long dead in sin he came to himself i. e. was convinced of his wicked living and therewithall of his own lost undone and perishing condition which is the very hinge upon which he turns about to go to his Father The first sense is not of sin as against God though that came in afterward but as against himself whereupon he takes up a resolution to go and complain of sin and withal that he will indent with God to serve him for wages as an hired servant but assoon as the Father had kissed him and assured him of his Love though he goâ—s on to confess his sin yet not a word more of being an hired Servant So these poor Babes they come to God with a composition and indent like hirelings they are afraid of being damned and rather than so they will serve God with Prayers and Tears day and night but after God hath kist them with the kisses of his mouth they abide in the house as Sons that serve him and not as Servants The grown Saints then we see do much in a little when Babes at and while such do but a little though they keep much ado in all they do Love and Faith do more in a day than Fear will be able to do in many daies or years But 3. To come to the highest step and degree of Repentance 't is not only for but from dead works there is a reformation and fruits worthy of proper and suitable to this their Repentance Men that repent do not only say What have I done and mourn for that but what Lord what wilt thou have me to do and so fall into a way of obedience When John the Baptist called for fruits worthy of Repentance 't is very observable that Luke 3.7 14. the people askt What shall we do Vers 10. and the Publicans What shall we do Vers 12. and the Souldiers What shall we do Vers 14. To all whom he gives directions to leave their former particular sins and to lead new lives directly contrary to their former lives which is the proper fruit of Penitents When they were prickt at heart Acts 2.37 they cryed out What shall we do And the Jaylor Acts 16. Sirs what must I do And Paul himself Acts 9. Lord what wilt thou have me to do True Penttents are not only for humiliation but reformation they repent not only for but from dead works yea the Babes do so How or in what sense Thus Dead works are properly such sins as they lived in before conviction and conversion such as are the course of the world and of men acted by the Devil as is clear by Eph. 2.1 2 3. There are other sins which are deadly workings for to be carnally minded is death Rom. 8.6 which yet cannot in a strict sense be called dead works which are the sins of men dead in trespasses and sins So that though grown Saints do mortifie not only the flesh but the lusts and affections too yet Babes scarce go further than leaving the works of the flesh the sins in which they lived before conversion thus did the Prodigal he spent no more of his time and substance upon Harlots and riotous living Zacbeus begins with mercy and restitution as to any wrongs he had done to any Luke 19.8 So Paul to Preach the Christ and the way which he had persecuted Acts 9. The Jaylor from making wounds turns Chirurgion and binds up the wounds which he had made Acts 16. Throughout the Scripture you will find that babes became clean contrary to themselves you shall not find them retaining the sins which they were first convinced as guilty of and this is their Repentance from dead works And this shall suffice to have been spoken concerning the Explication of the first attainment of Babes or their eating the first portion of Gospel-milk viz. Repentance from dead works The Application follows I. With reference to them that have not Repented and so are not Babes 2. To them who are Babes and have repented from dead works 1. WIth reference to them who have not repented and are not yet Babes not new-born Alas there are but too many who live under the Preaching and Profession of the Gospel are called Christians who have not received into themselves this first spoonful of Milk nor learnt the first principle of Repentance from dead works Though men take up the common Principles which I named above but newly yet they have eyes and see not ears and hear not so as to understand with their heart to be converted and healed Their hearing and seeing doth not affect their hearts they are still without a sense and feeling of sin How many that know Drunkenness Uncleanness c. to be sins and that they live in such sins yet are not prickt at heart they never yet so saw sin as to feel it nor so selt it as to confess and be sorry for it or never so complained or sorrowed as to repent from dead works to cry out What have I done Or Lord what wilt thou have me to do they have done more than enough to undo themselves have been told the way of recovering and saving themselves and yet these things are but to them as idle tales and we are to them as Let to his Sons in Law like them that moâ—k that flatter them with promises or scare them with threatnings as if we were not in good earnest But that they may yet at last be awakened and if peradventure God may give them Repentance I shall intreat them to consider these things 1. Consider this that all the common principles which thou hast received from the light of Nature Law or Gospel will not be sufficient to justifie but they will to condemn thee as Rem 1.18 21 c. and chap. 2.14 27. Our Lord Jesus Christ will one day sit in Judgement upon men and he will then convince and condemn them from their own Principles Mens Consciences will be one of the Books that shall then be opened and they will be self-condemned As for example suppose Christ Jesus to ask these Questions Did not you believe and know that there was a God Yes Lord we did Why then did you not serve him Did not you believe that his Word declared his Will Yes Lord saith Conscience Why then did ye not obey his Word c. Men will be speechless and silent having nothing to say for themselves as he that came without a wedding garment If thy Principles do not convince thee now they will condemn thee hereafter and thou wilt cry out when 't is too late my perdition is of my self even I being Judge I have rewarded evil to mine own soul 2. Confider how many times God hath been knocking at thy door and how long waiting to be gracious unto thee How many times hast thou been smitten at a Sermon and trembled like Felix how often thou hast been almost perswaded as Agrippa to be a Christian how many times thou hast purposed and
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in compassing Sea and Land to make Proselytes do yet fall short of him for he is night and day walking about sicking whom he may devour 1 Pet. 5.8 He takes no rest in the night nor will suffer others to rest night or day Now add this to the rest his industry to his strength malice and art and it inhaunceth the Victory not a little I will mention but one thing more and that is 5. His acquests and victories which he hath obtain'd in all Ages alas how many have fallen down at his leet â—e hath deceiv'd and destroy'd a world of men Rev. 12.9 1 Joh. 5.19 2 Cor. 4.4 Jeh 14.30 Ephes 2.2 yet this Devil hath been defeated in his own Kingdom even where his Throne was and that by these young men Rev. 2.13 And this victory is the more glorious considering the advantages the Devil hath over us as a spirit thus qualified with strength malice and art thus flesh'd with success This shall suffice to have by it set forth the greatness of the Victory I now proceed to shew the signs and tokens of this Victory and so make way for the young mens triumph CHAP. X. The tokens and signs of the Victory PErhaps some will be apt to say That this is but a Romantick story a kind of Knight-Errantry 't is but for talk and discourse where are the erected Pillars and the trophies of honour that should witness the Victory where is Goliahs sword and head where are the spoiles and the booty the signs of their victory But hear ye despisers and wonder for we have not brought to you a fiction or a cunningly devised fable but words of truth and power as shall be yet further evinced And seeing we have formerly paralleled the Temptations which Christ did and these Young men also did undergo and conquer after the witness of the Spirit received we shall now parallel the signs and tokens of their respective victories When our Saviour was tempted and the Devils thrust put by and his argument defeated he wholly waves the assuming of it and shifts his ground as not able to stand upon it nor to it which is one sign of his being so far conquer'd He attempts the second time another way but with no better success and therefore sounds a parle and comes to treat which is another sign that his Forces fail'd him when he can do no good no evil this way neither he doth not only retreat but run away asham'd as one that flees in Battel as 't is said of them a Sam. 19.3 so that the field was left to Christ Jesus and thereupon the Angels came and ministred to him i.e. did him homage as to a great conqueror singing and celebrating his praise as we have cause to believe After this our Saviour went in the power of the Spirit into Galilee like a conqueror that had won the day and night go where he would as 't is remarked concerning him Luke 4.14 15. Though the Devil attempted to invalidate the witness of the Spirit yet he went in the power of the Spirit and that Testimony ever after it being not at all weakened by the encounter but went up and down teaching his Gospel and giving forth his Laws yea delivering Captives c. as it follows Vers 18. See Luk. 11.22 But it seems the Devil departed but for a season for he came again Joh. 14.30 't is true but pray observe that he never attempted with the former weapons again never disputed Christs Son-ship again but falls to down-right persecution without â—inding any thing in Christ whereof to accuse or wherefore to condemn him as the Devils own Judge even Pilate himself declares in open Court once again But here also Christ was too hard for him for though the Devil bruised his heel yet Christ brake the Devils head according to the first Promise Gen. 3.15 by dying he did destroy him that had the power of death viz. the Devil Heb. 2.14 and accordingly keeps the Keys to this day Rev. 1.18 so that the Devil was hugely out in his Politicks and was never so much defeated as now since he was a Devil for when Christ was Crucified he spoil'd principalities and powers triumphing over them Col. 2.14 15. So that now the Saints need not fear either Law Death or Devil Heb. 2.14 15.1 Cor. 15.55 57. Yet further our Saviour not only rose from the dead and so was declared to be the Son of God with a non obstante notwithstanding the Devils guard kept the Sepulchre but he ascended on high and rid in triumph through the Devils principality the Air of which he is Prince and as the Devil could not hinder him from ascending to the Father so nor his gifts from descending on men another token of his victory and triumph then then 't was that he led Captivity Captive Ephes 4.8 9. I might now draw resembling tokens of the Victory of our Young men the Armor-bearers of Christ who slay after him but I shall not stay to shew these parallels which may easily be observed by the Reader I will produce only â— me as evidences of their Victory They stand firm and fixed and lose no ground nor strength for ye are strong saith the Text and the Word of God abideth in you after this war and in the power of the Spirit and his Word of witness they as our Saviour did go about their work and imployment finishing that as he did which the Father hath given them to do and so glorifie him on earth The very Angels become ministring Spirits to them Heb. 1. ult They have their journals to shew how and where they conquer'd his broken weapons and defeated arguments they carry away as spoiles and come out of the Battel inrich'd with experiences which with their Prayers to God for them they distribute as so many gifts unto their Brethren as Paul did 2 Cor. 1.4 6. and these are no small signs of their hitherto victory no to mention the Devils flight As to what may be hereafter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which attend them from the envy of a defeated Devil these also they overcome by not loving their lives but being faithful to the death Rev. 12.11 and 2.10 none of these things move them Acts 20.23 24. for in as well as after these things they are more than conquerors Rom. 8.36 37. They are of so great and noble Souls and spirits that they accept not deliverance but expect and shall obtain a better Resurrection Heb. 11.35 And this perseverance to the end is often called overcoming in the Epistles to the Seven Churches I now go on to shew the conclusion of the whole matter viz. the issue and success of the Victory as to their after frames and Conversations CHAP. XI The result of the Victory as to their frames and Conversations BEsides what flows from their having the witness of the Spirit which is the same with that of the little Children
their nature When it comes to a Thou art the man 't is effectual indeed And I think that the instances of converted ones such excepted as have been as 't were sanctified from the Womb will evince this that the first conviction is from being guilty of a particular sin and accordingly their confession and reformation begins there This then is the sight and sense of sin which Babes have leading them to Repentance viz. of one or other particular sin of sin in the fruit more than in the root of sinful lives more than of sinful hearts though this also come on by degrees afterward The deceitfulness and desperate wickedness of the heart was a thing that the many were not much convinced of Jer. 17.9 No nor the Disciples in Christs own time for our Saviour tells them that they were without understanding in this point Matth. 15.15 20. And the Apostle cautions the Hebrew-Babes to take heed lest there be an evil heart of unbelief or any root of bitterness in them more than they were aware of Few Babes know what 's latent in their hearts Peter tells Christ upon occasion that he was a sinner yet would not believe that his heart was so sinful as Christ told him he would find it to be They are generally as carnal and like other men in this who know they sin yet scarce know whence it comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore commonly charge it more upon the Devil than upon themselves and upon his temptations rather than their own corrupt natures if not en God himself see Jam. 1.13 14 15. 2. The second step or degree of Repentance is confession of and sorrow for sin I put them both into one because they go together without which there is no true Repentance 'T is godly sorrow that leads to a full Repentance and this sorrow cannot be kept in 't is as coals of fire in the bâ—som it breaks out in confessions lamentations and self-abhorrency As there must be a sight and sense so there will be sighs and groans in true penitents a woman may as well be delivered in a dream and without pain as a soul repent without sorrow and where this sorrow is it is attended with confessions and complaints to God How these things are in and are exprest by Bibes I am now to declare and 't is thus The thing which pincheth most and consequently comes first out in confession is the particular sin they were convinced of Take a new Convert at Prayers and I warrant you that you will hear him telling God sad stories of what he was convinced of be it good omitted or evil committed be it what sin soever For I take it to be an infallible rule that according to the sight and sense such is the sorrow and complaint and that being of particular sin this also is of the same It is with these souls as 't is with children playing in the dust they are not so much concerned for all the rest as for that which falls into their eyes they brush off the rest without much ado but at that in their eyes they sall a crying 'T is said of Paul assoon as converted Behold he prays and had you over-heard him doubtless you would have heard sad bemoanings of his persecuting the Saints a thing which stuck close to him as a thorn in his flesh all his daies Beside this 't is to be observed that there is a great deal of legal bondage cleaving as dross to Gold unto their sorrow for as yet they mourn more for sin as against them and a burden to themselves than as 't is against and a burden to God more as it stands in the way of their peace and Salvation than the glory of God though that also have a little place Woe unto us we have rewarded evil to our own Souls say they in the Old Testament A grown Saint doth not leave out the consideration of the evil it hath done to himself when he sorrows for sin and God allows it should be so yet this goes most to his heart as it did to Davids Psal 51. That against thee against thee I have sinned he could better bear his broken bones his own shame and pain than the sense of this that he hath grieved and dishonoured his God But this is the weakness of poor Bâ—bes to which yet God will be merciful that whereas they fetch a sigh now and then for Gods sake they fetch many for their own They are best at that to which nature is assistant and helpful as 't is to sorrow for sin because they have wrong'd themselves but Faith and Hope are altogether supernatural and therefore are more faintly acted by them Again you may observe in them that as the sight and sense of a particular sin did first awaken them so it still startles them and they think that scarce any other or all the other are such a cloud between God and them as that one sin and they scarce mind so much a general pardon as the pardon of that one sin Indeed they sometimes cry out in general Wretch that I am who shall deliver me from this body of death But their most common complaint is of such particular sins and of such in which Satan generally hath an hand but as for the secret lurkings of lust the stealings away of the heart from God private correspondencies with pride and worldly love c. these things which are the great tryals and exercises of grown Saints are little taken notice of or minded by the Babes Where they do sorrow 't is true they do sorrow greatly and sometimes like Racbel refuse to be comforted and are in danger to be swallowed up with over much sorrow i. e. with despair of which there are these reasons 1. Because they have a sense of sin but not of forgiveness they are convinced of sin but not of righteousness Now though the sense of a pardon do not take away all sorrow for sin yet it takes away the excess of it as also the legality but this being not fully attained by Babes they sorrow many times as men without hope and this continues the more violent because 2. They find their corruption yet strong and unmortified and because 't is not done they think it shall not be done but they shall one day perish by the hand of Saul The tast and tang of their former sins is many times by Satan kept fresh and strong though they have repented and therefore they fear and mourn desperately but this sorrow needs sorrowing for it being so drossie and mercenary for they even think to make God amends this way and to compound with God so much sorrow for so much sin without eying Jesus Christ the Propitiation and the Advocate as they ought All this beside the confirmation that is from experience of young converts will be evinced by the story of the Prodigal Luke 15. of whom 't is said in the first place that after being
this Faith puts it self in obedience and in submitting to ordinances as Baptism c. as soon as any were new-born I speak de adultis did believe in Christ they were initiated by Baptism into the mysteries of Christian Religion and submission to this was as to men a proof of their Faith and that this was the constant course appears not only by instances but the Apostles conjoyning the doctrine of Faith with that of Baptisms c. Thus by degrees doth the Faith of Babes creep and go towards God and Christ But there are yet some more inward things which these souls some of them for they are not acted all alike do find in themselves though they can hardly express them distinctly or tell what to make of them As 1. If there be for they some of them are full of its and doubtings fearing that thee is no work or that they are but Hypocrites but say they if there be any true work in us and wrought by us 't is of God we are wholly beholden to him for it We cannot justifie and warrant our Repentance and Faith for sound and good but if there be any such thing 't is wrought by God himself for we are not sufficient of our selves to think one good thought in us there dwelleth no good thing If we are accepted surely 't is of grace in the beloved From their Prayers for mercy I conclude that they attribute all to mercy and say Thanks be to God through Jesus Christ as Paul did Rom. 7. 'T is saith the poor Soul 't is the Lords mercy that I am not in Hell and if ever I go to Heaven I will admire grace and mercy 2. There is this also in them that they have a great value for Christ Jesus though they cannot say that he is theirs or that they are his they think him the chiefest of ten thousand and worthy to be beloved and believed in though they have not attained him so a to lie in his bosome as John did and many others do If they had ten thousand worlds they would give it for him for as yet they are for buying and purchasing more than for believing if he would but smile upon them and kiss them with the kisses of his mouth oh how would they love him Higher Christians are rich in experiences but these are rich only in wishes desires and breathings They so long after him that they would be content to be though but as hired Servants any thing in any condition if he will but receive them yea if they may but gather the crumbs that fall under his Table though they should not have the childrens bread bestowed upon them If he would but let them know that they shall come to Canaan at last or but open a door of hope for for them they would willingly go through the Wilderness and the Valley of Achor too and lay their mouth in the dust if there may be but hope If they may not have a full meal of joy in the Holy Ghost nor rejoyce with joy unspeakable and full of glory yet they will be thankful for some crumbs of comfort and good hope through grace 3. If these longings of theirs may not be satisfied yet this they have fixed and rooted in them that they would walk in this darkness and pain all their daies rather than go back again to their old condition of living in sin They will rather wait and beg at his doors to the death rather than dwell in the tents or the most pleasant courts of wickedness They will rather be Gods hired servants than the Devils children and live with the Swine of this world that wallow in the mire and filth of sin and iniquity as you may read in the returning Prodigal No no they will not go back to Drunkenness and uncleanness to impenitency and hardness of heart but if they must perish they will perish repenting and praying c. if they must starve be it so at Gods door they will lie and beg come of them what will they will not go any whese else for Salvation Though he kill them they will trust in him and rely upon him 4. Besides all this you will find that these Babes will confess that now and then they have some secret soul-supporting in-comes but say they We know not what to make of them nor whence they come for they quickly depart again and our fears return upon us notwithstanding Sometime a word hath come and saluted them but it passed by and went away They will tell you that they had such a bath col whisper in their Souls my grace is sufficient for thee or I have prayed that thy Faith fail not c. whence it came or whither it went they cannot tell but alas this they can tell that it vanished like an Eccho The Disciples had many a support at times yet ever and anon were carking fearing and doubting again like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them of little Faith So these poor Souls though they have now and then a secret cordial given them yet it doth but keep them alive they are hungry weak and faint still Many such things as these are with them and they are to a grown and knowing Saint who hath gone through them very promising things concerning the future well-being of these Babes though they themselves scarce gather hope or not more from them Thus have I shewn how the Faith of Babes doth act and after what manner they some of them the lowest and weakest Babes eat this second portion of Milk Faith towards God before I shew the rest I think it necessary to say something as to this by way of Application 1. To such as are not Babes and have not Faith towards God 2. To such as are Babes and have Faith towards God 1. TO such as are not Babes and have not Faith towards God Without breach of Charity it may be feared that there are yet more than many who though they profess Faith do not believe The bleating of the Sheep and lowing of the Oxen to speak in Samuels language to Saul their living in sins doth witness against them Surely he must be very prodigal of his Faith and have a Creed very large and contradictory to that of the Apostles who can believe unsanctified persons to be Believers when the very natural operation and effect of Faith is sanctification Act. 26.18 to such therefore would I speak in Christ his own words Repent and believe the Gospel take in therefore this Milk of the Word that you may live and grow thereby Consider I beseech thee 1. That not believing is an Argument of thy not being yet convinced of the sinfulness of sin that thou art not yet awakened out of that dead sleep not come to thy self for then undoubtedly thou wouldst resolve with the Prodigal to arise and go by Faith towards God and confess thy sin and beg as the Publican Lord be merciful to me a sinner If thou canst sin
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
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 acquain◠you with the formidableness of the enemy that is overcome 'T is no puny no petty pigmie that is conquered but an huge Giant a man of war from his youth who hath slain many a ten thousand in his time 'T is an eafie matter to tread a worm under foot and man is no more or very little more but flesh and blood which is weak but to tread Satan underfoot the Prince of the Air and God of this world as some understand the 2 Cor. 4.4 is a conquest with a witness a signal one To enter a City such as Laish was without Gates and bars is no great archievement but to attaque the Gates of Hell and to put the Devil to flie from his strong holds is a miracle of Victory stronger is he that subdueth this Spirit as well as his own than he that takes a fenced City Prov. 16.32 Alexanders conquests and Julius Caesars veni vidi vici were nothing to this Jobs conquest excels them all I might illustrate it by the types in the Wars of Israel and instance especially in Amalek Goliab who were overcome by Joshuah Caleb and David the Young-men Saints of their generation but I shall wave that and take a view of this great Turk the Devil in and under these five Considerations 1. I shall consider him in his strength 2. In his malice 3. In his subtlety 4. In his industry and unwearied pains-taking 5. In his acquists and victories over many myriads by all which it will appear how great and glorious this victory is 1. Let us Consider him in his strength He is the strong man and the strong man armed and he that overcomes him needs be strong indeed as 't is exprest Luke 11.21 22. He is the roaring Lion which notes both his strength and terribleness 1 Pet. 5.8 and cannot be resisted but by being strong in Faith Vers 9. Befide they are legions very many and therefore are exprest in the plural number and by words that signifie strength Ephes 6.12 Principalities powers spiritual wickednesses and rulers of the darkness of this world against whom we need go armed with the Armour of God all the Armour of God and the power of his might Ephes 6.10 11 13. They are spoken of in the abstract and as invisible and in the dark which makes them so much the more terrible And yet these principalities and powers are not able to effect their design but over them the Young men are more than conquerers or as the word may be read they do over-overcome Rom. 8.37 38 39. therefore the victory is great and glorious 2. Let us consider the Devil in his malice revenge and envy Who can stand before envy he is the adversary the envious one Mat. 13.28 and from this envy and enmity is the accuser of the Brethren and to be sure malice will do its worst He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproacher and darter and contrary to the Law of Arms he fights with poisoned Arrows with fiery darts which are set on fire of Hell poisoned with the venome of envy and malice Ephes 6.16 His slanderous accusations are such as would burn up the Saints were it not that the Shield of Faith doth quench them He put God upon afflicting Job without a cause he slandered Job but Job's Faith and patience overcame these fiery darts which put him upon no less than to curse God they were thrown to enflame his Spirit against God but were quenched by Faith Oh what a glorious victory 't is to conquer envy and malice it self whetted by revenge and enmity 3. Let us consider him in his subtlety He is not only strong and malicious which doth strengthen his strength but he is subtle too which doth strengthen his malice He is the subtle Serpent and if he were so subtle when he was but young as to deceive Eve and Adam in innocency Gen. 3. with 2 Cor. 11.3 what is he now he is grown old the old Serpent which hath deceiv'd the whole world in all Ages Rev. 12.9 11. he is improved in subtlety by long pratice he is a Proteus and Chamelion that can turn himself into any shape and colour rather than fail he will though he cannot endure the light turn himself into an Angel of Light and hath got the knack and faculty of speaking Scripture he will cant in Scripture language and fill his mouth full of good words and fair speeches to deceive He goes about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to circumvent and get advantages by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many devices which he hath 2 Cor. 2.11 the many fetches and catches which he hath studied and practised these many years He hath windings and turnings methods of wiles he is an old Fox hath arts and tricks not a few Ephes 6.11 He is a crafts-master though an enemy yet he pretends friendship and good will 2 Cor. 11.2 3. He will pretend himself much concern'd for us yea more than we are for our selves as he did at first and as if he were troubled with scruples of conscience for our sakes he will propound Queries and ask us if we do not mistake God and so take less liberty and enjoy less good than God allows us or at least than may be attain'd to by but taking a step in the way that he will shew us that we may be Gods forsooth but he means such Elohim as himself and fellows i.e. Devils He hath lying wonders in readiness to ape Gods true miracles as in Aegypt and Rome He can juggle and play Legerdemain to purpose 2 Thes 2.9 In short he is a deep Politician for we read of the depths of Satan Rev. 2.24 Now to conquer such an one requires strength Ephes 6.10 11. and the Young men are they who conquer him and 't is a great victory 4. Let us consider him in his constant and unwearied industry The Pharisees and Jesuits though very near of kin to him and well acquainted with him and follow him 〈◊〉