31. Chapter II.

Chapter II.

Eternal election is a cause of and motive for holiness.

Other arguments for the necessity of holiness, from God’s eternal election — The argument from this is explained, improved, and vindicated.

We have seen on this whole matter, what conclusions (as to our own duty) we ought to draw from that revelation of the nature of God in Christ which is made to us, and from our relation to him. If this does not prevail with us always, and in all instances of obedience, to endeavor to be holy universally, in all manner of holy conduct, then we can neither enjoy his favor here, nor can we be brought to the enjoyment of him in glory. The next consideration of God that we usually take after considering his nature and its properties, is of the eternal free acts of his will, or his decrees and purposes. And we will now inquire what respect they have to holiness in us, and what arguments and motives may be taken from them both to evince the necessity of holiness to us, and to press us to it, especially from the decree of election. In an especial way, election is maligned by some as no friend to this design. I say then, that —

II. It is the eternal and immutable purpose of God that all who are His in a unique manner — all those whom he designs to bring to blessedness in the everlasting enjoyment of himself — will be made holy, antecedent to this. God has declared to us this purpose of his, so that we may take no wrong measures of our estate and condition, nor build our hopes or expectations of future glory, on sandy foundations that will fail us.

Whatever else we are, in positions, abilities, profession, moral honesty, usefulness to others, reputation in the church — if we are not personally, spiritually, and evangelically1047 holy, we have no interest in that purpose or decree of God by which any are designed for salvation and glory. And we will briefly confirm this:

Ephesians 1:4, "He has chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love." But is this what we are firstly and principally ordained to, and for its own sake — namely, holiness and unblamableness in the obedience of love? No; we are firstly "ordained to eternal life," Acts 13:48; we are "from the beginning chosen to salvation," 2 Thessalonians 2:13. What God intends in the first place, as his end in the decree of election, is our eternal salvation to the "praise of the glory of his grace," Ephesians 1:5-6; Ephesians 1:11. 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 proposed as the indispensable means for attaining the end of salvation and glory. God says, "I choose these poor lost sinners to be mine in an especial manner, to save them by my Son, and bring them to eternal glory through his mediation. But in order to accomplish this, I purpose and decree that they will be holy and unblamable in the obedience of love; without which, as a means, none will ever attain that end." This is why the expectation and hope of any man for life and immortality and glory, without previous holiness, can be built on no other foundation than this: that God will somehow rescind his eternal decrees and change his purposes — that is, cease to be God — merely to comply with them in their sins! And who knows what the end would be of such a cursed hope and expectation? The contrary is seconded by the apostle: Romans 8:30, "Those whom he predestined, he also called." Wherever predestination to glory goes beforehand, concerning any person, effectual calling to faith and holiness infallibly ensues; and where faith and holiness never were, predestination never was. So says 2 Thessalonians 2:13, "God has from the beginning chosen you to salvation through sanctification of the Spirit." We are chosen for salvation by the free, sovereign grace of God. But how may this salvation actually be obtained? How may we be brought into the actual possession of it? Through the sanctification of the Spirit, and not otherwise. Those whom God does not sanctify and make holy by his Spirit, he never chose for salvation from the beginning. Therefore, the counsels of God concerning us do not depend on our holiness; but upon our holiness our future happiness depends, in the counsels of God.

Hence we may see that the force of the argument for the necessity of holiness from God’s decree of election, lies in this. And it consists in these two things:

First, 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 respects both. I will afterward show how the infallible and indissolvable connection of these things is established by the law of God. Our present argument is from this: that it is fixed by God’s eternal decree. He has ordained none to salvation whom he has not antecedently ordained to be holy. Not the least infant that goes out of this world will come to eternal rest unless it is sanctified, and so made habitually and radically holy.1048 He chooses none to salvation except through the sanctification of the Spirit. 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; and so it is also contrary to his eternal and unchangeable decree.

Secondly, It arises from this: that we can have no evidence of our interest in God’s decree of election, by which we are designed for life and glory, without having holiness effectively worked in us. Therefore, just as our life depends on it, so do all our comforts. Our apostle speaks to this purpose in 2 Timothy 2:19 : "The foundation of God stands sure, having this seal, The Lord knows those who are his." It is the decree of election which he intends, and he proposes it as that alone which will give security against apostasy in a time of great temptations and trials; our Savior does likewise in Mat 24.24.1049 Everything else will fail except what is a special fruit and effect of this decree. What then is incumbent on us with respect to this, that we may know we have an interest in this single security against final apostasy? Says the apostle, "Let everyone who names the name of Christ depart from iniquity." There is no other way to evidence this than 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 Peter 1:10. It is sure in itself from all eternity — "The foundation of God stands sure" — but our duty is to make it sure and certain to ourselves; and this is a thing of the highest importance and concern to us, which is why we are required to give all diligence to that end. How, then, may this be done or effected? He declares this in the foregoing verses, and it is only by finding in ourselves, and duly exercising, that train of gospel grace and duties which he enumerates there, in verses 5-9.1050

It is evident, therefore, and necessary from God’s decree of election, that if we intend to have either eternal glory hereafter, or any consolation or assurance here, then we must endeavor to be "holy and without blame before him in love;" for whomever God purposes to save, he purposes first to sanctify. Nor do we have any ground to suppose that we are built on that foundation of God which stands sure, unless we depart from all iniquity. What further motives may be taken from the special nature of this decree, will be considered once we have removed one objection out of our way.

There are some who apprehend that these things are quite otherwise; for they say that any supposition of God’s decree of personal election, is a discouragement to all endeavors for holiness, and an effectual obstruction to this in the lives of men. It is chiefly under this pretense that the doctrine of election is blasphemed and spoken evil of. For they say,

"If God has from eternity freely chosen men for salvation, what need is there for them to be holy? They may live securely in the pursuit of their lusts, and be sure that they will not fail to have heaven at last; for God’s decree cannot be frustrated, nor can his will be resisted. And if men are not elected, then whatever they endeavor to do in the ways of holy obedience, it will be utterly lost; for they cannot and will not be eternally saved. This doctrine, therefore, is so far from being a conviction of the necessity of holiness and a motive for it, that indeed it renders it unnecessary and useless. Yes, it defeats the power and efficacy of all other arguments and motives for holiness."

Now, if not for the sake of those who use it as a quibble against the truth, then for the sake of those who may feel its force as a temptation, this objection must be removed out of our way. To this end I answer two things:

1. In general, this persuasion is not from God who calls us. This way of arguing is not taught in the Scripture, nor can it be learned from there. The doctrine of God’s free electing love and grace is fully declared there; and it is proposed as the fountain of all holiness, and made a great motive for it. Is it not safer to adhere to the plain testimonies of Scripture, confirmed by the experience of most believers — captivating our understandings to the obedience of faith — than to listen to such perverse quibbles that would possess our minds with a dislike of God and his ways? Those who hate gospel holiness, or would substitute something else in its place, will never lack exceptions to all its concerns. They lay claim to and plead for an interest in holiness. For as I said formerly, a general confession of the necessity of holiness is almost the only thing which all who are called Christians agree on. But they would have a holiness that does not spring from eternal, divine election; that is not worked in us originally by the almighty efficacy of grace in our conversion; that is not promoted by free justification through the imputation of the righteousness of Christ. Now, this is a holiness that the Scripture knows nothing of, unless it is to reject and condemn it. That is why this objection proceeds only from the craft of Satan, opposing the ways and methods of God’s grace when he dares not openly oppose the thing itself. And so it is safer for a believer to rest quietly in the clear Scripture revelation, than pay attention to such proud, perverse, and froward quibblings.

2. In particular, We are not only obliged to believe all divine revelations, but also to accept the way, order, and method in which, by the will of God, they are proposed to us, and which is required by the nature of the things themselves. For instance, belief in eternal life is required in the gospel; yet no man is obliged to believe that he will be eternally saved while he lives in his sins — rather the contrary is obliged. On this supposition, which is plain and evident, I will in the ensuing propositions, utterly remove this objection from consideration:

(1.) The decree of election, considered absolutely in itself, without respect to 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, cannot be made either argument or objection against anything in which faith or obedience is concerned. For we do not know it; we cannot know it; it is not our duty to know it; knowledge of it is not proposed as useful to us — indeed, it is our sin to inquire into it. It may seem to some to be like the tree of knowledge of good and evil seemed to Eve: good for food, pleasant to the eyes, and much to be desired to make one wise. All secret, forbidden things seem so to carnal minds. But men can gather no fruit from this tree except death. See Deu 29.29.1051 Whatever exceptions, therefore, are laid against this decree as it is in itself, whatever inferences are made on supposing this or that about a man being elected or not, they are all unjust and unreasonable. Indeed, they are proud contentions with God, who has appointed another way for discovering it, as we will see afterward.

(2.) God sends the gospel to men in pursuit of his decree of election, and in order for its effectual accomplishment. I do not dispute what other end it has or may have, in its indefinite proposal to all; but this is the first, regulating, and principal end of it. Therefore, in preaching it, our apostle affirms that he "endured all things for the sake of the elect, that they might obtain the salvation which is in Christ Jesus with eternal glory," 2 Timothy 2:10. So beforehand, God commanded Paul to stay and preach the gospel at Corinth, because "he had many people in that city," — namely, in his purpose of grace, Acts 18:10. See chap. 2.47, 13.48.1052

(3.) Wherever this gospel comes, it proposes life and salvation by Jesus Christ to all who will believe, repent, and yield obedience to him. It plainly makes known to men their duty, and it plainly proposes to them their reward. In this state of things, no man, without the highest pride and utmost effect of unbelief, can oppose the secret decree of God as to our known duty. Such a proud one says, "I will neither repent, nor believe, nor obey, unless I may first know whether I am elected or not; for all at last will depend on that." If this is the resolution of any man, he may go about his business, for the gospel has nothing to say or offer to him. If he will accept it on no other terms than that he may set up his own will, and wisdom, and methods, in opposition to and in exclusion of those of God, he must, for all I know, take his own course, which he may repent of when it is too late.

(4.) The sole way of God’s appointment by which we may come to apprehend an interest in election, is by the fruits of it in our own souls; nor is it lawful for us to inquire into it or after it in any other way. The obligation which the gospel puts upon us to believe anything, respects the order of the things themselves that are to be believed, and the order of our obedience, as observed before. 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 Christ died to save sinners, to procure a way of salvation for them, and he finds himself to be among them. On this belief, the gospel requires faith and obedience from men; they are obliged to comply with it. Until this is done, no man is obliged to believe that Christ died for him in particular. So it is in this matter of election. A man is obliged to believe the doctrine of election upon the first promulgation of the gospel, because it is plainly declared in it; but as for his own personal election, he cannot believe it, nor is he obliged to believe it, in any other way than as God reveals it by its effects. No man should, no man can, justly question his own election, doubt it, or disbelieve it, until he is in such a condition that it is impossible for the effects of election to ever be worked in him (if such a condition exists in this world). For just as a man can have no evidence that he is elected while he is unholy, so he can have no evidence that he is not elected while it is still possible for him to ever be holy. Thus God does not call anyone to be immediately conversant about whether men are elected or not. Faith, obedience, and holiness, are the inseparable fruits, effects, and consequents of election, as proved before. See Ephesians 1:4; 2 Thessalonians 2:13; Titus 1:1; Acts 13:48. In whomever these things are worked, that person is obliged to believe his own election, according to the method of God and the gospel. Any believer may have the same assurance of his election, as he has of his calling, sanctification, or justification; for these things are inseparable. And by the exercise of grace, we are obliged to secure our interest in election, 2Pet 1.5-10.1053 But as for those who are as yet unbelievers and unholy, they can draw no conclusion that they are not elected except from this supposition: that they are in a state and condition in which it is impossible for them to ever have either grace or holiness; and this cannot be supposed concerning any man, except one who knows he has sinned against the Holy Ghost. Matthew 12:31

Therefore, all the supposed strength of the objection mentioned, lies only in the pride of men’s minds and wills, refusing to submit themselves to the order and method of God in the dispensation of his grace and his prescription of their duty. This is where we must leave it. To return to our designed discourse: The doctrine of God’s eternal election is proposed everywhere in the Scripture for the encouragement and consolation of believers, and to further them in their course of obedience and holiness. See Ephesians 1:3-12; Romans 8:28-34. As for men’s present concern in this, it is infallibly assured to them by its effects; and being so, it is filled with motives for holiness, as we will now further declare in particular.

First, The sovereign and ever-to-be-adored grace and love of God in election is a powerful motive for holiness; for we have no way to express our resentment1054 of this grace — our acknowledgment of it, our thankfulness for it — except by a holy, fruitful course of obedience; nor does God require anything else of us on account of this. Let us therefore inquire what sense of obligation this puts on us, that God from all eternity, out of his mere sovereign grace and not moved by anything in ourselves, should first choose us to life and salvation by Jesus Christ, immutably decreeing to save us out of the perishing multitude of mankind — when we did not then, nor ever would, differ from them in the least, either in his eye or consideration, or by anything in ourselves. What impression does this make upon our souls? What conclusion do we educe from this as to our practice and obedience? "Why," says someone, "if God has thus chosen me, I may then live in sin as I please; all will be well and safe in the end, which is all I need to care about." But this is the language of a devil, and not of a man. Suggestions of this nature may possibly be injected into the minds of believers by the craft of Satan, in conjunction with the deceitfulness of sin — and what may not? But someone who would foment, embrace, and act practically according to this inference, is such a monster of impiety and presumptuous ingratitude, that hell itself cannot parallel it in many ways. I will use some boldness in this matter. The one who does not understand, who is not sensible, that apprehending God’s electing love by faith in Christ has a natural, immediate, and powerful influence on the souls of believers to 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 believers. Is it possible that anyone who knows these things, can suppose that those in whom these things exist in sincerity and power, can be such stupid, impious, and ungrateful monsters, so devoid of all holy ingenuity and filial affections towards God, that merely out of spite to God, they would throw poison into the spring of all their own mercies? I have known many who complain that they could not arrive at a comfortable persuasion of their own election; but I never heard any who complained, once they had accepted election in a due manner, that it proved to be a snare to them — that it tended to ingenerate a loose life, unholiness, or a contempt for God in them. Besides, in the Scripture it is still proposed and made use of for other ends. And those who know anything of the nature of faith, or of the love of God — anything of intercourse or communion with him by Jesus Christ, anything of thankfulness, obedience, or holiness — will not be easily persuaded that God’s electing love and grace is not a mighty constraining motive to duly exercise them all.

God himself knows this is so. And therefore he makes the consideration of his electing love — as free and undeserved — his principal argument to stir people up to holy obedience, Deu 7.6-8, 11.1055 A supposition of this is at the bottom of that blessed exhortation of our apostle in Colossians 3:12-13, "Therefore, as the elect of God, holy and beloved, put on hearts of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another." These things, which are so great a part of our holiness, are becoming to the elect of God; they are required of the elect on account of their interest in electing love and grace. Men may frame a holiness for themselves, and be stirred up to it by motives of their own (just as there is a religion in the world that runs parallel to that of evangelical truth, but does not touch it, nor will to eternity). But what the gospel requires is promoted on the grounds and by the motives that are specific to it, of which this one, God’s free electing love and grace, is among the principal. To further confirm this truth, I will instance some special graces, duties, and parts of holiness, that this consideration is suited to promote:

1. Humility in all things is a necessary consequence 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 to choose us? — nothing but sin and misery. What did he foresee that we would do of ourselves more than others, if he did not work in us by his effectual grace? — nothing but a continuance in sin and rebellion against him, and that would be forever.

Thoughts of this should keep our souls in all humility and continual self-abasement! For what do we have in or from ourselves, for which we should be lifted up? Therefore, as the elect of God, let us put on humility in all things. And let me add that, in our day, there is no grace by which we may more glorify God and the gospel than this, now that 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 to their destruction. May the good Lord keep those who profess Christ 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.

2. Submission to the sovereign will and pleasure of God, in the disposing of all our concerns in this world. It is acknowledged that this is an excellent fruit of faith, an eminent part of holiness or duty of obedience; and it was never more signally called for than it is at this day. The one who cannot actually resign himself and all his concerns to the sovereign pleasure of God, can neither glorify him in anything, nor have one hour’s solid peace in his own mind. Public calamities, private dangers and losses, the uncertainty of all things here below, call for this at present in a special way. God has taken all pretenses of security from the earth, by what some men feel and some men fear. No one knows how soon his portion may be brought to the utmost extremity of earthly calamities. Is there is none so old, none so young, none so wise, none so rich, as to expect relief from such things? Where then will we drop anchor in this condition?1056 Where will we take ourselves for quietness and repose? This is not to be obtained in any other way than by resigning ourselves and all our concerns to the sovereign pleasure of God; and what greater motive can we have to do this than election? The first act of divine sovereign pleasure concerning us was choosing us from all eternity unto all holiness and happiness. This was done before we yet existed, when we had no contrivances of our own. Would we not put all our temporary concerns into the same hand now? Can the same fountain send out sweet and bitter water? — can the same sovereign pleasure of God be the free and only cause of all our blessedness, and yet do what is really evil to us? Our souls, our persons, were secure and blessedly provided for in the sovereign will of God as to grace and glory; and what a prodigious impiety it is, not to entrust all other things into the same hand, to be disposed of freely and absolutely! If we will not forego our interest in mere, absolute, free, and sovereign grace for ten thousand worlds (as no believer will), how ready we should be to resign to this same grace, that little portion which we have in this world among perishing things!

3. Love, kindness, compassion, forbearance towards all believers, all the saints of God, however differenced among themselves, are made indispensably necessary for us, and pressed upon us from the same consideration. And our holiness in no small part consists in this also. The exhortation of the apostle in Colossians 3:12-13, mentioned before, is to this purpose. For if God has chosen them from all eternity, and made them the objects of his love and grace — as he has done concerning all sincere believers — do we not think it is necessary (does God not require it of us) that we should love them also? How dare we entertain unkind, severe thoughts of them? How dare we maintain animosities and enmities against any of those whom God has eternally chosen to grace and glory? Upon provocations and attacks, and clashings of secular interests, such things have perhaps fallen out, and will fall out among us; but they are all opposite and contrary to that influence which the consideration of God’s electing love ought to have on us. The apostle’s rule is that, as to our communion in love, we ought to receive the one whom God has received, because God has received him. Against this, nothing else can be laid as a bar, Romans 14:1; Romans 14:3. And the rule is no less certain, indeed it is subject to fewer exceptions, that we ought to choose, embrace, and love all those, whoever they are, whom God has chosen and loved from eternity. There is no greater evidence of low, weak, selfish Christians, than to prescribe any other rules or bounds to their spiritual, evangelical affections, than the decree of God’s election as manifesting itself in its effects. "I endure all things," says our apostle, not for the Jews or Gentiles, not for the weak or strong in the faith, not for those of this or that way, but "for the elect’s sake." This should regulate our love, and mightily stir it to all actings of kindness, mercy, compassion, forbearance, and forgiveness.

4. Contempt of the world, and all that belongs to it, will also be ingenerated in us from election. Did God set his heart upon some from eternity? Did he choose them to be his own particular people, to distinguish them as his from all the residue of mankind? Does he design to give them the highest, greatest, best fruits and effects of his love, and to glorify himself in their praises forever? What then will he do for them? Will he make them all kings or emperors in the world? Or will he at least have them rich, and noble, and honorable among men, so that it may be known and proclaimed, "Thus it will be done to the man whom the King of heaven delights to honor;" 1057 — that they should somehow be kept from restrictions, 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 do not deserve to be named on the same day, as we used to say, with the least of those things to which God has chosen his own. If there were any real, substantial good in them on their own account, He would not have cast them out of the counsels of his love. But on the contrary, "You see your calling, brethren" (which is the infallible fruit and consequence of election), "how not many wise men after the flesh, not many mighty, not many noble, are called:" but God has chosen the poor of the world, the base and the contemptible for the most part — indeed, he has designed most of his elect to be in a poor, low, and afflicted condition in this world. And will we set our hearts on those things that God has so manifestly valued lower in comparison to the least concern of grace and holiness? Therefore, let those who are poor and despised in the world learn to be satisfied with their state and condition. If God had seen it would be good for you to be otherwise, he would not have passed it by when he was acting eternal love towards you. And let those who are rich not set their hearts on uncertain riches. Alas! They are things which God had no regard for when he prepared grace and glory for his own. Let the remembrance of this, suit your esteem and valuation of them. Just think to yourselves that these are not the things that God had any regard for when he chose you for grace and glory, and it will abate your care about them, cool your love towards them, and remove your hearts from them — which is your holiness.

Secondly, Electing love is a motive and encouragement to holiness, because of the enabling supplies of grace which we may and ought to expect from there by Jesus Christ. The difficulties we meet with in a course of holiness are great and many. Here Satan, the world, and sin, exercise and test their utmost strength. The best of us are often foiled, often discouraged, sometimes weary and ready to give up; 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. On this our knees are ready to grow feeble, and our hands to hang down.Hebrews 12:12 It is no small relief in this, no small encouragement to continue in our progress, that the fountain of electing grace will never fail us, but will continually give out supplies of spiritual strength and refreshment. Hence we may 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 those who are unacquainted with a course of holy obedience, do not know how necessary this consideration is to a comfortable continuance in this.

Thirdly, It has the same tendency and effect in the assurance we have from it, that notwithstanding all the oppositions we meet with, we will not utterly and finally miscarry.

God’s "election" will at last "obtain," Romans 11:7; and "his foundation stands sure," 2 Timothy 2:19. His purpose, which is "according to election," is unchangeable; and therefore the final perseverance and salvation of those concerned in it are everlastingly secured. This is the design of the apostle’s discourse in Romans 8 from verse 28 to the end. Because of the immutability of God’s eternal purpose in our predestination, and because of his effectual operations in pursuit and for the execution of this, the elect of God will infallibly be carried through all, even the most dreadful oppositions that are made against them, and at length be safely landed in glory. There is no greater encouragement to grow and persist in holiness than what is administered by this assurance of a blessed end and issue of it.

Those who have experienced that spiritual slumber and sloth which unbelief will cast us under — those weaknesses, discouragements, and despondencies — the uncertainties, doubts, fears, and anxieties cast upon the souls of men as to what the outcome of things will be for them at last — how their duties are discouraged, spiritual endeavors and diligence are impaired, delight in God is weakened, and love is cooled by them — only those will be able to make a right judgment about 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, tend only to carelessness and security in sin. They think that always being in fear, dread, and uncertainty of the end, is the only means to make us watchful to our duties of holiness. It is very sad that any man should so far proclaim his inexperience and unacquaintedness with the nature of gospel grace, the genius and inclination of the new creature, and the proper workings of faith, as to be able to argue this way, without a check being put on him by his own experience. It is true, if there were 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 to believers; no genuine filial delight in and adherence to God ingenerated in them by it — then there might be something to this objection. But if the nature of faith and of the new creature, if the operations of the one and the disposition of the other, are those which are declared in the gospel, and which believers have experienced in their own hearts, then men only betray their ignorance while they contend that the assurance of God’s unchangeable love in Christ, flowing from the immutability of his counsel in election, in any way impeaches, or does not effectively promote, the industry of believers in all duties of obedience.

Suppose a man on a journey knows that he is on the right path, and by continuing on this path, he will certainly and infallibly come to his journey’s end — especially if he quickens his speed a little, as occasion requires. Would you say that this is enough to make such a man careless and negligent? Would it be more to his advantage to be lost and bewildered in uncertain paths and ways, not knowing where he is going, or whether he will ever arrive at his journey’s end? Common experience declares the contrary. How momentary and useless are those violent fits and gusts of endeavors which proceed from fear and uncertainty, whether in spiritual and temporal things, or in civil. While men are under the power of actual impressions from such fears, they will convert to God; indeed, they will "momento turbinis,"1058 and perfect their holiness in an instant. But as soon as that impression wears off (as it will on every occasion, or none at all), those same persons are as dead and cold towards God as lead or iron running in a fiery stream stops once the heat is gone. It is that soul alone, ordinarily, which has a comfortable assurance of God’s eternal, immutable, electing love, and thus of the blessed end of its own course of obedience, who goes on constantly and evenly in a course of holiness. He quickens his course and doubles his speed as he has occasion from his trials or opportunities. This is the very design of our apostle (to explain and confirm this) in Hebrews 6, from the tenth verse to the end of the chapter, as declared elsewhere.1059

It appears from what has been said, that the electing love of God is a powerful constraining motive for holiness; and it invincibly proves the necessity of holiness in all those who intend to have the eternal enjoyment of God. But it will be said that,

"Even if it is granted that those who are actually believers, and have a sense of their interest in this, will make use of what is pleaded — yet for those who are unconverted, or are otherwise uncertain of their spiritual state and condition, nothing can be so discouraging to them as this doctrine of eternal election. Can they draw any conclusion from it other than this, that if they are not elected, all care and pains taken in and about any duties of obedience are in vain; and if they are elected, then these are needless?" The removal of this objection will put a close to our discourse on this subject; and I answer —

1. 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 to them, I have discharged all that is absolutely necessary for my present purpose. But I will show, moreover, that it also has its proper benefit and advantage towards others. For —

2. Suppose the doctrine of personal election is preached to men, together with the other sacred truths of the gospel. It is possible that two conclusions may be made from it by various persons:

(1.) That because this is a matter of great and eternal moment to our souls, and there is no way to secure our interest in it except 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 and growing in them, to make our election sure. And if we are sincere and diligent in this, we shall not fail.

Others may conclude,

(2.) That if it is so indeed, that those who will be saved are chosen to this before the foundation of the world, then it is to no purpose to go about believing or obeying, seeing that all things must fall out at last, according to how they were foreordained.

Now, I ask you, which of these conclusions is the most rational, and most suitable to the principles of sober love of ourselves, and care for our immortal condition? I will not say it is the most suited to the mind and will of God, with that subjection of soul and conscience which we owe to his sovereign wisdom and authority. But nothing is more certain than that (if pursued) the second conclusion will infallibly destroy all the everlasting concerns of our souls; death and eternal condemnation are its unavoidable results. No man who surrenders himself to the conduct of that conclusion, will ever come to the enjoyment of God. But in pursuing the first, it is at least possible 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 the one who sincerely and diligently pursues the ways of faith and obedience — which are, as we have often said, the fruits of election — will obtain everlasting blessedness in the end. And ordinarily, he will have in this world, comfortable evidence of his own personal election. This, therefore, on all accounts, and towards all sorts of persons, is an invincible argument for the necessity of holiness, and a mighty motive for it. For it is unavoidable that if there is such a thing as personal election, and its fruits are sanctification, faith, and obedience, it is utterly impossible that, without holiness, anyone will see God. The reason for this consequence is apparent to all.

Chapter III.

Holiness is necessary from the commands of God. The necessity of holiness proved from the commands of God in the law and the gospel.

III. We have evinced the necessity of holiness from the nature and the decrees of God. Our next argument will be taken from his word or commands, as the nature and order of these things 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 and gospel. Our apostle sums up the whole matter:

1 Thessalonians 4:1-3, "We exhort you, that as you have received from us how you ought to walk and to please God, so you would abound more and more. For you know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification" (or holiness). To this he adds one special instance. This is what the commandments of Christ require — indeed, this is the sum of the whole commanding will of God. The substance of the law is, "Be holy; for I the Lord your God am holy," Leviticus 19:2. It is the same as our Savior refers to, Mat 22.37-39.1060 Holiness may be reduced to two heads —

1. The renovation of the image of God in us;

2. Universal actual obedience

These are the sum of the preceptive part of the gospel, Ephesians 4:22-24; Tit 2.11-12.1061 Therefore, no further confirmation of this needs to be given by special testimonies. Our inquiry must be what force there is in this argument, or why we should conclude a necessity of holiness from the commands 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 by them, so as to endeavor after holiness on their account, or with respect to them. For whatever we may do which seems to have the substance of holiness in it, if it is not done with respect to God’s command, it does not have the nature of holiness in it. For our holiness is our conformity and obedience to the will of God, and it respects a command which makes something obedience, or gives it the formal nature of obedience. Therefore, in his fear, worship, or service, God rejects whatever is resolved only into the doctrines or precepts of men, Isa 29.13-14.1062 And so for men to pretend to (I know not what) freedom, light, and readiness for all holiness from a principle within, without respect to the commands of God without — as given in his word — is to make themselves their own god; and to despise obedience to Him who is over all, God blessed forever. We are the servants of God, we are the disciples of Christ, when we do what is commanded us, and because it is commanded us. What we are not influenced to do 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 does of any kind, if the reason why he does it is not God’s command, then it belongs neither to holiness nor to obedience. Our inquiry is therefore after those things in the commands of God which put such an indispensable obligation on us to holiness, that whatever we may be or may have without it, will be of no use or advantage to us as to our eternal blessedness or the enjoyment of God. But to make our way clearer and safer, one thing must still be premised to these considerations. It is that God’s commands for holiness may be considered in two ways:

1. As they belong to and are parts of the covenant of works;

2. As they belong to and are inseparably annexed to 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 joint and equal. Not only do the commands of the new covenant oblige us to holiness, but those of the old also, as to their matter and substance. But there is a great difference in the manner and ends of these commands, as they are considered distinctly. For —

1. The commands of God under the old covenant, 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 nothing else that we do; rather they determine that we are transgressors of the whole law; for, with respect to them, "whoever would keep the whole law, and yet offends in one point, is guilty of all," James 2:10. Now, I acknowledge there arises from this an obligation to holiness for those who are under that covenant; and it is such a necessity that without it, they must certainly perish. Yet no argument from the nature of those things which I insist on,1063 can be taken from this to press us to holiness: for no arguments are forcible to this purpose except those which include encouragements to what they urge. But this consideration of the command knows nothing about that, seeing that in our lapsed condition, compliance with it is absolutely impossible. And we cannot endeavor for things that are impossible. This is why no man who is influenced only by the commands of the law or by the covenant of works, absolutely considered, in whatever particular he might be forced or compelled, ever sincerely aimed or endeavored after universal holiness.

Men may be subdued by the power of the law, and compelled to habituate themselves to a strict course of duty. And having an advantage by a sedate natural constitution, a desire for applause, self-righteousness, or even superstition, they may make a great appearance of holiness. But if the principle of what they do is only the commands of the law, then they will never tread one true step in the paths of holiness.

2. The end or reason 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 by them. For "Moses describes the righteousness which is of the law, ’That the man who does those things shall live by them,’" Romans 10:5. That is, it requires all duties of obedience to this end: that we may have justification and eternal life by them. But it is not on this account either that any such argument can be made as to those things we inquire into; for by the deeds of the law no man can be justified: "If you, Lord, should mark iniquities, O Lord, who will stand?" Psalms 130:3. David prays, "Enter not into judgment with your servant; for in your sight no man living will be justified," Psalms 143:2; Romans 3:20; Galatians 2:16. And if no one can attain the end of the command, as in this sense they cannot, then what argument can we take from that to prevail with them as to [the necessity of] obedience? Whoever therefore presses men to holiness merely on the commands of the law, and for the ends of the law, only puts them into a tormenting disquietude and deceives their souls. However, men are indispensably obliged by the law. And those who do not or will not by faith comply with the only remedy and provision that God has made in this case, must eternally perish for lack of what the law requires. For this reason, we are necessitated to deny the possibility of salvation to all those to whom the gospel is not preached, as well as to those by whom it is refused — for they are left to this law whose precepts they cannot satisfy, and whose end they cannot attain.1064

Under the new covenant, or gospel, it is different on both accounts with regard to the commands of God as to holiness; for —

1. Although in his commands, God requires universal holiness of us, he does not do it in that strict and rigorous way which the law demands: so that if we fail in anything — as to the matter or manner of its performance, in its substance or in the degrees of its perfection — everything else we do is rejected. Rather, he requires it with a tempering of grace and mercy. So that if there is universal sincerity in respect to all his commands, he pardons many sins, and accepts what we do, even though it comes short of legal perfection. He does both on account of the mediation of Christ. Yet this does not keep the law or the command of the gospel from requiring universal holiness of us, and perfection in this. We are to do our utmost to endeavor to comply with it, even though relief is provided in sincerity on the one hand, and mercy on the other. For the commands of the gospel still declare what God approves (which is no less than all holiness on the one hand), and what he condemns (which is all sin on the other) — as exactly and extensively as under the law: for the very nature of God requires it. The gospel is not the ministry of sin, so as to allow or indulge the least sin, even though in the gospel, pardon is provided by Jesus Christ for a multitude of sins. The obligation to holiness is equal to what it was under the law, even though relief is provided where unavoidably we come short of it. There is therefore nothing more certain than this: no relaxation is given as to any duty of holiness required by the gospel, nor is there any indulgence of the least sin. Yet, supposing the acceptance of sincerity, and a perfection of parts instead of degrees, with mercy provided for our failings and sins, an argument can be made from its command for an indispensable necessity of holiness, including the highest encouragement to endeavor after it. For together with the command, is the administration of grace, enabling us to that obedience which God will accept. Therefore, nothing can void or evacuate the power of this command and the argument made from it, except a stubborn contempt for God, arising from the love of sin.

2. The commands of the gospel do not require holiness and the duties of righteousness to the same end as the commands of the law did — namely, that we might be justified in the sight of God by them. For, because God now accepts from us a holiness that is short of that which the law required, if he still did it for the same end, it would reflect dishonor on his own righteousness and the holiness of the gospel. For —

(1.) If God can accept a righteousness for justification, which is inferior to or short of what he required by the law, then how great a severity must be thought to be in him, to bind his creatures to such an exact obedience and righteousness, that he could and might have dispensed with it at the beginning! In other words, if he accepts sincere obedience for our justification now, then why did he not do so before, instead of obliging mankind to absolute perfection according to the law? For in coming short of that, they all perished. Or will we say that God has changed his mind in this matter, and that he does not stand so much on rigid and perfect obedience for our justification now, as he did formerly? Where then is the glory of his immutability, and of his essential holiness, and of the absolute rectitude of his nature and will? Besides —

(2.) What will become of the honor and holiness of the gospel on this supposition? Must it not be looked at as a doctrine that is less holy than the law? The law required absolute, perfect, sinless holiness for our justification. But on this supposition, the gospel allows for the same end to be met by what is in every way imperfect, and consistent with a multitude of sins and failings. What can be said that would be more derogatory to it? Would this not indeed make "Christ the minister of sin," which our apostle rejects with so much detestation in Galatians 2:17? To say that what he merited was to have our imperfect obedience accepted for our justification — attended with many and great sins ("for there is no man that lives and does not sin ") — instead of the perfect and sinless obedience required under the law, would plainly make him the minister of sin, or someone who has acquired some liberty for sin beyond whatever the law allowed. In Christ and by the gospel, God unquestionably meant to declare the holiness and righteousness of his own nature much more gloriously than he had ever done in any other way. And thus, on the whole, this supposition would be the great means to darken and obscure them. For in and by them, God must be thought (and is declared) to accept a righteousness for our justification, that is unspeakably inferior to what he required before.

It must therefore be granted that the end of gospel commands, which require the obedience of holiness in us, is not that we should be justified by or upon them. God has provided another righteousness for that end, which fully, perfectly, and absolutely answers all that the law requires — and on some considerations, it is far more glorious than what the law either did or could require. And God has hereby exalted more than ever the honor of his own holiness and righteousness, of which the external instrument is the gospel, which is also therefore most holy.

Now, this is none other than the righteousness of Christ imputed to us; for "he is the end of the law for righteousness to those who believe," Romans 10:4. But God has now appointed other ends for our holiness. And so as to his command of holiness under the gospel, all of those ends are consistent with the nature of that obedience which he will accept from us, and which we may attain through the power of grace. And so all of them offer new encouragements as well as enforcements for our endeavors after holiness. But because these ends will be the subject of most of our ensuing arguments, I will not insist on them here. I will only add two things in general:

[1.] That God has no design for his own glory in us or by us, in this world or unto eternity —there is no special communion that we can have with him by Jesus Christ, nor any capacity for us to enjoy him — that holiness is not necessary for it, as a means to its end.

[2.] These present ends of holiness under the gospel are such that God no less indispensably requires holiness of us now, than he did when our justification was proposed as its end. They are such that, in brief, God judges fit on their account to command us to be holy in all manner of holiness. We are now to inquire what obligation and necessity that puts on us to be holy.

First, The first thing to be considered in the command of God to this purpose, is the authority with which it is accompanied. It is indispensably necessary that we should be holy on account of the authority of God’s command. Authority, wherever it is just and exerted in a due and equal1065 manner, carries with it an obligation to obedience.

Take this away, and you will fill the whole world with disorder. If the authority of parents, masters, and magistrates, did not oblige children, servants, and subjects to obedience, the world could not abide one moment out of hellish confusion. God himself makes use of this argument in general, to convince men of the necessity of obedience: "A son honors his father, and a servant his master: if then I am a father, where is my honor? And if I am a master, where is my fear? says the Lord of hosts to you, O priests, that despise my name," Malachi 1:6; — i.e., "If in all particular relationships where there is anything of superiority, which has the least parcel of authority accompanying it, obedience is expected and exacted, then is obedience not due Me, the one who has all the authority of all sovereign relationships in me towards you?"

Upon this consideration, there are two things that enforce the obligation from the command: jus imperandi and vis exsequendi.1066 Both are comprised in the apostle’s words, James 4:12, "There is one lawgiver, who is able to save and to destroy" —

1. The one who commands us to be holy is our sovereign lawgiver; he has absolute power to prescribe to us whatever laws he pleases. When commands come from those who have authority, and yet they are also under authority themselves, there may be some secret abatement of the power of the command. Men may think they can either appeal from them, or in one way or another, dislodge themselves from their power. But when the power immediately commanding is sovereign and absolute, there is no room for betrayal. The command of God proceeds from the absolute power of a sovereign legislator. And where it is not complied with, the whole authority of God, and in this case, God himself, is despised. So God in many places calls sinning against his commands, "despising him," Numbers 11:20, 1 Samuel 2:30; "despising his name," Malachi 1:6; "despising his commandment," 2 Samuel 12:9; and that is done even by his saints themselves.1067

Being, then, under the command of God to be holy, and yet not to endeavor to be holy always and in all things, is to despise God, to reject his sovereign authority over us, and to live in defiance of him. I suppose there are few who would be willing to be found in this state. To be constant despisers of God and rebels against his authority, is a charge that men are not ready to own; and they suppose that those who are in fact in that state, are in a very ill condition. But this and no better, is the state of everyone who is not holy, who does not follow after holiness; yet so it is. Propose to men the true nature of evangelical holiness; press them to the duties in which the exercise of holiness consists; convince them with evidence as clear as noonday light that such and such sins, such and such courses, those in which they themselves live and walk, are absolutely inconsistent and irreconcilable with holiness — and for the most part, they will little heed you, and do less to respond to your exhortations.

Tell these 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. Yet these things are inseparable. Having given his command to men to be holy, God declared his sovereign will and pleasure in this. If we are not holy accordingly, then we are not one jot better than the persons described.

Here then, in the first place, we found the necessity of holiness upon the command of God. The authority which accompanies the command makes it necessary. Indeed, from this we must conclude that if we do not endeavor to thrive in holiness, if we do not watch diligently against everything that is contrary to it, then to that extent we are despisers of God and of his name in all this, as in the passages cited before. This therefore evidences to the consciences of men, that the obligation to holiness is indispensable. And it would be well if we always carried this formal consideration of the commandment in our minds. For nothing more prevails with us to be watchful in holiness, as nothing more effectively renders what we do "obedience," properly so called. Forgetting this, or not heeding it as we should, is the great reason for our loose and careless walking, of our defect in making progress in grace and holiness. No man is safe for a moment, whose mind is dispossessed by any means, of a sense 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. Therefore we are to carry this obligation about with us wherever we go and whatever we do, to keep our souls and consciences under its power — in all opportunities for duties, and on all occasions of sin. If men always had this written on their hearts, in their ways, trades, shops, affairs, families, studies, and closets, they would have "Holiness to the Lord" written on their breasts and foreheads also.

2. The apostle tells us that because God is a sovereign lawgiver in his commands, he is able to kill and keep alive — that is, his commanding authority is accompanied by such a power, that he is able to absolutely and eternally reward the obedient by it, and to return to the disobedient a fit recompense of punishment. Although I would not exclude other considerations, I think this one of eternal rewards and punishments, is principally intended here. But,

(1.) Supposing that it has respect to temporal things also, it carries with it greater enforcement. God commands us to be holy. Things are in such a state and condition in the world, that if we endeavor to answer his will in a due manner, designing "perfect holiness in the fear of God," we will meet with much opposition, and many difficulties. At length it may perhaps cost us our lives; multitudes have professed it at no cheaper price. But let us not mistake in this matter: the one who commands us to be holy is the only sovereign Lord of life and death; he alone has the disposal of them both, and consequently of all things that are subservient and conducive to one or the other. He alone can kill in a way of punishment, and he alone can keep alive in a way of merciful preservation. The holy companions of Daniel committed themselves to this power of our Lawgiver, and preserved themselves in consideration of it when, with the terror of death, they were commanded to forsake the way of holiness, Dan 3.16-18.1068 And with respect to this, our Lord Jesus Christ tells us that "he who would save his life," — namely, by a sinful neglect of the command — "will lose it." This, therefore, is also to be considered: The power of the One who commands us to be holy is such that he is able to carry us through all difficulties and dangers which we may incur on account of our being holy. Now, because the fear of man is one principal cause or means of our failing in holiness and obedience, either by sudden assaults or violent temptations — and next to this is the consideration of other things esteemed as good or evil in this world — the faith and sense of this power will bear us up above them, deliver us from them, and carry us through them. Be of good courage, all you who trust in the Lord. Without fear or daunted spirit, you may, you ought, to engage in the pursuit of universal holiness. The one who has commanded it, who has required it of you, will bear you out in it. Nothing that is truly evil or finally disadvantageous will befall you on that account. For let the world rage while it pleases, 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." Thus there is no small enforcement of holiness from the consideration of the command, with respect to the power of the commander, relating to things in this world.

(2.) But I suppose it is a power of eternal rewards and punishments that is principally intended here. The "killing" here is what is mentioned by our Savior, and opposed to all temporal evils, and death itself: Matthew 10:28, "Do not fear those who can kill the body, but are not able to kill the soul: 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. This is what gives unavoidable efficacy to the command. Every command of a superior tacitly includes the intent of a reward and punishment. For a declaration is made of what is pleasing and what is displeasing to the one that gives the command; and in this there is a virtual promise and threatening. But rewards and punishments are expressly annexed to all solemn laws.

There are two reasons why, for the most part, they little influence the minds of men who are inclined to their transgression:

[1.] The first is that the rewards and punishments declared are such, that men think they justly prefer their own satisfaction in the transgression of the laws, above these issues. It is so with all good men with respect to laws that are made contrary to the laws of God; and wise men may also do so with respect to useless laws, with trifling penalties; and evil men will do so with respect to the highest temporal punishments when they are greedily set on satisfying their lusts. Hence I say, in the first place, that the minds of men are little influenced by those rewards and punishments which are annexed to human laws. And,

[2.] There is a secret apprehension that the commanders or makers of the laws will not, or are not able, to execute those penalties in case of their transgression, which evacuates all their force. They ascribe much to the lawmaker’s negligence (that they will not take care to see the sanction of their laws executed); they ascribe more to their ignorance (that the lawmaker will not be able to discover their transgression); and in various cases they ascribe something to their power (that the lawmaker cannot punish or reward, even if they would). For these reasons, the minds of men are little influenced by human laws beyond their own honest inclinations and interest. But things are quite otherwise with respect to the law and God’s commands that we should be holy. The rewards and punishments which the apostle called "killing" and "keeping alive," are eternal. And so, in the highest capacities of blessedness or misery, they cannot be balanced by any consideration of this present world, without the highest folly and villainy to ourselves. Nor can there be any reservation on account of mutability, indifference, ignorance, impotency, or any other pretense, that they will somehow not be executed. Therefore, the commands of God which we are considering, 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 as we are found holy or unholy. All the properties of the nature of God are immutably engaged in this matter; and from this ensues an indispensable necessity to be holy. God commands that we should be holy; but what if we are not? Why, as sure as God is holy and powerful, we will eternally perish — for his command is accompanied with the threatening of that condition in case of disobedience. What if we comply with the command and become holy? On the same ground of assurance, we will be brought into everlasting felicity. This is greatly to be considered in the authority of the commandment.

Some, perhaps, will say that to yield holy obedience to God with respect to rewards and punishments is servile, and it is not becoming to 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 for God’s promises and threatenings is a principal part of our liberty. And thus the necessity of holiness, which we are engaged in demonstrating, depends on the command of God, because of that authority from which it proceeds and with which it is accompanied. It is therefore certainly our duty to keep a sense of this constantly fixed in our minds, if we would be found walking in a course of obedience and in the practice of holiness. This is what God primarily intends in His great injunction to obedience, Genesis 17:1 : "I am the Almighty God; walk before me, and be perfect." The way to walk uprightly, to be sincere or perfect in obedience, is always to consider that the one who requires it of us is God Almighty, accompanied with all the authority and power mentioned before, and under whose eye we walk continually. In particular, we may apply this to persons and to occasions:

[1.] As to persons. Let them, in a special manner, have a continual regard to this, who on any account are great, or high, or noble in the world. That is because their special temptation is to be lifted up to forgetfulness or disregard of this authority of God. The prophet Jeremiah distributes incorrigible sinners into two sorts, and gives different grounds for their impenitence respectively. The first are the poor; it is their folly, stupidity, and sensual lusts that keep them away from attending to the command: Jeremiah 5:3-4, "They have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they do not know the way of the Lord, nor the judgment of their God." These are poor incorrigible sinners, whose impenitency arises much out of their ignorance, blindness, and folly, in which they please themselves, even though they differ but little from the beasts that perish. And we abound with such men who will take no pains for instruction, and will allow no means for it. But there is another sort of sinners to whom the prophet makes his application, and reveals the ground of their incorrigible impenitency also: "I will go to the great men, and will speak to them; for they have known the way of the Lord, and the judgment of their God," Jeremiah 5:5. Great men, by reason of their education and other advantages, attain a knowledge of the will of God, or at least they may be thought to have so done, and they would be esteemed to excel in this. Therefore they are not likely to be obstinate in sin merely from stupid ignorance and folly.

"No," says 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, which, having broken their yokes and cords, run up and down the fields, treading down the corn, breaking up the fences, pushing with the horn, and trampling down everything before them. This is the course of men in the pursuit of their lusts, when they have "broken the yoke of the Lord." And the prophet declares this to be the special evil of great men, the rich, the mighty, the honorable in the world. Now, "breaking the yoke" is neglecting and despising the authority of God in the command. Seeing that this, therefore, is the special temptation of that sort of person, and that there are countless things of all sorts that concur to render that temptation prevalent on them, let all those who are in that condition, and have the least sincere desire after holiness, watch diligently — if they love and value their souls — to always, in all things, keep on their minds and consciences a due sense of the authority of God in his commands. 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 to them — when the variety of public appearances and situations are about you, when you are uppermost in the words of others, and maybe in your own thoughts — remember Him who is over all, and consider that you are equally subject and liable to his authority as the poorest creature on earth. Remember that it is your special temptation to do otherwise. And if you still abhor those who have come to be sons of Belial by this means, or have altogether broken the yoke, and run up and down the world in pursuit of their lusts, saying, "Our lips are our own, and who is lord over us?"1069 — then be watchful against the least beginnings or entrances of it in yourselves.

[2.] In general, let us all endeavor to carry a constant regard for the authority of God in his commands into all those seasons, places, societies, and occasions, in which we are apt to be surprised by any sin or neglect of duty. I may reduce this instruction or point it to three heads or occasions — namely, secrecy, businesses, and societies.

1st. Carry this with you into your secret retirements and enjoyments. Neglect of this 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 they are secure. Many have been surprised by this into folly, which has proved the beginning of a total apostasy. An awe upon the heart from the authority of God in the command, will equally secure us in all places and on all occasions.

2dly. 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, they habituate themselves into the ways of attaining it. And while they are so engaged, many things occur which are apt to divert them from the rule of holiness. Therefore, whenever you enter into situations in which you assume temptations will arise, call to mind the greatness, power, and authority over you of the One who has commanded you to be holy in all things. At every unexpected assault, retreat to those thoughts which will prove to be your relief.

3dly. Carry it with you into your companionships and social settings. For many have frequent occasions to engage in associations in which the least forgetfulness of the sovereign authority of God will betray them to profuse vanity and corrupt communication — until they do with delight, and hear with pleasure, those things with which the Holy Spirit of God is grieved, their own consciences are defiled, and the honor of their profession is thrown to the ground.

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 to, but as a fruit of infinite wisdom and goodness also, which it is our highest advantage and interest to comply with. This introduces a particular necessity for holiness from the consideration of what is equitable, reasonable, and ingenuous; the contrary is foolish, perverse, ungrateful — in every way unbecoming to rational creatures. Where nothing can be discerned in commands except mere authority, will, and pleasure, they are looked at as merely respecting the good of those who command, and not at all the good of those who are to obey; this disheartens and weakens the principle of obedience. Now, because God’s dominion over us is sovereign and absolute, he might have justly left us no other reason or motive for our obedience. And it may be that he dealt with the church of old this way,1070 as to some particular, temporary, ceremonial institutions. Yet he does not, nor ever did so, as to the main part of their obedience. But as he proposes his law as an effect of infinite wisdom, love, and goodness, so he declares and pleads that all his commands are just and equitable in themselves, and also good and useful for us; and our compliance with them is our present as well as our future happiness. The command of God requiring that we should be holy, as a fruit of wisdom and goodness, is equitable and advantageous to us. That this is true, appears from all the considerations of it:

1. Look at it formally, as a law prescribed to us, and it is so. The obedience in holiness which it requires is proportioned to the strength and power we have to obey. This declares it equitable to us, and an effect of the infinite wisdom and goodness in God. The command, as we showed before, may be considered either as it belonged to the old covenant, or as it is annexed to and part of the new. In the first way (as it belonged to the old covenant) the strength of grace which we originally had from God under the law of creation, was sufficient to enable us to perform all that holy obedience which was required in it. And our not doing so was from willful rebellion, not from any impotency or weakness in us. We did not fall from our first estate for lack of power to obey, but by the neglect of the exercise of that power which we had. God made us upright, but we sought out many inventions.1071 And as it belongs to the covenant of grace, and by virtue of that covenant, there is a supply of spiritual strength given by the promise to all those who are taken into it, enabling them to comply with the commands for holiness, according to the rule of the acceptance of their obedience, as laid down before. No man who is instated1072 in the covenant of grace comes short of, or fails to perform, that obedience which is required and accepted in that covenant, merely for lack of power and spiritual strength. For in this covenant, according to his divine power, God gives us "all things that pertain to life and godliness, through the knowledge of him who called us to glory and virtue," 2 Peter 1:3.

It is true that this grace or strength is administered to them by certain ways and means, which if they do not attend to them, they will come short of holiness. But I say this: in the careful, diligent, sedulous use of those appointed means, no one who belongs to the covenant of grace will ever fail to have that power and ability which will render the commands of the gospel easy and not grievous to them; and by which they may so fulfil those commands as to be infallibly accepted. The Scripture is plain in this, where Christ himself tells us that "his yoke is easy, and his burden light," Matthew 11:30; and he tells his holy apostle, that "his commandments are not grievous," 1 John 5:3. For if they were to exceed all the strength which we either have or He is pleased to give us, they would be like the Jewish ceremonies — a yoke we could not bear, and a law that is 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 to the end for which they are required in the gospel — "through Christ that strengthened him." Php 4:13 Some would confound these things, and throw everything into disorder. They would have men under the old covenant, with a power and spiritual strength to fulfil the commands of the new. God has never spoken of or declared this; and indeed, it is contrary to the whole design of his grace.

Some would claim that men who have broken the old covenant, and forfeited all their strength and ability for obedience which they had under it, and who are not initiated in the new covenant, still have a power of their own to fulfil the command of one or the other — God neither gives nor is obliged to give this power. Nor is it necessary to prove that the command is equal and holy; for as observed, God gives us no command for holiness and obedience except in, with, and by virtue of some covenant. And no more is required to prove they are just and equal, than that they are easy for those who walk with God in that covenant to which they belong, and that the performance of what they have power for, will be accepted. If any would sinfully cast away their covenant interest and privilege, as we all cast it away at our original creation, we have only ourselves to thank if we lack power to answer its commands. Nor does it belong to the equity of the commands of the new covenant, that those who are not yet made partakers of it by grace, must have power to fulfil them. Indeed, if they did, and were to fulfill them accordingly (if such a thing was possible), it would not avail them. For not yet belonging to the new covenant, they must belong to the old. And the performance of the commands of the new covenant, in the way and manner which are required in the new, would not avail those who are really under the rule and law of the old — which allows nothing short of absolute perfection. For "what the law speaks, it speaks to those who are under the law;" and what the gospel speaks, it speaks to those "who are not under the law, but under grace." The formal transition of men from one of these states to the other, is by an act of God’s grace in which they are merely passive, as demonstrated elsewhere. See Col 1.13. 1073 This is what I mean: God at the beginning made a covenant with mankind, which was the first covenant, the covenant of works. In this, he gave them commands for holy obedience. These commands were not only possible for them, both as to the matter and manner of them, by virtue of that strength and power which was co-created with them, but it was easy and pleasant, and in every way suited to their good and their satisfaction in that state and condition. This rendered their obedience equal, just, and reasonable; and it aggravated their sin with the guilt of the most horrible folly and ingratitude. When this covenant was broken by the fall, we lost with it all power and ability to comply with its commands in holy obedience. Upon this, the "law" continued "holy, and the commandment continued holy, just, and good," as our apostle says in Romans 7:12. For what could make it otherwise, seeing that there was no change in it by sin; nor did God require more or harder things of us than He did 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 to death," Romans 7:10. Therefore, we say to all who remain in that state, "The commandment is still just and holy, but it is neither easy nor possible."

Upon this, God brings in the covenant of grace by Christ, and He renews in this the commands for holy obedience, as declared before. And here it is that men trouble themselves and others about the power, ability, and free-will that men still have under the first covenant, and the impotence that ensued from its transgression, to fulfil the condition of the new covenant and yield the obedience required in it. For this is where men greatly contest the power of free-will and the possibility of God’s command. If they would only grant that it is the mere work of God’s sovereign and almighty grace to effectively instate men in the new covenant, then we would argue that by virtue of this, they indeed have that spiritual strength and grace administered to them which renders all its commands not only possible, but easy — indeed, pleasant and suited in every way to the principle of a holy life, a principle with which they are endowed. And we make this an argument for the necessity of holiness. The argument we have under consideration is to prove the necessity of holiness with respect to God’s command requiring it, because it is a fruit of infinite wisdom and goodness. It is so in an especial way as it belongs to the new covenant. Therefore, our disobedience (or living in sin) shows contempt for God’s authority, and we add, for his wisdom and goodness also. Now, it is obvious that holiness is so much a fruit of God’s wisdom and goodness, first from this: that it is proportioned to the strength and ability which we have to obey. Hence obedience in holiness becomes equal, easy, and pleasant for all believers who sincerely attend to it. This fully evinces the necessity of holiness, because of the folly and ingratitude of the contrary. That these things and the force of the present argument may be better apprehended, I will make the ensuing observations:

(1.) We do not say that anyone has this power and ability in himself or from himself. In the new covenant, God has not lowered his command to the power of man, but by his grace he raises the power of man to his command. The former would only comply with the sin of our nature, which God abhors; while the latter is the exaltation of his own grace, which he aims at. What we intend is not men’s strength in and of themselves (the power of nature), but the grace administered in the covenant. For men to trust to themselves in this, 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 are persuaded that we have none of our own. Our whole spiritual life is a life of faith; and that is a life of dependence on Christ for what we do not have of ourselves. This is what ruins the attempt of many for holiness, and what keeps what they do (even though it is like the acts and duties of holiness) from belonging to it at all. For what we do in our own strength is no part of holiness; this is evident from the preceding description of it. Nor does the Scripture abound in anything more than in testifying that the power and ability we have to fulfil the commands of God, as given in the new covenant, is not our own, nor is it from ourselves. It is merely from the grace of God administered in that covenant, as in John 15:5; Php 2:13; 2Cor 3.5.1074 It will be said, then,

"Where does the difference lie? Because it is a 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 the covenant, all our strength and power is still from grace, then we are as remote from it as ever, as to any ability of our own to fulfil the command of God."

I answer that the first work of grace is merely upon us — by this work 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.1075 The strength or ability which we have thereby is as truly our own as Adam’s was, which he had in the state of innocence — for he had his immediately from God, and so have we ours too, though in a different way.

(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 has appointed for the communication of this to us, with the preservation and increase of it. God, who has graciously determined to give us supplies of this strength, has also declared that we are obliged to our utmost diligence for their involvement and due exercise when received. Countless commands and injunctions give testimony to this, but especially the whole method of God’s grace and our duty in this, is declared by the apostle Peter, 2 Peter 1:3-11; I have explained and improved that discourse elsewhere.1076 The sum is that, by creating in us a new spiritual nature, and giving to us "all things pertaining to life and godliness," or a gracious ability for the duties of a holy, godly, spiritual life, we are obliged to use all means in the continual exercise of all grace. This will ascertain for us our eternal election with our effectual calling, upon which we will obtain an assured and joyful entrance into the kingdom of glory.1077

(3.) This administration of grace and spiritual strength is not equally effectual at all times. There are seasons in which, to correct our negligences in giving way to our corruptions and temptations, (or on other grounds), and to reveal to us our own frailty and impotence (with other holy ends of his own), God is pleased to withhold the powerful influences of his grace, and to leave us to ourselves. In such instances we will assuredly come short of answering the command for universal holiness one way or other. See Psa 30.6-7.1078 But I speak of ordinary cases; and it is to prevent that slothfulness and evasion of this duty to comply with all the commands of God for holiness, which we are so susceptible to.

(4.) We do not say that spiritual strength is administered in the covenant of grace in such a way that, by virtue of this, we can yield sinless and absolutely perfect obedience to God, or render any one duty absolutely perfect. If there are any who maintain that there is such an imputation of the righteousness of Christ to us that it would render our own personal obedience unnecessary, they overthrow the truth and holiness of the gospel. And to say we have such supplies of internal strength that they render the imputation of the righteousness of Christ for our justification unnecessary, is to overthrow the grace of the gospel and the new covenant itself. This alone is what we are saying: There is such grace administered by the promises of the gospel, that it enables us to perform the obedience required in it, in that way and manner which God will accept. And in this performance there are various degrees, of which we should constantly aim at the most complete, and thus be "perfecting holiness in the fear of God." 2 Corinthians 7:1 Where we signally come short of the best rules and examples, it is principally from our neglect of those supplies of grace which are tendered in the promises.

(5.) There is a twofold gracious power necessary to render the command for holiness and obedience to it, easy and pleasant:

[1.] That power which is habitually resident in the hearts and souls of believers, by which they are constantly inclined and disposed to all fruits of holiness. The Scripture calls this our "life," a new principle of life, without which we are dead in trespasses and sins. Where this does not exist, whatever arguments you constrain and press men with to be holy, you only offer violence to them, as it were, endeavoring to force them against the fixed bent and inclination of their minds. All you do by these arguments is to set up a dam against a stream of water, which will not be permanent, nor turn the course of the stream contrary to its natural inclination. To such men, the command for holiness must be grievous and difficult — because by nature we do not have in or of ourselves such a disposition and inclination, nor a principle that so inclines and disposes us to duties of holiness, nor is it to be raised out of its ruins. For the "carnal mind" (which is in us all) "is enmity against God." It carries in it an aversion to everything that is required of us by way of obedience, which has been proved at large. Yet without this habitual principle, we can never comply in a due manner with any one command of God that we should be holy. Lack of this principle is what renders obedience so grievous and burdensome to many. They endure it for a season, and at length they throw off its yoke either forcibly or insensibly. Light and conviction have compelled them to take this on, and attend to the performance of those duties which they dare not omit. But having no principle enabling or inclining them to it, everything they do is against the grain, even though they do much, and continue in it long; they find it difficult, uneasy, and wearisome. In whatever pretense they make to countenance the neglect of any part of that performance, or to bribe their consciences to comply with what is contrary to it — they do not fail to deliver themselves from their burden of holiness. For the most part, by multiplying such instances of the neglect of their duties of obedience, or by some great temptation before they leave the world, they insensibly and utterly leave all the ways of holiness, and respect for the commands of God. Or if they continue in any of them, it is only for external acts of morality, which pass with approval in the world — but they utterly renounce the inward and spiritual part of obedience. The reason for this, I say, is because having no principle within, enabling them to comply with the commands of God with delight and satisfaction, these grow grievous and intolerable for them. So for many, on the same ground, the worship of God is very burdensome, unless it is borne for them by external additions and ornaments.1079

[2.] There is an actual assistance of effectual grace required for this power. We are not put into such a condition by the covenant that we are enabled to do anything of ourselves without actual divine assistance. This would be to set us free from our dependence on God, and make us gods unto ourselves. The root still bears us, and the springs of our spiritual life are in another. And where both of these are present, the command is equitable, not only in itself but to us; and obedience to that command is as easy as it is just.

(6.) Both these sorts of grace 1080 are administered in the new covenant, suited to the holy obedience it requires:

[1.] For the first, it is what God so frequently and so expressly promises, where he says that "he will take away the heart of stone, and give us a heart of flesh;" that "he will write his laws in our hearts, and put his fear in our inward parts;" that we will "fear him," and "never depart from him;" that he will "circumcise our hearts" to "know" and "love" him; — I have previously explained at large the nature of the grace contained in these promises.

It is sufficient for our present purpose that in and by these promises we are made partakers of the divine nature, and are endowed in this nature with a constant, habitual disposition and inclination to all acts and duties of holiness. For our power follows our love and inclinations, just as impotency is a consequence of their defect. 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 to holy obedience, the command for it becomes equal and just, fit and easy to be complied with. For none can refuse to comply with it in any instance, without contradicting that disposition and inclination of the new nature which God has implanted in them. So that sinning is not only contrary to the law outside them, to the light of their minds and warning of their consciences, but also contrary to the law which is their own inclination and disposition, and which in such cases has a palpable force and violence put upon it by the power of corruptions and temptations. Thus, the command for holiness may and does seem grievous and burdensome to unregenerate persons (as we observed) because it goes against the habitual bent and inclination of their whole souls. Yet it is not (nor can it be) grievous and burdensome to those who cannot neglect it, or do anything against it, without crucifying and doing violence to the inclinations of the new creature in them. For in all things "the spirit lusts against the flesh," Galatians 5:17, and the disposition of the new creature is habitually against sin and for holiness. This gives a mighty constraining power to the command, when it is evident in our own minds and consciences that it requires nothing of us except what we find an inclination or disposition to in our own hearts. And by this consideration, we may take in the power of it upon our souls, which is too frequently disregarded. Upon such a proposal to us, let us but consider what our minds and hearts say to it — what answer they return — and we will quickly discern how equal and just the command is. For I cannot persuade myself that any believer can ever be so captivated under the power of temptations, corruptions, or prejudices (if he will only take counsel from his own soul, on consideration of the command for obedience and holiness, and ask himself what he would have), that he will not have this plain and sincere answer: "I would do that indeed, and I would have the good that is proposed — this holiness, this duty of obedience." Not only will his conscience answer that he must not do the evil which temptation leads him to — for if he does, evil will ensue from that — but the new nature, and his mind and spirit, will say, "I want to do this good; I will delight in it; it is best for me, and most suited to me." And so it joins to the command, all the strength and interest it has in the soul. To this purpose, see the arguing of our apostle in Rom 7.20-22.1081 It is true that there is a natural light in the conscience, complying with what the command proposes, and urging obedience to it, which does not make disobedience easy for us. But where that light is alone, the command increases its burden and our bondage; for it only allows for the sanction of the command, and it adds to the severity which attends it. But that compliance with the command which is from a principle of grace is of quite another nature, and it greatly facilitates obedience.

Thus we may distinguish between that compliance with the command, which comes from the natural light of conscience (which engenders bondage), and that which comes from a renewed principle of grace (which gives liberty and ease in obedience). For the first respects principally the consequence of obedience or disobedience — the good or evil that will ensue from them, Rom 2.14-15.1082 Set aside this consideration, and it has no more to say. But the second respects the command itself, which it embraces, delights in, and judges to be good and holy, along with the duties that are required, and which are natural and suited to it.

[2.] Grace of the latter sort — actual grace for every holy act and duty — is administered to us according to the promise of the gospel. So God told Paul that "his grace was sufficient for him." And "he works in us both to will and to do of his good pleasure," Php 2:13, so that we "may do all things" through him that enables us; the nature of this grace has also been discussed before. Now, this actual working of grace is not in the power of the wills of men to make use of or refuse as they see good. Rather, its administration depends merely on the grace and faithfulness of God. Yet this I must say: that where this grace is sought in a due manner by faith and prayer, it is never so restrained from any believer that it will not be effectual in him to the whole of that obedience which is required of him, and as it will be accepted from him.

If this, then, is the condition of the command of holiness, it must be confessed how just and equal it is! And therefore how highly reasonable it is that we should comply with it; and how great would be the sin and folly of those who neglect it! It is true, we are absolutely obliged to obedience by the mere authority of God who commands. Yet he not only allows us to take in, but he directs us to seek after, those other considerations of it which may give it force and efficacy upon our souls and consciences. Among these, none is more efficacious towards gracious, ingenuous souls than considering the contemperation1083 of duties commanded as spiritual aids to the strength promised to us. What cloak or pretense of dislike, or of neglect, is here left to anyone?

Thus, not only the authority of God, but the infinite wisdom and goodness of God in giving such a command — so just, equal, and gentle — fall upon us in this, to oblige us to holy obedience. To neglect or despise this command, is to neglect or despise God in that way which he has chosen to manifest all the holy properties of his nature.

2. The command is equitable, and it is to be esteemed so from the matter of it, or the things that it requires. These are things that are neither great nor grievous, much less perverse, useless, or evil, Mic. 6.6-8.1084 There is nothing in the holiness which the command requires except what is good for the one in whom it is found, and useful to all others concerned with him or with what he does. The apostle mentions what they are in his exhortation in Php 4:8. They are things that are "true, honest, just, pure, 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 ourselves. "Godliness is profitable for all things," 1 Timothy 4:8. "These things are good and profitable for men," Titus 3:8 — good for those who do them, and good for those towards whom they are done. But both these things — namely, the usefulness of holiness to ourselves and others — must be spoken to distinctly afterward, and they are therefore left to their proper place. As observed before, it is incumbent on us, in the first place, to endeavor after holiness and the improvement of it, with respect to the command of God that we should be holy, and because of it; and especially under the consideration we insisted on. I do not know what vain imaginations seem to possess the minds of some, that they see no need to respect the command, nor its promises and threatenings, but obey merely from the power and guidance of an inward principle.1085 Indeed, some suppose that a respect to the command would vitiate our obedience, rendering it legal and servile! But I hope that the darkness which hinders men from discerning the harmony and compliance between the principle of grace that is in us, and the authority of the command that is upon us, is much removed from all sincere professors. It is respect to the command which gives the formal nature of obedience to what we do; and so without a due regard to it, there is nothing of holiness in us. Some would make the light of nature their rule; some, in what they do, look no further for their measure than what carries the reputation of common honesty among men. But the one who would be holy indeed, must always mind the command of God with that reverence and those affections which become someone to whom God speaks directly. And so that it may be effectual towards us, we may consider —

(1.) How God has multiplied his commands to this purpose: to testify not only to his own infinite care of us and love for us, but also our eternal concern in what he requires. He does not give us a single command that we should be holy (which would be sufficient to oblige us forever), but he gives his commands to that purpose "line upon line, line upon line, precept upon precept, precept upon precept." Isaiah 28:13 Just looking over the Bible, and seeing almost every page of it filled with commands, or directions, or instructions for holiness, one can only conclude that the mind and will of God is very much in this matter, and that our concern in it is inexpressible. Nor does God content himself to multiply general commands to be holy, so that if we regard Him, they may never be out of our remembrance. Rather, there is no particular duty or instance of holiness, that he has not given us special commands for that also. No man can instance the least duty that belongs directly to holiness, that it does not fall under some special command of God.

We are not only, then, under the command of God in general, in an awe-filled reverence of which we ought to walk (as often reiterated to us); but we are under it on all occasions, in whatever we have to do or avoid in following after holiness. This is represented to us in especial commands to that purpose; and all of them are a fruit of the love and care of God towards us. Is it not then our duty to always consider these commands, to bind them to our hearts, and our hearts to them, so that nothing may separate them? O that they might always dwell in our minds, to influence them to an inward constant watch against the first disorders of our souls which are unsuited to the inward holiness that God requires — that they might abide with us in our private rooms, and on all occasions, for our good!

(2.) We may do well to consider what various enforcements God is pleased to give to those multiplied commands. He does not remit us merely to their authority, but he applies all other ways and means by which they may be made effectual. Hence they are accompanied with exhortations, entreaties, reasonings, expostulations, promises, and threatenings — all are 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 worked on. Therefore he applies these engines1086 to fix the power of the command upon us.

If these things were to be addressed severally, it is obvious how great a part of the Scripture would need to be transcribed. I will therefore take only a brief notice of the reinforcement of the command for holiness by those special promises which are given with it. I do not now mean the general promises of the gospel which, in its own way and place, interests us in holiness; but I mean those particular promises by which God enforces the command. It is not said for nothing that "godliness has the promise of the life that now is, and of that which is to come," 1 Timothy 4:8. There is a special respect to holiness in all the promises; and it gives those in whom it is found, an especial interest in all the promises. This is, as it were, the text preached by our Savior in his first sermon. For all the blessings which he pronounces, consist in giving particular instances of some parts of holiness, annexing a special promise to each of them. "Blessed," he says, "are the pure in heart." Heart-purity is the spring and life of all holiness. And why are such persons blessed? Why, he says, "they will see God." He appropriates the promise of the eternal enjoyment of God to this qualification of purity of heart. And that promise of this life is in both temporal and spiritual things. In temporal things, we may take from among many, that special instance given to us by the psalmist, "Blessed is he that considers the poor." Psalms 41:1 To wisely 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 does this," says the psalmist, "is a blessed man." Where does that blessedness arise from, and what does it consist in? It arises from participating in those special promises which God has annexed to this duty, even in this life: "The Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he will be blessed upon the earth: and you will not deliver him to the will of his enemies. The Lord will strengthen him on the bed of languishing: you will sustain him on his sickbed," Psalms 41:1-3. Many special promises in the most important concerns of this life are given to the right discharge of this one duty — for godliness has the promise of this life. Other instances might be multiplied to the same purpose. This is also true with respect to spiritual things. Thus the apostle Peter, having repeated a long chain of graces whose exercise he presents to us, adds for our encouragement, "If you do these things, you will never fall," 2 Peter 1:10. The promise of perseverance in obedience, with an absolute preservation from falling into all those sins which are inconsistent with the covenant of grace, is affixed to our diligence in holiness. And who does not know that the Scripture abounds in instances of this nature?

What we conclude is this: that together with the command of God requiring us to be holy, we should consider the promises that accompany it, such as (among other things) an encouragement to the cheerful performance of that obedience which the command itself makes necessary.

Thus, the force of this argument is evident and exposed to all. God has positively declared his will in this matter, interposing his sovereign authority, commanding us to be holy, upon the penalty of his utmost displeasure. And with this, he has given us redoubled assurance (in case we are apt to deceive ourselves) that whatever else we will or can be, without sincere holiness he will neither own us, nor have anything to do with us. Whatever our gifts may be — whether positions, abilities, places, dignities, usefulness in the world, profession, outward duties — unless we are sincerely holy (which we may not be, and yet still be eminent in all these things), we are not, we cannot, and we will not be, accepted by God. And the Holy Ghost is careful to obviate a deceit in this matter, which he foresaw would be apt to put itself in the minds of men. Because our faith is the foundation of our salvation, and the hinge on which the whole weight of it turns, men might be apt to think that if they have faith, it will go well enough with them, even though they are not holy. Therefore, because this plea and pretense of faith is great, and because it is apt to impose on the minds of men who would willingly retain their lusts with a hope and expectation of heaven, we are plainly told in the Scripture that faith without holiness, without works, without fruits— and it can be so, or it is possible to be so — is vain. What may perish forever with those in whom it is found, is not that faith which will save our souls, but what is falsely called faith.