08. THE THIRD CLASSIS IN THE SCHOOL OF CHRIST, VIZ. YOUNG-MEN.
THE THIRD CLASSIS IN THE SCHOOL OF CHRIST, VIZ. YOUNG-MEN. From 1Jn 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 attained 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 strength. 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 (<H&G>) 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 is. And then 12, make some Application.
CHAP. I.
What is meant by Young-men.
I Shall not concern myself about the notation or Etymology, but the sense of the word (<H&G>) and that not with reference to the Age but the State and Attainment of these Young-men. Among very good Authors (Historians, &c.) the word is used in a Military sense to signify Soldiers, 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 Soldier at large and in common, but for the flower of an Army, the choicest Soldiers; Romana juventus was the Roman Army, yea the flower and glory of both their Infantry and Cavalry; Juventutem legere is to list Soldiers, the choicest Soldiers. 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, 2Sa 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 Soldiers yea the Worthies of Israel; and ’tis as much as it St. John had said, I write to you the Soldiers, Warriors, and Champions: indeed the Babes may pass, (inter gregarios milites) for common Soldiers, but these are the choice Young-men, the good Soldiers of Christ Jesus, as Paul would have Timothy be, in being strong in the grace which is in Christ Jesus, 2Ti 2:1,—5, they are the Valliant’s 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 prepared for the Battle to enter the lists with Satan the tempter, as was the case of our Savior; 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 (<H&G>) strong. The great Critic Hesychius makes the word equivalent with (<H&G>, Calcator) a treader down, and with (<H&G>, 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 underfoot, which is the usual phrase to denote conquest, victory and triumph, as may be seen in Deu 33:29. Jos 10:24-25. Psal. 44.5. Rom 16:20, beside many other places which speak to the same purpose. The other word (<H&G>) which signifies a settled person is put to the case also, for settlement flows from victory: others are apt to be tossed to and fro, but these conquerors are fixed and immovable. 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 valor, men fit to undergo labor and to endure hardship, as the good Soldiers 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, Pro 20:29. ’tis thus remarqued concerning Jeroboam, 1Ki 11:28. And the man Jeroboam was a mighty man of valor: and Solomon seeing the Young-man that he was industrious (Hebr. that he did work) he made him Ruler over all the charge (Hebr. burden) of the house of Joseph: here is might, valor, work and burden-bearing spoken of this Young-man. In 2Ti 2:1, —5, strength, enduring hardship and being a good Soldier are joined all together. Joshua sent Young-men to spy out the Land, Jos 6:23. The Porters mentioned in 1Ch 26:6, —8, are said to be mighty men of valor, 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?
’It is said of Samson that his strength was in his Hair; and of the Bohemoth that his strength is in his Loins, and his force in the Navel of his Belly, Job 40:16, but wherein is the strength of these Young-men? ’It is originally in the Lord and the power of his might, Ephes. 6.10, or the grace which is in Christ Jesus, 2Ti 2:1. ’Tis not the grace that is in us, but that which is in him that is sufficient for us, 2Co 12:8-9, and ’tis of his fulness that we receive grace for grace, as we have occasion to use it, John 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, 1Jn 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 God’s Armor 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 Goliath (a type of the Devil) and ’twas by Faith that the Heroes mentioned in Hebrews 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, Php 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 Christ’s Armor-bearers and they slay after him, as ’tis said of Jonathan’s, 1Sa 14:13. ’It is 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, Php 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 Sarah’s Womb were dead; the things which crossed and bound up his hope were no more to him, than new Ropes and green Withs (viz. the strongest) were to Samson before his Hair was shaved, and his strength (even God) departed from him. By this strength Jacob prevailed with God and had his new name from thence, Israel a prevailer with God. ’It is 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, 2Ti 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, 1Ti 6:12.
Faith is the Armor 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 steadfast in the Faith, 1Pe 5:8-9. Though the Devil roar most dreadfully like a Lyon, yet a strong and steadfast Faith will make this King of terrors to run away. And therefore as the Apostle saith, 1Co 16:13. Watch ye, stand fast 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 Soldiers, like men 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 Armor-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 show who this evil one is, and what ’tis to conquer him, I am engaged to show 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 shows 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 revealed 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 enlightening, comforting and strengthening that we may overcome the wicked one: ’tis to make the man of God perfect, 2Ti 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, Php 4:13, or by the grace that is in him, of which he is full, as before: and without him we can do nothing, John 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 refer, 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, 2Pe 1:4, but obliged, assisted and quickened to perfect holiness, 2Co 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 Battle. 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 2Ti 4:17-18.
Quest. 2. What is meant by the abiding of God’s 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. ’It is said of Timothy ’s Mother and Grandmother that Faith dwelt in them, 2Ti 1:5. And when the Apostle prays that the Ephesians may be strengthened, he joins 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, 1Pe 4:14. And our Savior 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 signify no less than that the Word of God doth remain in them in the fullness of assurance, joy, and power, by which they are strengthened and enabled to overcome the wicked one; and what he is I am next to discover. I might here have taken occasion to show 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 achievements 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 show 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.
Showing what or who is meant by the wicked one. The evil, or the evil one] this expression, especially if read in the Neuter Gender (<H&G>) 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, John 17:15, and so in Rom 12:9. 1Jn 5:19, but here it seems to be of the Masculine Gender (<H&G>) 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 2Th 2:3,—9, for though the word (<H&G>) be not there, yet (<H&G>) an equivalent word is there; Hesychius makes these words to be synonymous, <H&G>, all noting a most flagitious, profligate and terribly wicked person, as this word doth, 1Co 5:13, but it doth most usually refer to the Devil himself, who is (<H&G>) 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 Luk 8:12. Ephes. 6.16. 1Jn 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 implied that there was first a fight, a 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, 1Co 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 David’s 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 inquire 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 remembered 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 Christ’s 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 human 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 Governors, and was obedient to them, Luk 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, Luk 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-man’s 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 Governors: 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 (<H&G>) Young-men and brave Soldiers, 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, Deu 24:5. So by way of allusion I may say that when the Saints marry a new Wife, the Fathers Love, they are often privileged 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, John 21:18,—22, and though therein they endure 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 Savior 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 assaults 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 Savior’s were. Upon the whole I conclude that the temptations of the wicked one which the Young-men have overcome, are such as Christ’s were, when tempted of the Devil after the witness of the Spirit; which what they were I shall briefly examine.
SECT. 1. About Christ’s and the Young-men’s Temptations.
About these Temptations of Christ I have a larger Discourse than I think convenient to insert here (which if God please may come forth by itself in due time) at present I shall only touch the parallel between Christ’s and the Young-men’s temptations after the testimony of the Fathers Love. The Young-men having been proclaimed, as Christ was, by a voice like to a trumpet 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 mere fancied and pretended apprehension, without any true and just ground; and therefore comes and calls it into question, caviling (as at first) if thou be the Son of God, &c He labors first to make a doubt of it; and if he cannot attain that, he then endeavors 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 days and forty nights and was a hungered. That which he slyly insinuates is this; thou thinkest thyself, and supposest 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 thyself 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 choose many of the poor of this world to be rich in Faith and Heirs of the Kingdom, Jas 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 man’s life consists not in the abundance of things enjoyed) but by every or any word that cometh out of the mouth of God, anything that God shall appoint, yea his Word can do it without anything 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 it to thee, O Devil, if I am contented with the Will of God, 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 thyself down (from the Pinnacle) 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 manner, 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 concerned 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 myself 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 inquire 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 enamored of even to fondness and dotage: these are the things which the Alexanders and Julius Caesar’s 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 choked 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 innocence; and therefore St. John immediately after his having spoken to the Young-men, subjoins this, Love nor the world nor the things thereof, 1Jn 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 a 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 sell my Soul for a paltry 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 steadfast 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 Savior. Thus I have briefly 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 spoils 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 1Jn 3:4-10; 1Jn 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 misapplied (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 Savior 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 liar and his Word is not in us, 1Jn 1:10. This the Devil either cannot or will not reconcile, though he knows ’tis reconcilable with the fore-alleged Texts, and therefore they are misapplied as to the case in hand and the persons concerned 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, 1Jn 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, 1Jn 5:16-18. Yet,
3. If the Text may not be restrained 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 flesh may (alas that I do!) serve the Law of sin, yet thanks be to God through Jesus Christ our Lord, with the mind I myself 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 its 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 1Jn 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. ’It 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, 1Jn 2:1-2. Thou hast nothing to lay to the charge of God’s 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 show what is meant by their having overcome the wicked one: where I am to show 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, John 21:24. That therefore which we have to do is, 1. To show 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 Forensic 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 mayest be justified and cleared, in the Romans ’tis that thou mayest 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 God’s 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 1Co 15:57. 1Jn 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 mere 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, 1Co 1:18, with 2Ti 1:9. So Christ is said to have, yea saith that he hath overcome the world, John 16:33, when yet his conquest was not complete till his Resurrection and Ascension, nor is fully and wholly so till all his enemies be made his Footstool. So he saith, John 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, John 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 show how they may be said to have overcome the wicked one in the Scripture sense as to what is past, the encounters 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 battle, Jas 4:7. 1Pe 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 1Pe 5:9. Ephes. 6.16, and thus by resisting, standing firm and maintaining their ground, they have hitherto overcome the wicked one. The sum 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, Jos 14:11. So that if the Devil set on you anymore, 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 Armor, 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 forever, and be where Satan hath had no place for some thousands of years, nor never shall anymore, 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 forever. 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 cleared the Young-man’s victory to be by strength, and his strength to be from the Word of God abiding in him, I shall join these two Chapters or Heads together, and show 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, Pro 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-men’s 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 God’s Worthies) doth celebrate the Word of God in relation to this very thing, especially in Psal. 119, he tells us, Vers. 9, that the Young-man clears and cleanseth his way by taking heed thereto according to God’s Word; and therefore Ver. 11, he hid God’s 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 God’s Word had quickened him, Ver. 50, and when his soul melted for heaviness he prays to be strengthened according to God’s 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 reproached 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 liar (and a lie is weak) 1Jn 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. 2Ti 1:7, and withal it comes in with counsels, comforts and quickenings (as in the forequoted Psalm) all which are strengthening things. Thus their eyes being opened and enlightened (as Jonathan ’s were) by tasting this honey, they are strong for the battle; 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 recompense 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 Soldiers; so doth a believing sight of Jesus, Heb 12:2, and his Word puts life and courage into them, Acts 27:23. 2Ti 4:16-17. And Christ as he did cast out, so doth he conquer the Devil by his Word. Our own sayings and reasonings are weak & will not do it (as ’twas in the case of the Sons of Sceva, Acts 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, Hebrews 11.) all their success and victory. When Gideon had expressed 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 valor, Jdg 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. Mic 7:7, —9. 1Co 15:55; 1Co 15:57. 2Co 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 battle, Rom 8:37. Thus then we have seen how the Young-men overcome the wicked one; and how great this victory is I am now to discover.
CHAP. IX.
Setting forth the greatness of this Victory. For the illustration and display of this victory how great it is, I shall only acquaint you with the formidableness of the enemy that is overcome; ’It is no puny, no petty pigmy that is conquered but a huge Giant, a man of war from his youth, who hath slain many a ten thousand in his time. ’It is an easy matter to tread a worm underfoot (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 2Co 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 achievement; but to attack the Gates of Hell and to put the Devil to fly 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, Pro 16:32.
Alexanders conquests, and Julius Caesar’s 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 & Goliath, who were overcome by Joshua, 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 expressed, Luk 11:21-22. He is the roaring Lion, which notes both his strength and terribleness, 1Pe 5:8, and cannot be resisted but by being strong in Faith, Vers. 9. Beside, they are legions, very many, and therefore are expressed in the plural number and by words that signify strength, Ephes. 6.12. Principalities, powers, spiritual wickedness’s, and rulers of the darkness of this world, against whom we need go armed with the Armor of God, all the Armor 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 conquerors, or as the word may be read, they do over-overcome, Rom 8:37-39, 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 <H&G> 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 venom 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 itself, 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 innocence, Genesis 3, with 2Co 11:3, what is he now he is grown old? The old Serpent (which hath deceived the whole world in all Ages) Rev 12:9,—11, he is improved in subtlety by long practice: he is a Proteus and Chameleon that can turn himself into any shape and color; 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 (<H&G>) to circumvent and get advantages by the (<H&G>) many devices which he hath, 2Co 2:11, the many fetches and catches which he hath studied and practiced 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, 2Co 11:2-3. He will pretend himself much concerned for us, yea more than we are for ourselves (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 attained to, by but taking a step in the way that he will show us, that we may be God’s forsooth; but he means such Elohim as himself and fellows, i.e. Devils. He hath lying wonders in readiness to ape God’s true miracles, as in Egypt and Rome. He can juggle and play Legerdemain to purpose, 2Th 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 (<H&G>) in compassing Sea and Land to make Proselytes, do yet fall short of him, for he is night and day walking about seeking whom he may devour, 1Pe 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 enhanceth the Victory not a little, I will mention but one thing more, and that is.
5. His acquests and victories which he hath obtained in all Ages; alas, how many have fallen down at his feet! He hath deceived and destroyed a world of men, Rev 12:9. 1Jn 5:19. 2Co 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 fleshed with success. This shall suffice to have (by it) set forth the greatness of the Victory: I now proceed to show the signs and tokens of this Victory, and so make way for the Young-men’s triumph.
CHAP. X. The tokens and signs of the Victory.
Perhaps some will be apt to say, That this is but a Romantic story, a kind of Knight-Errantry, ’tis but for talk and discourse, where are the erected Pillars, and the trophies of honor that should witness the Victory? Where is Goliath’s sword and head? Where are the spoils 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 Savior 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 conquered. 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 failed him: when he can do no good (no evil) this way neither, he doth not only retreat but run away ashamed, as one that flees in Battle, as ’tis said of them, a Sam. 19.3, so that the field was left to Christ Jesus, and thereupon the Angels came and ministered 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 Savior 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, Luk 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, John 14:30. ’tis true: but pray observe that he never attempted with the former weapons again, never disputed Christ’s Sonship again; but falls to down-right persecution without finding anything 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 Politics, and was never so much defeated (as now) since he was a Devil: for when Christ was Crucified he spoiled principalities and powers, triumphing over them, Col 2:14-15. So that now the Saints need not fear either Law, Death or Devil, Heb 2:14-15.1Co 15:55,—57. Yet further, our Savior 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 Sepulcher; 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 show these parallels which may easily be observed by the Reader, I will produce only some 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 Savior did) go about their work and employment, finishing that (as he did) which the Father hath given them to do, and so glorify him on earth. The very Angels become ministering Spirits to them, Hebrews 1, ult. They have their journals to show how and where they conquered; his broken weapons and defeated arguments they carry away as spoils, and come out of the Battle enriched with experiences; which (with their Prayers to God for them) they distribute as so many gifts unto their Brethren, as Paul did, 2Co 1:4, —6, and these are no small signs of their hitherto victory, not to mention the Devils flight. As to what may be hereafter, the (<H&G>) 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; Rev 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 show 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 rejoicing in the Lord, that of him they make their boast and to him they give the glory all the day long. They rejoice not only as the Disciples did, that the Devils are subject to them, but that their names are written in the Book of Life, Luk 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, Jehovah 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 rejoice 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 rejoice and sing songs; but they study what to return to the Lord for all his benefits; they dedicate all the spoils 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 Delilah’s 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 Lord’s 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, 2Co 1:4; 2Co 1:6. If any be overtaken they endeavor to restore him with a Spirit of meekness: for these Soldiers 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 Soldiers is always 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 Sentinel and strict watch, standing and walking in their Armor (that of God) always: 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 Eagles, 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, 2Co 1:10.2Ti 4:17-18.
6. They entangle not themselves with the affairs of this life, that they may please him who hath chosen them to be Soldiers, 2Ti 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 Zion, 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 endeavored 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 bosom, enjoying 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.) Luk 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 God’s 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 glorify it again, then say, Father, thy Will be done (as your Savior 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. ’It is to defend your own rights and liberties.
2. The Battle is the Lord’s; this Goliath desires 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 Goliath ) will the Lord deliver thee into my hands, for the Battle it the Lord’s, 1Sa 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 itself; for that Grotius understands by the gates of Hell.
3. You fight under such a Captain-General (Jesus Christ) as never turned his back, was never foiled, but went always 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 always an huge encouragement 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. ’It is 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 befooled 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 God’s making as well as of God’s 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 Armor is mighty through God, 2Co 10:3.
6. God will take care for your pay, you shall not war at your own charges, 1Co 9:7, beside the glory of overcoming, you shall have a Crown of glory after you have overcome, 2Ti 4:7-8. To him that overcometh God will give honor, for they that honor him he will honor; their labor shall not be in vain in the Lord, 1Co 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 12:9-11. Read the 41, of Isaiah, 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 Orthodox Paradox. By strength no man nor Devil shall or can prevail against God, 1Sa 2:8, —10. Let no man therefore provoke the Lord to jealousy, for he hath no match, he is stronger than all, and none shall take his Saints out of his hand; whoever fought against God and prospered? But there is a strength of Faith and Prayer (like Jacob’s) 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. ’It is by no strength but by Christ strengthening us that we can do all things, Php 4:13. ’It is 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, Romans 8, ult. show 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-haired 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.