Suppose a man that is on his journey knoweth himself to be in the right way, and that, passing on therein, he shall certainly and
CHAP II.] AND MOTIVE UNTO HOLINESS. 603
infallibly come to his journey's end, especially if he will a little quicken his speed as occasion shall require, will you say that this is enough to make such a man careless and negligent, and that it would be much more to his advantage to be lost and bewildered in uncer- tain paths and ways, not knowing whither he goes, nor whether he shall ever arrive at his journey's end? Common experience declares the contrary, as also how momentary and useless are those violent fits and gusts of endeavours which proceed from fear and uncertainty, both in things spiritual and temporal, or civil. Whilst men are under the power of actual impressions from such fears, they will convert to God, yea, they will " momento turbinis," and perfect holiness in an instant; but so soon as that impression wears off (as it will do on every occasion, and upon none at all), such persons are as dead and cold towards God as the lead or iron, which ran but now in a fiery Stream, is when the heat is departed from it. It is that soul alone, ordinarily, which hath a comfortable assurance of God's eter- nal, immutable, electing love, and thence of the blessed end of its own course of obedience, who goeth on constantly and evenly in a course of holiness, quickening his course and doubling his speed, as he hath occasion from trials or opportunities. And this is the very design of our apostle to explain and confirm, Heb. vi., from the tenth verse unto the end of the chapter, as is declared elsewhere.
It appears, from what hath been discoursed, that the electing love of God is a powerful constraining motive unto holiness, and that which proves invincibly the necessity of it in all who intend the eter- nal enjoyment of God. But it will be said, " That if it be supposed or granted that those who are actually believers, and have a sense of their interest herein, may make the use of it that is pleaded ; yet as for those who are unconverted, or are otherwise uncertain of their spiritual state and condition, nothing can be so discouraging unto them as this doctrine of eternal election. Can they make any other conclusion from it but that, if they are not elected, all care and pains in and about duties of obedience are vain ; if they are, they are need- less?" The removal of this objection shall put a close unto our dis- course on this subject; and I answer, —
1. That we have showed already that this doctrine is revealed and proposed in the Scripture principally to acquaint believers with their privilege, safety, and fountain of their comforts. Having, therefore, proved its usefulness unto them, I have discharged all that is abso- lutely needful to my present purpose. But I shall show, moreover, that it hath its proper benefit and advantage towards others also. For, —
2. Suppose the doctrine of personal election be preached unto men, together with the other sacred truths of the gospel, two con- clusions, it is possible, may by sundry persons be made from it: —
604 HOLINESS NECESSARY FROM [BOOK V.
(1.) That whereas this is a matter of great and eternal moment unto our souls, and there is no way to secure our interest in it but by the possession of its fruits and effects, which are saving faith and holi- ness, we will, we must, it is our duty, to use our utmost endeavours, by attaining of them and growth in them, to make our election sure ; and herein, if we be sincere and diligent, we shall not fail. Others may conclude, (2.) That if it be so indeed, that those who shall be saved are chosen thereunto before the foundation of the world, then it is to no purpose to go about to believe or obey, seeing all things must fall out at last according as they were fore-ordained. Now, I ask, which of these conclusions is (I will not say most suited unto the mind and will of God, with that subjection of soul and con- science which we owe to his sovereign wisdom and authority, but whether of them is) the most rational, and most suitable to the principles of sober love of ourselves and care of our immortal condi- tion? Nothing is more certain than that the latter resolution will be infallibly destructive (if pursued) of all the everlasting concern- ments of our souls; death and eternal condemnation are the una- voidable issues of it. No man giving himself up to the conduct of that conclusion shall ever come to the enjoyment of God. But in the other way, it is possible, at least, that a man may be found to be the object of God's electing love, and so be saved. But why do I say it is possible? There is nothing more infallibly certain than that he who pursues sincerely and diligently the ways of faith and obe- dience,— which are, as we have often said, the fruits of election, — shall obtain in the end everlasting blessedness, and, ordinarily, shall have in this world a comfortable evidence of 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 thereunto: for it is unavoidable, that if there be 'such a thing as personal election, and that the fruits of it are sanctification, faith, and obedience, it is utterly impossible^ that without holiness any one should see God ; the reason of which consequence is apparent unto all.