Remember this against some weak conceits likewise, that would have all the change in justification. They rent * Christ's offices, as if he were all priest, and not a king to govern ; as if he were righteousness, and not sanctification ; as if he had merit to die for us and to give us his righteous- ness, and no efficacy to change our natures ; as if in the covenant of grace God did not write his law in our hearts, but only forgave our sins. He doth both in the covenant of grace. And where God makes a combination, we must not break it. Efficacy and merit, justification and sanctification, water and blood, go together. There must be a change. But to follow the point a little further.
Fourth, There must be change, because no holy action can come from an unchanged power and faculty. Actions spring from powers and faculties. They are suitable to them. Therefore there must be a change in the powers and faculties of the soul, before there be a change in the life and conversation. These three follow in nature.
The form, and living, and being of things ; and powers ; and action issuing from the power. So in the life of grace and sanctification there is a power and ability to believe in God, and to be holy, and to love God ; and then the actions of love spring fi-om that power. We live, and then we have a power to move. In nature, being and life and moving go together. So if we have a being in grace, we have a power to move. I beseech you, therefore, consider the necessity of a change of the inward man, of the powers and faculties of the soul. Can the eye see without a power of see- ing ? or the ear hear without a faculty of hearing ? Can the soul perform sanctified actions without a sanctified power ? It is impossible.
And especially the alteration and change is in the will, which some would have untouched. They would have it free ; those that would have no more given to grace than needs must. But grace works upon the will most of all. Divinity rules the v/ill especially. For the bent of the will makes a good or a bad man ; and the desires of the will carry the whole man with it. "We are as the bent is of our will. We are as the choice of our will is. If the choice, and bent, and bias be the right way, by the Spirit, it is good. If the will be not inclined and wrought to go the best way, there is no work of grace at all. Though all grace come in through * That is, ' reud,' = separate. — G.
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the understanding eulightcncd, that is the first, yet it goeth into the will. It passeth through the understanding into the will, and it puts a new taste and relish upon the will and affections.
Well, you see, therefore, that the grace wrought in the gospel it is not a mere persuasion and entreaty, &c., hut a powerful work of the Spirit enter- ing into the soul and changing it, and altering and turning the bent and inclination of the will heavenward, whereas* corruption of nature turns the soul downward to things below. When the Spirit of God entereth into the soul, it is not only by mere outward persuasion to leave it to the liberty of will, but it altereth the taste of the will. The soul is carried up, and is shut to things below. It useth the world as though it used it not. We must have great conceits of the work of grace. The Scripture hath great words of it. It is an alteration, a change, a new man, a new creature, new birth, &c. We see the necessity of a change.
Fifth. Again, another reason is this : God, where he calls and dipiifies, he also qualifies. Princes cannot qualify those they raise, but God, whom he advanceth to glory, he fits and qualifies for glory ; where he bestows his mercies and favours to life everlasting, he calls to great matters, and he also changeth them. If Saul were changed when he came to be a king, in regard of a new quaht}', shall we think that God will call any to the par- ticipation of his glorious mercy in Christ, in pardoning their sin, and accepting them to life eternal, but he will change them ? No. Whosoever he calls to glory, he changeth and altereth their dispositions to be fit for so glorious a condition as a Christian is called to. There must be a change.
Proud men love not to hear of this. It is a prejudice to their former authority. What ! I that was accounted a wise man, now to be a fool ! I that was accounted so and so, to alter all my frame and course, and to turn the stream another way — the world will say I go mad. I say because grace altereth and changeth all : ' Old things are passed away, and all things are become new,' 2 Cor. v. 17 ; those that are carnal and proud cannot endure a change, because it is some prejudice to their reputation. But it must be so if they look for salvation. Thus you see that point proved enough.