Christs School, Class 3
The THIRD CLASSIS IN THE School of CHRIST, Viz. YOUNG MEN.
From 1 John 2.13, 14.
Verſ. 13. I write to you Young men, becauſe ye have overcome the wicked one.
Verſ. 14. I have written unto you Young men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have overcome the wicked one.
BY comparing this with ſeveral other Scriptures, it hath been made apparent that there are four Sorts, Ranks or Degrees of Chriſtians, whoſe names are given to them according to the four moſt uſual diviſions of the Ages of Man, viz. Babes, Little Children, Young Men and Fathers. The loweſt, though many times not the youngeſt for ſtanding, are Babes, who eat Milk and nothing but Milk, they cannot digeſt nor bear ſtrong meat. The ſecond are the Little Children (the firſt degree of them called ſpiritual or perfect) who have attain'd to know the Father, and to have the aſſurance and enjoyment of his Love: both theſe ſtates have been already treated of, and I am now to ſpeak of and to the third Claſſis, Form or Rank, viz. the Young men, who are twice mentioned in theſe two Verſes. Where you may take notice, 1. Of the perſons ſpoken of, Young Men. 2. That which is ſpoken of them, and the things are three, 1. That they are ſtrong. 2. That the Word of God abideth in them. 3. That they have overcome the wicked one: From whence we may obſerve, 1. That Young men Saints are ſtrong ones. 2. That the Word of God abideth in them. 3. That they have overcome the wicked one. 4. That they overcome the wicked one by ſirength. 5. That their ſtrength (a great part of it) is from the Word of God abiding in them. I deſign not any long Diſcourſe about this, and therefore ſhall not handle theſe Propoſitions diſtinctly, and in the method wherein they lie, but give a brief Expoſition of the whole Text, under theſe following Heads.
1. What is meant by (foreign) Young men, the true notion and import of the expreſſion, as intended in the Text. 2. What their ſtrength is, Ye are ſtrong, and wherein their ſtrength lies. 3. How they come by this ſtrength, viz. by the Word of God abiding in them: where 1. What is meant by the Word of God. 2. By the abiding of the Word of God in them. 4. What is meant by the evil one. 5. What the diſpute is about, between the Evil one and the Young men. 6. What by their having overcome the evil one. 7. How the Word of God abiding in them doth ſtrengthen them. 8. How this ſtrength or being ſtrong conduceth to the victory. 9. How great an Attainment this victory is to overcome the wicked one. 10. What are the ſigns and tokens of this victory. 11. What the iſſue and ſucceſs of this victory i…. And then 12. make ſome Application.
CHAP. I. What is meant by Young men.
I Shall not concern my ſelf about the notation or Etymology, but the ſenſe of the word (foreign) and that not with reference to the Age but the State and Attainment of theſe Young men. Among very good Authors (Eiſtorians, &c.) the word is uſed in a Military ſenſe to ſignifie Souldiers, and ſo 'tis alſo in the Sacred Writ, to which uſe it is moſt properly applicable in the Text: Yea, 'tis uſed not only for a Souldier at large and in common, but for the flower of an Atmy, the choiceſt Souldiers; Romana juventus was the Roman Army, yea the flower and glory of both their Infantry and Cavalry; Juventutem legere is to liſt Souldiers, the choiceſt Souldiers. When the two Armies of Iſh-boſheth and David (under their two Generals Abner and Joab) met together by the Pool of Gibeon, Abner ſaid to Joab, Let the Young men now ariſe and play before us (as if War were but a ſport and paſtime!) and the Field where they fought and fell was called, Helkath Hazzurim, the Field of ſtrong men, 2 Sam. 2.12,—16. accordingly (in a moral ſenſe) the Young men in our Text are ſaid to be ſtrong men; yea that they had ſought with and overcome the evil one: the houſe of Saul, Abner and the men of Iſrael were beaten before the Servants of David, to allude to what was the iſſue of the fight in the forementioned place.
Theſe Young men Saints then are the Souldiers yea the Worthies of Iſrael; and 'tis as much as it St. John had ſaid, I write to you the Souldiers, Warriers, and Champions: indeed the Babes may p…ſ, (inter gregarios milites) for common Souldiers, but theſe are the choice Young men, the good Souldiers of Chriſt Jeſus, as Paul would have Timothy be, in being ſtrong in the grace which is in Chriſt Jeſus, 2 Tim. 2.1,—5. they are the Valiants of Iſrael. As the Babe Saint is taken out of ſinners and becomes a middle ſtate between the carnal and ſpiritual (of the firſt degree) viz. Little Children; and as little Children are taken out of Babes, and are a middle ſtate between Babes and Young men; ſo Young men are taken out of little Children, and are a middle ſtate between them and the Fathers. Theſe Young men having known the Father and received the witneſs of his Spirit that they are the Children of God, they are now prepar'd for the Battel to enter the liſts with Satan the tempter, as was the caſe of our Saviour; who when he had received the witneſs of the Spirit from Heaven, was led into the Wilderneſs to be tempted of the Devil. God doth not take his Young men out of Babes immediately, but out of little Children, who are made ſtrong by the Word and Witneſs of God abiding in them; and the glory of theſe Young men is their ſtrength: Which leads me to the ſecond thing to be treated of, viz. what their ſtrength is, and wherein it lies.
CHAP. II. What is meant by their being Strong.
THE Text tells us that theſe Young men are (foreign) ſtrong. The great Critick Heſy…hius makes the word equivalent with (foreign Calcator) a treader down, and with (foreign, Firmus) a ſettled and fixed perſon; and both theſe are ſuitable to the thing in hand: for our Young man is a conqueror and hath trodden down ſtrength, viz. the Devil under foot, which is the uſu…l phraſe to denote conqueſt, victory and triumph, as may be ſeen in Deut. 33.29. Joſh. 10.24, 25. Pſal. 44.5. Rom. 16.20. beſide many other places which ſpeak to the ſame purpoſe. The other word (foreign) which ſignifies a ſettled perſon is p…t to the caſe alſo, for ſettlement flows from victory: others are aptto be toſſed to and ſro, but theſe conquerors are fixed and immoveable.
But to keep cloſe to the word and thing, I ſhall ſpeak of this their being ſtrong, as it notes the ſtrength preceding the Victory, and whereby they overcome, and not that which ſucceeds to and abides after their conqueſt and victory. Ye are ſtrong, i. e. ye are mighty and were ſo before the diſpute and fight (as well as after) or elſe you had not overcome. The ſtrength of the Young men notes and denominates them to be men of might and valour, men fit to undergo labour and to endure hardſhip, as the good Souldiers of Jeſus Chriſt: and according to this notion you ſhall find that in the Scripture, the hardeſt and moſt difficult employments have been aſſigned to and performed by Young men, becauſe they are ſtrong and fit for ſuch ſervice, The glory of young men is their ſtrength, Prov. 20.29. 'tis thus remarqued concerning Jeroboam, 1 Kings 11.28. And the man Jeroboam was a mighty man of valour: and Solomon ſeeing the young man that he was induſtrious (Hebr. that he did work) he made him Ruler over all the charge (Hebr. burthen) of the houſe of Joſeph: here is might, valour, work and burden-bearing ſpoken of this Young man. In 2 Tim. 2.1,—5. ſtrength, induring hardſhip and being a good Souldier are joyn'd all together. Joſhuah ſent young men to ſpy out the Land, Joſh. 6.23. The Porters mentioned in 1 Chron. 26.6,—8. are ſaid to be mighty men of valour, ſtrong men, able men for ſtrength for the ſervice. Now as 'tis naturally, 'tis alſo morally the glory of Young men that they are ſtrong. But the Queſtion is, Wherein their Strength doth lie?
'Tis ſaid of Sampſon that his ſtrength was in his Hair; and of the Bohemoth that his ſtrength is in his Loyns, and his force in the Navel of his Belly, Job 40.16. but wherein is the ſtrength of theſe Young men? 'Tis originally in the Lord and the power of his might, Epheſ. 6.10. or the grace which is in Chriſt Jeſus, 2 Tim. 2.1. 'tis not the grace that is in us, but that which is in him that is ſufficient for us, 2 Cor. 12.8, 9. and 'tis of his ſulneſs that we receive grace for grace, as we have occaſion to uſe it, Joh. 1.16. with Heb. 4.16. God hath laid our help on him who is mighty to ſave, and who goeth forth conquering and to conquer till all his enemies be made his footſtool, and ſubdued under his feet. But among and above all the grace communicated to them, their ſtrength is in Faith or in believing, for this is the victory whereby we overcome the world even our Faith, 1 Joh. 5.4, 5. and as hereby we overcome the world, ſo him alſo who is in the world, that is, the Devil; and therefore though every piece of Gods Armour be of great uſe, yet we are adviſed above all to take the Shield of Faith, whereby we quench the fiery darts of the Devil, Epheſ. 6.11,—16. Abraham was ſtrong in Faith: and in the ſtrength of Faith did David encounter Goliah (a type of the Devil) and 'twas by Faith that the Heroes mentioned in Heb. 11. wrought ſuch wonders and obtained victories, Verſ. 32,—34. ſo that theſe young men are ſtrong in the Lord, ſtrong in the Faith that is in them, they go out in his name and do prevail; 'tis not in their own but his ſtrength, Phil. 4.13. for 'tis not they of themſelves do conquer, but he that liveth in them by Faith that makes them conquerors, Rom. 8.37. Theſe Young men are Chriſts Armour-bearers and they ſlay after him, as 'tis ſaid of Jnathan's, 1 Sam. 14.13. 'Tis Jeſus Chriſt who teacheth their hands to War, and their fingers to fight, ſo that the Devils bow of ſteel is broken by them, and they believe down the Devil under their feet.
Through the ſtrength of Chriſt living in them by Faith, Epheſ. 3.16, 17. they are (almoſt omnipotent, for they are) able to do all things, not only to abound, but to be abaſed and to endure hardſhip, Phil. 4.11,—13; and by the power of his might all things are poſſible to them. Abraham conquered doubts, fears, yea and naturally impoſſible things by ſtrength of Faith; he could live by Faith when his own body and Sarahs Womb were dead; the things which croſt and bound up his hope were no more to him, than new Ropes and green Withs (viz. the ſtrongeſt) were to Sampſon before his Hair was ſhaved, and his ſtrength (even God) departed from him. By this ſtrength Jacob prevail'd with God and had his new name from thence, Iſrael a prevailer with God. 'Tis by this ſtrength that the Young men overcome the evil one, and every one of his evils, for ſo his temptations are called, and the day of temptation is called, The evil day, Epheſ. 6.13. Be ſtrong, ſaith the Apoſtle, in the grace (or that grace) which is in Chriſt Jeſus, 2 Tim. 2.1. Now it may well refer to Faith which is in Chriſt Jeſus, for though it (as all other graces) be from him, yet this is in him (we believe in him) and accordingly the ſame Apoſtle bids the ſame Timothy fight the good fight of Faith, 1 Tim. 6.12.
Faith is the Armour of proof againſt the Devils darts, as was hinted but lately: and if we will reſiſt the Devil ſo that he may flee from us, it muſt be by being ſtedfaſt in the Faith, 1 Pet. 5.8, 9. Though the Devil roar moſt dreadfully like a Lyon, yet a ſtrong and ſtedfaſt Faith will make this King of terrours to run away. And therefore as the Apoſtle ſaith, 1 Cor. 16.13. Watch ye, ſtand ſaſt in the Faith, quit ye like men, be ſtrong (all Military Terms and fitted for theſe Young men) quit ye like men, i. e. like Young men Souldiers, likemen of War; and that you may ſo do, ſtand faſt in the Faith, be ſtrong in Faith. Look to Jeſus then the Captain and bringer up alſo of our Faith, he hath conquered the Devil, be you his Armour-bearers and ſlay after him, by Faith following him your Leader, and as he did you alſo ſhall (if ye be Young men) overcome the evil one. But before I ſhew who this evil one is, and what 'tis to conquer him, I am ingaged to ſhew where and whence theſe young men have their ſtrength in the expreſſions of the Text, and that is by the Word of God abiding in them.
CHAP. III. How they come by this Strength. viz. By the Word of God abiding in them.
THE next thing which is aſſerted concerning theſe Young men, is, That the Word of God abideth in them; which may be underſtood as ſpoken after as the ſign, or as ſpoken before as a means or cauſe of the victory: as it refers to that, it imports that notwithſtanding their fight, yet their bow (like Joſephs) abode in ſtrength, and that they were not weakened by the hot and ſharp diſpute which they had with the Devil; but in this ſenſe I ſhall not handle it here, though I may touch it anon. As it refers to this (and I ſuppoſe it moſt properly doth) it ſhews us by what they were ſtrengthened to overcome; for if the Word of God had not abode with them, they had not been ſtrong enough to overcome the evil one: the weapon by which the Young men overcome him is the ſword of the Spirit, the Word of God; or that by which the Young men are made ſo ſtrong as to overcome the wicked one thereby, is the Word of God abiding in them. As their enemies are not carnal only, but ſpiritual, Epheſ. 6.12. ſo their weapons are not at all carnal but ſpiritual, and ſo mighty through God, 2. Cor 10.4, 5. There are two Queſtions to be propoſed and reſolved in relation hereunto: 1. What is meant by the Word of God. 2. What by the abiding of the Word of God in them, for 'tis not the Word of God in their hand, but in their heart, and not ſojourning, or lodging, but dwelling there.
Queſt. 1. What is meant by the Word of God?
In the general, by the Word of God we are to underſtand the Mind and Will of God reveal'd and made known in the holy Scriptures (which are ſo often called the Oracles, Speeches, Word or ſpeaking of God) as held forth in the Doctrines, Prophecies, Promiſes and Precepts thereof; but eſpecially as 'tis written in their hearts and imprinted there, according to the New Covenant. This Word of God in whole and in every part is hugely uſeful for inlightening, comſorting and ſtrengthening that we may overcome the wicked one: 'tis to make the man of God perfect, 2 Tim. 3.16, 17. 'tis the ſword of the Spirit, of which we may ſay (as David of another material one) there is none like it; for by it Chriſt himſelf overcame the wicked one. Yet more particularly, this may refer
1. To Chriſt himſelf who is the original Word of God the Father, by which or whom he made the World and hath ſpoken to the World by Word of mouth (as I may ſpeak) not by piece-meal and diverſe faſhions or tropes and figures (as of old) but clearly, plainly and fully, Heb. 1.1, 2. Now by Chriſt Jeſus abiding and dwelling in us are we ſtrong, Phil. 4.13. or by the grace that is in him, of which he is full, as before: and without him we can do nothing, Joh. 15.5.
2. It may refer to the promiſes of God which are ſo often called by the name of Word, thy Word, the Word of Promiſe, which is all one with the Word of God; to this Abraham's Faith did reſer, and wherein he was ſo ſtrong, Rom. 4.20. and truly the Word of Promiſe being in and abiding in us doth not a little contribute to our ſtrength and victory. By theſe we are not only made partakers of a divine nature, 2 Pet. 1.4. but obliged, aſſiſted and quickened to perfect holineſs, 2 Cor. 7.1. notwithſtanding Temptations from without or within.
3. By the Word of God may here be underſtood, The witneſs of the Spirit bearing witneſs with their ſpirits, that they are the Children of God: This teſtimony abiding in them (as it did in Chriſt) doth ſtrengthen them to overcome the evil one. When they were little Children they received this Teſtimony, and being now called to the War, this Word as well as Work of God abideth in them and makes them ſtrong to the Battel. So that here is Father, Son, and Spirit (the Word of God in each reſpect) ſtanding by them, and abiding in them, to ſtrengthen them, to deliver them out of the mouth of the Lion, to keep them from every evil work, and to preſerve them to the heavenly Kingdom, to uſe the Apoſtles experiences and expreſſions recorded in 2 Tim. 4.17, 18.
Queſt. 2. What is meant by the abiding of Gods Word in them?
I Anſwer, That it doth not only denote the in-being of the Word (in either of the reſpects forementioned) that there is ſuch a thing there, in their heart and inner man; nor barely the calling in to mind and keeping it in their memory; nor its lodging and ſojourning with them as an Inn-mate, no nor as a friend that is to depart: but it notes a ſettled abode or dwelling in efficacious power and influence. 'Tis ſaid of Timothy's Mother and Grandmother that Faith dwelt in them, 2 Tim. 1.5. And when the Apoſtle prays that the Epheſians may be ſtrengthened, he joyns this with it, that Chriſt may dwell in their hearts by Faith, Epheſ. 3.16, 17. And 'tis ſaid of the happy ones, who are reproached for the name of Chriſt, that the Spirit of God and of Glory doth reſt upon them, 1 Pet. 4.14. And our Saviour tells his Diſciples that there is no great things to be done, barely by being in him, unleſs they abide in him, and he in them, John 15. And the great thing in the Promiſe of the Holy Ghoſt was, that he ſhould abide with them. So that the ſenſe of this expreſſion can ſignifie no leſs than that the Word of God doth remain in them in the fulneſs of aſſurance, joy, and power, by which they are ſtrengthened and inabled to overcome the wicked one; and what he is I am next to diſcover. I might here have taken occaſion to ſhew how the Word of God, abiding in them doth ſtrengthen their Faith and make them ſtrong; as alſo how their ſtrength of Faith doth contribute to their atchievements and victory, but I reſerve that to its proper place, and at preſent ſhall proceed, to explain the third thing in the Text which is ſaid of theſe Young men, viz. that they have overcome the evil or wicked one. As to this I ſhall have theſe things to treat of, viz. to ſhew what is meant by the evil one; what the diſpute (between the wicked one and the Young men) is about; that the Young men do overcome, and how they do overcome the wicked one, &c. Of theſe things I ſhall ſpeak in the Model and order firſt propoſed, which brings me to the fourth Chapter.
CHAP. IV. Shewing what or who is meant by the wicked one.
THE evil, or the evil one] this expreſſion, eſpecially if read in the Neuter Gender (foreign) is meant of more evils than one, yea of all evil; and ſo it may be underſtood in that Prayer which our Lord taught, Matth. 6.13. and that Prayer which our Lord made and Prayed, Joh. 17.15. and ſo in Rom. 12.9. 1 Joh. 5.19. but here it ſeems to be of the Maſculine Gender (foreign) and refers to one, viz. him who is eminently and principally the evil one, or the wicked one, whether ſpoken of a man or of the Devil. It is uſed to denote and ſet out a notorious wicked man that hath no fellow in wickedneſs, a Devil incarnate, an Antichriſt, as 'tis in 2 Theſ. 2.3,—9. for though the word (foreign) be not there, yet (foreign) an equivalent word is there; Heſychius makes theſe words to be ſynonymous, foreign, all noting a moſt flagitious, profligate and terribly wicked perſon, as this word doth, 1 Cor. 5.13. but it doth moſt uſually refer to the Devil himſelf, who is (foreign) the wicked one, ſo eminently as none is beſide him; and this may be obſerved to be undoubtedly true by comparing theſe following Texts, Matth. 13.19. with Luke 8.12. Epheſ. 6.16. 1 Joh. 3.12. now this is the evil or wicked one (not excluding others) that theſe Young men have overcome by being ſtrong, and the Word of God abiding in them: The Devil being the Captain-General, the ring-leader, the Maſter of miſrule and miſchief, the reſt fall with him. In telling us that they have overcome the wicked one, 'tis implyed that there was firſt a fight, an hot and ſharp encounter between the Devil and the Young men: the Devil did ſet upon them and tempt them ſhrewdly, and they had not a little to do till they won the field and day of him. And ſurely 'twere not temptations in common but ſome ſingular ones that theſe Young men were under: the Babes meet with common ones, but theſe with ſpecial ones, 1 Cor. 10.13. As Chriſt Jeſus would not teach the Babes Doctrine which they could not bear, ſo he would not lead them into temptations, which they could not overcome: but theſe Young men, who are his Champions and Worthies, they encounter Giants (as Davids did) they war not againſt fleſh and blood (weak enemies) but againſt principalities and powers, &c. Epheſ. 6. It will therefore be expedient, if not neceſſary, to enquire after what the ſpecial temptations are which Young men encounter and overcome; or what the thing is that the diſpute is about between the Devil and the Young men Chriſtians.
CHAP. V. What the diſpute is about, or what the temptations are which Young men do undergo and conquer.
IT muſt be remembred that theſe Young men are taken out from among the little Children, who have received the witneſs of the Spirit that they are the Children of God; and about this thing is the diſpute between the Devil and them, viz. whether they be the Children of God or not: and ſo ſome underſtand that place (which ſpeaks in Military language as if it properly referred to the ſtate and condition of theſe Young men) Epheſ. 6.12. reading that which we render in high or heavenly places, about heavenly things, viz. our Title to Sonſhip and ſo to Heaven; this is the thing which the Spirit witneſſed to their ſpirits, this the Devil calls in queſtion and offers arguments againſt it: but all theſe arguments do the Young men overcome by the Word of God abiding in them, which ſtrengthens their Faith to give glory to God and his Spirit as the faithful and true witneſs, notwithſtanding all the cunning inſinuations of wiles and the Devil.
To clear this up a little more, I humbly offer this to conſideration, That the Saints (members of Chriſts body) are all of them more or leſs conformable to his Image, and to the ſeveral ſtates and conditions wherein he was. Now ſuch was the condeſcenſion of our great and good Lord Jeſus, that he not only took fleſh and blood (the humane nature) in common: but was found in our faſhion and tempted like us in all things, yet ſtill without ſin; he went through all our ſtates; he was once as a Babe, viz. made under the Law, and was in the likeneſs of ſinful fleſh, and ſo judged as carnal; withal, he was under Tutors and Governours, and was obedient to them, Luke 2.46,—51. where 'tis added that he increaſed in wiſdom as in age, which argues (without any diſparagement) that his attainments (as in the fleſh) were gradual. After a while he (being Baptized and Praying) hath the witneſs from heaven that he was the Son of God, Luke 3.21, 22. and then was Jeſus led up of the ſpirit into the Wilderneſs to be tempted of the Devil, Matth. 4.1. and ſo paſt from the Childs to the Young mans ſtate.
So then (in conformity hereunto) I conceive and declare that the temptations which the Young men undergo are the ſame (and about the ſame thing) which Jeſus Chriſt underwent when after the witneſs of the Spirit he was tempted by the Devil. The Spirit firſt witneſſeth, then the Devil calls this into queſtion and puts Chriſt upon the proof, to which Chriſt anſwers and conquers by the Word of God abiding in him; and juſt ſo it was with theſe Young men: the phraſes and things do ſo accord that it ſeems to me to be unqueſtionable. To come up then to what I intend by ſteps and degrees, The Saints in conformity to Chriſt Jeſus are but Babes at firſt, under the Law; in the likeneſs of ſinners, as carnal; and are in ſubjection to Tutors and Governours: after this God is pleaſed to make himſelf known to ſome of them as a Father by the witneſs of his Spirit, and ſo they arrive to the ſtate of Children: and then God ſingles out ſome of theſe to be tempted of the Devil about their Sonſhip, and they become (foreign) Young men and brave Souldiers, who are taught to draw and wield the ſword of the Spirit, the Word of God, againſt the Devil, as Chriſt alſo did.
God was pleaſed to take this care of and about Iſrael under the Law, That when a man had taken a new Wiſe he ſhould not go out to War, neither ſhould he be charged with any buſineſs, but he ſhould be free at home one year, and cheer himſelf with his Wife, Deut. 24.5. So by way of alluſion I may ſay that when the Saints marry a new Wife, the Fathers Love, they are often priviledged for ſome time to lie in his boſom and to cheer themſelves with his Love: but then ſome of them are called out to war, Joh. 21.18,—22. and though therein they indure ſome hardſhip for a ſeaſon, yet they become conquerors, which is a greater glory than not to fight at all (as 'tis in ſome ſenſe to conquer death than to be immortal) and in the ſenſe and ſtrength of his Love they go forth conquering and to conquer, and ſo live in the triumph of their aſſurance, as our Saviour did, and become his Squires or Armorbearers fighting under his banner of Love againſt the evil one, if ever he return again and make new affaults upon them, as he did upon Chriſt himſelf, from whom he departed but for a ſeaſon; but then the after-temptations are of another nature, viz. perſecutions and ſufferings, as our Saviours were. Upon the whole I conclude that the temptations of the wicked one which the Young men have overcome, are ſuch as Chriſts were, 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 'twere 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. 4.6…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: 'tis 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 thornyground hearers) with this bit and bait, as he did our firſt Parents even in innocency; and therefore S…. 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: 'tis 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 'tis 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 'tis not I (who am born of God) that ſin, but ſin that dwelleth in me: though I with my fl…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 …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. 'Tis 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, 'tis a Law term, and a term of War: in a legal or Court ſenſe, 'tis 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 'tis that thou maiſt be juſtified and cleared, in the Romans 'tis 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 'tis 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; 'tis 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 'tis ſo ſure that they ſhall overcome, that 'tis ſaid they have overcome. But though this be often true and may be admitted as a truth here, yet I doubt not but there is a reality, and not only a figure in the ſpeech, they have overcome: they are conquerors and have obtained victory already.
I ſhall therefore ſhew how they may be ſaid to have overcome the wicked one in the Scripture ſenſe as to what is paſt, the incounters that have hitherto been between them. When the Devil is reſiſted he flees, and ſo is for the preſent conquered; as he fled from Chriſt and was conquered as ſo that battel, Jam. 4.7. 1 Pet. 5.9. He who attains to do that which he is exhorted to, attains that for which he exhorted to it: ſo that being exhorted to reſiſt the Devil that he may flee, they find that when he is reſiſted he doth flee, and ſo is conquered for that ſeaſon. Beſide, they ſtand and keep their ground, which is a further expreſſion of victory, they not only withſtand, but ſtand, Epheſ. 6.11,—13. Epheſ. 4.27. and that this reſiſtance and ſtanding is by Faith, being ſtrong in Faith, is clear from 1 Pet. 5.9. Epheſ. 6.16. and thus by reſiſting, ſtanding firm and maintaining their ground, they have hitherto overcome the wicked one.
The ſumm of it amounts to this, q. d. I write to you Young men becauſe ye are ſtrong, and have overcome the wicked one, i. e. you have thus far, hitherto, to this day reſiſted and kept your ground and have not given place to the Devil, you have ſtood it out againſt all his wiles and ſubtleties, you have made him flee by the power of the Word of God which made you ſtrong in Faith, the grace which is in Chriſt Jeſus; and this your ſtrength abides with you, as it did with Caleb, Joſh. 14.11. So that if the Devil ſet on you any more, you know how to conquer by the ſame Word again. Go on thou mighty man in this thy might, for the Lord of Hoſts is with thee, go on conquering and to conquer, go and proſper. Keep on your Armour, lay not aſide your Sword nor your Shield, for perhaps the Devil will rally his ſcattered forces and fall on again. Or he is it may be preparing other kind of temptations for you, viz. ſufferings and death as he did for Chriſt; but you (as he) ſhall riſe again and live for ever, and be where Satan hath had no place for ſome thouſands of years, nor never ſhall any more, viz. in Heaven; and by not loving your lives to the death, you conquer the Devil again, as Chriſt alſo did, Rev. 12.11. Heb. 2.14, 15. And thus I have evinced that the Young men have overcome the wicked one and ſhall for ever. I now paſs on to the other things which relate to this victory, and then ſhall the Young men triumph.
CHAP. VII, and VIII. How the Word of God ſtrengthens you, and how ſtrength conduceth to the Victory.
HAving already clear'd the Young mans victory to be by ſtrength, and his ſtrength to be from the Word of God abiding in him, I ſhall joyn theſe two Chapters or Heads together, and ſhew therein how the Word of God conduceth to their ſtrength, and how their ſtrength conduceth to the victory.
As we ſhould faint if we did not believe, Pſal. 27.13. and that fainting would prove our ſtrength of Faith to be but ſmall, Prov. 24.10. So our Faith would faint were it not upheld and quickened by the Word of God: this I might evince from the ſeveral accounts I gave of the Word of God, and how it might be underſtood in the Text in relation to the Young mens ſtrength and victory; but I ſhall now conſider it only in the general, which will be applicable enough to each particular acceptation of it inſtanced in before. To this purpoſe 'tis 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 Youngman 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 'tis 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 (removend… 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 'twas in the caſe of the Sons of Sceva, Act. 19.13,—16.) but when the Word of God ſpeaks, 'tis 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 'tis 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 Youngmen overcome the wicked one; and how great this victory is I am now to diſcover.
CHAP. IX. Setting forth the greatneſs of this Victory.
FOr the illuſtration and diſplay of this victory how great it is, I ſhall only acquain… you with the formidableneſs of the enemy that is overcome; 'Tis no puny, no petty pigmie that is conquered but an huge Giant, a man of war from his youth, who hath ſlain many a ten thouſand in his time. 'Tis an eafie matter to tread a worm under foot (and man is no more, or very little more, but fleſh and blood, which is weak) but to tread Satan underfoot (the Prince of the Air, and God of this world; as ſome underſtand the 2 Cor. 4.4.) is a conqueſt with a witneſs, a ſignal one! To enter a City (ſuch as Laiſh was) without Gates and bars is no great archievement; but to attaque the Gates of Hell and to put the Devil to flie from his ſtrong holds, is a miracle of Victory! ſtronger is he that ſubdueth this Spirit (as well as his own) than he that takes a fenced City, Prov. 16.32.
Alexanders conqueſts, and Julius Caeſars veni, vidi, vici, were nothing to this: Jobs conqueſt excels them all. I might illuſtrate it by the types in the Wars of Iſrael, and inſtance eſpecially in Amalek & Goliab, who were overcome by Joſhuah, Caleb and David, the Young-men Saints of their generation: but I ſhall wave that, and take a view of this great Turk, the Devil, in and under theſe five Conſiderations. 1. I ſhall conſider him in his ſtrength. 2. In his malice. 3. In his ſubtlety. 4. In his induſtry and unwearied pains-taking. 5. In his acquiſts and victories over many myriads: by all which it will appear how great and glorious this victory is.
1. Let us Conſider him in his ſtrength. He is the ſtrong man and the ſtrong man armed, and he that overcomes him needs be ſtrong indeed, as 'tis expreſt, Luke 11.21, 22. He is the roaring Lion, which notes both his ſtrength and terribleneſs, 1 Pet. 5.8. and cannot be reſiſted but by being ſtrong in Faith, Verſ. 9. Befide, they are legions, very many, and therefore are expreſt in the plural number and by words that ſignifie ſtrength, Epheſ. 6.12. Principalities, powers, ſpiritual wickedneſſes, and rulers of the darkneſs of this world, againſt whom we need go armed with the Armour of God, all the Armour of God and the power of his might, Epheſ. 6.10, 11, 13. They are ſpoken of in the abſtract, and as inviſible and in the dark, which makes them ſo much the more terrible. And yet theſe principalities and powers are not able to effect their deſign, but over them the Young men are more than conquerers, or as the word may be read, they do over-overcome, Rom. 8.37, 38, 39. therefore the victory is great and glorious.
2. Let us conſider the Devil in his malice, revenge and envy. Who can ſtand before envy? he is the adverſary, the envious one, Mat. 13.28. and from this envy and enmity is the accuſer of the Brethren: and to be ſure, malice will do its worſt. He is foreign the reproacher and darter, and contrary to the Law of Arms he fights with poiſoned Arrows, with fiery darts, which are ſet on fire of Hell, poiſoned with the venome of envy and malice, Epheſ. 6.16. His ſlanderous accuſations are ſuch as would burn up the Saints, were it not that the Shield of Faith doth quench them. He put God upon afflicting Job without a cauſe, he ſlandered Job, but Job's Faith and patience overcame theſe fiery darts, which put him upon no leſs than to curſe God; they were thrown to enflame his Spirit againſt God, but were quenched by Faith. Oh what a glorious victory 'tis to conquer envy and malice it ſelf, whetted by revenge and enmity!
3. Let us conſider him in his ſubtlety. He is not only ſtrong and malicious (which doth ſtrengthen his ſtrength) but he is ſubtle too, which doth ſtrengthen his malice. He is the ſubtle Serpent; and if he were ſo ſubtle, when he was but young, as to deceive Eve and Adam in innocency, Gen. 3. with 2 Cor. 11.3. what is he now he is grown old? the old Serpent (which hath deceiv'd the whole world in all Ages) Rev. 12.9,—11. he is improved in ſubtlety by long pratice: he is a Proteus and Chamelion that can turn himſelf into any ſhape and colour; rather than fail, he will (though he cannot endure the light) turn himſelf into an Angel of Light, and hath got the knack and faculty of ſpeaking Scripture, he will cant in Scripture language, and fill his mouth full of good words and fair ſpeeches to deceive. He goes about (foreign) to circumvent and get advantages by the (foreign) many devices which he hath, 2 Cor. 2.11. the many fetches and catches which he hath ſtudied and practiſed theſe many years. He hath windings and turnings, methods of wiles, he is an old Fox, hath arts and tricks not a few, Epheſ. 6.11. He is a crafts-maſter; though an enemy, yet he pretends friendſhip and good will, 2 Cor. 11.2, 3. He will pretend himſelf much concern'd for us, yea more than we are for our ſelves (as he did at firſt) and as if he were troubled with ſcruples of conſcience for our ſakes, he will propound Queries, and ask us if we do not miſtake God, and ſo take leſs liberty and enjoy leſs good, than God allows us, or at leaſt than may be attain'd to, by but taking a ſtep in the way that he will ſhew us, that we may be Gods forſooth; but he means ſuch Elohim as himſelf and fellows, i.e. Devils. He hath lying wonders in readineſs to ape Gods true miracles, as in Aegypt and Rome. He can juggle and play Legerdemain to purpoſe, 2 Theſ. 2.9. In ſhort, he is a deep Politician, for we read of the depths of Satan, Rev. 2.24. Now to conquer ſuch an one requires ſtrength, Epheſ. 6.10, 11. and the Young men are they who conquer him; and 'tis a great victory!
4. Let us conſider him in his conſtant and unwearied induſtry: The Phariſees and Jeſuits though very near of kin to him and well acquainted with him, and follow him (foreign) in compaſſing Sea and Land to make Proſelytes, do yet fall ſhort of him, for he is night and day walking about ſicking whom he may devour, 1 Pet. 5.8. He takes no reſt in the night nor will ſuffer others to reſt night or day. Now add this to the reſt, his induſtry to his ſtrength, malice and art, and it inhaunceth the Victory not a little, I will mention but one thing more, and that is.
5. His acqueſts and victories which he hath obtain'd in all Ages; alas, how many have fallen down at his leet! …e hath deceiv'd and deſtroy'd a world of men, Rev. 12.9. 1 Joh. 5.19. 2 Cor. 4.4. Jeh. 14.30. Epheſ. 2.2. yet this Devil hath been defeated in his own Kingdom, even where his Throne was, and that by theſe young men, Rev. 2.13. And this victory is the more glorious, conſidering the advantages the Devil hath over us as a ſpirit thus qualified with ſtrength, malice and art, thus fleſh'd with ſucceſs. This ſhall ſuffice to have (by it) ſet forth the greatneſs of the Victory: I now proceed to ſhew the ſigns and tokens of this Victory, and ſo make way for the young mens triumph.
CHAP. X. The tokens and ſigns of the Victory.
PErhaps ſome will be apt to ſay, That this is but a Romantick ſtory, a kind of Knight-Errantry, 'tis but for talk and diſcourſe, where are the erected Pillars, and the trophies of honour that ſhould witneſs the Victory? where is Goliahs ſword and head? where are the ſpoiles and the booty, the ſigns of their victory? But hear ye deſpiſers and wonder, for we have not brought to you a fiction or a cunningly deviſed fable, but words of truth and power, as ſhall be yet further evinced. And ſeeing we have formerly paralleled the Temptations which Chriſt did and theſe Young men alſo did undergo and conquer after the witneſs of the Spirit received, we ſhall now parallel the ſigns and tokens of their reſpective victories.
When our Saviour was tempted and the Devils thruſt put by and his argument defeated, he wholly waves the aſſuming of it, and ſhifts his ground as not able to ſtand upon it nor to it; which is one ſign of his being ſo far conquer'd. He attempts the ſecond time another way but with no better ſucceſs, and therefore ſounds a parle and comes to treat; which is another ſign that his Forces fail'd him: when he can do no good (no evil) this way neither, he doth not only retreat but run away aſham'd, as one that flees in Battel, as 'tis ſaid of them, a Sam. 19.3. ſo that the field was left to Chriſt Jeſus, and thereupon the Angels came and miniſtred to him, i.e. did him homage as to a great conqueror, ſinging and celebrating his praiſe, as we have cauſe to believe. After this our Saviour went in the power of the Spirit (into Galilee) like a conqueror that had won the day and night go where he would, as 'tis remarked concerning him, Luke 4.14, 15. Though the Devil attempted to invalidate the witneſs of the Spirit, yet he went in the power of the Spirit and that Teſtimony ever after, it being not at all weakened by the encounter: but went up and down teaching his Goſpel and giving forth his Laws, yea delivering Captives, &c. as it follows, Verſ. 18. See Luk. 11.22. But it ſeems the Devil departed but for a ſeaſon, for he came again, Joh. 14.30. 'tis true: but pray obſerve that he never attempted with the former weapons again, never diſputed Chriſts Son-ſhip again; but falls to down-right perſecution without …inding any thing in Chriſt whereof to accuſe, or wherefore to condemn him; as the Devils own Judge (even Pilate himſelf) declares in open Court, once & again. But here alſo Chriſt was too hard for him, for though the Devil bruiſed his heel, yet Chriſt brake the Devils head, according to the firſt Promiſe, Gen. 3.15. by dying he did deſtroy him that had the power of death, viz. the Devil, Heb. 2.14. and accordingly keeps the Keys to this day, Rev. 1.18. ſo that the Devil was hugely out in his Politicks, and was never ſo much defeated (as now) ſince he was a Devil: for when Chriſt was Crucified he ſpoil'd principalities and powers, triumphing over them, Col. 2.14, 15. So that now the Saints need not fear either Law, Death or Devil, Heb. 2.14, 15.1 Cor. 15.55,—57. Yet further, our Saviour not only roſe from the dead (and ſo was declared to be the Son of God) with a (non obſtante) notwithſtanding the Devils guard kept the Sepulchre; but he aſcended on high and rid in triumph through the Devils principality (the Air, of which he is Prince) and as the Devil could not hinder him from aſcending to the Father, ſo nor his gifts from deſcending on men (another token of his victory and triumph) then, then 'twas that he led Captivity Captive, Epheſ. 4.8, 9.
I might now draw reſembling tokens of the Victory of our Young men, the Armor-bearers of Chriſt, who ſlay after him: but I ſhall not ſtay to ſhew theſe parallels which may eaſily be obſerved by the Reader, I will produce only … me as evidences of their Victory. They ſtand firm and fixed and loſe no ground nor ſtrength, for ye are ſtrong, ſaith the Text, and the Word of God abideth in you after this war, and in the power of the Spirit and his Word of witneſs, they (as our Saviour did) go about their work and imployment, finiſhing that (as he did) which the Father hath given them to do, and ſo glorifie him on earth. The very Angels become miniſtring Spirits to them, Heb. 1. ult. They have their journals to ſhew how and where they conquer'd; his broken weapons and defeated arguments they carry away as ſpoiles, and come out of the Battel inrich'd with experiences; which (with their Prayers to God for them) they diſtribute as ſo many gifts unto their Brethren, as Paul did, 2 Cor. 1.4,—6. and theſe are no ſmall ſigns of their hitherto victory, no to mention the Devils flight. As to what may be hereafter, the (foreign) the ſufferings which attend them from the envy of a defeated Devil, theſe alſo they overcome by not loving their lives, but being faithful to the death, Rev. 12.11. and 2.10. none of theſe things move them, Acts 20.23, 24. for in (as well as after) theſe things they are more than conquerors, Rom. 8.36, 37. They are of ſo great and noble Souls and ſpirits, that they accept not deliverance, but expect and ſhall obtain a better Reſurrection, Heb. 11.35. And this perſeverance to the end is often called overcoming, in the Epiſtles to the Seven Churches. I now go on to ſhew the concluſion of the whole matter, viz. the iſſue and ſucceſs of the Victory, as to their after frames and Converſations.
CHAP. XI. The reſult of the Victory as to their frames and Converſations.
BEſides what flows from their having the witneſs of the Spirit, which is the ſame with that of the little Children, of which before; there is a further influence from this victory, which almoſt doubles their joy, love and obedience, it being another witneſs (as it were) or a confirmation of the former, an aſſured aſſurance.
1. It fills them with joy and rejoycing in the Lord, that of him they make their boaſt and to him they give the glory all the day long. They rejoyce not only as the Diſciples did, that the Devils are ſubject to them, but that their names are written in the Book of Life, Luke 10.17. They triumph in the praiſes of God, and ſay, Thanks be to God who hath given us the Victory through our Lord Jeſus Chriſt. When they erect an Altar, the name and Motto is, Jehova niſſi, the Lord my Banner, and the Lord my ſtrength; 'twas he that taught me to fight and gave me the victory: Not to us, not to us, but to thy name be all the glory. They ſet up their Eben-Ezer, ſaying, Hitherto the Lord hath helped us. They rejoyce in the Salvation of 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 'tis 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; 'tis 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. 'Tis to defend your own rights and liberties.
2. The Battel is the Lords; this Goliah deſies not only Iſrael but the living God; in calling your title into queſtion, he calls the truth of God and the witneſs of his Spirt into queſtion, ſo that God is engaged with you, and will plead his as well as your Cauſe, and will be jealous for his name and for his people: you fight for God, and therefore God will fight for you. As you may be ſaid to help the Lord againſt the mighty, ſo the Lord will help you againſt their might: This day (ſaith David to Goliah) will the Lord deliver thee into my hand…, for the Battel it the Lords, 1 Sam. 17.46, 47. If the Lord be with us, it matters not who be againſt us, the gates (power and policy) of Hell ſhall not prevail: no, not Death it ſelf; for that Grotius underſtands by the gates of Hell.
3. You fight under ſuch a Captain-General (Jeſus Chriſt) as never turn'd his back, was never foil'd, but went alwaies on conquering and to conquer. Nil deſperandum, Chriſto duce & auſpice Chriſto, Look to Jeſus who is the leader and bringer up, the Author and will be the finiſher of your Faith, Heb. 12.2, 3. This great Commander doth not ſay (ite but venite) go and fight, but follow me: and 'tis alwaies an huge incouragement to bear Arms and fight under the conduct of a ſucceſsful General.
4. You are to fight with an enemy that hath been conquered by Chriſt Jeſus, and by many of your Brethren: the Devil is not ſo dreadful as he was before Chriſt died, Heb. 2.14, 15. The Prince of peace hath conquered the King of terrors; and many of your Brethren have confuted and defeated him many times. 'Tis true his wiles are his worſt weapons, and his wit is more than his might, yet 'tis true his ill-will and malice is more than his wit, and he hath been befool'd many a time notwithſtanding all his cunning devices, and put to ſhame for his malicious lying, as in Jobs caſe and many others.
5. You are provided with Armor of proof (Armor of Gods making as well as of Gods appointing) and 'tis ſuch as there is none ſuch, none like it. You have the ſame Sword that Jeſus Chriſt, and the Young men your Brethren have conquered the Devil by; and the ſame Shield of Faith to quench his fiery darts with; this Armour is mighty through God, 2 Cor. 10.3.
6. God will take care for your pay, you ſhall not war at your own charges, 1 Cor. 9.7. beſide the glory of overcoming, you ſhall have a Crown of glory after you have overcome, 2 Tim. 4.7, 8. To him that overcometh God will give honour, for they that honour him he duplicate page duplicate page duplicate page duplicate page will honor; their labour ſhall not be in vain in the Lord, 1 Cor. 15.58.
7. God hath promiſed you ſucceſs and Victory (certus enim Promiſit Apollo) he will tread Saran under your feet ſhortly, Rom. 16.20. He ſhall be caſt out, and you ſhall overcome him, Rev. 12.9, 10, 11. Read the 41. of Iſay, from the eighth to the ſeventeenth Verſe, that through the comfort of that, as other Scriptures alſo (written for our conſolation) you may have hope and ſtrong conſolation.
Well then, be ſtrong in the Lord and the power of his might, for by no other ſtrength do any or can you prevail: though it be ſaid that by ſtrength ſhall no man prevail, yet by ſtrength do all men prevail, 'tis an Orthodoxe Paradoxe. By ſtrength no man nor Devil ſhall or can prevail againſt God, 1 Sam. 2.8,—10. Let no man therefore provoke the Lord to jealouſie, for he hath no match, he is ſtronger than all, and none ſhall take his Saints out of his hand; who ever fought againſt God and proſpered? but there is a ſtrength of Faith and Prayer (like Jacobs) by which ſome prevail with God, and they are Princes the true Iſraelites, Hoſ. 12.3, 4. with Gen. 32.24,—28. When God yields we prevail with him; and when we yield not but are ſtrong in the Lord, reſiſting the Devil, we prevail over him. 'Tis by no ſtrength but by Chriſt ſtrengthening us that we can do all things, Phil. 4.13. 'Tis not by ſtrength of wit or reaſon, not by ſtrength of hands or legs, or ſtrength of our Spirit and courage, but by the ſtrength of God, of his Word, Grace and Spirit abiding in us that we prevail.
2. As to the Young men, I have no more to ſay but to exhort them to make good what hath been ſaid of them in all particulars. Make it appear that you are ſtrong, that the Word of God abideth in you, that you have overcome the evil one, which will prove that God is your God and Father, Rev. 21.7. and that none ſhall ſeparate you from the Love of God in Chriſt, Rom. 8. ult. ſhew the tokens and ſigns of your Victory, let the diſpoſitions and converſations of Young men be apparent in your lives, holding forth the Word of Life and power in the works of your lives; that ſo you may grow up to be Fathers in Iſrael and gray-hair'd in righteouſneſs, which will be to you a Crown of glory, as ſtrength was your glory while you were Young men. Live and thrive like them that eat, digeſt and concoct ſtrong meat (that feed on the eternal Love of God, and the Prieſthood of our Lord Jeſus Chriſt) which belongs to the little Children, to you and to the Fathers, who (all in your ſeveral meaſures) by reaſon of uſe (or habit) have your ſenſes exerciſed to diſcern between good and evil, Heb. 5.14.