(2.) Where there is a right constitution of soul, if the external act be restrained by a natural and not a sensible impediment, there the internals are accepted. The lover's mite cast into the treasury is niore than ten times so much outward obedience from another man : 2 Cor. viii. 12, ' If there be first a willing mind, it is accepted according to that a man hath, not according to that he hath not.' If a man is resolved to obey God in all things, if he do according to his ability, he shall be accepted, though in some cases he is impeded and hindered ; but now when both parts concur, the religion is well tempered ; he believeth, and doth what his belief binds him unto.
(3.) The next and last advantage is this : those outward acts which flow from an internal principle move the heart again, and do increase the habit, and thereby a man is more confirmed in his gracious estate. As the right arm is bigger than the left, and is more ready for action, because by constant exercise it is fuller of spirits ; so faith and all other graces are increased by much action ; partly of their own nature, and partly by divine reward. Do, and have more : ' To him that hath shall be given/ Luke viii. 18. There is a circular motion between the heart and the hand ; the more men actually sin, the more prone they are to sin ; as a brand that hath been once in the fire is more apt to take fire again, so grace exercised is rewarded with grace. The acts increase the faith and love which did first produce them, and we are still provoked to do more for God, and go on in the way which we have begun. Diligence is the means, and God's blessing is the cause of all increase ; not only contrary acts, but a remission of acts doth weaken habits. God, that punisheth sin with sin, doth also reward grace with grace. Well, then, these three advantages we have by this concurrence — the note is more sure, the religion is the better tempered, and the grace is increased.
4. When the work of faith is accomplished, both objective and
320 SERMONS UPON 2 THESSALONIANS I. [SeR- X.III.
subjective grace hath its proper end and use, for they both tend to put us upon work. Objective grace is the doctrine of the gospel. Sub- jective is the powerful impression of the soul.
[1.] For objective grace. All truths are revealed in order to a holy life, not barely to make us wiser, but better. The scriptures were not written to try the strength of men's wits, who can most accurately distinguish and conceive of these things; nor the strength of their memories, who can most firmly retain them ; or the plausibleness of their discourse, who can most eloquently speak of them ; but the readi- ness of their obedience, who will most readily set themselves to the practice of them : Mat. vii. 24, ' Whosoever heareth these sayings of mine, I will liken him to a wise man, that built his house upon a rock ; ' that is, he that believeth and practiseth my commands, he buildeth his confidence well : Ps. cxix. 48, ' My hands will I lift up to thy com- mandments, which I have loved ; ' that is, I will make it my endeavour to practise them. Whatever love we pretend, if our hands be remiss and faint, it is not accepted with God. Getting knowledge, it is but like having tools, and tools are in order to work, otherwise they lie by and rust. Speculation is useless and idle if it tend only to curiosity, and not to practice.
[2. J Subjective grace. All that internal grace that is given to us by Christ was given to this end ; life, not that we might have it, but use it for God. The new creature was not made as a statue to gaze upon, but that he may walk, and perform all the functions and offices which belong to the new creature : Eph. ii. 10, ' We are his workmanship, created in Christ Jesus to good works, which he hath before ordained that we should walk in them.' We are new made to this end and purpose. Christ died to restore us to this captivity'and ability, and hath given us his Spirit to this end. Now graces are imperfect till their end be obtained, whilst they remain as idle and useless habits ; hut they are perfected when they have their use. So by works faith is said to be perfected, James ii. 23, that is, hath obtained its end. So 1 John ii. 5, ' Whoso keepeth his word, in him verily is the love of God perfected ;' that is, hath produced its consummate act, to which it tendeth ; then the force of it is discovered, whereas before it suffered a kind of imperfection. The plant is perfect when it ariseth into stalk and flower, and begins to seed.
5. Practice giveth us experience of the comfort of that religion which we embrace by faith, so that the man is confirmed greatly in believing those supernatural revelations, which before he received without that help: 1 John v. 10, 'He that believeth on the Son of God hath the witness in himself.' But when hath he the witness within himself ? When he hath a testimony in his own bosom, when he cometh to prac- lise what he believeth. It is a ravishing thing to understand heavenly doctrine, and see the apt proportion and connection between ends and means : Pro v. xxiv. 13, 14, ' My son, eat thou honey, because it is good, and the honeycomb, which is sweet to thy taste : so shall the knowledge of wisdom be to thy soul, when thou hast found it ; then there shall be a reward, and thy expectation shall not be cut off.' The delights of the mind do far exceed those of the body ; there is a ravishing sweetness in the study and conternj>lation of truth, such as the epicure findeth