CHAP, II.] AND MOTIVE UNTO HOLINESS. 597
they are not elected but from this supposition, that they are in a state and condition wherein it is impossible that ever they should have either grace or holiness ; which cannot be supposed concerning any man but him that knows himself to have sinned against the Holy Ghost.
Wherefore, all the supposed strength of the objection mentioned lieth only in the pride of men's minds and wills, refusing to submit themselves unto the order and method of God in the dispensation of his grace and his prescription of their duty, where we must leave it.
To return unto our designed discourse: The doctrine of God's eternal election is everywhere in the Scripture proposed for the en- couragement and consolation of believers, and to further them in their course of obedience and holiness. See Eph. i. 3-1 2 ; Eom. viii. 28-84. As unto men's present concernment therein, it is infallibly assured unto them by its effects; and being so, it is filled with motives unto holiness, as we shall now farther declare in particular.
First, The sovereign and ever-to-be-adored grace and love of God herein is a powerful motive hereunto; for we have no way to ex- press our resentment^ of this grace, our acknowledgment of it, our thankfulness for it, but by a holy, fruitful course of obedience, nor doth God on the account hereof require any thing else of us. Let us, therefore, inquire what sense of obligation this puts upon us, that God from all eternity, out of his mere sovereign grace, not moved by any thing in ourselves, should first choose us unto life and salvation by Jesus Christ, decreeing immutably to save us out of the perishing multitude of mankind, from whom we neither then did, in his eye or consideration, nor by any thing in ourselves ever would, differ in the least. What impression doth this make upon our souls? W^hat conclusion as to our practice and obedience do we hence educe? Why, saith one, " If God have thus chosen me, I may then live in sin as I please; all will be well and safe in the latter end, which is all I need care for." But this is the language of a devil, and not of a man. Suggestions, possibly, of this nature, by the craft of Satan, in conjunction with the deceitfulness of sin, may be in- jected into the minds of believers, (as what may not so be?) but he that shall foment, embrace, and act practically according to this in- ference, is such a monster of impiety and presumptuous ingratitude as hell itself cannot parallel in many instances. I shall use some boldness in this matter. He that doth not understand, who is not sensible, that an apprehension by faith of God's electing love in Christ hath a natural, immediate, powerful influence, upon the souls of believers, unto the love of God and holy obedience, is utterly un- acquainted with the nature of faith, and its whole work and actings
' Resentment once denoted a lively sense of good or favour conferred, as well as irri- tation under wrong or injustice. It is obviously used in the former meaning in this passage. — Ed.
598 ^ ETERNAL ELECTION A CAUSE OF [BOOK V.
towards God in the hearts of them that believe. Is it possible that any one who knows these things can suppose that those in whom they are in sincerity and power can be such stupid, impious, and ungrateful monsters, so devoid of all holy ingenuity and filial affections towards God, as, merely out of despite unto him, to cast poison into the spring of all their own mercies? Many have I known complain that they could not arrive at a comfortable persuasion of their own election ; never any who [complained,] when they had re- ceived it in a due way and manner, that it proved a snare unto them, that it tended to ingenerate looseness of life, unholiness, or a contempt of God in them. Besides, in the Scripture it is still proposed and made use of unto other ends. And those who know any thing of the nature of faith or of the love of God, any thing of intercourse or communion with him by Jesus Christ, any thing of thankfulness, obedience, or holiness, will not be easily persuaded but that God's electing love and grace is a mighty constraining motive unto the due exercise of them all.
God himself knoweth this to be so, and therefore he maketh the consideration of his electing love, as free and undeserved, his prin- cipal argument to stir up the people unto holy obedience, Deut. vii. 6-8, 11. And a supposition hereof lies at the bottom of that blessed exhortation of our apostle. Col. iii. 12, 18, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humble- ness of mind, meekness, long-suffering; forbearing one another, and forgiving one another." These things, which are so great a part of our holiness, become the elect of God ; these are required of them on the account of their interest in electing love and grace. Men may frame a holiness to themselves, and be stirred up unto it by motives of their own (as there is a religion in the world that runs in a parallel line by that of evangelical truth, but toucheth it not, nor will do so to eternity) ; but that which the gospel requires is promoted on the grounds and by the motives that ai'e peculiar unto it, whereof this of God's free electing love and grace is among the principal. Farther to confirm this truth, I shall instance in some especial graces, duties, and parts of holiness, that this consideration is suited to promote : —