Hence we may see wherein lies the force of the argument for the necessity of holiness from God's decree of election ; and it consists in these two things: —
First, That such is the nature of the unalterable decree of God in
CHAP. II.] AND MOTIVE UNTO HOLINESS. 593
this matter, that no person living can ever attain the end of glory and happiness without the means of grace and Jioliness; the same eternal purpose respecteth both. I shall afterward show how the infallible and indissolvable connection of these things is established by the law of God. Our present argument is from hence, that it is fixed by God's eternal decree. He hath ordained none to salvation, but he hath ordained them antecedently to be holy. Not the least infant that goes out of this world shall come to eternal rest unless it be sanctified, and so made habitually and radically holy. He choos- eth none to salvation but through the sanctification of the Spirit. As, therefore, whatever else we have or may seem to have, it is con- trary to the nature of God that we should come to the enjoyment of him if we are not holy, so it is contrary to his eternal and unchange- able decree also.
Secondly, It ariseth from hence, that we can have no evidence of our interest in God's decree of election, whereby we are designed unto life and glory, without holiness effectually wrought in us. Wherefore, as our life depends upon it, so do all our comforts. To this purpose speaks our apostle, 2 Tim. ii. 19, "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his." It is the decree of election which he intends, and he proposeth it as that alone which will give security against apostasy in a time of great temptations and trials ; as our Saviour doth likewise, Matt. xxiv. 24. Every thing else will fail but what is an especial fruit and effect of this decree. What, therefore, is incumbent on us with respect there- unto, that we may know we have an interest in this single security against final apostasy? Saith the apostle, " Let every one that nameth the name of Christ depart from iniquity." There is no other way to come unto an evidence thereof but by a departure from all iniquity, by universal holiness. So the apostle Peter directs us to " give all diligence to make our election sure," 2 Pet. i. 10. Sure it is in itself from all eternity, — " The foundation of God standeth sure," — but our duty it is to make it sure and certain unto ourselves; and this is a thing of the highest importance and concernment unto us, whence we are required to give all diligence unto that end. How, then, may this be done or effected ? This he declares in the fore- going verses, and it is only by finding in ourselves and duly exercising that train of gospel grace and duties which he there enumerates, verses 5-9.
It is evident, therefore, and necessary from God's decree of elec- tion, that if we intend either eternal glory hereafter or any conso- lation or assurance here, we must endeavour to be " holy and with- out blame before him in love;" for' whomsoever God purposeth to save, he purposeth first to sanctify.. IN^either have we any groimd to
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594 ETEKNAL ELECTION A CAUSE OF [BOOK V.
suppose that we are built on that foundation of God wliicli standeth sure, unless we depart from all iniquity. What farther motives may- be taken from the especial nature of this decree shall be considered when we have removed one objection out of our way.
Some there are who apprehend that these things are quite other- wise; for they say that a supposition of God's decree of personal election is a discouragement unto all endeavours for holiness, and an effectual obstruction thereof in the lives of men. And vmder this pretence chiefly is the doctrine concerning it blasphemed and evil spoken of; for say they, " If God have freely from eternity chosen men unto salvation, what need is there that they should be holy? They may live securely in the pursuit of their lusts, and be sure not to fail of heaven at the last; for God's decree cannot be frustrated, nor his will resisted. And if men be not elected, whatever they endeavour in the ways of holy obedience, it will be utterly lost ; for eternally saved they cannot, they shall not be. This, therefore, is so far from being a conviction of the necessity of holiness and a motive unto it as that indeed it renders it unnecessary and useless ; yea, defeats the power and efficacy of all other arguments for it and motives unto it."
Now, this objection, if not for the sake of those who make use of it as a cavil against the truth, yet of those who may feel the force of it in the way of a temptation, must be removed out of our way. To this end I answer two things: —
1. In general, That this j^^'i'suasion is not of Him that calleth us. This way of arguing is not taught in the Scripture, nor can thence be learned. The doctrine of God's free electing love and grace is fully declared therein; and withal it is proposed as the fountain of all holiness, and made a great motive thereunto. Is it not safer, now, for us to adhere to the plain testimonies of Scripture, confirmed by the experience of the generality of believers, captivating our un- derstandings to the obedience of faith, than hearken unto such per- verse cavils as would possess our minds with a dislike of God and his ways? Those who hate gospel holiness, or would substitute something else in the room of it, will never want exceptions against all its concernments. A holiness they lay claim unto and plead an in- terest in ; for, as I said formerly, a confession in general of the necessity hereof is almost the only thing wherein all that are called Christians do agree : but such a holiness they would have as doth not spring from eternal, divine election, as is not wrought in us originally by the almighty efficacy of grace in our conversion, as is not promoted by free justification through the imputation of the righteousness of Christ. Now, this is such a holiness as the Scripture knoweth no- thing of, unless it be to reject and condemn it. Wherefore, this