Cor. 5 10. They shall come forth there is the Resurrection to life or damnation there is the Eternal Judgement There are many special things about the Resurrection c. which the Babes are not very capable of and of which I shall say nothing now but this they do believe in the general that such a thing there will infallibly be as a future Eternal state of happiness or misery to men according to what they have done in this life and they that believe not this are but falsely called Christians or by the favour of a Synecdoche which puts a part for the whole A Saint not believing a life to come is no less than a contradiction Object But perhaps 't will be objected that a man may be in Christ though but a Babe and as carnal and yet not believe this doctrine of the Resurrection for among these Corinthian-Babes some it seems did not own it 1 Cor. 15.12 Answ To this I Answer That by the same among you may not be meant the Corinthians themselves for 't is not said some of you but false teachers that came among them who were it may be worse and more infidels than Hymeneus and Philetus who said the Resurrection was past already 2 Tim. 2.18 For these said there was none at all which indeed was to deny Christ to be risen and he that doth so cannot be a Christian not a Babe in Christ but in this Faith that Christ was risen the Corinthians did stand 1 Cor. 15.1 4. therefore I conceive they were some among them but not of them as 1 Joh. 2.19 however the foundation of God standeth sure 2 Tim. 2.19 which is spoken upon a resembling occasion and the Apostle doth not speak this so much by way of charge as caution of accusation as warning Vers 34. I speak this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your warning that you may fear and beware of such Sadducees who have not the knowledge of God nor Scripture Matth. 22.29 and whose evil words and Epicurean language is apt to beget ill manners So that notwithstanding this Objection 't is clear enough that he cannot be a true Christian no not of the lowest Form who believes not the Resurrection of the Dead and Eternal Judgement I shall therefore pass on to shew how the belief of this doth influence Babes and what attainment results from it 2. The Attainment of Babes from this beliet is that they tremble at this Word of God which is a blessed frame Isa 66.2 If the hearing of it make wicked men many times to tremble as it did Felix Acts 24â— 25. If the sense of an after state make men pray as Baâ—â—un did Let me die the death of the righteous and let my afterward so the Hebrew he â— theirs Numb 13.10 How much better influence hath it on Babes in Christ this trembling of theirs is of great use to the working out their Salvation Phil. 2.12 it makes them wary and cautious not to run with others to the same excess of riot c. 1 Pet. 4.3 5. it hath an influence as to disswade from sin so to perswade to duty Knowing the terrour of the Lordâ— with reference to Judgement we perswade men 2 Cor. 5.10 11. The consideration of a future Judgement awes the most eminent Saints as it did Job Chap. 1.14 and 23. and David Psal 119.120 but it makes Babes especially to tremble because they are yet without assurance of Eternal welfare Perfect Love casteth out fear and hath boidness in the day of Judgement 1 Joh. 4.17 18. but poor Babes are all their life long subject to more or less bondage by the fear of death and Judgement Heb. 2.14 15. And this though Christ have died for want of particular application of it to themselves which grown â—aints have attained to and can therefore challenge and brave death it self as Paul did Ram. 8.34 39. 1 Cor. 15.55 57. and can desire rather than fear to die Phil. 1.23 Heb. 11.35 2 Cor. 4.16 18. But Babes are fearful yet God makes use of this fear and trembling to many and great uses for their good and his glory it lays a great restraint upon them as to sin and as love doth others it constrains them to obedience Therefore our Saviour speaks to their own Principle Fear him that can destroy both Body â—nd Soul in Hâ—â— Matth. 10.28 And saith Paul 2 Cor. 5.10 11. we perswade men even poor Babes who walk as men and are got but a little beyond natural men terrour perswades with natural men put them in fear that they may know they are but men Psal 9.20 and they scarce know God or acknowledge him but by the Judgements which he executes Vers 16. Now that which is of most use to perswade men is of most use to perswade Babes who are as carnal and walk as men 1 Cor. 3.1 3. 'T is worth our while to take notice what and how many things are back't by this Argument of judgement to come and the terrour of the Lord. I will but touch them 1. 'T is an Argument to provoke to Repentance Acts 17.30 31. And this is Babes milk which they are perswaded to take by this Argument that there will be a Judgement Day 2. 'T is an Argument for Faith and Baptism too as they are conjoyned here and Mark 16.16 He that believeth and is Baptized shall be saved but he that believeth not shall be damned the fear of this dreadful after-clap of damnation drives many in to Faith and Baptism It perswades men to fear God and keep his commands Eccl 12.13 this perswades men to be moderate in the use of worldly injoyments which belong to the sensual and animal life Eccl. 11.9 10. Luke 21.34 36. It perswades men to embrace and improve Gospel opportunities and the means of grace as our Savour hints Matth. 11.20 24. It perswades men not to censure judge despise and revile one another which Babes are apt to do 1 Cor. 3.3 1 Pet. 2.1 2. I say it perswades them not to do such things Jam. 4.11 12. Rom. 14.10 1 Cor. 4.3 5. 1 Pet. 4.4 5. with Jude 15. It perswades to patience Jam. 5.8 It perswades to abide in Christ Jesus and not to Apostatize 1 Joh. 2.28 It perswades men to watch and be ready Mat. 24. and 1 Thes 5.1 7. In a word 't is a very powerful Argument to engage to every duty and to serve God acceptably 2 Cor. 5 9 10. 2 Tim. 4.1 2. Heb. 12.28 29. Thus we see of what huge use it is to believe the doctrine of the Resurrection and Eternal Judgement as Babes do and do it with fear and trembling 'T is true indeed that love which acts the more grown Saints is the more generous and noble principle yet fear is of great use too for the fear of the Lord is the beginning of wisdom as love is the fulfilling of the Law and under the Old Testament when men were generally Babes Religion is as much exprest by
became Sons and Heirs of God through Christ Chap. 3. from 23. to the end The state under the Law was a Law of bondage the Law is called A yoke of bondage Gal. 5.1 and they under it were under a spirit of bondage which in the genuine and proper sense of it is a weak slavish and cowardly spirit of fear opposed to that of power love and a sound mind 2 Tim. 1.7 This spirit of bondage is usually interpreted to signifie a slavish frame of heart whereby the Jews like slaves and superstitious persons did serve God out of fear and this I shall not deny their religion at the best was called The fear of the Lord yet I shall add this unto it that they did serve God not only from fear or out of fear but that they were afraid and under bondage though they did serve God their service did not free them from fear They were afraid of suffering Death and Hell notwithstanding their Services and Sacrifices for Jesus Christ took flesh to free from this fear Heb. 2.14 and instead of it to bring in the Spirit of Adoption 2 Tim. 1.7 Gal. 4.4 5. and so 't is spoken of Rom. 8. to bear them up against sufferings which they were under as appears by Vers 15 18. and accordingly 't is mentioned to encourage Timothy notwithstanding others Pauls or his own suffering 2 Tim. 1.7 8. And 't is observable that since the death of Christ and the pouring out of this Spirit the Saints many of them have been as desirous to die as before under the Law they were most of them afraid or loth to die Well then in the general the Gospel state is as far advanced beyond that of the Law as liberty is beyond bondage and courage beyond fear as to them that have received not simply the Adoption but the Spirit of it SECT 2. A Continuation Position 2. THE Spirit of Adoption is an addition a superaddition to Son-ship under the Law they were servantsons but now they are Son-servants they have the Spirit of Sons saith the Apostle Now ye are no more Servants but Sons viz. you that have received the Spirit of his Son Gal. 4.6 7. They are Sons as all Babes are before they have this Spirit of Sons to cry Abba Father Indeed when God is pleased to translate a Babe into an higher Form and to place him among the little Children this Spirit of Sonship or Adoption doth begin to exert it self before it have a clear and full witness thereof but ordinarily as among the state of Babes though they be Sons yet there 's little of the Spirit of Adoption but much of bondage appears in them so that the Spirit of Sons is an addition to Sonship as Gal. 4.5 they received the filiation and Adoption and after that the Spirit Vers 6. and so by degrees they came to call Abba Father So Rom. 8.14 they are called the Sons of God and upon being Sons received the Spirit of Sons or of Adoption Vers 15. they were Sons before they could call Father which they could not do but by the Spirit of Sons or of Adoption Position 3. The witness of the Spirit of God comes upon not barely the son-ship or Adoption but the Spirit of Adoption for it bears witness with our Spirits viz. them of Adoption for our natural Spirit doth not bear witness that we are the Children of God 't is our Spirit of Adoption doth that and with and thereunto doth the Spirit of God bear witness The Babes are Sons but have not the spirit of Sons and therefore have not the witness of Gods Spirit or assurance but assoon as the Spirit of Sons begins to put it self forth then usually doth the witness of the Spirit joyn it self to it Position 4. Upon the witness of the Spirit which gives assurance that they are the Children of God which was doubtful before because they had only the single witness of their own spirit and yet that left them not without hope I say then doth such a soul cry out aloud with freedom and boldness My Father my Father Abba Father it might hope this before and faintly and brokenly indeavour to liâ—p out Father before but now it opens its mouth wide and speaks My Father 'T is observable that the Spirit of Adoption whereby we â—y Abba Father is called the Spirit of his Son Gal. 4.6 such as was in Christ who did but once My God my God alwaies pray to God with the Appellation of Father and once Abba Father Mark 14.36 and all these after he had received the witness of the Spirit that be was the only and beloved Son of God Matth. 3.17 So when we have the witness we do not only think or hope that God is our Father but with confidence and assurance a Plerophorie of Faith we draw near to God and cry Abba Father which we cannot so freely do before we have the knowledge of the Father to be ours and that we are his Children So then the Spirit of Sons and the witness of the Spirit of God therewith is not the Babes or Servants but the Childs portion and their that are above their Form viz. the Young men and Fathers and henceforth they are taken from being Servants into the glorious and noble liberty of the Children and friends of God Rom. 8.19 21. Gal. 4.7 Joh. 15.9 Position 5. To have the Spirit of Adoption and the witness of the Spirit thereunto whereby we cry Abba Father is a choice and transcendent priviledge to have the Adoption barely seems I consess to be an advance beyond their Son-ship under the Law as 't is Gal. 4.5 As if they though Sons were yet Sons of another denomination and nature viz. servants or servile sons yet to have the Spirit of Adoption is more than Adoption and to have the witness of the Spirit is more than the Spirit of Adoption for from hence is our boldness to call and cry Abba Father 'T is the height of Gospel glory to converse with to enjoy and obey God as Children do a Father Though the Sons under the Law were under bondage 't was yet a state of more freedom than other Nations and people had but this is a state of liberty glorious liberty 'T is a great advance and preferment to pass from servants to friends Joh. 15.15 to pass from Babes to Children from as carnal to spiritual I and to have not only the Spirit of Christ without which we are none of his Rom. 8.9 but to have the peculiar Spirit of his Son an Emphatical distinction â— whereby as he did we do cry Abba Father which the other that are Christs and have the Spirit of Christ cannot do without this special Spirit of his Son In relation to this priviledge I shall 1. Prove that 't is a great and glorious one 2. Shew wherein the glory excellency and sweetness of it is SECT 3. Proving this to be a glorious priviledge THat to know the Father as
past from a Babe to a little Child and from thence to a young man the little Child knows but two states being gone no further than from a Babe to a little Child but the Babe is acquainted with only his own state at present and knows not what 't is to be any thing of what is proper to the other three only this he is pâ—st from death to life from being a sinner to bâ— a Saint though but a weak one Of their several attainments and proper Characters I shâ—l treat hereafter more particularly if God permit Heb. 6.3 5. The disparity or difference that is between those Saints as such is not in their gifts but graces and not in common but iâ— special grace No nor only in accessaries and complemental but in principal and fundamental graces proper to each state 'T is not in their gifts but graces for 't is possible for persons to be full of and rich in gifts yet poor in grace as the Corinthians were they came behind in no gift 1 Ephes 1.7 they were full they were rich they reigned as Kings they were wise strong and honourable at least in their own if not others esteem 1 Ephes 4.8 and 10. and yet were but Babes and as carnal 1 Ephes 3.1 And therefore the Apostle shews them a more excellent way than that of gifts viz. grace and in special the grace of Love 1 Ephes 12.31 and 13.1 3. Apollo was a man very eloquent mighty in the Scriptures and being instructed in the way of the Lord was fervent in Spirit and taught zealously diligently and boldly yet needed to have the way of God expounded to him more perfectly Acts 18.24 26. And this was done not only by a man Aquila but a woman Priscilla Apollo was a man in parts but a woman it seems was more a man in grace The Corinthians that came behind in no gift yet came behind in and fell short of many a grace So that the measure of a mans excellency is not to be taken by what gifts of knowledge and eloquence he hath but by what grace he acts Again this measure is not to be taken from common but from special and saving grace not from profession but practice There is common Faith and the Faith of Gods Elect there were foolish as well as wise Virgins are seeming as well as truly religious persons the stony ground hearers made a fair shew in the flesh and the thorny brought forth fruit but not to perfection Which is an argument that they knew not the root of the matter or the grace of God in truth for that brings forth ripe fruit Col. 1.6 There were some that through the knowledge of Christ had escaped the pollutions of the world yet licked up their vomit and therefore their nature was not changed but they were Dogs still and wallowed again in the mire and therefore though they were washed yet were Sows still and not really converted so as to have a saving work upon them 2 Pet. 2.20 22. Surely saith the Apostle they that went out from us were not of us but a bastardly brood 1 Joh. 2.19 where he speaks of them as distinguished from the us which word us he mentions five times by way of distinction and the word they six times in that one Verse Yet again the measure is not to be taken from accessary graces which conduce chiefly to the well-being the comfort and refreshment or if I may so speak the recreation of Christians as Joy Ecstasie Rapture c. but from the graces which are essential and proper to each state as wisdom and much experience is for Fathers strength and the Word abiding for young men Love for Children and repentance c. for Babes Now as any person doth act the substantial and fundamental graces of any state such is his denomination and as he passeth from one to another such is his advance and preferment 6. As this difference is to be measured by graces wrought and acted so 't is made by the grace of God working and actuating these graces in us 'T is grace that makes the difference not only between Saints and sinners but between Saints and Saints that it makes it between men and men in taking one and making him a Saint and leaving the other in his sins is clear from Matth. 11.25 Rom. 9.13 16. and ver 21 24. with many other places And 't is as clear that grace and the good pleasure of God makes the difference between Saints also that the one hath more grace and improveth grace more than another 1 Cor. 4.7 and 12.11 18. Indeed God worketh all things according to no counsel but the counsel of his Will and who shall say to him Why hast thou made me thus His wind bloweth as where so how it listeth and as he sheweth mercy to whom he pleaseth so 't is what and how much he pleaseth the first and the after increase is of God he gives five Talents to one two to another and but one to a third and 't is not the man but the Talent that brings in the gain as the Apostle when he had said I live corrects himself with a not I but Christ liveth in me and my life is by Faith Gal. 2.20 And when he had said He laboured more abundantly than they all he seems to recall it and saith Not I but the grace of God which was bestowed upon me and was with me viz. to assist and enable me 1 Cor. 15.10 Luke 19.16 And 't is observable how Paul alters his language when he speaks of what he did in a state of nature and what he did in a state of grace then he attributes all to himself I was this and I did this he was alwaies a great proficient I profited more in the Jews religion than many of my contemporaries that were of my standing Gal. 1.14 But when he is converted though he laboured more than any and outwent his Seniors yet he is not arrogant and assuming but modest and thankful Not I but the grace of God that was with me q. d. Though by nature I was forward and zealous yet as to this work and labour I have reason to attribute it and pay my gratitudes not to nature but to grace Well then as 't is of grace that one is taken and another left so 't is of grace that one is promoted and advanced more than another that John lyeth in his bosome that Paul grows so fast that he increaseth with the increase of God is of God and of the grace of God that one should be a Father and another who is may be was in Christ before him should be but a Babe still is of grace One would think wise men should know most yet by grace Babes are wiser Matth. 11.25 That strong men should do most and yet the weak do more 1 Cor. 1.25 31. That the Children of the Kingdom should not enter but Publicans and Harlots should is a difference of graces
things and spiritual men in the second Chapter to the Corinthians and of the wisdom of God to them that were perfect Vers 6. i. e. to them that were spiritual and could judge of and discern spiritual things Vers 15. he doth in the beginning of the third Chapter obviate an objection that might be made by the Corinthians thus Why then do ye not Preach such things to us to which he Answers That he would gladly and with all his heart do it but that they being not spiritual but as carnal being Babes they were not heretofore nor at present in a capacity to receive them q. d. If you will needs know the true reason why I Preach not to you the deep mysteries of Godliness or the wisdom of God in a mystery or the hidden wisdom of God chap. 2. vers 7. 't is not that I cannot or would not Preach it but that you cannot bear it you would say that to eat his Flesh and drink his Blood and live by it were an hard saying as ye did when Christ himself said so Joh. 6. 53 60. and if you can hardly hear this but be offended what would you be if I should Preach of his Ascension and the executing of the other part of his Priestly office now in heaven which is yet an higher Dâ—ctrine and strong meat as 't is called in the Hebrews on this very occasion if that offend you as it did those Babes Joh. 6.60 62. how much more would this as our Saviour there intimates For this reason my Brethren I could not speak unto you as unto spiritual but as unto carnal and to feed you with Milk the very Alphabet of Christ his Doctrine Repentance c. I am sain to Preach to you as to sinners and carnal unconverted persons the very same Doctrine that I did at first Let us in the next place see how pat and parallel to this that other Text in the fifth of the Hebrews is The Authour having told them Vers 9. That Christ Jesus being made perfect i. e. glorified was become the Authour or meritorious and procuring cause of Salvation to them that believe in and obey him called of God an High Priest after the order of Melchisedee Vers 10. Of whom saith he Vers 11. we have many things to say why do ye not say on and speak out then Why because they are hard to be uttered which doth not imply any defect or inability in the Apostle to utter them as if he wanted either knowledge or utterance but an incapacity in them to entertain them because they were dull of hearing for though as to their standing they might have been teachers yet as to their understanding they needed to learn and con over again the first principles and lay the first foundation They had need of Milk as the Corinthians had i. e. to be taught to repent and believe as if they were scarce converted but as carnal Thus both these places concur in the same subjects and attributes Before I come to speak of their attainments and characters particularly I shall briefly touch a few observations from these two Texts which will make our way the more plain and smooth As 1. There are some Christians or persons in Christ which are not men in Christ but only Babes They have the Spirit of Christ in a measure or else they could not be his Rom. 8.9 Yet though they have the Spirit they are ntâ— spiritual in any high degree Though in Christ Jesus for else they were not new-born or new creatures 2 Cor. 5.17 yet they are but Babes in Christ and as the very next degree to carnal they cry rather than speak their voice is inarticulate and not distinct 1 Cor. 13.11 They have the Image of God upon them but not perfectly stampt and visible to every eye 'T is but as I may say God manifest in the Flesh under a veil and darkly Christ is not perfectly formed in them Gal. 4.19 You may see some Prints and similitudes but the several features are not clearly discernable They are translated from death to life they are no Abortives nor are they still-born they have the beginning of life and they do but begin to live There is joy in Heaven that this Man-child is born though he be not yet grown up no nor throughly washed and cleansed from his pollution He is yet but in swadling cloaths and in a Manger if I may allude to what was said of Christ when he was a Babe As the life so the image is imperfect you can say there 's the Image of a man but who 't is like whether like its Father you can hardly tell yet this you can say 't is not the Devils or the Sinners image and God knows that 't is his Image and Christ knows it to be the Fathers Image for 't is born not of the Flesh nor of the will of man but of the Will of God They should not have the name of Babes if they had not the Fathers Image though it be not so legible to standers by as that of the spiritual man is The Babe is a Christian in the smallest Print but the spiritual man is one in Capital and Golden Letters 2. Some persons may be but Babes for a long time Heb. 5.12 Yea though they live under the best Preaching in the world as some were under Christ his own Ministery Mat. 11.25 The Disciples many of them were no better till Christ ascended and the Spirit descended The Corinthians had heard three of the best Preachers on Earth Paul Apollo and Cephas 1 Ephes 1.12 and chap. 3.4 6. yet were but Babes The Hebrews had sate under the like Ministry and yet were but Babes for many years Paul it seems had begotten or planted the Corinthians he was their Father 1 Cor. 4.14 15. Apollo was their nursing Fathers he had watered them 1 Cor. 3.6 Paul continued among them a year and an half teaching the Word of God among them as Acts 18.1 11. you have the whole story After Pauls departure Apollo came to Corinth and watered them whom Paul had planted Acts 18.27 with 19.1 yet from that time to the day of the date of this Epistle they continued Babes Philip who it seems was called by Christ Jesus in the first year of his Ministry and in the beginning of that year for he was called before the first Miracle that Christ wrought at the Wedding in Cana of Galilee which was the first he did to confirm his Ministerial effice Joh. 1.43 with 2.11 Yet this Philip who had lived with Christ all the time of his Ministry was yet when Christ was about to leave the world but a Babe for he knew not the Father as the little Children do which made Christ speak upbraidingly to him Joh. 14.9 Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how saist thou then shew us the Father Alas of how
Christs Disciples that they Love one another Joh. 13.35 and by this they are known to have part from death to life because they love the Brethren 1 Joh. 3.15 Where give me leave to note this as to this Epistle of John the great duty urged in it is to love one another spoken to and of all the children of God and the sin so much declaimed against is hating or not loving of one another and when he saith Chap. 3.8 He that sinneth is of the Devil he meaneth this sin in special For saith he Vers 9. whosoever is born of God doth not commit sin viz. this sin because the seed of God of whom he is born remaineth in him which is the same reason that is given by Peter pressing to the same duty 1 Pet. 1.22 23. and Vers 10. he distinguisheth the Children of God from them of the Devil by this very thing and Vers 12. instanceth in Cain who was of the wicked one as he proves by his breaking this command of loving his Brother And perhaps the sin unto death spoken of Chap. 5.16 19. is meant of this sin for such an one abideth in death Chap. 3.14 compare Chap. 3.7 16. with Chap. 5.16 19. and this seems to be very clear But to proceed as to the thing in hand viz that Babes Love the Brethren 't is clearly manâ—fested by this among other things that they are ready to minister to their necessities as occasion opportunity and ability gives them leave to do The Apostle boasts of his Corinthian-Babes that he knew the forwardness of their mind and boasted of their readiness to this thing 2 Cor. 9.1 2. and the Authour of the Epistle to the Hebrew-Babes tells them Chap. 6.10 that God was not unrighteous to forget their labour of Love which they had shew'd to his name in that they had ministred and did continue to minister to the Saints and upon this score he is perswaded such good things of them as accompanied and contained Salvation Vers 9. of so great an esteem is this grace of Love warranted and adjusted by ministring to the Saints And indeed 't is the great thing for which Jesus Christ saith Come ye blessed of my Father inherit the Kingdom prepared for you why Lord for I was hungry c. and you ministred to me in doing it to mine Matth. 25.34 40. This labour of Love is not in vain in the Lord. I might inlarge on this Theam but it shall suffice to have toucht it And now that Babes may behold themselves in this Glass I shall summ up their attainments and characters briefly thus They have the Foundation laid they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ they have all things necessary to the being of a Saint and such as accompany or contain Salvation though not enough to a well-being here or to have an entrance ministred to them abundantly in Heaven as other Saints have they have all constituting and essential Graces as Repentance Faith Love though not in so perfect a degree as the other Classes have they press forward after their manner in desires to grow though they cannot run the race yet they walk in the way of Gods Commandments they press after to follow the other Saints though slowly as the Poet said of Ascanius sequitur non passibus aequis and are not able to keep pace with them This is their picture the draught of their attainment the particular features and lineaments whereof are described before in their respective places to which I reser you I must now proceed to shew them their desectiveness in comparison of other Saints and wherein they are as carnal that I may provoke them to jealousie and emulation and thereby to perfection III. Of the Babes defectiveness in comparison of other Saints and wherein they are as carnal and walk as men 1. Of their defectiveness and wherein they fall short in comparison of the higher Classes of Saints THat they fall short of Fathers and Young men who are strong Saints 't is needless to take up much time or many words to declare because 't is so obviously known and easily granted by all but that they fall short of the little Children is that which I am to evince The character of little Children is that they know the Father viz. to be their Father 1 Joh. 2.13 But the Babe-child the Infant of attainment as well as daies the sucking Child that is sed only with Milk though he have a Father and a Father that provides for him yet he knows him not to be his Father The generality of the Old Testament professors were but Babes and their usual way of address to God was as the God that made Heaven and Earth the Creator and sometimes as the God of Abraham Isaac and Jacob the Promiser But seldom not above twice as a collective body addrest to God as their Father the places where they did so address are Isa 63.16 and 64.8 both which are rather Prophecies of what they should do hereafter than assertions of what they did do as some conceive And in this latter they address to him as a Father viz a maker and Soveraign as appears by calling themselves the clay and God the Potter and telling him that they were the works of his hand And to prevent an Objection that may be made from the Prodigal who did at first address to God as his Father I will go to my Father and in my Fathers house it might be in this sense of a Creator as in Dent. 32.6 beside I may say that he seems to be the representative of a returning back-slider Luk. 22.32 rather than of a Convert at the very first and though returning also is a Conversion and works much like what it doth at the very first yet it hath respect to a former relation which was not wholly cut off as was the case of returning Israel in Hâ—s 1.7 Jer. 3.1 5. where they speak of him as theirs though they had been called by him Lâ—ammi not my people and almost divorced by him which they deserved to be Sâ—or a while at the beginning of the Gospel the Disciples were but as Babes for they knew not the Father Job 14.6 11. And 〈…〉 them to pray Our Father yet 't was long ere they had learned to ask of the Father in the name of Christ Joh. 16.23 24. or to know their union with the Father and the Son and therefore our Saviour tells them so often that they should know and enjoy more at that day what day viz. when he was ascended to the Father for then 't was my Father and your Father my God and your God Joh. 20.17 And the Spirit descended from the Father the Holy Ghost not being given till Christ was glorified Job 7.39 saith Christ At that day ye shall know 〈◊〉 I am in my Father and you in me and I iâ— you which yet you know not though it be so Joh. 14.20
there were more such Preachers and Preaching for then perhaps there would be more conversion Sometime God makes use of the patient sufferings of his Saints as he did that of Christ to convince one and another at the time of his passion Mat. 27.54 Luk. 23.39 43. and in after Ages God blest it so much that it became a Proverbial speech Sanguis martyrum semen Ecclesiae the blood of innocent and patient Martyrs became the seed of the Church We must not limit the holy one of Israel for though he tie us to means he hath not tied himself but haply works on many so indiscernably that they scarce know what was the occasion taken or means used to do it he waits to be gracious for he is a God of Judgement he acts judiciously and takes what occasions and means he pleaseth he best knows what will best take If the work be done it should not be a matter of doubt to us which way it be done or by what means yet seeing the Word Preacht is the most usual we should wait and watch at the door of hope Prov. 8.34 and 't is a great obligation upon all Christians to discourse and walk holily and to suffer patiently as Christ did seeing God may make use of their graces to make others gracious to convince and convert men that they shall glorifie God and say God is in them of a truth 1 Cor. 14.24 25. 't is a great mercy and blessing to be instrumental to the conversion of others Dan. 12.3 Jam. 5 19 20. 3. As the occasions and means so the manner of working is various and different some he draws others he drives in Promises prevail with some and threatnings with others Bâ—anerges works on this and Barnabas on that Terrours affect some most but Love others One is broken another is melted S me he keeps long under the pangs of the new-birth and they have hard labour of it others have a more quick delivery Some pay but a little fine but a great deal of rent annually and others pay a greater fine and less rent Many such things are with him these are but some of his wares who can tell all the waies that God takes with man to turn back his soul from the pit Some he leads on by degrees others start up on a sudden and are men almost as soon as they are born as Paul was He frowns and smiles speaks thunders or a still voice dismal or joyful sounds as pleaseth him the Spirit bloweth where and how it listeth sometime the blustering North at other times a benigne South wind blows sometime there falls much rain other times but a little dew but all shall prosper It cost Paul and the Jaylor dear for the time but 't was soon over as to Matthew and others 't was but follow me and they follow immediately 4. As the means and manner so the time of conversion is various There are no certain set times as not before or after such a year but God calleth at any hour of the day at it seemeth him good some sooner and some later as he did labourers into the Vineyard Matth. 20.1 7. some are called when young others when old the Thief was called at the last gasp as 't were 't was one that none might despair and but one that none might presume 5. Conversion is more felt by some than others and the conversion of some is more visible and signal than that of other men some can tell the time and manner as well as means of their conversion but others cannot do so Zacheus Saul and the Jaylor c. could tell the whole story with all circumstances but Timothy in likelihood could not do so having been good as I may say time out of mind from the very Cradle Some know the day of conception the moment of quickening and can give account of the Babes stirring in their Womb from time to time when others take it for granted or hope it upon some general apprehensions only that they are with Child Now persons may be considered either as not having heard the Gospel as the Gentiles at first or as having been notorious sinners as Saul and the Jaylor c. and these can better tell the time and manner of their conversion but others that have lived under the Gospel many years or have had the advantage of better education and more civil lives cannot give so exact account of the change in them though it may be as true in these as the other yet 't is not so visible and discernable A little Sugar will sweeten Wine when a great deal must go to sweeten Vinegar and therefore usually well bred and good dispositioned persons are more doubtful of their conversion than others that have had so great a change made as to become clean contrary to themselves But 6. Though conversion be a mysterie and wrought thus variously yet still 't is a conversion and therefore is more or less knowable 't is a being translated from darkness to light from death to life from the power of Satan unto God c. and this cannot be done without making some considerable alteration in the persons and working such good in the very best as was not there before and though the time of conversion may not be known yet that the person is converted may be known There are some things which the most refined nature if not renewed cannot do some things which are proper to all convers and only to such as to be new creatures new-born things which nature cannot ape grace is an element above nature and nature at the highest cannot rise so high as grace at the lowest 't is not shew and appearance but reality that makes the difference Brass though gilded over is no Gold nature though reformed is not grace a Dog may vomit a Sow may be washed but they retain the nature still but grace makes a new man a new nature The Question then is by what Criterìa or characters it may be known that a person is new-born I shall not Answer only by their eating of Milk of which before but I shall lay down some things which are found in all true converts and such as which the best nature with all the advantages of education never reacht unto nor can attain to which the lowest as well as the highest Christian may set their seal that have known the grace of God in truth As 1. They desire heartily and sincerely not only that God may be their God but that they may be his people and wish as heartily that they may have a child-like love to him as that he may have a Fatherly love to them They are as willing to be his to serve him as that he should be theirs to save them They take Christ Jesus not as a Physitian to make use of him in a case of necessity but as a Husband to love and live with him and not only as a Saviour but as a Prince to rule
takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God
't is so sure that they shall overcome that 't is said they have overcome But though this be often true and may be admitted as a truth here yet I doubt not but there is a reality and not only a figure in the speech they have overcome they are conquerors and have obtained victory already I shall therefore shew how they may be said to have overcome the wicked one in the Scripture sense as to what is past the incounters that have hitherto been between them When the Devil is resisted he flees and so is for the present conquered as he fled from Christ and was conquered as so that battel Jam. 4.7 1 Pet. 5.9 He who attains to do that which he is exhorted to attains that for which he exhorted to it so that being exhorted to resist the Devil that he may flee they find that when he is resisted he doth flee and so is conquered for that season Beside they stand and keep their ground which is a further expression of victory they not only withstand but stand Ephes 6.11 13. Ephes 4.27 and that this resistance and standing is by Faith being strong in Faith is clear from 1 Pet. 5.9 Ephes 6.16 and thus by resisting standing firm and maintaining their ground they have hitherto overcome the wicked one The summ of it amounts to this q. d. I write to you Young men because ye are strong and have overcome the wicked one i. e. you have thus far hitherto to this day resisted and kept your ground and have not given place to the Devil you have stood it out against all his wiles and subtleties you have made him flee by the power of the Word of God which made you strong in Faith the grace which is in Christ Jesus and this your strength abides with you as it did with Caleb Josh 14.11 So that if the Devil set on you any more you know how to conquer by the same Word again Go on thou mighty man in this thy might for the Lord of Hosts is with thee go on conquering and to conquer go and prosper Keep on your Armour lay not aside your Sword nor your Shield for perhaps the Devil will rally his scattered forces and fall on again Or he is it may be preparing other kind of temptations for you viz. sufferings and death as he did for Christ but you as he shall rise again and live for ever and be where Satan hath had no place for some thousands of years nor never shall any more viz. in Heaven and by not loving your lives to the death you conquer the Devil again as Christ also did Rev. 12.11 Heb. 2.14 15. And thus I have evinced that the Young men have overcome the wicked one and shall for ever I now pass on to the other things which relate to this victory and then shall the Young men triumph CHAP. VII and VIII How the Word of God strengthens you and how strength conduceth to the Victory HAving already clear'd the Young mans victory to be by strength and his strength to be from the Word of God abiding in him I shall joyn these two Chapters or Heads together and shew therein how the Word of God conduceth to their strength and how their strength conduceth to the victory As we should faint if we did not believe Psal 27.13 and that fainting would prove our strength of Faith to be but small Prov. 24.10 So our Faith would faint were it not upheld and quickened by the Word of God this I might evince from the several accounts I gave of the Word of God and how it might be understood in the Text in relation to the Young mens strength and victory but I shall now consider it only in the general which will be applicable enough to each particular acceptation of it instanced in before To this purpose 't is not a little observable how David who was one of Gods Worthies doth celebrate the Word of God in relation to this very thing especially in Psal 119. he tells us Vers 9. that the Young-man clears and cleanseth his way by taking heed thereto according to Gods Word and therefore Ver. 11. he hid Gods Word in his heart that he might not sin against him v. 25. he begs for quickening according to his Word so again Ver. 107. and 154. this was his comfort in his affliction that Gods Word had quickened him Ver. 50. and when his soul melted for heaviness he prays to be strengthened according to Gods Word Ver. 28. His Word was a light unto his path and a lamp to his feet Ver. 105. And he had wherewith to answer him that reproach'd him the accuser of the Brethren because he trusted in his Word Vers 41 42. God was his hiding-place and Shield for he hoped in his Word Vers 114. and prays that his steps may be ordered in his Word to this end that not any iniquity might have dominion over him Ver. 133. with many other passages to this effect to declare the usefulness of the Word of God for the strengthening of him The Word of God is true yea 't is truth and magna est veritas praevalebit truth is strong stronger than the Devil who is a lyar and a lie is weak 1 Joh. 4.4 now this Word of truth discovers the Devils devices falsehoods sophistries methods stratagems and all his deceits thus the Word of God strengthens removendâ— prohibens by taking away lets impediments and hindrances such as are doubts and fears distrusts and jealousies that the soul is no longer under a Spirit of Bondage again to fear Rom 8.15 2 Tim. 1.7 and withall it comes in with counsels comforts and quickenings as in the forequoted Psalm all which are strengthening things Thus their eyes being opened and inlightened as Jonathan's were by tasting this honey they are strong for the battel and by Faith they see as the Prophet's man did more for them than there are against them and therefore faint not especially while they look as Moses did to invisible things 2 Cor. 4 16 18. and see a great recompence of reward and all things co-working for their good and glory As the sight and speech of a General doth often quicken and animate his Souldiers so doth a believing sight of Jesus Heb. 12.2 and his Word puts life and courage into them Act. 27.23 2 Tim. 4.16 17. And Christ as he did cast out so doth he conquer the Devil by his Word Our own sayings an dreasonings are weak will not do it as 't was in the case of the Sons of Sceva Act. 19.13 16. but when the Word of God speaks 't is effectual and the Devil cannot stand before it Again 2. As the Word strengthens Faith so strength of Faith conduceth to and obtains the victory the reason is because where Faith is God is and where God is there is strength and such as against which none can prevail Hence had the Heroes and Martyrs mentioned Heb. 11. all their success and victory