1. Humility in all things is a necessary consequent of a due con- sideration 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 for ever?-^- poor, lost, undone creatures, that lay perishing under the guilt of our apostasy from him. What did he see in us to move him so to choose us? — nothing but sin and misery. What did he foresee that we would do of ourselves more than others, if he wrought not in us by his effectual grace? — nothing but a continuance in sin and rebellion against him, and that for ever. How should the thoughts hereof
CHAP. II.] AND MOTIVE UISTO HOLINESS. 599
keep our souls in all humility and continual self-abasement! for what have we in or from ourselves on the account whereof we should be lifted up? Wherefore, as the elect of God, let us put on humility in all things; and let me add, that there is no grace whereby at this day we may more glorify God and the gospel, now the world is sinking into ruin under the weight of its own pride.
The spirits of men, the looks of men, the tongues of men, the lives of men, are lifted up by their pride unto their destruction. The good Lord keep professors from a share in the pride of these days I 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 disposal of all our concerns in this world. That this is an excellent fruit oi faith, an eminent part of holiness, or duty of obedience, is acknowledged ; and never was it more signally called for than it is at this day. He that cannot live in an actual resignation of himself and all his concerns unto the sovereign pleasure of God, can neither glorify him in any thing nor have one hour's solid peace in his own mind. This public calamities, this private dangers and losses, this the uncertainty of all things here below, call for at present in an especial manner. God hath taken all pretences of security from the earth, by what some men feel and some men fear. None knows how soon it may be his portion to be brought unto the utmost extremity of earthly calamities. There is none so old, none so young, none so wise, none so rich, as thence to expect relief from such things ? Where, then, shall we in this condition cast anchor? whither shall we betake ourselves for quietness and repose ? It is no way to be obtained but in a resijrnation of ourselves and all our concernments into the sove- reign pleasure of God ; and what greater motive can we have there- unto than this? The first act of divine sovereign pleasure concera- ing us was the choosing of us from all eternity unto all holiness and happiness. This was done when we were not, when we had no con- trivances of our own. And shall we not now put all our temporary concerns into the same hand? Can the same fountain send out sweet and bitter water? — can the same sovereign pleasure of God be the free only cause of all our blessedness, and can it do that which is really evil unto us? Our souls, our persons, were secure and blessedly provided for, as to grace and glory, in the sovereign will of God ; and what a prodigious impiety is it not to trust all other things in the same hand, to be disposed of freely and absolutely ! If we will not forego our interest in mere, absolute, free, sovereign grace, for ten thousand worlds (as no believer will), how ready should we be to resign up thereunto that little portion which we have in this world among perishing things !
600 ETERNAL ELECTION A CAUSE OF [BOOK V.
o. Love, kindness, compassion, forbearance towards all believers, all the saints of God, however differenced among themselves, are made indispensably necessary unto us, and pressed on us from the same consideration. And herein also doth no small part of our holi- ness consist. To this purpose is the exhortation of the apostle before mentioned, Col. iii. 12, 13; for if God have chosen them from all eternity, and made them the objects of his love and grace, as he hath done so concerning all sincere believers, do we not think it necessary, doth not God require of us, that we should love them also? How dare any of us entertain unkind, severe thoughts? how dare we maintain animosities and enmities against any of them whom God hath eternally chosen to grace and glory? Such things, it may be, upon provocations and surprisals, and clashings of secular interests, have fallen out, and will fall out amongst us; but they are all op- posite and contrary unto that influence which the consideration of God's electing love ought to have upon us. The aj)ostle's rule is, that, as unto our communion in love, we ought to receive him whom God hath received, and because God hath received him ; against which no other thing can be laid in bar, Rom. xiv. 1, 3. And the rule is no less certain, yea, is subject to less exceptions, that we ought to choose, embrace, and love all those, whoever they be, whom God hath chosen and loved from eternity. There is no greater evidence of low, weak, selfish Christians, than to prescribe any other rules or bounds unto their spiritual, evangelical affections than the decree of God's election, as manifesting itself in its effects. " I endure all things," saitli 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 up unto all actings of kindness, mercy, compassion, forbear- ance, and forgiveness.