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
that he loved us first Vers 19. with Chap. 3.24 The Scripture records them as special favourites who were converted and did turn to God when they were young God remembers the kindness of Israels youth and the love of espousals which was while they were young and went after him in the Wilderness Jer. 2.2 and then had they wonderful discoveries of his love Not to mention Abel Joseph was very gracious and tender-hearted for he could not bear with the wickedness of his Brethren even then when he was but seventeen years old Gen. 37.2 and presently hereupon God appeared to him as to Solomon twice Vers 4. and 9. Samuel ministred to the Lord while yet a very Child for years 1 Sam. 2.18 and 3.1 to him did the Lord appear Vers 4. and though at first he understood not the voice and Word of the Lord Vers 7. yet soon after he did And Samuel grew and the Lord was with him Vers 19. Josiah was well given as we say and very good at sixteen years of age he began to raign at eight years old 2 Chron. 34.1 and in the eighth year of his reign which was the sixteenth of his age while he was yet young as the Text remarques it he began to seek after the God of his Father David and in the twelfth year when twenty years old he began to purge Judah and Jerusalem Vers 3 c. Now how dear he was to God and what a manifestation of love he had you may see Vers 26 28. I might instance in many more as David Moses Daniel the three young men in Daniel Timothy c. But this shall suffice to have shewn that God doth usually and signally manifest his love to them that are Godly betimes while they are yet young This lays a great obligation upon and gives great incouragement to persons to come in betime to remember c. Eccles 12.1 SECT 3. A Continuation 2. GOD hath been pleased to pick out such to shew his fatherly love to as have lain under deep humiliations for sinning against God though it have not been of long continuance and which it would have been had not he made himself known as their Father i. e. loving of them When the Prodigal came to this that he was pincht with the sense of having sinned against his Father as well as felt the sad effects of it in being tantum non almost dead the Father runs to meet him and falls on his neck and kisseth him thus he knew the Father and had assurance of his Love When the Spouse had undergone an hard winter of humiliation and hid her self in the clefts and secret places as being ashamed to lift up her face or voice to God she then hears the joyful sound Rise up my Love my fair one my Dove and come away Cant. 2.10 15. and in the next sixteenth Verse she concludes as one that had assurance My beloved is mine and I am his 'T is said of Manasseh though he had been desperately wicked yet that when he was in affliction he besought the Lord and humbled himself greatly before the God of his Fathers 2 Chron. 33.12 and 't is presently added in the 13th Verse that God heard his supplication c. Then and then Manasseh knew that the Lord he was God viz. gracious and forgiving sins David no sooner confest his sin as against God he doubles it Against thee against thee Psal 51.4 but God forgave him and told him of it too Psal 32.5 with 2 Sam. 12.13 see more to this purpose in Isa 57.15 and 66.2 Jer. 31.20 all which doth confirm what David said in this case Psal 51.17 Abroken and contrite heart O God thou wilt not despise which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive expression but full of signification for 't is as much as if he had said thou wilt cherish it revive it and make it glad with the joy of thy Salvation This lays a great obligation upon persons what to be and gives them great incouragements when they are though they be greatly and deeply humbled An Objection Oh alas for me saith some poor soul I have been under humiliations a long time sin hath cost me dear my bones as David said yea and mine heart have even broken with sighs and groans and I am still watering my Couch with my tears yea they are my drink and yet I cannot obtain a smile not a good word nor a good look from God but he seems to call me Dog and cast me off wo is me Answer But poor soul remember 1. What I newly said that God is not bound to make himself known as a Father to thee he will not be commanded into this condescension nor must thou think to bribe and compound with him by Prayers and Tears 2. Remember that though God have taken vengeance on some mens sins yet he hath forgiven them Psal 99 8. and who knows but he may deal so with thee and not turn thee into Hell nor deal with thee as thine iniquity deserves though he make thee know much and yet much more sorrow and smart 3. Consider that perhaps thine humiliation hath been hitherto but legal and selfish that thou hast been more concern'd that God was displeased with thee than that he was displeased by thee that thy Tears have been more for the shame and pain than for the sinfulness of sin as against God if so be humbled for this also and in due time he will exalt thee to a better condition or save thee at last with a notwithstanding 3. God doth usually manifest himself and his love as a Father to them that hunger and thirst after and are greatly in love with his Son Jesus Christ in him God is well pleased and declared from Heaven That he was his beloved Son and he is pleased to do the like for them that love his Son God will that we honour the Son as we do the Father Joh. 5.23 Now him that honoureth me and consequently that honoureth my Son I will honour saith the Lord. What honour will God confer upon such viz. they shall be called not only be but be called manifested and declared to be the Children of God and behold what manner of love this is 1 Joh. 3.1 When the Spouse was sick of love she was much made of and to Mary who loved much there was much forgiven and special manifestations of love made unto her Our Saviour tells his Disciples that the Father loved them for this very reason because they loved him and that shortly they should have clear and plain manifestations of the Father Joh. 16.25 27. according to what he promiseth to all that love him Joh. 14.21 23. 4. God hath promised to be known as a Father to them that do separate from and are not unequally yoked with unbelievers and that do not touch the unclean thing 2 Cor. 6.14 17 18. which is more as to manifestation love and joy than to be known to us as our God
call him Father and tell him Oh my dear Lord look upon me and see if this be not thy Sons Coat Though I am as carnal yet thine Apostle calls me not carnal but a Babe in Christ and I am told by them who think better of me than I dare do of my self that they do spie thine image in mine eye which makes me the more inclinable to say Father look upon me and see if there be not something of the spirit of a Son in mâ— Oâ— therefore send thy good Spirit the Comforter to witness with this spirit that I am thy Child dear God and Father do this for thy poor Babe Thus plead with God and who knows but he may be gracious to thee delight thy self in him and he will give thee thy hearts desire commit thy self and way to him and he will bring it to pass yea he shall bring forth thy righteousness as the light and thy judgement as the noon day unto victory he will not quench the smoaking Flax nor break the bruised Reed but as he hath done to them that have thus pleaded with and submitted to him so I believe he will do for thee he will revive the heart of the humble and they shall live yea it may be thou shalt within a little time hear the joyful sound of Son be of good chear thy sirs are fargiven thee thou art a pleasâ—nt Child be it unto thee as thou wilt thou shâ—lt no more strembling at the door of hope but have an abundâ—nt entrance into the Family and be placed among the Children to eat of their bread and to drink of their Wine to injoy the fruit of righteousness which is peace and assurance for ever Amen SECT 2. An Exhortation to the little Children in several particulars THE next branch of Exhortation is to them that know the Father who by the wâ—ness of the Spirit are assured that they are the Children of God I exhort you Brethren 1. That you be not wanton through this abundance of Revelation to be proud and pussed up you must expect to be set upon by Satan as Christ was when he had received the witness of the Spirit that he was the Son of God Matth. 3.16 17 with Chap. 4.1 When Paul was advanced to Paradise and inclinable thereupon to be puffed up a messenger of Satan was sent to buffet him 2 Cor. 12.7 buffettings attend this state but especially it there be puffings up therefore beware High fortunes as the world speaks are the way to high minds but high minds and mountainous Spirits are more liable to tempests and storms from Satans wind and weather than the humble Valleys they are most like to be brought down who are listed up Indeed God is very gracious in giving the witness of his Spirit and so manifesting himself as a Father before the Tempter comes before we are to enter the field and fight with the Devil in this case about our Soâ—ship that we may be the better armed and able to defend our selves yet the Devil takes and our hearts too often give him occasion to take this opportunity to tempt us Beware and take heed that you be not lifted up by this advancement 2. Now you know the Father and his everlasting Love towards you take heed you do not neglect the Son of his Love and the righteousness which is by him God expects that you honour the Son as you do the Father Joh. 5.23 for you are not justified by the Fâ—thers Grace and Love but in conjunction with and through the redemption that is by Jesus Christ Rom. 3.24 the Father indeed chose you and he blesseth you with all spiritual blessings but still 't is in Christ Jesus Ephes 1.2 5. The everlasting Consolation is from not only the Father but the Son also who hath loved you 2 Thes 2.16 be sure therefore that you do not so eye the love of the Father as to look off from the Son who is joyntly ingaged with the Father in all the transactions of their happiness When the Bather was advanced he forgat Joseph to which that seems to be an allusion Amos 6.6 so some are apt to do by Jesus Christ though 't were by him they came to all their honour if at least come they be as they pretend 3. Grieve not the holy Spirit of God whereby you are sealed to the day of redemption Ephes 4.30 If you be not kind one to another tender-hearted forgiving one another ye do not only forget God and Christ for whose sake God forgave you but you grieve the Spirit who brought you this good news for all these are connected together with Vers 30. and so is that also Vers 29. if you do not edifie one another and in your communications minister Grace to them that hear you If God should as it were call back the witness of his Spirit and leave thee to walk in darkness in what a woe-state wouldst thou be 't will in some respects be far worse with thee than 't was before when thou wert but a Babe Oh then grieve not the Spirit nor give God an occasion to put thee under a state of desertion 4. Honour your Father 't is the sin of some that they glorifie not God as God and it may be your sin not to glorifie God as a Father and as your Father Mal. 1.6 A Son honoureth his Father not only as a man or a man above him but as his Father The Father pittieth the Son that serves him and the Son should honor serve the Father that pities him Bâ— as Christ Jesus was alwaies about your Fathers business and bring forth much fruit whereby his and your Father may be glorified Fill up the conversation of Children live like Children be loving be humble be tender-hearted be teachable and imitate your Father to be perfect as your heavenly Father is perfect The more you abound in these things the more communion and joy will be your portion you will know the dignity and enjoyment of Assurance and what it is to call upon and live with God as a Father of which I have spoken and need not to repeat and tell you how it will carry you above cares and fears what a cordial it will be in time of suffering Death and Judgement 5. And lastly Let the Word of God dwell richly in you in all wisdom that if the Lord call you forth to fight his Battels as he doth some of your Classis to be Young men you may be strong and overcome the wicked one by the Word of God abiding in you Perhaps such laplings as you are loth to leave the Closet and go into the Field and I cannot altogether blame you yet if God call you forth to undergo tryals and be tempted remember that Loves commands them from and to Love are not grievous and therefore you need to hide the Word in the heart and to spend some time as our Saviour did in Fasting and Prayer lest and before you enter
a few words to each 1. To Fathers I entreat you for so I am commanded to do 1 Tim. 5.1 I entreat you to lay aside childish things and let it not be said of any of you that you were once a man but twice a child 'T is not comely for aged persons to play the child or to play with children Saith the Apostle When I was a Child then indeed I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Cor. 13.11 The aged men and women should be sober and grave teaching and giving examples to the younger sort Tit. 2 2-4 So Paul propounds himself Phil. 3.17 with 20. Brethren be followers of me and mark them that walk so as you have us for an example for our conversation is in Heaven Which it seemâ— was written by him when he was Paul the ageâ— it being when he was prisoner at Rome and then he stiles himself Paul the aged as well as a prisoner Philem. 9. Fathers and old men love to be telling stories so do you read Lectures of your experiences to the younger sort and tell them as David did his Children what God hath done for your soul Tell them how God converted you how God carried you on step by step from Faith to Faith and from one degree to another till you became Fathers in Israel I might add also disdain not to learn for St. John writes to you Fathers also concerning brotherly love and not loving of the world as if you had not perfectly learnt these things But 2. To Young-men I say Be strong in the grace that is in Christ Jesus and the Word that abideth in you acquit your selves still like the good Souldiers of Jesus Christ as Paul speaks to the young-man 2 Tim. 2.1 3. And intangle not your selves with the affairs of this life the love of the world that you may please him who hath chosen you to be Souldiers Ver. 4. The Fathers are for counsel but you young-men for War they sit at stern but you must fight the glory of young-men is their strength be strong then in Faith for thence is your victory by which you overcome the Devil and the World Eph. 6.16 1 Joh. 5 4-5 and flee youthful lusts 2 Tim. 2.22 For they war against your souls 1 Pet. 2.11 From these 't is no cowardise but courage even in young-men who are strong and Souldiers to run and flee away Take heed of Pride also to which young and strong-men souldiers are very prone young and strong men use to vapour and boast how they can cast the Bar Vault Leap and do seats of activity and arms what vâ—ctories they obtian Well though your marrow be in your bones the Word of God abiding in you yet be not listed up for Pride goeth before a fall A mans Pride shall bring him low how high and strong soever he be Prov. 29.23 And the helpers of Pride or strength shall stoop under him because of Gods anger Job 9.13 For God resisteth the proud therefore ye younger be clothed with humility 1 Pet. 5.5 3. To the Children-Saints I say be obedient to your Father whom you know and know him to be loving and be loving to your brethren whom you are to love for your Fathers sake and whom if ye love not you love not the Father 1 Joh. 4.20 21. 1 Joh. 5.1 2. The Fathers are for knowledge the young-men for strength but you are for love your state and age is proper for love 4. To the Babe-Saints I say with the Apostle 1 Pet. 2.1 2. As new-born Babes desire the sincere milk of the Word that you may grow thereby seeing ye have tasted and as yet but tasted that the Lord is gracious Milk is your proper food desires your proper Acts growth that which is set before you as their end and tasting i. e. experience the provoking of your appetite and desire thereunto Desire it then that you may grow thereby to a stronger constitution and higher Stature II. Several things premised for the further clearing and understanding of this Subject before I speak to each Classis HAving already given a general account of my intendment I shall for the more clear and distinct proceeding lay down several things as Pracognita necessary to be known before I handle each Classis or form by it self and a part As 1. There is a vast difference between the least or lowest of Saints and the highest of men that are but meer men and unconverted between the worst of Saints viz. Babes and the best of men viz. Philosophers an d Moral men Socrates and Seneca c. are great instances how far men may go by Natures help and Paul who was called Saul before his conversion how far a man may go by the help of the Law Phil. 3.6 And yet the least Saint in the School of Christ outgoes and surpisseth all these 1 Cor. 1.18 31. and 1 Cor. 2.6 10. for he is taught of God Matth. 11.25 and though he be but a Babe yet he is in Christ and though as carnal yet not a carnal man 1 Cor. 3.1 as all are that are not in Christ Jesus and so new-creatures Gold though but in the Oare exceeds the best of clay and earth so a Babe-Saint which is but Gold in the Oâ—re doth yet exceed and excel all other mâ— which are but clay and of the earth earthly The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens because 't is a living thing and moves from an internal principle of life which they have not And the wisest of men Solomon tells us that a living Dog is better than a dead Lion all which imports that life is the excellency of any being and the more life the more excellency Now men that are not converted are dead in sins wherein they walk as the Prodigal was Luk. 15.32 and all were Ephes 2.1 2 3. And 't is said of the Gentiles again that they were alienated from the life God Chap. 4.18 But the least the Babe-Saint is quickened and made alive for behold he breaths Prayers as 't was said of Paul as soon as he was new-born Acts 9.11 These Babes have life yea life more abundantly for in a measure and degree they partake of a Divine nature and life 'T is upon this account among others and in the first place that the righteous is better than his Neighbour viz. that is not righteous Prov. 12.26 The least Saint is better than the best man in the Parish that is not a Saint As our Saviour said of John That he was among them born of women one of the greatest yet that he who was least in the Kingdom of God was greater than he Matth. 11.11 so in an allusive sense I may say that the least and lowest of Saints born of God is greater than the greatest that is but born of a Woman They that
forward Our degrees like times and seasons are in the Fathers power and are hid from us but to make us the more watchful and industrious If thou have a mind to know the way and means of growing rich then 15. And lastly I premise this that God usually builds us up by that which he brought us in by viz. his Word and Spirit Nutrimur ex iisdem è quibus constituimur While we behold the glory of the Lord in the Gospel glass we are transformed into its Image from glory to glory by the spirit of the Lord 2 Cor. 3.18 The same Spirit that convinceth of sin doth convince of righteousness yea of judgement and victory too Joh. 16.8 The gists given to Pastors and Teachers as well as those given to Apostles c. are for the perfecting of the Saints the edifying of the body of Christ till we all come to a perfect man i. e. to the measure of the stature of the fulness of Christ Ephes 4.13 Now that every part of the Body hath a several measure is clear Vers 16. But the Gospel and the gifts of Ministers are lest to carry on this measure and perfect it in every one till all come to make up the whole body compleat which body is the fulness of Christ who filleth all in all i. e. supplies what every part hath Ephes 1.23 The Apostle tells Timothy how useful the Word is to make every man of God perfect for 't is profitable for four things which haply may refer to these four states for surely 't was not only to make the Preaching but the hearing men of God perfect 2 Tim. 3.16 17. 'T is profitable for Doctring to teach even Fathers themselves for reproof of young men if rash and proud for coirection of little Children if wanton for instruction in righteousness which refers to Babes of whom it is expresly said that they are unskilful in the word of righteousness Heb. 5.13 We are born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever and this is the Word which by the Gospel is preached unto you 1 Pet. 1.23 25. and it follows Chap 2. 1 2. Wherefore laying aside c. As new-born Babes desire the sincere milk of the Word that you may grow thereby God brings us in and builds us up by his Word And this I hint that the Preaching of the Gospel may not be despicable in any of your eyes as if when a man were once converted or had attained to some degree of Grace he were past hearing Oh no you see plainly that that by which he begets us he brings us up by we grow by the Word as well as we are begotten by it and 't is not till one or two but till we all come every one to our perfect stature so that the whole body and every member is perfect and intire lackingnothing as to its proper complement Having thus endeavoured to clear my way I shall now God willing and enabling proceed to treat of the several Classes and Forms in their order from the several scriptures which are to be sound speaking on thâ—se Subjects of which sort I hope to find more than are ordinarily thought of this being a Subject that I never yet met with handled distinctly or conjunctly by any person The FIRST CLASSIS or FORM OF BABES From 1 Cor. 3.1 2. and Heb. 5.11 13 c. In relation to these I shall proceed in this Method and shew first that there is such a Classis Form or state of Saints as this of Babes below that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children 2. I shall shew what their attainments and therein what their characters are 3. Wherein they are as carnal and defective more than any of the other sorts are And 4. What use is to be made of this in relation to them without and them within I. That there is such a state THE word Babe is used sometimes in a natural In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other times in a Metaphorical sense in a Natural sense and thus 1. A Child in the Womb is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babe as Luke 1.44 The Babe leapt in my Womb for joy 2. A Child new-born is called a Babe as was our Saviour once Luke 2.12 and 16. Ye shall find the Babe wrapt in swadling cloaths 3. 'T is used also to denote children grown up as I may say to Boys and Girls so in Matth. 21.16 Out of the mouths of Babes and sucklings thou hast perfected praise and though the word there used for Babes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Etymologists derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non fando because they cannot speak a word that often signifies one that cannot speak and is joyn'd with Sucklings which are usually such yet these were speaking and praising Babes for they cryed Hosannah to the Son of David and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children Vers 15. Lastly 'T is used indefinitely for Children of any underage that survive their Parents Psal 17.14 they leave the rest to their Babes such as we call Orphans 2. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Babe is used when applyed to Morals in a Metaphorical sense and that first by way of commendation and excellency as 1 Cor. 14.20 Brethren be not Children in understanding but in malice or in evil be ye Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye Babes but in understanding be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Thus to be Babes as to unacquaintedness with evil were an excellency worthy of our ambition Secondly Babe is used by way of diminution derogation and disparagement to set out the defectiveness of persons in understanding and other attainments Isa 3.4 opposed to them in Vers 2.3 so 't is opposed to men or being persect in understanding 1 Cor. 13.11 and 14.20 and joyned with foolish Rom. 2.20 'T is all one as to be a Servant in bondage to the rudiments of the world opposed to the adoption of Sons or having the spirit of Sons Gal. 4.1 6. it notes unsteadiness and instability such are tossed to and sro Eph. 4.14 In which places the word should be translated Babes and not Children as sometimes ' t is It notes an ignorance or unskilfulness Heb. 5.13 opposed to them who have their senses exercised to distinguish and discern things and consequently to approve of what is best 'T is in this last Metaphorical and Moral sense that I am to speak of Babes and by the way 't is perhaps not unworthy of observation that in the Metaphorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once used as I remember and that by St. Peter 1 Ephes 2.2 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word so frequently used by St. Paul though by both they mean the same state of persons as appears by the Milk which both mention when they speak of these Babes Now that
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 Rom. 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 promised to sin no more and yet after all this thou hast given up thy self to sin and even like another Ahab sold thy self to work wickedness How thou hast eaten drunk played and slept away the convictions that have been upon thee How thou hast forgotten or smothered and put off these things thus 't is true sin is an ugly thing but it hath its pleasure for the present 't is time enough and I intend to repent hereafter others are as bad as I and yet we scape well enough only a qualm and gripe comes over us now and then but it goes off again Ministers must have leave because 't is their place to reprove sin but God is merciful c. Thus do many put off all convictions and though they have been gashed and wounded yet like Dogs they lick themselves whole again as they think Yet after all this it pleaseth God to take more pains with thee this day he calls on thee once more to hear his voice lest thou be
speak to them a little by way of Application COme poor Babes you that tremble at the Word of God and serve him though it be with fear hear this for your Consolation that the high and lofty one who dwelleth in the high and holy place doth not despise such a trembling soul but will dwell with it Isa 66.2 Jer. 3.13 Be not afraid of the Resurrection nor of Judgement 't will be an happy day for thee read it they self what is said 1 Thes 4.13 18. and 5.1 11. thou hast a friend in the Court of Heaven Jesus Christ thine Advocate and he 't is that shall be thy Jodge who to be sure will not condemn any that are in him although they be but Babes He will rememâ— thyâ— bâ—ur of little love Heb. 6.9 10. as thou maâ—sâ— him telling theâ— afâ—rehand Matth. 25.34 37. where thou hast that he remember what thou hast for 〈◊〉 and placeth thaâ— account which it may be thou 〈◊〉 worth nothing He is so 〈…〉 he will remember no more but he is so righteous that he will not forget thy labour of love no nor thy fear for he hath a Book of remembrance written for them that feared the Lord and thought mark that that did think and it may be could do little more than think upon his name Mal. 3.16 Well then as the wicked should rejoyce with trembling Psal 2. do thou tremble with rejoycing Abide in him keep close to him whom thou hast chosen for thy Saviour and thou shalt not be ashamed before him at his coming 1 Joh. 2.28 Be stedfast and immoveable yea abound alwaies in the work of the Lord for thy labour shall not be in vain at the Resurrection 1 Cor. 15.58 In the mean time live as one that looks for and hastens to the coming of the Lord 2 Pet. 3.11 12. and seeing he will come without sin a Saviour and change thy vile body and make it like to his most glorious Body let not only thine affections but conversation be in Heaven Col. 3.1 4. Phil. 3.20 21. which no man is or can be that doth not believe the Resurrection and Eternal Judgement Be glad therefore and bless God who hath given thee this Milk and taught thee to take it in for else thou hadst been still without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world yea and in the world to come which will be a world of happiness to thee and all Saints who have not their portion of good in this life as the wicked have but 't is reserved for them to be theirs at the Resurrection and Eternal Judgement So much for the attainments of Babes from this Text. V. Of their tasting that the Lord is gracious and their desiring the sincere Milk of the Word to grow thereby From 1 Pet. 2.1 3. THE Apostle Peter had to do with Babes as well as Paul for such were the Jewish Converts generally and having told them Chap. 1.23 that they were born again he doth in this Text exhort them to lay aside all malice and all guile and hypocrisies and envies and all evil speaking to which they being yet as carnal were too prone as was noted before and as new born Babes to desire the sincere Milk of the Word that they may grow thereby if so be or seeing and because they have tasted that the Lord is gracious This tasting is their coming to Christ and believing in him as the chief corner-stone v. 4.6 and their growth is their being built up on him a spiritual House c. Vers 5. which notes both the nature and inclination of these Babes viz. to come to and believe in Christ and withal to grow up in and to be built on him that as he is precious or an honour to them Vers 7. so they may be precious or an honour to him and shew forth the vertues and thereby the praises of him who hath called them out of their darkness into his marvellous light Vers 9. But of their Faith I have spoken before I shall now speak of some of their experience which I conceive is coucht in this word of tasting The perfect Christian hath many senses exercised he is full of many and rich experiences Heb. 5.14 But the Babe hath the exercise of this one Sense Tasting especially which begets in him a desire and longing after the Word for growth that he may suck and be satisfied with the breasts of Consolations that he may milk out and be satisfied with the abundance of glory To allude to Isa 66.11 The Babe hath a taste as soon as he is born and hath Milk given him to eat in which he tastes a sweetness and from which he finds so much nourishment and strength as holds his sonl in life If he were not alive he could not taste and if he did not taste he could not live Experience is often exprest by tasting which is a thing beyond Hearing and is joyn'd with Seeing Psal 34.8 Oh Taste and See that the Lord is good Now as Seeing so Tasting affects the heart and quickens the Appetite and therefore saith he desire the Milk which doth not only express the duty but the nature and inclination of Babes and that grounded on Tasting Seeing or because they have Tasted that the Lord is gracious several experiences as Tastes they have had of this As 1. That the Lord will admit them to Repentance this is of his grace when man had sinned the Law was inexorable a mans Repentance could find no place there for re-acceptance though it had been sought with tears God might have chosen whether he would have admitted man to repent but now he hath it favours of grace and by this the Babes Taste that he is gracious 2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him that they may be saved at anothers cost and charges that he sent his Son into the world to save sinners that through him they might believe in God and that thence they might have hope in God 1 Pet. 1.21 3. They Taste grace in this That God calls for no greater things at their hand than to eat Milk Pro. 28.14 to Repent and Believe the Gospel and doth not put them to do penance in Hell for thousands of years or do some extraordinary tasks of duty in this world and weeping out their eyes wearing out their knees c. 4. They Taste his grace in that he not only commands but invites and intreats them to come to Repent and Believe that they may live That God should condescend so far as to beseech and go a begging to them as the word is that they would be reconciled gives them a Taste that the Lord is gracious 2 Cor. 5.19 20. 5. They Taste it in this That God incourageth them to come by many great and precious promises Isa 55.1 2 3. Matth. 11.28 30 c. Yea he swears to them as he lives that
surely no the carnality lay not in this Paul calls Timothy and Titus his Sons and faith of these Corinthians Chap. 4.14 15. that they were his Sons that he had begotten them that they were of him and therefore in that relative respective and resembling sense they might without carnality call him Father and say they were of him But the carnality lay in such things as these following 1. They were more taken with the gifts and parts of either of these than with their office and graces men have as I may say several humours and they are most taken with that man that takes and toucheth their humour most Some that were for down-right plainness took Paul's part others that were of a more nice and ticklish humour were taken with Apollo's Eloquence for Paul came not with Oratory Chap. 2.1 4. but with plainness of speech 2 Cor. 3.12 And Apollo was an Elequent man Acts 18.24 In this they were Babes and as carnal for whereas they should have no mans person or parts in admiration but honour the man of God for the works sake they seemed to honour each for their words sake and not for Gods Word sake which came unto them And alas how many such Babes are there among us also Some are all for a bold Preacher that comes with down-right blows for a plain man without welt or guard as we say and others are more fine and curious they must have the Dish garnished Ezek. 33.30 32. 2 Tim. 4. â— 3 4. the Cloath laced and trim'd Al-a-mode they care not for plain Song this is all Babish and carnal to look after what suits our humour and not after edification and increase 2. These Babes and as carnal Corinthians did it seems much confine not only themseives but God too to such a mans Ministry they lookt for no increase some of them unless Paul did Preach nor others unless Apollo did Preach as if their Faith and the blessing had come from the man as is intimated in Chap. 3. vers 5 6.7 with Chap. 1.13 14. if Paul Baptized Preacht and administred the Lords Feast or Supper then they promised themselves great matters as others did from Apollo as if the success had been from men and not from God Poor Babes that will let none feed them but such a Nurse or such a Servant as if the Milk would do them most good when this or that person puts it into their mouth How many of these are there to this day that care not to hear unless such a man Preach tush say they this is not the man I came to hear and away they go My heart will never be beaten down and broken saith one unless Paul Preach nor mine quickened and raised up saith another unless Apollo Preach They are more taken â—â—ith man than God and mans word than Gods too too often when we must know that if any work be wrought 't is the Lords doing and he alone should be wonderful in our eyes who ever brings a mercy 't is God sends and blesseth it and the glory should be his These Babes receive a man that they affect as an Angel of God yea as Christ Jesus and bless him too Gal. 4.14 15. and it may be after awhile another steals away their hearts for they are giddy and unstable many of them and then Apollo is beyond Paul and he becomes their enemy for telling them the truth Vers 16. and they exclude him for another Vers 17. Thus as if the men were all in all as they affect do they celebrate and admire as if not Christ but Paul c. had been crucified for them or were divided the Apostle upbraids them 1 Cor. 1.12 13. 3. These Babes were yet so carnal that some truth would scarce be believed by them unless it came out of Paul's mouth nor by others unless it came from Apollo's they embraced the truth for the mans sake more than the man for the truths sake and the feet were more beautiful than the tydings or else the tydings were not beautiful if such a mans feet did not bring them If Paul said it was an Oracle his ipse dixit word was sufficient to some who would scarce believe it from Apollo and others that were for Apollo preferred it much beyond what they would have done if Paul had said it 't is to them as if 't were another thing another Gospel another Christ another Spirit 2 Cor. 11.4 And as it was then is it not now some truths will not down with some persons unless it come from such a man as if he made it more and another less true than it was whereas the truth is the same whether in Paul or Apollo's mouth and not at all the more or less true for this or that mans saying it If such a man or party of men say so we will believe it say many Babes This or that man is their Oracle if he say it it must be true if he do not say it especially if he gainsay it it cannot be true 4. They were yet so carnal that they fell into parties and took sides and thence came envying and strife faction and confusion they brake out into vilifying of one another they grew proud and quarrelsome and could scarce live in love and peace together We say Paul is the best Preacher he Preacheth strongly say the Paulinists and say the Apollonians Apallo is the best Preacher he Preacheth fluently and they can scarce forbear fighting and crying out Who is on our side who and wo and alas is not this fulfilled in our ears in our daies Who would think that Babes should make so much a do but the question resolves it self the Babes are carnal and whence comes fighting and war but from the lusts of the flesh Jam. 4.1 Oh that I might by entreaty prevail that these Babish and carnal tricks may be laid aside it shall be granted to you that God may use one man more than another for bringing in and building up but still remember that the excellency of the power is of God and not of the Earthen Vessel It shall be granted that thou maist love if thou wilt not Idolize thy Father Paul not call him Father as the Jews did the Pharisees It may be Boanerges may suit one and Barnabas another better but remember it must not be judged by humour Hear thine Apollo but receive the Word not as his but as Gods or else 't will not work effectually 1 Thes 2.13 do not call him thy magnus Apollo thine Oracle Believe the truth who ever Preach it Paul or Apollo but do not pin thy Faith on any mans sleeve be it white or black be of what Church thou wilt so thou be of the Church of Christ and do not glory in this I am of Paul and I of Apollo for there is no Church in Scripture called this mans or that mans 't is the Church of God and the Churches of Christ I could say other things but I
intend to spare you all I can though there are many more carnalities yet to be mentioned pudetque referre c. 2. They were as carnal in that they were proud of being in Church communion though they had and kept communion with very unclean persons and their lump was leavened That they did so is clear from 1 Cor. 5. and yet were pussed up Vers 2. and gloried Vers 6. they boasted of being in fellowship though it were with gross and unheard of sinners Vers 1. which puts the Apoille upon such Exhortations as we find in Vers 11. and 2 Cor. 6.14 When persons can content themselves with and be proud of such common prophane and therefore fulsome and offensive communion at large 't is an argument of their being as carnal when content with Ordinances disorderly administred they are as carnal 1 Cor. 11.17 34. when humane partitions steal the name of a Church and mixt participations the name of communion and Christians can please themselves with and glory in it they are as carnal Be not therefore unequally yoked and if any that is called Brother be a Fornicator c. with such an one don 't you eat 3. That these Corinthian-Babes were as carnal appears by their going to Law with one another before the unbelievers and unjust 1 Cor. 6.1 8. this they were bold and daring in durst any of you Vers 1. this they did for toyes and trifles the smallest matters Vers 2. they had cause to be ashamed of it Vers 5. as if there had not been one wise or honest man among them 't was utterly and undeniably a fault Vers 7. And yet being but Babes and as carnal this they durst to do Such Babes are all they who do after this fashion so is every one such another piece of carnality who refuseth the hearing of the Saints and goes to Law with his Brother before unbelievers and the unjust The Apostle speaks angerly in this case What dare you know ye not c. Can you profess and pray and yet not forgive nor suffer but wrong and defraud and that your Brethren Oh what a strange thing is this it cannot be excused nor any plea can be made for it 't is utterly a fault 't is altogether and wholly a fault as the gr 't is base all over 4. Babes appear to be as carnal in this that they pass from one extream to another in their actings and are not acquainted with the golden mean and moderation they either under or over do A while these Corinthians were so careless that they did not mind to cast out or censure the incestuous person 1 Cor. 5. and anon they are so violent that they will not forgive him but suffer him to be swallowed up with overmuch sorrow 2 Cor. 2. Thus they go from the extream of desect to that of excess and are not acquainted with the divine mediocrity to walk in the midst of the paths of Judgement So the Galatian Babes at the first they admire Paul and bless him but after a while they carry it to him as if he had been their enemy Gal. 4.14 16. and this was soon done Chap. 1.6 At the beginning who but Paul they were ready to Deify him after a while he was no body they were ready to defie him thus do they not veeze about by degrees but chop about from one extream to another being tossed with every wind of doctrine Ephes 4.14 they fail with that wind that blows and are carried with the last man they heard poor weather-cocks that they are When our Saviour began to wash the Disciples feet John 13. saies Peter Vers 6. Lord dof thou wash my feet he seems to put it off with scorn what have I no more manners than to let thee wash my feet thou shalt never wash my feet Vers 8. and yet when Christ had told him but a word or two saies he Vers 9. Lord not only my feet but my hands and my head The one extream was thou shalt not never wash my feet and the other extream is wash my head he passeth from one extream to another in a moment as ' t were In matter of practice the Corinthians were in the extream one while not cast out another not take in the incestuous person in point to affection the Galatians would now pull out their eyes for Paul and then pull out his eyes and as for protestation Peter is one time for not at all and by and by for all over this is the way of these Babes and this their way is their folly for they are as carnal 5. They are as carnal in this that they take great exceptions at a little matter they will take pet at nothing almost If you be not of their way and follow them they will take it ill even to the forbidding of doing Christs work as the Disciples did Mark 9.38 but they were as carnal in this and therefore Christ forbids them to do any such thing and on weighty reasons too Vers 39 40. Babes in Christ are many of them of a touchy peevish and sowr humour So when the Disciples met with colder entertainment than they lookt for they were for fire from Heaven which was an evident sign that they knew not what spirit they were of Luke 9.51 55. When the Apostle Paul had made a promise to the Corinthians of coming to them 1 Cor. 16.5 7. and was disappointed they presently accuse him of lightness and complement which puts him upon Apologising for himself 2 Cor. 1.15 24. and surely they are as babish as these were that are so rash and censorious that take pet and make exception without cause they are as carnal 6. Babes are as carnal in making many questions either trivial or needless ones they concern themselves much about things of little concernment to their edification Under the notion of a case or scruple of Conscience they will ask many an impertinent question The way of asking questions may be of great use Qui dubitat qui saepe rogat c. but carnal men as the Pharisees and Sadducees were askt Christ many a captious and quarrelsome question yea the Devil abused our common Mother by a Quaerie and in this the Babes are as carnal that they take up a great deal of time and discourse about impertinent and little things The Corinthians troubled Paul about such things as common discretion would have determined and therefore he tells them so often in relation to it thus say I not the Lord 1 Cor. 7.6 and 12. and 25 26. and 40. as much as to say these things are not so much matter of Religion and Conscience as of prudence and discretion As about Marrying so about eating they seemed to be very solicitous and much concerned 1 Cor. 8. which yet was an indifferent thing Vers 8. only such liberty must not be abused to the offence of others Vers 9. else 't is not a matter of Conscience whether I may eat or not this or
is' t not so with you also that some who were called but the other day long since you have yet out-learnt and outwrought you be humbled therefore 5. Let this â—â—k out your humbling that aâ— yet you are incapable of the strong meat which God hath prepared for his 't is true you are fed with Milk which keeps your soul in life but the choicest dainties are behind reserved for a second course Were you more spiritual he would lead you into his Wine-Cellar he would feed you with Apples and his Binner of Love would be displayed to you and spread over you he would make you drink of his Flaggons yea of his Rivers of pleasure and fill you with joy unspeakable and full of glory While you are but Babes you câ—â—â—â— bear this you are ignorant of the choicest of Gospel mysteries of the most intimate and sweetest communion with the Father and the Son and how should this these you and make you lay your mouth in the dust that after so long a standing you should be capable of no more than the common chear the ordinary fare of the Gospel which is but Milk without Bread and Wine c. 6. Let this help to break thine heart and make it humble that thy being as carnal doth open the mouth of the wicked and carnal to cry out of and to blaspheme Religion for thy sake though it be their sin to do so yet 't is thy sin and should be thy shame that 't is thy sin that gives them occasion so to do On say the wicked beside profession we see no difference between professors and our selves they are as peevish as humorous as proud as carnal as others Alas I beseech thee be humbled that thou shouldst open their mouth to speak evil not of thee only but of the way of truth and lay thy sins to the charge of Religion Tertullian tells us that Christians had wont to be known by the amendment of their lives and being better than other mâ—n I this indeed adorns the doctrine of God our Saviour and otherwise men bring disgrace and reproach upon it If we would not do Religion and our selves the right to practise it we should not do it the wrong to profess it yea and stand in the way of their coming in who are ready to enter were they not put back by them that are as carnal Saith Paul Dare any of you go to Law before unbelievers what will they say to these things will they not laugh at and scorn you and your Religion too Think what became of them that brought up an ill report on the good Land 7. And lastly remember and forget not this that though thou go to Heaven 't will câ—st thee dear before thou come there that thou hast been as and so carnal 't will bring down thy gray hairs with sorrow to the Grave Thou maist be saved yet so as by fire as Paul tells his Babes 1 Ger. 3.13 15. This flâ—sh and blood of thine cannot enter into the Kingdom of God thou must through a Purgatory of water 〈◊〉 fire of Repentance and Zâ—al before thou 〈◊〉 thine inheritance among them which are â—aâ—ctified by Faith in Jâ—sus Be thou therefore humbled betimes and 〈◊〉 not the sense and weight of all this to come upon thee when thou art on a death-bed lest they latter and know more sorrow than thy beginning and a worse thing befall thee then than there did all thy life before Be humbled for being as carnal And 3. Be exhorted also to press forward after being more than a Bâ—be yea than a Babe at the best It should not suffice us barely to be in Christ Jesus but we should be ambitious to walk in him Câ—l 2.6 Yea not only to be and walk in him but to abide in him and to walk as be walked 1 Joh. 2.6 to be rooted and built up in him to be establisht in the Faith as we have been taught and to abound therein with thansgiving Col. 2.7 Having tasted that the Lord is gracious should quicken our appetite after the Word to grow thereby 1 Pet. 2.2 to grow in Grace and as an help to it in the knowledge of our Lord and Siviour Jesus Christ 2 Pet. 3.18 that we may abound in Faith with thanksgiving as before in hope Rom. 15.13 in liberality 2 Cor. 8.7 in every good work 2 Cor. 9.8 in mutual love Phil. 1.9 and 1 Thes 3.12 in the work of the Lord 1 Cor. 15.58 in pleasing God 1 Thes 4.1 in all grace 2 Pet. 1.8 There are many encouragements hereunto as 1. Because grace hath abounded toward us Rom. 5.20 and Ephes 1.7 8. And 2. our labour is not nor shall be in vain in the Lord 1 Cor. 15.58 But 3. an abundant entrance shall be ministred to us into the Kingdom of our Lord and Saviout 2 Pet. 1.8 11. And lest we should sear and despond as if 't were not attainable we are Fourthly to knew this That God is able to make grace abound 2 Gor. 9.8 Let us therefore go on to perfection from Babes to little Children from little Children to Young-men from Young-men to Fathers till we all come into the unity of the Faith and of the knowledge of the Son of God unto a persect man unto the measure of the stature of the fulness of Christ Ephes 4.13 16. In relation hereunto I shall add to what hath been said 1. Some Considerations to provoke to growth 2. Some helps to further and promote growth To the first in brief none knows but he may attain to more than a Babe and therefore should press forward on these Considerations 1. The highest Saints Fathers press forward and therefore much more should you See how Paul presseth forward Phil. 3.8 14. Shall one that hath attained so much as he had be so pressing and will not you that have attained but little Let the zeal of the highest provoke the lowest to zeal 2. Little Grace hath but a little comfort Though the Babe have enough for a being yet but a little for well-being Vivere est valere to live is not barely to be but to enjoy ones self and to be well as to this Life we do not take care only for so much as will keep life and soul together but that we may live comfortably and shall we not much more endeavour it as to our spiritual life Little Faith is full of Fear which exclules present joy and comfort and is as no Faith in that respect for so saith our Saviour Matth. 8.26 Why are ye fearful O ye of-little Faith which Mark 4.40 is thus exprest Why are ye so fearful how is it that ye have no Faith Would ye therefore have less fear and more joy press forward then to grow in grace 3. Little grace gives but little glory to God 't is true the Babe contributes something to the perfecting of Gods praise but 't is very little herein is our Father glorified when we bring forth much
fruit Joh. 15.8 'T is being filled with fruits of righteousness which brings full glory to God Phil. 1.11 And Abraham being strong in Faith gave glory to God Rom. 4.20 If therefore you would glorifie God to purpose grow in Grace 4. While you are but Babes you are of little use to others 't is true the least member is of some use 1 Cor. 12. but 't is of least use A Candle may give some light but none in comparison of what the Sun gives Now we should be as John was not only burning but shining lights and our light should so shine before men that they may see our good works and glorifie our Father which is in Heaven Matth. 5.16 But 2. I proceed to give you some Directions by way of help and assistance to promote and advance grace to growth If and as ever you would grow in grace be exhorted 1. To be humble and lowly in mind Humihty promotes us 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend downward Humility and a low esteem of our selves is the ready way to grow high The Trees spread most upward that have the deepest roots Before Honour is Humility 't is Hoours Usher Prov. 15.33 He that is lifed up is like to fall Prov. 18.12 so Heb. 2.4 with Hâ—b 10.38 But the same God who takes no pleasure in but resisteth the proud is greatly in love with and will assist teach and give grace to the humble Some Babes alas are apt to be pussed up though without cause 1 Cor. 4.8 but pride hinders growth 2. Be thankful for what 's received ingrateful and unthankful persons never or seldom thrive Rom. 1.21 Because when they knew God they glorified him not as God neither were thankful they became vain in their imaginations and their foolish bearts were darkened professing themselves to be wise they became fools But he that blesseth God for what he hath is like to be blest with more as Luke 19.16 26. To every one that hath thankfully acknowledged his Receipts and Improvements shall be given more but from him that hath not even that which he hath or as Luke 8.18 that which he thinks he hath or seems to have shall be taken â—â—om him 3. 'T is no little help to growth to be united one to another in oneness of mind and affection they are not like to come to much excellency that are divided in Jaceb and scattered in Israel for where there are divisions there is least contribution of help and mutual assistance When the Apostle exhorts the Corinthian Babes to be perfect he subjoynes this as conducing thereunto he of one mind live in peace 2 Cor. 13.11 for Love is the bond of perfectness Col. 3.12 13 14. and the blessing of the God of love and peace will be with such as the Apostle tells them 2 Cor. 13.11 and his blessing maketh rich Prov. 10.22 4. Attend conscientiously and with eager desires on the word of grace that you may grow thereby use Ordinances to make use of them for your perfection to which end they are as much designed as to bringing in Ephes 4.11 Pastors and Teachers are for the perfecting of the Saints for the edifying of the Body of Christ and every member thereof till we all come to a perfect man Desire therefore the sincere Milk of the Word that you may grew thereby 1 Pet. 2.2 5. Get better acquaintance with Christ Jesus The Apostle knew Christ Jesus in a good measure and yet that he might perfectly win him and perfection by him and attain to the mark and the prize he breaths and presseth after more even the excellency of the knowledge of Christ Jesus Phil. 3.8 14. Babes in Christ know not the Father and are unskilful in the Word of righteousness now the Father cannot be known but by the Son nor grace grow but through the distinct and excellent knowledge of Christ Jesus our Lord 2 Pet. 3.18 As ever therefore you would grow in Grace and attain assurance of the Fathers love look after the distinct and excellent knowledge of Christ which consists mostly in being â—ound in him i.e. his righteousness in knowing the power of his Resurrection though it be by the fellowship of his suffering and by being made conformable to his Death by desanding that we may ascend as he did Phil. 3.9 10. Ephes 4.9 10. 6. Would ye grow make use of the Promises then which are given not only that we might escape the pollutions which are in the world by lust and so be made partakers of a divine nature 2 Pet. 1.4 but that we might cleanse our silves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 and might add grace to grace to abound and be fruitful as it follows in 2 Pet. 1.5 8. The Covenant refers to our being and birth but the promises to our well-being and growth if therefore Davids house do not grow he hath recourse to the Covenant 2 Sam. 23.5 but that it may grow he hath recourse to the Promises 2 Sam. 7.25 29. As ever therefore you would enjoy what 's promised and contain'd in the Promise be careful to do that to which the Promise is made as for instance Would ye that God be a Father and not only a God to you and you be to him not only a people but Sons and Daughters then be ye seâ—arate and touch not the unclean thing 2 Cor. 6.17 18. and mark it these Promises viz. of being a Father c. are of most use to the perfecting of us for so it follows 2 Cor. 7.1 having these Promises the Emphasis is in these let us cleanse our selves c. that so we may injoy what 's prâ—mised viz. God as a Father c. A little to inform you about making us of and improving promises I shall to prevent a mistake inlarge further on this head Some persons do think that the chief if not only way of improving promises is by believing as they call it than which I think there is scarce a greater mistake that is in this sense when they read or hear a promise as that God will be a Father that all things shall work together for good c. they think there is to more required but to believe that God will make this good and do as he hath promised there is no question but he will for he is faithful that hath promised and cannot lye but beloved let me tell you lest you deceive your selves that 't is not so much Faith as obedience and practice which is necessary to the enjoyment of these promises if you practise the duty to which the promise is made God will make it good whether you believe it or no 2 Tim. 2.11 13. but if you believe it a thousand times over and do not do the duty God is under no obligation to make good the promise If you love not God how can you expect that all things should work together for good to
us God is greater than our hearts but here begins our confidence towards God if our hearts condemn us not if we love not in word or tongue but in deed and in truth hereby we do in part know that we are of the truth and shall assure or as 't is in the Margent perswade our hearts before him 1 Joh. 3.18 21. And the Apostle tells us Rom. 8.16 that the Spirit â—ears witness with our spirit as also it follows 1 Joh. 3.24 we may have ours without that but not that without our own and therefore to make up the full and compleat Testimony both witnesses both Spirits must concur and agree without contradicting or thwarting one another The three that bear witness on Earth agree in one 1 Joh. 5.8 And now to the Rules for discerning the difference between the true and the pretended or presumed witness the Spirit The Rules are these three 1. The witness is known from the Rule by which it speaks 2. By the ground on which it speaks 3. By the end to and for which it speaks I say 't is known 1. By the Rule according to which it speaks To the Law and to the Testimony for if they speak not according to this Word there is no light in them Hebr. no morning in them no not so much as the dawning of the day or the eye-lids of the morning Isa 8.20 1 Joh. 4.1 6. and Epistle 2.7 10. Gal. 1.6 9. 2 Cor. 11.1 4. The Spirit of God acts and walks by the same Rule that we are to act and walk by and that 's the Word If the Word and Spirit do not agree we must question either whether the Word be of God or whether the Spirit be of God and we are at a rueful loss if they do not both agree for if the Word say one thing and the Spirit another how shall we reconcile it but Gods Word and Gods Spirit do alwaies agree and are of one and the same mind The Spirit of God did indite and dictate the holy Scriptures and therefore it cannot say one thing there and another in thine heart that were to bear witness against it self and if its Kingdom be divided how can it stand This conclusion therefore is infallibly true that when and where-ever the Spirit of God doth bear and give its Testimony 't is alwaies according to the written Word contained in the Old and New Testament this is the foundation upon which iâ— builds both us and its Testimony Epb. 2.18 22. The Spirit of God as was hinted did indite and dictate the Scripture 2 Pet. 1.20 21. 2 Tim. 3.14 17. 1 Joh. 2.20 27. which unction refers to and is according to what they had heard from the beginning Vers 24. so that they were taught the same thing by the unction within as they were by the word called unction also without In all times the Word was the Rule of tryal Our Lord Jesus Christ himself opposed and conquered the Devil by this Sword of the Spirit the Word of God He proved himself to be the Messiah more by the Scriptures than by Miracles and tells them that if the Scriptures did not testifie of him they should not believe him and therefore bids them search the Scriptures Joh. 5.39 Our Saviour confutes the errors of the Pharisees and the Sadduces by Scripture He tells us that his Spirit shall not bring us a new Doctrine but make Application of what he had taught Joh. 14.26 The Apostles commended them of Beroea that they searcht the Scriptures to see if the Apostles spake true Act. 17.10 11. And Peter prefers it to the Bath câ—l filia vocis the voice which he heard calling it in relation to the Jews a more sure Word of Prophecie 2 Pet. 1.16 19. So then upon the whole 't is clear that what is not according to the Sacred Scriptures cannot be the witness of Gods Spirit SECT 5. A Continuation 2. THE witness of the Spirit is known from any other by the grounds on which it witnesseth of which I shall name but two 1. The Spirit finds this ground-work laid that thou art new-born though but a Babe or Infant of daies and experience this alwaies precedes the witness The Spirit doth not nor can bear witness to them that are dead i. e. that live in sins Ephes 1.1 2 3. nor to them that have but a form of Godliness or are Pharisees-hypocrites that they are the Children of God It cannot witness that to be which is not 'T is when and because ye are Sons that God sends forth the Spirit of his Son into your hearts crying Abba Father and so thereupon or therewith beareth witness to and with our spirits that we are the Children of God Gal. 4.6 with Rom. 8.15 16. The work is alwaies begun before the witness come that which is not wrought cannot be witnessed to If thou therefore be not new-born thy believing thy self to be a Child of God is a delusion not the witness of the Spirit 2. The Spirit of God bears witness that a man is the Child of God not upon the ground or account of works and self-righteousness but upon the score of mercy and grace through the redemption which is by Christ Jesus It witnesseth upon the account of mercy not of merit Though there be a work wrought and working too yet the witness attributes this to and so witnesseth to it as of grace The Sons of God are and their salvation is not of works but of grace Joh. 1.12 13. Rom. 4.1 16. and 9.15 16. and 11.5 6. Jam. 1.17 18. Tit. 3.4 5. 2 Tim. 1.9 by all which it doth appear that all is of grace and on this bottom and fondation is the witness laid and born to it 'T is called sonlship by Adoption which is meerly of grace all Adoption is so and 't is to this as such that the Spirit witnesseth as Rom. 8.15 16. Gal. 4.6 It beareth witness that we are the Children of God but still that we are so by Adoption and not by nature for so we are Children of wrath Ephes 2.3 and as to works we were Children of disobedience and enemies in our minds by wicked works Col. 1.21 And as to works wrought by us after the new birth we are not the Children of God by them for they are from our being first the Children of God and that not from our worth or will but his grace and good will to this and to nothing but this and on this account doth the Spirit bear witness And this much of the second Rule viz. the ground on which it witnesseth 3. The witness of the Spirit is known by the ends it aims at and attains by affecting them when it beareth witness what they are I have declared in part before and shall shew more hereafter and therefore content my self with but hinting a few things here The design of the Spirit is the abasing of us and the exalting of the Fathers and the Sons love the Fathers grace
but to bring forth and then to bring up and wilt not thou who art the same to day as yesterday be merciful as thou art wont to them that love thy name which Lord my dear Lord thou knowest I do Urge it yet again that thou comest not to say as many Who will shew us any good for Corn and Wine and Oyl but for the light of his countenance and his loving kindness which is to thee better than life If yet he answer not go on and confess that thou art unworthy of so great a favour then the Father kist the Prodigal yet that thou prayest him to remember that all others were so and if he please to do for thee as he hath for some others that thou wilt give him as they do the glory of his grace and say 'T is not my merit no desert of mine 'T is only thy pure Love hath made me thine Though it be a favour too great for thee to beg yet not for him to give who is the God of all grace and hath promised That if we confess our sin he is just and faithful to forgive us our sin They speed best who confess their unworthiness and ill deserving as the Prodigal and others did If yet he smile not upon thee tell him that 't is really a great grief of heart to thee to seâ—at what a poor low and inconsiderable a rate thou livest and how at most unserviceable thou art to his glory and that thou wouldst gladly do him better service that thou hast heard of what an ingenuous and dutiful dispesition and how fruitful the little Children are and that upon this very account thou longest to be one of the number yea though thou shouldest not be acquainted with the joyes and raptures that they are Tell him that thou comest not meerly to have more pleasure for thy self but to please him more yea that thou maist walk worthy of him to all well-pleasing Tell him that the Lord Jesus said He had more of the Fathers heart-love to display which should be done by the Spirit and that he should enable them to bear these discoveries who afore-time could not do it and that if he please he can advance and prefer thee to this honour also Oh Lord strengthen me and perfect that which concerns thy Servant If yet he make not himself known tell him farther That Jâ—sus Christ promised that whatever of this nature and concern thou among others should ask in his name that it should be done and pray him to remember his own Son and Promise surely he will be as good as his Word who is faithful and cannot deny himself Is there not a much more put on the heavenly Father the Father of Spirits as to giving good things yea his holy Spirit to them that ask it Add hereunto that thou art sick of Love and so sick that if he do not shine on thee 't will cost thee thy life and will he see thee die in a love fit He whom thou lovest is sick and he who loves thee is sick are the two obliging arguments and though thou canst not say the former yet thou canst the latter and therefore pray him who is Love to have compassion on thee in this thy sickness seeing Love hath made thee so The Spouse had no sooner pleaded this but he embraced her his left hand was under her head and his right hand over her heart she was embosomed between the arms of Love Cant. 2.5.6 Oh dear Lord let it be so with me If yet he seem not to regard thee tell him then that if he persist in denying thee it may prove a great temptation and snare to thee to turn aside to the flocks of his companions Ah Lord Satan and Flesh and Blood have often blurted out such things as these Why wilt thou wait on one who cares not for thee nor will provide thee bread no nor give thee a good word or look but this O Lord goes to my heart as a sword that they should say Where is thy God! Oh Lead me not into temptation but give me one kiss at least that I may tell Satan from experience 't is good oh how good ' t is to draw near to and to wait on God and that I seek not his face in vain Go on and tell him that thou art resolved thou wilt never give him over but wilt cleave to him with full purpose of heart that he shall have an importunate Suiter of thee and that thou wilt give him no rest but wilt continually pursue him and beg others also to do as much for thee till he establish thee a praise in the earth by saying Is he not my dear Son a pleasant Child I will surely have mercy upon him saith the Lord. Tell him though he lame thee as he did Jacob yet thou wilt not let him go till he bless thee and give thee a new name yea though he call thee Dog and beat thee with frowns and hard expressions yet that thou wilt love him and lie at his feet for all that If he begin to speak though it be against thee as he did to Ephraim and the woman of Canaâ—n yet take hold of what he saies and plead it for 't will be to thine advantage at last as 't was to theirs If he tell thee that thou art not yet in a capacity answer him humbly that never any was till he was pleased to make them so and that thou comest to pray him that he will capacitate and make thee meet If he tell thee thou wilt be wanton and abuse it by being pussed up c. tell him that he can prevent it by his grace 't is true thy heart alas is deceitful but thou dost not intend any such thing but dost hope that if he will give thee this Pearl it shall not be cast to a Swine that will trample upon it nor to a Dog that will turn again and rend it and dost also pray him that thou maist never receive this grace and favour in vain or turn it into wantonness or sit because his grace abounds If he tell thee the time is not yet come reply to him that thou wilt wait his pleasure and not awake him till he please but wait all thy daies if at last this change may come oh that this happy change may come Conclude by telling him that if thou have been bold 't is in the name of the great High-Priest who sits at his own right hand and is toucht with the feeling of thy infirmities by whom thou hast been emboldened to come with thy Petitions and present them to the throne of his Grace that thou mightest obtain this mercy and grace for thy opportune and seasonable relief and therefore though thou canst not call him thy Father yet thou canst call upon him as the Father of Jesus Christ who heareth him alwaies Yea at an adventure speak to him and call though thou canst not cry aloud and confidently yet
when tempted of the Devil after the witness of the Spirit which what they were I shall briefely examine SECT 1. About Christs and the Young mens Temptations ABout these Temptations of Christ I have a larger Discourse than I think convenient to infert here which if God please may come forth by it self in due time at present I shall only touch the parallel between Christs and the Young mens temptations after the testimony of the Fathers Love The Young men having been proclaimed as Christ was by a voice like to a srumpet from Heaven which gives a certain sound that they are the Sons of God and Heirs of God and glory the Devil puts in his exceptions against this Title and would fain have them believe that this is but Enthusiasm a meer fancied and pretended apprehension without any true and just ground and therefore comes and calls it into question cavilling as at first if thou be the Son of God c He labours first to make a doubt of it and if he cannot attain that he then indeavours to bring them to presume upon and make bold with it His first design is to make it doubtful Matth. 4.3 If thou be the Son of God command that these Stones be made bread this was after he had fasted forty daies and forty nights and was an hungred That which he slyly insinuates is this thou thinkest thy self and suppofest to have witness from Heaven that thou art the Son of God but if God were thy Father and did love thee would he suffer thee to be so poor and hungry and could he find it in his heart to put thee on so much hardship as fasting and so long too c. would he let thee be in the Wilderness among the Beasts Fathers provide for their Children and if thou wert his Son surely he would maintain thee at a better rate than this would be not canst thou it being thus with thee believe thy self to be the Son of God Accordingly he pleads with and against the Children of God when in a low estate in this world it hath pleased God to chuse many of the poor of this world to be rich in Faith and Heirs of the Kingdom Jam. 2.5 and many of these who have this assurance are many times hard put to it in the world and by Satan too because of this their poverty as if 't were inconsistent with the riches of Faith and title of an Heir to a Kingdom but now as Christ answered and conquered so do they by the Word of God abiding in them One Answer serves them both viz. Man lives not by Bread a mans life consists not in the abundance of things enjoy'd but by every or any word that cometh out of the mouth of God any thing that God shall appoint yea his Word can do it without any thing else These things below are not good enough for Love-tokens as hatred so Love is not known by external low or high conditions Some may have Bread and no Love and others Love though they have no Bread God can and will provide in due time And what is' t to thee O Devil if I am contented with the Will of God Psal 4 6â— and have meat to eat which thou knowest not of Thus being strong in Faith by the Word of God abiding in them they overcome the wicked one and will not question their Sonship because they are poor and low brought in this world SECT 2. A Continuation THE Devils first Argument being invalidated he takes up another of a far different aspect and would now have Christ be as confident and presuming as before he would have had him diffident and doubtful and so deals he with the Young men Saith he Matth. 4.6 If thou be the Son of God east thy self down from the Pinacle for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone That this Promise did belong to Christ in a special maner is undoubtedly true and the Devil perceiving how precious the written Word of God was to Christ Jesus he fills his mouth with Scripture and a Promise but leaves out the condition of it to which the protection is annexed and that which he would cunningly insinuate amounts to this q. d. If thou be the Son wilt thou not trust thy Fathers power and promise canst have better security than the power of a faithful God and the Faith of a powerful God hath he not appointed thee a Life-guard of Angels to bear thee in their Arms and wilt be afraid Thus he often sets on the Young men what need you be so solicitous and concern'd for means have you not Promises of teaching protection preservation c. What will you not trust your Father and take his Word But as before so now one Answer fits both 't is this Thou shalt not tempt the Lord thy God Indeed to trust in means is to despise God but to neglect means is to tempt God There is no need of casting my self down of making such daring attempts for there is a way down and the farthest way about is the nearest way home Thou shalt not tempt the Lord thy God i. e. thou shalt not go out of his which is thy way and wherein only is preservation promised While there is an ordinary appointed way and means I must not attempt nor presume on extraordinary that were to enquire after Signs and Miracles when there is no need of them which is no less than to tempt God Thou O Devil dost tempt me to tempt God which is not the Genius of his Sons to do though thou wouldst have me to do it under that name no Satan no though thou tempt me I will not the Lord my God by going out of my way and neglecting the means of his appointment SECT 3. A further Continuation HAving been defeated in the way of dispute the Devil 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
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
God and in the name of their God they set up their Banners They glory not in riches nor strength but in the Lord. In fine I may tell you that they sing the 18. Psalm 2. The Lord having given them rest and settlement which is the consequent and effect of victory they do not only rejoyce and sing songs but they study what to return to the Lord for all his benefits they dedicate all the spoiles to God they study as David did to build an house for God and lay up all they can as a preparation for it they have friendship with Hieram the high Life if I may allude or allegorize that he may assist in this great work and they may live above where the way of life is to them that are wise that their affections and conversation also may be in Heaven They Court not the Dalilahs of this worlds pleasure as too many Samson-like conquerors do nor turn Laplins to lust after their great successes but study to walk with God and to please him yea therein to abound more and more till they walk worthy of him to all well-pleasing They put not God off with words and a Song and then forget his works but they give and live thanks to God the fruit of their lips and of their lives 3. They are exceeding humble and lowly towards their weak Brethren they dare not Lord it over the Lords inheritance their Brethren though but Babes but they give them their helping hand and communicate their experience to them for their relief and assistance as Paul did 2 Cor. 1.4 6. If any be overtaken they indeavour to restore him with a Spirit of meekness for these Souldiers are not proud like others and lifted up but being spiritual they know tenderness and are acquainted with the heart of tempted ones having been tempted themselves and so are conformable to their great High-Priest and Captain-General of their faith and victory which to brave Souldiers is alwaies an obligation to meekness and moderation not a spur to ambition nor a stirrup to pride Yea though some Babes are apt to envy their attainment and glory yet they pity them and bear as well as bear with their infirmities 4. They keep Centinel and strict watch standing and walking in their Armor that of God alwaies they turn not their Swords into Plow-Shears nor their Spears into pruning hooks as if all were over but they watch because of their adversary the Devil and keep strong guards not knowing but that the Devil may fall on again they are not secure nor do they lay by their weapons as if they should know war no more 5. From the experiences they have had they take courage and good heart of grace to trust in God for the future not in their Sword or in their Bow though it like Josephs abide in strength Though some Young men faint and Youths fail by reason of presumption yet these wait on the Lord and renew their strength they mount up with wings as Egles they run and are not weary they walk and faint not Isa 40.30 31. They look on past deliverances as earnest of and security for future deliverances as Paul did 2 Cor. 1.10.2 Tim. 4.17 18. 6. They intangle not themselves with the affairs of this life that they may please him who hath chosen them to be Souldiers 2 Tim. 2.4 They live above the lusts of the eye the lusts of the flesh and pride of life the love of these things being inconsistent with the love of God they make Moses his choice being come to Age as he was Heb. 11.24 27. They as 't is said of Themistocles will not stoop to take up much less to take up with these things which are below this earth is for their feet to tread on and not to set their hearts on no no this is the victory whereby they overcome the world even their Faith which looks to higher and better things than this world hath any 1 Job 5.4 5. These charming and bewitching things have no power over them but they go on from strength to strength till they appear before God in Sion and say with David Whom have I in Heaven but thee there is none on earth that I can desire in comparison of thee Psal 73.25 I have thus briefly gone over the things intended and promised as to this Classis of Saints the Young men in relation to which as to the former also I have endeavoured to set out their conditions not by guess and conjecture but as they are represented in the Scripture and have chosen to wave speaking to other things as intermissions desertions c. which our text did not at all lead us nor hint us to take notice of I shall shut up all with the Application proper to this Subject which speaks first to the little Children to prepare for this War and to the Young men to make good what is said of them viz. that they are strong c. CHAP. XII The Application 1. AS for you little Children who have lived hitherto in the Fathers house and lain in his bosome injoying his love without doubts or disputes let me bespeak you to look for and to prepare for temptations Satan makes challenges and desires to winnow and sift you as he did Job and Peter c. Luke 22.31 Therefore watch and pray lest ye enter into temptation and beg of God either not to lead you into temptation or if he will and do as the Spirit did Christ Jesus that he will not suffer you to be tempted above your strength but that he will deliver you from the evil or the evil one Tell your Father that you have heard what a potent and subtle adversary the Devil is and that he throws fiery darts to inflame the hearts of Gods Children against their Father and tempts them to worship Devils which are such horrid things as you would not willingly be acquainted with but if as he hath glorified his name so he will glorifie it again then say Father thy Will be done as your Saviour did and conclude that your Father will not leave you nor forsake you that you should be a prey to this mighty and a captive to this strong one If you should any of you be called out to this War take these encouragements for your help 1. The cause is good called the good fight of Faith libertas agitur pro aris focis the Devil would turn you out of house and home and deprive you of your right and title to Heaven 't is about heavenly things this dispute Ephes 6.12 and whether ye be the Sons of God or no In other wars the cause is none of the best nay many times very bad but this is clear and without exception that we should fight against the Devil and all his works which wars against our comforts souls and happiness Fear not then but fight for your Cause is good and just 'T is to defend your own rights and liberties