First, Because of the contrariety of the principles that are within us : Gal. v. 17, ' For the flesh lusteth against the Spirit, and the Spirit against the flesh ; and these are contrary one to the other, so that ye cannot do the things that ye would.' The garrison is not free from danger that hath an enemy lodged within. The love of the world and the flesh was in the heart before the love of God and holiness, and these are not wholly rooted out. Yea, these are natural to us, whereas grace is a plant planted in us contrary to nature ; and the ground that bringeth forth weeds and thistles of its own accord, but the flowers and good herbs with much tillage and cultivation, if it be neglected, the weeds will soon overgrow the flowers.
Secondly, Because it is more hard to continue in conversion than to convert ourselves at first. In our first conversion we are more passive ; it is God that converteth us, and draweth us to himself, and quickens and plants us into Christ ; but in perseverance and fulfilling our covenanting duty, we are more active ; it is our work, though we per- form it by God's grace. An infant in the mother's womb is nourished by the nourishment of the mother, but afterwards he must suck and seek his own nourishment ; and the older he groweth, the more care of his life is devolved upon himself. Now, that which is more our work is more difficult. It is true that God, that hath begun a good work, doth perfect it, but not without our care, Phil. i. 6. When we are fitted and prepared unto good works, God expecteth from us that we should walk in them. God stablisheth us in the text, but it is in every good work. Besides, in conversion, we make cove- nant with God, but by perseverance we keep covenant with him. Now it is easier to consent to conditions than it is to fulfil them ; the cere- monies, at first consent of marriage, are not so difficult as to perform the duties of the marriage covenant. It is more easy to build a castle in a time of peace than to keep it in a time of war. Peter more easily consented to come to Christ upon the water ; but when he began to try it, his feet were ready to sink. Mat. xiv. 29, 30. When winds and waves are against us, alas ! how soon do we fail ! Therefore, a good spring doth not always foreshow a fruitful harvest, nor plenty of blos- soms store of fruit. We are carried on with great life and earnestness for a while in the profession of religion, we consent to follow Christ ; but when we meet with difficulties not foreseen or allowed for, we faint and are discouraged.
3. With respect to the subject in which it is seated, which is the soul with its faculties. The strength of the body is known by ex- perience rather than by description ; but the strength of the soul must be determined by its right constitution towards good and evil. The faculties of the soul are either the understanding, wherein lieth the directive counsel, or the will, wherein lieth the imperial power, or the affections, wherein lieth the executive power of the soul.
[1.] The mind or understanding is established when we have a clear,
180 THE EIGHTEENTH SERMON. [2 ThES. II. 17.
certain, and full apprehension of the truth of the gospel ; it is called knowledge ; the sure, and sound, and certain apprehension of them is called faith, or intellectual assent, or ' the full assurance of under- standing,' Col. ii. 2, when there is a due knowledge of what God hath revealed, with a certain persuasion of the truth of it, wrought in us by the Holy Spirit. Now, the more clearly, and orderly, and cer- tainly we know these things, the more powerfully do they affect the heart, and the more we are established. He that hath little knowledge and little certainty is called weak in the faith : Eom. xiv. 1, ' Him that is weak in the faith receive, but not to doubtful disputations.' And those that have a clearer understanding are called strong ; as Kom. XV. 1, ' We that are strong ought to bear the infirmities of the weak ; ' meaning strong in knowledge. So also for certainty of per- suasion, it is said, Eom. iv. 20, Abraham was ' strong in faith, giving glory to God ; ' when in all his trials he bore up himself upon the confidence of God's word and promise. Well, then, the mind is confirmed and established when we have a good stock of knowledge, and do firmly believe what we know of God and Christ and eternal salvation. But alas ! how few truths do many Christians know, especially in their order, and as to their worth, and weight, and cer- tainty, and so that, if we know these things, we know them not as we ought to know them : 1 Cor. viii. 2, ' If any man think that he knoweth anything, he knoweth nothing yet as he ought to know them.' If we know them speculatively, we know them not prac- tically. If we are able to discourse of these things, we do not live by them. If we know them generally, we do not know them par- ticularly, to direct us in all cases wherein they concern us, but are blinded with temptations. If we know them comprehensively, so as to look about the compass of them, yet not certainly, John xvii. 8, ' And have known surely that I came out from thee — ' so as to venture our interests upon them. If we know them darkly, and with a half light, we do not know them clearly and with a full light. There is many times conviction in the ore, which is not refined into a clear and distinct knowledge, such as may awe the heart. If we know these things habitually, we know them not actually, when we should re- member them in their season ; and oblivion is a sort of ignorance. Hence come the many doubts we are assaulted with, and all the un- evenness and uncertainty of our lives, so that the mind needeth to be established in grace.