(1.) We do not say that any one hath this power and ability in himself ox from himself God hath not in the new covenant brought down his command to the power of man, but by his grace he raiseth the power of man unto his command. The former were only a co'in- pliance with the sin of our nature, which God abhors; the latter is the exaltation of his oivn grace, which he aimeth at. It is not men's strength in and of themselves, the power of nature, but the grace which is administered in the covenant, that we intend. For men to trust unto themselves herein, as though they could do any thing of themselves, is a renunciation of all the aids of grace, Avithout which we can do nothing. We can have no power from Christ imless we live in a persuasion that we have none of our own. Our whole spi- ritual life is a life of faith ; and that is a life of dependence on Christ
620 HOLINESS NECESSARY FROM [BOOK V.
for what we have not of ourselves. This is that which ruins the at- tempt of many for holiness, and renders what they do (though it be like unto the acts and duties of it) not at all to belong unto it; for what we do in our own strength is no part of holiness, as is evident from the preceding description of it. Neither doth the Scripture abound in any thing 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 from ourselves, but merely from the grace of God administered in that covenant : as John xv. 5 ; Phil, ii. 13; 2 Cor. iii. 5. It will be said, then, " Where lies the difference? Because it is the 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 covenant, all our strength and power is still from grace, we are, as to any ability of our own to fulfil the command of God, as remote from it as ever." I answer. The first work of grace is merely upon us. Hereby 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. And the strength or ability which we have thereby is as truly our own as Adam's was his which he had in the state of innocency ; for he had his immediately from God, and so have we ours, though in a different way.
(2.) There is no such provision of spiritual strength for any man, enabling him to comply with the cotnmand 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 hath appointed for the communication thereof unto us, with the preservation and in- crease of it. God, who hath determined graciously to give us sup- plies thereof, hath also declared that we are obliged unto our utmost diligence for the participation of them, and unto their due exercise when received. This innumerable commands and injunctions give testimony unto, but especially is the whole method of God's grace and our duty herein declared by the apostle Peter, 2 Epist. i 3-11 ; which discourse I have opened and improved elsewhere.^ The sum is. That God creating in us a new spiritual nature, and therewithal giving unto us "all things pertaining unto 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, which will ascertain unto us our eternal election, with our effectual voca- tion, whereon we shall obtain an assured, joyful entrance into the kingdom of glory.
(3.) This administration of grace and spirit».ial strength is not equally effectual at all times. There are seasons wherein, to correct
1 He has had frequent occasion to refer to this passage, but see more especially book iv. chap, ii., on page 395 of this volume. — Ed.
CHAP. III.] THE COMMANDS OF GOD. 621
our negligences in giving place to our coiTuptions and temptations, or on other grounds, to discover unto us our own frailty and im- potency, with other holy ends of his own, God is pleased to with- hold the powerful influences of his grace, and to leave us unto ourselves. In such instances we shall assuredly come short of answering the command for universal holiness, one way or other. See Ps. XXX. 6, 7. But I speak of ordinary cases, and to prevent that slothfulness and tergiversation unto this duty of complying with all the commands of God for holiness which we are so obnoxious unto.
(4.) We do not say that there is in the covenant of grace spiritual strength administered, so as that by virtue thereof we should yield sinless and absolutely perfect obedience unto God, or to render any one duty so absolutely perfect. If any such there are, or ever were, who maintain such an imputation of the righteousness of Christ unto us as should render our own personal obedience unnecessary, they do overthrow the truth and holiness of the gospel. And to say that we have such supplies of internal strength as to render the imputa- tion of the righteousness of Christ unto our justification unnecessary, is to overthrow the grace of the gospel and the new covenant itself. But this alone we say, There is grace administered by the promises of the gospel, enabling us to perform the obedience of it in that way and manner which God will accept. And herein there are various degrees, whereof we ought constantly to aim at the most complete, and so to be " perfecting holiness in the fear of God." And where we signally come short of the best rules and examples, it is princi- pally from our neglect of those supplies of grace which are tendered in the promises.