The Gospel Mystery of Sanctification, Direction 2
DIRECT. II.
Several Endowments and Qualifications are neceſſary to enable us for the immediate Practice of the Law: particularly we must have an inclination and propenſity of our Hearts thereunto: and therefore we must be well perſwaded of our reconciliation with God, and of our future enjoyment of the everlaſting heavenly Happineſs, and of ſufficient ſtrength both to will and perform all Duties acceptably, until we come to the enjoyment of that Happineſs.
EXPLICATION.
THoſe Means that are next to the attainment of the Great End aimed at, are firſt to be diſcovered, that we may learn how to get them by other means expreſſed in the following Directions: Therefore I have named here ſeveral Qualifications and Endowments that are neceſſary to make up that Holy Frame and State of the Soul, whereby it is furniſhed and enabled to practice the Law immediately, and that not only in the beginning, but in the continuation of that Practice: and therefore note diligently, that theſe Endowments muſt continue in us during the preſent Life, or elſe our ability for an holy Life will be loſt, and they muſt be before Practice, not in any diſtance of time, but only as the Cauſe is before the Effect. I do not ſay, that I have named particularly all ſuch neceſſary Qualifications; but thus much I dare ſay, that he that gaineth theſe, may by the ſame means gain any other that ſhould be ranked with them. And this is a matter worthy of our ſerious conſideration; for few underſtand that any ſpecial Endowments are required to furniſh us for an holy Practice, more than for other voluntary Actions. The firſt Adam had excellent Endowments beſtowed upon him for an holy Practice, when he was firſt created according to the Image of God; and the ſecond Adam had Endowments more excellent to enable him for an harder Task of Obedience. And ſeeing Obedience is grown more difficult, by reaſon of the oppoſition and temptations that it meeteth with ſince the Fall of Adam, we that are to be Imitators of Chriſt, had need have very choice Endowments, as Chriſt had: at leaſt as good, or ſomething better than Adam had at firſt, as our Work is harder than his. What King going to make war against another king, ſitteth not down first, and conſulteth whether he be able with ten thouſand, to meet him that cometh against him with twenty thouſand? And ſhall we dare to ruſh into Battel againſt all the Powers of Darkneſs, all Worldly Terrors and Allurements? and our own inbred domineering Corruptions, without conſidering whether we have ſufficient Spiritual Furniture to ſtand in the Evil day? Yet many content themſelves with ſuch an ability to will and do their Duty, as they would have to be given to Men univerſally, whereby they are no better enabled for the Spiritual Battel, than the generality of the World, that lie vanquiſhed under the wicked One, and therefore their ſtanding is not at all ſecured by it. It is an hard matter to find what this univerſal ability is, that ſo many contend ſo earneſtly for, of what it conſiſteth, by what means it is conveyed to us and maintained.
Bodily Ability hath Spirits, Nerves, Ligaments, Bones to ſubſiſt by; but this Spiritual Univerſal Ability ſeemeth to be ſome occult Quality, that no ſufficient Account can be given how it is conveyed, or of what it is conſtituted: That none may deceive themſelves, and miſcarry in their Enterprizes for Holineſs, by depending on ſuch a weak occult Quality, I have here ſhewed four Endowments, of which a true ability for the Practice of Holineſs muſt neceſſarily be conſtituted, and by which it muſt ſubſiſt and be maintained; intending to ſhew afterward, by what means they are given unto us, and whether the inclination or perſwaſion here mentioned be perfect or imperfect. And they are of ſuch a myſterious nature, that ſuch as own the neceſſity of Endowments to frame them for Holineſs, are prone to think that leſs than theſe will ſerve, and that ſome of theſe frame us rather for Licentiouſneſs than Holineſs, as they are here placed before any actual performance of the Moral Law; and that ſome things contrary to them would put us into a better frame for Holineſs; againſt all ſuch ſurmiſes I ſhall endeavour ſuch a demonſtration of theſe Endowments particularly, as may gain the aſſent of right Reaſon, inſiſting on them in the ſame order wherein I have placed them in the Direction.
In the firſt place, I aſſert that an Inclination and Propenſity of the Heart to the Duties of the Law, is neceſſary to frame and enable us for the immediate Practice of them; and I mean not ſuch a blind Propenſity as inanimate Creatures and Brutes have to their natural Operations, but ſuch an one as is meet for intelligent Creatures, whereby they are by the Conduct of Reaſon prone and bent to approve and chuſe their Duty, and averſe to the Practice of Sin: And therefore I have intimated that the Three other Endowments mentioned in the Direction, are ſubſervient to this as the chief of all, which are ſufficient to make it a rational Propenſity. This is contrary to thoſe that out of Zeal for Obedience according to Knowledge, contend ſo earneſtly for Free-will as a neceſſary and ſufficient Endowment to enable us to perform our Duty, when once we are convinc'd of it, and of our Obligation to it, and that extol this Endowment as the great Benefit that Univerſal Redemption hath bleſſed all Mankind with, though they Conſider this Free-will without any actual Inclination to Good; yea, they cannot but acknowledge that in moſt of Mankind that have it, it is encumbred with an actual Bent and Propenſity of the Heart altogether to evil. Such a Free-will as this is, can never free us from Slavery to Sin and Satan, and fit us for the Practice of the Law, and therefore is not worthy the pains of thoſe that contend ſo hotly for it. Neither is the Will ſo free as is neceſſary for the Practice of Holineſs, until it be endued with an inclination and Propenſity thereunto, as may appear by the follow Arguments.
First, The Duties of the Law are of ſuch a nature, that they cannot poſſibly be performed while there is wholly an averſneſs or mere indifferency of the Heart to the Performance of them, and no good Inclination and Propenſity toward the Practice of them: Becauſe the chief of all the Commandments, is to love the Lord with our whole Heart, Might and Soul, to love every thing that is in him, to love his Will and all his Ways, and to like them as good, and all Duties muſt be influenced in their Performance by this Love; we muſt delight to do the Will of God, it muſt be to us as our Meat and Drink, we muſt long and thirſt for it, it muſt be ſweeter to us than the honey or honey comb, Pſal. 40.8.30.4, 34. Pſal. 63 1. and 119.20. and 19.10.
And this Love, Likeing, Delight, Longing, Thirſting, Sweet-reliſhing muſt be continued to the end; and the firſt indeliberate Motions of Luſt muſt be regulated by Love to God and our Neighbour; and Sin muſt be luſted againſt, Gal. 5.17. and abhorred, Pſal. 36.8. If it were true Obedience (as ſome would have it) to love our Duty only, as a Market-man loveth foul Ways to the Market, or as a Sick man loveth an unpleaſant medicinal Potion, or as a Captive Slave loveth his hard Work for fear of a greater Evil; then it might be performed with averſeneſs of Inclination; but we muſt love it as the Market-man Gain, as the Sick man Health, as pleaſant Meat and-Drink, as the Captive Liberty. Doubtleſs there can be no Power in the Will, for this kind of Service without an Agreeablene… of our Inclination to the Will of God, a Heart according to his own Heart, an Averſeneſs of our Hearts from Sin, and a kind of Antipathy againſt Sin; for we know the Proverb, Like loveth like; there muſt be an Agreeableneſs of the Perſon or thing beloved to the Diſpoſition of the Lover. Love to God muſt flow from a clean heart, 1 Tim. 1.5. Cleanſed from evil Propenſities and Inclinations, and Reaſon will tell us, that the firſt Motions of Luſt which fall not under our Choice and Deliberation, cannot be avoided without a fixed Propenſity of the Heart to Holineſs.
2ly. The Image of God (wherein God according to his infinite Wiſdom judged it meet to frame the firſt Adam in righteouſneſs, and true holineſs, and uprightneſs, Gen. 1.27. Epheſ. 4.24. Eccleſ. 7.29.) conſiſted in an actual Bent and Propenſity of his Heart to the Practice of Holineſs, not in a mere Power of Will to chuſe Good or Evil: For this in it ſelf is neither holy nor unholy, but only a Ground-work, on which either the Image of God or of Satan, may be drawn; nor in an indifference of Propenſity to the choice of Sin or Duty, for this is a wicked Diſpoſition in an intelligent Creature that knoweth his Duty, and fitteth us only to halt betwixt God and Baal. God ſet Adam's Soul at firſt wholly in a right Bent and Inclination, though Adam might act contrary to it if he would; as we may be prevailed upon to do ſome things contrary to our natural or rational Inclinations, and it is eaſie to fail of our Duty though great Preparation and Furniture be required for the Performance of it. The ſecond Adam alſo, the Lord Jeſus Chriſt, was born an holy thing, Luke 1 35. with an holy Diſpoſition of his Soul and Propenſity to Goodneſs; and can we reaſonably hope to ariſe to the Life of Holineſs, from which the firſt Adam fell; or to be Imitators of Chriſt, ſince Duty is made ſo difficult by the Fall, if we be not renewed in a meaſure according to the ſame Image of God, and enabled with ſuch a Propenſity and Inclination.
3ly, Original Corruption (whereby we are dead to God and Godlineſs from the Birth, and made willing Slaves to the performance of all actual Sins, until the Son of God make us free) confiſteth in a Propenſity and Inclination of the Heart to Sin, and Averſeneſs to Holineſs. Without this Propenſity to Sin, what can that Law of ſin in our members be, that warreth against the law of our mind, and leadeth us captive to the ſervice of ſin? Rom. 7.23. What is that Poiſon in us, for which Men may be called ſerpents, vipers? What is that Spirit of whoredoms in men, by reaſon of which they will not frame their doings to turn to God? Hoſ. 5.4. How is the tree first corrupt, and then its fruit corrupt? Matth. 12.33. How can Man be ſaid to be abominable and filthy, that drinketh iniquity like water? Job 15.16. How ſhould the mind of the fleſh be continual enmity to the Law of God? Rom. 8.7. I know there is alſo a blindneſs of Underſtanding, and other things belonging to Original Corruption, which conduceth to this evil Propenſity of the Will, but yet this Propenſity it ſelf is the great evil, the indwelling Sin which produceth all actual Sins, and muſt of neceſſity be removed or reſtrained, by reſtoring that contrary Inclination, wherein the Image of God confiſted, or elſe we ſhall be backward and reprobate to every good work, and whatever Freedom the Will hath, ſhall be employed only in the ſervice of Sin.
4ly, God reſtoreth his People to Holineſs, by giving to them, a new heart, a new ſpirit, and taking away the heart of ſtone out of their fleſh, and giving them an heart of fleſh, Ezek. 36.26, 27. And he circumciſeth their heart to love him with their whole heart and Soul. And he requireth that we ſhould be transformed in the renewing of our mind, that we may prove what is his acceptable will, Rom. 12.2. And David prayeth for the ſame end, that God would create in him a clean heart, and renew a right ſpirit within him, Pſal. 51.10. If any one can judge that this new, clean, circumciſed Heart, this Heart of Fleſh, this new right Spirit is ſuch an one as hath no actual Inclination and Propenſity to good, but only a Power to chuſe good or evil, undeſervedly call'd Free-will, with a preſent Inclination to evil, or an indifference of Propenſity to both contraries, it will not be worth my labour to convince ſuch a Judgment, only let him conſider whether David could account ſuch an Heart to be clean and right, when he prayeth, Pſal. 119.36. Incline mine heart to thy teſtimonies, and not to coveteouſneſs.
The ſecond Endowment neceſſary to enable us for the immediate Practice of Holineſs, and concurring with the other two that follow, to work in us a rational Propenſity to this Practice, is that we be well perſwaded of our Reconciliation with God. We muſt reckon that the breach of Amity which Sin hath made betwixt God and us, is made up by a firm Reconciliation to his Love and Favour; and herein I include the great Benefit of Juſtification, as the means whereby we are reconciled to God, which is deſcribed in Scripture, either by forgiving our Sins, or by the imputation of Righteouſneſs to us, Rom. 4.5, 6, 7. becauſe both are contained in one and the ſame juſtifying Act; as one act of Illumination comprehends expulſion of Darkneſs and introduction of Light, one act of Repentance containeth Mortification of Sin, and vivification to Righteouſneſs, and every Motion from any thing to its contrary, is but one and the ſame, though it may be expreſſed by divers Names, with reſpect to either of the two contrary terms, the one of which is aboliſhed, the other introduced by it. This is a great Myſtery (contrary to the Apprehenſions, not only of the Vulgar, but of ſome learned Divines,) that we muſt be reconciled to God, and juſtified by the Remiſſion of our Sins, and imputation of Righteouſneſs before any ſincere Obedience to the Law, that we may be enabled for the Practice of it. They account that this Doctrine tendeth to the Subverſion of an holy Practice, and is a great Pillar of Antinemianiſm; and that the only way to eſtabliſh ſincere Obedience, is to make it rather a condition to be performed before our actual Juſtification and Reconciliation with God. Therefore ſome late Divines have thought ſit to bring the Doctrine of former Proteſtants concerning Juſtification to their Anvil, and to hammer it into another form that it might be more free from Antinomianiſm, and effectual to ſecure an holy Practice; but their Labour is vain and pernicious, tending to Antinemian profaneneſs, or painted Hypocriſice at beſt; neither can the true Practice of Holineſs be ſecure, except the Perſwaſion of our Juſtification and Reconciliation with God be firſt obtained without works of the law, that we may be enabled thereby to do them, as I ſhall now prove by ſeveral Arguments, intending alſo to ſhew in the following Directions, that ſuch a Perſwaſion of the Love of God, as God giveth to his People, tendeth only to Holineſs, though a Miſperſwaſion of it be in many an Occaſion of Licenciouſneſs.
First, When the firſt Adam was framed for the Practice of Holineſs at his Creation, he was highly in the Favour of God, and had no Sin imputed to him, and was accounted righteous in the ſight of God, according to his preſent ſtate, becauſe he was made upright according to God's Image, and there is no reaſon to doubt but that theſe Qualifications were his advantage for an holy Practice, and the Wiſdom of God judged them good for that end, and as ſoon as he loſt them, he became dead in ſin. The ſecond Adam alſo in our nature was the Beloved of the Father, accounted righteous in the ſight of God, without the Imputation of any Sin to him, except what his Office was to bear on the behalf of others. And can we reaſonably expect to be Imitators of Chriſt by performing more difficult Obedience than the firſt Adam's was before the Fall, except the like Advantages be given to us, by Reconciliation and Remiſſion of Sins, and imputation of a Righteouſneſs given by God to us when we have none of our own.
Secondly, Thoſe that know that natural Deadneſs under the Power of Sin and Satan, are fully convinced, that if God leave them to their own Hearts, they can do nothing but Sin, and that they can do no good work except it pleaſe God of his great Love and Mercy to work it in them, Joh. 8.36. Philip. 2.13. Rom. 8.7, 8. Therefore that they may be encouraged and rationally enclined to Holineſs, they muſt hope that God will work ſavingly in them. Now I leave it to conſiderate Men to judge, whether ſuch an Hope can be well grounded without a good Perſwaſion of ſuch a Reconciliation and Saving-love of God to us, as dependeth not upon any precedent goodneſs of our Works, but is a cauſe ſufficient to produce them effectually in us: Yea, we know further, if we know our ſelves ſufficiently, that our Death in Sin proceeded from the Guilt of the firſt Sin of Adam, and the Sentence denounced againſt it, Gen. 2.17. And that it is ſtill maintain'd in us by the Guilt of Sin, and the Curſe of the Law, and that Spiritual Life will never be given us to free us from that Dominion, except this Guilt and Curſe be removed from us, which is done by actual Juſtification, Gal. 3.13, 14. Rom. 6.14. And this is ſufficient to make us deſpair of living to God in Holineſs, while we apprehend our ſelves to be under the Curſe and Wrath of God, by reaſon of our Tranſgreſſions and Sins ſtill lying upon us, Ezek. 33.10.
Thirdly, The nature of Duties of the Law is ſuch, as requireth an Apprehention of our Reconciliation with God, and his hearty Love and Favour towards us for the doing of them. The great Duty is Love to God with our whole Heart, and not ſuch a contemplative Love, as Philoſophers may have to the Object of Sciences, which they are concern'd in no further than to pleaſe their Fancies in the knowledge of them; but a practical Love whereby we are willing that God ſhould be abſolute Lord and Governour of us and all the World, to diſpoſe of us and all others according to his Will, as to our temporal and everlaſting Condition, and that he ſhould be the only Portion and Happineſs of all thoſe that are happy; a Love whereby we like every thing in him as he is our Lord, his Juſtice as well as any other Attribute, without wiſhing or deſiring that he were better than he is, and whereby we deſire that his Will may be done upon us and all others, whether for Proſperity or Adverſity, Life or Death, and whereby we can heartily praiſe him for all things, and delight in our Obedience to him, in doing his Will, though we ſuffer that which is never ſo grievous to us, even preſent Death. Conſider theſe things well and you may eaſily perceive that our Spirits are not in a fit frame for the doing of them, while we apprehend our ſelves under the Curſe and Wrath of God, or while we are under prevailing Suſpitions that God will prove an Enemy to us at laſt. Slaviſh Fear may extort ſome ſlaviſh hypocritical Performances from us, ſuch as that of Pharaoh in letting the Iſraelites go ſore againſt his Will; but the Duty of Love cannot be extorted and forced by Fear, but it muſt be won and ſweetly allured by an Apprehenſion of God's Love and Goodneſs towards us, as that eminent, loving and beloved Diſciple teſtifieth; 1 Job. 4.18, 19. There is no fear in love; but perfect love caſteth out fear, becauſe fear hath torment: He that feareth is not made perfect in love, we love him becauſe he first loved us. Obſerve here that we cannot be before hand with God in loving him before we apprehend his Love to us. And conſult your own Experience, if you have any true Love to God, whether it were not wrought in you by a ſenſe of God's Love firſt toward you. All the goodneſs and excellency of God cannot render him an amiable Object to us, except we apprehend him an agreeable good to us. I queſtion not but the Devils know the excellency of Gods Nature, as well as our greateſt Metaphyſical Speculators, and this doth but fill them the more with tormenting horror and trembling that is contrary to Love, Ja. 2.19. The greater God's Excellency and Perfection is, the greater Evil he is to us if he hate us and curſe us; and therefore the Principle of Self-preſervation deeply rooted in our natures, hindreth us from loving that which we apprehend as our own Deſtruction; if a Man be an Enemy to us, we can love him for the ſake of our loving reconciled God, becauſe his Love will make Man's Hatred to work for our good; but if God himſelf be our Enemy, for whoſe ſake can we love him? Who is there that can free us from the evil of his Enemity and turn it to our Advantage, until he be pleaſed to reconcile himſelf to us?
Fourthly, Our Conſcience muſt of neceſſity be firſt purged from dead works that we may ſerve the living God, and this is done by actual Remiſſion of Sin, procured by the Blood of Chriſt and manifeſted to our Conſciences, as appeareth by Chriſt's dying for this end, Heb. 9.14, 15. and 10.1, 2. 4. 14, 17, 22. That Conſcience whereby we judge our ſelves to be under the guilt of ſin and wrath of God is accounted an evil Conſcience in Scripture, though it perform its Office truly; becauſe it is cauſed by the evil of ſin, and will it ſelf be a cauſe of our committing more ſin, until it can judge us to be juſtified from all ſin, and received into the Favour of God. Love, which is the end of the Law, muſt proceed from a good Conſcience, as well as from any other cleanneſs of Heart, 1 Tim. 1.5. David's Mouth could not be opened to ſhew forth the Praiſe of God, until he was delivered from Blood-guiltineſs, Pſal. 51.14, 15. This evil guilty Conſcience, whereby we judge that God is our Enemy, and that his Juſtice is againſt us to our everlaſting Condemnation, by reaſon of our ſins, doth ſtrongly maintain and increaſe the Dominion of Sin and Satan in us, and worketh moſt miſchievous effects in the Soul againſt Godlineſs, even to bring the Soul to hate God, and to wiſh there were no God, no Heaven, no Hell, ſo we might eſcape the Puniſhment due to us. It ſo diſaffecteth People toward God, that they cannot endure to think, or ſpeak or hear of him and his Law, but ſtrive either to put him out of their minds by fleſhly Pleaſures and worldly Imployments, and thus they are alienated from all true Religion, only blinding it, and ſtopping the mouth of it. It produceth Zeal in many outſide religious Performances, and alſo falſe Religion, Idolatry, and the moſt inhumane Superſtitions in the World. I have often conſidered by what manner of working any Sin could effectually deſtroy the whole Image of God in the firſt Adam, and I conclude it was by working firſt an evil guilty Conſcience in him, whereby he judged that the juſt God was againſt him, and curſed him for that one Sin, and this was enough to work a ſhameful Nakedneſs by diſorderly Luſts, a turning his Love wholly from God to the Creature, and a deſire to be hidden from the Preſence of God, Gen. 3.8, 10. which was a total Deſtruction of the Image of God's Holineſs. And we have cauſe to judge that from the ſame cauſe proceedeth the continual Malice, Rancour, Rage, Blaſphemy of the Devil, and many notorious wicked Men, againſt God and Godlineſs. Some may think Job uncharitable in ſuſpecting not meerly, that his Sons had ſinned, but that they had been ſo abominably wicked as to curſe God in their Hearts, Job 1.5. but Job well underſtood that if the guilt of any ordinary Sin lie upon the Conſcience, it will make the Soul to wiſh ſecretly that God were not, or that he was not ſo juſt a Judge, which is a ſecret Curſing of God, that cannot be avoided until our Conſciences be purged from the guilt of Sin, by the offering of Chriſt for us, which was then figured out by the Burnt-offerings of Job for his Sons.
Fifthly, God hath abundantly diſcovered to us in his Word, that his method in bringing Men from Sin to Holineſs of Life, is firſt to make them know that he loveth them, and that their Sins are blotted out. When he gave the Ten Commandments on Mount Sinai, he firſt diſcovered himſelf to be their God, that had given them a ſure Pledge of his Salvation by their Delivery from Egypt, in the Preface, Exod. 20.2. And during all the time of the Old Teſtament, God was pleaſed to make the entrance into Religion to be by Circumciſion, which was not only a Sign, but alſo a Seal of the Righteouſneſs of Faith, whereby God juſtifieth People, while they are conſidered as ungodly, Rom. 4.11.5. and this Seal was adminiſtred to Children of eight Days old, before they could perform any Condition of ſincere Obedience, for their Juſtification, that their Furniture for an holy Practice might be ready before hand. Furthermore in the time of the Old Teſtament, God appointed divers Waſhings, and the Blood of Bulls and Goats, and the Aſhes of an Heifer ſprinkling the unclean, to prepare and ſanctifie them for other Parts of his Worſhip in his Tabernacle and Temple, to figure out his purging of their Conſciences from dead works by the Blood of Chriſt, that they might ſerve the living God, Heb. 9.9, 10, 13, 14, 22. This I ſay was then figurative Sanctification, as the word Sanctification is taken in a large Senſe, comprehending all things that prepare us for the Service of God, chiefly the Remiſſion of Sin, Heb. 10.10, 14, 18. Though if it be taken in a ſtrict ſence, reſpecting only our Conformity to the Law, it muſt neceſſarily be placed after Juſtification, according to the uſual Method of Proteſtant Divines. God alſo minded them of the neceſſity of purging away their guilt firſt, that their Service might be acceptable, by commanding them to offer the Sin-offering before the Burnt-offering, Levit. 5.8. and 16.3, 11. And leaſt the guilt of their Sins ſhould pollute the Service of God, notwithſtanding all their particular Expiations, God was pleaſed to appoint a general Atonement for all their Sins one day every Year, wherein the Scape goat was to bear upon him all their Iniquities, unto a Land not inhabited, Levit. 16.22. 34. Under the New Teſtament God uſeth the ſame Method in loving us firſt, and waſhing us from our Sins by the Blood of Chriſt, that he may make us Prieſts to offer the Sacrifices of Praiſe and all good Works to God even the Father. He entreth us into his Service by waſhing away our ſins in Baptiſm, he ſeedeth and ſtrengtheneth us for his Service by Remiſſion of Sins given to us in the Blood of Chriſt at the Lord's Supper, He exhorteth us to obey him, becauſe he hath already loved us, and our Sins are already pardoned. Forgive one another even as God for Chriſts ſake hath forgiven you. Be ye therefore followers of God as dear children, and walk in love as Christ hath loved us, Epheſ. 4.32. and 5.1, 2. I write unto you little children becauſe your ſins are forgiven you for his name ſake. Love not the world, neither the things of the world, 1 Jo. 2.12, 15. I might quote abundance of Texts of the ſame nature. We may clearly ſee by all this, that God hath accounted it a matter of great Importance, and hath condeſcended to take wonderful care in providing plentiful means both under the Old and New Teſtament, that his People might be firſt cleanſed from guilt, and reconciled to himſelf, to fit them for the acceptable Practice of Holineſs. Away then with all the contrary Methods of the new Divinity.
The Third Endowment neceſſary to enable us for the Practice of Holineſs, without which a Perſwaſion of our Reconciliation with God, would be of little efficacy to work in us a rational Propenſity to it, is that we be perſwaded of our future Enjoyment of the everlaſting heavenly Happineſs. This muſt precede our holy Practice as a cauſe diſpoſing and alluring us to it. This Affertion hath ſeveral ſorts of Adverſaries to oppoſe it; ſome account that a Perſwaſion of our own future Happineſs before we have perſevered in ſincere Obedience, tendeth to Licentiouſneſs, and that the way to do good Works, is rather to make them a Condition neceſſary for the procuring of this Perſwaſion. Others condemn all Works, that we are allured or ſtirred up to by the future Enjoyment of the heavenly Happineſs, as legal, mercenary, flowing from ſelf-love, and not from any pure Love to God, and they figure out ſincere Godlineſs by a Man bearing Fire in one hand to burn up Heaven, and Water in the other to quench Hell, intimating that the true Service of God muſt not proceed at all from hope of Reward or ſear of Puniſhment, but only from Love. To eſtabliſh the Truth aſſerted againſt theſe Errors that are ſo contrary to it and to each other, I ſhall propoſe the enſuing Conſiderations.
First, The nature of the Duties of the Law is ſuch, that they cannot be ſincerely and univerſally practiced without this Endowment. That this Endowment muſt be preſent in us is ſufficiciently proved already by all that I have ſaid concerning the neceſſity of the Perſwaſion of our firm Reconciliation with God by our Juſtification, to prepare us for this Practice, becauſe that includeth a Perſwaſion of this future Happineſs, or elſe it is of little worth. All that I have to add here is, that ſincere Obedience cannot rationally ſubſiſt, except it be allured, encouraged, and ſupported by this Perſwaſion. Let me therefore ſuppoſe a Sadducee believing no Happineſs after this Life, and put the Queſtion, Can ſuch an one love God with his whole Heart, Might and Soul? Will he not think it reaſonable rather to leſſen and moderate his Love towards God, leſt he ſhould be overmuch troubled to part with him by Death? We account it moſt reaſonable to ſit looſe in our Affections from things that we muſt part with. Can ſuch an one be ſatisfied with the Enjoyment of God as his Happineſs? Will he not rather account that the Enjoyment of God and all religious Duties are Vanities as well as other things, becauſe in a little time we ſhall have no more Benefit by them than if they had never been? How can ſuch an one be willing to lay down his Life for the ſake of God, when by his Death he muſt part with God as well as with other things? How can he willingly chuſe Afflictions rather than Sin, when he ſhall be more miſerable in this Life for it, and not at all happy hereafter. I grant if Affliction come unavoidably upon ſuch a Perſon, he may reaſonably judge that Patience is better for him than Impatience; but it will diſpleaſe him that he is forced to the uſe of ſuch a Virtue, and he will be prone to fret and murmure at his Creator, and to wiſh he had never been, rather than to endure ſuch miſeries, and to be comforted only with vain tranſitory Enjoyments. I think I have ſaid enough to ſhew how unfurniſhed ſuch a Man is for Holineſs; and he that will burn up Heaven and quench Hell that he may ſerve God out of Love, doth thereby leave himſelf … little better furniſhed than the Sadduce, the one denieth them, the other will not have them at all to be conſidered in this caſe.
Secondly, The ſure Hope of the Glory of Heaven, is made uſe of ordinarily by God ſince the Fall of Adam for the Practice of Holineſs, as the Scripture doth abundantly ſhew, Christ the great pattern of holineſs for the joy that was ſet before him, endured the croſs, deſpiſing the ſhame, Heb. 12.2. And though I cannot ſay that the firſt Adam had ſuch a ſure Hope to preſerve him in Innocency yet he had inſtead of it, the preſent Poſſeſſion of an earthly Paradice and an happy Eſtate in it, which he knew would laſt if he continued in Holineſs, or be changed into a better Happineſs. The Apoſtles did not faint under Affliction becauſe they knew that it worked for them a more exceeding eternal weight of glory, 2 Cor. 4.16, 17. The believing Hebrews took joyfully the ſpoiling of their Goods, knowing in themſelves that they had an Heaven a better and more enduring Subſtance, Heb. 10.34. The Apoſtle Paul accounts all his Sufferings unprofitable were it not for a glorious Reſurrection, and that Chriſtians would be of all Men moſt miſerable, and that the Doctrine of the Epicures were rather to be choſen, Let us eat and drmk, for to morrow we ſhall die. And he exhorts the Corinthians to be abundant in the work of the Lord, knowing that their labour ſhall not be in vain in the Lord, 1 Cor. 15.58. As worldly Hope keepeth the World at work in their various Employments; ſo God giveth his People the Hope of his Glory to keep them cloſe to his Service, Heb. 6.11, 12. 1 Joh. 3.3. And it is ſuch a ſure Hope as ſhall never make them aſhamed, Rom. 5.28. Thoſe that think it below the excellency of their Love to work out of Hope of the Heavenly Reward, do thereby advance their Love beyond the Love of the Apoſtles and Primitive Saints, and even of Chriſt himſelf.
3dly, This perſwaſion of our future enjoyment of everlaſting Happineſs, cannot tend to Licentiouſneſs, if we underſtand well that perfect Holineſs is a neceſſary part of that Happineſs, and that tho' we have a Title to that Happineſs by free Juſtification and Adoption, yet we muſt go to the poſſeſſion of it in a way of Helineſs, 1 Jo. 3.1, 2, 3. Neither is it legal or mercenary to be moved by this Perſwaſion, ſeeing the Perſwaſion it ſelf is not gotten by the Works of the Law, but by free Grace through Faith, Gal. 5.5. And if it be a working out of ſelf-love; yet for certain it is not that carnal ſelf-love, which the Scripture condemneth as the Mother of Sinfulneſs, 2 Tim. 3.2. but an holy ſelf-love enclining us to prefer God above the Fleſh and the World, ſuch as God directeth us unto, when he exhorteth us to ſave our ſelves, Acts 2.40. And it is ſo far from being contrary to the pure Love of God, that it brings us to love God more purely and entirely. The more good and beneficial we apprehend God to us to all Eternity, doubtleſs the more lovely God will be to us, and our Affections will be the more enflamed towards him. God will not be loved as a barren Wilderneſs, a Land of Darkneſs to us, neither will he be ſerved for nought, Jer. 2.31. Iſ. 45.19. He would think it a Diſhonour to him to be owned by us as our God, if he had not prepared for us a City, Heb. 11.16. And he draweth us to love him by the Cords of a Man, ſuch Cords as the Love of Men uſeth to be drawn by, even by his own Love to us, in laying his Benefits before us, Hoſ. 11.4. Therefore the way for us to keep our ſelves in the Love of God, is to look for his Mercy unto eternal Life, Jude. 21.
The laſt Endowment, for the ſame end as the former is, that we be well perſwaded of ſufficient Strength both to will and perform our Duty acceptably, until we come to the Enjoyment of the heavenly Happineſs. This is contrary to the Error of thoſe that account it ſufficient, if we have ſtrength to practice Holineſs, if we will, or to will it if we pleaſe, and this is the ſufficient ſtrength which they earneſtly contend for, as a great Benefit beſtowed on all Mankind by univerſal Redemption. It is alſo contrary to the Error of thoſe that think the Practice of Godlineſs and Wickedneſs to be alike eaſie, excepting only ſome difficulty in the firſt Alterations of vicious Cuſtoms, and in bearing Perſecutions, which they account to be a rare Caſe, ſince the Kingdoms of the World have been brought to the Profeſſion of Chriſtianity, or that think that God requireth of Men only to do their Endeavour, that is, what they can do, and it is nonſence to ſay they cannot do what they can do. According to their Judgment it is needleſs to concern our ſelves much about ſufficient Strength for holy Practice. For the confirmation of the Aſſertion againſt theſe Errours take theſe Arguments.
First, We are by nature dead in Treſpaſſes and Sins unable to will, or do any thing that is ſpiritually good, notwithſtanding the Redemption that is by Chriſt, until we be actually quickened by Chriſt, Epheſ. 2.1… Rom. 8.7, 8, 9. Thoſe that are ſufficiently enlightned and humbled, know themſelves to be naturally in this Caſe; and that they do not want only executive Power to do good, but chiefly an Heart to will it, and to be pleaſed with it, and that if God work not in them both to will and to do, they ſhall neither will nor do any thing pleaſing to him, Phil. 2.13. And that if he leave them to their own Corruption after he hath begun the good Work, they ſhall certainly prove vile Apoſtates, and their latter end will be worſe than their beginning. We may conclude from hence, that whoſoever can couragiouſly attempt the Practice of the Law without being well perſwaded of a ſufficient Power whereby he may be enabled to be heartily willing as well as to perform when he is willing, until he hath gone through the whole Work of Obedience acceptably, ſuch an one was never yet truly humbled and brought to know the Plague of his own Heart, neither doth he truly believe the Doctrine of Original Sin, whatever formal Profeſſion he makes of it.
Secondly, Thoſe that think ſincere Conformity to the Law in ordinary Caſes to be ſo paſſing eaſie, ſhew that they neither know it nor themſelves. Is it an eaſie thing to wreſtle, not againſt Fleſh only, but againſt principalities, powers, ſpiritual wickedneſs in high Places? Epheſ. 6.12. Is it an eaſie thing not to luſt or covet according to the Tenth Commandment? The Apoſtle Paul found it ſo difficult to obey this Commandment, that his Concupiſcence prevailed the more by occaſion of the Commandment, Rom. 7.7, 8. Our work is not only to alter vicious Cuſtoms, but to mortiſie corrupt natural Affections which bred thoſe Cuſtoms, and not only to deny the fulfilling of ſinful Luſt, but to be full of holy Luſt and Deſires, that even the reſtraining the execution of corrupt Luſts, and croſſing them by contrary Actings, is in many caſes like the cutting off of a right hand, and plucking out a right eye, Mat. 5.29, 30. If Obedience be ſo eaſie, how came it to paſs that the Heathens generally did thoſe things for which their own Conſciences condemned them as worthy of Death? Rom. 1.32. And many among us ſeek to enter into this ſtrait gate, and are not able, Luke 13.24. And break ſo many vows and Purpoſes of Obedience, and fall back to the Practice of their Luſts, though in the mean time the Fears of eternal Damnation preſs hard upon their Conſciences?
As to thoſe that find Perſecution for Religion to be ſo rare a thing in late days, they have cauſe to be ſuſpected, that they are of the World, and therefore the World loveth his own, elſe they would find that national Profeſſion of Religion will not ſecure thoſe that are truly godly from ſeveral ſorts of Perſecutions. And ſuppoſe Men do not perſecute us for Religion, yet there is great Difficulty in bearing great Injuries from Men on other Accounts, and Loſſes, Poverty, bodily Pains, long Diſeaſes and untimely Deaths, from the ordinary Providence of God, with ſuch hearty Love to God and to injurious Men for his ſake, and ſuch a patient acquieſcence in his Will as the Law of God requireth. I acknowledge that the work of God is eaſie and pleaſant to thoſe whom God rightly furniſheth with Endowments for it; but thoſe that aſſert it to be eaſie to Men in their common Condition, ſhew their Imprudence in contradicting the general Experience of Heathens and Chriſtians. Though many Duties do not require much labour of Body or Mind, and might be done with eaſe, if we were willing, yet it is eaſier to remove a Mountain, than to move and encline the Heart to will and affect the doing of them. I need not concern my ſelf with thoſe that account that all have ſufficient Strength for an holy Practice, becauſe they can do their endeavour, that is, what they can do; for God requireth actual ſulfilling of his Commands. What if by our Endeavours we can do nothing in any meaſure according to the Rule, ſhall the Law be put off with no Performance? and ſhall ſuch Endeavours be accounted ſufficient Holineſs? And what if we cannot ſo much as endeavour in a right way? If Man's Ability were the meaſure of acceptable Duty, the Commands of the Law would ſignifie very little.
Thirdly, The Wiſdom of God hath ever funiſhed People with a good Perſwaſion of a ſufficient Strength, that they might be enabled both to will and do their Duty. The firſt Adam was furniſhed with ſuch a Strenght, and we have no cauſe to think that he was ignorant of it, or that he needed to ſear that he ſhould be left to his own Corruptions, becauſe he had no Corruptions in him, until he had produced them in himſelf by ſinning againſt Strength, and when he had loſt that Strength, he could not recover the Practice of Holineſs, until he was acquainted with a better Strength, whereby the Head of Satan ſhould be bruiſed, Gen. 3.15. Our Lord Chriſt doubtleſs knew the inſinite Power of his Diety to enable him for all that he was to do and ſuffer in our Nature. He knew the Lord God would help him, therefore he ſhould not be confounded. Iſ. 50.7. The Scripture ſheweth what plentiful Aſſurance of Strength God gave to Moſes, Joſhua, Gideon, when he called them to great Imployments, and to the Iſraelites when he called them to ſubdue the Land of Canaan. Chriſt would have the Sons of Zebedee to conſider whether they were able to drink of his cup, and to be baptized with the baptiſm that he was baptized with, Matth. 20.22. Paul encourageth Believers to the Life of Holineſs, by perſwading them that ſin ſhall not prevail to get the Dominion over them, becauſe they are not under the law, but under grace, Rom. 6.13, 14. And he exhorteth them to be ſtrong in the Lord and in the power of his might, that they might be able to ſtand against the wiles of the divel, Epheſ. 6.10, 11. John exhorteth Believers not to love the world, nor the things of the world, becauſe they were ſtrong and had overcome the wicked one, 1 Jo. 2.14, 15. They that were called of God heretofore to work Miracles, were firſt acquainted with the gift of Power to work them, and no wiſe Man will attempt to do them without knowledge of the Gift: Even ſo when Men that are dead in Sin are call'd to do the works of holy Life, which are in them great Miracles, God maketh a Diſcovery of the gift of Power unto them, that he may encourage them in a rational way to ſuch a wonderful Enterpriſe.