takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God
Apostle Paul names a fourth viz. Babes for though they be as carnal yet they are in Christ 1 Cor. 3.1 but a degree below Children as I think to make apparent in the following discourses To clear the way I shall examine this Text 1 John 2.12 13 14. Which whether it denote and assert distinct Classes or kinds of Saints is yet the question But I hope to evince that these are three distinct ranks and states of Saints not with reference to their natural years Partitur hic in sequeatibus Christianus ia Classes tres Puerorum Adolescentum Scuun quae discrimina non secundum aetatem sed seeandur gradus diverso tjus prosectus qui in Coristo est intelligi dâ—bâ—t Grot. in Loc. or the time of their standing as to conversion and profession but with reference to their proper and peculiar attainments whether elder or younger for years and standing Indeed the Scripture doth not measure them by that but by this rule or else there could not be any gradual Apostasie in any Saints as there was in them of the Church of Ephesus Revel 2. or any standing as 't were at a stay as it seems to be with them Heb. 5. So that their measure is to be taken by their attainments and proficiency not by their years See Wisd 4.8 9. for though with the ancient there usually is wisdom yet gray hairs are not always wise which made Elihu speak as he did Job 32.7 9. The wise are always old but the old are not always wise 't is not how long they have stood or how many years they have been in Christ but their injoyments experiences proficiency and fruitfulness that denominates one above another some may be in Christ before others who yet may be out-grown by others that came in long after them as most of the elder Disciples were out-grown by Paul a younger Brother a Post-hume 1 Cor. 15.8 9 10. one born out of due time as he speaks of himself who yet labour'd more abundantly than they all so many that are last shall be first Some that are young for years may be Fathers for experiences and attainments when others that are old and aged as to time may be but young and raw in knowledge and practice Some are but children when they are old and others may be men when they are but young as Timothy was who knew the Scriptures from the cradle and from the breast as 't were or from a child Some are but like David a youth and stripling and yet of more true valor and worth than Goliah who was a man of war from his youth that I may speak by allusion The Apostle tells us of some that for their time if that had been the measure might have been Teachers of others might have attained to a great degree but were such Punies and Babes that they needed to learn the A. B. C. of Religion they were dull of hearing had very weak stomachs and an ill digestion Heb. 5. From whence this clearly and roundly follows that a man many men may be of long standing in Christ may be old Fathers for years and yet be but Babes for understanding and ability to digest the strong meat of the Gospel Whereas other men that are but Babes for time but newly-new-born may be men in Christ as Paul was in a little time according to that phrase of his 2 Cor. 12.2 if I may so apply it and out of the mouths of such for their time but Babes and Sucklings there may be more perfect praise than from elder Persons men of many years standing 'T is true gray hairs found in a way of righteousness are a Crown of glory and usually the elder the wine is the better and as to many of Gods Saints their works have been more at last than at first and their latter end better than their beginning Father Abraham Father Job Father Moses Father Paul and some others were Fathers not only for age but grace in Act. 21.16 there is mention made of one Mnason an old Disciple who was another Gaius an entertainer of the Apostles and Saints but he is not called an old Disciple meerly as I suppose for his years or age but that he was as much a Disciple as he was old from his new birth his Discipleship saith and obedience ran along and kept pace with his age that as he grew in years so be he did in grace he was an old Disciple a good proficient in the School of Christ 'T was a great commendation to Andronicus and Junia not only that they were in Christ before Paul but that they were of note eminent signal and of renown viz. for their religion Rom. 16.7 Glorious because gracious things are spoken of old Zacharie and Elizabeth Luk. 1.6 7. And 't was the great praise of the Church of Thyatira that her last works were more than her first But though it were thus with some 't was not so with all that were of equal age and standing with these for some were ever learning and learnt but little ever doing yet did but little the widows mite was more than theirs that cast in much Philadelphia that had but little strength did effectually do more than Ephesus of whom greater things are spoken Heb. 3.8 with ch 2.2 3. Every man in Christ is not a man in Christ Jesus but a child it may be or perhaps but a Babe In this Text of Johns here were Children that were Fathers Children that were young Men and Children that were but Children and some others are but Babes for under these four heads all are contained To clear this a little more let us consider each Verse a part and briefly vers 12. I write to you little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the same word we render little children Vers 13. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. is common to them all to Fathers to young men and to children and so Mr. Cotton understands it on Verse 12. and Grotius so doth Zanchie nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. filiorum omnes veri Christiani quòd per ministerium Apostolorum regeniti sint Christo Deo In or under this name are comprehended all true Christians because by the Ministry of the Apostles they were begotten or born again to Christ and to God so again on Verse 13. Nâ—m Commune omnibus Christianis nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a name common to all Christians So that this word notes not any distinct state as the other three do viz. Fathers Young-men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children all which words the Apostle useth but this once and that in this distribution except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more Verse 18. but the other viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth seven or eight times in common to them all and accordingly the priviledge annexed forgiveness of sins is in common
In that day ye shall ask me nâ—â—ing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you Chap. 16.23 and Vers 25. The time cometh viz. that day when I shall no more speak to you in Parables but shew you plainly of the Father And again Vers 26. In that day ye shall ask in my name And accordingly after Christs Ascension and the receiving of the Holy Ghost they did usually cry Abba Father Rom. 8.15 16. Gal. 4.6 they addrest to God as the Father of our Lord Jesus Christ and God our Father as may be seen in pâ—â—ces more than too many to be quoted here they had more knowledge even assurance of their interest in the Father and the Son of communion and fellowship with the Father and the Son 1 Joh. 1.3 which for a great while they were unacquainted with This then is the conclusion which I draw from these Premises Thaâ— 1. The Babe-Saints though they have interest in and communion with God and Christ yet while such 't is much in the dark to to them and they have not the assurance of it as the little Children and other higher degrees of Saints have I may say of these as God did of Israel in their infant age Hos 11.1 3. When Israel was a Child a Babe I loved him I taught Ephraim also to go but they knew not that I bealed them The Babes are rather said to be known of God than they can be said to know him as 't is exprest concerning them Gal. 4.9 Babes have life and light and power in a measure there are influences from God to them and a secret converse between God and them which yet they apprehend and discern but a little It may be said of them as Jacob said Surely the Lord is in this place and I knew it not Gen. 26.16 God descends into them by many illapses they ascend to God by many breathings yet they are not sure they know not whether this be God that come down or grace that goes up The best see but darkly and through a glass but in part in comparison of what vision is to be but these see more darkly than the others that see but darkly and know less than they that know but in part being Babes they understand as Babes for so that is which we render Child 1 Cor. 13.11 Now though there be more than a Potentia some Acts yet they have so little understanding that 't is insignificant in comparison of men 1 Cor. 14.20 They see as the poor man did at first in a consused way men as Trees yet walking Mark 8.24 when other Saints see them as they are men clearly as that man did after the second touch of Christs hand Vers 25. These poor Babes act grace but can hardly say 't is grace they walk and follow as Peter did the Angel out of Prison but wist not that it was true which was done unto him Acts 12.9 They hear God and answer to his call as little Samuel did but as yet he knew not the Lord 1 Sam. 3.7 They have attained to more things than they have attained to the knowledge of which is the advance of other Saints Their eyes are held in great measure as the Disciples were that though Jesus draw near and talk with them yet they know him not Luke 24.15 16. he tells them this and the other thing and they feel its working but know not what to make of it and are afraid to ask him Luke 9.45 Many saw and talkt with Jesus yet took him for the Gardiner and knew him not till a while after Joh. 20.14 17. So 't is with these poor souls though God know them and work in them and talk to them yet what he is doing they know not yet as Christ said to Peter Joh. 13.7 if they be in the Mount and see any glory they are more afraid than transported and say It is good to be here and yet know not what they say Luk. 9.33 While Christ talks to them their hearts burn within them some heat and warmings they feel but they know him not Luk. 24.16 32. they are troubled and thoughts arise in their hearts though he say Peace be to you Vers 36 37. And then again they believe not for joy Vers 41. that which would promote anothers seems to obstruct and put a stop to their Faith This is their first defect in comparison of others and wherein they fall short that though they are and act like Gods people in a measure yet they know it not nor can yet discern clearly the work of grace nor can say I am my beloveds and he is mine 2. They are defective in this far short of other Saints that they are unskilful in the Word of righteousness because they are Babes Heb. 5.13 the Word of righteousness is the Gospel or Christ Jesus who is the whole of the Gospel for to Preach the Gospel and to Preach Christ is all one so a Minister of Christ and the Gospel or the Word is all one Christ Jesus is called the Word Joh. 1.1 the Word of Salvation Acts 13.26 with Acts 3.26 the Word of Gods grace Acts 20.32 the Word of Life Phil. 2.16 and here the Word of righteousness in which these Babes were unskilful Hesvch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is not negative excluding all knowledge but privative excluding full knowledge and skill Now as to this they were inexpert or unskilful to discern and know Christ as they should to be the root of righteousness for justification and sanctification to be made of God to us righteousness both by imputation and operation 1. They were unskilful in the Word of righteousness for justification These Jâ—wish or Hebrew-Babes could not easily Exuâ—re hominem Judaicum put off the legal man who sought righteousness by or at least as it were by the works of the Law Rom. 9.32 and 10.2 4. Saith Vatablus of this Babe Non potest intelligere sermonem Evangelicum qui docet veram justitiam he cannot understand the Word of the Gospel which teacheth the true righteousness and that is Justification by Faith and not by the works of the Law This Babe knows the Elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters of the Gospel but is not yet able to spell and read the whole Word of righteousness Though Jesus Christ were made of God to the Corinthian-Babes righteousness as 1 Cor. 1.30 yet they were ignorant how viz. that he became sin and a curse for us that we might be the righteousness of God in him as the Apostle tells them and us 2 Cor. 5.21 and therefore he resolved to know or make known nothing among them but Christ and him crucified 1 Cor. 2.2 that is as dying for our sins for he had none knew none of his own and as he rose again for our Justification Rom. 4.25 which was the thing he Preacht to the Corinthians at
and a Prophet to teach them They implicitely take whole Christ in all his offices and not divided And who but a new-born Soul doth The natural man especially if assisted by the common principles and grace of the Gospel desires to be happy and in relation thereunto may wish God to be his God by way of priviledge but then he fails as to the other part of being equally desirous to be Gods by way of duty which every Saint doth do in its measure yea though they have not yet attained the witness and seal of the Spirit that they are the Children of God The least Saint feels the work though it if I may so speak have not yet heard the voice of the Spirit bearing witness thereunto and is thereby in a sure state though it have not the assurance of it for 't is beyond nature at highest with all its attainments to desire and endeavour to serve God as well as to be saved by him to be like him as to be lik'd of him to be conformable to him as to have Salvation from him to obey commands as to enjoy promises and priviledges to be holy as to be happy to have grace to glorifie God as well as to be glorified thereby to be in Jesus Christ not only that there may be no condemnation but a new creation and to be sanctified as to be justified and saved to live as well as to die the death of the righteous 2. New-born ones have the Law of God in and written in their hearts and from this as from the living principle they act and bring forth the fruits of righteousness When the Law of God is in our hearts our hearts will b◠set to do it as 't is said Psal 40.8 I delight to do thy Will O God thy Law is in my heart and Isa 51.7 they are said to be the people who know righteousness the people in 〈◊〉 heart Gods Law is others may do some righteous Acts but these do it as their proper fruit springing from the root of the matter the Law of God and his truth in them and so 't is an evidence of their new-birth 1 Joh. 2. every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a righteousness-maker as his Trade as some are called sin-makers in opposition to these 1 Joh. 3.7 10. every one that doth so do righteousness in obedience to God whose Law is in his heart is born of God Now this is said of the very Corinthian-Babes 2 Cor. 3.3 ye are manifestly declared to be the Epistle of Christ written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Table of the heart This cannot be said of any but new-born ones and may be said of them that are but newly born even Babes in Christ From this Law written in their heart there follow and flow forth desires and endeavours after growth and such as will not permit these souls to be satisfied unless they attain it I say it begets desires after growth such as was clear'd before to be in Babes from 1 Pet. 2.2 For having tasted that the Lord is gracious and taken into their hearts what they have tasted they cannot but desire the sincere Milk of the Word of Grace to grow thereby They desire not only to live but to thrive and to be lively And though these Babes do not know or see that they grow according to their desire yet they know that they do desire to grow and that they would as be planted in the house so flourish in the Courts of the Lord and not be trees without fruit 'T is much to be fear'd that they have no grace who do not desire to grow in grace and whether they have grace enough to be saved who can be content with only so much grace as will save them Again they do not only wish and desire but do indeavour also to attain their wishes and desires viz. that they may grow and do therefore diligently and conscientiously attend upon and use all means that God hath appointed for their growth Naked velleities and idle wishes may be found in formalists and hypocrites but to be as indeavourous as desirous is congruous to and only found in the new creatures the new-born ones Balaam could profess and wish like a godly man but he instead of using answerable endeavours practised the clean contrary in formalists the end only is desirable but in true Saints the means are as desirable being not only the way to but a part of their happiness Yet once more True Converts though but Babes take not up and rest satisfied with desires and endeavours unless they attain the end of desires and endeavours or with the use of means without the end of means now it 's true these Babes attain but little and that 's the reason they are so restless and unsatisfied They have the least satisfaction of any Saints because they are much in desire and little in injoyment and therefore desire the more Others take up with desires and endeavours which these cannot do they prosecute and pursue still and say as Absolom Why am I come up from Geshur if I may not see the Kings face Hearing Praying c. is not a satisfaction to them though they do it as a duty unless they have communion with and conformity to God eekt out and carryed on thereby and all this is because the Law of God is written in their hearts 3. New-born ones are for the having their sin to be taken away and that not only by pardoning but by purging yea though their sorrows should continue If God should say to such a Soul I will take away all thy sorrows and make thee a chearful heart thou shalt have Corn and Wine and Oyl enough it would still say O Lord what 's this if I go graceless if my sins be not forgiven me take away my sins Lord though thou leave my sorrows and make me water my Couch with tears every day and walk mournfully all the daies of my life do any thing with me so my sins may be done away my heart will never be at ease till my sins be forgiven And this is not all but if God should further say to such a Soul I will forgive thy sin and remember it no more to charge it upon thee but I will leave thee under the power and bondage of it Oh Lord would this foul say though I bless thee for a pardon and that I shall by that be kept from being damned yet Lord this doth not satis fie me I have as hearty a request to make that I may be purged and that I may be taken from sin as that sin may be taken from me that I may be delivered from sins dominion as from damnation David doth not only pray Lord blot out my transgressions but Lord wash me and cleanse me throughly from my sin Psal 51.1 2. and it seems this was after the Prophet had said The
not to be so there is an honour due to the weaker vessels and uncomely parts 1 Cor. 12. We should be nurses to these froward Bantlings and crying Babes and as Paul was among the Thessalonians we should be gentle as a nurse that cherisheth her own children nurslings 1 Thes 2.7 4. Give good examples to Babes and abuse not your liberty to their offence I told you that Babes mind example much and if they have bad ones given them especially by good and eminent men they are drawn aside by it as when Peter dissembled the other Jews dissembled also insomuch that Barnabas â—n â—minent person was carried away by that dissimulation Gal. 2.13 â—â—d saith the Apostle take heed lest by any means your liberty become a stumbling block to them that are weak for if any weak and ignorant which is a Babe man see thee which hast knowledge to sit at meat in the Idols Temple shall not the conscience of him that is weak be emboldened gr edified he takes thy example for a warrant and thinks he is edified thereby when alas 't is to his loss and detriment 1 Cor. 8.9 13. 5. Acquaint the Babes with your experiences as Paul did 2 Cor. 1.6 10. and with Satans devices as he did 1 Cor. 7.5 2 Cor. 2.11 2 Cor. 11.2 Babes have but little skill to distinguish between good and evil between impressions from the good or evil spirit especially if Satan transform himself into an Angel of Light Israel of old was to tell the story to and write an History of Gods dealing with them and Amaleks against them for after Ages and to instruct the children how God had dealt with the Fathers so do you Let the little Children tell stories of the Fathers love the young men of his power and the Fathers of his wisdom in carrying on the work of Grace how God overthrew Pharaoh led them through the Wilderness sought for and provided for them from heaven till they came to the good Land But 2. 'T is time to speak to the Babes whose case we have in hand and so to conclude There are three things that I would exhort Babes unto I. To be glad that they are Babes II. To be humbled that they are but Babes III. To press after being more than Babes 1. TO be glad that they are Babes new-born and in Christ Jesus Glad alas there 's no comfort for me who am but a Babe no yes but there is that thou art a Babe though but a Babe 't is true it doth not belong to thee as carnal but as a Babe in Christ the least work of God is great consolation to the least of Saints viz. to Babes Consider whether this be nothing 1. That thou hast attained to the first Resurrection viz. from being dead and lost in sin thou art called out of Egypt and art called his Son and as such brought out of Egypt the work is begun thou art new-born and eatest Milk the Foundation is laid and is this nothing who knows to what a great Tree this little Mustard-seed of Grace may grow The Babe that lies in the Cradle may become a Father in Israel and is this nothing He that hath laid the Foundation will lay the top-stone and thou shalt cry out with shouting Grace Grace unto it God is not like the foolish Builder he hath cast up his cost and hath wherewithal to finish what he hath begun he will not be laught at and mocked as one that laid a Foundation began to build but could not finish it though thou be a knotty piece yet he will fit thee for thy place and perfect that which concerns thee for this work is not only that of his hand but of his heart and is this nothing Pray to him and believe as Psal 138.7 8. 2. Thou art not only brought out of Egypt but he hath drawn thee into the Wilderness and though thou be in the Valley of Achor yet even there is a door of hope Thou art bewildered and thy motions are full of windings and turnings now forward and then backward almost to Egypt again that thou seemest to wander rather than to walk or to go a journey true but yet thou art in thy way and God is leading thee to his holy Hill Mount Sion 'T is observable how differently the condition of Israel and so thine is exprest Psal 107.4 with 7. in the 4. Vers 't is said they wandred in the wilderness but in the 7. Vers 't is said he led them forth in the 4. Vers 't is called a solitary way but in the 7. Vers 't is called the right way in the 4. Vers they found no and despaired to find any City to dwell in yet Vers 7. that they might go to a City of habitation So 't is with thee poor soul and notwithstanding thy unbelief and murmurings yet he holds thy Soul in Life and when thou art hungry and thirsty he provides food and drink convenient for thee and thy Cloaths shall nor wear out 3. Thy being a Babe hath more of incouragement than discouragement in it Thy being a Babe in Christ is more to thy safety than thy being as carnal is to thy danger though it must be thy sorrow Babe is the name of a Saint not of a carnal man and it makes more for thee that thou art a Babe than it doth against thee that thou art as carnal Is it nothing to thy Joy that thou art born though thou be not yet cloathed with a robe nor kist with thy Fathers lips 'T was more for the Prodigal that he was alive than against him that he had been dead and came home without raggs even naked and bare 'T was more for the Disciples that the Spirit was willing than against them that the flesh was weak 'T is so with us as to our Babes their being ours doth more indear them to us than their being froward and peevish doth disingage us to them And though the elder Brother chargeth his Father as guilty of an indiscreet and partial fondness to make so much of a Prodigal yet he still owns it as meet that they should rejoyce and be glad 4. Though thou be as carnal yet on conviction of this thy carnality thou art angry with it and thy self and dost repent and abhor thy self as in dust and ashes The Corinâ—hiaâ—â— Babes were no sooner convinced of theirs but they made the Apostle glad by their sorrow seeing their sorrow wrought Repentance never to be repented of because it was to Salvation 2 Cor. 7. Yea thus it was with the Incestuous person himself 2 Cor. 2.4 7. so that the Apostle on the account of this ingenuous Repentance pronounceth them clear and him a person to be comforted Now the same consolation belongs to thee if thou do likewise and I am sure 't is in thy new nature to do it when ever thou art under the conviction of thy sin and I can safely tell thee that sin repented of as theirs was
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 but against God which goes most to my heart and if God pardon me what 's that to thee is thine eye evil because God is good and gracious may he not do without thy leave what he will with his own Lastly 6. Satan to stop thy mouth I have an Advocate with the Father both his and mine Jesus Christ the righteous who is the Propitiation for my sin 1 Joh. 2.1 2. Thou hast nothing to lay to the charge of Gods Elect for he justifies Rom. 8.33 Canst thou condemn seeing Christ hath died yea and is risen again he died for our sin and is risen for our Justification Rom. 4.25 yea he is at the right hand of God and appears in Heaven for us and ever liveth to make Intercession for them that come to God by him and so saves perfectly and to the utmost what hast thou to say to this away Satan for I have heard a voice a loud voice saying from Heaven Now is Salvation and strength and the Kingdom of our God and the power of his Christ for the accuser of the Brethren is cast out which accused them before our God day and night but they overcame him by the blood of the Lamb and by the word of their Testimony and loved not their lives unto the Death Rev. 12.10 11. This shall suffice to have spoken to this thing from whence a fair way is open to proceed in to shew what is meant by their having overcome the wicked one where I am to shew what the notion of overcoming doth import and in what sense and how far they have overcome the wicked one CHAP. VI. What is meant by their overcoming the wicked one TO their being strong and the Word of God abiding in them this is added that they have overcome the wicked one viz. the Devil That it is so needs no proof for St. John's saying so is witness enough And we know that his witness is true Joh. 21.24 That therefore which we have to do is 1. To shew in what sense they have And 2. how and how far they have overcome the wicked one To overcome is a word that is used in a Forensick and in a Military sense as it refers to the Court and to the Camp 't is a Law term and a term of War in a legal or Court sense 't is to overcome by right and justification to be cleared and justified as to any charge and indictment laid against them to overcome in a Military sense is to conquer by might by dint of Sword which in the School sense is to overcome by force of Argument In the first sense to be cleared and justified is to overcome as appears by comparing Psal 51.4 with Rom. 3.4 in the Psalm 't is that thou maist be justified and cleared in the Romans 't is that thou maist be justified and overcome now in this sense not only the Young men but all the Saints are conquerors and do overcome that is there is no condemnation but justification to and for them Rom. 8.1 with 33 34 38 39. though they are condemned by men yet justified by God as Christ was put to death in the flesh but justified in and by the Spirit Though the Devil accuse yet Christ their Advocate pleads for and to their justification and they are freed in foro Dei in Gods Court which is a relieving Chancery against the cruel Sentences of Common Law so that nothing separates them from the Love of God in Christ To this sense speaks also the 1 Cor. 15.57 1 Joh. 5.18 But in the Military sense 't is that we are most specially to understand the conquest and overcoming spoken of these Young men in our Text they have overcome by meer strength of the word and Faith so that they not only overcome him as justified from his charge and indictment but overcome his temptations by dint of Sword i. e. by strength of Argument from the Word abiding in them If the Devil plead sin and guilt they plead Christ and his satisfaction if the Devil witness against them that they are not they produce the witness of the Spirit that they are the Children of God and so overcome him So that the Young-man is a double conqueror by right and might by Word and Sword at the Bar and in the Field they overcome by strength of Faith or believing in Christ or rather by the strength of Christ believed in But then How and how far have they overcome the Devil is not slain he is in being still and hath a power of tempting still how then is it said that they have overcome the wicked one may not the Devil rally and recruit again may he make no more onsets on the Young men To this some make Answer thus that the Praeter Tense is put for the Future q.d. you shall as certainly overcome as if you had overcome while the Word of God abideth in you you shall never be overcome and so do overcome and may be said to have overcome So the called of God are said to be saved because they shall be saved 1 Cor. 1.18 with 2 Tim. 1.9 So Christ is said to have yea saith that he hath overcome the world Joh. 16.33 when yet his conquest was not compleat till his Resurrection and Ascension nor is fully and wholly so till all his enemies be made his Footstool So he saith Joh. 17.4 I have finished the work thou hast given me to do when as yet he had not died which command he was to obey having received it from his Father Joh. 10.18 Many other places are spoken at this rate to denote the certainty of what shall be 't is said to be done because it shall be done So say they here the Young men have overcome the wicked one i. e. they are to fight and though the dispute be so hot and fierce as that to a stander by it may be doubtful whether the Young men will overcome the Devil or the Devil them yet