of nor declared, and which indeed is contrary to the whole Design of his Grace. They would have men, who having broken the Old Covenant, and forfeited all their Strength and Ability which they had by it for Obedience, and are not initiated in the New Covenant, yet to have a Power of their own to fulfill the Command of the one or the other, which God neither giveth nor is obliged to give, nor is it necessary to prove that the Command is Equal and Holy. For, as was observed, God giveth us no Command of Holiness and Obedience, but in, with, and by virtue of some Covenant. And there is no more required to prove them to be just and equal, but that they are easy unto them who walk with God in that Covenant whereunto they do belong, and that, that Performance of them shall be accepted which they have Power for. If any will sinfully cast away there Covenant Interest and Privilege, as we did all that of our Original Creation, we must thank ourselves if we have not Power to answer its Commands. Nor doth it belong unto the Equity of the Command of the New Covenant, that those who are not yet made partakers of it by Grace, should have Power to fulfill them. Nay, if they had so, and should do so accordingly, (were any such thing possible) it would not avail them. For, being supposed not as yet to belong unto the New Covenant, they must belong unto the Old. And the Performance of the Commands of the New Covenant in the Way and Manner which are required therein, would not avail them who are really under the Rule and Law of the Old, which admits of nothing short of absolute perfection. But what the Law speaks, it speaks unto them that are under the Law; and what the Gospel speaks, it speaks unto them who who are not under the Law, but under Grace. And the formal Transition of men from one of these States unto another, is by an Act of God's Grace, wherein themselves are merely passive, as hath elsewhere been demonstrated. See Col. 1. 13.

[Sect. 21] This is that which I do intend. God at first made a Covenant with Mankind, the First Covenant, the Covenant of Works. Herein he gave them Commands for Holy Obedience. These Commands were not only possible unto them both for Matter and Manner, by virtue of that Strength and Power which was concreated with them, but easy and pleasant, every way suited unto their Good and Satisfaction in that state and Condition. This rendered their Obedience equal, just, reasonable, and aggravated their Sin with the Guilt of the most horrible Folly and Ingratitude. When by the Fall this Covenant was broken, we lost therewith all Power and Ability to comply with its Commands in holy Obedience. Hereupon, the Law continued holy, and the Commandment, holy, just and good, as our Apostle speaks, Rom. 7. 12. For what should make it otherwise, seeing there was no Change in it by Sin, nor did God require more or harder things of us than before? But to us it became impossible, for we had lost the strength by which alone we were enabled to Observe it. And so the Commandment which was Ordained to Life, we find to be unto Death, Rom. 7. 10. Towards all therefore that remain in that State, we say, the Commandment is still just and holy, but it is neither easy nor possible. Hereon God brings in the Covenant of Grace by Christ, and renews therein the Commands for holy Obedience, as was before declared. And here it is, that men trouble themselves and others about the Power, Ability, and Free-will that men have as yet under the first Covenant, and the Impotency that ensued on the Transgression of it to fulfill the Condition of the New Covenant, and yield the Obedience required in it. For this is the place where men make their great Contests about the Power of Free-will, and the Possibility of God's Command. Let them but grant, that it is the mere Work of God's Sovereign and Almighty Grace effectually to enstate men in the New Covenant, and we shall contend with them or against them, that by virtue thereof, they have that spiritual Strength and Grace administered unto them, as render all the Commands of it to be not only possible but easy also, yea pleasant, and every way suited unto the Principle of an Holy Life wherewith they are endued. And this we make an Argument for the Necessity of Holiness. The Argument we have under Consideration, is that whereby we prove the Necessity of Holiness with respect unto God's Command requiring it, because it is a Fruit of Infinite Wisdom and Goodness. It is so in an especial Manner as it belongs unto the New Covenant. And therefore by our Disobedience or living in Sin, unto the Contempt of God's Authority, we add that of his Wisdom and Goodness also. Now that it is so a Fruit of them, appears in the first place from hence, that it is proportioned unto the Strength and Ability which we have to Obey. Hence Obedience in Holiness becomes equal, easy, and pleasant unto all Believers who sincerely attend unto it. And this fully evinceth the Necessity of it, from the Folly and Ingratitude of the contrary. That these things, and in them the Force of the present Argument may the better be apprehended, I shall dispose them into the ensuing Observations.

[Sect. 22] (1) We do not say, that any one hath this Power and Ability in himself, or from himself. God hath not in the New Covenant brought down his Command to the Power of Man, but by his Grace he raiseth the Power of Man unto his Command: The former were only a Complyance with the Sin of our Nature, which God abhors; the latter is the Exaltation of his own Grace, which he aimeth at. It is not men's Strength in and of themselves, the Power of Nature, but the Grace which is administered in the Covenant, that we intend. For men to trust unto themselves herein, as though they could do anything of themselves; is a Renunciation of all the Aids of Grace, without which we can do nothing. We can have no power from Christ, unless we live in a Perswasion that we have none of our own. Our whole spiritual Life is a Life of Faith; and that is, a Life of Dependance on Christ for what we have not of ourselves. This is that which ruins the Attempt of many for Holiness, and renders what they do, (though it be like unto the Acts and Duties of it) not at all to belong unto it. For, what we do in our own strength, is no part of Holiness; as is evident from the preceding Description of it. Neither doth the Scripture abound in anything more, than in Testifying that the Power and Ability we have to fulfill the Commands of God as given in the New Covenant, is not our own, nor from ourselves, but merely from the Grace of God administered in that Covenant; as John. 15. 5. Phil. 2. 13. 2 Cor. 3. 5. It will be said then, where lies the Difference? Because it is the mere Work of Grace to instate us in the Covenant, you conclude that we have no power of our own to that Purpose. And if when we are in Covenant, all our strength and power is still from Grace, we are, as to any Ability of our own to fulfill the Command of God, as remote from it as ever. I Answer: The first Work of Grace is merely upon us. Hereby the Image of God is renewed, our Hearts are changed, and a Principle of spiritual Life is bestowed on us. But this latter Work of Grace is in us, and by us. And the Strength or Ability which we have thereby, is as truly our own as Adams was his, which he had in the State of Innocency. For he had his immediately from God, and so have we ours, though in a different way.

[Sect. 23] (2) There is no such Provision of spiritual Strength for any Man, enabling him to comply with the Command of God for Holiness, as to Countenance him in the least carnal Security, or the least Neglect of the diligent Use of all those Means which God hath appointed for the Communication thereof unto us, with the Preservation and Increase of it. God who hath determined Graciously to give us supplies thereof, hath also declared, that we are obliged unto our utmost diligence for the Participation of them, and unto their due Exercise when received. This innumerable Commands and Injunctions give Testimony unto; but especially is the whole Method of God's Grace and our Duty herein, declared by the Apostle Peter, 2 Epist. Chap. 1. v. 3, 4, 5, 6, 7, 8, 9, 10, 11. which Discourse I have Opened and Improved elsewhere. The sum is, that God creating in us a new spiritual Nature, and therewithal giving unto us all things appertaining unto Life and Godliness, or a Gracious Ability for the Duties of an Holy, Godly, spiritual Life, we are obliged to use all Means in the continual Exercise of all Grace, which will ascertain unto us our Eternal Election, with our Effectual Vocation, whereon we shall obtain an assured Joyful Entrance into the Kingdom of Glory.

[Sect. 24] (3) This Administration of Grace and spiritual Strength is not equally Effectual at all Times. There are Seasons wherein to Correct our Negligences in giving place to our Corruptions and Temptations, or on other Grounds to discover unto us our own Frailty and Impotency, with other Holy Ends of his own, that God is pleased to withhold the powerful Influences of his Grace, and to leave us unto ourselves. In such Instances we shall assuredly come short of answering the Command for universal Holiness, one way or other. See Psal. 30. 6, 7. But I speak of ordinary Cases, and to prevent that slothfulness and Tergiversation unto this Duty of complying with all the Commands of God for Holiness, which we are so obnoxious unto.

[Sect. 25] (4) We do not say, That there is in the Covenant of Grace spiritual Strength administered, so as that by Virtue thereof we should yield sinless and absolutely Perfect Obedience unto God, or to render any one Duty so absolutely Perfect. If any such there are, or ever were, who maintain such an Imputation of the Righteousness of Christ unto us, as should render our own personal Obedience unnecessary, they do overthrow the Truth and Holiness of the Gospel. And to say, that we have such supplies of Internal Strength, as to render the Imputation of the Righteousness of Christ unto our Justification, Unnecessay, is to overthrow the Grace of the Gospel, and the New Covenant itself. But this alone we say; There is Grace administered by the Promises of the Gospel, enabling us to Perform the Obedience of it, in that Way and Manner as God will accept. And herein there are various Degrees, whereof we ought constantly to aim at the most Compleat, and so to be perfecting Holiness in the Fear of the Lord. And where we signally come short of the best Rules and Examples, it is principally from our Neglect of those Supplyes of Grace which are tendered in the Promises.

[Sect. 26] (5) There is a Two-fold Gracious Power Necessary to render the Command for Holiness and Obedience thereunto easy and pleasant.

1. That which is Habitually Resident in the Hearts and Souls of Believers, whereby they are constantly inclined and disposed unto all Fruits of Holiness. This the Scripture calls our Life, a New Principle of Life, without which we are dead in Trespasses and Sins; Where this is not, whatever Arguments you constrain and press men withal to be Holy, you do as it were but offer violence unto them, endeavoring to force them against the fixed Bent and Inclination of their Minds. By them all you do but set up a Damme against a Stream of Waters, which will not be Permanent, nor turn the Course of the stream contrary to its natural Inclination. Unto such the Cemmand for Holiness must needs be grievous and difficult. But such a Disposition and Inclination, or a Principle so inclining, and disposing of us unto Duties of Holiness, we have not in nor of ourselves by Nature; nor is it to be raised out of its Ruines. For the carnal Mind (which is in us all) is Enmity against God, which carrieth in it an Aversation unto everything that is required of us in a way of Obedience, as hath been proved at large. And yet without this Habitual Principle, we can never in a due Manner comply with any one Command of God that we should be Holy. Want hereof is that which renders Obedience so grievous and Burdensome unto many. They endure it for a Season, and at length either violently or insensibly cast off its Yoke. Light and Conviction have compelled them to take it on themselves, and to attend unto the performance of those Duties which they dare not omit. But having no Principle enabling or inclining them unto it, all they do, though they do much, and continue long therein, is against the grain with them, they find it difficult, uneasy and wearisome. Wherein they can be any Pretences countenance themselves in a Neglect of any part of it, or Bribe their Consciences into a Complyance with what is contrary unto it, they fail not to deliver themselves from their Burden. And for the most part, either insensibly by multiplied Instances of the Neglect of Duties of Obedience, or by some great Temptations before they leave the World, they utterly leave all the Ways of Holiness, and Respect unto the Commands, of God; or if they continue any, it is unto External Acts of Morality which pass with Approbation in the World, the inward and spiritual part of Obedience they utterly Renounce. The Reason hereof, I say is, because having no Principle within, enabling them unto a Complyance with the Commands of God, with Delight and Satisfaction, they grow grievous and intolerable unto them. So unto many on the same Ground, the Worship of God is very burdensome, unless it be borne for them, by External Additions and Ornaments.

[Sect. 27] 2. There is an Actual Assistance of Effectual Grace required hereunto. We are not put into that Condition by the Covenant, as that we should be able to do anything of ourselves, without Actual Divine Assistance. This were to set us free from our Dependance on God, and to make us God's unto ourselves. The Root still bears us, and the Springs of our spiritual Life are in another. And where both these are, there the Command is Equal not only in itself but unto us, and Obedience unto it as easy as just.

[Sect. 28] (6) And both these sorts of Grace are Administred in the New Covenant, suited unto the holy Obedience it requires.

1. For the first; it is that which God so frequently, so expressly promiseth, where he says, that he will take away the Heart of Stone, and give us an Heart of Flesh, that he will write his Laws in our Hearts, and put his Fear in our inward parts; that we shall fear him, and never depart from him; that he will circumcise our Hearts to know and love him: Which Promises, and the Nature of the Grace contained in them, I have before at large explained. It is sufficient unto our present Purpose, that in and by these Promises, we are made partakers of the Divine Nature, and are therein endowed with a constant Habitual Disposition and Inclination unto all Acts and Duties of Holiness; For our Power followeth our Love and Inclinations, as Impotency is a Consequent of their Deceit.

[Sect. 29] And here we may stay a little, to confirm our principal Assertion. Upon the Supply of this Grace, which gives both Strength for, and a constant Inclination unto Holy Obedience, the Command for it becomes equal and just, meet and easy to be complied withal. For none can refuse a Complyance with it in any Instance, but their so doing is contrary unto that Disposition and Inclination of the New Nature which God hath implanted in themselves. So that in them to Sin, is not only contrary to the Law without them, to the Light of their Minds, and Warning of their Consciences, but it is so also unto that which is their own Inclination and Disposition, which hath sensibly in such Cases a Force and Violence put upon it, by the Power of Corruptions and Temptations. Wherefore, although the Command for Holiness may and doth seem grievous and burdensome unto Unregenerate Persons, as we have observed, because it is against the habitual bent and Inclination of their whole Souls; yet neither is it, nor can it be so unto them who cannot neglect it, or act anything against it, but that therein also they must Crucify and offer Violence unto the Inclinations of the New Creature in them, which are their own. For in all things, the Spirit lusteth against the Flesh, Gal. 5. 17. and the Disposition of the New Creature is Habitually against Sin, and for Holiness. And this gives a mighty constraining Power unto the Command, when it is Evident in our own Minds and Consciences, that it requires nothing of us but what we do or may find an Inclination or Disposition in our own Hearts unto. And by this Consideration we may take in the Power of it upon our Souls, which is too frequently disregarded. Let us but upon the proposal of it unto us, consider what our Minds and Hearts say to it, what Answer they return, and we shall quickly discern how equal and just the Command is. For I cannot persuade myself, that any Believer can be so captivated at any time under the Power of Temptations, Corruptions, or Prejudices, but that (if he will but take Council with his own Soul, upon the Consideration of the Command for Obedience and Holiness, and ask himself what he would have,) he will have a plain and sincere Answer, That indeed I would do and have the Good proposed, this Holiness, this Duty of Obedience. Not only will Conscience answer, that he must not do the Evil whereunto Temptation leadeth, for if he doth, Evil will ensue thereon; but the new Nature, and his Mind and Spirit will say, This Good I would do, I delight in it, it is Best for me, most suited unto me. And so it joins all the Strength and Interest in hath in the Soul, with the Command. See to this Purpose the Arguing of our Apostle, Rom. 7. 20, 21, 22. It is true, there is a Natural Light in Conscience, complying with the Command in its Proposal, and urging Obedience thereunto, which doth not make it easy to us, but where it is alone, increaseth its Burden and our Bondage; For it doth only give in its Suffrage unto the Sanction of the Command, and adds to the severity wherewith it is attended. But that Complyance with the Command which is from a Principle of Grace, is quite of another Nature, and greatly facilitates Obedience. And we may distinguish between that Complyance with the Command which is from the Natural Light of Conscience, which genders unto Bondage, and that which being from a Renewed Principle of Grace, gives Liberty and Ease in Obedience. For, the first respects principally the Consequent of Obedience or Disobedience, the Good or Evil that will ensue upon them; Rom. 2. 14, 15. Set aside this Consideration, and it hath no more to say: But the latter respects the Command itself, which it embraceth, delighteth in, and judgeth good and holy, with the Duties themselves required, which are Natural, and suited thereunto.

[Sect. 30] 2. Grace of the latter sort also, Actual Grace for every holy Act and Duty, is administered unto us according to the Promise of the Gospel. So God told Paul, that his Grace was sufficient for him. And he worketh in us both to will and to do, of his own good Pleasure, Phil. 2. 13. so as that we may do all things through him that enables us, the Nature of which Grace also hath been before discoursed of. Now although this Actual working Grace be not in the Power of the Wilis of Men, to make use of or refuse as they see Good, but its Administration depends merely on the Grace and Faithfulness of God, yet this I must say, that where it is sought in a due Manner by Faith and Prayer, it is never so restrained from any Believer, but that it shall be Effectual in him, unto the whole of that Obedience which is required of him, and as it will be accepted from him.

[Sect. 31] If then this be the Condition of the Command of Holiness, how Just and Equal must it needs be confessed to be, and therefore how highly Reasonable is it that we should comply with it, and how great is their Sin and Folly by whom it is neglected! It is true, we are absolutely obliged unto Obedience by the mere Authority of God who commands; but he not only allows us to take in, but directs us to seek after these other Considerations of it, which may give it Force and Efficacy upon our Souls and Consciences. And among these, none is more Efficacious towards Gracious Ingenuous Souls, than this of the Contemperation of the Duties commanded, unto spiritual Aids of Strength promised unto us. For, what Cloke or Pretence of Dislike or Neglect is here left unto any? Wherefore, not only the Authority of God in giving a Command, but the Infinite Wisdom and Goodness of God in giving such a Command, so Just, Equal and Gentle, fall upon us therein, to Oblige us to Holy Obedience. To Neglect or Despise this Command, is to Neglect or Despise God, in that Way which he hath chosen to manifest all the holy Properties of his Nature.

[Sect. 32] Secondly, The Command is Equal, and so to be esteemed from the Matter of it, or the Things that it doth require. Things they are that are neither great nor grievous, much less perverse, useless, or evil, Micah 6. 6, 7, 8. There is nothing in the Holiness which the Command requires, but what is Good to him in whom it is, and Vsefull to all others concerned in him, or what he doth. What they are, the Apostle mentions in his Exhortation unto them, Phil. 4. 8. They are things true, and honest, and just, and pure, and lovely, and of good report, and what Evil is there in any of these things, that we should decline the Command that requires them? The more we abound in them, the better it will be for our Relations, our Families, our Neighbors, the whole Nation, and the World, but best of all for our selves. Godliness is profitable unto all things, 1 Tim. 4. 8. These things are good and profitable unto men, Tit. 3. 8. Good to them that do them, and good to those towards whom they are done. But both these things, namely, the Usefulness of Holiness unto our selves and others, must be spoken unto distinctly afterwards, and are therefore transmitted unto their proper place.

[Sect. 33] As therefore it was before observed, it is incumbent on us in the first place, to Endeavor after Holiness and the Improvement of it, with respect unto the Command of God that we should be Holy, and because of it, and that especially under the Consideration of it which we have insisted on. I know not what vain Imaginations have seemed to possess the Minds of some, that they have no need of Respect unto the Command, nor to the Promises and Threatenings of it, but to Obey merely from the Power and Guidance of an inward Principle. Nay, some have supposed, that a Respect unto the Command would vitiate our Obedience, rendering it Legal and Servile. But I hope, That Darkness which hindered men from discerning the Harmony and Complyance which is between the Principle of Grace in us, and the Authority of the Command upon us, is much taken away from all sincere Professors. It is a Respect unto the Command which gives the formal Nature of Obedience unto what we do. And without a due Regard unto it, there is nothing of Holiness in us. Some would make the Light of Nature to be their Rule, some in what they do, look no further for their Measure than what carries the Reputation of common Honesty among men. He that would be holy indeed, must always mind the Command of God, with that Reverence and those Affections which become him to whom God speaks immediately. And that it may be Effectual towards us, we may consider:

[Sect. 34] (1) How God hath multiplied his Commands unto this Purpose, to testify not only his own infinite Care of us, and Love unto us, but also our Eternal Concernment in what he requires. He doth not give out unto us a single Command that we should be Holy, (which yet were sufficient to Oblige us forever) but he gives his Commands unto that Purpose, Line upon line, line upon line, precept upon precept, precept upon precept. He that shall but look over the Bible, and see almost every Page of it filled with Commands, or Directions, or Instructions for Holiness; cannot but conclude, that the Mind and Will of God is very much in this matter, and that our Concernment therein is inexpressible. Nor doth God content himself to multiply Commands in General, that we should be Holy, so as that if we have Regard unto him they may never be out of our Remembrance, but there is not any particular Duty or Instance of Holiness, but he hath given us especial Commands for that also. No man can instance in the least Duty that belongs directly unto it, but it falls under some especial Command of God. We are not only then under the Command of God in general, and that often reiterated unto us, in an awful Reverence whereof we ought to walk, but upon all Occasions, whatever we have to do or avoid in following after Holiness, is represented unto us in especial Commands to that purpose. And they are all of them a Fruit of the Love and Care of God towards us. Is it not then our Duty always to consider these Commands, to bind them unto our Hearts, and our Hearts to them, that nothing may separate them? Oh that they might always dwell in our Minds, to influence them unto an inward constant Watch against the first Disorders of our Souls, that are unsuited to the inward Holiness God requires, abide with us in our Closets, and all our Occasions for our Good.

[Sect. 35] (2) We may do well to consider what various Enforcements God is pleased to give unto those multiplied Commands. He doth not remit us merely to their Authority, but he applieth all other Ways and Means whereby they may be made Effectual. Hence are they accompanied with Exhortations, Entreaties, Reasonings, Expostulations, Promises, Threatenings, all made use of to fasten the Command upon our Minds and Consciences. God knows how slow and backward we are to receive due Impressions from his Authority; and he knows by what Ways and Means the Principles of our internal Faculties are apt to be wrought upon, and therefore applies these Engines to fix the Power of the Commands upon us. Were these things to be treated of severally, it is manifest how great a part of the Scripture were to be transcribed. I shall therefore only take a little Notice of the Reinforcement of the Command for Holiness, by those especial Promises which are given unto it. I do not intend now the Promises of the Gospel in general, wherein in its own Way and Place we are interested by Holiness, but of such peculiar Promises as God enforceth the Command by. It is not for nothing that it is said, that Godliness hath the Promise of the Life that now is, and of that which is to come; 1 Tim. 4. 8. There is in all the Promises an especial Respect unto it, and it gives them in whom it is an especial Interest in all the Promises.

[Sect. 36] This is as it were the Text which our Savior preached his first Sermon upon. For all the Blessings which he pronounceth consist in giving particular Instances of some parts of Holiness, annexing an especial Promise unto each of them. Blessed, saith he, are the Pure in Heart; Heart Purity is the Spring and Life of all Holiness; and why are such Persons Blessed; why saith he, they shall see God; He appropriates the Promise of the Eternal Enjoyment of God, unto this Qualification of Purity of Heart. So also it hath the Promises of this Life, and that in things temporal and spiritual. In things temporal we may take out from amongst many that especial Instance given us by the Psalmist; Blessed is he that considereth the Poor. Wisely to consider the poor in their Distress, so as to Relieve them according to our Ability, is a great Act and Duty of Holiness. He that doth this, saith the Psalmist, he is a Blessed man. Whence doth that Blessedness arise, and wherein doth it consist? It doth so in a Participation of those especial Promises which God hath annexed unto this Duty, even in this Life; the Lord will deliver him in the time of trouble. The Lord will preserve him and keep him alive, and he shall be Blessed on the Earth, and thou wilt not deliver him into the hand of his Enemies; the Lord will strengthen him upon the Bed of languishing, and thou wilt make all his Bed in his sickness, Psal. 41. 1, 2, 3. Many especial Promises in the most important Concerns of this Life, are given unto the Right discharge of this one Duty. For Godliness hath the Promise of this Life. And other Instances might be multiplied unto the same Purpose. It is so also with respect unto things spiritual. So the Apostle Peter having repeated a long Chain of Graces, whose Exercise he presenteth unto us, adds for an Encouragement, If ye do these things ye shall never fall, 2 Pet. 1. 10. The Promise of Permanency in Obedience, with an absolute Preservation from all such Fallings into Sin as are inconsistent with the Covenant of Grace, is affixed unto our Diligence in Holiness. And who knows not how the Scripture abounds in Instances of this Nature? That which we conclude from hence is, that together with the Command of God requiring us to be Holy, we should consider, the Promises wherewith it is accompanied, (among the things) as an Encouragement unto the cheerful Performance of that Obedience, which the Command itself makes Necessary.

[Sect. 37] Wherefore, the Force of this Argument is evident, and exposed unto all. God hath in this Matter positively declared his Will, interposing his Sovereign Authority commanding us to be Holy; and that on the Penalty of his utmost displeasure; and he hath therewithal given us redoubled Assurance, (as in a case wherein we are very apt to deceive ourselves) that be we else what we will, or can be, without sincere Holiness he will neither own us, nor have anything to do with us. Be our Gifts, Parts, Abilities, Places, Dignities, Usefulness in the World, Profession, outward Duties what they will, unless we are sincerely Holy, which we may not be, and yet be eminent in all these things, we are not, we cannot, we shall not be accepted with God.

[Sect. 38] And the Holy Ghost is careful to obviate a Deceit in this Matter, which he foresaw would be apt to put itself on the Minds of men. For whereas the Foundation of our Salvation in ourselves, and the Hinge whereon the whole weight of it doth turn, is our Faith; men might be apt to think, that if they have Faith, it will be well enough with them although they are not Holy. Therefore, because this Plea and Pretence of Faith is great, and apt to impose on the Minds of men, who would willingly retain their Lusts with an Hope and Expectation of Heaven, we are plainly told in the Scripture, that that Faith which is without Holiness, without Works, without Fruits, which can be so, or is possible that it should be so; is vain; not that Faith which will save our Souls, but Equivocally so called, that may perish forever with those in whom it is.

CHAP. IV. Necessity of Holiness from God's sending Jesus Christ.

[Sect. 1] WEE have yet other Considerations and Arguments to plead unto the same Purpose with them foregoing: For one principal End of the Design of God in sending his Son into the World, was to Recover us into a State of Holiness, which we had lost. For this purpose was the Son of God manifested, that he might destroy the Works of the Devil, 1 John 3. 8. The Manifestation of the Son of God was his Incarnation, 1 Tim. 1. 16. in order to the Work which he had to accomplish in our Nature. And this was in General the Destruction of the Works of the Devil. Among these the principal was, the infecting of our Natures and Persons with a Principle of Sin and Enmity against God, which was the Effect of his Temptation. And this is not done but by the Introduction of a Principle of Holiness and Obedience. The Image of God in us was defaced by Sin. The Renovation or Restauration hereof, was one principal Design of Christ in his Coming. Unless this be done, there is no New World, no New Creatures, no Restauration of all things, no one End of the Mediation of Christ fully accomplished. And whereas his great and ultimate Design was to bring us unto the Enjoyment of God, unto his Eternal Glory, this cannot be, before by Grace and Holiness we are made meet for that Inheritance of the Saints in Light. But we shall consider this Matter a little more distinctly.

[Sect. 2] The Exercise of the Mediation of Christ, is confined unto the Limits of his Three-fold Office. Whatever he doth for the Church, he doth it as a Priest, or as a King, or as a Prophet. Now as these Offices agree in all the general Ends of his Mediation, so they differ in their Acts, and immediate Objects. For their Acts it is plain, Sacerdotal, Regal, and Prophetical Acts and Duties, are of different Natures, as the Offices themselves are unto which they appertain. And for their Objects; the proper immediate Object of the Priestly Office is God himself, as is evident both from the Nature of the Office, and its proper Acts. For as to the Nature