(4.) This grace we give thanks for ; not for a power to repent and believe, but for repentance and faith itself to be wrought in us. Put it into the instance of Peter and Judas. For otherwise God would do no more for Peter than for Judas, if God did only give a power to will, if we please to do it, so man would difference himself, 1 Cor. iv. 7. Then Peter no more than Judas, and Judas as much as Peter ; Lord, I thank thee that thou hast given me some supernatural help, namely,
Ver. is.] sermons upon 2 cordtthians v. 247
a power to return to thee, if I will. And the like help thou hast given to my fellow disciple Judas, but this I have added of mine own accord, a will to return and be converted And though I have received no more than he, yet I have done more than he, since I have accepted grace, and he remaineth in sin. I owe no more to thy grace than Jadas did ; but I have done more for thy glory than Judas did.
(5.) Our first choice and willing the things of God, is not only given US, but our willing and working when we are converted. Grace is no less necessary to fiuish than to begin ; and the new state dependeth absolutely on its influence from first to last — 'He worketh all our works for us.'
There is not one individual act of grace but God is interested in it, as the soul is in every member ; there is not only a constant union by virtue of their subsistence in the body, but there is a constant anima- tion and influence, and the members of the body have no power to move, but as they are moved and acted by the soul. So grace is two- fold ; habitual, which giveth the christian his supernatural being : 2 Peter i. 4, ' Who hath made us partakers of the divine nature ; ' and actual, which raiseth and quickeneth them in their operations. To this sense must these places be interpreted: John xv. 5, ' He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing ; ' and 2 Cor. iiL 5, ' Not that we are sufBcient of ourselves to think anything, but our sufficiency is of God.' You will say then, What difference is there between the regenerate and unregenerate, a natural man and a new creature ?
I answer, there is somewhat in them which may be called a new life, and a new nature, somewhat distinct from Chiist, or the Spirit of Christ that worketh in them ; there is the habits of grace, or the seed of God. 1 John iii. 9 ; which cannot be Christ, or the Spirit, for it is a created gift : Ps. li. 10, ' Create in me a clean heart.' This is called some- times the divine nature, sometimes the new creature, sometimes the inward man, sometimes tlie good treasure. Mat. xii. 35 ; a stock of grace which may be increased : 2 Peter iii. IS, ' But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.' All which are not compatible to the Spirit, so that when the Spirit worketh on us, it is in another manner than on the regenerate. At first conversion we are mere objects of grace, but afterwards instru- ments of grace ; first upon us, and then by us. He worketh in the regenerate and unregenerate in a different manner : he works on the unregenerate while they do nothing that is good, yea the contrary ; the regenerate he helpeth not unless working, striving, labouring; there is an inclination towards God and holy things which he quickeneth and raiseth up.
(6.) In the same action, unless God continueth his assistance, we fail and wax faint, for God doth not only give us the will, that is, the desire and purpose, but the grace by which we do that good which we will and purjwse to do; these two are distinct, to will and to do. And we may have a.ssistance in one kind, and not in another ; willing and doing are different ; for Paul saith, Eom. vii. IS, ' To will is present with me, but how to perform that which is good I find not' There needeth grace for that also. To will is more than to think, and
248 SERMONS UPON 2 CORINTHIANS V. [SeR. XXXIII.
to exert our will into action is more than both ; in all we need Grod's help. We cannot think a good thought, nor conceive a holy purpose, much less perform a good action; so that we need renewed strength every moment. The heart of man is very mutable in the same duty, and we can keep up our affections no longer than God is pleased to hold them up. While the influence of grace is strong upon us, the heart is kept in a warm, holy frame ; but as that abateth, the heart swerveth, and returneth to sin and vanity ; instance in Peter, se posse putahat quod se velle sentiebat.
Use 1. Let us apply this.
1. Take heed of an abuse of this doctrine. Let it not lull us asleep in idleness, because God must do all, we must do nothing ; this is an abuse ; the Spirit of God reasoneth otherwise: Phil. ii. 12, 13, 'Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do.' Work, for God worketh ; it cannot be a ground of looseness or laziness to the regenerate or unregenei'ate.