Filter authors and titles

Remains of that reverend and learned divine, John Preston, Dr. in Divinity, chaplain in…Remaines of that reverend and learned divine, Iohn Preston, Dr. in Divinity, chaplaine in…John Preston, 1634

THE SAINTS SPIRITUAL STRENGTH.THE SAINTS SPIRITVALL STRENGTH.

pp. 65–176132 passagespart 1 of 4

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:258p. 65

THE SAINTS SPIRITUAL STRENGTH.

THE SAINTS SPIRITVALL STRENGTH.

:259p. 65

EPHES. 3. 16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.

EPHES. 3. 16. That he would grant you according to the riches of his glory, to bee strengthned with might by his Spirit in the inner man.

:260p. 65

THESE words are part and the sum of that Divine Prayer that Paul made for the Ephesians: the principal thing that the Apostle prays for, is this, That they may be strengthened by the Spirit in the Inward man: and this he sets down in such a manner, that he answereth all doubts that might hinder the Ephesians from obtaining of this grace.

THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesians: the principall thing that the Apostle prayes for, is this, That they may bee strengthned by the Spirit in the Inward man: and this hee sets downe in such a manner, that he answereth all doubts that might hinder the Ephesians from obtaining of this grace.

:261p. 66

For first, they might demand this of Paul, you pray, That we might be strong in the Inward man, but ¹how shall we? or what means shall we use to get this strength? the Apostle answers to this, and tells them, the means to be strong in the inward man is, to get the Spirit, that you may be strengthened by the Spirit in the inward man.

:266p. 67–68

There is therefore a twofold strength: First, there is a natural strength: Secondly, there is a supernatural strength. First, I say there is a natural strength, and this is when a man is naturally ¹strong either in the parts of his body, or in the gifts of his mind: as for example a strong memory in a man, that is a natural strength; and so other qualities of the mind: so likewise when a man is strong in the parts of his body, as in his arms or legs or neck, these are natural strengths, but this is not the strength, that is here meant. Secondly, ²there is a supernatural strength, and this is twofold, the first is a supernatural strength, which is received from the evil spirit, that is, when Satan ³shall join with the spirit of a man to do evil, ⟨p. 68⟩then he adds a supernatural strength, and so makes him to do more or suffer more then otherwise by nature he is able to do: with this spirit are all the enemies of the Church strengthened withal. Paul himself before he was converted was thus strengthened: and so was he that killed the French King, he had more then a natural strength to undergo all those torments, and not to shrink at them: but this is not the strength here meant; but there is (2.) a supernatural strength, and this is that strength which comes from the ⁴sanctifying spirit whereby a Christian is able to do more then naturally he could do, and this is the strength, that is here meant in this place, and with this strength all the Saints are strengthened withal. This was the strength that Elijah, Stephen, John Baptist, and the Apostles had: this made them speak boldly in the name of Christ.

There is therefore a twofold strength: First, there is a naturall strength: Secondly, there is a supernaturall strength. First, I say there is a naturall strength, and this is when a man is naturally ¹strong either in the parts of his body, or in the gifts of his mind: as for example a strong memory in a man, that is a naturall strength; and so other qualities of the mind: so likewise when a man is strong in the parts of his body, as in his armes or legges or necke, these are naturall strengthes, but this is not the strength, that is here meant. Secondly, ²there is a supernaturall strength, and this is twofold, the first is a supernaturall strength, which is received from the evill spirit, that is, when Satan ³shall joyne with the spirit of a man to doe evill, ⟨p. 68⟩then he addes a supernaturall strength, and so makes him to doe more or suffer more then otherwise by nature he is able to doe: with this spirit are all the enemies of the Church strengthned withall. Paul himselfe before he was converted was thus strengthned: and so was hee that killed the French King, hee had more then a naturall strength to undergoe all those torments, and not to shrinke at them: but this is not the strength here meant; but there is (2.) a supernaturall strength, and this is that strength which comes from the ⁴sanctifying spirit whereby a Christian is able to doe more then naturally he could doe, and this is the strength, that is here meant in this place, and with this strength all the Saints are strengthned withall. This was the strength that Eliah, Stephen, Iohn Baptist, and the Apostles had: this made them speake boldly in the name of Christ.

:267p. 68–70

But you shall the better understand what this ¹strength is, if you do but consider the particulars of it which are these: the first particular in which ²this spiritual strength is seen is this, if a man can bear any wrong patiently without seeking revenge any way, it is a sign that they are spiritually strong: the second particular, wherein this spiritual ³strength is seen is this, if a man can thrive under many afflictions rejoicing under them, he hath this this strength: as in the Acts 5 41. it is said of the ⁴Apostles that they departed from the Council rejoicing that they were thought worthy to suffer rebuke for the name of Christ: he that can ⟨p. 69⟩bear some troubles hath some strength, but to bear great troubles is required great strength, that is, to stand fast to Christ to profess his name there (as the holy Ghost saith in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernatural work of the spirit: the ⁵third particular wherein this spiritual strength is seen, is this, If a man can believe though he hath all reason and strength of reason against him, or if a man can do all things of knowledge, this is to be strong in the inward man. But to go further, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more fully. First, I say it is a general ⁶good disposition or right habit, temperature, or frame of the mind, whereby it is able to please God in all things. I say it is a general good disposition or right habit, because, if it be only in some particulars, and that at sometime only, it is not strength: as for example, to have a passion to good, and not to continue argueth not strength in the inward man: or to have the understanding strong, and yet to have the will and affections weak to good, is not to be strong in the inward man; but they must be all strong: as for example, a man or a woman is not said to be perfectly beautiful, except they be beautiful in all parts, for beauty is required in all parts; so likewise a man is not throughly strong, but imperfectly, except he be strong in all parts: strong in ⟨p. 70⟩the understanding, strong in the will, strong in the affections, &c.

But you shall the better understand what this ¹strength is, if you doe but consider the particulars of it which are these: the first particular in which ²this spirituall strength is seene is this, if a man can beare any wrong patiently without seeking revenge any way, it is a signe that they are spiritually strong: the second particular, wherein this spirituall ³strength is seene is this, if a man can thrive under many afflictions rejoycing under them, he hath this this strength: as in the Acts 5 41. it is said of the ⁴Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ: hee that can ⟨p. 69⟩beare some troubles hath some strength, but to beare great troubles is required great strength, that is, to stand fast to Christ to professe his name there (as the holy Ghost saith in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernaturall worke of the spirit: the ⁵third particular wherein this spirituall strength is seene, is this, If a man can beleeve though hee hath all reason and strength of reason against him, or if a man can doe all things of knowledge, this is to be strong in the inward man. But to goe further, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more fully. First, I say it is a generall ⁶good disposition or right habite, temperature, or frame of the minde, whereby it is able to please God in all things. I say it is a generall good disposition or right habite, because, if it be onely in some particulers, and that at sometime onely, it is not strength: as for example, to have a passion to good, and not to continue argueth not strength in the inward man: or to have the understanding strong, and yet to have the will and affections weake to good, is not to be strong in the inward man; but they must be all strong: as for example, a man or a woman is not said to bee perfectly beautifull, except they be beautifull in all parts, for beauty is required in all parts; so likewise a man is not throughly strong, but imperfectly, except hee bee strong in all parts: strong in

1Particulars of this strength.
2The first particular. Bear wrong patiently.The first particular. Beare wrong patiently.
3The second particular. Thrive under any affliction.The second particular. Thriue under any affliction.
4Acts 5. 41.
5The third particular. To believe.The third particular. To beleeve.
6Description of spiritual strength.Description of spirituall strength.

:269p. 70–71

Now that you may know the better what this strength is, you must first labour to know what weakness is: by weakness I do not mean weakness before a man be converted, for that cannot properly be called weakness, but wickedness: and therefore know that this weakness, which I speak of here, which is proper unto Christians, is of two sorts; The first is weakness of grace, as in the 1 Cor. 3. 1. I speak unto you as unto babes in Christ, ¹that is, as to those that are weak in knowledge, ²babes. The second kind of weakness is this, ⟨p. 71⟩³when one, that hath been strong is new fallen sick, and weak into a consumption of grace that he cannot use grace, and his strength, so as formerly he could: now they who are weak in the first sort of weakness, grow strong; but they who are weak in the second sort, grow weaker and weaker: therefore if there be any here that are such, that hath once truly loved God and his Kingdom, but now is fallen unto the love of the world, that once was lively and quick to good, but is now backward and cold, my Counsel to them shall be the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remember and repent, and to do their first works, lest their Candle-stick be taken from them; let them remember what they were in times past, and what they are now, and then let them humble themselves and turn again into the right way and be ashamed of themselves, that they run so far away from Christ; and that in time, lest their Candlestick be taken away from them, lest these opportunities to good, and the offer of grace be taken from them.

Now that you may know the better what this strength is, you must first labour to know what weakenesse is: by weaknesse I doe not meane weaknesse before a man be converted, for that cannot properly be called weaknesse, but wickednesse: and therefore know that this weaknesse, which I speake of here, which is proper unto Christians, is of two sorts; The first is weakenesse of grace, as in the 1 Cor. 3. 1. I speake unto you as unto babes in Christ, ¹that is, as to those that are weake in knowledge, ²babes. The second kind of weakenesse is this, ⟨p. 71⟩³when one, that hath been strong is new falne sicke, and weake into a consumption of grace that hee cannot use grace, and his strength, so as formerly he could: now they who are weake in the first sort of weakenesse, grow strong; but they who are weake in the second sort, grow weaker and weaker: therefore if there be any here that are such, that hath once truely lov'd God and his Kingdome, but now is falne unto the love of the world, that once was lively and quicke to good, but is now backward and cold, my Counsell to them shall bee the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remember and repent, and to doe their first workes, lest their Candle-sticke be taken from them; let them remember what they were in times past, and what they are now, and then let them humble themselves and turne againe into the right way and bee ashamed of themselves, that they runne so farre away from Christ; and that in time, lest their Candlesticke be taken away from them, lest these opportunites to good, and the offer of grace be taken from them.

11.
21 Cor. 3. 5.
32.

:270p. 71–72

Again as there are kinds of weakness, so there are degrees of weakness. As touching that kind of weakness that follows upon a relapse, (to speak of this first,) there are two degrees of this. First, sensible: Secondly, unsensible. First, I say, ¹sensible, and that is when the understanding is ²good, but the will and affections are desperately ³wicked: the understanding, I say, is good in regard ⟨p. 72⟩of the good it knows, whereby the weakness that is in our wills and affections becomes sensible unto us. Secondly, there is a weakness, unsensible, and that is such as cannot be felt, and ⁴this is when men change their opinions of sin, when they have thought otherwise of it then now they do: as for example; before, they thought every sin a great sin, but now little or none at all: Now as touching that weakness, which follows upon the new birth, there are two degrees likewise of this; the first is general, the second particular: The first is a general weakness, and that is when the Judgement, will, and affections are ⁵all weak. When a man is weak in all the whole parts of the soul: The second degree, is a particular weakness, and that is when a man is generally ⁶strong and yet weak in some parts; as for example, a ship may be strongly built or generally strong, and yet having a leak in it cannot be said to be strong in all parts, because it hath that leak; that is a weakness in one part of it: so the soul may be generally strong, and yet weak in some particular: therefore a man must take heed of all particular weaknesses. Now by way of opposition unto these weaknesses you may conceive of inward strength. But to come unto the reasons wherefore we should strengthen the Inward man; and they are these.

Againe as there are kinds of weakenesse, so there are degrees of weakenesse. As touching that kind of weakenesse that followes upon a relapse, (to speake of this first,) there are two degrees of this. First, sensible: Secondly, unsensible. First, I say, ¹sensible, and that is when the understanding is ²good, but the will and affections are desperately ³wicked: the understanding, I say, is good in regard ⟨p. 72⟩of the good it knowes, whereby the weakenesse that is in our wils and affections becomes sensible unto us. Secondly, there is a weakenesse, unsensible, and that is such as cannot be felt, and ⁴this is when men change their opinions of sinne, when they have thought otherwise of it then now they doe: as for example; before, they thought every sinne a great sinne, but now little or none at all: Now as touching that weakenesse, which followes upon the new birth, there are two degrees likewise of this; the first is generall, the second particular: The first is a generall weaknesse, and that is when the Iudgement, will, and affections are ⁵all weake. When a man is weake in all the whole parts of the soule: The second degree, is a particular weaknesse, and that is when a man is generally ⁶strong and yet weake in some parts; as for example, a ship may be strongly built or generally strong, and yet having a leake in it cannot bee said to be strong in all parts, because it hath that leake; that is a weakenesse in one part of it: so the soule may bee generally strong, and yet weake in some particular: therefore a man must take heed of all particular weaknesses. Now by way of opposition unto these weakenesses you may conceive of inward strength. But to come unto the reasons wherefore we should strengthen the Inward man; and they are these.

:272p. 73–74

The second reason wherefore you should desire to be strong in the Inward man is this, because it ¹brings most comfort and cheerfulness into the soul. (1) Because it makes us do all that we do with facility and easiness, so that that which we ²do is easy unto us; as for example, a man that is weak in Judgement and weak in understanding, any high point of religion is weariness unto him, because he wants a capacity to conceive: now that which is not rightly conceived or understood, we have little or no comfort or delight in it, but it is irksomeness and weariness unto our nature: whereas the same things unto a man that is of a larger capacity are easy unto him and he delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his ³soul, for as it is in the body, the more natural strength, the more health; so in the soul, the more strength in the inward man, the more healthful ⟨p. 74⟩in grace (3.) It brings the more cheerfulness into the heart, because it brings Christ and God ⁴thither, who is the God of all comfort and consolation, as the Apostle calls him there. For that must needs be the best thing in the world to be strong in the inward man; and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plenty of all good into the soul, and we say, that if a man hath ⁵a good outward estate, he is like to hold out if a famine should come; so it is with a Christian if he be strong in the inward man, though a famine should come, he is likely to hold out and keep that which he hath: but on the contrary, when a man is poor in the inward man (as it is with a body that is weak) every thing that it hath is ready to be taken away. But as a bowl that hath a bias, the strength of the arm takes away the bias, so strength in the Inward man takes away the bias of shame and reproach, which otherwise would draw us to despair, and makes us to go on stoutly and to bear afflictions strongly; babes you know cannot bear that which a strong man can, neither are they able to hold out in any thing as a strong man is able. Therefore that you may hold out, labour to be strong in the Inward man, (5.)

The second reason wherefore you should desire to be strong in the Inward man is this, because it ¹brings most comfort and cheerefulnesse into the soule. (1) Because it makes us doe all that we doe with facilitie and easinesse, so that that which we ²doe is easie unto us; as for example, a man that is weake in Iudgement and weake in understanding, any high point of religion is wearinesse unto him, because hee wants a capacitie to conceive: now that which is not rightly conceived or understood, wee have little or no comfort or delight in it, but it is irkesomenesse and wearinesse unto our nature: whereas the same things unto a man that is of a larger capacitie are easie unto him and hee delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his ³soule, for as it is in the body, the more naturall strength, the more health; so in the soule, the more strength in the inward man, the more healthfull ⟨p. 74⟩in grace (3.) It brings the more cheerefulnesse into the heart, because it brings Christ and God ⁴thither, who is the God of all comfort and consolation, as the Apostle calles him there. For that must needs be the best thing in the world to be strong in the inward man; and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plentie of all good into the soule, and we say, that if a man hath ⁵a good outward estate, he is like to hold out if a famine should come; so it is with a Christian if he bee strong in the inward man, though a famine should come, hee is likely to hold out and keepe that which he hath: but on the contrary, when a man is poore in the inward man (as it is with a body that is weake) every thing that it hath is ready to be taken away. But as a bowle that hath a byas, the strength of the arme takes away the byas, so strength in the Inward man takes away the byas of shame and reproach, which otherwise would draw us to despaire, and makes us to goe on stoutly and to beare afflictions strongly; babes you know cannot beare that which a strong man can, neither are they able to hold out in any thing as a strong man is able. Therefore that you may hold out, labour to be strong in the Inward man, (5.)

1Reason 2.
21.
32.
43.
54.

:274p. 75

This shows how they are to be blamed, that ¹seek this strength least of all, or not at all; for let us look upon men, and we shall see how busy they are, to get the riches and honour, and pleasure of the body; but few or none regarding this strength which is the riches, and honour, and pleasure of the soul: for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to add any thing unto them; but for the beauty of the Inward man, they care not for that, they respect not that: All their care is, for their backs and bellies, still regarding the things that may raise their outward estate, but never minding the strengthening of the inward man; which will appear more plainly by this. Ask but such men why they do not pray, or hear, or receive the Sacrament oftener then they do: to this you shall hear them answer, that they cannot for businesses; they have great employments in the world, and they must not neglect them, to do such and such things; as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.

This showes how they are to be blamed, that ¹seeke this strength least of all, or not at all; for let us looke upon men, and we shall see how busie they are, to get the riches and honour, and pleasure of the body; but few or none regarding this strength which is the riches, and honour, and pleasure of the soule: for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to adde any thing unto them; but for the beautie of the Inward man, they care not for that, they respect not that: All their care is, for their backes and bellies, still regarding the things that may raise their outward estate, but never minding the strengthning of the inward man; which will appeare more plainely by this. Aske but such men why they doe not pray, or heare, or receive the Sacrament oftner then they doe: to this you shall heare them answer, that they cannot for businesses; they have great employments in the world, and they must not neglect them, to doe such and such things; as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.

1Use 1.Vse 1.

:279p. 77–78

Secondly consider, that you are to be made like ¹unto the Image of God, if you will be saved; but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy, so be you holy in all manner of conversation: that is, seeing you are called unto such a high place, as to be the sons of God by grace, what a base thing is it for you to stoop unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is unseemly in that creature, yet men do the like, and are not ashamed: men will stoop to the world, and will be any mans vassal, and be any thing what any would have them to be, if it may but enlarge their outward estate. But beloved there is a great loss and baseness in it: for what is Gold, or honour, or pleasure to Christ, grace, and holiness? In every thing wherein there is loss, it grieves and pains us: we grieve when we see Wheat given unto Hogs, which would be mans meat: we grieve when we set up a fair building, on which we have bestowed much cost and labour, and then to have Iim, and Chim to dwell therein, and not our selves: And if we be subject to grieve for these things, then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their souls to be a harbour for their lusts, which ought to be a Temple ⟨p. 78⟩for the holy Ghost.

Secondly consider, that you are to be made like ¹unto the Image of God, if you will be saved; but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy, so bee you holy in all manner of conversation: that is, seeing you are called unto such a high place, as to be the sonnes of God by grace, what a base thing is it for you to stoupe unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is unseemely in that creature, yet men doe the like, and are not ashamed: men will stoope to the world, and will bee any mans vassall, and bee any thing what any would have them to be, if it may but inlarge their outward estate. But beloved there is a great losse and basenesse in it: for what is Gold, or honour, or pleasure to Christ, grace, and holinesse? In every thing wherein there is losse, it grieves and paines vs: we grieve when we see Wheate given unto Hogs, which would bee mans meate: wee grieve when we set up a faire building, on which we have bestowed much cost and labour, and then to have Iim, and Chim to dwell therein, and not our selves: And if we be subject to grieve for these things, then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their soules to bee a harbor for their lusts, which ought to be a Temple ⟨p. 78⟩for the holy Ghost.

:280p. 78–79

Thirdly, consider that it is the inward man that enables a man to do those things that are honourable ¹unto God and profitable unto men; no man can truly honour God that doth it not by the strength of the inward man; neither can any man truly be said to profit another, except what he does, flows from the inward man unto him, therefore the Apostle saith, Col. 3. 2. Set your affections on things above, and not on things below: but Satan comes and robs us of all the good that otherwayes we might do: and first he robs us of our selves, by stealing from us the strength of the inward man: and then secondly, he robs our parents of us, making us the objects of their grief: and thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable instruments? and beloved, if you look into the world, you shall find it true; as for example, look unto young men, they are busied in eating and drinking, and rising up to play, but never regard at all the strengthening of the inward man; whereby they may become profitable unto all. When the soul is unto some, but as salt is unto meat, only to keep it from Putrefaction: and the body, that is put into the souls place: but what is the reason we put it thus, doth not this prove that true, which Solomon saith, I have seen servants ride, and Masters go afoot. When you employ your selves and spend your time and pains in getting of outward dignity, in decking the outward man, and little regard the ⟨p. 79⟩beautifying of the inward man, you prefer dross before Gold, Copper before Silver: you set the body in the souls place, you set the servant on horseback, but the Master must go on foot; in a word, you do not things like or beseeming Christians, and on the contrary you do things like your selves, when you prefer the inward man first.

Thirdly, consider that it is the inward man that enables a man to doe those things that are honourable ¹unto God and profitable unto men; no man can truely honour God that doth it not by the strength of the inward man; neither can any man truely be said to profit another, except what hee does, flowes from the inward man unto him, therefore the Apostle saith, Col. 3. 2. Set your affections on things above, and not on things below: but Satan comes and robs us of all the good that otherwayes we might doe: and first he robs us of our selves, by stealing from us the strength of the inward man: and then secondly, he robs our parents of us, making us the objects of their griefe: and thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable instruments? and beloved, if you looke into the world, you shall find it true; as for example, looke unto young men, they are busied in eating and drinking, and rising up to play, but never regard at all the strengthning of the inward man; whereby they may become profitable unto all. When the soule is unto some, but as salt is unto meate, onely to keepe it from Putrifaction: and the body, that is put into the soules place: but what is the reason we put it thus, doth not this prove that true, which Salomon saith, I have seene servants ride, and Masters goe afoote. When you imploy your selves and spend your time and paines in getting of outward dignity, in decking the outward man, and little regard the ⟨p. 79⟩beautifying of the inward man, you preferre drosse before Gold, Copper before Silver: you set the body in the soules place, you set the servant on horsebacke, but the Master must goe on foote; in a word, you doe not things like or beseeming Christians, and on the contrary you doe things like your selves, when you preferre the inward man first.

:281p. 79–80

Fourthly, consider that it is an immortal soul: why do you labour for the meat that perisheth, in the ¹use of it; that is, why do you dote upon the outward man that perisheth in the getting, which perisheth in the using, that will stand you in no stead if you keep it? and why do you not rather labour for the meat that perisheth not? why do you not labour to get the strength of the inward man which is of an immortal substance that will never fade nor perish in the use: you have built a Temple here, which is in it self a good work, but I say, except you build also in your souls the Temple of the inward man, all your labour, all your pains and all your cost is but lost labour: it will perish and stand you in no stead when you shall need it. And this is one main drift of the Scripture to show you the vanity of earthly things, that you should not set your affections upon them, because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speaks. Consider therefore that it is a spirit, and again borne and infused into this body to bear rule there, and the body to be but a servant ⟨p. 80⟩to the inward man. But that you be not deceived, there is a natural strength whereby some men will go very far, and there is a moral strength, and yet take heed you rest not in that: not that I speak against natural strength, because it comes from God and is good. For I say, we do not take away those affections, but we alter and change them, and therefore I beseech you look that you do not content your selves with them, but labour to strengthen the Inward man. And here a question ariseth, seeing that there is a natural and spiritual strength, how shall a man come to know whether the strength which he hath, be a natural, moral, or spiritual strength: yet as I said, we do not destroy natural strength, but we use it as men do wild Horses and beasts, they tame them, to make them fit for service; so we should use these as means to carry us unto their right ends. We will therefore come to show the differences betwixt the natural and spiritual strength.

Fourthly, consider that it is an immortall soule: why doe you labour for the meat that perisheth, in the ¹use of it; that is, why doe you dote upon the outward man that perisheth in the getting, which perisheth in the using, that will stand you in no stead if you keepe it? and why doe you not rather labour for the meate that perisheth not? why doe you not labour to get the strength of the inward man which is of an immortall substance that will never fade nor perish in the use: you have built a Temple heere, which is in it selfe a good worke, but I say, except you build also in your soules the Temple of the inward man, all your labour, all your paines and all your cost is but lost labour: it will perish and stand you in no stead when you shall need it. And this is one maine drift of the Scripture to shew you the vanity of earthly things, that you should not set your affections upon them, because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speakes. Consider therefore that it is a spirit, and againe borne and infused into this body to beare rule there, and the body to be but a servant ⟨p. 80⟩to the inward man. But that you be not deceived, there is a naturall strength whereby some men will goe very farre, and there is a morall strength, and yet take heed you rest not in that: not that I speake against naturall strength, because it comes from God and is good. For I say, we doe not take away those affections, but we alter and change them, and therefore I beseech you looke that you doe not content your selves with them, but labour to strengthen the Inward man. And here a question ariseth, seeing that there is a naturall and spirituall strength, how shall a man come to know whether the strength which hee hath, be a naturall, morall, or spirituall strength: yet as I said, we doe not destroy naturall strength, but we use it as men doe wild Horses and beasts, they tame them, to make them fit for service; so we should use these as meanes to carry us unto their right ends. We will therefore come to shew the differences betwixt the naturall and spirituall strength.

1John 6. 27.Iohn 6. 27.

:282p. 80–82

The first difference is this, The spiritual strength ¹goes further then the natural strength. Look what the natural man with the natural strength can do, the spiritual man can do more, he can go further both in degree and measure: and the reason is, because grace elevates nature, it brings it unto a higher pitch; grace is unto the soul as a prospective glass is unto the body, it brings that which is a far off, to be as it were nigh at hand, it turns a man to see things in a more excellent ⟨p. 81⟩manner: for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to do more then a natural strength can do: this was that which made a difference between Sampson and other men, he had a natural strength, and he had another strength to do more then another man could do: and that this strength doth go further then a natural strength, we will prove by these particulars. First, the spiritual strength enables you to see more, and to prize grace more; ²the natural strength shows you something in your journey, but it shows you not unto the end of your journey; whereas the sight that the inward man brings unto the soul, adds unto it Jeremiah 31. 34. Then shall ye know me; that is: ³they knew me before, but now they shall know me in another manner then before: grace presents things unto the soul in another hue. Secondly, in performances: all natural strength leads a man but unto a form of godliness, but this strength gives a man power and ability to do good. Labour, therefore, labour for this strength that your hearts may be in such a frame of godliness, that you may do Gods will in earth as the Angels do it in heaven, which the carnal man will never do: he that hath not this strength, he will never labour to please God after that manner, because he cares not for grace if he can but escape hell, but the spiritual man will not be contented to have the pardon of sin, except he may have grace and holiness too. Thirdly, it enables ⟨p. 82⟩⁴him to go further in Judgement, the natural man he cares not, if he can get but just so much holiness as will bring him to heaven; but the spiritual man will not be contented with any answer; but it is with the spiritual man as it is with the Sun; the clearest Sun-shine shows the most motes; the clearest glass the best; and best water is next the fountain;

The first difference is this, The spirituall strength ¹goes further then the naturall strength. Looke what the naturall man with the naturall strength can doe, the spirituall man can doe more, he can goe further both in degree and measure: and the reason is, because grace elevates nature, it brings it unto a higher pitch; grace is unto the soule as a prospective glasse is unto the body, it brings that which is a farre off, to be as it were nigh at hand, it turnes a man to see things in a more excellent ⟨p. 81⟩manner: for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to doe more then a naturall strength can doe: this was that which made a difference betweene Sampson and other men, he had a naturall strength, and he had another strength to doe more then another man could doe: and that this strength doth goe further then a naturall strength, we will proove by these particulars. First, the spirituall strength enables you to see more, and to prize grace more; ²the naturall strength shewes you something in your journey, but it shewes you not unto the end of your journey; whereas the sight that the inward man brings unto the soule, addes unto it Ieremy 31. 34. Then shall yee know mee; that is: ³they knew mee before, but now they shall know mee in another manner then before: grace presents things unto the soule in another hue. Secondly, in performances: all naturall strength leads a man but unto a forme of godlinesse, but this strength gives a man power and abilitie to doe good. Labour, therefore, labour for this strength that your hearts may be in such a frame of godlinesse, that you may doe Gods will in earth as the Angels doe it in heaven, which the carnall man will never doe: he that hath not this strength, he will never labour to please God after that manner, because hee cares not for grace if he can but escape hell, but the spirituall man will not be contented to have the pardon of sinne, except he may have grace and holinesse too. Thirdly, it inables ⟨p. 82⟩⁴him to goe further in Iudgement, the naturall man he cares not, if hee can get but just so much holinesse as will bring him to heaven; but the spirituall man will not be contented with any answer; but it is with the spirituall man as it is with the Sun; the cleerest Sun-shine showes the most motes; the cleerest glasse the best; and best water is next the fountaine;

11. Difference.
21.
3Jere. 31. 34.Iere. 31. 34.
43.

:283p. 82–83

even so when the spiritual man is strong in the inward man, it sees the more motes and bracks in the spiritual strength, and labours for more strength against weaknesses, which a natural man cannot conceive of, as 1 Pet. 4. 4. They think it strange that you run not with ¹them into the same excess of riot; they know not the reason, or they cannot conceive what should keep you from loving such and such vices which they love: like blind men, they hear the pipe, but they see not the persons that dance, so they hear the pipe, but they see not the rule by which the spiritual man goes; as a country-man that comes and sees a man drawing the Geometricians line, he marvels what he means to spend his time about such a thing, when as he that draws it knows that it is of a great use: Fourthly, in degree, that is, in the generality of the ²growth, when you grow in every part proportionably: a natural man may grow in some parts, but not in all parts; as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weak affections to God: or it may be his affections are strong, but his Judgement is ⟨p. 83⟩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 such weakness in the will, that he will not yield any true obedience unto God: but it is not thus in the spiritual strength, that is, in the growth of the inward man, for that leads him unto all growth in all parts: now in the natural growth, we say, it is not a proper augmentation, except there be a growth in all parts: as for example, if a man should grow in one member, and not in another, as in the arm, not in the leg, we would not say that it were a growth, but a disease, and that many humours of the body were met together in his arm, and that it were rather a sign that it should be cut off from the body, then a help unto the rest of the body; even so the growth in any part of the soul, if it be not universal, rather hurts then helps, that is, it rather shows a disease in the soul, then the health of the soul: but the true spiritual strength, that grows in all parts: so much for the first difference.

even so when the spirituall man is strong in the inward man, it sees the more motes and bracks in the spirituall strength, and labours for more strength against weaknesses, which a naturall man cannot conceive of, as 1 Pet. 4. 4. They thinke it strange that you run not with ¹them into the same excesse of riot; they know not the reason, or they cannot conceive what should keepe you from loving such and such vices which they love: like blind men, they heare the pipe, but they see not the persons that dance, so they heare the pipe, but they see not the rule by which the spirituall man goes; as a countrey-man that comes and sees a man drawing the Geometricians line, he marvels what he meanes to spend his time about such a thing, when as hee that drawes it knowes that it is of a great use: Fourthly, in degree, that is, in the generality of the ²growth, when you grow in every part proportionably: a naturall man may grow in some parts, but not in all parts; as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weake affections to God: or it may bee his affections are strong, but his Iudgement is ⟨p. 83⟩weake: or it may be hee is strong in both, that is, he knowes the good, and after his manner of loving, hee loves the good: but yet there is such weakenes in the wil, that he will not yeild any true obedience unto God: but it is not thus in the spirituall strength, that is, in the growth of the inward man, for that leads him unto all growth in all parts: now in the naturall growth, wee say, it is not a proper augmentation, except there bee a growth in all parts: as for example, if a man should grow in one member, and not in another, as in the arme, not in the legge, we would not say that it were a growth, but a disease, and that many humours of the body were met together in his arme, and that it were rather a signe that it should bee cut off from the body, then a helpe unto the rest of the body; even so the growth in any part of the soule, if it bee not universall, rather hurts then helpes, that is, it rather showes a disease in the soule, then the health of the soule: but the true spirituall strength, that growes in all parts: so much for the first difference.

11 Pet. 4. 4. 5.
24.

:284p. 83–85

The second difference is in the beginning and ending of that strength: it hath another Alpha ¹and 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 a spiritual strength conveyed into the soul, for I say, no man can receive the spirit of this spiritual strength, but by the Gospel, therefore consider what the goodness ⟨p. 84⟩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. First, examine whether ever you were humbled: that is, ²examine whether by the preaching of the law, you have had such a sight 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 strength, 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; First, throughly to humble him; Secondly, examine whether there hath followed a comfortable assurance of Gods love in ³Christ, which hath not only wrought Joy and comfort against the former fear, but also a longing desire after Christ, and holiness, therefore if the holiness that is in you be throughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifest, but as for the natural strength, it hath not such a beginning, it is not wholly wrought by the Word, it may be he hath been a little humbled and comforted by the Word, but it is not throughly and soundly wrought by the same Word: but is a mere habitual strength of nature picked out of observations and examples. Again as the spiritual strength hath a different beginning, so it hath a different end: the end of them are as far (if not further) differing as their beginnings: for as the holiness that is in a Holy Man, ariseth from a higher Well-head, so it leads a man to a more nobler ⟨p. 85⟩end then the natural strength: for the end of the spiritual mans strength is Gods glory, that he may yield better obedience unto God, that he may keep truth with him and keep in with him that he may have more familiarity with him and more confidence and boldness in prayer; in a word, that he may be fit for every good work:

The second difference is in the beginning and ending of that strength: it hath another Alpha ¹and Omega: for the strength of the spirituall 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 a spirituall strength conveyed into the soule, for I say, no man can receive the spirit of this spirituall strength, but by the Gospell, therefore consider what the goodnesse ⟨p. 84⟩is that you have, and how you came by it, whether it came by the Gospell or no, if it did you shall know it by these particulars. First, examine whether ever you were humbled: that is, ²examine whether by the preaching of the law, you have had such a sight of sinne, that hath broken your hearts; if thus in the first place you came by it, it is a signe that it is the true strength, for this is the first worke of the Spirit, when it comes to change the heart of a Christian, and to make him a new Creature; First, throughly to humble him; Secondly, examine whether there hath followed a comfortable assurance of Gods love in ³Christ, which hath not onely wrought Ioy and comfort against the former feare, but also a longing desire after Christ, and holinesse, therefore if the holinesse that is in you be throughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifest, but as for the naturall strength, it hath not such a beginning, it is not wholly wrought by the Word, it may be he hath beene a little humbled and comforted by the Word, but it is not throughly and soundly wrought by the same Word: but is a meere habituall strength of nature pickt out of observations and examples. Againe as the spirituall strength hath a different beginning, so it hath a different end: the end of them are as farre (if not further) differing as their beginnings: for as the holinesse that is in a Holy Man, ariseth from a higher Well-head, so it leads a man to a more nobler ⟨p. 85⟩end then the naturall strength: for the end of the spirituall mans strength is Gods glory, that he may yeild better obedience unto God, that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer; in a word, that hee may be fit for every good worke:

12. Difference.
21.
32.

:286p. 85–87

The third difference is this, he that is spiritually strong, is strong in faith. The strength of the inward ¹man is faith: but the strength of the outward man is but moral strength, an habitual strength of nature: 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. Strong faith makes a man or woman strong: that is, it is that which makes a difference between a spiritual man, and a natural man: for as reason makes a difference between men and beasts, so faith makes 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 ⟨p. 86⟩knowledge: such go beyond other men, yet in matters of faith and believing, they are as blind as beetles; and the reason is this, the one sees and doth all things by faith, but the other only by the light of nature and this is the same that the Apostle speaks of in Hebr. 11. of weak they became strong, that is, because they had faith, and ²were strong in the faith, and trusted and believed, and hoped in God, therefore they became strong, 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, but 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 outward parts as Paul: but here is the difference, Paul doth all things out of faith, but Socrates doth not: therefore the Apostle saith, 1 Tim. 4. 10. We are strong because we stand in God: that is, we have a strong ³faith in God, and that makes us to withstand all the assaults of men and devils. I say, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feet the things of the world as well as Moses, but Moses by faith chose rather the one then the other, Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world: but it was ⁴not thus with the other, his contempt of earthly things, was not out of faith, as Moses was, who had respect unto Gods Commandment, and to ⟨p. 87⟩his promise; for then and not till then is a man spiritually strong, when he will let life and riches, and honour, and pleasure, and liberty, and all go for Christ:

The third difference is this, he that is spirituallystrong, is strong in faith. The strength of the inward ¹man is faith: but the strength of the outward man is but morall strength, an habituall strength of nature: 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. Strong faith makes a man or woman strong: that is, it is that which makes a difference betweene a spirituall man, and a naturall man: for as reason makes a difference betweene men and beasts, so faith makes a difference betweene a holy man, and a wicked man: as for example, take a Philosopher that doth excell in other things, as in humane ⟨p. 86⟩knowledge: such goe beyond other men, yet in matters of faith and beleeving, they are as blind as beetles; and the reason is this, the one sees and doth all things by faith, but the other onely by the light of nature and this is the same that the Apostle speakes of in Hebr. 11. of weake they became strong, that is, because they had faith, and ²were strong in the faith, and trusted and beleeved, and hoped in God, therefore they became strong, they did that which other men could not doe that wanted faith. Sisera might doe as great things as Gideon; but here is the difference, Gideon doth them all out of Faith, but 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 outward parts as Paul: but here is the difference, Paul doth all things out of faith, but Socrates doth not: therefore the Apostle saith, 1 Tim. 4. 10. Wee are strong because we stand in God: that is, we have a strong ³faith in God, and that makes us to withstand all the assaults of men and divels. I say, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feete the things of the world as well as Moses, but Moses by faith chose rather the one then the other, Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world: but it was ⁴not thus with the other, his contempt of earthly things, was not out of faith, as Moses was, who had respect unto Gods Commandement, and to

13. Difference.
2Heb. 11. 34.
31 Tim. 4. 10.
4Heb. 11. 24.

:287p. 87–88

the natural man will never do this, this is the only property of faith, a supernatural work, and change in the soul, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them willingly go; life and liberty and all shall go ere Christ shall go. A noble Roman may do something for his country, and for himself but there is a by-end in it, he doth it not in a right manner unto a right end, but the spiritual strong man doth all things in a spiritual manner unto a saving end, the one doth it for vain glory, but the other in uprightness of heart: for there is a double work of faith. First, it empties a man, as a man that hath ¹his handful cannot take another thing till he let his handful fall, so when faith enters into the heart of a man, it empties the heart of self love, of self will: it purgeth out the old rubbish, that is naturally in every mans heart, and lets all go to get hold on Christ, all shall go then, life, and honour, and profit, and pleasure, and he is the truly spiritual man that can thus loose the world to cleave to Christ, and miserable are they that cannot. Secondly, as it empties the heart of that which may keep Christ out of the soul: so in ²the 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 ⟨p. 88⟩he goes unto secondary means, and uses 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 fail, that is, want power to supply, then it may be he will seek unto God: and hence it is, that he will not loose 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 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:

the naturall man will never doe this, this is the onely property of faith, a supernaturall worke, and change in the soule, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them willingly goe; life and liberty and all shall goe ere Christ shall goe. A noble Roman may doe something for his countrey, and for himselfe but there is a by-end in it, he doth it not in a right manner unto a right end, but the spirituall strong man doth all things in a spirituall manner unto a saving end, the one doth it for vain glory, but the other in uprightnesse of heart: for there is a double worke of faith. First, it empties a man, as a man that hath ¹his handfull cannot take another thing till hee let his handfull fall, so when faith enters into the heart of a man, it empties the heart of selfe love, of selfe will: it purgeth out the old rubbish, that is naturally in every mans heart, and lets all goe to get hold on Christ, all shall goe then, life, and honour, and profit, and pleasure, and hee is the truly spirituall man that can thus loose the world to cleave to Christ, and miserable are they that cannot. Secondly, as it empties the heart of that which may keepe Christ out of the soule: so in ²the 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 injoy, and then ⟨p. 88⟩he goes unto secondary meanes, and uses them as helpes: but a man that wanteth faith, he will not let all goe for Christ, hee will not seeke first unto God in any thing, but unto secondary meanes, and then if hee faile, that is, want power to supply, then it may be he will seeke unto God: and hence it is, that he will not loose his life, or liberty, or honour for Christ; because he sees more power and good in the creature then in God. Againe, this makes the difference betweene Christian and Christian, namely faith, and hence it is, that some are weake, and others are strong; hence it is that some are more able then others for the greatest duties of Reiigion: as for example, Caleb and Ioshua can doe 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 himselfe, that he could doe more then they all, because Paul had a stronger faith:

:288p. 88–90

For the truth of a mans strength, is known by his strength of faith that he hath, whether he be naturally strong, or spiritually strong, for this is the first work of the Spirit after the humiliation of him in the conversion of a sinner, namely, to work faith in him; and no sooner faith, but as soon by degrees, strength, and then the promise follows faith, He that believeth and is baptized shall be saved, but he that believeth not shall be damned, Mark 16. 16. and this is the course ¹that we take in preaching: 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 ⟨p. 89⟩hearts, that so they may be fit to receive Christ, and when we have throughly humbled you then we preach unto you the Gospel, beseeching and persuading 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, but yet notwithstanding, you are neither humbled by the one, nor persuaded and provoked by the other, but are as the Prophet saith, You have eyes and see not, you have ears but you hear not, seeing you do not see, and hearing you do not hear; as for example, when a man is showed a thing, but yet he minds it not, when 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 come before him, he hears it, but his mind being otherwayes employed he regards it not, in which regard he may be said to hear and not to hear, because he minds it not. And what is the reason that though we preach the Law and the Judgements of God so much unto you, beseech and persuade you so often to come in and receive Christ and you shall be saved, time after time, day after day, yet we see no reformation at all? what is the reason that the word wants this effect in you, as to humble you, and that you are no more affrighted with the Judgements of God then you are, and that you remain as ignorant and careless as ever you were, the reason is, because you do not believe: you want a true saving ⟨p. 90⟩& applying faith, for if you had that, the word would work other effects in you, then it doth.

For the truth of a mans strength, is knowne by his strength of faith that he hath, whether he be naturally strong, or spiritually strong, for this is the first worke of the Spirit after the humiliation of him in the conversion of a sinner, namely, to worke faith in him; and no sooner faith, but as soone by degrees, strength, and then the promise followes faith, He that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned, Marke 16. 16. and this is the course ¹that wee take in preaching: first wee Preach the Law unto you, and we doe it to this end to humble you, and to breake the hard disposition of your ⟨p. 89⟩hearts, that so they may be fit to receive Christ, and when we have throughly humbled you then wee preach unto you the Gospell, beseeching and perswading you to beleeve in Christ, for the pardon of sinnes past, present, and to come; and to lay downe the armes of rebellion which you have taken up against Christ and you shall be saved, but yet notwithstanding, you are neither humbled by the one, nor perswaded and provoked by the other, but are as the Prophet saith, You have eyes and see not, you have eares but you heare not, seeing you doe not see, and hearing you doe not heare; as for example, when a man is showed a thing, but yet hee minds it not, when the eye of the minde 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 come before him, he hears it, but his minde being otherwayes employed he regards it not, in which regard hee may be said to heare and not to heare, because he minds it not. And what is the reason that though wee preach the Law and the Iudgements of God so much unto you, beseech and perswade you so often to come in and receive Christ and you shall be saved, time after time, day after day, yet we see no reformation at all? what is the reason that the word wants this effect in you, as to humble you, and that you are no more affrighted with the Iudgements of God then you are, and that you remaine as ignorant and carelesse as ever you were, the reason is, because you doe not beleeve: you want a true saving ⟨p. 90⟩& applying faith, for if you had that, the word would worke other effects in you, then it doth.

1Mark 16. 16.Marke 16. 16.

:289p. 90–91

If one should tell a man that such or such a benefit or legacy is befallen him, that would raise him unto great honour, though before he lived but in a mean condition, now if this man did but believe it, then surely he would rejoice. Truly so, if you did but believe that Christ, and grace, and salvation were so excellent, and that holiness and the strengthening of the inward man, would bring you unto 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 believe that the Word of God is true, and that God is a just God: if the drunkard did but believe that drunkards shall be damned; or if the Adulterer did but believe that no adulterer should inherit the Kingdom of God & Christ; or if the profane person and the gamester, did but believe that they must give account for all their mis-spent time and idle words, and vain communication, they would not sport themselves in their sins as they do. Again, if men did but believe that God calls, whom and when he lists, and that many are called, but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved; I say, if men did but believe this, they would not surely defer their repentance, they would not put off the motions of the Spirit, but they would strike whilst the iron is hot, and grind whilst the wind blows, but men will not believe, and therefore ⟨p. 91⟩it is that they go on in sin as they do: It is not so for earthly things, men are easily brought to believe any promise of them: as for example, if one should come and tell a man of a commodity, which if he would but buy and lay by him, it would in a short time yield a hundred for one; oh how ready will men be, to buy such a commodity with the wise Merchant, Mat. 8. 44. They would sell all that ever they had to buy this: oh that men would be but thus wise for their souls: beloved I tell you this day of a commodity, the best, the richest, the profitablest commodity that ever was bought, even Christ and grace, and salvation; which if you will but lay out your stock of grace to buy him, you shall have him, that is, if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yield you a hundred for one. Nay, Christ the commodity himself saith, in Mark 10.

If one should tell a man that such or such a benefit or legacie is befalne him, that would raise him unto great honour, though before hee lived but in a meane condition, now if this man did but beleeve it, then surely he would rejoyce. Truly so, if you did but beleeve that Christ, and grace, and salvation were so excellent, and that holinesse and the strengthning of the inward man, would bring you unto so happy a condition and estate as to be the heires of heaven, you would rejoyce in Christ and grace only. Againe, if you did beleeve that the Word of God is true, and that God is a just God: if the drunkard did but beleeve that drunkards shall be damned; or if the Adulterer did but beleeve that no adulterer should inherit the Kingdome of God & Christ; or if the prophane person and the gamester, did but beleeve that they must give account for all their mis-spent time and idle words, and vaine communication, they would not sport themselves in their sinnes as they doe. Againe, if men did but beleeve that God calles, whom and when he lists, and that many are called, but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved; I say, if men did but beleeve this, they would not surely deferre their repentance, they would not put off the motions of the Spirit, but they would strik whilest the iron is hot, and grinde whilest the wind blowes, but men will not beleeve, and therefore ⟨p. 91⟩it is that they goe on in sinne as they doe: It is not so for earthly things, men are easily brought to beleeve any promise of them: as for example, if one should come and tell a man of a commoditie, which if he would but buy and lay by him, it would in a short time yeeld a hundred for one; oh how ready will men be, to buy such a commoditie with the wise Merchant, Mat. 8. 44. They wold sell al that ever they had to buy this: oh that men would be but thus wise for their soules: beloved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought, even Christ and grace, and salvation; which if you will but lay out your stocke of grace to buy him, you shall have him, that is, if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yeeld you a hundred for one. Nay, Christ the commoditie himselfe saith, in Marke 10.

:291p. 92–93

The fourth difference is this, the natural strength leads a man but unto a form of godliness, ¹but 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 this is known by this, when they fall away from that steadfastness, or form and show of holiness that they seemed to have: this form of godliness is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall away: 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: they lost that form which made them seem to be that which now it appears they were not. Again, I call that the power of godliness which is performed by the divine power, force and efficacy of the Spirit. Rom. 2. 14. it is said, that the Gentiles, that were ²not under the law, did by nature the things contained in the law: that is, they did it by the efficacy and power of nature. Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a form of godliness, that ³is, with a form in show without substance or power of the Spirit: but the inward strength which is the inward man doth not only teach you to do, but also it teacheth you how to do them; but men that have but a common strength, have some bubbles to good and they seem to have this strength because they have the law of nature ⟨p. 93⟩written in their hearts and they may promise much and yet he is not spiritually strong, because he cannot do spiritual actions in a spiritual manner, for he goes about that with a natural strength which should be performed with a spiritual strength, 1 Pet. 1. 5. Who are kept by the power of God through faith, unto salvation: when a ⁴man is truly regenerated when he hath not power of his own to do the Will of God, then he hath the spirit to help him, that is, they are not only kept by the power from evil, but also they are enabled to do good by it.

The fourth difference is this, the naturall strength leades a man but unto a forme of godlinesse, ¹but the spirituall strength leads a man unto the power of godlinesse: I call that the forme of godlinesse, when a man doth performe, or doe any thing with carnall affections not to a right end, and this is knowne by this, when they fall away from that stedfastnesse, or forme and show of holinesse that they seemed to have: this forme of godlinesse is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall away: they seemed to have tasted of saving grace, and to have the power with the forme, but it was not so, because they continued not: they lost that forme which made them seeme to bee that which now it appeares they were not. Againe, I call that the power of godlinesse which is performed by the divine power, force and efficacy of the Spirit. Rom. 2. 14. it is said, that the Gentiles, that were ²not under the law, did by nature the things contained in the law: that is, they did it by the efficacy and power of nature. Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a forme of godlinesse, that ³is, with a forme in show without substance or power of the Spirit: but the inward strength which is the inward man doth not onely teach you to doe, but also it teacheth you how to doe them; but men that have but a common strength, have some bubles to good and they seeme to have this strength because they have the law of nature ⟨p. 93⟩written in their hearts and they may promise much and yet he is not spiritually strong, because he cannot doe spirituall actions in a spirituall manner, for hee goes about that with a naturall strength which should be performed with a spirituall strength, 1 Pet. 1. 5. Who are kept by the power of God through faith, unto salvation: when a ⁴man is truely regenerated when he hath not power of his owne to doe the Will of God, then hee hath the spirit to helpe him, that is, they are not onely kept by the power from evill, but also they are inabled to doe good by it.

14. Difference.
2Rom. 2. 14.
32 Tim. 2. 3.
41 Pet. 1. 5.

:292p. 93–94

The fifth difference betwixt the natural and spiritual strength, is this, that which proceeds ¹from the spirit is always joined with reluctancy of the will, but in the natural strength there, as no reluctancy, because there is no contraries, but in the spiritual man there is two contraries, the flesh, and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and pain, but a man that is going down a hill goes with much ease: so there is much labour and pain, which a spiritual man takes to subdue the flesh, but the natural man hath no reluctancy at all: he hath no fighting and struggling with corruption, but he goes without pain because he is but one, and one man cannot be divided against it self, but in every spiritual man there are two men, the old man, and the new man, the flesh and the spirit, and hence grows that spiritual combat, ⟨p. 94⟩Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, that they cannot do the things that they would: these two men in a regenerate man strive for masteries, and so hinder one the other. Yet know also that in the natural man there may be reluctancy in the will against some particular sin, as covetousness may strive against pride, and pride against nigardnesse, yet not fight against it as it is a sin, but as it crosseth and thwarteth his pride. Again, know that a natural man may have reluctancy in some part of the soul, as in the conscience, which is sensible of sin; and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace: but where this spiritual strength is, it is in all parts not one faculty against another but all are fighting against sin in the whole man: now the reason that there is not this reluctancy against sin in every faculty in the natural man, is, because he wants saving grace; grace is not in the faculty opposite unto the corruption that is in it: but in the holy man there, is and therefore he is like Rebekah; they have two in them, Jacob and Esau: the flesh and the spirit, and Paul complains of so much, Rom. 7. I find another law in my members rebelling against the law of my mind, that is, I find ²something in me that is contrary unto me: In my members, that is in my body and soul, notwithstanding;

The fifth difference betwixt the naturall and spirituall strength, is this, that which proceeds ¹from the spirit is alwayes ioyned with reluctancy of the will, but in the naturall strength there, as no reluctancy, because there is no contraries, but in the spirituall man there is two contraries, the flesh, and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and paine, but a man that is going downe a hill goes with much ease: so there is much labour and paine, which a spirituall man takes to subdue the flesh, but the naturall man hath no reluctancy at all: he hath no fighting and strugling with corruption, but he goes without paine because hee is but one, and one man cannot be divided against it selfe, but in every spirituall man there are two men, the old man, and the new man, the flesh and the spirit, and hence growes that spirituall combate, ⟨p. 94⟩Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, that they cannot doe the things that they would: these two men in a regenerate man strive for masteries, and so hinder one the other. Yet know also that in the naturall man there may be reluctancy in the will against some particular sinne, as covetousnesse may strive against pride, and pride against nigardnesse, yet not fight against it as it is a sinne, but as it crosseth and thwarteth his pride. Againe, know that a naturall man may have reluctancy in some part of the soule, as in the conscience, which is sensible of sinne; and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace: but where this spirituall strength is, it is in all parts not one faculty against another but all are fighting against sinne in the whole man: now the reason that there is not this reluctancy against sinne in every faculty in the naturall man, is, because hee wants saving grace; grace is not in the faculty opposite unto the corruption that is in it: but in the holy man there, is and therefore he is like Rebecka; they have two in them, Iacob and Esau: the flesh and the spirit, and Paul complaines of so much, Rom. 7. I finde another law in my members rebelling against the law of my minde, that is, I finde ²something in me that is contrary unto me: In my members, that is in my body and soule, notwithstanding;

15. Difference.
2Rom. 7. 23.

:294p. 95–96

Is it so, that the strength of the inward man is to be desired above all things, then as it was in the ¹first place for reproof, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man, and that they would now at last gather the fragments of their thoughts and desires which have been formerly set to get other things, and now wholly employ them for the getting of this strength, and so much the rather because other things are but as the husk without the kernel, or as the scabbard without the sword, which will do a man no good when he stands in need of them; as for example, to be strong in riches and honour and credit, and (and yet this is all the strength that most men desire) will do no good ⟨p. 96⟩when ye come to wrestle with sin and death. But for to be strong in the inward man who seeks or enquires after it? I know you would be strong in all earthly strength: but I beseech you above all things labour to be strong in the inward man. It is the folly, weakness, and sickness of men, they look all without the doors, unto the strength of the outward man, oh that I could but persuade you as I said before to gather the rest of your thoughts and desires together and set the soul in a frame of grace that you may mortify these inordinate affections which keep back the strengthening of the inward man as covetousness, pride, pleasure, love of vain glory, and the like; then it would be but an easy work and no burden unto you to strengthen the inward man; but here men stick, the way is too narrow, it is a hard matter to persuade men unto it, that there is such excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevail with you to strengthen the inward man, I will lay down some motives to persuade you to it.

Is it so, that the strength of the inward man is to be desired above all things, then as it was in the ¹first place for reproofe, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man, and that they would now at last gather the fragments of their thoughts and desires which have beene formerly set to get other things, and now wholly imploy them for the getting of this strength, and so much the rather because other things are but as the huske without the kernell, or as the scabberd without the sword, which will doe a man no good when hee stands in need of them; as for example, to bee strong in riches and honour and credit, and (and yet this is all the strength that most men desire) will doe no good ⟨p. 96⟩when yee come to wrastle with sinne and death. But for to be strong in the inward man who seekes or enquires after it? I know you would be strong in all earthly strength: but I beseech you above all things labour to be strong in the inward man. It is the folly, weakenesse, and sicknesse of men, they looke all without the doores, unto the strength of the outward man, oh that I could but perswade you as I said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse, pride, pleasure, love of vaine glory, and the like; then it would bee but an easie worke and no burthen unto you to strengthen the inward man; but here men sticke, the way is too narrow, it is a hard matter to perswade men unto it, that there is such excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevaile with you to strengthen the inward man, I will lay downe some motiues to perswade you to it.

1Use 2.Vse 2.

:295p. 96–98

The first motive to move you to strengthen the inward man, is, because your comfort lies most in ¹the inward man: even all your comfort and therefore to strengthen that, is to add unto your comfort: as for example, the Sun brings comfort with it because it brings light, therefore the more light the more comfort, so the more of the inward man you have, the more light and joy. ⟨p. 97⟩Now the reason wherefore the inward man brings the most comfort is, because it is the greater faculty, and the greater the faculty is, the greater is either the joy or the sorrow, as for example, take a man that is troubled in mind. None so humble, so penitent, so sorrowful as he: and therefore it is said, that the Spirit of a man will bear his infirmities, but a wounded spirit who can bear? a man may be able to bear any outward trouble, but the grief of a troubled mind who can? on the contrary take a man, that is at peace with God, who so joyful and comfortable as he? now the outward man is the less faculty, and therefore it is capable of the less comfort: it doth not in any measure know what true comfort and joy there is in the inward man: Again, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they comfort no more, but as they are esteemed of the inward man, if the inward do not esteem them as worthy the rejoicing in, they will not bring comfort; Again, all the pains and labour that you bestow on the outward man is but lost labour, that will bring you no great advantage: but the strength of the inward man will arm you against losses, and crosses, and reproach, that you shall meet withal in the world, whilst you are in the way to heaven: Again, consider that though you be strong in the outward man, yet you are moveable; subject to shaking and fleeting; but it is otherwayes with the inward man, it makes a Christian stead fast and unmoveable; ⟨p. 98⟩it will so establish the heart in grace, that he will stand firm unto Christ in all estates. It is with the outward man as it is with the Seas, though the strength of the stream run one way, yet if the wind blow contrary, it moves and stirs, and strives, and disquiets it: so when losses, and crosses come, they break the frame and strength of the outward man, but the inward man is like the dry ground, let the wind blow never so violent, yet it moves not, it stands firm.

The first motive to move you to strengthen the inward man, is, because your comfort lyes most in ¹the inward man: even all your comfort and therefore to strengthen that, is to adde unto your comfort: as for example, the Sunne brings comfort with it because it brings light, therefore the more light the more comfort, so the more of the inward man you have, the more light and ioy. ⟨p. 97⟩Now the reason wherefore the inward man brings the most comfort is, because it is the greater faculty, and the greater the faculty is, the greater is either the joy or the sorrow, as for example, take a man that is troubled in minde. None so humble, so penitent, so sorrowfull as he: and therefore it is said, that the Spirit of a man will beare his infirmities, but a wounded spirit who can beare? a man may be able to beare any outward trouble, but the griefe of a troubled mind who can? on the contrary take a man, that is at peace with God, who so joyfull and comfortable as he? now the outward man is the lesse faculty, and therefore it is capable of the lesse comfort: it doth not in any measure know what true comfort and ioy there is in the inward man: Againe, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they comfort no more, but as they are esteemed of the inward man, if the inward doe not esteeme them as worthy the reioycing in, they will not bring comfort; Againe, all the paines and labour that you bestow on the outward man is but lost labor, that will bring you no great advantage: but the strength of the inward man will arme you against losses, and crosses, and reproach, that you shall meete withall in the world, whilest you are in the way to heaven: Againe, consider that though you bee strong in the outward man, yet you are moveable; subject to shaking and fleeting; but it is otherwayes with the inward man, it makes a Christian sted fast and unmoveable; ⟨p. 98⟩it will so establish the heart in grace, that he will stand firme unto Christ in all estates. It is with the outward man as it is with the Seas, though the strength of the streame runne one way, yet if the wind blow contrary, it moves and stirres, and strives, and disquiets it: so when losses, and crosses come, they breake the frame and strength of the outward man, but the inward man is like the dry ground, let the winde blow never so violent, yet it moves not, it stands firme.

11. Motive.

:296p. 98–99

Again, in the abundance of outward things there is no true contentedness: Neither in the want of them, where the strength of the inward man is, is there cause of dejectedness. This we shall see in Adam and Paul: Adam though he was lord of all things, and had the rule of all the creatures yet when he was weak in the inward man, what joy had he, nay what fear had he not, when he hid himself in the Garden? Again, look upon Paul in the want of these outward things, he is not dejected at all, as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stocks, the prison rung ¹for joy: now what was the reason of it, but this because they were strong in the inward man? And therefore you see that all true joy is that which comes from grace within, and when you rejoice in that, your rejoicing is good, you stand then upon a good bottom! Alas, you think to have contentment in your riches, but you will be fooled by them: they will deceive you, if you build upon them you will build without a foundation, and ⟨p. 99⟩go upon another mans legs: now were it not far better for you to get legs of your own, and build upon a sure foundation? and this you shall do if you will strengthen the inward man. Again consider, that if you do not strengthen the inward man, you will have wicked thoughts in your hearts and evil actions in your hands; were it not better to be strong in the inward man and to have holiness, and grace in the heart? Let this therefore move you to strengthen the inward man, because your comfort lies most in the inward man: Thus much for the first motive.

Againe, in the abundance of outward things there is no true contentednesse: Neither in the want of them, where the strength of the inward man is, is there cause of dejectednesse. This we shall see in Adam and Paul: Adam though hee was lord of all things, and had the rule of all the creatures yet when hee was weake in the inward man, what joy had hee, nay what feare had he not, when he hid himselfe in the Garden? Againe, looke upon Paul in the want of these outward things, he is not dejected at all, as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stockes, the prison rung ¹for joy: now what was the reason of it, but this because they were strong in the inward man? And therefore you see that all true joy is that which comes from grace within, and when you rejoyce in that, your rejoycing is good, you stand then upon a good bottome! Alas, you thinke to have contentment in your riches, but you will be fooled by them: they will deceive you, if you build upon them you will build without a foundation, and ⟨p. 99⟩goe upon another mans legges: now were it not farre better for you to get legges of your owne, and build upon a sure foundation? and this you shall doe if you will strengthen the inward man. Againe consider, that if you doe not strengthen the inward man, you will have wicked thoughts in your hearts and evill actions in your hands; were it not better to bee strong in the inward man and to have holinesse, and grace in the heart? Let this therefore move you to strengthen the inward man, because your comfort lyes most in the inward man: Thus much for the first motive.

1Acts 16. 25.

:297p. 99–100

The second motive to move you to strengthen the inward man, is this: if you labour to strengthen ¹the inward man, you shall thereby please God. If a man had never so much strength, yet if it be not the strength of the inward man he cannot please God, he cannot perform any holy duty, in such a holy manner as God will approve of, and therefore the Prophet saith, That God doth not delight in any mans legs. He cares not for any mans strength, be it never so great and excellent, except it be the strength of the inward man, and on the contrary, he regards the holy man with his strength, though outwardly weak, as in Esa. 56. 2. I will dwell with him that is of a ²contrite and humble spirit, he that is of a contrite spirit, he is spiritually strong, and therefore I will dwell with him: now what is the reason, that men seek so much the favour of Princes, but because ⟨p. 100⟩they may be exalted unto honour, then why should not you much more labour to be in favour, and have familiarity with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull down another; now if we could but bring our hearts to believe this, that in strengthening of the inward man, we should get and grow in favour with God, then men would be stirred up to set upon this work: yet withal, you must know that by the strength of the inward man, you do not please God by merit, for so Christ only, and none but Christ pleaseth God: but when you strengthen the inward man you please God, by object, because you choose grace and holiness, and his favour above all things: Merit was the same argument which Christ used unto his Father, when he would have his Father to glorify him, Joh. 17. 4, 5. Father I have glorified thee on earth: I have finished the work, &c. therefore, ³Father, glorify me, that is, I have merited this at thy hands, that thou shouldest glorify me, because I have perfectly pleased thee in doing thy will. But an argument drawn from the object, is that, which Christ useth to his Disciples, Herein ⁴is my Father glorified, that you bring forth much fruit: when you grow strong in the inward man, and can bring forth fruit agreeable unto his will you please God: And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree, and by sweet oil, the one full of fatness, the other full of sweetness;

The second motive to moove you to strengthen the inward man, is this: if you labour to strengthen ¹the inward man, you shall thereby please God. If a man had never so much strength, yet if it be not the strength of the inward man hee cannot please God, he cannot performe any holy dutie, in such a holy manner as God will approove of, and therefore the Prophet saith, That God doth not delight in any mans legs. He cares not for any mans strength, be it never so great and excellent, except it be the strength of the inward man, and on the contrary, hee regards the holy man with his strength, though outwardly weake, as in Esa. 56. 2. I will dwell with him that is of a ²contrite and humble spirit, hee that is of a contrite spirit, he is spiritually strong, and therefore I will dwell with him: now what is the reason, that men seeke so much the favour of Princes, but because ⟨p. 100⟩they may be exalted unto honor, then why should not you much more labour to be in favour, and have familiaritie with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull downe another; now if we could but bring our hearts to beleeve this, that in strengthning of the inward man, wee should get and grow in favour with God, then men would be stirred up to set upon this worke: yet withall, you must know that by the strength of the inward man, you doe not please God by merit, for so Christ onely, and none but Christ pleaseth God: but when you strengthen the inward man you please God, by object, because you chuse grace and holinesse, and his favour above all things: Merit was the same argument which Christ used unto his Father, when hee would have his Father to glorifie him, Ioh. 17. 4, 5. Father I have glorified thee on earth: I have finished the worke, &c. therefore, ³Father, glorifie me, that is, I have merited this at thy hands, that thou shouldest glorifie mee, because I have perfectly pleased thee in doing thy will. But an argument drawne from the object, is that, which Christ useth to his Disciples, Herein ⁴is my Father glorified, that you bring forth much fruit: when you grow strong in the inward man, and can bring forth fruite agreeable unto his will you please God: And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree, and by sweete oyle, the one full of fatnesse, the other full of sweetnesse;

THE SAINTS SPIRITUAL STRENGTH.

THE SAINTS SPIRITVALL STRENGTH.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

THE SAINTS SPIRITUAL STRENGTH.

THE SAINTS SPIRITVALL STRENGTH.