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 through Jesus Christ our Lord with the mind I my self do serve the Law of God Rom. 7.25 There is therefore no condemnation to me who am in Christ Jesus and walk not after the flesh but after the Spirit Rom. 8.8 Though I wretch that I am may be sins Captive yet not â—â—s Subject that I should obey it in the lusts thereof sin may domineer but hath no dominion over me because I am not under the Law but under Grace Rom. 6.1 18. thou Satan knowest that I am none of sins Servants Beside 5. I confess my sin and have my pardon and what dost thou Satan say to this or what canst thou say against it that God should forgive my sin according to what is said in 1 Joh. 1.8 9. have I not reason to be of good cheer though by reason of thee my warfare is not accomplished yet God hath spoken to mine heart and said Son be of good cheer thy sins are forgiven thee 'T is not against thee that I have sinned
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 Sâ—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 Criteria 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 and a Prophet to teach them They implicitely take whole Christ in all his offices and not divided And who but a new-born Soul doth The natural man especially if assisted by the common principles and grace of the Gospel desires to be happy and in relation thereunto may wish God to be his God by way of priviledge but then he fails as to the other part of being equally desirous to be Gods by way of duty which every Saint doth do in its measure yea though they have not yet attained the witness and seal of the Spirit that they are the Children of God The least Saint feels the work though it if I may so speak have not yet heard the voice of the Spirit bearing witness thereunto and is thereby in a sure state though it have not the assurance of it for 't is beyond nature at highest with all its attainments to desire and endeavour to serve God as well as to be saved by him to be like him as to be lik'd of him to
believe in Jesus have this honor to be called and to be the Sons of God who are born not of Blood nor of the will of the flesh nor of the will of man but of God and surely they are most highly descended who are born from above or of God Joh. 1.12 13. and Jam. 1.18 Of his own will begat he us that we should be the first-fruits i.e. the most excellent of his creatures For as manis greater than all the Creation of God Angels excepted Psal 8.4 8. so of all men the Saints are the first-fruits and in some respect advanced beyond the Angels Heb. 1.14 For the Angels are their attendants and servitours yea they learn of the Church the manifold or much varying wisdom of God Ephes 3.10 and though Christ be head over them yet he is not their head as he is the head of the Church which is his Body Ephes 1.22 23. and 5.23 The best of men are but men at best but grace makes men more men than they were and more than men 2. As there is a great difference between Saints and men so there is disparity between Saints and Saints they as the Stars differ from one another in glory All Saints are excellent but they are not all alike excellent Psal 16.3 All of them do vertuously but some excel the rest In the Body of man there are some members that are far more noble than others there are principal and vital and there are less principal and but accidental as to life indeed all the members of Christs body are vital and necessary and yet some are more so than others and as to their functions and operations do far excel the rest as the eye doth the ear the hand the foot 1 Cor. 12. And the Apostle tells us 2 Tim. 2.20 That in a great house such is Gods Church there are vessels of Gold and vessels of Silver and also of wood and earth some to honour and some to dishonour which refers not only to the difference that there is between common and special grace among men and Professours as Rom. 9.21 but to the true members of the body as 1 Cor. 12.23 they are called less honourable Now no man doubts but the vessels of Silver and Gold are more excellent and honourable than them of earth and wood There are some that are but wooden-Saints and but earthen-Saints in comparison of some that are Silver and others that are golden-Saints See and consider 1 Cor. 3.12 15. Yet this I say also that the highest of Saints doth not so far exceed or excel the lowest as the lowest exceeds and excels the highest of men for the Saints compared one with another differ but gradu gradually but Saints and men do differ specie in kind Gold in the Oare is not so much inferiour to the most refined and pure Gold as clay and earth is inferiour to Gold in the Oare that difference is but gradual but this is specifical 3. There is something common to all the Saints of what degree soever they be viz. they are all born of God all his Children all taught of God from the greatest to the least Heb. 8.11 with 1 Joh. 2.20 27. which he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children to whom he last of all addrest his speech v. 18. The Babe is in Christ Jesus as well as the Father though not so well rooted and grounded in him 1 Cor. 3.1 Col. 2.6 7. their sins are forgiven alike 1 Joh. 2.12 to be gracious is common to all though some have more grace than others as 't is to all men to be rational though some are more rational than others Truth of Grace is common to all though growth of Grace be in some respects more peculiar to some They are all brethren and are brought forth in the Image of God and created according to him or his likeness in righteousness and holiness of truth You may espie the Fathers Image in the Babe his eye Though they be but newly born yet they are new-born and new creatures In short and fine they are all members of the Body the foot as well as the hand the ear as well as the eye 1 Cor. 12. Though the Stars differ from one another in glory yet they agree in this that they are all of them Stars The Fathers the Young-men the little Children and the Babes also have this in common that they are of Gods Family and of the houshold of Faith the sons of God they are all in Christs School though not all of one Form 4. As there is something common to all so there are some things proper and peculiar to each state something proper to the Fathers which cannot be said of the young-men something proper to the young-men which cannot be said of the little Children something proper to the little Children which cannot be said of the Babes as there is something proper to the Babes which cannot be said of them that are not yet new-born though there be too much in common with Babes and carnal men they being not yet throughly cleansed from their blood and pollution but are as carnal and walk as men There is something in the best Saints that may be found in every one but there is that in some that cannot be found in all The Apostle gives these three Classes peculiar attributes That of Fathers is Wisdom that of young men is Valour that of little Children is Love and St. Paul tells us that the Babes eat but milk i. e. they repent and believe a little faintly c. to which St. Peter adds desires as was noted before from 1 Pet. 2.2 'T is true indeed the highest and greatest contains the less but not the less the greater much less the greatest The Father knows all the four states for he hath past from a Babe to a little Child from a little Child to a young man and from thence to a Father The young man knows three states for he 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
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 many Hearers may many a Preacher say have I been so long with you and yet ye know not the Father You have not the knowledge of God be it spoken to your shame 1 Cor. 15.34 You are yet in a babish state and not grown or advanced in Faith Knowledge Love c. 3. These Babes can eat milk though nothing but milk they suckt a year and a half and were not wean'd from the breast but were Babes and Sucklings still They could eat but milk their stomachs were not able to bear though their appetite might desire strong meat When Christ Jesus was telling his Disciples the offices of the Spirit he makes a stop and tells them I have yet many things more to say unto you but you cannot bear them yet which is the character of these Babes Joh. 16.12 q. d. I could tell you what great things there are in mine and my Fathers heart and purpose concerning you but you are not in a condition to receive them till you have
he delights not in the death of a sinner but that he should return and live 6. That God hath knockt so often and waited so long to lead them by his goodness patience and long suffering to Repentance that though they have not answered unless it were surlily and sinfully we will not come that though they have put his patience to it yet that he should knock and wait this gives them a further Taste that the Lord is gracious 7. That they have been at last convinced of the necessity of Repentance toward God and Faith in our Lord Jesus Christ that they are come to themselves to see their dead lost and undone condition 't is of grace for who could have opened their eyes and wrought on their hearts or would have done it but a gracious God and in this they Taste his grâ—â— 8. That they have been enabled with the Prodigal to prosecute this conviction to arise and go to repent from dead works and to make toward God by Faith they Taste his grace in it for Repentance and Faith are both the gifts of a gracious God to them Act. 5.31 Ephes 2.1 8. 9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication that they can bow their knees and beg not only the pardon of their sins but the sanctifying of their Souls In this they Taste his grace 10. They have a Taste of his being gracious in that they are bid welcom when they come and that not only his Saints receive them into the brotherhood and fellowship to be free of then company but that now and then God smiles on them too and is pleased to kiss them with the kisses of his mouth and to vouchsafe them some fellowship with himself 11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace for their seasonable relief and that he doth allow them sincere Milk to grow thereby 12. They Taste his grace in this also that they can discern the difference between their former and present state how desperate and damnable that was but how hopeful this is that they had rather die than be dead in sins again 13. What present peace they have and what ever hopes of more even to everlasting Consolation 't is from the grace of God and in it they Taste that he is gracious 2 Thes 2.16 These are some among others of the experiences that Babes have or Tastes of the Lords being gracious I have not set them out at large because I would give you them as they have them viz. for Tastes and though they are but such yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby By this Taste of theirs they can a little distinguish between sincere and falsified Milk between pure and impure Milk between good and evil doctrine though not so well as grown Saints Their car tryeth words whether it be a form of sound words and their Taste trieth milk-meat whether it be wholsome and nourishing or not to allude to that in Job 12.11 and 34.3 and therefore though they be full of appetite and desire yet 't is to sincere milk for they cannot thrive nor live by any other Now though their desires after higher attainments be at present their almost highest attainment yet desires are not despicable things but of value The desire of a man is his kindness and a poor man is better than a Lyar Prov. 19.22 though they be but poor as to attainments yet they are rich in desires and God takes this kindness kindly at their hands that 't is in their hearts to do greater things and to grow this poor man is better than a Lyar than an Hypocrite that pretends to makes professions and promises of great things without a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 'T is not a little to be able to say as Nehemiab did Chap. 1.11 O'Lord I beseech thee let now thine ear be attentive to the Prayer of thy Servant and to the Prayer of thy Servants who desire to fear thy Name And as the Author of the Epistle to the Hebrews Chap. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly This Babe is a man of desires in both senses i. e. he is loving and beloved he is desiring and desired Cant. 7.10 Isa 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and desires of Babes to grow which is an attainment not to be undervalued by them nor are they to be undervalued by others For a close to all their former attainments and characters I shall add one more which is much taken notice of in Scripture VI. Their Love to the Brethren THere is but one thing more which I shall take notice of in relation to Babes attainments and that is Their Love to the Brethren whereby they act like members of the Body of Christ whose office it is to have the same care one for another 1 Cor. 12.25 and not be like this world every man for himself or say like Cain Am I my Brothers keeper That they do love the Brethren in their degree fervently as well as truly is attested by Peter who writing to Babes saith Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren see that ye continue to Love one another with a pure heart fervently 1 Pet. 1.22 he exhorts them to do that fully which they already did in part according to that 1 Thes 5 11. Comfort your selves together and edifie one another as ye also do 'T is the great Character of 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
but against God which goes most to my heart and if God pardon me what 's that to thee is thine eye evil because God is good and gracious may he not do without thy leave what he will with his own Lastly 6. Satan to stop thy mouth I have an Advocate with the Father both his and mine Jesus Christ the righteous who is the Propitiation for my sin 1 Joh. 2.1 2. Thou hast nothing to lay to the charge of Gods Elect for he justifies Rom. 8.33 Canst thou condemn seeing Christ hath died yea and is risen again he died for our sin and is risen for our Justification Rom. 4.25 yea he is at the right hand of God and appears in Heaven for us and ever liveth to make Intercession for them that come to God by him and so saves perfectly and to the utmost what hast thou to say to this away Satan for I have heard a voice a loud voice saying from Heaven Now is Salvation and strength and the Kingdom of our God and the power of his Christ for the accuser of the Brethren is cast out which accused them before our God day and night but they overcame him by the blood of the Lamb and by the word of their Testimony and loved not their lives unto the Death Rev. 12.10 11. This shall suffice to have spoken to this thing from whence a fair way is open to proceed in to shew what is meant by their having overcome the wicked one where I am to shew what the notion of overcoming doth import and in what sense and how far they have overcome the wicked one CHAP. VI. What is meant by their overcoming the wicked one TO their being strong and the Word of God abiding in them this is added that they have overcome the wicked one viz. the Devil That it is so needs no proof for St. John's saying so is witness enough And we know that his witness is true Joh. 21.24 That therefore which we have to do is 1. To shew in what sense they have And 2. how and how far they have overcome the wicked one To overcome is a word that is used in a Forensick and in a Military sense as it refers to the Court and to the Camp 't is a Law term and a term of War in a legal or Court sense 't is to overcome by right and justification to be cleared and justified as to any charge and indictment laid against them to overcome in a Military sense is to conquer by might by dint of Sword which in the School sense is to overcome by force of Argument In the first sense to be cleared and justified is to overcome as appears by comparing Psal 51.4 with Rom. 3.4 in the Psalm 't is that thou maist be justified and cleared in the Romans 't is that thou maist be justified and overcome now in this sense not only the Young men but all the Saints are conquerors and do overcome that is there is no condemnation but justification to and for them Rom. 8.1 with 33 34 38 39. though they are condemned by men yet justified by God as Christ was put to death in the flesh but justified in and by the Spirit Though the Devil accuse yet Christ their Advocate pleads for and to their justification and they are freed in foro Dei in Gods Court which is a relieving Chancery against the cruel Sentences of Common Law so that nothing separates them from the Love of God in Christ To this sense speaks also the 1 Cor. 15.57 1 Joh. 5.18 But in the Military sense 't is that we are most specially to understand the conquest and overcoming spoken of these Young men in our Text they have overcome by meer strength of the word and Faith so that they not only overcome him as justified from his charge and indictment but overcome his temptations by dint of Sword i. e. by strength of Argument from the Word abiding in them If the Devil plead sin and guilt they plead Christ and his satisfaction if the Devil witness against them that they are not they produce the witness of the Spirit that they are the Children of God and so overcome him So that the Young-man is a double conqueror by right and might by Word and Sword at the Bar and in the Field they overcome by strength of Faith or believing in Christ or rather by the strength of Christ believed in But then How and how far have they overcome the Devil is not slain he is in being still and hath a power of tempting still how then is it said that they have overcome the wicked one may not the Devil rally and recruit again may he make no more onsets on the Young men To this some make Answer thus that the Praeter Tense is put for the Future q.d. you shall as certainly overcome as if you had overcome while the Word of God abideth in you you shall never be overcome and so do overcome and may be said to have overcome So the called of God are said to be saved because they shall be saved 1 Cor. 1.18 with 2 Tim. 1.9 So Christ is said to have yea saith that he hath overcome the world Joh. 16.33 when yet his conquest was not compleat till his Resurrection and Ascension nor is fully and wholly so till all his enemies be made his Footstool So he saith Joh. 17.4 I have finished the work thou hast given me to do when as yet he had not died which command he was to obey having received it from his Father Joh. 10.18 Many other places are spoken at this rate to denote the certainty of what shall be 't is said to be done because it shall be done So say they here the Young men have overcome the wicked one i. e. they are to fight and though the dispute be so hot and fierce as that to a stander by it may be doubtful whether the Young men will overcome the Devil or the Devil them yet '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 When Gideon had exprest but a little Faith not without a mixture of doubting yet saith the Angel to him Go in this thy might the Lord is with thee thou mighty may of valour Judges 6.12 14. If God be with us it matters not who be against us hence 't is that the Saints of God some of them have out-braved men Devils dangers and death as you may see in these following places which I refer to your perusal Psal 4.6 Isa 8.9 10. Micah 7.7 9. 1 Cor. 15.55 57. 2 Cor. 12.9 10. So that Faith is of huge use for conquest seeing the victory as the Eagle her prey a far off and is sure of victory even in the midst of the battel Rom. 8.37 Thus then we have seen how the Young-men overcome the wicked one and how great this victory is I am now to discover CHAP. IX Setting forth the greatness of this Victory FOr the illustration and display of this victory how great it is I shall only acquainâ— you with the