The Christians Strength

I T is the speech of the Apostle not vainly boasting of his strength natural, but thankfully acknowledging the power of God's grace in him.

And howsoever our small modle reach not to this Apostolical quantum, yet is it in some measure verified of all God's children; They can do all things through Christ which strengtheneth them.

In the words, for order and more distinct handling, observe four things, 1. The blessing acknowledged; power and ability I can do. 2. The extent of the blessing in the object; All things. 3. The fountain of the blessing; Christ. 4. The continual supply of the blessing, in the description of Christ by his effect; through Christ which strengtheneth. Of the first 〈 in non-Latin alphabet 〉 , I have strength to do all things. Man in his naturals is 〈 in non-Latin alphabet 〉 , a creature made of frailties. View him in his anatomy, ye shall see nothing of moralities but mere privations. He knows not nor can know the things of the spirit of God. He thinks nor can think as of himself a good thought. He submits not, nor can submit to the law of God. He wills not nor can will things pleasing unto God. He grieves not nor cā grieve for the offense of God. He fears not nor can fear the displeasure of God. He doth not nor can do things acceptable unto God. And yet of man reformed it is true; He can do all things through Christ which strengtheneth. By nature, impotent; by grace, omnipotent, saith Bernard: without Christ nothing; in Christ he can all things. I can do all things. So mighty is God in man's weakness, able to enable the weakest creature, to the strongest performances.

Let me apply it thus. There are amongst us at this day many strange and unheard of opinions touching obsession & possession of men's bodies by Devils; some holding, as they think, not without probability, that there is now no possession or obsessiō ordinary. Neither my Text nor purpose leads to discuss that controversy. But however that be, this once I am sure of; There are many hellish spirits whether possessing or infesting the souls of men. We read of a spirit of infirmity a woman was possessed withal; the weaker vessel, with a spirit of weakness. And this spirit is rife almost in all men professing Communion with Christ by his spirit.

There are some, saith Isaiah, mighty to drink wine, & strong to pour in strong drink. Reproue; These men so strong in lewdness, pretend for themselves infirmity in grace; Bear with me; it is mine infirmity. There are tongues, saith S ^t James, set on fire of hell. I have heard, saith David, the blasphemy of the multitude. And who hath ears to hear, but he hears fearful oaths come out, as the flowers of speech, and the gracing praeludia of common conference? Reproue; What hear we, but infirmity pretended? It is true, you say, swearing is naught; but bear with me, it is my infirmity. Beloved in Christ Jesus; such spirits of infirmity, are hellish spirits; God's spirit it is a spirit of power. And where he dwells, either in Paul, or Cephas, they can do all things. I freely acknowledge, there are infirmities in the strongest of God's children; yea, if I said, all actual sins of God's children are in them infirmities, I should not much err: but yet there go many sins masked under color of infirmities, which nearly looked on, descry themselves to be presumptious. Suffer me therefore a little to descry unto you, what are these infirmities that may stand with grace; what weaknesses those are, that are seen in these 〈 in non-Latin alphabet 〉 , these strong ones of the Lord. Besides these inevitable lustings of the flesh against the spirit, which no strength of grace in any, was ever able to suppress: another sort of them there is, incident to God's children; gross and notorious sins in themselves, though in God's children sins of weakness. You may thus discover them; Infirmities (I speak now of gross, and notorious sins, that may deserve this favorable title of infirmities) infirmities truly so called, are usually sins of incogitancie, besides the purpose of a regenerate Christian: &c.

If any be prevented, taken ere he is aware, in a slip of infirmity, saith Paul, describing infirmities of God's children: they are therefore usually sins besides the purpose gene • all or particular. Such those of David, & Peter; infirmities no doubt in thē, though enormities in themselves▪ David's adultery not thought of, before suggested. Peters denial purposed against; Though I should die with thee I would not deny thee.

Now when men shall plot iniquity, and fashion it on their beds; when, as Esau, they hunt after opportunities, and purposely study how to compass their notorious sins: these should not I dare cal sins of infirmity.

In sins of infirmity, as the temptation is sudden, so the consent not without some reluctance wrested from them, and ever there is more or less resistance before consent. He that is borne of God sinneth not, nor can sin. i. say some, not make a trade of sinning; say others, not sin to death; this I may add, not with fullness of consent, not without some reluctance. And these sins thus striven against, are indeed infirmities in God's children, how ever enormious in themselves. By the law of God, a Virgin found in the field, suddenly and violently assaulted, if according to strength she make resistance, crying out, and none near to help her, in such case is reputed guiltless of the crime of fornication. And if we by violent assaults be withdrawn, striving to the utmost of power received, to withstand, & yet fall; of such falls we may say as David, they are our infirmities. But if we shall wait for occasions, and bid welcome to opportunities; as the strumpet in Solomon, to her adulterous copesmate, I came forth to meet theo; I have sought thy face, and rejoice that I have found thee: such sins dare any call infirmities?

Sins of weakness, (I speak still of notorious and gross sins) have commonly for their ground, some strong passion in nature; something that is with nature very prevalent; as fear of death in Peter, of shame in David. That same which the Philosopher calls most terrible of all evils, prevailed with Peter and overcame him; skin for skin and all that a man hath, will he give for his life. and that shame, which ingenuous natures fear more then death, no marvel, so prevalent with David. But what shall we say of sins abhorred of nature? that same immeasurable and Dutchmanlike drinking? Of this shall we say it is an infirmity?

4 Sins of infirmity, as in their temptation they are sudden and resisted: so in their loose, they give farewell in bitterness; they ende in mourning. Peters bitter banning cost him bitter weeping: and David's sweet sin was sowerly sauced. 〈 in non-Latin alphabet 〉 .

But when men shall glory in their shame; & as the buyer in Solomon, It is naught, It is naught; but when he is gone he boasteth: this I should never call a sin of infirmity.

5 Sins of infirmity, are never sins of custom, yea seldom or never iterated (I speak still of gross sins, notoriously known to be enormious:) but fortification is ever there planted, where the breach hath once been made. Of Judah his incest we read, but withal that he never came more near Tamar. Now whē men shall follow drunkenness; seek it yet still: howe shall we call these infirmities?

And as, for sins, they have strength to avoid them; so for duties, they have power to practice. The questions that Christ propounded to the sons of Zebedee, if it be moved to any of God's children, will receive the same answer with the same or more truth. Can you drink of the cup that I shall drink of? and be baptized with the baptism that I shall be baptized with? They answer, we can. Canst thou moderate thy affections? refrain thy lips? subdue thy thoughes to the obedience of Christ? Surely these (and what not?) can a child of God do in some measure. So that it is but hypocrisy, that pretends absolute disability. And of the blessing acknowledged thus far.

See we now the extent of the blessing in the object. All things. Strangely is Paul's voice changed. In one place he thus complains, To will is present with me, but I find no power to perform: yet here he triumphs; I can do all things. We may thus reconcile them. 1. It may be, that is a negative by comparison, as such are obvious everywhere in Scripture. And the meaning may be, not that he had no power, but none answerable to his will: as else where; If ye were blind ye should have no sin .i. as Augustine, none in comparison, not simply none. And surely as in men aliens from the life of God, there is an endless desire to sin, (which makes their punishment endless,) though their power in execution be restrained: So in God's children, though we see some performances, more endeavors; yet endless desires, & never satisfied with their measure of obedience: they will, but find no power answerable to their desire. Or 2 thus: To will is present, but 〈 in non-Latin alphabet 〉 , to go through with the work, they find not. God having reserved perfection of power, to the world to come. All things. Papists falling on this Scripture, infer presently a possibility by grace, to keep the law to justification: for what should he want to righteousness, that can all things inioined in the law of God? Not to trouble you with that controversy at large, take only what may serve for loosing their hold on this Scripture.

Some here acknowledge vniversale accommodum; the universal particle, restrained to the particulars mentioned. All things .i. all these things. And it is true, there are in Scriptures plentiful examples of such restrictions. But yet I see no great necessity or warrant, in this place, to run to such limitation. This once I am sure of: the things here specified, are of as difficult performance as any, J know, in the whole circle of Christian duties. Aequabilitie in all states; what hath Christianity harder? Not to surfeit of prosperity; what temperance? Not to be dejected with abasures; of how great fortitude? And he that can these: may, without restraint, profess his power in all the rest.

Some therefore in this question thus distinguish performance of the law. It is of two sorts. One after legal rigor: another after Evangelical mitigation. That is impossible: for when one duty may not be wanting, and in many things we sin all, who can by the law expect justification? After Evangelical mitigation, it's possible to do all things; yet not so as to be justified thereby.

As 1. it is possible to love the law & the duties therein contained. Lord saith David, how do I love thy law.

2 Possible to purpose obedience. I have sworn, and am steadfastly purposed, to keep thy righteous judgments.

3 Possible to desire obedience: To will is present with me.

4 Possible to endeavor obedience: 〈 in non-Latin alphabet 〉 : I strive and wrestle with my Corruptions that I may keep a good conscience.

5 Possible in a measure to perform obedience: for we have a spirit of power.

6 Possible to grieve for defects. And this is acceptable performance at the bar of mercy: though such as cannot but dread the censure of exact Justice, to which they are all liable, that seek iustificatiō by the law. Optandum est vt fiat, conandum est vt fiat, supplicandum est vt fiat: non tamen quasi factum fuerit confidendum est. Others thus; Acceptably we may; perfectly we cannot. And it is true there may be acceptation where is not perfection; 〈 in non-Latin alphabet 〉 , the ready mind is accepted: and that of the Lord by the Prophet; I will spare, as a father doth his son that serveth him.

To which if I may add one thing for explanation, I think the answer will be beyond exception. Consider we therefore in every Christian duty, two things; 1. Rem, 2. Modum: the substance of the duty, the manner of doing. The things are all possible in a measure: and yet impossible in that perfect, and full measure that the law requires. For whose heart is clean? Or who dares present his best works to be judged without mercy? & rather subscribes not feelingly to that vae of a father? Vae etiam laudabili vitae hominum, si remotâ misericordiâ discutias cam.

But yet for the duties, some measure there is of sincere, and hearty performance. Bernard blasphemed not when he said, Christ makes believers omnipotent. There is nothing (saith he) wherein the omnipotency of the word more shines, then in this; that he makes after a sort omnipotent, all that trust in him. All things are possible to a believer. An non omnipotence cui omnia possibilia? Surely so is every believing new borne Christian, in his kind, omnipotent: not as God, with a trāscendent power beseeming the deity; but with all sufficiency necessary to christianity. They can do all things.

Now brethren, if I had leave, a little largely to apply this vniversality; me thinks it would not be hard by it to discover the hypocrisy of many, pretending union and communion with Christ. Shibboleth never descried so many Ephraimites, as this would hypocrites in the Church of God. Phauorinus in Gellius, seeing a nice mother willing to share her motherly offices betwixt her self and her nurse, thus angerly cries out; Quod nam inquit, est hoc contra naturam imperfectum & dimidiatum matrum genus? What a half kind of mothers against nature is this; that brings forth, and forthwith casts frō her the birth of her own womb? Such a dimidiatum Christianorum genus, a half kind of Christians, ye shall everywhere see; cut of shorter in their practice, then ever were the garments of David's servants by Hanun. Agrippa, as now the rate of Christians goes, nere worthy a prime place in the Church of God; and Herod's many things might justly require a preachers connivence at his incest with Herodias. But yet by Paul's rule, neither better then hypocrites. Naaman in one thing would be borne withal. And howsoever the Prophet speak peace unto him, upon hypothesis of his contrary purpose: yet S. James is resolute; that the willing bearing with our selves in one thing, argues a mere nullity of sincere obedience. And what avails it, my brethren, whether covetousness or prodigality, profaneness or hypocrisy reign in us? whether on the right hand; or on the left; by overgoig, or undergoing; we be deprived of salvatiō? There are many by-paths misleading a Christian: but they mere all in one term; the issues of them all are the issues of death. What profits it to fly preciseness, and incur profaneness? As if a man fled from a Lyon and a Bear met him, as the Prophet speaks in another case.

Yea this let me more say, could we go as far in sincere practice, as the young man in the gospel went in proud profession; All these things have I done, from my youth up; and yet one thing wanting: those other things should no whit avail us. Grace breeds no monsters: as it is not redundant in superfluities, so neither defective in necessarijs. You are behind in no gift; it is the general description of every truly renewed Christian.

We have many amongst us in pretence new creatures: and yet well weighed, but monsters of new men. The good heart goes far, when the whole outward man is unreformed. I know it is true of the heart even in this second generation, it is primum vivens: but yet I could never find a clear fountain, but the streams were also in some measure purged. Can a fountain? saith S. James; and can a good mā out of the good treasure of his good heart, but bring forth good things? The waters of Bethel were naught & vnholesome; & the ground by them made barren. What marvel? whilst the springs were filthy. But when Elisha had cast his salt into the springs; Thus saith the Lord, I have healed the waters, Death shall no more come thereof, nor barrenness to the ground. The heart unsanctified, is no better then a sink of uncleanness, always foaming out shame and filthiness. But when once the Lord hath seasoned the heart with grace, the streams that thence flow, are health and holiness. Whē the heart is sprinkled from an evil conscience, the body is also washed with pure water. And how many? alas, how many, bare tonguy Christians? Linguists only, in religion? Be warmed, be filled, is all their charity; a little of the language of Canaan, all their sanctity. He is a monster in nature, that is bigger tongued then handed. And they are monsters in grace, whose tongues swell with proud boastings of holiness; and their right hands are right hands of iniquity. Beloved, hear Peters exhortation: Ioine to faith virtue, to virtue knowledge, to knowledge tēperance; &c: Virtutes christianae are Copulativae; and so linked in amity each to other; that as Nami speaks to Ruth; where thou goest, I go; where thou dwellest, I dwell; nothing but death can sever. So where one dwells, all dwell; where one is wanting, no one is obtained. Passe we unto the third member; the fountain of the blessing.

I can do all things through Christ, &c. These are magnifica that Paul speaks of himself; and such speeches as these of himself, made Porphyry charge him with the crime of boasting. But yet this shall ever be noted as the nature of thankfulness; It is willing to draw out received benefits to the utmost extent; but still with reference to the praise of the bestower. I can do all things, but the fountain of this power is Christ. So else where; I have labored more then all: yet not I, but grace which is with me. And what if we say with Bernard, we are not only operis ministri per effectum, but operantis quodammodo socij per consensum. If this be withal acknowledged, that God Communicates the work unto us, and that will and work proceed from him.

Pelagius in Austin's old age, set this heresy on foot; that man in nature, as now borne of Adam, hath power of himself, to keep all the Commandments. From him it should seem the Greeks took their 〈 in non-Latin alphabet 〉 , and that natural 〈 in non-Latin alphabet 〉 , self ability and sufficiency, which they dreamed to be in nature, even to things supernatural, as belief and repentance. My purpose is not to run out into the large discussing of that controversy; this only, it will not be amiss to show, how far natures strength reacheth in moralities, and to what it extends not. This then I think may be granted to Pelagius, without any prejudice of truth. That natural mē have some kind of command over the locomotiue faculty; and may do the external works of piety towards God, and justice to men, without anymore then the general influence of providence, or the common work of God's spirit, which is vouchsafed to hypocrites in the Church, yea to some heathen out of it. The Gentiles by nature .i. by instinct, direction, power of nature, do the things of the law. I say not all things; I say not anything in the right manner. Yet Seneca spake much, if performance were answerable: Si scirem Deos ignoscituros, homines ignoraturos: tamen propter peccati turpitudinem peccare dedignarer: Were J sure of pardō from God, and concealment from men; yet for the turpitude sin hath in it, I would scorn to commit it. Magna sunt haec in homine Philosopho: and a saying as near as any to Christian sincerity.

But yet if this be true, that principium & finis denominant actionem, the motive and ende denominate the action: nature will never reach; I say not; to do all things, but not to do anything morally good, or acceptable to God. The principles of moral actions, that they may be acceptable according to the law, are two; Love, and Duty. Love inclining the affections; Duty pressing the conscience. And how of love to God we should do duties, that have not had God's love shed abroad in our hearts, I know not: seeing John saith, we love him because he loved us first. And whoever could find a natural man so rectifyed; as that he performed his religious or civil offices, for conscience of God?

The end is God's glory. And if ever heathen or unsanctified men come thus far, to such intention, Pelagius shall soon be acknowledged a teacher of truth. Dulce & decorum, honestum and honorificum; vain glory and eternity of fame; these were motives heathenish. But for God's glory, who so finds in nature a desire to advance it; finds more then the Lord himself could find in his most strict surview of man in his naturals: There is none that understandeth, none that seeketh after God. And what lack Papists of Pelagianism; that allow to nature a power dispositiue, and ability to prepare it self to regeneration? The Apostle, that in nature went as far as any; yet acknowledgeth all his power to proceed from Christ. And our Savior himself, Without me ye can do nothing; no, saith the Apostle, not think a good thought. And howsoever it be true, God's children have power to practice: yet is the fountain of all power Christ Jesus. On him first rested the spirit of strength, and of his fullness we all receive grace for grace; grace be it what it will be; according to the measure of the donation of Christ.

Now brethren beloved & longed for, what remains for us: but to take the cup of Salvation, and give thanks unto the Lord? It is all the recompense the Lord expects from us, for all the blessings he hath bestowed on us. It may be, we can say, some of us, that the bloody flux of natural corruption is stopped in us; we shall be vnthakfull, if we acknowledge not the virtue to have come from Christ. It may be, we can say our lips are purged; that we can now speak to the praise of the Lord: but Isai would acknowledge that the coal came from this Altar. It may be that we have received a tongue of the learned but can we forget that the Lord hath given it? It may be a spirit and power in prayer: but shall we not remember, that it is the spirit that helps our infirmities? Yea go over all the good things thou inioyost, thou shalt be forced to acknowledge Christ for the fountain. And why may I not again infer; that seeing our rivers flowe all from this sea, they should thither return, as tributaries, whence they first proceeded? my meaning is, the gifts we have received frō Christ, we should use all to the honor of him from whom we have received them. It is good in Christianity, in some sense, to circulate: and if in the use of our gifts received, we could make our whole life a circle, to close in the point whence it began, the motion were heavenly. This do then. Marshall up your graces that you have received: set them as the Cherubims on the mercy seat, each facing another, all with their faces turned to Christ. Zeal and knowledge, faith and charity, let each look to other: knowledge, to direct zeal; zeal, to use knowledge to the glory of him, that hath enlightened our eyes to see, and enflamed our hearts to love him in truth.

The last member remains: the supply of the blessing in the description of Christ by his effect; Christ which strengtheneth.

Christ strengtheneth two ways: 1. by infusing habitual strength; I mean, by giving the habits of graces whereby we are fitted to do all things required of us to salvation, as faith, patience, charity &c. 2, by giving use of these gifts, when occasion requireth. Both are here implied; but this latter rather to be insisted on. Whence observe two things: 1. the necessity; 2. the certainty of Christ's assistance in practice of Christian duties.

Necessity, even after grace received. So that when a man is endued with habitual faculties: yet is not he enabled for any actual performance without special assistance of Christ by his spirit. See John. 15.5. Phi. 2.13. the places are known. No one act of faith, patience, charity, &c. but hath need of Christ's special assistance for right performance. Titus had received the habit of love: yet thanks be to God (saith the Apostle) that hath put into the heart of Titus this care for you. Augustine speaks excellently to this purpose: sine illo vel operante vt velimus, vel cooperante cum volumus, ad bona pietatis opera nihil valemus. The altar of the sanctuary, at the base, had Lions of brass for supporters; It may be, as types of Christ, the Lyon of the tribe of Judah, supporting us in every particular action of worship acceptable to God. The church is described coming out of the wilderness of this world, leaning on her beloved. Bernard is always elegant; not always apt: in this gloss, me thinks, aptness and elegancy have met together; Frustra nititur si non innitur.

It is vain to attempt one step without this staff to lean on. Peters lamentable experience is evidence enough; presuming but a little of himself, we know how foully he fell. There is an heresy about providence, that God indeed gives to every creature the first power and ability of moving; but after that once given, affords no more but general influence, for using the faculties received. The Lord confutes it in Jeroboam; stretching out his hand to smite the Prophet, but not able to pull it in. Not much unlike is that heresy about the grace of God: that God indeed prevēts with grace, but needs not supply us with grace subsequent for actual performances. Would God our own daily woeful experiences were not too plentiful confutation of this error. Alas how often find we it true, That we would do good, but evil is so present with us, that we are not able to perform it? How many holy purposes fail of execution, through God's just withholding his assisting grace for our pride and unthankfulness?

Whiles Moses was praying in the mount, at Joshua his great battle with the Amalekites, his hands grew feeble, and Aaron and Hur were fain to support them. Beloved, not Aaron and Hur, but Christ himself must support us, if in any action we desire performance. This do thē, whether thou read, or hear, or pray, or practice, à Christo principium: pray Christ to strengthen, and give ability for performance. That which remains, I contract into this short compendium: We have heard the necessity; see we now the certainty of Christ's assistēce, in every necessary duty of christianity, our endeavors being adjoined. Christ which strengtheneth; so certain is assistance where a Christian endeavors.

And let it be our encouragement in all necessary duties, how difficult so ever they seem to us. It is the fault of many to forbear endeavors, thorough despair of performance. And, as the sluggard in Solomon, we are ever in christianity fancying difficulties, a great deal more then the duties contain. A Lyon is in the way, &c. It is a sweet epithet here given to Christ: he is strong in himself, and gives strength to us; my grace is sufficient for thee, and my power is made perfect in weakness. What he commands as necessary to salvation, he enables in acceptable measure to perform by his gracious assistance.

I conclude all with that saying of Moses to the Israelites. When he saw them dismayed with the sight of the Aegiptian host, pressing so hard after to destroy them; Fear not (faith Moses ) stand still, and ye shall see the salvation of the Lord. So say I unto you beloved, whereas you shall see the huge host of your rebellious corruptions, threatening your overthrow and utter destruction; yet despair not of victory: Fear not, stand still, be of good Courage; ye shall see the great salvation of the Lord. None of them so strong; but by resistance, thou shalt be enabled to overcome: No duty so difficult; but Christ shall enable thee, in acceptable measure, to perform.