The Valley of Vision, Sermon 1
SERMON I.
PSAL. 84.7.
They goe from ſtrength to ſtrength, (untill,) and every one of them appeare before God in Zion.
THEY goe from Company to company, from Manſion to Manſion; ſo ſome Tranſlations read it; as alluding to the ſolemn journeys of the Children of Iſrael to the Land of Promiſe. Or to the annuall Travell of the Jews, to appeare before God for the worſhip of his name in Jeruſalem.
And if I ſhould read the words ſo now to you, it would be a faire, and proper Leſſon to us to learne, that we are now in the ſtate of Pilgrims, We have here no abiding Citty. As the Patriarchs of old, we ſtill look for a Countrey. There is removing, and Manſions, and going from Countrey to Countrey.
It would very well fit my ſelfe too, and be a good entrance to this new removing from Manſion to Manſion, from Company to Company. But I will not read the words ſo, but take them as they are expreſt in the Text, From ſtrength to ſtrength. So, it is a ſhort, but an accurate modell of the ſpirituall growth of a Chriſtian in this world, from one degree of righteouſneſſe to another, ſo breathing after perfection, and it is a part of that excellent Pſalme that the Prophet David made, to let us underſtand the great comfort, and benefit, and priviledge that comes to us by our frequent repairing to the Houſe of God. One great priviledge is this, that here it is that we get ſpirituall strength. Here we not onelyonly had our initiation to Chriſt, and the firſt ſeeds of Piety ſowne, and the firſt Foundation laid, but we get growth, and goe on, and make progreſſe in piety.
There are many excellent paſſages in the Pſalme, yet this is one of the moſt remarkable, for there is ſomthing in it more then in the whole Pſalme it ſelfe. The Pſalme it ſelfe is none of thoſe that are called the Pſalmes of degrees, yet this is a Text, or Verſe of Degrees. And thoſe degrees are not ſuch as relate to the ſteps of the materiall Tabernacle, but ſhew the ſteps of our aſcention, the aſcent that we make up to Heaven. There are two paſſages in the Pſalme that point at it. One in Verſ. 5. In whoſe heart are thy wayes; or as ſome read it thy aſcentions, the degrees of proficiency whereby Chriſtians come to ſtature, or great growth of piety, are Gods aſcentions, Gods aſcentions becauſe they lead to him, and ours becauſe they carry us up to God.
Another place that points to theſe degrees, or aſcentions, is in the Title of the Pſalme: it is one of thoſe Pſalmes that is aſcribed To him that excelleth, or to the End, ſhewing, that the onelyonly way to excell, is to hold out to the end, and he that holds out to the end, of all others will be the moſt excellent, and both theſe are ſtamped, and graved upon this Verſe. One part is to him that excelleth, They grow from ſtrength to ſtrength. Another part that is to the End, Till every one appeare before God in Zion. According to theſe two there are two parts.
There is the motion of Chriſtianity.
And the reſt.
The reſt, that is God, in the laſt words, Every one of them appeares before God in Zion.
The motion is in the firſt part of the words, and there are three things in that: There is,
Qualitas motus, and
Meta, and
Continuatio motus.
The quality of the motion, they goe on, they grow up.
And the mark to which it is directed, to ſtrength.
And the perpetuation of the motion, From degree to degree, from Vertue, to vertue, From ſtrength to ſtrength.
But before I ſpeake of theſe perticulars, there is one little particle in the front of the words, that ſets out to us the condition of the perſons (though it be indeffinitely here expreſt) that makes this goodly progreſſe, this faire and lovely growth in piety. The word is indeffinite, They goe, or They grow, therefore it refers to two Verſes before, the fourth, and fifth, there you read who are theſe, they, that are here ſpoken of, Eleſſed is the man in whoſe heart are thy wayes. Bleſſed is the man whoſe ſtrength the Lord is. Bleſſed are they that dwell in thy houſe. It is Plurall in the one, and Singular in the other. It is Singular in Verſ. 5. Bleſſed is the man whoſe ſtrength the Lord is, and according to that courſe and Expoſition of the word, a man would have thought it ſhould have run thus, He will grow from ſtrength to ſtrength. But the Pſalmiſt purpoſely in a great deale of wiſdome varies the word, and ſets downe both expreſſions. In the Singular, to let us ſee that there are not many that have theſe aſſentions of God in their hearts, or lives; there are not many that grow to a high pitch, that Grow from ſtrength to strength, that is, to a great meaſure. Yet he ſets it downe in the Plurall, to let us ſee that there are ſome of thoſe, ſome, the ſame that he pointed at before; thoſe that make God their ſtrength, that have the feare of God before their eyes, and Gods wayes in their hearts. That is, brie…y, godly men, thoſe that mind piety, and Heaven, they will be growing, they will not ſtand at a ſtay, or as wicked men, goe downward, and grow worſe, and worſe, as the Apoſtle ſpeaks, and as David ſayth, From one wickedneſſe to another. Every godly man on the contrary, the firſt thing he minds is to get grace: the next thing that he aims at, is to grow in grace, and that he may grow ſwiftly, and perfectly, They grow from ſtrength to ſtrength. So much of the Perſons. Now I come to the other.
Firſt, the quality of the motion, They goe. It is a corporeall word, but it hath a ſpirituall ſignification; it is a ſpirituall motion that is repreſented under this corporeall expreſſion. Now, of corporeall, naturall motions, there are two frequent.
The Locall, Motion.
The Vitall, Motion.
Of locall motions the principall, and moſt noble is the progreſſive motion, going forward: Of vitall, the motion of augmentation. Now according to both, the word will carry both here, Th…y goe on, or they grow; their going is their growth. We may refer it to both, both as it ſets out the increaſe of grace by the ſimilitude of a locall motion, and as it is expreſt by the ſimilitude of a vitall motion.
Firſt, take it as it is ſet out to us under the ſimilitude of a locall motion, They GOE from ſtrength to ſtrength. It lets us ſee what is the perſeverance of Chriſtianity. It is ſtrength by which a Chriſtian walks, but it is perſeverance that makes him goe on ſtill, and gaine new ground, and draw nearer to Heaven. Therefore there are many frequent places of Scripture that give us charg, and put us in mind ſtill to goe on, and proceed; there are none that command us to ſit ſtill. The life of Chriſtianity conſiſts in motion, not in ſeſſion, ſeſſion is reſerved for Heaven; it is a going forward, not a ſtanding ſtill. Station is for thoſe that are come to their journeys end; when men have done their work, then they ſhall ſtand, and ſit at the right hand of God, then they ſhall ſit upon thrones. But now in the way, in our Pilgremage, there is work to be done, there is a great deale of way to be r…d, and a progreſſe to be made, we muſt ſtill proceed, and goe on, that is perſeverance that make us goe on, and hold out.
Indeed it is true, there are ſome precepts for ſtanding, none for ſitting, Watch ye, ſtand faſt, qu…t your ſelves like men. But that ſtation is not an impediment to motion. A Chriſtian at the ſame time, ſpiritually ſpeaking, he both ſtand, if he goe forward, and move. That ſtanding is not an impediment, but an advantage to motion. So, ſtanding in nature, it is a maxime of Philoſophy, nothing moves, but there muſt be a Baſis, a center that ſupports it, that is unmoveable, that gives it ability to move. So it is with Trees, the ſurer they are ſet, the better they grow. Man the firmer footing he makes, the more ſtedfaſtly, and better he walks. In Chriſtianity, the more we are ſtabliſhed in grace (which is the ſtanding that the Apoſtle ſpeaks of) the better we walk. The life of a Chriſtian is both in motion, and ſtanding; in regard of that grace that he hath received, that he may keep it, he is exhorted to ſtand; in regard of that grace that he looks to, and advanceth to, that he may get it, and that he wants, he is called on to move ſtill, and goe on. So we ſee the life of a Chriſtian is a life in motion, he is ſo far from declining, and going back, that a Chriſtian doth not at any time take up his reſt, he would not willingly make any ſtay; with ſo much firmeneſſe, and eagerneſſe doth he breath forward, to the ſtate of perfection, that may be attained here, and the glorious Crowne that ſhall be ſet on every mans head after. And perſeverance is that grace that enlivens us to motion, it is one of the Excellencies of perſeverance, it keeps a man ſtill in motion. There are three excellencies that we may note in the grace of perſeverance; all accommodate to this purpoſe, but the laſt is beſt.
One is, it is perſeverance that ſublimates all graces. It is not a perticular diſtinct grace of it ſelfe, but that golden Thread that goes through every grace, and carries them to their pitch, and perfection. Perſeverance is not faith, but the continuance, and ſtedfaſtneſſe of faith. Perſeverance is not repentance, but the habituall perpetuaion of repentance: The pitch of faith, the higheſt flight of love, the fullneſſe of repentance, the lengthening of the line of patience, to the greateſt extent and longitude: all theſe are nothing but perſeverance. It is not any one vertue, but the Crowne of all; it is the grace Lawrell, the wreath that carries every grace, and vertue, to the height. That is once excellency.
Another excellency is, that it is the grace that borders next upon Heaven, the next grace to Heaven is Perſeverance; there is but halfe a ſtep between Perſeveranee, and glory. There is no grace that will carry us to Heaven of it ſelfe, without perſeverance; not faith, if it faint; not love, if it decline, and wax cold, not obedience, if it give over; not repentance, or humility, or patience, or meekneſſe, if they have not their perfect work. Faith, that will hold, but that it holds out, it is from perſeverance. Love will take its flight, and mount up, but that it mounts up to the higheſt, to Heaven, it muſt be from perſeverance. Obedience will follow after Chriſt, but to hold to the end in obedience, to be carried to the full length, it's from perſeverance. So every grace hath that that is the accompliſhment of it, from the grace of perſeverance. Without it, as St. Bernard ſayth very well, neither he that fights can hope to overcome at all; or if he overcome, and conquer a little, he cannot look for the Crowne, unleſſe he conquer ſtill, and goe on. There is the ſecond excellency of perſeverance.
The third, and principall excellency of perſeverance, that that more expreſly toucheth upon the Text, it is the continuation of the motion of a Chriſtian, that that keeps a man ſtill going. And motion is excellent in every Creature; the Creature, the more excellent it is, the more excellent it is in its motion. The Earth, that is the loweſt Element, and the baſeſt, moves not at all. The Water that is next above the Earth, moves, but not ſo faſt as the Aire that is above the Water; and the Aire, though it move faſter, and more conſtantly then the Water, yet it moves not ſo nobly, and conſtantly, and ſo faſt as the Heavens, the celeſtiall bodies, and the Star… of Heaven. Take but one inſtance, the Moone hath two motions, which ſhee diſpatcheth at once, with a great deale of ſwiftneſſe, and conſtancy. Let men that are below blaſpheme, and curſe, let Dogs bark, let the Winds blow, let ſtormes bluſter, and the Clouds frowne, the Moone goes on to finiſh her courſe. So a Chriſtian if he be of a heavenly temper, there will be the motion of the Heavens, perpetuity of motion: Perſeverance makes the motion perpetuall, it gives perennity to the motion of a Chriſtian, that though a Chriſtian meet with many diſc…uragements in the way of piety, temptations, and tribulations, and perſecutions; yet for all this, as the Sun, and Moone, and Stars, he keeps on his motion; though wicked men oppoſe themſelves, though St. Pauls Dogs doe more then bark; though the ſtormes of temptation bluſter, and the winds of perſecution gather themſelves together, though Heaven, and Earth oppoſe, yet perſeverance will carry a Chriſtian ſtrait on his way, through all impediments, and make him leap over all diſcouragements, it will bring his motion to the end, that is the excellency of perſeverance. That is the firſt thing, if we take the phraſe under the ſimilitude of locall motion, They goe on.
Secondly, conſider it under the ſimilitude of Vitall motion, for as I ſaid, their going on, is their growing on. Growth is a vitall motion; for properly nothing is ſaid to grow but that that hath life. Therefore Scaliger obſerves, there is a great deale of difference betwixt thoſe two words, augmentation, and extention, things inanimate that want life, may receive extention, and dimenſion, but they are not properly ſaid to grow, but things that have life, Plants, and Trees, and living Creatures. Growth therefore properly is a vitall motion, and that vitall motion is remarkable in Chriſtianity, in a ſpirituall ſence; there are many words whereby … Scripture ſets out theſe advances of Piety. When it conſiders us in the way of piety, it is called proceeding; when it reſpects the emulations of piety, it is called excellency; when it reſpects the operations of piety, it is called abounding; when it reſpects our progreſſe in piety, it is called perſev…ring; when to the ſtate of piety, it is called growth. And all theſe, there is good reaſon to be given of them, in reſpect of the ſeverall relations a Chriſtian hath in this World. We are viatores in this World, we muſt proceed, and goe on. We are Work-men in the Vinyard of the Lord, we muſt perſevere. We are lights in the World, lights muſt excell, that is their commendation. We are Rivers, as David makes the ſimilitude, Rivers of God, they muſt ſwell, and abound. Chriſtians they are the Babes in Chriſt, that are to come to the ſtature of ſpirituall Man-hood; being Babes, they muſt grow. Of all other expreſſions thoſe two are remarkable, when it is called abounding, and growing. David uſeth both theſe, the word of abounding or excelling, All my delight is in thoſe that abound, or excell in vertue, Pſal. 16. The other word of growth is in Pſal. 92. ſpeaking of the righteous man, He ſhall grow up as a …edar in thine houſe. St. Paul makes uſe of both thoſe words too, ſometimes he exhorts to grow in grace, ſometimes to abound, and excell. Strive that you may excell to the edifying of the Church. Alway abound in the work of the Lord.
The phraſe, or word of abounding, is a metaphor taken from Rivers, Rivers that get encreaſe by running. A man would think a River in continuall motion ſhould doe nothing but ſpend it ſelfe, and not get, but loſe; but the longer it runs, the more acceſſe of water flowes to it, and the further its progreſſe, the greater it is. It is little at the head, but it is great at the foot, the longer it goes on. So ſhould a Chriſtian be like Ezekiells waters, that at the firſt were but up to the Ancles, and then aſcended till they came to the Neck, till at laſt they covered the whole man; ſuch is the ſwelling Spirituall, the excelling, and abounding in grace.
The other word, of growing is a metaphor taken almoſt from all ſorts of vitalls. It is taken ſometimes in Scripture from building; as a building from a ſmall beginning growes to a great vaſtneſſe, and magnitude; ſo a Chriſtian being built on the Foundation of the Prophets, and Apoſtles, our bleſſed Lord being the Corner ſtone, he growes up to a holy Temple in the Lord, Epheſ. 2. Sometimes it is taken from the ſimilitude of Plants, and Trees, Hoſea 14. They ſhall grow up as the Lillie, and as the Vine, their Root ſhall be like Lebanon. Sometimes againe, it is taken from the ſimilitude of other Creatures, in Mal. 4. ſpeaking of righteous men, he ſayth, They ſhall grow as the Calves of the ſtall. Sometimes it is taken from our ſelves, from the ſimilitude of the growth of the body, corporall growth. So in Epheſ. 4. he ſpeaks of Growing up to the fullneſſe of ſtature, to a perfect man in Chriſt. As the body firſt hath ſeed, and then life, and then ſupply of nouriſhment, and then by it it comes to height, and ſtature. So it is in the ſtate of grace, there is firſt the ſeminall being of a Chriſtian in regeneration, or the new birth; then after come the ſupplies of nouriſhment, by the influence of grace, and receiving the ſincere milke of the word; after theſe ſupplies of nouriſhment, comes this ſpirituall growth.
That you may underſtand it better, St. Paul ſometimes calls it a growing up to ſtrength, Rom. 15. Somtimes a growing to full age, Colloſ. 2. Sometimes a growing up to a perfect man. You may pleaſe to take notice, for the better underſtanding of it; in every place St. Paul ſpeaks of a double man, the outward man, and the inward man; the inward man is the ſame in Pauls language, that the hidden man of the heart, is in Peters; the Soul, the inner man. There is not onelyonly two parts, the Philoſophers could goe no further, they made two eſſentiall parts: the Scripture inlargeth more, and makes two men, the outward man, and the inward man.
The ſoul alone is called by the name of the whole man, becauſe it hath the preheminence; the body, it is but as the Organ, the inſtrument, it is the mind that is the man, What ſhall it profit a man to gaine the World, and loſe himſelfe? Sayth one Evangeliſt, And loſe his ſoul, ſayth another. His ſoul is himſelfe, it is the inner man. The reaſon is, becauſe in the ſoul there are all the perfections of the body, not onelyonly originally, but by reſemblance: there is all in the ſoul ſpiritually, that makes the ſpirituall man. The ſoul hath a ſpirituall mouth, and ſpirituall lips, ſayth Ambroſe, whereby it converſeth with God. And what are the ſpirituall lips of the mind? The deſires of the Chriſtian heart, and the breathings, and openings of the heart to God; here are the lips, and mouth of the ſoul, whereby it talks with God. And the ſoul hath her ſpirituall noſtrills, that is, the judiciary faculty, whereby ſhee reſents, and diſcernes between good, and evill, becauſe there is nothing more noyſome to the ſoul then ſin, and nothing more fragrant then Piety; the judiciary part is the Noſtrill of the mind. Then it hath its eyes too, as Paul ſayth, Epheſ. 1. That the eyes of your underſtanding being enlightened; there is the lightneſſe, and the darkneſſe of the eye of the mind. And then ſhee hath ſpirituall hands, and knees, as Paul ſpeaketh Heb. 12. Lift up the hands that hang downe, and the feeble knees, that is, caſt off all dullneſſe, and indiſpoſition to Piety, quicken your ſelves to the work. Put theſe together, and here is enough to make a ſpirituall man, and if there be a ſpirituall man, there muſt be growth.
As in the outward man we are borne Children, yet that infancy comes by growth; much leſſe come we to manhood without growth. If we would attaine this that the Apoſtle calls the ſpirituall man, the perfect man, there muſt be growth, a going forward, and proceeding.
The ſoul is capable of growth, as well as the body, though it grow not as the body doth; the body growes by augmentation of ſubſtance, and quantity, that is by extention of dimenſions, the ſoule growes not ſo, there are no dimenſions, therefore there can be no extention, but it growes in habits, and qualities, habits of all kinds, naturall, morall, intellectuall, ſpirituall, habits of all kinds, this is the more noble growth a great deale.
This we are all to take notice of, if we be grafted into Chriſt, there will be growing up in him; if the new Creature be formed in the heart of a Chriſtian, there will be growing up in grace. Thereupon, grace is compared to light, to leaven, to ſeed; thoſe of all things elſe are moſt multiplying, and of a diffuſſive, growing nature. If grace be in the heart as light, it will ſhine more an more. Pro. 4. If it be in the heart as Leaven, it will never leave till it work it ſelfe to a greater lump. If it be in the heart as ſeed, it will fructifie, and multiply, from ten to thirty, and to ſixty, and to a hundred fold. Let none deceive himſelfe, it is one of the beſt trialls whereby a Chriſtian may prove his eſta…e, prove himſelfe, whether he be in the faith, or no. Wouldeſt thou prove thy ſelfe? There is no way ſo ready, and ſure for the generall, whereby a man may underſtand the condition of his ſoul, how his eſtate ſtands, how it is between God and his ſoul, whither he be in Chriſt, or no. If there be a growing, if there be a declining, if there be not a growth, if he wax worſe, if there be but a ſtanding ſtill, it is a ſhrewd ſuſpition that there was no true inſition. Whereas men think it enough to get into Chriſt; it is true, if a man get into Chriſt, it is enough, he cuts off none that are in that Vine, he caſts off none, but take this withall, take heed thou deceive not thy ſelfe, to think thy ſelfe ingrafted into him, when thou art not. If there be true inſition, there will be living in Chriſt, and if ſo, there will be a growing up in him. It is ſo eſſentiall a ſigne of our true being in Chriſt, that unleſſe there be this growth, we have little cauſe to preſume that we are in him.
Therefore it is laid downe by Divines well, and by all Writers, as an Axiome in Chriſtianity, that not to goe forward is to goe backward. Chriſt layes the foundation of it, He that is not with me is againſt me, and he that gathereth not with me ſcattereth; and Leo magnus well Paraphraſeth upon it: there is no medium betweene theſe two in Chriſtianity; he that doth not profit ſomething daily, it is a ſhrewd ſigne, it is a true argument that he is dificient in Chriſt: if he goe not forward, he goes backward, if he get not ſomething, he loſeth. St. Chryſoſtome expreſſeth it by a ſweet ſimilitude. The ſtate of a Chriſtian is as a Ship ſailing with the wind againſt the ſtreame, now the ſtate of that Ship is ſuch, if the wind be ſtronger then the ſtreame, it is carried againſt the ſtreame, but if the wind ſlack, it ſtands not still, but goes backwa…d if it goe not forward; if it g…ine not ground, it loſeth:r So it is with the ſtate of a Chriſtian here, Ʋbi incipis, &c. ſayth Bernard, where a man hath once ſet up a reſolution to goe no further, without doubt he declines, and when he doth not labour to grow better, certaily he growes worſe. Becauſe grace if it be in the ſoul, will be active; if there be a new man formed, there will be motion, and the excellenteſt motion, growth. So, here is the ſum of the phraſe, under the ſecond conſideration, they goe on, or they grow on. So, I have done with the firſt, the quality of the motion.
The next I told you was the mark to which this motion is directed; for he that walks or moves, hath ſtill ſome mark, ſomthing that he aimes at; that is here ſet downe to be ſtrength, or virtue. They goe on to virtue or ſtrength. Both wayes it is right, there is not much difference, they come to the ſame; becauſe vertue and ſtrength, eſpecially in ſpirituall things, they are taken for one and the ſame. Virtue, and ſtrength, in Scripture they are uſed as words equivalent. When the Scripture ſpeaks of God, it is one of his glorious names that he is Dominus Vir…ute, it is Tranſlated Lord of power, but take the Originall, it is Lord of vertue. In Mark it is ſaid He is ſate downe at the right hand of God, and in Matthew it is ſaid At the right hand of power; becauſe power, and Omnipotency is proper to God, he is called in the abſtract power: The other is by addition, the Lord of ſtrength, or of power, the God of virtue. In like manner, when the Scripture ſpeaks of the holy Angells, this is one name that is given to them, they are called Virtutes, though the name be taken from ſtrength, we Tranſlate it vertues or powers; becauſe they excell in vertue; though not in inferiors that we call morall, yet in thoſe of a higher ſtraine. Likewiſe when the Scripture ſpeaks of Men, of Chriſtians, it uſeth theſe two for equivalent words, thoſe that excell in ſtrength, and thoſe that excell in virtue.
The reaſon is, becauſe as Plato well defines it, vertue, it hath a corroborating quality in it, the conſolidation, and corroboration, or ſtrengthening of the mind, it is from virtue. Therefore virtue and ſtrength are uſed as words equivalent; ſo, eyther way we may read it. If thus, They goe on to virtue, ſo it carries a very faire conſtruction, it lets us ſee that virtue is at a diſtance. A man that will overtake virtue muſt make haſt. Virtue is out of our reach by nature, it muſt be gotten by excerciſe, and action, and proceeding. It is pretty morall of Symonides, when he would deſcribe the Houſe of Virtue, he makes it not ſeated pleaſantly, but among Rocks, and Thornes, becauſe it is hard to find. Though the fruit of vertue be ſweet, the way of virtue is full of difficulties. And the like morall Plato alludes to, when he would ſet forth that embleme that he would have before the Doore of vertue, a Picture drawne, alway ſweating, ſtanding before the Doore of vertue. Clemens Allexandrinus ſayth the ſame. Becauſe it is not an ordinary motion that we are to uſe for virtue, it is not going, or walking, but running, there muſt be making great haſt, a great contention of the whole man, for a man to overtake virtue. Therefore they goe on to vertue: there is a journey to be taken.
Or elſe, they goe on to virtue, to let us ſee, that, A ſpirituall man hath virtue alway in his eye.
There is the mark he aimes at; next to God, his mind is on virtue, and therefore on virtue, that he may come to God. There is nothing, next to God, and Chriſt, that a godly man prizeth more then grace; which is a thing that is not onelyonly the conſolidation of the mind, but the beauty, O how amiable are thy Tabernacles! Thou art all faire to draw us after thee. Tullie would ſet it downe by three words of the ſame ſignification. There is nothing more amiable, and ſweet, therefore there is an inviting, attracting force in virtue. To let us ſee, that virtue is attractive, when a man ſtands at a diſtance, it drawes him forward.
But I will not read the words ſo, but take them in the ſecond conſtruction.
They grow up to ſtrength.
Strength is a word frequently uſed in Scripture, to expreſs the enablement of grace. Sometimes we meet with the ſtrength of confidence, whereby we are able to rely upon God. So David toucheth upon that, The Lord is my ſtrength, Bleſſed is the man that makes the Lord his ſtrength. To make God our ſtrength, is to put confidence in him. There is the ſtrength of confidence. Then there is the ſtrength of conſolation, the cure of ſorrow. St. Paul calls it Strong conſolation. And the Prophet David when he breathed after it, he expreſſeth it, I am a man of no ſtrength, that is, of no comfort. And in another place, The Lord is my ſtrength, and my portion for ever. The Lord ſhould be his Comforter: there is the ſtrength of comfort. Then, there is the ſtrength of grace, that is the enablement to goe on in vertue, and piety. It is a ſpirituall word drawne from a corporall ſignification. The firſt ſignification of it, corporall ſtrength is, the conſolidation of the whole body, or of particular parts, whereby it is enabled to execute the uſe of it. Vigour, and conſolidation is the ſtrength of the body. So in a ſpirituall ſence, the vigour, and vivacity of the mind, whereby it is enabled to doe good, and to ſhun the contrary, to …eare that which is inflicted, this enabling grace is called the ſtrength of the mind. So take this conſtruction, They goe on to ſtrength, becauſe ſtrength is gotten by motion, eſpecially if it be moderate.
That is the difference between corporall, and ſpirituall motion, corporall motion adds not, but takes away from, unleſſe it be moderate, if there be over much labour, and motion. But in a ſpirituall ſence, there is no motion ſo great, and faſt, and full of labour, but it adds ſtrength; the faſter we move, the more ſtrength we get; therefore they goe on to ſtrength, for the very ſtrength is increaſed by motion.
Then take the other, they grow up by ſtrength. Strength is gotten by growth: men come not to ſtrength in an inſtant; we are not men, and ſtrong at once. No more is it in Chriſtianity, no man is borne, and made ſtrong at the ſame time, but we are firſt Babes in Chriſt, and then men. Indeed in the Primitive times, when grace was infuſed immediately, then God ſet examples of thoſe that were ſtrong in Chriſt, and begotten to him at the ſame time, Babes and men. Paul in his Converſion, at the ſame time was a Babe, and a man; and others that had the infuſion of the Spirit, though miraculouſly. But it is not ſo now, there are many ſpaces between theſe two, a Babe in Chriſt, and a ſtrong man, there muſt be the ages of growth muſt be gone through. So now, to grow to ſtrength, is to grow to ſtature, for ſtature is the baſis of ſtrength, and age is the way to ſtature. So, here now is the thing, they grow up to ſtrength, that is, to ſpirituall ſtature, to man-hood, to theſe great enablements. Here is that we are to take notice of.
It is not enough to grow, but to grow up ſenſibly to that ſtate and ſtrength as whereby we may be more enabled to doe God more ſervice.
To doe more work, and to diſpatch it with chearfullneſſe. It is that aime, that is laid in all ſorts of conditions, and things: in civill things it holds, a man is not content to be of a Trade, but he would thrive in it. In naturall things it holds, in Plants, firſt there is ſeed, and then it is ſowne, and then it takes root, and then it ſprings, and ſpreads, and flowers, and growes up till it come to ſeed againe, and yeilds increaſe. So, theſe ſteps and degrees there are in Chriſtianity, there is being, and life, and ſtrength, and ſtature. Theſe degrees hang one upon another; there cannot be ſtrength, unleſſe there be ſtature, nor that without growth, nor that without life, nor that without being in Chriſt. So, being is the firſt ſtep, and ſtrength is the pitch: becauſe it is, either perfection it ſelfe, or the next ſtep to perfection.
So, here is the Uſe that we are to make of this point, to labour to underſtand our need of ſtrength, we are thoſe that muſt ſet this aime of getting ſpirituall ſtrength, and ſo we would if we underſtood our ſelves: for we are moſt of us in a condition of weakneſſe; and thoſe that are of a ſtronger growth, yet they are as a man of a good conſtitution, ſubject many times to infirmities: ſtronger Chriſtians have many weakneſſes, and infirmities. There is no weakneſſe, or infirmity, that is pleaſing to a Chriſtian, or that can be pleaſing to God. Paul tells us of infirmities, and he gloried in them, but they tended not to ſin, but were thoſe that the World accounted infirmities, tribulations whereby he brought glory to God; but if they be infirmities of ſin, if we did know the danger of making ſhip-wrack, it would make us love ſtrength, to overcome theſe infirmities. As Maximus Terens ſayth, every thing would have commendations if the uſe of it were knowne; if we did know the uſe, and benefit by ſpirituall ſtrength, how neare it brings us to God, and ſtabliſheth our hearts in his feare, it would make us endeavour, and groane after it to attaine it To ſum up thoſe Uſes, they are briefly theſe two, they are accomodate to two ſorts of Chriſtians.
The firſt ſtate is Travellers, we are Viatores, we have a journey to take, and as the Angell ſaid to Elias, it is a long Journey that brings to Everlaſting life, it is a long Journey from Earth to Heaven; but that God hath ſhortened the way to grace, though it ſeem long to ſence, and be extreame long to nature; and for ought we know, we have but a little time to diſpatch that long Journey in, we know not how ſhort our life is. It is not onelyonly a long Journey, but full of difficulties. It is not onelyonly a long journey, but the way lies upward, it is hard to get forward, there muſt not onelyonly be moving, but climbing. It is Jeruſalem that is above, there is our Countrey. A man that goes to an upper Roome, he goes by ſteps, and ſtairs. There are theſe ſpirituall ſtaires that are the aſcenſions of God. In whoſe heart are thy wayes, or thy aſcenſions. There muſt be breathing of our ſelves, by aſcending and climbing up. It being ſo long a Journey, and lying upward, and ſo many difficulties, we have need of ſtrength; Strength is needfull to Travellers, or elſe they will faint by the way. David underſtood it well, therefore as in one Pſalme, he b…moanes himſelfe for the want of ſtrength in his Journey, He hath brought downe my ſtrength in my Journey: So in another he Prayes for ſtrength in his Journey. Spare a little, that I may recover my ſtrength, for the going on in my Journey. What are the encumbrances of thoſe that are much in Travells? Many feares, and dangers, meet us oft in the way, hunger, and thirst, and heat, and cold, many encumbrances. Paul ſets them downe when he ſpeaks of his ſpirituall journey, 2 Cor. 11. he was In hunger, and thirſt, and cold, and nakedneſſe, in perill of Robbers: in perills every where. A man that would encounter all theſe had need have ſtrength; as Plutarch ſayth of the Scythians, they boaſted that they did fight againſt men. Good Souldiers are ſo well diſciplined, that they can fight, not onelyonly againſt men, but againſt hunger, and cold, and thirſt, againſt all Enemies. So, a Chriſtian that he may be enabled ſo to doe, he muſt get ſpirituall ſtrength, that he may fight, not onelyonly with Beaſts, after the manner of men at Epheſus, but with hunger, and thirſt, and cold, and impediments in his Journey, becauſe we are Viatores, we muſt have ſtrength to accommodate us to that journey.
Then, another eſtate we are in here, we are not onelyonly as Travellers, but Souldiers; and our Enemies are many, not onelyonly Companies, but Armies; as many as there are Tribulations, and Afflictions, to be endured in the World, as many as there are Temptations to ſeduce us to ſin, as many as there are ſeverall ſins to be committed; for theſe are the great Enemies; as many as there are Spirits in the Aire, and Devills in Hell; and theſe are great, and many Enemies. To let us ſee, that they are ſtrong Enemies, they are called Principallities, and Powers, and to ſhew that they are many, they are called Legions.
Beſides theſe, the multitude of ſins that a man muſt take heed of, that are like the Hydra's heads, cut off one, and another ſtarts up. Cyprian well deſcribes it; ſaith he, if a man be ſo happy as to cut off one Hidra's head, Coveteouſneſſe, another will come in the roome of it, if he take not heede, there will come Luſt, and Wantonneſſe, and if he cut off that, if he take not heed, there will come malice, and pride, and ambition, and if he cut off theſe, if he take not heed, there wil come up more; all theſe are to be encountered with ſpirituall ſtrength.
Beſides theſe, there are many Tribulations in the World, and which is the worſt affliction in the World, the many delights, and pleaſures, and vanities of the World, which we account not Enemies, but friends, yet theſe are to be overcome. There is more danger in theſe then in the hardneſſe, and Tribulations of the World. We have more cauſe to feare the baits of the World then the threatnings, the allurements, then the diſcouragements of the World. It deales with us both wayes. If the World plant Thornes in our way, the danger is not great becauſe it is ſeene, but if it ſtrew flowers, it is not obſerved, it is more dangerous. It takes hold of both; the Devill layes both to keep us from piety. Sometimes the World lets fall a golden Apple. Sometimes it layes Snares, and ſets pits in the way. Sometimes it perſues a man with clamours. Sometimes it ſings a Syrenean Song, that lulls him a ſleep in ſecurity; here is the greateſt danger, but there is danger in both, and we have need of ſtrength to overcome both, as Cyrill ſayth well, he had need be a ſtrong Chriſtian that muſt overcome the rough hewne way; but I tell you he had need be a ſtronger Chriſtian that will overcome the pleaſures, and delights, and enticements of the World; ſtrength is ſpecially required for that.
Put it together, having ſo many Enemies, ſo ſtrong, and ſo buſie, we have need not onelyonly of ſtore of ſpirituall wiſdome, but of ſtrength, and that ſtrengh comes by growth.
Having now put all theſe together, I hope I need not uſe any Exhortation to make you in love with that which is the improvement of all other graces, Perſeverance. I told you before, ſtrength enableth to perſevere, and that we may perſevere we muſt get ſtrength, the one enableth to the other; by perſeverance we get ſtrength, and by ſtrength we perſevere. Thou therefore my Son be ſtrong in the grace that is in Jeſus Chriſt. We had need to labour to get ſtrength, we know not what evill dayes haſten upon us, and every Chriſtian that is expopoſed to Temptation, hath the feare of an evill time upon him.
We know not what Monſters God may call us to encounter with, Principallities, and powers. O now we have time, let us ſtore up ſtrength while we have opportunity to come to the houſe of God. The end of our comming here, beſides giving glory to God, and calling upon his name, and worſhipping of him, is to get ſtrength. This houſe it is Beth-lehem, the houſe of ſpirituall bread. Bread is that that ſtrengthens man. It is the houſe where the myſteries of Salvation are diſpenſed, that we may get ſpirituall enablement, as Baſile ſayth, it is the School-houſe of the knowledge of God. Let us make this end, and uſe of it, propound this end to our ſelves in comming hither, make this uſe of it, to ſtore up, and get this ſtrength.
And as the houſe it ſelfe, ſo the Table of the Lord, is the Table of ſpirituall refreſhing, the Table of ſpirituall ſtrength. The other Sacrament gives us initiation, into CHRIST, our growth in Chriſt, and our ſtrength is by repairing to the Table of the Lord. Therefore it was inſtituted by Chriſt, that by this ſpirituall Banquet and refection we might grow up in ſtrength. Then let us labour to make this uſe of the Word, and Sacraments, that we may be built, and grow up to a perfect man, that we may draw ſpirituall ſtrength daily from both. And when we have gotten ſome ſtrength, not to ſtay there, but to get more, and then more, never to ſtay.
That is the next point, not onelyonly to grow in ſtrength, but ſtill to excell in motion, and perpetuation, They goe on from ſtrength to ſtrength, in the reduplication of the word. But thus much for this time.