A Persuasive to a Holy Life, Tract · Chapter 2
CHAP. II. What Holineſs is.
HOlineſs (as I have ſhewn in a former Treatiſe) is a Word of various ſignifications in Scripture.
When it is attributed to God, it ſignifies (as Dr. Owtram well *Lib. 1. de Sacrific. Chap. 1.obſerves) either, 1. His tranſcendent Purity, or conſtant and immutable volition of that which is right and good; which the Apoſtle Peter propoſes to our imitation, 1 Pet. 1.15. As he that hath called you is holy, ſo be ye holy in all manner of converſation. Becauſe it is written, Be ye holy, for I am holy. 1 John 3.3 And every man that hath this hope in him, purifieth himſelf, as he is pure. Pſal 145. 17. The Lord is righteous in all his ways, and holy in all his works. Or,
2dly, His glorious Majeſty, which manifeſts it ſelf in all Excellencies and Perfections, infinite Wiſdom, infinite Power and Might, ſovereign Dominion over all things; in reſpect whereof he is worthy of all Praiſe and Worſhip. So that Holy is often equivalent to great, and greatly to be feared, and had in reverence of all that draw nigh to him. In this ſenſe God is often in Scripture called the Holy one of Iſrael; that is, that venerable Deity who is to be worſhipped by a tranſcendent and incommunicable Worſhip, and his Name to be invoked with the moſt profound reverence and devotion.
When Holineſs is attributed to other things beſides God, it ſignifies either, 1. A relative or outward Holineſs, which reſults from a Separation from common and profane uſe, and application to a religious. God being the Sovereign Lord of all things, and himſelf holy, whatever is in a peculiar manner related to him, and appertains to his Worſhip and Service, whether Perſon or thing, hath a kind of relative Holineſs, and upon account thereof an eſteem and reſpect is due to it. Or 2. An inherent or inward Holineſs, or perfect conformity of heart and life to the Law and Will of God.: Which kind of Holineſs is proper only to Rational Beings.
You will ſay, If Holineſs be ſuch a perfect conformity, &c. then no Man ever was, is▪ or ſhall be holy in this Mortal Life. Doth not the Scripture tell us, 1 Kings 8.46. There is no man that ſinneth not. And Eccleſ. 7.20. For there is not a juſt man upon earth that doth good, and ſinneth not. Prov. 20.9. Who can ſay, I have made my heart clean, I am pure from my ſin? James 3.2. In many things we offend all. 1 John 1.8. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. And an Heathen Man could ſay, Nemo invenitur qui ſe poſſit abſolvere; & innocentem quiſ que ſe dicit, reſpiciens teſtem, non conſcientiam: There is no Man to be found that can abſolve himſelf; and he that ſaith he is innocent, muſt reſpect a Witneſs, not his own Conſcience.
I anſwer, It is true, that perfect and ſinleſs Holineſs is not attainable by Mortal Men in this preſent Life, and therefore God is pleaſed to accept of ſincerity of Obedience inſtead of Perfection; and ſo we may define Holineſs, ſo far as it is attainable in this imperfect ſtate, to be a ſincere and conſtant deſire and endeavour to obey God in all his Commands. More than this, we cannot perform, and leſs than this God will not accept.
1. This Obedience muſt be univerſal, without reſerve or exception of any Command. Whatſoever we ſhall be convinced to be God's Will, and our Duty, we muſt ſet about it, and do it, be it never ſo uneaſy to Fleſh and Blood: Whatſoever we ſhall be convinced to be contrary thereto, though never ſo pleaſing, never ſo cuſtomary to us, we muſt reſolutely ſhun and avoid it. God muſt have the whole Heart; he admits no rival; Zeal for one Commandment will not compenſate for the breach of another. We muſt with the Pſalmiſt, Pſal. 119.128. Eſteem all his precepts concerning all things to be right, and hate every falſe way.
2. This deſire and endeavour muſt be ſincere and hearty; we muſt not harbour or entertain any ſecret inclination to any evil way. We muſt withdraw all degrees of Affection from whatever is ſinful, or unlawful, or prohibited by God. The love or liking of any ſin, or even wiſhing it were lawful, cannot conſiſt with the love of God, which is the ſpring and ſource of ſincere Obedience. Quis coram Deo innocens invenitur, qui vellet fieri quod vetatur, ſi ſubtrahas quod timetur. Ac per hoc in ipſa voluntate reus eſt, qui vult facere quod non licet fieri. Auguſtin. Epiſt. 121. Who can be found innocent before God, who wiſhes that might be done which is forbidden; and would do it were it not for fear of puniſhment, &c.