Take Up the Cross

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. — Luke 13:24  

Holiness Necessary

Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
— Leviticus 19:2

I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
— Romans 6:19-23

Follow peace with all men, and holiness, without which no man shall see the Lord:
— Hebrews 12:14

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
— 2 Peter 3:11

Holiness is Necessary from the Commands of God, by John Owen. The following contains Chapter Three of Book Five of his work, “On the Holy Spirit Pneumatologia, A Discourse Concerning the Holy Spirit.”

Search the Scriptures… — John 5.39

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.

Holiness is necessary from the commands of God. The necessity of holiness proved from the commands of God in the law and the gospel.

III. We have evinced the necessity of holiness from the nature and the decrees of God. Our next argument will be taken from his word or commands, as the nature and order of these things require. And in this case it is needless to produce instances of God’s commands that we should be holy; it is the concurrent voice of the law and gospel. Our apostle sums up the whole matter: 1Thes 4.1-3,”We exhort you, that as you have received from us how you ought to walk and to please God, so you would abound more and more. For you know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification” or holiness.

To this he adds one special instance. This is what the commandments of Christ require — indeed, this is the sum of the whole commanding will of God. The substance of the law is,”Be holy; for I the Lord your God am holy,” Lev 19.2. It is the same as our Savior refers to, Mat 22.37-39. Holiness may be reduced to two heads —

1. The renovation of the image of God in us;

2. Universal actual obedience

These are the sum of the preceptive part of the gospel, Eph 4.22-24; Tit 2.11- 12. Therefore, no further confirmation of this needs to be given by special testimonies.

Our inquiry must be what force there is in this argument, or why we should conclude a necessity of holiness from the commands of God. To this end, the nature and proper adjuncts of these commands are to be considered — that is, we are to get our minds and consciences affected by them, so as to endeavor after holiness on their account, or with respect to them. For whatever we may do which seems to have the substance of holiness in it, if it is not done with respect to God’s command, it does not have the nature of holiness in it. For our holiness is our conformity and obedience to the will of God, and it respects a command which makes something obedience, or gives it the formal nature of obedience. Therefore, in his fear, worship, or service, God rejects whatever is resolved only into the doctrines or precepts of men, Isa 29.13-14. And so for men to pretend to I know not what freedom, light, and readiness for all holiness from a principle within, without respect to the commands of God without — as given in his word — is to make themselves their own god; and to despise obedience to Him who is over all, God blessed forever. We are the servants of God, we are the disciples of Christ, when we do what is commanded us, and because it is commanded us. What we are not influenced to do by the authority of God in his commands, we are not principled for by the Spirit of God administered in the promises. Whatever good any man does of any kind, if the reason why he does it is not God’s command, then it belongs neither to holiness nor to obedience.

Our inquiry is therefore after those things in the commands of God which put such an indispensable obligation on us to holiness, that whatever we may be or may have without it, will be of no use or advantage to us as to our eternal blessedness or the enjoyment of God. But to make our way clearer and safer, one thing must still be premised to these considerations. It is that God’s commands for holiness may be considered in two ways:

1. As they belong to and are parts of the covenant of works;

2. As they belong to and are inseparably annexed to the covenant of grace.

In both respects, they are materially and formally the same; that is, the same things are required in them, and the same person requires them; and so their obligation is joint and equal. Not only do the commands of the new covenant oblige us to holiness, but those of the old also, as to their matter and substance. But there is a great difference in the manner and ends of these commands, as they are considered distinctly. For —

1. The commands of God under the old covenant, so require universal holiness of us, in all acts, duties, and degrees of them, that upon the least failure in substance, circumstance, or degree, they allow nothing else that we do; rather they determine that we are transgressors of the whole law; for, with respect to them,”whoever would keep the whole law, and yet offends in one point, is guilty of all,” Jas 2.10. Now, I acknowledge there arises from this an obligation to holiness for those who are under that covenant; and it is such a necessity that without it, they must certainly perish. Yet no argument from the nature of those things which I insist on, can be taken from this to press us to holiness: for no arguments are forcible to this purpose except those which include encouragements to what they urge. But this consideration of the command knows nothing about that, seeing that in our lapsed condition, compliance with it is absolutely impossible. And we cannot endeavor for things that are impossible. This is why no man who is influenced only by the commands of the law or by the covenant of works, absolutely considered, in whatever particular he might be forced or compelled, ever sincerely aimed or endeavored after universal holiness.

Men may be subdued by the power of the law, and compelled to habituate themselves to a strict course of duty. And having an advantage by a sedate natural constitution, a desire for applause, self-righteousness, or even superstition, they may make a great appearance of holiness. But if the principle of what they do is only the commands of the law, then they will never tread one true step in the paths of holiness.

2. The end or reason why these commands require all the duties of holiness of us, is that they may be our righteousness before God, or that we may be justified by them. For “Moses describes the righteousness which is of the law,’That the man who does those things shall live by them,’” Rom 10.5. That is, it requires all duties of obedience to this end: that we may have justification and eternal life by them. But it is not on this account either that any such argument can be made as to those things we inquire into; for by the deeds of the law no man can be justified: “If you, Lord, should mark iniquities, O Lord, who will stand?” Psa 130.3. David prays,”Enter not into judgment with your servant; for in your sight no man living will be justified,” Psa 143.2; Rom 3.20; Gal 2.16. And if no one can attain the end of the command, as in this sense they cannot, then what argument can we take from that to prevail with them as to the necessity of obedience? Whoever therefore presses men to holiness merely on the commands of the law, and for the ends of the law, only puts them into a tormenting disquietude and deceives their souls. However, men are indispensably obliged by the law. And those who do not or will not by faith comply with the only remedy and provision that God has made in this case, must eternally perish for lack of what the law requires. For this reason, we are necessitated to deny the possibility of salvation to all those to whom the gospel is not preached, as well as to those by whom it is refused — for they are left to this law whose precepts they cannot satisfy, and whose end they cannot attain.

Under the new covenant, or gospel, it is different on both accounts with regard to the commands of God as to holiness; for —

1. Although in his commands, God requires universal holiness of us, he does not do it in that strict and rigorous way which the law demands: so that if we fail in anything — as to the matter or manner of its performance, in its substance or in the degrees of its perfection — everything else we do is rejected. Rather, he requires it with a tempering of grace and mercy. So that if there is universal sincerity in respect to all his commands, he pardons many sins, and accepts what we do, even though it comes short of legal perfection. He does both on account of the mediation of Christ. Yet this does not keep the law or the command of the gospel from requiring universal holiness of us, and perfection in this. We are to do our utmost to endeavor to comply with it, even though relief is provided in sincerity on the one hand, and mercy on the other. For the commands of the gospel still declare what God approves which is no less than all holiness on the one hand, and what he condemns which is all sin on the other — as exactly and extensively as under the law: for the very nature of God requires it. The gospel is not the ministry of sin, so as to allow or indulge the least sin, even though in the gospel, pardon is provided by Jesus Christ for a multitude of sins.

The obligation to holiness is equal to what it was under the law, even though relief is provided where unavoidably we come short of it. There is therefore nothing more certain than this: no relaxation is given as to any duty of holiness required by the gospel, nor is there any indulgence of the least sin. Yet, supposing the acceptance of sincerity, and a perfection of parts instead of degrees, with mercy provided for our failings and sins, an argument can be made from its command for an indispensable necessity of holiness, including the highest encouragement to endeavor after it. For together with the command, is the administration of grace, enabling us to that obedience which God will accept. Therefore, nothing can void or evacuate the power of this command and the argument made from it, except a stubborn contempt for God, arising from the love of sin.

2. The commands of the gospel do not require holiness and the duties of righteousness to the same end as the commands of the law did — namely, that we might be justified in the sight of God by them. For, because God now accepts from us a holiness that is short of that which the law required, if he still did it for the same end, it would reflect dishonor on his own righteousness and the holiness of the gospel. For —

1. If God can accept a righteousness for justification, which is inferior to or short of what he required by the law, then how great a severity must be thought to be in him, to bind his creatures to such an exact obedience and righteousness, that he could and might have dispensed with it at the beginning! In other words, if he accepts sincere obedience for our justification now, then why did he not do so before, instead of obliging mankind to absolute perfection according to the law? For in coming short of that, they all perished. Or will we say that God has changed his mind in this matter, and that he does not stand so much on rigid and perfect obedience for our justification now, as he did formerly? Where then is the glory of his immutability, and of his essential holiness, and of the absolute rectitude of his nature and will? Besides —

2. What will become of the honor and holiness of the gospel on this supposition? Must it not be looked at as a doctrine that is less holy than the law? The law required absolute, perfect, sinless holiness for our justification. But on this supposition, the gospel allows for the same end to be met by what is in every way imperfect, and consistent with a multitude of sins and failings. What can be said that would be more derogatory to it? Would this not indeed make “Christ the minister of sin,” which our apostle rejects with so much detestation in Gal 2.17? To say that what he merited was to have our imperfect obedience accepted for our justification — attended with many and great sins “for there is no man that lives and does not sin ” — instead of the perfect and sinless obedience required under the law, would plainly make him the minister of sin, or someone who has acquired some liberty for sin beyond whatever the law allowed.

In Christ and by the gospel, God unquestionably meant to declare the holiness and righteousness of his own nature much more gloriously than he had ever done in any other way. And thus, on the whole, this supposition would be the great means to darken and obscure them. For in and by them, God must be thought and is declared to accept a righteousness for our justification, that is unspeakably inferior to what he required before.

It must therefore be granted that the end of gospel commands, which require the obedience of holiness in us, is not that we should be justified by or upon them. God has provided another righteousness for that end, which fully, perfectly, and absolutely answers all that the law requires — and on some considerations, it is far more glorious than what the law either did or could require. And God has hereby exalted more than ever the honor of his own holiness and righteousness, of which the external instrument is the gospel, which is also therefore most holy.

Now, this is none other than the righteousness of Christ imputed to us; for “he is the end of the law for righteousness to those who believe,” Rom 10.4. But God has now appointed other ends for our holiness. And so as to his command of holiness under the gospel, all of those ends are consistent with the nature of that obedience which he will accept from us, and which we may attain through the power of grace. And so all of them offer new encouragements as well as enforcements for our endeavors after holiness. But because these ends will be the subject of most of our ensuing arguments, I will not insist on them here. I will only add two things in general:

1. That God has no design for his own glory in us or by us, in this world or unto eternity —there is no special communion that we can have with him by Jesus Christ, nor any capacity for us to enjoy him — that holiness is not necessary for it, as a means to its end.

2. These present ends of holiness under the gospel are such that God no less indispensably requires holiness of us now, than he did when our justification was proposed as its end. They are such that, in brief, God judges fit on their account to command us to be holy in all manner of holiness. We are now to inquire what obligation and necessity that puts on us to be holy.

First, The first thing to be considered in the command of God to this purpose, is the authority with which it is accompanied. It is indispensably necessary that we should be holy on account of the authority of God’s command. Authority, wherever it is just and exerted in a due and equal manner, carries with it an obligation to obedience. Take this away, and you will fill the whole world with disorder. If the authority of parents, masters, and magistrates, did not oblige children, servants, and subjects to obedience, the world could not abide one moment out of hellish confusion. God himself makes use of this argument in general, to convince men of the necessity of obedience: “A son honors his father, and a servant his master: if then I am a father, where is my honor? And if I am a master, where is my fear? says the Lord of hosts to you, O priests, that despise my name,” Mal 1.6; — i.e., “If in all particular relationships where there is anything of superiority, which has the least parcel of authority accompanying it, obedience is expected and exacted, then is obedience not due Me, the one who has all the authority of all sovereign relationships in me towards you?”

Upon this consideration, there are two things that enforce the obligation from the command: jus imperandi and vis exsequendi. Both are comprised in the apostle’s words, Jas 4.12,”There is one lawgiver, who is able to save and to destroy” —

1. The one who commands us to be holy is our sovereign lawgiver; he has absolute power to prescribe to us whatever laws he pleases. When commands come from those who have authority, and yet they are also under authority themselves, there may be some secret abatement of the power of the command. Men may think they can either appeal from them, or in one way or another, dislodge themselves from their power. But when the power immediately commanding is sovereign and absolute, there is no room for betrayal. The command of God proceeds from the absolute power of a sovereign legislator. And where it is not complied with, the whole authority of God, and in this case, God himself, is despised. So God in many places calls sinning against his commands,”despising him,” Num 11.20, 1Sam 2.30; “despising his name,” Mal 1.6; “despising his commandment,” 2Sam 12.9; and that is done even by his saints themselves.

Being, then, under the command of God to be holy, and yet not to endeavor to be holy always and in all things, is to despise God, to reject his sovereign authority over us, and to live in defiance of him. I suppose there are few who would be willing to be found in this state. To be constant despisers of God and rebels against his authority, is a charge that men are not ready to own; and they suppose that those who are in fact in that state, are in a very ill condition. But this and no better, is the state of everyone who is not holy, who does not follow after holiness; yet so it is. Propose to men the true nature of evangelical holiness; press them to the duties in which the exercise of holiness consists; convince them with evidence as clear as noonday light that such and such sins, such and such courses, those in which they themselves live and walk, are absolutely inconsistent and irreconcilable with holiness — and for the most part, they will little heed you, and do less to respond to your exhortations.

Tell these same persons that they are rebels against God, despisers of him, that they have utterly broken the yoke and cast off his authority, and they will defy you, and perhaps revile you. Yet these things are inseparable. Having given his command to men to be holy, God declared his sovereign will and pleasure in this. If we are not holy accordingly, then we are not one jot better than the persons described.

Here then, in the first place, we found the necessity of holiness upon the command of God. The authority which accompanies the command makes it necessary. Indeed, from this we must conclude that if we do not endeavor to thrive in holiness, if we do not watch diligently against everything that is contrary to it, then to that extent we are despisers of God and of his name in all this, as in the passages cited before.

This therefore evidences to the consciences of men, that the obligation to holiness is indispensable. And it would be well if we always carried this formal consideration of the commandment in our minds. For nothing more prevails with us to be watchful in holiness, as nothing more effectively renders what we do “obedience,” properly so called. Forgetting this, or not heeding it as we should, is the great reason for our loose and careless walking, of our defect in making progress in grace and holiness. No man is safe for a moment, whose mind is dispossessed by any means, of a sense of the sovereign authority of God in his commands; nor can anything secure such a soul from being pierced and entered into by various temptations. Therefore we are to carry this obligation about with us wherever we go and whatever we do, to keep our souls and consciences under its power — in all opportunities for duties, and on all occasions of sin. If men always had this written on their hearts, in their ways, trades, shops, affairs, families, studies, and closets, they would have “Holiness to the Lord” written on their breasts and foreheads also.

2. The apostle tells us that because God is a sovereign lawgiver in his commands, he is able to kill and keep alive — that is, his commanding authority is accompanied by such a power, that he is able to absolutely and eternally reward the obedient by it, and to return to the disobedient a fit recompense of punishment. Although I would not exclude other considerations, I think this one of eternal rewards and punishments, is principally intended here. But,

1. Supposing that it has respect to temporal things also, it carries with it greater enforcement. God commands us to be holy. Things are in such a state and condition in the world, that if we endeavor to answer his will in a due manner, designing “perfect holiness in the fear of God,” we will meet with much opposition, and many difficulties. At length it may perhaps cost us our lives; multitudes have professed it at no cheaper price.

But let us not mistake in this matter: the one who commands us to be holy is the only sovereign Lord of life and death; he alone has the disposal of them both, and consequently of all things that are subservient and conducive to one or the other. He alone can kill in a way of punishment, and he alone can keep alive in a way of merciful preservation. The holy companions of Daniel committed themselves to this power of our Lawgiver, and preserved themselves in consideration of it when, with the terror of death, they were commanded to forsake the way of holiness, Dan 3.16-18. And with respect to this, our Lord Jesus Christ tells us that “he who would save his life,” — namely, by a sinful neglect of the command — “will lose it.” This, therefore, is also to be considered: The power of the One who commands us to be holy is such that he is able to carry us through all difficulties and dangers which we may incur on account of our being holy. Now, because the fear of man is one principal cause or means of our failing in holiness and obedience, either by sudden assaults or violent temptations — and next to this is the consideration of other things esteemed as good or evil in this world — the faith and sense of this power will bear us up above them, deliver us from them, and carry us through them.

Be of good courage, all you who trust in the Lord. Without fear or daunted spirit, you may, you ought, to engage in the pursuit of universal holiness. The one who has commanded it, who has required it of you, will bear you out in it. Nothing that is truly evil or finally disadvantageous will befall you on that account. For let the world rage while it pleases, and threaten to fill all things with blood and confusion,”to God the Lord belong the issues from death;” he alone can “kill” and “make alive.” Thus there is no small enforcement of holiness from the consideration of the command, with respect to the power of the commander, relating to things in this world.

2. But I suppose it is a power of eternal rewards and punishments that is principally intended here. The “killing” here is what is mentioned by our Savior, and opposed to all temporal evils, and death itself: Mat 10.28,”Do not fear those who can kill the body, but are not able to kill the soul: rather, fear him who is able to destroy both soul and body in hell.” And this “keeping alive” is a deliverance from the wrath to come in everlasting life. This is what gives unavoidable efficacy to the command. Every command of a superior tacitly includes the intent of a reward and punishment. For a declaration is made of what is pleasing and what is displeasing to the one that gives the command; and in this there is a virtual promise and threatening. But rewards and punishments are expressly annexed to all solemn laws.

There are two reasons why, for the most part, they little influence the minds of men who are inclined to their transgression:

1. The first is that the rewards and punishments declared are such, that men think they justly prefer their own satisfaction in the transgression of the laws, above these issues. It is so with all good men with respect to laws that are made contrary to the laws of God; and wise men may also do so with respect to useless laws, with trifling penalties; and evil men will do so with respect to the highest temporal punishments when they are greedily set on satisfying their lusts. Hence I say, in the first place, that the minds of men are little influenced by those rewards and punishments which are annexed to human laws. And,

2. There is a secret apprehension that the commanders or makers of the laws will not, or are not able, to execute those penalties in case of their transgression, which evacuates all their force. They ascribe much to the lawmaker’s negligence that they will not take care to see the sanction of their laws executed; they ascribe more to their ignorance that the lawmaker will not be able to discover their transgression; and in various cases they ascribe something to their power that the lawmaker cannot punish or reward, even if they would. For these reasons, the minds of men are little influenced by human laws beyond their own honest inclinations and interest.

But things are quite otherwise with respect to the law and God’s commands that we should be holy. The rewards and punishments which the apostle called “killing” and “keeping alive,” are eternal. And so, in the highest capacities of blessedness or misery, they cannot be balanced by any consideration of this present world, without the highest folly and villainy to ourselves. Nor can there be any reservation on account of mutability, indifference, ignorance, impotency, or any other pretense, that they will somehow not be executed. Therefore, the commands of God which we are considering, are accompanied with promises and threatenings of eternal blessedness on the one hand, or of misery on the other; and these will certainly befall us as we are found holy or unholy. All the properties of the nature of God are immutably engaged in this matter; and from this ensues an indispensable necessity to be holy. God commands that we should be holy; but what if we are not? Why, as sure as God is holy and powerful, we will eternally perish — for his command is accompanied with the threatening of that condition in case of disobedience. What if we comply with the command and become holy? On the same ground of assurance, we will be brought into everlasting felicity. This is greatly to be considered in the authority of the commandment.

Some, perhaps, will say that to yield holy obedience to God with respect to rewards and punishments is servile, and it is not becoming to the free spirit of the children of God. But these are vain imaginations; the bondage of our own spirits may make everything we do servile. But a due respect for God’s promises and threatenings is a principal part of our liberty. And thus the necessity of holiness, which we are engaged in demonstrating, depends on the command of God, because of that authority from which it proceeds and with which it is accompanied. It is therefore certainly our duty to keep a sense of this constantly fixed in our minds, if we would be found walking in a course of obedience and in the practice of holiness. This is what God primarily intends in His great injunction to obedience, Gen 17.1: “I am the Almighty God; walk before me, and be perfect.” The way to walk uprightly, to be sincere or perfect in obedience, is always to consider that the one who requires it of us is God Almighty, accompanied with all the authority and power mentioned before, and under whose eye we walk continually. In particular, we may apply this to persons and to occasions:

1. As to persons. Let them, in a special manner, have a continual regard to this, who on any account are great, or high, or noble in the world. That is because their special temptation is to be lifted up to forgetfulness or disregard of this authority of God. The prophet Jeremiah distributes incorrigible sinners into two sorts, and gives different grounds for their impenitence respectively.

The first are the poor; it is their folly, stupidity, and sensual lusts that keep them away from attending to the command: Jer 5.3-4,”They have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they do not know the way of the Lord, nor the judgment of their God.” These are poor incorrigible sinners, whose impenitency arises much out of their ignorance, blindness, and folly, in which they please themselves, even though they differ but little from the beasts that perish. And we abound with such men who will take no pains for instruction, and will allow no means for it.

But there is another sort of sinners to whom the prophet makes his application, and reveals the ground of their incorrigible impenitency also: “I will go to the great men, and will speak to them; for they have known the way of the Lord, and the judgment of their God,” Jer 5.5. Great men, by reason of their education and other advantages, attain a knowledge of the will of God, or at least they may be thought to have so done, and they would be esteemed to excel in this. Therefore they are not likely to be obstinate in sin merely from stupid ignorance and folly.

“No,” says the prophet,”they take another course; ‘they have altogether broken the yoke, and burst the bonds.’” They are like a company of rude beasts of the field, which, having broken their yokes and cords, run up and down the fields, treading down the corn, breaking up the fences, pushing with the horn, and trampling down everything before them. This is the course of men in the pursuit of their lusts, when they have “broken the yoke of the Lord.” And the prophet declares this to be the special evil of great men, the rich, the mighty, the honorable in the world. Now,”breaking the yoke” is neglecting and despising the authority of God in the command. Seeing that this, therefore, is the special temptation of that sort of person, and that there are countless things of all sorts that concur to render that temptation prevalent on them, let all those who are in that condition, and have the least sincere desire after holiness, watch diligently — if they love and value their souls — to always, in all things, keep on their minds and consciences a due sense of the authority of God in his commands.

When you are in the height of your greatness, in the fullness of your enjoyments, in the most urgent of your avocations by the things or societies of the world, and those who belong to them — when the variety of public appearances and situations are about you, when you are uppermost in the words of others, and maybe in your own thoughts — remember Him who is over all, and consider that you are equally subject and liable to his authority as the poorest creature on earth. Remember that it is your special temptation to do otherwise. And if you still abhor those who have come to be sons of Belial by this means, or have altogether broken the yoke, and run up and down the world in pursuit of their lusts, saying,”Our lips are our own, and who is lord over us?”— then be watchful against the least beginnings or entrances of it in yourselves.

2. In general, let us all endeavor to carry a constant regard for the authority of God in his commands into all those seasons, places, societies, and occasions, in which we are apt to be surprised by any sin or neglect of duty. I may reduce this instruction or point it to three heads or occasions — namely, secrecy, businesses, and societies.

1st. Carry this with you into your secret retirements and enjoyments. Neglect of this is the next cause of those secret actual provoking sins which the world swarms with. When no eye sees but the eye of God, men think they are secure. Many have been surprised by this into folly, which has proved the beginning of a total apostasy. An awe upon the heart from the authority of God in the command, will equally secure us in all places and on all occasions.

2dly. Let us carry it into our businesses, and the exercise of our trades or callings. Most men in these things are very apt to be intent on present occasions; and having a certain end before them, they habituate themselves into the ways of attaining it. And while they are so engaged, many things occur which are apt to divert them from the rule of holiness. Therefore, whenever you enter into situations in which you assume temptations will arise, call to mind the greatness, power, and authority over you of the One who has commanded you to be holy in all things. At every unexpected assault, retreat to those thoughts which will prove to be your relief.
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3dly. Carry it with you into your companionships and social settings. For many have frequent occasions to engage in associations in which the least forgetfulness of the sovereign authority of God will betray them to profuse vanity and corrupt communication — until they do with delight, and hear with pleasure, those things with which the Holy Spirit of God is grieved, their own consciences are defiled, and the honor of their profession is thrown to the ground.

SECONDLY, The command of God that we should be holy is not to be considered only as an effect of power and authority, which we must submit to, but as a fruit of infinite wisdom and goodness also, which it is our highest advantage and interest to comply with. This introduces a particular necessity for holiness from the consideration of what is equitable, reasonable, and ingenuous; the contrary is foolish, perverse, ungrateful — in every way unbecoming to rational creatures. Where nothing can be discerned in commands except mere authority, will, and pleasure, they are looked at as merely respecting the good of those who command, and not at all the good of those who are to obey; this disheartens and weakens the principle of obedience. Now, because God’s dominion over us is sovereign and absolute, he might have justly left us no other reason or motive for our obedience. And it may be that he dealt with the church of old this way, as to some particular, temporary, ceremonial institutions. Yet he does not, nor ever did so, as to the main part of their obedience. But as he proposes his law as an effect of infinite wisdom, love, and goodness, so he declares and pleads that all his commands are just and equitable in themselves, and also good and useful for us; and our compliance with them is our present as well as our future happiness. The command of God requiring that we should be holy, as a fruit of wisdom and goodness, is equitable and advantageous to us. That this is true, appears from all the considerations of it:

1. Look at it formally, as a law prescribed to us, and it is so. The obedience in holiness which it requires is proportioned to the strength and power we have to obey. This declares it equitable to us, and an effect of the infinite wisdom and goodness in God. The command, as we showed before, may be considered either as it belonged to the old covenant, or as it is annexed to and part of the new. In the first way as it belonged to the old covenant the strength of grace which we originally had from God under the law of creation, was sufficient to enable us to perform all that holy obedience which was required in it. And our not doing so was from willful rebellion, not from any impotency or weakness in us. We did not fall from our first estate for lack of power to obey, but by the neglect of the exercise of that power which we had. God made us upright, but we sought out many inventions. And as it belongs to the covenant of grace, and by virtue of that covenant, there is a supply of spiritual strength given by the promise to all those who are taken into it, enabling them to comply with the commands for holiness, according to the rule of the acceptance of their obedience, as laid down before. No man who is instated in the covenant of grace comes short of, or fails to perform, that obedience which is required and accepted in that covenant, merely for lack of power and spiritual strength. For in this covenant, according to his divine power, God gives us “all things that pertain to life and godliness, through the knowledge of him who called us to glory and virtue,” 2Pet 1.3. It is true that this grace or strength is administered to them by certain ways and means, which if they do not attend to them, they will come short of holiness. But I say this: in the careful, diligent, sedulous use of those appointed means, no one who belongs to the covenant of grace will ever fail to have that power and ability which will render the commands of the gospel easy and not grievous to them; and by which they may so fulfil those commands as to be infallibly accepted. The Scripture is plain in this, where Christ himself tells us that “his yoke is easy, and his burden light,” Mat 11.30; and he tells his holy apostle, that “his commandments are not grievous,” 1John 5.3. For if they were to exceed all the strength which we either have or He is pleased to give us, they would be like the Jewish ceremonies — a yoke we could not bear, and a law that is not only grievous but unprofitable. But on the contrary, our apostle expressly affirms and so may we that “he could do all things,” — that is, in the way and manner, and to the end for which they are required in the gospel — “through Christ that strengthened him.” Phi 4.13 Some would confound these things, and throw everything into disorder. They would have men under the old covenant, with a power and spiritual strength to fulfil the commands of the new. God has never spoken of or declared this; and indeed, it is contrary to the whole design of his grace.

Some would claim that men who have broken the old covenant, and forfeited all their strength and ability for obedience which they had under it, and who are not initiated in the new covenant, still have a power of their own to fulfil the command of one or the other — God neither gives nor is obliged to give this power. Nor is it necessary to prove that the command is equal and holy; for as observed, God gives us no command for holiness and obedience except in, with, and by virtue of some covenant. And no more is required to prove they are just and equal, than that they are easy for those who walk with God in that covenant to which they belong, and that the performance of what they have power for, will be accepted. If any would sinfully cast away their covenant interest and privilege, as we all cast it away at our original creation, we have only ourselves to thank if we lack power to answer its commands. Nor does it belong to the equity of the commands of the new covenant, that those who are not yet made partakers of it by grace, must have power to fulfil them. Indeed, if they did, and were to fulfill them accordingly if such a thing was possible, it would not avail them. For not yet belonging to the new covenant, they must belong to the old. And the performance of the commands of the new covenant, in the way and manner which are required in the new, would not avail those who are really under the rule and law of the old — which allows nothing short of absolute perfection. For “what the law speaks, it speaks to those who are under the law;” and what the gospel speaks, it speaks to those “who are not under the law, but under grace.” The formal transition of men from one of these states to the other, is by an act of God’s grace in which they are merely passive, as demonstrated elsewhere. See Col 1.13.

This is what I mean: God at the beginning made a covenant with mankind, which was the first covenant, the covenant of works. In this, he gave them commands for holy obedience. These commands were not only possible for them, both as to the matter and manner of them, by virtue of that strength and power which was co-created with them, but it was easy and pleasant, and in every way suited to their good and their satisfaction in that state and condition. This rendered their obedience equal, just, and reasonable; and it aggravated their sin with the guilt of the most horrible folly and ingratitude. When this covenant was broken by the fall, we lost with it all power and ability to comply with its commands in holy obedience. Upon this, the “law” continued “holy, and the commandment continued holy, just, and good,” as our apostle says in Rom 7.12. For what could make it otherwise, seeing that there was no change in it by sin; nor did God require more or harder things of us than He did before? But to us it became impossible; for we had lost the strength by which alone we were enabled to observe it. And so “the commandment, which was ordained to life, we find to be to death,” Rom 7.10. Therefore, we say to all who remain in that state,”The commandment is still just and holy, but it is neither easy nor possible.”

Upon this, God brings in the covenant of grace by Christ, and He renews in this the commands for holy obedience, as declared before. And here it is that men trouble themselves and others about the power, ability, and free-will that men still have under the first covenant, and the impotence that ensued from its transgression, to fulfil the condition of the new covenant and yield the obedience required in it. For this is where men greatly contest the power of free-will and the possibility of God’s command. If they would only grant that it is the mere work of God’s sovereign and almighty grace to effectively instate men in the new covenant, then we would argue that by virtue of this, they indeed have that spiritual strength and grace administered to them which renders all its commands not only possible, but easy — indeed, pleasant and suited in every way to the principle of a holy life, a principle with which they are endowed.

And we make this an argument for the necessity of holiness. The argument we have under consideration is to prove the necessity of holiness with respect to God’s command requiring it, because it is a fruit of infinite wisdom and goodness. It is so in an especial way as it belongs to the new covenant. Therefore, our disobedience or living in sin shows contempt for God’s authority, and we add, for his wisdom and goodness also. Now, it is obvious that holiness is so much a fruit of God’s wisdom and goodness, first from this: that it is proportioned to the strength and ability which we have to obey. Hence obedience in holiness becomes equal, easy, and pleasant for all believers who sincerely attend to it. This fully evinces the necessity of holiness, because of the folly and ingratitude of the contrary. That these things and the force of the present argument may be better apprehended, I will make the ensuing observations:

1. We do not say that anyone has this power and ability in himself or from himself. In the new covenant, God has not lowered his command to the power of man, but by his grace he raises the power of man to his command. The former would only comply with the sin of our nature, which God abhors; while the latter is the exaltation of his own grace, which he aims at. What we intend is not men’s strength in and of themselves the power of nature, but the grace administered in the covenant. For men to trust to themselves in this, as though they could do anything of themselves, is a renunciation of all the aids of grace, without which we can do nothing. We can have no power from Christ unless we are persuaded that we have none of our own.

Our whole spiritual life is a life of faith; and that is a life of dependence on Christ for what we do not have of ourselves. This is what ruins the attempt of many for holiness, and what keeps what they do even though it is like the acts and duties of holiness from belonging to it at all. For what we do in our own strength is no part of holiness; this is evident from the preceding description of it. Nor does the Scripture abound in anything 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 is it from ourselves. It is merely from the grace of God administered in that covenant, as in John 15.5; Phi 2.13; 2Cor 3.5. It will be said, then,

“Where does the difference lie? Because it is a 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 the covenant, all our strength and power is still from grace, then we are as remote from it as ever, as to any ability of our own to fulfil the command of God.”

I answer that the first work of grace is merely upon us — by this work 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. The strength or ability which we have thereby is as truly our own as Adam’s was, which he had in the state of innocence — for he had his immediately from God, and so have we ours too, though in a different way.

2. There is no such provision of spiritual strength for any man, enabling him to comply with the command 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 has appointed for the communication of this to us, with the preservation and increase of it. God, who has graciously determined to give us supplies of this strength, has also declared that we are obliged to our utmost diligence for their involvement and due exercise when received. Countless commands and injunctions give testimony to this, but especially the whole method of God’s grace and our duty in this, is declared by the apostle Peter, 2Pet 1.3-11; I have explained and improved that discourse elsewhere. The sum is that, by creating in us a new spiritual nature, and giving to us “all things pertaining to 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. This will ascertain for us our eternal election with our effectual calling, upon which we will obtain an assured and joyful entrance into the kingdom of glory.

3. This administration of grace and spiritual strength is not equally effectual at all times. There are seasons in which, to correct our negligences in giving way to our corruptions and temptations, or on other grounds, and to reveal to us our own frailty and impotence with other holy ends of his own, God is pleased to withhold the powerful influences of his grace, and to leave us to ourselves. In such instances we will assuredly come short of answering the command for universal holiness one way or other. See Psa 30.6-7. But I speak of ordinary cases; and it is to prevent that slothfulness and evasion of this duty to comply with all the commands of God for holiness, which we are so susceptible to.

4. We do not say that spiritual strength is administered in the covenant of grace in such a way that, by virtue of this, we can yield sinless and absolutely perfect obedience to God, or render any one duty absolutely perfect. If there are any who maintain that there is such an imputation of the righteousness of Christ to us that it would render our own personal obedience unnecessary, they overthrow the truth and holiness of the gospel. And to say we have such supplies of internal strength that they render the imputation of the righteousness of Christ for our justification unnecessary, is to overthrow the grace of the gospel and the new covenant itself.

This alone is what we are saying: There is such grace administered by the promises of the gospel, that it enables us to perform the obedience required in it, in that way and manner which God will accept. And in this performance there are various degrees, of which we should constantly aim at the most complete, and thus be “perfecting holiness in the fear of God.” 2Cor 7.1 Where we signally come short of the best rules and examples, it is principally from our neglect of those supplies of grace which are tendered in the promises.

5. There is a twofold gracious power necessary to render the command for holiness and obedience to it, easy and pleasant:

1. That power which is habitually resident in the hearts and souls of believers, by which they are constantly inclined and disposed to all fruits of holiness. The Scripture calls this our “life,” a new principle of life, without which we are dead in trespasses and sins. Where this does not exist, whatever arguments you constrain and press men with to be holy, you only offer violence to them, as it were, endeavoring to force them against the fixed bent and inclination of their minds. All you do by these arguments is to set up a dam against a stream of water, which will not be permanent, nor turn the course of the stream contrary to its natural inclination. To such men, the command for holiness must be grievous and difficult — because by nature we do not have in or of ourselves such a disposition and inclination, nor a principle that so inclines and disposes us to duties of holiness, nor is it to be raised out of its ruins.

For the “carnal mind” which is in us all “is enmity against God.” It carries in it an aversion to everything that is required of us by way of obedience, which has been proved at large. Yet without this habitual principle, we can never comply in a due manner with any one command of God that we should be holy. Lack of this principle is what renders obedience so grievous and burdensome to many. They endure it for a season, and at length they throw off its yoke either forcibly or insensibly. Light and conviction have compelled them to take this on, and attend to the performance of those duties which they dare not omit. But having no principle enabling or inclining them to it, everything they do is against the grain, even though they do much, and continue in it long; they find it difficult, uneasy, and wearisome. In whatever pretense they make to countenance the neglect of any part of that performance, or to bribe their consciences to comply with what is contrary to it — they do not fail to deliver themselves from their burden of holiness. For the most part, by multiplying such instances of the neglect of their duties of obedience, or by some great temptation before they leave the world, they insensibly and utterly leave all the ways of holiness, and respect for the commands of God. Or if they continue in any of them, it is only for external acts of morality, which pass with approval in the world — but they utterly renounce the inward and spiritual part of obedience. The reason for this, I say, is because having no principle within, enabling them to comply with the commands of God with delight and satisfaction, these grow grievous and intolerable for them. So for many, on the same ground, the worship of God is very burdensome, unless it is borne for them by external additions and ornaments.

2. There is an actual assistance of effectual grace required for this power. We are not put into such a condition by the covenant that we are enabled to do anything of ourselves without actual divine assistance. This would be to set us free from our dependence on God, and make us gods unto ourselves. The root still bears us, and the springs of our spiritual life are in another. And where both of these are present, the command is equitable, not only in itself but to us; and obedience to that command is as easy as it is just.

6. Both these sorts of grace are administered in the new covenant, suited to the holy obedience it requires:

1. For the first, it is what God so frequently and so expressly promises, where he says that “he will take away the heart of stone, and give us a heart of flesh;” that “he will write his laws in our hearts, and put his fear in our inward parts;” that we will “fear him,” and “never depart from him;” that he will “circumcise our hearts” to “know” and “love” him; — I have previously explained at large the nature of the grace contained in these promises.

It is sufficient for our present purpose that in and by these promises we are made partakers of the divine nature, and are endowed in this nature with a constant, habitual disposition and inclination to all acts and duties of holiness. For our power follows our love and inclinations, just as impotency is a consequence of their defect. And here we may stay a little to confirm our principal assertion. Upon the supply of this grace, which gives both strength for and a constant inclination to holy obedience, the command for it becomes equal and just, fit and easy to be complied with. For none can refuse to comply with it in any instance, without contradicting that disposition and inclination of the new nature which God has implanted in them. So that sinning is not only contrary to the law outside them, to the light of their minds and warning of their consciences, but also contrary to the law which is their own inclination and disposition, and which in such cases has a palpable force and violence put upon it by the power of corruptions and temptations. Thus, the command for holiness may and does seem grievous and burdensome to unregenerate persons as we observed because it goes against the habitual bent and inclination of their whole souls. Yet it is not nor can it be grievous and burdensome to those who cannot neglect it, or do anything against it, without crucifying and doing violence to the inclinations of the new creature in them. For in all things “the spirit lusts against the flesh,” Gal 5.17, and the disposition of the new creature is habitually against sin and for holiness.

This gives a mighty constraining power to the command, when it is evident in our own minds and consciences that it requires nothing of us except what we find an inclination or disposition to in our own hearts. And by this consideration, we may take in the power of it upon our souls, which is too frequently disregarded. Upon such a proposal to us, let us but consider what our minds and hearts say to it — what answer they return — and we will quickly discern how equal and just the command is. For I cannot persuade myself that any believer can ever be so captivated under the power of temptations, corruptions, or prejudices if he will only take counsel from his own soul, on consideration of the command for obedience and holiness, and ask himself what he would have, that he will not have this plain and sincere answer: “I would do that indeed, and I would have the good that is proposed — this holiness, this duty of obedience.” Not only will his conscience answer that he must not do the evil which temptation leads him to — for if he does, evil will ensue from that — but the new nature, and his mind and spirit, will say,”I want to do this good; I will delight in it; it is best for me, and most suited to me.” And so it joins to the command, all the strength and interest it has in the soul.

To this purpose, see the arguing of our apostle in Rom 7.20-22, It is true that there is a natural light in the conscience, complying with what the command proposes, and urging obedience to it, which does not make disobedience easy for us. But where that light is alone, the command increases its burden and our bondage; for it only allows for the sanction of the command, and it adds to the severity which attends it. But that compliance with the command which is from a principle of grace is of quite another nature, and it greatly facilitates obedience.

Thus we may distinguish between that compliance with the command, which comes from the natural light of conscience which engenders bondage, and that which comes from a renewed principle of grace which gives liberty and ease in obedience. For the first respects principally the consequence of obedience or disobedience — the good or evil that will ensue from them, Rom 2.14-15. Set aside this consideration, and it has no more to say. But the second respects the command itself, which it embraces, delights in, and judges to be good and holy, along with the duties that are required, and which are natural and suited to it.

2. Grace of the latter sort — actual grace for every holy act and duty — is administered to us according to the promise of the gospel. So God told Paul that “his grace was sufficient for him.” And “he works in us both to will and to do of his good pleasure,” Phi 2.13, so that we “may do all things” through him that enables us; the nature of this grace has also been discussed before. Now, this actual working of grace is not in the power of the wills of men to make use of or refuse as they see good. Rather, its administration depends merely on the grace and faithfulness of God. Yet this I must say: that where this grace is sought in a due manner by faith and prayer, it is never so restrained from any believer that it will not be effectual in him to the whole of that obedience which is required of him, and as it will be accepted from him.

If this, then, is the condition of the command of holiness, it must be confessed how just and equal it is! And therefore how highly reasonable it is that we should comply with it; and how great would be the sin and folly of those who neglect it! It is true, we are absolutely obliged to obedience by the mere authority of God who commands. Yet he not only allows us to take in, but he directs us to seek after, those other considerations of it which may give it force and efficacy upon our souls and consciences. Among these, none is more efficacious towards gracious, ingenuous souls than considering the contemperation of duties commanded as spiritual aids to the strength promised to us. What cloak or pretense of dislike, or of neglect, is here left to anyone?

Thus, not only the authority of God, but the infinite wisdom and goodness of God in giving such a command — so just, equal, and gentle — fall upon us in this, to oblige us to holy obedience. To neglect or despise this command, is to neglect or despise God in that way which he has chosen to manifest all the holy properties of his nature.

2. The command is equitable, and it is to be esteemed so from the matter of it, or the things that it requires. These are things that are neither great nor grievous, much less perverse, useless, or evil, Mic. 6.6-8. There is nothing in the holiness which the command requires except what is good for the one in whom it is found, and useful to all others concerned with him or with what he does. The apostle mentions what they are in his exhortation in Phi 4.8. They are things that are “true, honest, just, pure, lovely, and of good report.” And what evil is there in any of these things, that we should decline the command that requires them? The more we abound in them, the better it will be for our relations, our families, our neighbors, the whole nation, and the world, but best of all for ourselves. “Godliness is profitable for all things,” 1Tim 4.8. “These things are good and profitable for men,” Tit 3.8 — good for those who do them, and good for those towards whom they are done. But both these things — namely, the usefulness of holiness to ourselves and others — must be spoken to distinctly afterward, and they are therefore left to their proper place.

As observed before, it is incumbent on us, in the first place, to endeavor after holiness and the improvement of it, with respect to the command of God that we should be holy, and because of it; and especially under the consideration we insisted on. I do not know what vain imaginations seem to possess the minds of some, that they see no need to respect the command, nor its promises and threatenings, but obey merely from the power and guidance of an inward principle. Indeed, some suppose that a respect to the command would vitiate our obedience, rendering it legal and servile! But I hope that the darkness which hinders men from discerning the harmony and compliance between the principle of grace that is in us, and the authority of the command that is upon us, is much removed from all sincere professors. It is respect to the command which gives the formal nature of obedience to what we do; and so without a due regard to it, there is nothing of holiness in us. Some would make the light of nature their rule; some, in what they do, look no further for their measure than what carries the reputation of common honesty among men.

But the one who would be holy indeed, must always mind the command of God with that reverence and those affections which become someone to whom God speaks directly. And so that it may be effectual towards us, we may consider —

1. How God has multiplied his commands to this purpose: to testify not only to his own infinite care of us and love for us, but also our eternal concern in what he requires. He does not give us a single command that we should be holy which would be sufficient to oblige us forever, but he gives his commands to that purpose “line upon line, line upon line, precept upon precept, precept upon precept.” Isa 28.13 Just looking over the Bible, and seeing almost every page of it filled with commands, or directions, or instructions for holiness, one can only conclude that the mind and will of God is very much in this matter, and that our concern in it is inexpressible. Nor does God content himself to multiply general commands to be holy, so that if we regard Him, they may never be out of our remembrance. Rather, there is no particular duty or instance of holiness, that he has not given us special commands for that also. No man can instance the least duty that belongs directly to holiness, that it does not fall under some special command of God. We are not only, then, under the command of God in general, in an awe-filled reverence of which we ought to walk as often reiterated to us; but we are under it on all occasions, in whatever we have to do or avoid in following after holiness. This is represented to us in especial commands to that purpose; and all of them are a fruit of the love and care of God towards us. Is it not then our duty to always consider these commands, to bind them to our hearts, and our hearts to them, so that nothing may separate them? O that they might always dwell in our minds, to influence them to an inward constant watch against the first disorders of our souls which are unsuited to the inward holiness that God requires — that they might abide with us in our private rooms, and on all occasions, for our good!

2. We may do well to consider what various enforcements God is pleased to give to those multiplied commands. He does not remit us merely to their authority, but he applies all other ways and means by which they may be made effectual. Hence they are accompanied with exhortations, entreaties, reasonings, expostulations, promises, and threatenings — all are made use of to fasten the command upon our minds and consciences. God knows how slow and backward we are to receive due impressions from his authority; and he knows by what ways and means the principles of our internal faculties are apt to be worked on. Therefore he applies these engines to fix the power of the command upon us. If these things were to be addressed severally, it is obvious how great a part of the Scripture would need to be transcribed. I will therefore take only a brief notice of the reinforcement of the command for holiness by those special promises which are given with it. I do not now mean the general promises of the gospel which, in its own way and place, interests us in holiness; but I mean those particular promises by which God enforces the command. It is not said for nothing that “godliness has the promise of the life that now is, and of that which is to come,” 1Tim 4.8. There is a special respect to holiness in all the promises; and it gives those in whom it is found, an especial interest in all the promises.

This is, as it were, the text preached by our Savior in his first sermon. For all the blessings which he pronounces, consist in giving particular instances of some parts of holiness, annexing a special promise to each of them. “Blessed,” he says, “are the pure in heart.” Heart-purity is the spring and life of all holiness. And why are such persons blessed? Why, he says,”they will see God.” He appropriates the promise of the eternal enjoyment of God to this qualification of purity of heart. And that promise of this life is in both temporal and spiritual things. In temporal things, we may take from among many, that special instance given to us by the psalmist,”Blessed is he that considers the poor.” Psa 41.1 To wisely consider the poor in their distress, so as to relieve them according to our ability, is a great act and duty of holiness. “He that does this,” says the psalmist, “is a blessed man.” Where does that blessedness arise from, and what does it consist in? It arises from participating in those special promises which God has annexed to this duty, even in this life: “The Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he will be blessed upon the earth: and you will not deliver him to the will of his enemies. The Lord will strengthen him on the bed of languishing: you will sustain him on his sickbed,” Psa 41.1-3. Many special promises in the most important concerns of this life are given to the right discharge of this one duty — for godliness has the promise of this life. Other instances might be multiplied to the same purpose. This is also true with respect to spiritual things. Thus the apostle Peter, having repeated a long chain of graces whose exercise he presents to us, adds for our encouragement,”If you do these things, you will never fall,” 2Pet 1.10. The promise of perseverance in obedience, with an absolute preservation from falling into all those sins which are inconsistent with the covenant of grace, is affixed to our diligence in holiness. And who does not know that the Scripture abounds in instances of this nature?

What we conclude is this: that together with the command of God requiring us to be holy, we should consider the promises that accompany it, such as among other things an encouragement to the cheerful performance of that obedience which the command itself makes necessary.

Thus, the force of this argument is evident and exposed to all. God has positively declared his will in this matter, interposing his sovereign authority, commanding us to be holy, upon the penalty of his utmost displeasure. And with this, he has given us redoubled assurance in case we are apt to deceive ourselves that whatever else we will or can be, without sincere holiness he will neither own us, nor have anything to do with us. Whatever our gifts may be — whether positions, abilities, places, dignities, usefulness in the world, profession, outward duties — unless we are sincerely holy which we may not be, and yet still be eminent in all these things, we are not, we cannot, and we will not be, accepted by God.

And the Holy Ghost is careful to obviate a deceit in this matter, which he foresaw would be apt to put itself in the minds of men. Because our faith is the foundation of our salvation, and the hinge on which the whole weight of it turns, men might be apt to think that if they have faith, it will go well enough with them, even though they are not holy. Therefore, because this plea and pretense of faith is great, and because it is apt to impose on the minds of men who would willingly retain their lusts with a hope and expectation of heaven, we are plainly told in the Scripture that faith without holiness, without works, without fruits— and it can be so, or it is possible to be so — is vain. What may perish forever with those in whom it is found, is not that faith which will save our souls, but what is falsely called faith.

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