When men have been long accustomed to evil, and SERM. are once grown old in vice, it is as hard to reform and CCIII. rectify them, as to recover a body bowed down with age, to its first ftraightness. When men have continued long in a finful course, they are almost under a fatal neceffity of being wicked, and under all imaginable disadvantages of contributing any thing to their own recovery. The fcripture represents the condition of fuch perfons to us, by fuch things as are naturally impoffible. "Can the Ethiopian change his fkin, or the "leopard his spots? then may ye also do good, that "are accustomed to do evil." Now this confideration added to the former, to the impotency of nature, the ftrength of evil habits, is ftill a farther evidence of the neceflity of fupernatural grace and affiftance for our recovery. For the greater our impotency is, so much more need is there of an extraordinary power and affistance, to enable us to do our duty. 3. This will yet farther appear, if we confider the inconftancy and ficklenefs of humane refolution. Suppofe that upon hearing the terrible threatenings of GOD's word against fin, or upon the natural checks and convictions of conscience for having done wickedly, a finner fhould of himself (as there is reafon enough for it) entertain a purpose and resolution of breaking off his finful course; yet how unable would this refolution be to withstand the powerful affaults of temptation, and the violent returns of his own inclinations to his former lufts? this almost every man finds by his own frequent and fad experience, how inconftant his mind is to his own purposes, and how unfaithful and treacherous to his moft folemn and fevere refolutions; how falfe we are to ourselves, and to the vows and promises we have made to GoD, and our Cc 2 own SERM. own fouls, when the occafions and temptations of fin CCIII. prefent themselves to us. So that our need of God's grace is in no cafe more plain and evident, than to keep us ftedfaft to our refolution of forfaking our fins, and amending our lives; and without this, we find how uncertain and ineffectual all our good purposes are, "like the morning cloud, and as the early dew which "paffeth away." So that we must say with the prophet Jeremy, chap. x. 23. "O LORD, I know that "the way of man is not in himfelf; it is not in man "that walketh, to direct his fteps.' 4. Besides all thefe difadvantages from ourselves, from the impotency of our natures, and the strength of our lufts, and the inconftancy of our resolutions, we have likewise a powerful enemy without, the devil, who is very malicious and active to promote our ruin, by keeping us in this flavery. He is the great enemy of our fouls, and his malice will not fuffer him to neglect any opportunity of doing us mifchief. He obferves and watcheth our tempers and difpofitions, and accordingly plants his temptations and plays them upon us, where we are weakest, and they may do the greatest execution. So that we are not only weak within, but ftrongly affaulted without; "we wrestle not only with "flefh and blood; but with principalities, and powers, "and fpiritual wickedneffes." All the powers of darknefs are combined against us, to work our deftruction; and therefore we have need of an extraordinary strength and affiftance to enable us to contend with such powerful adverfaries, upon fo many difadvantages. And our comfort is, that GOD offers his grace to us, and “that "is fufficient for us. Greater is he that is in us, than "he that is in the world." The SPIRIT that dwells in good men, and is ready to affift them to all good purposes, purposes, is stronger than that evil spirit which is in SERM. the world, and "goes about like a roaring lion, feek- CCI. "ing whom he may devour." Fourthly, this fupernatural grace and affiftance does not exclude, but fuppofe the concurrence of our endeavours. The grace of GoD does not do all, without any concurrence on our part. It strengthens and affifts us; but does not produce the whole effect, without any activity or endeavour of ours. When our SAVIOUR fays, "without me ye can do nothing," he does imply, that by the affistance of grace, we may perform all the duties of the chriftian life, we may "bear fruit, and bring forth much fruit.' And to keep to the metaphor in the text, the branches of a vine are not merely paffive, but contribute their part to the production of fruit, though they derive continual fupplies of fap and virtue from the vine. When the apostle fays, "I can do all things through "CHRIST ftrengthening me," he does not think it a difparagement to the grace of CHRIST, to fay "he could do all things" by the affiftance of it. He acknowledgeth his own impotency and weakness, and glories in the ftrength and affiftance of CHRIST. But an acknowledgment of impotency does not exclude endeavour; for impotency does not fignify an utter want of power, but the weakness and infufficiency of it, that it is difproportioned to the work and duty required. So that though "we are not fufficient "of ourselves" for any thing that is good; yet being affifted by Gon, we may co-operate with him to the killing of fin, to "the cleanfing of ourselves from "all filthiness of flesh, and spirit, and to the perfecting of holiness in the fear of GOD." As the apo ftles were "workers together with GoD," in the SERM. falvation of others, 2 Cor. vi. 11. "We then, as CCHI. "workers together with Go D, beseech you, that ye "receive not the grace of GoD in vain;" I say, as they were "workers together with GoD," in the falvation of others, fo may we be faid to be," in work"ing out our own falvation;" nay, we are commanded to be fo, Philip. ii. 12, 13. "Work out your own falvation with fear and trembling: for it is GoD "that worketh in you both to will and to do." So that God's preventing and affifting grace, his "work"ing in us both to will and to do," is fo far from excluding our endeavours, that it is used by the apoftle as a strong reafon and argument to the contrary, "work out your own falvation: for it is GoD that "worketh in you both to will and to do, of his "own good pleasure." And if this were not fo, all the exhortations of fcripture were to no purpose, "our preaching were vain," and your hearing vain: for nothing can be vainer, than to perfuade men to do their duty, if this be true that God does all, and we do nothing. Fifthly and lastly, this grace and affiftance is derived to us from our union with CHRIST. So foon as we believe in him, and heartily embrace his doctrine, we are united to him; and if we continue in this faith, 66 we abide in him, and he in us ;" and by virtue of this union, the influences of his grace, the aids and affiftances of his SPIRIT are derived to us, to all the purposes of holiness and obedience, to enable us to do the will of GoD," and " patiently continue in well-doing," and "to preferve us to his heavenly kingdom." There is no other mystery in this union, than that which I have plainly told you, that it is effected by our L T our becoming the difciples of CHRIST, and fin- SER M. But when I fay this grace and affiftance is derived I fhall conclude my difcourfe upon this subject, with three or four inferences from what hath been delivered." I. If the grace of God be fo neceffary to all the ends of holiness and obedience, and to our perfeverance in a good courfe, then there is great reafon why we fhould continually depend upon Go D, and every day earnestly pray to him for the aids and affiftances of his grace, and the influence of his HOLY SPIRIT, to guide, and direct, and strengthen us in all goodness, and "to "keep us by his mighty power through faith unto "falvation." For though GOD have promised his affistance to us, and is always ready to afford it; yet |