Take Up the Cross

For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
— 1 Corinthians 2.11

That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
— Ephesians 1.17-19

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
— Isaiah 42:1

But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
— 1 Corinthians 2:10

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
— 1 Peter 1:2

Eternal Election is a Cause of and Motive for Holiness, by John Owen. The following contains Chapter Two of Book Four of his work, “Pneumatologia or, A Discourse Concerning the Holy Spirit, In Which An Account Is Given Of His Name, Nature, Personality, Operations, And Effects; His Whole Work In The Old And New Creation Is Explained; The Doctrine Concerning It Is Vindicated From Opposition And Reproach. The Nature And Necessity Of Gospel Holiness; The Differences Between Grace And Morality — Or A Spiritual Life Lived To God In Evangelical Obedience, And A Course Of Moral Virtues — Are Stated And Declared.”

Search the Scriptures.
— John 5.39a

Ἐκ τῶν θείων γραφᾶν θεολογοῦμεν, καὶ θέλωσιν οἱ ἐχθροὶ, καὶ μή. Out of the written word of God come Divine teachings, though His enemies may not wish it.
— Chrysostom.

London, 1674.

Chapter II.
Eternal election is a cause of and motive for holiness.

Other arguments for the necessity of holiness, from God’s eternal election — The argument from this is explained, improved, and vindicated.

We have seen on this whole matter, what conclusions (as to our own duty) we ought to draw from that revelation of the nature of God in Christ which is made to us, and from our relation to him. If this does not prevail with us always, and in all instances of obedience, to endeavor to be holy universally, in all manner of holy conduct, then we can neither enjoy his favor here, nor can we be brought to the enjoyment of him in glory.

The next consideration of God that we usually take after considering his nature and its properties, is of the eternal free acts of his will, or his decrees and purposes. And we will now inquire what respect they have to holiness in us, and what arguments and motives may be taken from them both to evince the necessity of holiness to us, and to press us to it, especially from the decree of election. In an especial way, election is maligned by some as no friend to this design. I say then, that —

II. It is the eternal and immutable purpose of God that all who are His in a unique manner — all those whom he designs to bring to blessedness in the everlasting enjoyment of himself — will be made holy, antecedent to this. God has declared to us this purpose of his, so that we may take no wrong measures of our estate and condition, nor build our hopes or expectations of future glory, on sandy foundations that will fail us.

Whatever else we are, in positions, abilities, profession, moral honesty, usefulness to others, reputation in the church — if we are not personally, spiritually, and evangelically1047holy, we have no interest in that purpose or decree of God by which any are designed for salvation and glory. And we will briefly confirm this: Eph 1.4,”He has chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love.” But is this what we are firstly and principally ordained to, and for its own sake — namely, holiness and unblamableness in the obedience of love? No; we are firstly “ordained to eternal life,” Acts 13.48; we are “from the beginning chosen to salvation,” 2Thes 2.13.

What God intends in the first place, as his end in the decree of election, is our eternal salvation to the “praise of the glory of his grace,” Eph 1.5, 6, 11. How then is he said to “choose us that we should be holy?” In what sense is our holiness proposed as the design of God in election? It is proposed as the indispensable means for attaining the end of salvation and glory. God says,”I choose these poor lost sinners to be mine in an especial manner, to save them by my Son, and bring them to eternal glory through his mediation. But in order to accomplish this, I purpose and decree that they will be holy and unblamable in the obedience of love; without which, as a means, none will ever attain that end.”

This is why the expectation and hope of any man for life and immortality and glory, without previous holiness, can be built on no other foundation than this: that God will somehow rescind his eternal decrees and change his purposes — that is, cease to be God — merely to comply with them in their sins! And who knows what the end would be of such a cursed hope and expectation? The contrary is seconded by the apostle: Rom 8.30,”Those whom he predestined, he also called.” Wherever predestination to glory goes beforehand, concerning any person, effectual calling to faith and holiness infallibly ensues; and where faith and holiness never were, predestination never was. So says 2Thes 2.13,”God has from the beginning chosen you to salvation through sanctification of the Spirit.” We are chosen for salvation by the free, sovereign grace of God. But how may this salvation actually be obtained? How may we be brought into the actual possession of it? Through the sanctification of the Spirit, and not otherwise. Those whom God does not sanctify and make holy by his Spirit, he never chose for salvation from the beginning. Therefore, the counsels of God concerning us do not depend on our holiness; but upon our holiness our future happiness depends, in the counsels of God.

Hence we may see that the force of the argument for the necessity of holiness from God’s decree of election, lies in this. And it consists in these two things:

First, That such is the nature of the unalterable decree of God in this matter, that no person living can ever attain the END of glory and happiness without the MEANS of grace and holiness; the same eternal purpose respects both. I will afterward show how the infallible and indissolvable connection of these things is established by the law of God. Our present argument is from this: that it is fixed by God’s eternal decree. He has ordained none to salvation whom he has not antecedently ordained to be holy. Not the least infant that goes out of this world will come to eternal rest unless it is sanctified, and so made habitually and radically holy.1048He chooses none to salvation except through the sanctification of the Spirit. Therefore, whatever else we have or may seem to have, it is contrary to the nature of God that we should come to the enjoyment of Him if we are not holy; and so it is also contrary to his eternal and unchangeable decree.

Secondly, It arises from this: that we can have no evidence of our interest in God’s decree of election, by which we are designed for life and glory, without having holiness effectively worked in us. Therefore, just as our life depends on it, so do all our comforts. Our apostle speaks to this purpose in 2Tim 2.19: “The foundation of God stands sure, having this seal, The Lord knows those who are his.” It is the decree of election which he intends, and he proposes it as that alone which will give security against apostasy in a time of great temptations and trials; our Savior does likewise in Mat 24.24.1049Everything else will fail except what is a special fruit and effect of this decree. What then is incumbent on us with respect to this, that we may know we have an interest in this single security against final apostasy? Says the apostle,”Let everyone who names the name of Christ depart from iniquity.” There is no other way to evidence this than by a departure from all iniquity, by universal holiness. So the apostle Peter directs us to “give all diligence to make our election sure,” 2Pet 1.10. It is sure in itself from all eternity — “The foundation of God stands sure” — but our duty is to make it sure and certain to ourselves; and this is a thing of the highest importance and concern to us, which is why we are required to give all diligence to that end. How, then, may this be done or effected? He declares this in the foregoing verses, and it is only by finding in ourselves, and duly exercising, that train of gospel grace and duties which he enumerates there, in verses 5-9. It is evident, therefore, and necessary from God’s decree of election, that if we intend to have either eternal glory hereafter, or any consolation or assurance here, then we must endeavor to be “holy and without blame before him in love;” for whomever God purposes to save, he purposes first to sanctify.

Nor do we have any ground to suppose that we are built on that foundation of God which stands sure, unless we depart from all iniquity. What further motives may be taken from the special nature of this decree, will be considered once we have removed one objection out of our way.

There are some who apprehend that these things are quite otherwise; for they say that any supposition of God’s decree of personal election, is a discouragement to all endeavors for holiness, and an effectual obstruction to this in the lives of men. It is chiefly under this pretense that the doctrine of election is blasphemed and spoken evil of. For they say, “If God has from eternity freely chosen men for salvation, what need is there for them to be holy? They may live securely in the pursuit of their lusts, and be sure that they will not fail to have heaven at last; for God’s decree cannot be frustrated, nor can his will be resisted. And if men are not elected, then whatever they endeavor to do in the ways of holy obedience, it will be utterly lost; for they cannot and will not be eternally saved. This doctrine, therefore, is so far from being a conviction of the necessity of holiness and a motive for it, that indeed it renders it unnecessary and useless. Yes, it defeats the power and efficacy of all other arguments and motives for holiness.”

Now, if not for the sake of those who use it as a quibble against the truth, then for the sake of those who may feel its force as a temptation, this objection must be removed out of our way. To this end I answer two things:

1. In general, this persuasion is not from God who calls us. This way of arguing is not taught in the Scripture, nor can it be learned from there. The doctrine of God’s free electing love and grace is fully declared there; and it is proposed as the fountain of all holiness, and made a great motive for it. Is it not safer to adhere to the plain testimonies of Scripture, confirmed by the experience of most believers — captivating our understandings to the obedience of faith — than to listen to such perverse quibbles that would possess our minds with a dislike of God and his ways? Those who hate gospel holiness, or would substitute something else in its place, will never lack exceptions to all its concerns. They lay claim to and plead for an interest in holiness. For as I said formerly, a general confession of the necessity of holiness is almost the only thing which all who are called Christians agree on. But they would have a holiness that does not spring from eternal, divine election; that is not worked in us originally by the almighty efficacy of grace in our conversion; that is not promoted by free justification through the imputation of the righteousness of Christ. Now, this is a holiness that the Scripture knows nothing of, unless it is to reject and condemn it. That is why this objection proceeds only from the craft of Satan, opposing the ways and methods of God’s grace when he dares not openly oppose the thing itself. And so it is safer for a believer to rest quietly in the clear Scripture revelation, than pay attention to such proud, perverse, and froward quibblings.

2. In particular, We are not only obliged to believe all divine revelations, but also to accept the way, order, and method in which, by the will of God, they are proposed to us, and which is required by the nature of the things themselves. For instance, belief in eternal life is required in the gospel; yet no man is obliged to believe that he will be eternally saved while he lives in his sins — rather the contrary is obliged. On this supposition, which is plain and evident, I will in the ensuing propositions, utterly remove this objection from consideration:

(1.) The decree of election, considered absolutely in itself, without respect to its effects, is no part of God’s revealed will; that is, it is not revealed that this or that man is or is not elected. This, therefore, cannot be made either argument or objection against anything in which faith or obedience is concerned. For we do not know it; we cannot know it; it is not our duty to know it; knowledge of it is not proposed as useful to us — indeed, it is our sin to inquire into it. It may seem to some to be like the tree of knowledge of good and evil seemed to Eve: good for food, pleasant to the eyes, and much to be desired to make one wise. All secret, forbidden things seem so to carnal minds. But men can gather no fruit from this tree except death. See Deu 29.29.1051Whatever exceptions, therefore, are laid against this decree as it is in itself, whatever inferences are made on supposing this or that about a man being elected or not, they are all unjust and unreasonable. Indeed, they are proud contentions with God, who has appointed another way for discovering it, as we will see afterward.

(2.) God sends the gospel to men in pursuit of his decree of election, and in order for its effectual accomplishment. I do not dispute what other end it has or may have, in its indefinite proposal to all; but this is the first, regulating, and principal end of it. Therefore, in preaching it, our apostle affirms that he “endured all things for the sake of the elect, that they might obtain the salvation which is in Christ Jesus with eternal glory,” 2Tim 2.10. So beforehand, God commanded Paul to stay and preach the gospel at Corinth, because “he had many people in that city,” — namely, in his purpose of grace, Acts 18.10. See chap. 2.47, 13.48.

(3.) Wherever this gospel comes, it proposes life and salvation by Jesus Christ to all who will believe, repent, and yield obedience to him. It plainly makes known to men their duty, and it plainly proposes to them their reward. In this state of things, no man, without the highest pride and utmost effect of unbelief, can oppose the secret decree of God as to our known duty. Such a proud one says,”I will neither repent, nor believe, nor obey, unless I may first know whether I am elected or not; for all at last will depend on that.” If this is the resolution of any man, he may go about his business, for the gospel has nothing to say or offer to him. If he will accept it on no other terms than that he may set up his own will, and wisdom, and methods, in opposition to and in exclusion of those of God, he must, for all I know, take his own course, which he may repent of when it is too late.

(4.) The sole way of God’s appointment by which we may come to apprehend an interest in election, is by the fruits of it in our own souls; nor is it lawful for us to inquire into it or after it in any other way. The obligation which the gospel puts upon us to believe anything, respects the order of the things themselves that are to be believed, and the order of our obedience, as observed before. For instance, when it is declared that Christ died for sinners, no man is immediately obliged to believe that Christ died for him in particular, but only that Christ died to save sinners, to procure a way of salvation for them, and he finds himself to be among them. On this belief, the gospel requires faith and obedience from men; they are obliged to comply with it. Until this is done, no man is obliged to believe that Christ died for him in particular. So it is in this matter of election. A man is obliged to believe the doctrine of election upon the first promulgation of the gospel, because it is plainly declared in it; but as for his own personal election, he cannot believe it, nor is he obliged to believe it, in any other way than as God reveals it by its effects. No man should, no man can, justly question his own election, doubt it, or disbelieve it, until he is in such a condition that it is impossible for the effects of election to ever be worked in him (if such a condition exists in this world). For just as a man can have no evidence that he is elected while he is unholy, so he can have no evidence that he is not elected while it is still possible for him to ever be holy. Thus God does not call anyone to be immediately conversant about whether men are elected or not. Faith, obedience, and holiness, are the inseparable fruits, effects, and consequents of election, as proved before. See Eph 1.4; 2Thes 2.13; Tit 1.1; Acts 13.48. In whomever these things are worked, that person is obliged to believe his own election, according to the method of God and the gospel. Any believer may have the same assurance of his election, as he has of his calling, sanctification, or justification; for these things are inseparable. And by the exercise of grace, we are obliged to secure our interest in election, 2Pet 1.5-10.

But as for those who are as yet unbelievers and unholy, they can draw no conclusion that they are not elected except from this supposition: that they are in a state and condition in which it is impossible for them to ever have either grace or holiness; and this cannot be supposed concerning any man, except one who knows he has sinned against the Holy Ghost.Mat 12.31. Therefore, all the supposed strength of the objection mentioned, lies only in the pride of men’s minds and wills, refusing to submit themselves to the order and method of God in the dispensation of his grace and his prescription of their duty. This is where we must leave it. To return to our designed discourse: The doctrine of God’s eternal election is proposed everywhere in the Scripture for the encouragement and consolation of believers, and to further them in their course of obedience and holiness. See Eph 1.3-12; Rom 8.28-34. As for men’s present concern in this, it is infallibly assured to them by its effects; and being so, it is filled with motives for holiness, as we will now further declare in particular.

First, The sovereign and ever-to-be-adored grace and love of God in election is a powerful motive for holiness; for we have no way to express our resentment1054 of this grace — our acknowledgment of it, our thankfulness for it — except by a holy, fruitful course of obedience; nor does God require anything else of us on account of this. Let us therefore inquire what sense of obligation this puts on us, that God from all eternity, out of his mere sovereign grace and not moved by anything in ourselves, should first choose us to life and salvation by Jesus Christ, immutably decreeing to save us out of the perishing multitude of mankind — when we did not then, nor ever would, differ from them in the least, either in his eye or consideration, or by anything in ourselves. What impression does this make upon our souls? What conclusion do we educe from this as to our practice and obedience? “Why,” says someone,”if God has thus chosen me, I may then live in sin as I please; all will be well and safe in the end, which is all I need to care about.” But this is the language of a devil, and not of a man. Suggestions of this nature may possibly be injected into the minds of believers by the craft of Satan, in conjunction with the deceitfulness of sin — and what may not? But someone who would foment, embrace, and act practically according to this inference, is such a monster of impiety and presumptuous ingratitude, that hell itself cannot parallel it in many ways. I will use some boldness in this matter. The one who does not understand, who is not sensible, that apprehending God’s electing love by faith in Christ has a natural, immediate, and powerful influence on the souls of believers to the love of God and holy obedience, is utterly unacquainted with the nature of faith, and its whole work and actings towards God in the hearts of believers.

Is it possible that anyone who knows these things, can suppose that those in whom these things exist in sincerity and power, can be such stupid, impious, and ungrateful monsters, so devoid of all holy ingenuity and filial affections towards God, that merely out of spite to God, they would throw poison into the spring of all their own mercies? I have known many who complain that they could not arrive at a comfortable persuasion of their own election; but I never heard any who complained, once they had accepted election in a due manner, that it proved to be a snare to them — that it tended to ingenerate a loose life, unholiness, or a contempt for God in them. Besides, in the Scripture it is still proposed and made use of for other ends. And those who know anything of the nature of faith, or of the love of God — anything of intercourse or communion with him by Jesus Christ, anything of thankfulness, obedience, or holiness — will not be easily persuaded that God’s electing love and grace is not a mighty constraining motive to duly exercise them all.

God himself knows this is so. And therefore he makes the consideration of his electing love — as free and undeserved — his principal argument to stir people up to holy obedience, Deu 7.6-8, 11.1055A supposition of this is at the bottom of that blessed exhortation of our apostle in Col 3.12-13,”Therefore, as the elect of God, holy and beloved, put on hearts of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another.” These things, which are so great a part of our holiness, are becoming to the elect of God; they are required of the elect on account of their interest in electing love and grace. Men may frame a holiness for themselves, and be stirred up to it by motives of their own (just as there is a religion in the world that runs parallel to that of evangelical truth, but does not touch it, nor will to eternity). But what the gospel requires is promoted on the grounds and by the motives that are specific to it, of which this one, God’s free electing love and grace, is among the principal. To further confirm this truth, I will instance some special graces, duties, and parts of holiness, that this consideration is suited to promote:

1. Humility in all things is a necessary consequence of a due consideration 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 forever? — poor, lost, undone creatures, that lay perishing under the guilt of our apostasy from him. What did he see in us to move him to choose us? — nothing but sin and misery. What did he foresee that we would do of ourselves more than others, if he did not work in us by his effectual grace? — nothing but a continuance in sin and rebellion against him, and that would be forever.

Thoughts of this should keep our souls in all humility and continual self abasement! For what do we have in or from ourselves, for which we should be lifted up? Therefore, as the elect of God, let us put on humility in all things. And let me add that, in our day, there is no grace by which we may more glorify God and the gospel than this, now that 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 to their destruction. May the good Lord keep those who profess Christ from a share in the pride of these days! 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 disposing of all our concerns in this world. It is acknowledged that this is an excellent fruit of faith, an eminent part of holiness or duty of obedience; and it was never more signally called for than it is at this day. The one who cannot actually resign himself and all his concerns to the sovereign pleasure of God, can neither glorify him in anything, nor have one hour’s solid peace in his own mind. Public calamities, private dangers and losses, the uncertainty of all things here below, call for this at present in a special way. God has taken all pretenses of security from the earth, by what some men feel and some men fear. No one knows how soon his portion may be brought to the utmost extremity of earthly calamities. Is there is none so old, none so young, none so wise, none so rich, as to expect relief from such things? Where then will we drop anchor in this condition?1056 Where will we take ourselves for quietness and repose? This is not to be obtained in any other way than by resigning ourselves and all our concerns to the sovereign pleasure of God; and what greater motive can we have to do this than election?

The first act of divine sovereign pleasure concerning us was choosing us from all eternity unto all holiness and happiness. This was done before we yet existed, when we had no contrivances of our own. Would we not put all our temporary concerns into the same hand now? Can the same fountain send out sweet and bitter water? — can the same sovereign pleasure of God be the free and only cause of all our blessedness, and yet do what is really evil to us? Our souls, our persons, were secure and blessedly provided for in the sovereign will of God as to grace and glory; and what a prodigious impiety it is, not to entrust all other things into the same hand, to be disposed of freely and absolutely! If we will not forego our interest in mere, absolute, free, and sovereign grace for ten thousand worlds (as no believer will), how ready we should be to resign to this same grace, that little portion which we have in this world among perishing things!

3. Love, kindness, compassion, forbearance towards all believers, all the saints of God, however differenced among themselves, are made indispensably necessary for us, and pressed upon us from the same consideration. And our holiness in no small part consists in this also. The exhortation of the apostle in Col 3.12-13, mentioned before, is to this purpose. For if God has chosen them from all eternity, and made them the objects of his love and grace — as he has done concerning all sincere believers — do we not think it is necessary (does God not require it of us) that we should love them also? How dare we entertain unkind, severe thoughts of them? How dare we maintain animosities and enmities against any of those whom God has eternally chosen to grace and glory? Upon provocations and attacks, and clashings of secular interests, such things have perhaps fallen out, and will fall out among us; but they are all opposite and contrary to that influence which the consideration of God’s electing love ought to have on us. The apostle’s rule is that, as to our communion in love, we ought to receive the one whom God has received, because God has received him. Against this, nothing else can be laid as a bar, Rom 14.1, 3. And the rule is no less certain, indeed it is subject to fewer exceptions, that we ought to choose, embrace, and love all those, whoever they are, whom God has chosen and loved from eternity. There is no greater evidence of low, weak, selfish Christians, than to prescribe any other rules or bounds to their spiritual, evangelical affections, than the decree of God’s election as manifesting itself in its effects. “I endure all things,” says 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 to all actings of kindness, mercy, compassion, forbearance, and forgiveness.

4. Contempt of the world, and all that belongs to it, will also be ingenerated in us from election. Did God set his heart upon some from eternity? Did he choose them to be his own particular people, to distinguish them as his from all the residue of mankind? Does he design to give them the highest, greatest, best fruits and effects of his love, and to glorify himself in their praises forever? What then will he do for them? Will he make them all kings or emperors in the world? Or will he at least have them rich, and noble, and honorable among men, so that it may be known and proclaimed,”Thus it will be done to the man whom the King of heaven delights to honor;” — that they should somehow be kept from restrictions, difficulties, and trials, from poverty, and shame, and reproach in the world? Alas! None of these things were in the least in the heart of God concerning them.

They do not deserve to be named on the same day, as we used to say, with the least of those things to which God has chosen his own. If there were any real, substantial good in them on their own account, He would not have cast them out of the counsels of his love. But on the contrary,”You see your calling, brethren” (which is the infallible fruit and consequence of election),”how not many wise men after the flesh, not many mighty, not many noble, are called:” but God has chosen the poor of the world, the base and the contemptible for the most part — indeed, he has designed most of his elect to be in a poor, low, and afflicted condition in this world. And will we set our hearts on those things that God has so manifestly valued lower in comparison to the least concern of grace and holiness? Therefore, let those who are poor and despised in the world learn to be satisfied with their state and condition. If God had seen it would be good for you to be otherwise, he would not have passed it by when he was acting eternal love towards you. And let those who are rich not set their hearts on uncertain riches. Alas! They are things which God had no regard for when he prepared grace and glory for his own. Let the remembrance of this, suit your esteem and valuation of them. Just think to yourselves that these are not the things that God had any regard for when he chose you for grace and glory, and it will abate your care about them, cool your love towards them, and remove your hearts from them — which is your holiness.

Secondly, Electing love is a motive and encouragement to holiness, because of the enabling supplies of grace which we may and ought to expect from there by Jesus Christ. The difficulties we meet with in a course of holiness are great and many. Here Satan, the world, and sin, exercise and test their utmost strength. The best of us are often foiled, often discouraged, sometimes weary and ready to give up; it requires a good spiritual courage to take a prospect of the lions, serpents, and snares that lie in the way of a constant persevering course in gospel obedience. On this our knees are ready to grow feeble, and our hands to hang down.Heb 12.12 It is no small relief in this, no small encouragement to continue in our progress, that the fountain of electing grace will never fail us, but will continually give out supplies of spiritual strength and refreshment. Hence we may take heart and courage to rise again when we have been foiled, to abide when the shock of temptation is violent, and to persevere in those duties which are most wearisome to the flesh. And those who are unacquainted with a course of holy obedience, do not know how necessary this consideration is to a comfortable continuance in this.

Thirdly, It has the same tendency and effect in the assurance we have from it, that notwithstanding all the oppositions we meet with, we will not utterly and finally miscarry.

God’s “election” will at last “obtain,” Rom 11.7; and “his foundation stands sure,” 2Tim 2.19. His purpose, which is “according to election,” is unchangeable; and therefore the final perseverance and salvation of those concerned in it are everlastingly secured. This is the design of the apostle’s discourse in Rom 8 from verse 28 to the end. Because of the immutability of God’s eternal purpose in our predestination, and because of his effectual operations in pursuit and for the execution of this, the elect of God will infallibly be carried through all, even the most dreadful oppositions that are made against them, and at length be safely landed in glory. There is no greater encouragement to grow and persist in holiness than what is administered by this assurance of a blessed end and issue of it. Those who have experienced that spiritual slumber and sloth which unbelief will cast us under — those weaknesses, discouragements, and despondencies — the uncertainties, doubts, fears, and anxieties cast upon the souls of men as to what the outcome of things will be for them at last — how their duties are discouraged, spiritual endeavors and diligence are impaired, delight in God is weakened, and love is cooled by them — only those will be able to make a right judgment about the truth of this assertion. Some think that this apprehension of the immutability of God’s purpose of election, and the infallibility of the salvation of believers on that account, tend only to carelessness and security in sin. They think that always being in fear, dread, and uncertainty of the end, is the only means to make us watchful to our duties of holiness. It is very sad that any man should so far proclaim his inexperience and unacquaintedness with the nature of gospel grace, the genius and inclination of the new creature, and the proper workings of faith, as to be able to argue this way, without a check being put on him by his own experience. It is true, if there were no difference between faith and presumption; no difference between the spirit of liberty under the covenant of grace, and that of bondage under the old covenant; no spirit of adoption given to believers; no genuine filial delight in and adherence to God ingenerated in them by it — then there might be something to this objection. But if the nature of faith and of the new creature, if the operations of the one and the disposition of the other, are those which are declared in the gospel, and which believers have experienced in their own hearts, then men only betray their ignorance while they contend that the assurance of God’s unchangeable love in Christ, flowing from the immutability of his counsel in election, in any way impeaches, or does not effectively promote, the industry of believers in all duties of obedience.

Suppose a man on a journey knows that he is on the right path, and by continuing on this path, he will certainly and infallibly come to his journey’s end — especially if he quickens his speed a little, as occasion requires. Would you say that this is enough to make such a man careless and negligent? Would it be more to his advantage to be lost and bewildered in uncertain paths and ways, not knowing where he is going, or whether he will ever arrive at his journey’s end? Common experience declares the contrary. How momentary and useless are those violent fits and gusts of endeavors which proceed from fear and uncertainty, whether in spiritual and temporal things, or in civil. While men are under the power of actual impressions from such fears, they will convert to God; indeed, they will “momento turbinis,”1058and perfect their holiness in an instant. But as soon as that impression wears off (as it will on every occasion, or none at all), those same persons are as dead and cold towards God as lead or iron running in a fiery stream stops once the heat is gone. It is that soul alone, ordinarily, which has a comfortable assurance of God’s eternal, immutable, electing love, and thus of the blessed end of its own course of obedience, who goes on constantly and evenly in a course of holiness. He quickens his course and doubles his speed as he has occasion from his trials or opportunities. This is the very design of our apostle (to explain and confirm this) in Hebrews 6, from the tenth verse to the end of the chapter, as declared elsewhere. It appears from what has been said, that the electing love of God is a powerful constraining motive for holiness; and it invincibly proves the necessity of holiness in all those who intend to have the eternal enjoyment of God. But it will be said that, “Even if it is granted that those who are actually believers, and have a sense of their interest in this, will make use of what is pleaded — yet for those who are unconverted, or are otherwise uncertain of their spiritual state and condition, nothing can be so discouraging to them as this doctrine of eternal election. Can they draw any conclusion from it other than this, that if they are not elected, all care and pains taken in and about any duties of obedience are in vain; and if they are elected, then these are needless?”

The removal of this objection will put a close to our discourse on this subject; and I answer —

1. We have shown 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 to them, I have discharged all that is absolutely necessary for my present purpose. But I will show, moreover, that it also has its proper benefit and advantage towards others. For —

2. Suppose the doctrine of personal election is preached to men, together with the other sacred truths of the gospel. It is possible that two conclusions may be made from it by various persons:

(1.) That because this is a matter of great and eternal moment to our souls, and there is no way to secure our interest in it except by the possession of its fruits and effects (which are saving faith and holiness), we will, we must, it is our duty to use our utmost endeavors, by attaining and growing in them, to make our election sure. And if we are sincere and diligent in this, we shall not fail. Others may conclude,

(2.) That if it is so indeed, that those who will be saved are chosen to this before the foundation of the world, then it is to no purpose to go about believing or obeying, seeing that all things must fall out at last, according to how they were foreordained.

Now, I ask you, which of these conclusions is the most rational, and most suitable to the principles of sober love of ourselves, and care for our immortal condition? I will not say it is the most suited to the mind and will of God, with that subjection of soul and conscience which we owe to his sovereign wisdom and authority. But nothing is more certain than that (if pursued) the second conclusion will infallibly destroy all the everlasting concerns of our souls; death and eternal condemnation are its unavoidable results. No man who surrenders himself to the conduct of that conclusion, will ever come to the enjoyment of God.

But in pursuing the first, it is at least possible 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 the one who sincerely and diligently pursues the ways of faith and obedience — which are, as we have often said, the fruits of election — will obtain everlasting blessedness in the end. And ordinarily, he will have in this world, 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 for it. For it is unavoidable that if there is such a thing as personal election, and its fruits are sanctification, faith, and obedience, it is utterly impossible that, without holiness, anyone will see God. The reason for this consequence is apparent to all.

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