Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity…

Fourthly in degree, that is in the generality of the growth, when you grow in every part proportionable. A ¹natural man may grow in some parts, but not in all parts, As for example he may have a large capacity of knowledge in Divine truth, yet he hath but weak affections to God, or it may be his affections are strong, but his judgement is weak: or it may be he is strong in both: that is, he knows the good, and after his manner of loving he loves the good; but yet there is weakness in the will, he will not yield any true unreserved obedience to God: but it is not thus in the spiritual strength, that is in the growth of the inward man, for that leads him unto an universal growth in all parts. Now in the natural growth we say it is not proper Augmentation except there be a growth in all parts, as if a man should grow in one member and not in another, as in the arm or leg, we would not say that were a growth, but a disease, and that many humours in the body were met together, that it were rather a sign it should be cut off from the body then a help unto ⟨p. 51⟩the rest of the body: even so the growth in the natural strength in any one part of the soul, rather hurts then helps, that is, it rather shows the disease of the soul, then the health of the soul: but the spiritual strength grows in all parts; so much for the first difference.

Fourthly in degree, that is in the generalitie of the growth, when you grow in every part proportionable. A ¹natural man may grow in some parts, but not in all parts, As for example he may have a large capacitie of knowledge in Divine truth, yet he hath but weak affections to God, or it may be his affections are strong, but his judgement is weak: or it may be he is strong in both: that is, he knowes the good, and after his manner of loving he loves the good; but yet there is weakness in the will, he will not yield any true unreserved obedience to God: but it is not thus in the spiritual strength, that is in the growth of the inward man, for that leads him unto an universal growth in all parts. Now in the natural growth we say it is not proper Augmentation except there be a growth in all parts, as if a man should grow in one member and not in another, as in the arm or legg, we would not say that were a growth, but a disease, and that many humours in the body were met together, that it were rather a sign it should be cut off from the body then a help unto ⟨p. 51⟩the rest of the body: even so the growth in the natural strength in any one part of the soul, rather hurts then helpes, that is, it rather shewes the disease of the soul, then the health of the soul: but the spiritual strength growes in all parts; so much for the first difference.

1. 14▪

The second difference is in the beginning and ending of ¹that strength, that is it hath another Alpha and Omega: for the strength of the spiritual man is wrought by the spirit and word of God, as thus, the principles of Religion being taught him out of Gods word, hence there is spiritual strength secretly conveyed into the soul: for I say no man can receive the spirit, or this spiritual strength but by the Gospel, therefore consider what the goodness is that you have, and how you came by it, whether it came by the Gospel or no; if it did you shall know it by these particulars.

1. 12. Differ.

First, Examine whether ever thou wert humbled: that is ¹examine whether by the Preaching of the Law you have had such a fight of sin, that hath broken your hearts. If thus in the first place you came by it, it is a sign that it is the true growth, for this is the first work of the spirit when it comes to change the heart of a Christian, and to make him a new creature it deeply humbleth him.

1. 11.

Again as the spiritual strength hath a different beginning, so it hath a different end: that is the ends of them are as far, if not further different then the beginning, for as the spiritual strength hath a different beginning, so it hath a different end; that is the end of them are so far, if not further different then the beginning: for as the Holiness that is in a gracious man ariseth from a higher well head, so it leads a man to a more noble and excellent end then the natural strength; for the end of a spiritual mans strength is Gods glory, that he may yield better obedience unto God, that he may keep touch with him, and keep in with him that he may have more familiarity with him, and more confidence & boldness with him in prayer, In a word that he may be fit for every good work. But the end of the natural mans strength is his himself, his own profit and pleasure, & his own good: for as the rise of any thing is higher, so the end is higher. As for example, water is lifted upon the top of some Mountain or high place because it may go further, then if it were upon even ground, so when a man is strong in the Inward man, he is set up higher, he hath another end, & that is to please God and not himself, and thus much for the second difference.

The third difference is this, he that is spiritually strong, is strong in faith, that is, the strength of the Inward man ¹is Faith, but the strength of the outward man is but moral strength, gained by the diligent improvements of nature. Now it is faith that gives strength, a man is not a strong man in Christ, or in the Inward man, that hath not a strong faith, for faith it the only thing that makes a man strong, that is which makes a difference between a spiritual man, and a natural man, for as Reason makes a difference betwixt men and beasts, so faith make a difference between a holy man and a wicked man. As for example, take a Philosopher, that doth excel in other things, as in humane knowledge, he goes before other men, yet in matters of faith and believing he is as blind as a beetle, and the Reason is this; A Christian sees and doth all ⟨p. 53⟩things by faith; but the other only but by the light of nature, and this is the same that the Apostle speaks of Heb. 11 Of weak they became strong, that is because they had ²faith, and were strong in the faith, and trusted, and believed and hoped in God therefore they became strong; that is they did that which other men could not do that wanted faith; Sisera might do as great things as Gideon, but here is the difference; Gideon doth them all out of Faith, the other doth them but from Nature: and so Socrates may in worldly things be as wise as, Paul that is, as wise in understanding and in policy, by reason of excellent natural parts: but here is the difference Paul, doth all things out of faith, and Socrates doth not, therefore the Apostle saith, in the 1 Tim. 4. 10. We are strong because we ³trust in the living God, that is we have a strong faith in God, and that makes us stand out all the assaults of men and Devils: I say this is that which make a difference betwixt us and the men of this world; Diogenes may trample under his feet the things of this world as well as Moses, but Moses by faith chose rather the things of another life then these. Heb. 11. That is faith in Christ made him to choose grace ⁴before the things of this world; but it was not thus with the other, he chose it not out of faith as Moses did, that is he saw not Gods Commandments; carnal men they do many things but they do them not to this end:

The third difference is this, he that is spiritually strong, is strong in faith, that is, the strength of the Inward man ¹is Faith, but the strength of the outward man is but moral strength, gained by the diligent improvements of nature. Now it is faith that gives strength, a man is not a strong man in Christ, or in the Inward man, that hath not a strong faith, for faith it the only thing that makes a man strong, that is which makes a difference between a spiritual man, and a natural man, for as Reason makes a difference betwixt men and beasts, so faith make a difference between a holy man and a wicked man. As for example, take a Philosopher, that doth excel in other things, as in humane knowledge, he goes before other men, yet in matters of faith and believing he is as blind as a beetle, and the Reason is this; A Christian sees and doth all ⟨p. 53⟩things by faith; but the other onely but by the light of nature, and this is the same that the Apostle speaks of Heb. 11 Of weak they became strong, that is because they had ²faith, and were strong in the faith, and trusted, and believed and hoped in God therefore they became strong; that is they did that which other men could not do that wanted faith; Sisera might do as great things as Gideon, but here is the difference; Gideon doth them all out of Faith, the other doth them but from Nature: and so Socrates may in worldly things be as wise as, Paul that is, as wise in understanding and in policie, by reason of excellent natural parts: but here is the difference Paul, doth all things out of faith, and Socrates doth not, therefore the Apostle saith, in the 1 Tim. 4. 10. We are strong because we ³trust in the living God, that is we have a strong faith in God, and that makes us stand out all the assaults of men and Divels: I say this is that which make a difference betwixt us and the men of this world; Diogenes may trample under his feet the things of this world as well as Moses, but Moses by faith chose rather the things of another life then these. Heb. 11. That is faith in Christ made him to chuse grace ⁴before the things of this world; but it was not thus with the other, he chose it not out of faith as Moses did, that is he saw not Gods Commandments; carnal men they do many things but they do them not to this end:

1. 13. Differ.
2. 2Heb. 11.
3. 31 Tim. 4. 1•.
4. 4Heb. 11.

for then and not till then is a spiritual man strong, when he will let life, riches, honour, & pleasure, liberty and all go for Christ, which he cannot do without faith: The natural man will never do this; this is the only property of faith, which is a supernatural work in the soul, and therefore the Holy Ghost saith, they suffered with joy the spoiling of their goods, that is they let them willingly go, life and liberty, and all shall go, before Christ shall go. A noble Roman may do some thing for his country, and for himself, but there is a by end in it, that is he doth it not in a right manner, to a right end; but the spiritual strong man doth all things in a spiritual manner, to a saving end, the one doth it for vain ⟨p. 54⟩glory but the other in uprightness of heart. For in faith there is a double work.

for then and not till then is a spiritual man strong, when he will let life, riches, honor, & pleasure, liberty and all go for Christ, which he cannot do without faith: The natural man will never do this; this is the only property of faith, which is a supernatural work in the soul, and therefore the Holy Ghost saith, they suffered with joy the spoiling of their goods, that is they let them willingly go, life and liberty, and all shall go, before Christ shall go. A noble Romane may do some thing for his country, and for himself, but there is a by end in it, that is he doth it not in a right manner, to a right end; but the spiritual strong man doth all things in a spiritual manner, to a saving end, the one doth it for vain ⟨p. 54⟩glory but the other in uprightness of heart. For in faith there is a double work.

First it empties a man, that is, as a man that hath his ¹hands full cannot take another thing, till he hath let his handful fall, so when faith enters into the heart of a man it empties the heart of self-love, self-will, that is it purgeth out the rubbish that is naturally in every mans heart, and lets all go to get hold on Christ: all shall go then, life, and honour, profit, and pleasure, and he is the truly spiritual man, that can thus lose the world to cleave to Christ, and miserable are they that cannot, and by emptying himself of himself, he is filled with the power of Christ.

First it empties a man, that is, as a man that hath his ¹hands full cannot take another thing, till he hath let his handful fall, so when faith enters into the heart of a man it empties the heart of self-love, self-will, that is it purgeth out the rubbish that is naturally in every mans heart, and lets all go to get hold on Christ: all shall go then, life, and honour, profit, and pleasure, and he is the truely spiritual man, that can thus lose the world to cleave to Christ, and miserable are they that cannot, and by emptying himself of himself, he is filled with the power of Christ.

1. 11.

Secondly, As it empties the heart of that which may keep Christ out of the soul, so in the second place he seeks all things in God and from God, that is he first seeks Gods Love and Gods blessing upon what he doth enjoy, and then he goes unto secondary means, and useth them as helps; but a man that wanteth faith he will not let all go for Christ, he will not seek first unto God in any thing, but unto secondary means, and then if he fails, that is if he want power to supply, then it may be he will seek unto God, and hence it is that he will not lose his life, or liberty, or honour for Christ, because he sees more power and good in the creature then in God.

Secondly, As it empties the heart of that which may keep Christ out of the soul, so in the second place he seekes all things in God and from God, that is he first seekes Gods Love and Gods blessing upon what he doth enjoy, and then he goes unto secondary means, and useth them as helpes; but a man that wanteth faith he will not let all go for Christ, he will not seek first unto God in any thing, but unto secondary means, and then if he fails, that is if he want power to supply, then it may be he will seek unto God, and hence it is that he will not lose his life, or liberty, or honour for Christ, because he sees more power and good in the creature then in God.

Again this makes the difference between the Christian and Christian, namely Faith, and hence it is that some are weak, and others are strong, hence it is that some are more able then others, for the greatest duties of Religion, as for example Caleb and Joshua can do more then the rest of the people, and what is the reason but because they were stronger in the faith then others? And so Paul said of himself that he could do more then they all, because Paul had a stronger faith: for the truth of a mans strength is known by his strength of faith that he hath, it discovers whether he be naturally strong or spiritually strong; for this is the first work of the spirit after Humiliation in the conversion of a sinner, namely to work faith in him, and ⟨p. 55⟩no sooner faith but as soon strength, and the promise follows faith. He that believeth, and is baptized shall be saved; but he that believeth not shall be damned, Mar. 15. 15. And this ¹is the course that we take, first we preach the Law unto you, and we do it to this end to humble you, and to break the hard disposition of your hearts, that so they may be fit to receive Christ, And when we have thereby humbled you, then we Preach unto you the Gospel, beseeching and exhorting you to believe in Christ, for the pardon of sins, past, present, and to come, and to lay down the arms of Rebellion, which you have taken up against Christ, and you shall be saved, And yet notwithstanding how few are either humbled by the one or persuaded and provoked by the other, but are (as the Prophet saith) having eyes and see not, ears, but they hear not, that is, seeing they do not see, and hearing they do not hear, as for example, when a man is showed a thing but yet he minds it not, that is the eye of the mind is upon another object, that man may be said to see and not to see, because he doth not regard it, or a man that hath a matter pleaded before him, hears it, but his mind being otherwise employed he regards it not: in that respect he may be said to hear, and not to hear, because he minds it not, And what is the Reason that we Preach the Law, and the judgements of God so much unto you, and what is the Reason that we beseech and entreat you so often to come in and receive Christ, and you shall be saved, time after time, and day by day, and yet we see how little efficacy the word hath?

Again this makes the difference between the Christian and Christian, namely Faith, and hence it is that some are weak, and others are strong, hence it is that some are more able then others, for the greatest duties of Religion, as for example Caleb and Ioshua can do more then the rest of the people, and what is the reason but because they were stronger in the faith then others? And so Paul said of himself that he could do more then they all, because Paul had a stronger faith: for the truth of a mans strength is known by his strength of faith that he hath, it discovers whether he be naturally strong or spiritually strong; for this is the first work of the spirit after Humiliation in the conversion of a sinner, namely to work faith in him, and ⟨p. 55⟩no sooner faith but assoon strength, and the promise followes faith. He that believeth, and is baptixed shall be saved; but he that believeth not shall be damned, Mar. 15. 15. And this ¹is the course that we take, first we preach the Law unto you, and we do it to this end to humble you, and to break the hard disposition of your hearts, that so they may be fit to receive Christ, And when we have thereby humbled you, then we Preach unto you the Gospel, beseeching and exhorting you to believe in Christ, for the pardon of sins, past, present, and to come, and to lay down the arms of Rebellion, which you have taken up against Christ, and you shall be saved, And yet notwithstanding how few are either humbled by the one or perswaded and provoked by the other, but are (as the Prophet saith) having eyes and see not, ears, but they hear not, that is, seeing they do not see, and hearing they do not hear, as for example, when a man is shewed a thing but yet he mindes it not, that is the eye of the mind is upon another object, that man may be said to see and not to see, because he doth not regard it, or a man that hath a matter pleaded before him, hears it, but his mind being otherwise imployed he regards it not: in that respect he may be said to hear, and not to hear, because he mindes it not, And what is the Reason that we Preach the Law, and the judgements of God so much unto you, and what is the Reason that we beseech and intreat you so often to come in and receive Christ, and you shall be saved, time after time, and day by day, and yet we see how little efficacie the word hath?

1. 1Mark 15. 15.

what is the reason that the word wants this effect in you, as not to humble you? what is the reason, that you are not more affrighted with the judgements of God then you are? what is the reason that you remain as ignorant and careless as ever you were, but because you do not believe, that is, you want a true saving and applying faith; for if you had, the word would work other effects in you then it doth, as for example: if one should tell a man, that such a benefit or Legacy is befallen him, that would raise ⟨p. 56⟩him to great honour, though before he lived but in a mean condition; if this man did but believe it, surely he would be affected with it and rejoice: So truly if you did but believe that Christs Grace and Salvation were so excellent, and that Holiness, and the strengthening of the Inward man, would bring you to so happy a condition and estate, as to be the heirs of Heaven, you would rejoice in Christ and grace only. Again if you did but believe that the word of God is true, and that God is a just God, I say if the drunkard did but believe that the drunkard shall be damned: or if the Adulterer did believe that no Adulterer should inherit the Kingdom of God and of Christ, or if the profane person and the Gamester did but know that they must give an account for all their misspent time and idle words, and vain communication, they would not sport themselves in their sins, as they do;

what is the reason that the word wants this effect in you, as not to humble you? what is the reason, that you are not more affrighted with the judgements of God then you are? what is the reason that you remain as ignorant and careless as ever you were, but because you do not believe, that is, you want a true saving and applying faith; for if you had, the word would work other effects in you then it doth, as for example: if one should tell a man, that such a benefit or Legacie is befa•n him, that would raise ⟨p. 56⟩him to great honour, though before he lived but in a mean condition; if this man did but believe it, surely he would be affected with it and rejoyce: So truly if you did but believe that Christs Grace and Salvation were so excellent, and that Holiness, and the strengthening of the Inward man, would bring you to so happy a condition and estate, as to be the heirs of Heaven, you would rejoyce in Christ and grace onely. Again if you did but believe that the word of God is true, and that God is a just God, I say if the drunkard did but believe that the drunkard shall be damned: or if the Adulterer did believe that no Adulterer should inherit the Kingdom of God and of Christ, or if the prophane person and the Gamester did but know that they must give an accompt for all their mispent time and idle words, and vain communication, they would not sport themselves in their sins, as they do;

Again if we did but believe that God calleth whom and when he pleaseth, and that many are called but few are chosen, that is, if a man consider, that though here be a Church full of people, yet it may be but a few of them shall be saved: I say if a man did but believe this, surely they would not defer their repentance, That is, They would not put off the motions of the spirit, but they would strike while the Iron is hot, and grind while the wind blows. But men will not believe and therefore it is that they go on in sin as they do.

Again if we did but believe that God calleth whom and when he pleaseth, and that many are called but few are chosen, that is, if a man consider, that though here be a Church full of people, yet it may be but a few of them shall be saved: I say if a man did but believe this, surely they would not defer their repentance, That is, They would not put off the motions of the spirit, but they would strike while the Iron is hot, and grinde while the winde blowes. But men will not believe and therefore it is that they go on in sin as they do.

It is not so for earthly things, men are easily to be brought to believe any promise of them, As for example: If a man shall come and tell a man of a commodity, which if he would buy, and lay by him, it would in a short time yield an hundred for one, oh how ready would men be to buy such a commodity with the wise Merchant, Matth. 8. 44. they would sell all that ever they had, to buy this; oh ¹that men would be thus wise for their souls.

It is not so for earthly things, men are easily to be brought to believe any promise of them, As for example: If a man shall come and tell a man of a commoditie, which if he would buy, and lay by him, it would in a short time yield an hundred for one, oh how ready would men be to buy such a commoditie with the wise Merchant, Matth. 8. 44. they would sell all that ever they had, to buy this; oh ¹that men would be thus wise for their souls.

1. 1Matth. 8. 44.

Beloved I tell you this day of a commodity, the best, the richest, the profitablest commodity that ever was bought, even Christ, grace and salvation for which if ⟨p. 57⟩you will but lay out your stock to buy them you shall have them, that is if you have but a desire to rest your wearied souls on Christ & to lay him up in your hearts, I tell you it will yield you an hundred for one: Christ who is the commodity himself saith, Mark 10. He that for saketh Father, ¹and Mother, wife and children and life for my sake shall receive an hundred fold in this life, and everlasting life in the world to come: but men will not believe that, but time will come when you shall see it to be true, and befool your selves that you lost so precious a bargain as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before the difference lies here, men want faith, and hence it is that they neglect the strengthening of the inward man, And are so over-burdened with losses, and crosses because they want faith. And so much for the third difference.

Beloved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought, even Christ, grace and salvation for which if ⟨p. 57⟩you will but lay out your stock to buy them you shall have them, that is if you have but a desire to rest your wearied souls on Christ & to lay him up in your hearts, I tell you it will yield you an hundred for one: Christ who is the commoditie himself saith, Mark 10. He that for saketh Father, ¹and Mother, wife and children and life for my sake shall receive an hundred fold in this life, and everlasting life in the world to come: but men will not believe that, but time will come when you shall see it to be true, and befool your selves that you lost so precious a bargain as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before the difference lies here, men want faith, and hence it is that they neglect the strengthening of the inward man, And are so over-burthened with losses, and crosses because they want faith. And so much for the third difference.

1. 1Mark 10.

The fourth difference is this, natural strength leads a ¹man unto a form of godliness, but the spiritual strength leads a man unto the power of godliness. I call that the form of godliness, when a man doth perform or do any thing with carnal affections not to a right end, and it is known by this, when men fall away from that steadfastness, or form, or show of holiness which they seemed to have; this form of godliness is the same with that Heb 6. which have tasted of the word of life, and yet notwithstanding ²fall away, that is, they seemed to have tasted of saving grace, and to have the power with the form, but it was not so because they continued not, that is, they lost the form which made them seem to be that, which now it appears they were not.

The fourth difference is this, natural strength leads a ¹man unto a form of godliness, but the spiritual strength leads a man unto the power of godliness. I call that the form of godliness, when a man doth perform or do any thing with carnal affections not to a right end, and it is known by this, when men fall away from that stedfastness, or form, or shew of holiness which they seemed to have; this form of godliness is the same with that Heb 6. which have tasted of the word of life, and yet notwithstanding ²fall away, that is, they seemed to have tasted of saving grace, and to have the power with the form, but it was not so because they continued not, that is, they lost the form which made them seem to be that, which now it appeares they were not.

1. 1[…] Differ.〈…〉 Differ.
2. 2Heb. 6.

Again I call that the power of godliness which is performed by the Divine power, force and efficacy of the spirit: in the Rom. 2. it is said that The Gentiles that were not under the Law did by nature the things contained in the Law: ¹That is, they did not by the power and efficacy of the spirit, but by Nature. This Paul speaks of in the 2 Tim 2. ²3. In the later time men shall come in form of godliness, that is ⟨p. 58⟩with a form or show without substance or power of the spirit, But the inward strength which is in the Inward man doth not only teach you to do, but also it teacheth you how to do them; from an inward principle of sanctifying grace.

Again I call that the power of godliness which is performed by the Divine power, force and efficacie of the spirit: in the Rom. 2. it is said that The Gentiles that were not under the Law did by nature the things contained in the Law: ¹That is, they did not by the power and efficacie of the spirit, but by Nature. This Paul speakes of in the 2 Tim 2. ²3. In the later time men shall come in form of godliness, that is ⟨p. 58⟩with a form or shew without substance or power of the spirit, But the inward strength which is in the Inward man doth not onely teach you to do, but also it teacheth you how to do them; from an inward principle of sanctiing grace.

1. 1Rom. 2.
2. 22 Tim. 2. 3.