Glimpses of Christian History Presents Pastwords #108: The Saints' Spritiual Strength (Believers Urged to Apprehend the Holy Spirit First) by John Preston ©2007

PRESTON, JOHN. Remaines of the Reverend and Learned Divine, John Preston, Dr. in Divinity, Chaplaine in Ordinary to his Majesty, Master of Emanuel Colledge in Cambridge, and sometimes Preacher of Lincolnes-Inne. Containing three excellent Treatises, Namely, Judas's Repentance. The Saints Spiritual Strength. Paul's Conversion. Hebr. II. Being dead, hee yet speaketh. London: Printed for Andrew Crooke. 1634. Small Quarto.

John Preston (1587-1628) Puritan, a vigorous defender of Calvinism. As a preacher he attracted great attention--his "sermons were preached to the most influential people in the realm and in printed form became household literature in many a home."--Stoeffler: Rise Ev. Pietism, p.75. We offer the 1st edition of his Remaines.2

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

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 inner 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.

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

Secondly, they might demand, but how shall we doe to get the Spirit? the Apostle answers to this, you must pray for him, for your selves, as I doe for you: for, I pray that he would grant you the Spirit, that you may be strengthened in the inward man.

Thirdly, they might demand, but what should moove God to give us his Spirit, and to heare our prayers: to this the Apostle answers, that the motive-cause is, the riches of his glory, that hee would grant you according to the riches of his glory, that you may be strengthned by the Spirit in the inward man.

Fourthly, they might demand, but what shall we be the better for this strength if we get it? to this the Apostle answers in the verses following, then saith he, You shall be able to comprehend with all the Saints, what is the length, and the height, the depth, and the breadth of the riches of the love of God towards you in Christ, Now in that the Apostle above all other good things that hee wishes unto them, prayes for this, That they may be strengthned by the Spirit in the inward man, I gather this point.

That which is to be desired of every Christian and to be sought for above all things, is this, that he may be strengthned by the Spirit in the inward man. I gather it ther thus. Paul was now to pray for some good to the Ephesians, and considering what might bee most profitable for them, he makes choice of this above all other good things, making it the summe, and substance of his prayer, that they may be strengthned by the Spirit in the inward man: I shall not need to prove it by any other place of Scripture, because this in hand sufficiently proves the point, as being the maine scope and intent of the Spirit in this place, to shew the necessity of this doctrine of strengthening the inward man. But for the more fuller explaining of this point, we will first shew you what this strength is, and then we will come to the uses.

There is a two-fold 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 strong 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, there is a supernaturall strength, and this is two-fold, the first is a supernaturall strength, which is received from the evil spirit, that is, when Satan shall joyne with the spirit of a man to doe evill, 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 sanctifying spirit whereby the 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, John Baptist, and the Apostles had: this made them speake boldly in the name of Christ.

But you shall better understand what this strength is, if you doe but consider the particulars of it which are these: the first particular in which this 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 strength is seene is this, if a man can thrive under many afflictions rejoycing under them, he hath this strength: as in the Acts 5:41. it is said of the Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ: hee that can 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 third 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 good 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 particulars, 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 the understanding, strong in the will, strong in the affections, &c. Secondly, I call it a temperature or right frame of the mind, because it sets the soule in order, that is, it sets a new habite on the faculties, and fixes the soule on fit objects for these habits: the soule was before like a disordered clocke that went at randome, every thing was out of its place, but when the strength of the inward man comes into the soule, it frames it anew, and puts it into a right temper againe. Thirdly, I say, whereby a man is able to please God in all things, because it sets a good hew upon all our actions: for as Varnish makes all Colours fresh: so doth the Inward man, it sets a deepe dye upon all our actions; a glasse upon them, and makes them beautifull: nothing without it will hold tryall: every thing that hath the tincture of the inward man upon it, will hold good: this sets the stampe of holinesse upon them: and therefore they are acceptable to God.

Now that you may know the better what this strength is, you must first labour to know what weaknesse is: by weaknesse I doe not meane weaknesse before a man be converted, for that cannot properly be called weaknesse, but wickedness: and therefore know that this weaknesse, which I speake of here, which is proper unto Christians, is of two sorts; The first is weaknesse of grace, as in the 1 Cor. 3.1. I speake unto you as unto babes in Christ, that is, as to those that are weake in knowledge, babes. The second kind of weaknesse is this, when 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 truly 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 opportunities to good, and the offer of grace be taken from them.

The first reason wherefore you should be strong in the Inward man is this, because it will fit you for many imployments, it will make us goe through much worke with great ease, to performe the weightiest duties of Religion in such manner as otherwise wee could never be able to doe, and this should perswade men the rather, because God rewards men according to their workes: it is not riches, beautie, honour, or dignitie that prevaile with God in his giving the reward, but according to our workes so shall his reward be. And this reason should make men to haste to get into Christ, because the longer they are in Christ, the stronger they are in the Inward man. The more strength a man hath in the Inward man, the more health he hath in his soule, 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 healthful in grace. It brings the more cheerefulnesse into the heart, because it brings Christ and God thither, 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.

This shows how they are to be blamed, that seeke 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 imployments 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.

Againe, see it in your selves: This day is appointed for the strengthning of the inward man, but how doe you neglect it, how often were you in prayer, and holy meditation before, or how often since have you seriously considered on the things that you have heard, or how have you cast aside your occasions of businesses in your callings, or whether be they not now fresh in your memories: nay, doe not your hearts run after them, even now when I am perswading you to the contrary; If they be, whatsoever you say of your selves, you have not the care you ought to have, to grow strong in the Inward man.

Secondly consider, that you are to be made like unto 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 stoupe 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 everything wherein there is losse, it grieves and paines us: we grieve when we see Wheate given unto Hogs, which would be mans meate: wee grieve when we set up a faire building, on which we have bestowed much cost and labour, and then to have Jim, and Chim to dwell therein, and not ourselves: 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 for the holy Ghost.

Thirdly, consider that it is the inward man that enables a man to doe those things that are honourable unto 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 truely be said to profit another, except what hee does in us, 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.

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 rightends. We will therefore come to shew the differences betwixt the naturall and spirituall strength.

The first difference is this, The spirituall strength goes 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 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 between Sampson and other men, he had a naturall strength, and he had another strength to doe more then another man could doe.

The second difference is in the beginning and ending of that strength: it hath another Alpha and 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 God's Word, hence there is a spiritual 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 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, examine 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 Christ, which hath not onely wrought Joy 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 same Word: but is a meere habituall strength of nature pickt out of observations and examples.

The third difference is this, he that is spiritually strong, is strong in faith. The strength of the inward man is faith: but the strength of the outward man is but morall strength, and 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 between a holy man, and a wicked man: as for example, take a Philosopher that doth excell in other things, as in humane 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 were 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.

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 therfore 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 would 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, He that forsaketh father and mother, and wife, and children, and life for my sake, shall receive a thousand-fold in the life to come: but men will not beleeve it, but a time will come when you shall see it to bee true: and befoole your selves, that you lost so precious a bargaine as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before, the difference lyes here, men want faith, and hence it is, that they neglect the strengthning of the inward man, and are so over-burthened with losses and crosses, because they want faith; And so much for the third difference.

The fourth difference is this, the naturall strength leades a man but unto a forme of godlinesse, but 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 form 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 appeared 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 not 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 [resembling] unto this is that of the same Apostle, 2 Tim. 2.3. in the latter time men shall come in a forme of godliness, that is, 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 [worthless ideas] to good and they seeme to have this strength because they have the law of nature 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 man is truly regenerated when he hath not power of his owne to doe the Will of God, then hee hath the spirit to help him, that is, they are not onely kept by the power from evill, but also they are inabled to doe good by it.

The fifth difference betwixt the naturall and spirituall strength, is this, that which proceeds from the spirit is always joyned 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 struggling with corruption, but he goes without paine because hee is but one, and one man cannot be devided 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, 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.

The first motive to move you to strengthen the inward man, is, because your comfort lyes most in the 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 joy.

The second motive to moove you to strengthen the inward man, is this: if you labour to strengthen the 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 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 [Isa. 66:2?] I will dwell with him that is of a contrite 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 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.

The third motive, to perswade you to strengthen the inward man, is this, because this inward strength drawes on the outward strength, that is, it makes the outward strength more prosperous. Now who would not thrive in the things of the world? but if you turne it, the contrary will not hold so, for the outward strength will not draw on the inward strength; therefore our Saviour saith, Seek you first the Kingdome of heaven, and the righteousness thereof, and then all things shall be added unto you; the way for you to thrive in the outward man is, first to get strength in the inward man; Seeke you first grace and Christ, and holinesse: and then the effect will follow, All things, that is, what you shall stand in need of, shall be given you, and Esa. 48.18. The Lord saith, O that my people had but a heart to consider, that is, oh that my people would but bee wise; First, to strengthen the inward man, and then as it followes, your prosperitie should be as the floods, then your outward strength and prosperity should abound like floods: againe Prov. 22.4. The wise man saith, the reward of holinesse is, riches, and honour, and life: hee that is strong in the inward man, shall have whatsoever may be necessary or good for the outward man: and therefore wee should strive to grow strong in the inward man, that is, to be full of grace and wisedome, especially against evill dayes against they come, that when they come wee may have strength to beare them: now the inward man will beare a mountaine of afflictions and reproches, which will presse and squeese the outward man to powder: The spirit of a man will beare his infirmities, but a wounded conscience who can beare? If the inward man be weake, who can beare, the burthen of afflictions and the like, but if the inward man be strong then the Will, will beare a part, & the affections will beare a part with the conscience, and so the burthen will be the lighter, but if you be not strong in the inward man, it is unpossible that you should beare them: therefore let us not busie our selves about fantasies, and vaine things that will stand us in no stead, but let us labour to strengthen the inward man.

The fourth motive, to perswade you to strengthen the inward man, is, because a man is that which he is, in the inward man, a man without the inward man, is but as a scaberd without a sword, that is, worth nothing, and therefore the wise man saith, That the righteous man is more excellent then his neighbour, the excellency wherein he doth exceed him, is in the inward man. So I say unto you, if you lose the strength of the inward man, you will lose your excellency: now no man would willingly lose his excellency; if you would not then, you must keepe strength in the inward man. In the 1 Psalme, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted by the rivers of water.

In the third place, this may serve for direction for you may say unto mee you have showed us what this inward man is, and the differences betwixt the inward strength, and the outward strength and you have also laid downe motives to move us to strengthen the inward man, but alas, how shall we strengthen the inward man? what meanes shall we use to doe so? To helpe you in this worke I will lay downe some meanes by the use of which you may bee strengthned.

The first meanes to strengthen the inward man is to abound in spirituall knowledge: because the more knowledge the more strength, for the spirituall knowledge of divine truthes is the strength of the soule; for as the soule is unto the body, so is the knowledge of the word unto the inward man. The body is dead without the soule, not able to doe any thing, so the inward man without this spirituall strength which is wrought in the soule by the saving knowledge of the Word, is nothing but weaknesse, therefore the Apostle saith, 1 Pet. 2.2. As new borne Babes desire the sincere milke of the Word, that yee may grow by it: knowledge in the Word will make them grow in Christ: the contrary unto this we see the Apostles upbraides in the Corinthians, 1 Cor. 3.1. and Heb. 5.13. because they were weake in knowledge, hee cals them Babes, for saith hee, Hee that is not expert in the Word of righteousnesse, is a Babe, therefore labour to abound in spirituall knowledge. But yet I say you must know before you can be strong; there must be some proportion betweene the spirituall knowledge, and the spirituall strength: as for example, one man eates and is fat, another man eates and is still leane; so some have as much as others, and yet wee say, fatnesse comes by eating, so doth the strength of the inward man by knowledge: and where the Lord workes by his Spirit, by his spirit I say, the most knowledge; there is most strength: therefore I beseech you labour for a full measure of saving knowledge, for a working, purging, convincing, operative, and powerfull knowledge. And this I doe not onely speake unto you that are weake, but also unto you that are strong, that you be carefull to adde unto your knowledge: for what is the reason that you doe not grow in grace, but because you are not carefull to adde more knowledge unto that which you have: it may bee you picke some good things from some Sermon, or good booke, but presently you forget it, you doe not make it your own by meditation, and so it doth you no good; but if you would be carefull to adde unto it; you would grow stronger in the inward man then you doe: and here is the misery of us builders; other builders when they have built a house, the owner lookes to it himselfe, and keepes it in repaire; but when we have done what wee can to build you up in the inward man, and thinke that you will put to your hands your selves, when we are to further the works of grace, you begin to pull downe your building againe your selves, by your loose lives: by following your pleasure, your sporting, and gaming, and prophaning of the Lords day. Therefore you must labour to grow in knowledge, if you will grow strong in the inward man.

The second meanes to be used, if you would grow strong in the inward man, is this, you must bee diligent in the use of the meanes, as the Wise man saith, the hand of the diligent maketh rich; as diligence in a calling makes rich, so where there is much diligence in the use of the meanes of grace, there is much strength in the inward man; but no man gets spirituall strength, save they that are diligent, and therefore this is the reason, that men are not strong in this spirituall strength; because like the sluggard, they are not diligent in the use of the meanes, they take no paines for grace, and therefore it is that they get no increase: for according unto the proportion of your paines, so is the inward man strengthned, and as you use them more diligently, so you find the strength of them more operative and powerfull: for it is in the soule, as it is in the body, if you bee not diligent and careful to feed the body, it will wither and consume away, and grow weake; so if you feed not the soule diligently and use the meanes constantly, you will breed weakenesse in the soule, and the more secure and remisse you are in the performance of holy duties, the weaker you are.

The first rule, that I would have you observe, if you would have the meanes effectuall is this, you must use all the meanes: for if you use but a part of the meanes you will not grow strong: as it is with the body, so it is with the inward man: a man for the health, and growth of the body, will use all meanes, labour in health, Physicke in sicknesse, recreation for the whetting of the faculty: in a word, he will use every thing that hee may strengthen the body, thus you must doe for the strengthning of the inward man, you must use all meanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints.

The second rule, if you would have the meanes effectuall, is this, you must looke that you performe holy duties strongly; for then the meanes strengthen the inward man, when they are done with strong affections: when he useth them not remissely and coldly, for remisse actions weakneth the habit: as for example, take water that is exceeding hot, and put cold water to it, and you will weaken it: so performe holy duties, and use the meanes of grace remissly and they will weaken the habit to good: it will worke an Indisposition in the soule: therefore doe them strongly, with much zeale and strong affections, that the inward man may grow strong by the performance of them.

The third rule, if you would have the meanes effectuall, then you must be constant in the use of the meanes, for what is the reason that there is so little thriving in grace, that men remaine cripples in grace; but because they use meanes of growth, but by fits, and haltnesse, that is, they are not constant in a good course of life, they are still off and on the rule: sometimes the shot will bee short, and other times they hit the marke: they come seldome unto the meanes, now and then they pray, and now and then they make use of the Communion of the Lord; this inconstancy jogles the faculty, and weakens the habite: and therefore it is unpossible that you should thrive in grace except you be constant.

The fourth rule, if you would have the meanes effectuall, is this, you must take heed of depending upon the meanes without God. For know that the meanes without God, is but as a penne without Incke, a pipe without water or a scaberd without a sword. They will not strengthen the inward man without God: for it is the Spirit that puts life in the meanes, and yet you must not cut off the pipe from the well-head: you must not depend upon God without the use of the meanes, but you must use both: that is, first seeke to God and depend upon him for the strengthning of the inward man, and withall use the meanes constantly, because as water is carried from the Well-head unto the pipe, and so from the pipe unto many places, so the meanes are as pipes to carry grace into the soule. Therefore use them and cut them not off by carelessenesse; if you doe, you will cut off the strength of the inward man.

The third meanes, if you would strengthen the inward man is this, you must get rectified Judgements: that is, you must see that your judgements are right: for men doe deceive themselves in their judgements; they thinke that they have strong judgements, and that they are able to judge of things, when indeed they are marvellous weake. Now that you may not deceive your selves, I will lay downe some signes of a rectifyed judgement.

The first signe of a rectified judgement, is this, you shall know it by your constancy: so much constancy in good, and so much is your judgements rectified, and on the contrary so much inconstancy, and so much weaknesse.

The second signe, whereby you shall know whether your judgements are rectified, is this, examine whether your passions be strong, for strong passions have weake affections unto good, when the passions of a man are strong, they weaken the understanding, they weaken the will and the affections, as touching the truth, and therefore Paul in Acts 14.15. when they would have made him a god, he cries out, We are men subject unto passions as you are, that is, full of weaknesse, as if he should say, your passion in this thing proves your weakenesse of judgement: therefore labour to have strong affections to good, for this strength in the affections, comes from the inward man. Againe, the strength of the affections unto good, show the abiding of the Spirit in the soule, as 1 Sam. 11.6. It is said, that the Spirit of the Lord came upon Saul, and he was angry: that is, his affections were strong for Gods glory. In Acts 4.32. After that they were filled with the Holy Ghost they spake boldly: they had strong affections for Gods glory, and therefore the Spirit is compared unto fire and Oyle: Fire, that burnes and consumes, and Oyle that mollifies and softens, so doth the Spirit. Therefore examine, whether you burne in the inward man: see whether you have strong affections to good; if you have, you are strong, if not, your are weake: and againe, see what cheerefulnesse you have: examine whether your hears are soft and tender, and plyable, then it is a signe that the Spirit is there: it is true, a strong man may have passion, but it is but now and then, it continues not, it is not alwayes, yet so much passion as hee hath, so much weakenesse there is in him: therefore labour to overcome your passions.

The third signe whereby you shall know whether your Judgements are rectified or no, is this, examine what contentment you have to beare losses and crosses. I gather this out of Phil. 4.12 I can, saith the Apostle, want and abound, I can doe all things through Christ that strengthneth mee, examine therefore when you are abused and reproached for Christ, whether you can take it patiently, can you be content to suffer disgrace and reproach for Christ; if you can, then it is a signe that you are strong in Judgement, if not, you are weake, whatsoever you thinke of your selves. Proverbs 27. saith the Wise man, a wise man is knowne by his dignitie, so I may say, a man that is strong in the inward man, is knowne by his bearing of reproch without seeking after revenge againe: this man is spiritually strong in Judgement: therefore try your Judgements by your contentednesse.

The fourth signe, whereby you shall know whether you have rectified Judgements, is this, examine whether you finde your selves easie to be deceived, if so, it is a signe that you are weake in Judgement, and therefore this is the argument that Paul uses unto women, that they shall not usurpe authoritie over the man, 1 Tim. 2.12. I permit not a woman to beare rule, because shee was first deceived, shee is easier to be deceived then the man, in the judging betweene good and evill: as for example, a man that is weake in judgement is like a childe, and you know that children will be wonne with Counters, and feared with bug-beares; so if you love the world and the things of the world and are wonne by them, feared with the losse of them, you are weake in judgement: Againe, in things that are good in themselves, if you use them immoderately, and then seeke to excuse this by putting a false glosse upon your doing, you are weake in judgement: as for example, in studying the Law, the thing it selfe is good, but if by studying of it you seek to excuse you from strengthning of the inward man, that you have no time and leisure, you are weake in judgement, because you are easie to bee deceived: therefore as you are affected with these things, and as they prevaile with you, so you may judge of your selves.

The fifth signe whereby you shall know, whether your Judgements are rectified, is this, examine what you are in the times of tryall; as you are in these times, so you are either strong or weake, and so God esteemes of you; for God esteemes a man strong, as he is in the time of tryall; thus he approoved of Abraham; Abraham in the time of tryall was strong, and Paul in the time of tryall was strong; and therefore God set a price upon them; hee priseth them at a high rate.

The fourth meanes, if you would grow strong in the inward man, is this, you must remoove the excuses and those hinderances, which hinder the groweth of the inward man.

The fifth meanes, to strengthen the inward man, is this, you must get spirituall courage, and joy: you must get joy in the new birth; the contrary unto this, is discouragement, and sorrow, nothing so much weakens the inward man, except sinne, as discouragement: and againe, nothing so availeable to make a man strong, as courage and joy; this was the meanes that Nehemiah used, Nehe. 8. when he would build up the Wals of Jerusalem, saith he, bee not discouraged or sorrow, for your joy, shall be as the joy in harvest. Nehemiah had a great worke to doe, and what argument useth he to make them to hold out, but this to bee full of courage and joy: as if he should have said, if you hold your courage, you will hold your strength, and then the worke will be easie unto you: and this we see by experience: In war, great courage, where there is but little strength, will doe more then great meanes with little courage; Joshua can doe more with a small army full of courage, then a great army with little courage? Againe, I say unto those that are travailing towards Heaven, take heed of giving discouragements unto any, for this is the property of the divell, to discourage men: and therefore this is the reason that hee makes men doubt of their salvation, to feare their calling, to question Gods love towards them in Christ, that the way to Heaven is narrow and hard, and God is pure and just withall, and thou thy selfe art full of strong lusts; thou shalt never subdue them, it will be in vaine for thee to set upon them; hereupon he is so discouraged, that hee neglects the mortifying of sinne: but be not discouraged, but know that strength to resist the least temptation is not of your selves, it is not your owne; Well then, if it comes not by any power of your owne, but it is by the strength of another. Then for your comfort know that hee that gave you power against a small temptation, is also able and willing, and will certainely helpe you against a raging lust.

The sixt meanes, if you would strengthen the inward man, is this, you must labour to bee strong in the Lord, you must goe about all things with Gods strength, and not with your owne: and therefore the Apostle saith, When I am weake, then I am strong: 2 Cor. 12.13. And I rejoyce in my infirmities, that the power of God may be seene in my weakenesse, that is, I rejoyce in those infirmities that discover my owne weakenesse to God, that I may not put any confidence thereby in my selfe. Againe, I rejoyce in my infirmities, because they are meanes to humble me. Againe, I rejoyce in my infirmities and weakenesse, because hereby I feele my weakenesse, that I may goe out of my selfe, and depend wholly upon God: therefore when you goe about any businesse, or performe any holy action unto God, as you must doe it in Faith, so you must renounce all strength in your selves, and then God cannot but prosper your businesse or whatsoever good you goe about, when you goe about it with Gods strength, as Gideon did: and on the contrary the Lord hath pronounced a curse on him, that shall goe about any thing with his owne strength. Jere. 17.5 Cursed is the man that maketh flesh his Arme, that is, that goeth about any thing in confidence of his owne strength without Faith in me: thus you see, that if you would bee strong in the inward man, you must get saving Faith in Christ.

The seventh meanes, if you would strengthen the inward man, is this, you must get the spirit, all other wayes will nothing availe you, except you get this, for this is that which makes them effectuall, and makes a difference betwixt men. Sampson was strong, and so were other men, but Sampson was stronger then other men, because hee had the Spirit, and it is said of John Baptist, that hee came in the spirit of Eliah; that which made a difference betweene John and other men was the Spirit, he came in the spirit of Eliah, hee had the same spirit that Eliah had, and therefore hee had the greater efficacy, if John had not had this spirit, he had beene but as other men, therefore whatsoever you doe, labour above all things to get the spirit, nothing will strength the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow strong in the soule: And thus much for the meanes of the strengthning of the inward man, and for this point: we now proceed.