and life in them their much is little 2. They are very apt to place Religion in and to confine it to some certain duties and say 'T is good to be here as Peter did not knowing what they say They are apt to think that nothing is duty and that they must scarce do any thing else but to hear and pray if I may allude to what is said of the Pharisees Matth. 23.23 they are exact and punctual at positives but defective in morals they too much neglect the weightier things as Faith and Love c. whereas a grown Christian sees that the great part of his duty is in a faithful discharge of his particular calling in buying and selling eating and drinking and doing all he doth from the highest to the lowest duty to the glory of God The Babes are as I may say hearing and praying Christians and so are the grown Christians also but withall they are doing and practising Christians which the Babes are but a little acquainted with When Jesus Christ had cast a Devil out of a man he that had been possest prayed that he might be with him but Christ had other work for him to do Mark 5.18 19. so these Babes cry to be with him for so they call being at Sermons and Prayers little considering that they may serve him better in being elsewhere many times these things ought ye to do and not to leave the other undone say I to the Babes as Christ did to the Pharisees Constant walking with God and finishing the work he hath given us to do is the best being with him and therein properly is our communion with him to which hearing and praying is but relative as means and helps to such an end 1 Joh. 1.6 7. Oh that Babes would learn this For young beginners think they must lay almost all aside in comparison of hearing and praying as if following their callings and doing the work of their places were nothing to this but as Spira thought at the beginning that they must lay aside all and live upon providence whereas the excellency of a grown Saint is much in this that he divides his work aright and gives every one its portion in due season for then 't is beautiful and so is he in this sense alluding to 2 Tim. 2.15 approved of God a workman that needeth not to be ashamed 3. They are apt to place more in Ordinances and duties and to look for more from them than God hath placed and put in them They go to them as Rachel to Jacob Give me Children or I die but they may Answer as he did her Am I in Gods stead if God shut who can open Poor Babes if they have not what they have a mind to they take pet are sullen and discontented what should I hear pray and wait for they did look for joy but none came they went to hear the joyful sound but heard it not they went to the Lords Feast as to a sealing ordinance but found no impressions of its Seal and therefore are apt to complain why should I go any more but let me tell you this is your Babishess as that King said to the Woman who came to him for help so may Ordinances say to you how can we help if God do not help God hath not called Ordinances and duties your comforters but his holy Spirit is the comforter the partaking of the Lords Feast doth not Seal 't is the Spirits office God never intended that you should make Gods and Saviours of his Ordinances but that you should look through them and above them while you use them grown Saints do so they go to and also go from a duty and ordinance to God himself They know 't is not the man that speaks the word nor the word that man speaks but God that works They go to them as to Gods Wells and Conduit pipes which they know have no water but from the Fountain in whom all their fresh Springs are and from whom all their fruit and increase is 1 Cor. 3.6 7. Pauls planting and Apollo's watring comes to nothing if God do not give the increase by his blessing 4. Babes some of them are too prone to think that they deserve something at Gods hand by what they do being yet under the bondage of hired Servants and an Old Testament legal frame they do not so much work righteousness but they as much work for righteousness they think to pray and weep themselves into the Love of God and are as carnal men who think to be heard for their much and long speaking they are much for vows and Covenants they set tasks on themselves so many Chapters so long at Prayers c. But if they fail of their expectation then they are apt to say What profit is there if we keep his Ordinances and what gain if we draw nigh unto him and have hands laid on us and why have we afflicted our Souls c. like them in Isa 58.2 3. If they do any thing with inlargedness and as they think better than ordinary they then conclude as Leah did Gen. 30.20 God hath endowed me with a good Dowry now will he dwell with me for I have born him Six Sons and they call their duties Zebulun's i.e. dwellings If they find some enlargement in duty and bring forth such things plentifully then say they shall we have something from Heaven to day a smile or a token for good because we have prayed with sighs and tears as well as groans to day and attended upon Ordinances with longings to day now we shall be Gods darlings surely he will make much of us they being ignorant of Gods word of righteousness go about to establish their own and look for acceptance and manifestations of love from their humblings and Prayers which is to be had in by and through Christ only and so they attain it not because they seek it not by Faith but as it were by the works of the Law Rom. 9.31 32. with 10.2.3 4. Their hopes of Heaven and thoughts of Gods love do flow and ebbe are higher or lower according to the workings of their heart in their duties They rejoyce in these things as the Disciples did at the subjection of Devils more than as grown Saints do that their names are written in Heaven Luke 10.17 20. They promise themselves great matters from their performances and submission to Ordinances as if opus operatum the work done did deserve something My beloved I speak not these things to shame you but as Paul did to his Corinthian-Babes as my beloved ones to warn and instruct you 1 Cor. 4.14 and therefore to clear this a little more I intreat you to observe that when Christ had told the young man that if he would leave all and follow him he should have treasure in Heaven Matth. 19.21 almost immediately thereupon Peter said unto him Vers 27. Behold we have left all and followed thee what shall we have therefore this was
till he had finished his work and then his hour came Luk. 13.32 33. When any of the Saints like him have glorified God on Earth by finishing the work God hath given him to do and every one hath his task set him and his work cut out to his hands Eccl. 9.10 then shall he go to be glorified as Christ did Joh. 17.4 5. as he could not die till then so he then would not but die David was a man of a publick spirit and served his Generation according to the Will of God and what then why then he fell asleep when his work was done he went to bed to rest in the bosom of God Acts 13.36 though his body saw corruption which Christs Body who was without sin did not see Indeed David thought to have done more work viz. to build the Temple but that was reserved for another and therefore having done his devoir he fell asleep So it was with Paul when the time of his departure was at hand he was ready to be oftered for saith he 2 Tim. 4.6 8. I have finished my course I have run to the end of my race I have nothing to do but to die So the reverend good old man Simeon could not die till he had seen and could not but die when he had seen the Salvation of God This then is the thing in hand that God having begun a good work will finish it before he take any of his converted ones out of this world he will bring them to their appointed stature it may be some may die in the good old age of Fathers others while Young men in their prime their marrow in their bones after great and glorious atchievements and victories others in their Child-hood while their love is fervent and strong and others in their Babe-state with the milk in their mouth but every one before the time of his departure come shall finish that work which was appointed for him to do 13. 'T is necessary to avoid scruples and objections that I premise this also these states are not so constantly fixed and immutable but that sometimes for a season there may be a variation A Babe may have a Spring-tide now and then but he ebbs again quickly and comes to low-water mark again The Child of Light and Love may walk in darkness God may so hide his face that the Child may not know his Father The Young man conqueror may be buffeted again and perhaps led captive and made a prisoner to a temptation a fit of forgetfulness or sickness may befal a Father and make him forgetful that he may seem to be a Child again but these intermissions rising of the low and fallings of the high do not alter their state No God measures none by particular acts or cases but according to the tenour and constant course of their frames and exercises The Corinthians made a great shew kept a great deal ado yet were Babes Paul himself was buffeted because apt to be puffed up prayed thrice before he had any Answer and yet he was a Father even at that time There may be some unevenness in the high and low and yet no alteration of their states The Church of Ephesus her love and works were more at first than when our Saviour sent her that Epistle and the Church of Thyatica her works more at last than at first yet we cannot conclude from the partial decay of the former or advance of the latter which was best at last for that might repent and this not hold fast which were the duties called for that from Ephesus and this from Thyatira but this we may clearly see that great beginning of zeal may be intermitted and decay and on the other hand that small beginnings may increase to more and more godliness Some persons run without weariness and walk without faintness grow without intermission they meet with no rubs nor lets they are not nipt in the bud and put back by an hard season as some others are 'T is said of the Colossians that from the very day they heard of the Gospel and knew the grace of God in truth that they brought forth fruit Col. 1.6 there was no decay but a growth but the Hebrews they like the idle servant stood still at a stay Heb. 5. and were but Babes for a long time and indeed they met with many a stumbling block in their way which the Apostle indeavoured to remove in that Epistle that they if yet at last might go on to perfection There is a great variety in these things the first last and the last first very often the younger born is the elder grown in grace No man can conclude infallibly as to particular persons what their estate is at present or shall be for the future which brings me to a 14. Premise seeing no man knows nor any man can tell him what he is appointed to every one should aim at and propound to himself to attain the highest state as many a common Souldier doth to be a Captain many a young Student to be a Master and many an Apprentice to be not only a free-man or Common-council man but an Alderman This I speak that none may be idle or negligent but pursue after perfection Great things have been attempted upon a peradventure and an it may be If thou be but a Babe at present and hast been so for many years yet who knows but thou maist be a Father at last Let none therefore say I have heard prayed and waited so long and yet I see no more comes than did at first therefore I will take up with this stint which I have On let none say so for who knows but that after you have been planted in the House of the Lord and become well rooted grounded you may flourish as the Palm-tree grow up as the Cedars in Lebanon you may be fat and flourishing and shall bring forth more fruit in your old age than you did in your youth Psal 92.12 14. If God water thee with the dew of his blessing thou wilt not only blossom as the Lilly but cast forth thy roots as Lebanon thy branches and beauty shall spread and be as the Ofive-tree Hos 14.5.6 The cloud that was at first but as an hand-breadth did at last cover the face of the Heavens and thâ—t was an abundance of rain 1 King 18.44 45. The water that was at first but to the ankies ascended to the Knees and thence upward to the Loins at last it was a river to swim in and not sordable it rose so high Ezck. 47.3 5. The Mustard-seed is but little yet grows to a great Tree So are the workings of Grace in many a Soulgrowing up more and more to perfection Many a man that began with little yet being faithful and industrious hath become master of a great estate Do not despond because great things are difficult and thou art but little in Israel who knows what he may come to therefore press
obligations lie upon thee not to sin and to be dutiful though there were no threatnings nor terrors that attended the omission of good nor commission of evil 6. Go on to attend upon and address to God in the way of his Ordinances and your Duties though you should not meet with all that incouragement which you look and long for commit your selves to God in all waies of well-doing though you have not such joyes and ravishments as some have and you desire Do not serve God meerly for incomes and Revenues be more generous and noble and think it a great honour that thou canst serve him and do thy duty 'T is true God hath made all our duties priviledges and in as well as after keeping his Commands there is great reward his service is not only a means but a part of our happiness yet we serve him best when we do our duty more as duty which refers to God than as priviledge which refers to us and a generous soul will serve God and thank him that it may and more that it can though it have not a penny for its pains and labour though it should bear the burden and heat of the day 'T is not an ingenuous child that will not be obedient longer than it is allured and bribed by fine things 'T is a greater honour to us that we serve God than 't is to him that we do serve him as 't was â—o Solomon's servants more an honour that they waited on him than 't was to him to be waited on by them Blessed are thy Servants said the Queen of Sheba 'T is a blessing to be dutiful beside the blessing that is to come after we have been dutiful Take you care for duty and God will take care for your comfort Only mark that only let your conversation be as becometh the Gospel take care for nothing but that Phil. 1.27 't is said of Christ Isa 49.3 4 5. Thou art my Servant O Israel by whom I will be glorified Now though he laboured in vain as to the Jews in great part yet his judgement work and reward was with the Lord as the Apostles also were a sweet favour unto God though some perished 2 Cor. 2.15 Comfort thy self with this if thou receive no other comfort that thou art doing thy duty the work that God hath given thee to do Thou hast been often at Ordinances and duties and thou hast said Oh that I might see God as well as seek him and yet he hath not lifted up the light of his courtenance upon thee well yet be glad that he hath kept thee in way of duty thou hast need of more patience yet it may be that after thou hast done the Will of God thou maist enjoy the Promise However do thou go on to serve him and make it appear that thou doâ—â— it not out of constraint or for lucres sake but of a ready and generous mind to allude to that 1 Pet. 5.2 and if thou find any duty too hard for thee pray as the Disciples did when Christ bid them forgive seven times a hard duty Lord increase my Faith Luk. 17.9 much and great Faith will help thee to do much and great work 7. And lastly look to Jesus Christ and rowl thy self on him notwithstanding thou do all things well We need not only a Christ for the doing of duty without whom we can do nothing Joh. 15.5 and through whom we can do all things Phil. 4.13 But we need a Christ for the acceptance of what we do even our fruits of righteousness are not acceptable but by him in whom we are accepted our most spiritual sacrifices must be offered on this Altar and by it santified 1 Pet. 2.5 Rev. 8.3 We need a Christ not only to bring us to God at first but alwaies and for ever As our sin is pardoned so our duties are accepted for Christ his sake Christ is all and in all Do all thou canst as if there were no Christ and after that relie on Christ as if thou hadst done nothing as well as thou didst or shouldst at first when thou hadst done nothing In him and with whom and what 's in him is God well pleased The second Use is for consolation to these Babes â—â—â—ough I have in this part shew'd your lowness and weakness yet I have a word two or three of Consolation for you As 1. God will separate the precious from the vile the Gold from the dross he will pick out the best and make much of it though it be but little and for what thou judgest thy self thou shalt not be judged of the Lord as the Apostle tells his Babes in 1 Cor. 11.31 in relation to their odd and ill way of attending upon that great Ordinance of the Lords Feast or Supper as we tender it He will put thy tears into his Bottle he will remember thy thinking on his name when others said It is in vain to serve God and what profit is there that we have kept his Ordinances Mal. 3.14 18. Thou hast toil'd all day and caught nothing yet at his command thou hast cast in thy Net again and hast caught a great draught but some are good and some are bad why though it be so yet God will separate the good from the bad he will gather the good into his Vessels and cast the bad away that I may allude to the story of Peter's Fishing joyned with what is said Matth. 13.47 48. In the story of Sarah Gen. 18.12 15. what grace could you find there and yet God doth and 't is recorded 1 Pet. 3.6 that Sarah called her Husband Lord which she did at that time when the Angel chid her both for unbelief and telling a lye too When the Disciples failed of their duty and promise to Christ he yet picks out this that their spirit was willing Matth. 26.41 He takes it ill that they did not watch yet takes it well that 't was in their heart and they were willing to watch and though they had often miscarried yet our Saviour puts a better interpretation upon them than they or any body else could and tells his Father They have kept thy Word Joh. 17.6 When David prayed God to hear his voice Psal 130.2 he brings in that which at first view seems to be a strange Argument Vers 3. If thou shouldst mark iniquities who shall stand he tells God of his iniquities which might stand as a cloud between God and him But 't is an excellent way to confess our sins when we make our Prayer and then they shall not hinder good things from us because God will not mark them when we do for Vers 4. there is forgiveness with him that he may be feared and for this reason and in this way he doth Vers 7. exhort Israel also to hope in God for with him is mercy yea plenty of it And so he sayes Psal 103.8 and infers from thence that God will not alwaies chide Vers 9. Yea
speak to them a little by way of Application COme poor Babes you that tremble at the Word of God and serve him though it be with fear hear this for your Consolation that the high and lofty one who dwelleth in the high and holy place doth not despise such a trembling soul but will dwell with it Isa 66.2 Jer. 3.13 Be not afraid of the Resurrection nor of Judgement 't will be an happy day for thee read it they self what is said 1 Thes 4.13 18. and 5.1 11. thou hast a friend in the Court of Heaven Jesus Christ thine Advocate and he 't is that shall be thy Jodge who to be sure will not condemn any that are in him although they be but Babes He will rememâ— thyâ— bâ—ur of little love Heb. 6.9 10. as thou maâ—sâ— him telling theâ— afâ—rehand Matth. 25.34 37. where thou hast that he remember what thou hast for 〈◊〉 and placeth thaâ— account which it may be thou 〈◊〉 worth nothing He is so 〈…〉 he will remember no more but he is so righteous that he will not forget thy labour of love no nor thy fear for he hath a Book of remembrance written for them that feared the Lord and thought mark that that did think and it may be could do little more than think upon his name Mal. 3.16 Well then as the wicked should rejoyce with trembling Psal 2. do thou tremble with rejoycing Abide in him keep close to him whom thou hast chosen for thy Saviour and thou shalt not be ashamed before him at his coming 1 Joh. 2.28 Be stedfast and immoveable yea abound alwaies in the work of the Lord for thy labour shall not be in vain at the Resurrection 1 Cor. 15.58 In the mean time live as one that looks for and hastens to the coming of the Lord 2 Pet. 3.11 12. and seeing he will come without sin a Saviour and change thy vile body and make it like to his most glorious Body let not only thine affections but conversation be in Heaven Col. 3.1 4. Phil. 3.20 21. which no man is or can be that doth not believe the Resurrection and Eternal Judgement Be glad therefore and bless God who hath given thee this Milk and taught thee to take it in for else thou hadst been still without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world yea and in the world to come which will be a world of happiness to thee and all Saints who have not their portion of good in this life as the wicked have but 't is reserved for them to be theirs at the Resurrection and Eternal Judgement So much for the attainments of Babes from this Text. V. Of their tasting that the Lord is gracious and their desiring the sincere Milk of the Word to grow thereby From 1 Pet. 2.1 3. THE Apostle Peter had to do with Babes as well as Paul for such were the Jewish Converts generally and having told them Chap. 1.23 that they were born again he doth in this Text exhort them to lay aside all malice and all guile and hypocrisies and envies and all evil speaking to which they being yet as carnal were too prone as was noted before and as new born Babes to desire the sincere Milk of the Word that they may grow thereby if so be or seeing and because they have tasted that the Lord is gracious This tasting is their coming to Christ and believing in him as the chief corner-stone v. 4.6 and their growth is their being built up on him a spiritual House c. Vers 5. which notes both the nature and inclination of these Babes viz. to come to and believe in Christ and withal to grow up in and to be built on him that as he is precious or an honour to them Vers 7. so they may be precious or an honour to him and shew forth the vertues and thereby the praises of him who hath called them out of their darkness into his marvellous light Vers 9. But of their Faith I have spoken before I shall now speak of some of their experience which I conceive is coucht in this word of tasting The perfect Christian hath many senses exercised he is full of many and rich experiences Heb. 5.14 But the Babe hath the exercise of this one Sense Tasting especially which begets in him a desire and longing after the Word for growth that he may suck and be satisfied with the breasts of Consolations that he may milk out and be satisfied with the abundance of glory To allude to Isa 66.11 The Babe hath a taste as soon as he is born and hath Milk given him to eat in which he tastes a sweetness and from which he finds so much nourishment and strength as holds his sonl in life If he were not alive he could not taste and if he did not taste he could not live Experience is often exprest by tasting which is a thing beyond Hearing and is joyn'd with Seeing Psal 34.8 Oh Taste and See that the Lord is good Now as Seeing so Tasting affects the heart and quickens the Appetite and therefore saith he desire the Milk which doth not only express the duty but the nature and inclination of Babes and that grounded on Tasting Seeing or because they have Tasted that the Lord is gracious several experiences as Tastes they have had of this As 1. That the Lord will admit them to Repentance this is of his grace when man had sinned the Law was inexorable a mans Repentance could find no place there for re-acceptance though it had been sought with tears God might have chosen whether he would have admitted man to repent but now he hath it favours of grace and by this the Babes Taste that he is gracious 2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him that they may be saved at anothers cost and charges that he sent his Son into the world to save sinners that through him they might believe in God and that thence they might have hope in God 1 Pet. 1.21 3. They Taste grace in this That God calls for no greater things at their hand than to eat Milk Pro. 28.14 to Repent and Believe the Gospel and doth not put them to do penance in Hell for thousands of years or do some extraordinary tasks of duty in this world and weeping out their eyes wearing out their knees c. 4. They Taste his grace in that he not only commands but invites and intreats them to come to Repent and Believe that they may live That God should condescend so far as to beseech and go a begging to them as the word is that they would be reconciled gives them a Taste that the Lord is gracious 2 Cor. 5.19 20. 5. They Taste it in this That God incourageth them to come by many great and precious promises Isa 55.1 2 3. Matth. 11.28 30 c. Yea he swears to them as he lives that
a Babish expression as if they had deserved some great matter pray what was this all he talks of 't was a great all indeed a poor little Fisher Boat and an old Net c. and was not this worthy to be ushered in with a behold and concluded with a what shall we have therefore Alas poor Babes they thought themselves very profitable servants as our Saviour intimates to them Luke 17.7 c. to what purpose doth Christ tell them this story but to let them know that he owes them no thanks that they are servants to whom he is not beholden for they had done but what was and not all that was their duty to do and therefore makes the Application vers 10. so likewise ye when ye have done all things commanded ye to do say sit down and write at the end of your accounts we are unprofitable Servants Thus he reproved them for expecting a reward as due Christ will reward them not as debt but by the gift of grace Take now a grown Saint and he looks upon his all to be so little and his best so bad that he knows himself in debt to God and not God in debt to him he gives God but his own what he first received and which is still Gods due and never thinks that he merits by paying his debts and doing what is his duty to do When such an one hath done any thing for God he is so far from demanding a reward of debt that he looks for it only as a gift as Paul did 2 Tim. 4.7 8. and doth not attribute the reward only to gift and grace but all the duty and work which he hath done and thanks God for it too 1 Cor. 15.10 he looks on himself as needing Christ Jesus for his acceptance not only after his ill doing but after his well doing and would not be found in any righteousness but that which is by Faith for all the world Phil. 3.9 when he hath done all his duty he looks upon himself as an unprofitable servant as well as he doth when he falls short of doing all his duty or as if he had not done any thing at all as they Matth. 25.37 5. They too often value Ordinances according to the dispenser and administrater of them Some of the Corinthian Babes gloried that they were Baptized by Paul others that it was by Apollo others that 't was by Cepbas 1 Cor. 1.12 16. So as to Preaching they are apt to confine God to such a man or such a sort of men and like the same truth better if one man deliver it than if another and had rather receive the Sacrament as 't is called from such a man than from such a man thus Babishly partial are these poor Babes 'T is true indeed God may make one mans Ministry more useful than anothers and that doth much indear the man and his Ministry to such persons as have sate under it and felt it but when people are divided by this and pussed up for one against another 't is then as carnal as I shall shew hereafter and the Apostle chides them for it as for a Babish trick 1 Cor. 3.4 and 1 Cor. 4.6 When men are not taken with the Ordinance as Gods but as mans 't is Babish as 't is noble indeed to receive the Word not as man 's but Gods 1 Thes 2.13 to overvalue one and undervalue another or to value the Word of God for the mans sake is a foolish and Babish thing Take a grown spiritual Christian and so he be built up in the holy Faith and taught the way of God more perfectly teach him Paul or teach him Apollo or Cephas 't is all one to him yea though it be Aquila and Priscilla Acts 18.24 26. Babes cannot say so they must hear their Paul Apollo Cephas or no body so if they be to joyn in Prayer they are dull and dead if such or such an one do not pray and be their mouth to God whereas an intelligent Saint it may be finds more much more of Gods Spirit breathing in one that these Babes cannot have the patience to hear Many more such things are with you poor Babes but as yet I spare you 6. These Babes are sometimes sensible of their weakness and inability as to outward performances but are not so much observant and sensible of their inward defects as secret pride and confidence in what they seem to do well at any time they say as the Disciples Why could not we cast him out Matth. 17.19 they were aware that there was a defect of power for they attempted to do it but could not yet when at other times the Devils were subject to them there was a spice and tang of pride attended their rejoycing at it Luke 10.17.21 and though Christ thanked his Father for what they had received yet he calls them Babes Vers 21. this word us the Devils are subject to us seems to take away a share from Christ though they say through thy name And you shall find that after they had received the Spirit and were grown to a more spiritual condition that they wholly lay the us aside and give all the glory to God in Christ Acts 3.12 13. why gaze ye on as if we by our power c. God hath glorified his Son Jesus Now you see the us is laid aside and they do not run shares with Christ as they did before So 't is with Babes as to ordinances and duties they find a weakness they cannot do what they endeavour to do to will is present but to do they have not power this they are aware of but now when they meet with any power and stirrings and inlargements they are apt to be lifted up and if not to rest â—n them yet to divide the glory between God and themselves till they grow up and then they say Not I but Christ liveth not I but the grace of God and not to us not to us but to thy name be all the glory But I pass from hence to speak a little to these Babes by way of Application THese things being so which you cannot well deny poor Babes let me bespeak you and exhort you 1. To Consider not only what you ought to do but how you ought to do it not only the matter but the manner of all duties and to measure your obedience more by the quality than the quantity the weight than number of it together with what ends you have in it 't is not the bigness or juiciness of the fruit but the relish that gives the commendation and that is the end you have in doing your duties If thy obedience have not a good relish ad gustum Dei if it do not taste well though thy duties be never so many and well coloured and full of enlarged affections they are not acceptable to God nor a sweet smelling savour to him The usual question that Babes make is about the what of duty what shall we do
say they Acts 2. what must I do saith the Jaylor Lord what wilt thou have me to do saith Paul They mind the matter of duty and ask often about the what but as we should mind what to hear and do so how to hear and do We should not only receive the Lords Supper but so as to discern the Lords Body not only pray but pray according to his Will not only submit to Baptism c. but mind the how and why as Rom. 6.3 5. Col. 2.11 13. God doth not look so much to the hand as to the heart to the action as to the Spirit by which and the end for which 't is done The rich men threw in much more for quantity than the Widdow yet her Mite was more than their abundance there may be more of prayer in a short Ejaculation than a long prayer of many words God is taken more with a little well done than with much good done Deus magis delectatur adverbiis quam nominibus adverbs set out God best as all that he did was good exceedingly and Jesus Christ is not only true but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly bread so adverbs set out our best when we do what we do truly sincerely faithfully c. for these express the Spirit and end of duties A little Gold refined is more worth than much in the Oar and one Diamond hath more of value in it than a heap of common stones A contracted Prayer may have more in it than a long one not that I speak against the inlargedness of any persons affections in duty for if God opens who can shut but that none should place the excellency of a duty in length or meerly in fervency for many things may occasion it when it may not be fervency of spirit wrought by the Spirit of God 'T is not how much but how well not how affectionate but how spiritual that God minds many Lads when they begin to write strive to write much but saith their Master write me two lines well and I will take it better than if you scrible and scrawle a side of Paper Sat ' sat ' cito si sat ' bene 'T is not worshipping at Jerusalem but in spirit and truth that God minds and as 't is to place 't is to bulk To what purpose is the multitude of your sacrifices 'T is a broken heart that I will not despise The Apostle doth not take care only to pray or sing but to do it with understanding and his Spirit also 1 Cor. 14.15 spiritual things should be done spiritually we should not only do the things which are pleasing to God but do them so that the doing of them may be pleasing to him his Will according to his Will 2. Consider what is the true state condition and design of Ordinances and Duties they are not your food but the dishes in which your food is set before you not the water of Life but the Conduit pipes through which 't is conveyed to you 'T is not the end of Ordinances and duties that you should make them your end no they are but means to an end would you take up with food or Physick without health why then with Ordinances without the power blessing and effects of them Though I speak not this to take you off from Ordinances and Duties yet that you may not look for that there which God hath not placed there not have that value for them and trust in them which is due to the God of Ordinances live not without Ordinances but live above them while you use them 3. Be more universal in your obedience and do not confine Religion to certain daies and duties God is the universal good and we are most like him when we are universally so Then shall we not be ashamed when we have respect to all his Commandments Psal 119.6 'T was the great commendation of Zachary and Elizabeth that they walked in all the Commandments and Ordinances of God without blame They did not pick and choose some make ifs and ands as to others but were indeed lovers of all And here is love that we keep his commands viz. all of them and they not any of them are not grievous 1 Joh. 5.3 Every creature is good in one or other respect they are particular goods this or that but God as I said is all good and doth good to all all his commands also are holy just and good and we should study to know do all the good and acceptable and perfect Will of God Rom. 12.2 to be as like God and to do all that God likes as much as possible 4. Observe the proper season of Ordinances and Duties of Hearing and Praying c. every thing is beautiful in its season 'T is the glory of the Tree planted by Preaching watred by Baptism blessed with the laying on of hands to bring forth fruit in season for as it follows Heb. 6.7 the earth which drinketh in the rain that cometh oft upon it precept on precept and line on line and bringing forth herbs meet suitable and seasonable for them by whom it is drest receiveth blessing from God which refers to the Parable of the good ground hearers as what follows Vers 8. refers to the thorny ground There is a time for all things and because man knoweth not his time his sorrows are great upon him 't is unseemly for a man to mourn in a time of joy as 't is to rejoyce in a time of mourning To speak more to Babes 't is not beautiful because not seasonable to be praying in a time that calls for another duty or to be hearing when it may be some duty in your calling or Family calls upon you to be then and there to mind that Babes are too apt to rob Peter to cloath Paul to take from one duty and give to another therefore I speak thus unto them 5. Do what you do more out of ingenuity than fear and more out of thankfulness and gratitude than custom or constraint Many carnal ones come as the people cometh company custom and the Bell more than Conscience tolls them to Ordinances and too often Babes in Christ are in this as carnal that sometimes they do not so properly come as are driven and forced to Ordinances and duties There is a thing called Conscience which when 't is awakened keeps a great deal of do and when men are convinced of sin they will do almost any thing for case and quiets sake and when they have been used to hear and pray and have found some relief by it they are under a kind of bondage and dare not omit it though perhaps it be not a season for fear Conscience should flie in their face they are afraid 't will chide and whip them and therefore to prevent this they will to hear and pray c. Yea but if thou wilt do any thing well do it from a better nature from ingenuity and a child-like spirit as one sensible what
meant the Corinthians themselves for 't is not said some of you but false teachers that came among them who were it may be worse and more infidels than Hymeneus and Philetus who said the Resurrection was past already 2 Tim. 2.18 For these said there was none at all which indeed was to deny Christ to be risen and he that doth so cannot be a Christian not a Babe in Christ but in this Faith that Christ was risen the Corinthians did stand 1 Cor. 15.1 4. therefore I conceive they were some among them but not of them as 1 Joh. 2.19 however the foundation of God standeth sure 2 Tim. 2.19 which is spoken upon a resembling occasion and the Apostle doth not speak this so much by way of charge as caution of accusation as warning Vers 34. I speak this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your warning that you may fear and beware of such Sadducees who have not the knowledge of God nor Scripture Matth. 22.29 and whose evil words and Epicurean language is apt to beget ill manners So that notwithstanding this Objection 't is clear enough that he cannot be a true Christian no not of the lowest Form who believes not the Resurrection of the Dead and Eternal Judgement I shall therefore pass on to shew how the belief of this doth influence Babes and what attainment results from it 2. The Attainment of Babes from this beliet is that they tremble at this Word of God which is a blessed frame Isa 66.2 If the hearing of it make wicked men many times to tremble as it did Felix Acts 24â— 25. If the sense of an after state make men pray as Baâ—â—un did Let me die the death of the righteous and let my afterward so the Hebrew he â— theirs Numb 13.10 How much better influence hath it on Babes in Christ this trembling of theirs is of great use to the working out their Salvation Phil. 2.12 it makes them wary and cautious not to run with others to the same excess of riot c. 1 Pet. 4.3 5. it hath an influence as to disswade from sin so to perswade to duty Knowing the terrour of the Lordâ— with reference to Judgement we perswade men 2 Cor. 5.10 11. The consideration of a future Judgement awes the most eminent Saints as it did Job Chap. 1.14 and 23. and David Psal 119.120 but it makes Babes especially to tremble because they are yet without assurance of Eternal welfare Perfect Love casteth out fear and hath boidness in the day of Judgement 1 Joh. 4.17 18. but poor Babes are all their life long subject to more or less bondage by the fear of death and Judgement Heb. 2.14 15. And this though Christ have died for want of particular application of it to themselves which grown â—aints have attained to and can therefore challenge and brave death it self as Paul did Ram. 8.34 39. 1 Cor. 15.55 57. and can desire rather than fear to die Phil. 1.23 Heb. 11.35 2 Cor. 4.16 18. But Babes are fearful yet God makes use of this fear and trembling to many and great uses for their good and his glory it lays a great restraint upon them as to sin and as love doth others it constrains them to obedience Therefore our Saviour speaks to their own Principle Fear him that can destroy both Body â—nd Soul in Hâ—â— Matth. 10.28 And saith Paul 2 Cor. 5.10 11. we perswade men even poor Babes who walk as men and are got but a little beyond natural men terrour perswades with natural men put them in fear that they may know they are but men Psal 9.20 and they scarce know God or acknowledge him but by the Judgements which he executes Vers 16. Now that which is of most use to perswade men is of most use to perswade Babes who are as carnal and walk as men 1 Cor. 3.1 3. 'T is worth our while to take notice what and how many things are back't by this Argument of judgement to come and the terrour of the Lord. I will but touch them 1. 'T is an Argument to provoke to Repentance Acts 17.30 31. And this is Babes milk which they are perswaded to take by this Argument that there will be a Judgement Day 2. 'T is an Argument for Faith and Baptism too as they are conjoyned here and Mark 16.16 He that believeth and is Baptized shall be saved but he that believeth not shall be damned the fear of this dreadful after-clap of damnation drives many in to Faith and Baptism It perswades men to fear God and keep his commands Eccl 12.13 this perswades men to be moderate in the use of worldly injoyments which belong to the sensual and animal life Eccl. 11.9 10. Luke 21.34 36. It perswades men to embrace and improve Gospel opportunities and the means of grace as our Savour hints Matth. 11.20 24. It perswades men not to censure judge despise and revile one another which Babes are apt to do 1 Cor. 3.3 1 Pet. 2.1 2. I say it perswades them not to do such things Jam. 4.11 12. Rom. 14.10 1 Cor. 4.3 5. 1 Pet. 4.4 5. with Jude 15. It perswades to patience Jam. 5.8 It perswades to abide in Christ Jesus and not to Apostatize 1 Joh. 2.28 It perswades men to watch and be ready Mat. 24. and 1 Thes 5.1 7. In a word 't is a very powerful Argument to engage to every duty and to serve God acceptably 2 Cor. 5 9 10. 2 Tim. 4.1 2. Heb. 12.28 29. Thus we see of what huge use it is to believe the doctrine of the Resurrection and Eternal Judgement as Babes do and do it with fear and trembling 'T is true indeed that love which acts the more grown Saints is the more generous and noble principle yet fear is of great use too for the fear of the Lord is the beginning of wisdom as love is the fulfilling of the Law and under the Old Testament when men were generally Babes Religion is as much exprest by and called fear as under the New Testament 't is by Faith and Love which two Babes are not wholly destitute of though they be acted most by fear The Babes Faith is a fearful Faith which argues its imperfection but the grown Saints fear is full of Faith which is an Argument of its perfection for it loves to please the God it fears and fears to offend the God it loves Self preservation is natural to men and fear hath is great influence on men to avoid what will hurt them as love hath to do what will preserve them 'T is true fear hath torment which perfect love casts out but yet it tends to the escaping of a greater torment and is therefore not a little useful to the state of Babes This then is that which Babes attain to by believing the Resurrection and Eternal Judgement that they tremble at Gods Word of threatning and work out their Salvation with fear and trembling But lest they should fear and tremble more than need I shall
are not carnal and in the flesh as other men are nullum simile est idem though they be too much like yet they are not carnal men for they are in Christ Jesus and though they take too many steps after the manner of men yet they walk nor their whole conversation is not after or according to the flesh as other men who are in and walk according to the flesh and though some are as carnal yet all are not so there are who are spiritual and walk in and according to the Spirit As for them that do otherwise 't is not their Religion but they are to blame for they have not so learned Christ Jesus his doctrine teacheth not but dedocet tales mores unteacheth them such ill manners to walk as men 'T is the Devils Logick to draw an Argument from seeming to being or from similitude to Identity from a particular to a universal and from the concrete to the abstract that because they are as carnal therefore they are but carnal and wholly so because one is bad they are all alike because Professors are to be blamed therefore Religion it self is criminal The grace of God hath taught all to deny ungodliness and wordly lusts to live soberly righteously and godly in this present world which if Prof essors do not do 't is not graces fault but theirs and therefore take heed ye be not offended with Christ and Religion because of them And you professors learn from hence to walk circumspectly lest the way and name of God be blasphemed through you and lest Christ suffer because you sin Let not the world despise you let them not have any occasion given them by you to despise you and that which is better than you viz. the Christian Religion And this leads me to the second Branch of the Exhortation To them within of all ranks 1. IN General to all to walk wisely towards them that are without and within to be circumspect and accurate not as fools but as wise redeeming the time because our daies are few and evil How we should walk inoffensively yea winningly these following Texts will tell us Matth. 5.16 with Tit. 3.8 1 Cor. 10.31 33. with Ephes 5.15 17. and Col. 4.5 6. 1 Pet. 2.12 18. with Chap. 3.1 2. and 8 17. All Saints should exercise themselves to keep good Consciences void of offence to God and to men both them without and them within What other uses concerned all I have taught at the beginning viz. in the Application made in the Introduction to which I refer you what remains as to particulars I shall reduce to two Hâ—ads 1. An Exhortation to grown Saints 2. An Exhortation to Babes 1. To grown Saints to whom I would say these things 1. Remember what you were not only when unconverted as 1 Cor. 6.11 I speak not to that now but what you were at your first conversion viz. but Babes for such were you be not like Israel who forgat Gods work of old Call to mind the former daies Forsan haee olim meminisse juvabit 't will be worth your while and be of great use to you Remember there was a time when you were but Babes and sucklings and how before that God took you by the hand and taught you to go what go-carts and hold-bys you made use of then remember what kisses you have had from his mouth when you were little Children and how he led you forth after that to fight his battles when you â—â—me to be young men and by sighting the fight 〈◊〉 Faith and using the sword of the Spirit which is the Word of God you overcame the wicked one and led captivity Captive if you are Fathers remember him whom you have known from the beginning who hath given you all the experiences and wisdom with which you are endowed Though you can eat strong meat now yet time was you could eat but Milk The remembrance of these things will be of huge use to you to give God the glory of your higher attainments and all your advances from step to step 't will make you greatly useful to the instruction of Babes which is one of your great works and duties 't will keep you low in your own eyes when you see that you owe a beholdingness to God for bringing you hitherto meerly of and by his grace not for any worth or merit of your own 't will help you to know that you were converted long ago and not to think as some are apt to do that all the work was as nothing till they came to such or such a pitch which occasions a neglect of them below that pitch and an ingratitude to God for what went before it and led to it Thus will it be many waies advantageous to remember the work of old 2. Be exhorted to bring forth fruit answerable to your state Time was when fruits worthy of Repentance were the fruits called for but now you are to bring forth fruits worthy of assurance victory and joy in the Holy Ghost 'T is true God had some little praise from you when but Babes but now he expects much more that you bring forth much fruit and be filled with it that you be strong in Faith that you abound in love that ye be filled with all wisdom and knowledge to walk worthy of God to all-well-pleasing and to do all to his glory 3. Be not ashamed of your youngest brethren that are but Babes Paul nay Christ himself was not ashamed to call them Brethren but carry it lovingly gently and tenderly towards them you know the heart of a Babe for you your selves were once Babes as 't is said to Israel in behalf of the stranger Exod. 23.9 and Levit. 19.33 34. It may be some patres aequum esse censent nos jamjam a pueris illico nasci senes poor Babes complain that such and such do not regard them because they are not grown up to their stature but pray remember these things ought not to be so there is an honour due to the weaker vessels and uncomely parts 1 Cor. 12. We should be nurses to these froward Bantlings and crying Babes and as Paul was among the Thessalonians we should be gentle as a nurse that cherisheth her own children nurslings 1 Thes 2.7 4. Give good examples to Babes and abuse not your liberty to their offence I told you that Babes mind example much and if they have bad ones given them especially by good and eminent men they are drawn aside by it as when Peter dissembled the other Jews dissembled also insomuch that Barnabas â—n â—minent person was carried away by that dissimulation Gal. 2.13 â—â—d saith the Apostle take heed lest by any means your liberty become a stumbling block to them that are weak for if any weak and ignorant which is a Babe man see thee which hast knowledge to sit at meat in the Idols Temple shall not the conscience of him that is weak be emboldened gr edified he takes thy
fruit Joh. 15.8 'T is being filled with fruits of righteousness which brings full glory to God Phil. 1.11 And Abraham being strong in Faith gave glory to God Rom. 4.20 If therefore you would glorifie God to purpose grow in Grace 4. While you are but Babes you are of little use to others 't is true the least member is of some use 1 Cor. 12. but 't is of least use A Candle may give some light but none in comparison of what the Sun gives Now we should be as John was not only burning but shining lights and our light should so shine before men that they may see our good works and glorifie our Father which is in Heaven Matth. 5.16 But 2. I proceed to give you some Directions by way of help and assistance to promote and advance grace to growth If and as ever you would grow in grace be exhorted 1. To be humble and lowly in mind Humihty promotes us 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend downward Humility and a low esteem of our selves is the ready way to grow high The Trees spread most upward that have the deepest roots Before Honour is Humility 't is Hoours Usher Prov. 15.33 He that is lifed up is like to fall Prov. 18.12 so Heb. 2.4 with Hâ—b 10.38 But the same God who takes no pleasure in but resisteth the proud is greatly in love with and will assist teach and give grace to the humble Some Babes alas are apt to be pussed up though without cause 1 Cor. 4.8 but pride hinders growth 2. Be thankful for what 's received ingrateful and unthankful persons never or seldom thrive Rom. 1.21 Because when they knew God they glorified him not as God neither were thankful they became vain in their imaginations and their foolish bearts were darkened professing themselves to be wise they became fools But he that blesseth God for what he hath is like to be blest with more as Luke 19.16 26. To every one that hath thankfully acknowledged his Receipts and Improvements shall be given more but from him that hath not even that which he hath or as Luke 8.18 that which he thinks he hath or seems to have shall be taken â—â—om him 3. 'T is no little help to growth to be united one to another in oneness of mind and affection they are not like to come to much excellency that are divided in Jaceb and scattered in Israel for where there are divisions there is least contribution of help and mutual assistance When the Apostle exhorts the Corinthian Babes to be perfect he subjoynes this as conducing thereunto he of one mind live in peace 2 Cor. 13.11 for Love is the bond of perfectness Col. 3.12 13 14. and the blessing of the God of love and peace will be with such as the Apostle tells them 2 Cor. 13.11 and his blessing maketh rich Prov. 10.22 4. Attend conscientiously and with eager desires on the word of grace that you may grow thereby use Ordinances to make use of them for your perfection to which end they are as much designed as to bringing in Ephes 4.11 Pastors and Teachers are for the perfecting of the Saints for the edifying of the Body of Christ and every member thereof till we all come to a perfect man Desire therefore the sincere Milk of the Word that you may grew thereby 1 Pet. 2.2 5. Get better acquaintance with Christ Jesus The Apostle knew Christ Jesus in a good measure and yet that he might perfectly win him and perfection by him and attain to the mark and the prize he breaths and presseth after more even the excellency of the knowledge of Christ Jesus Phil. 3.8 14. Babes in Christ know not the Father and are unskilful in the Word of righteousness now the Father cannot be known but by the Son nor grace grow but through the distinct and excellent knowledge of Christ Jesus our Lord 2 Pet. 3.18 As ever therefore you would grow in Grace and attain assurance of the Fathers love look after the distinct and excellent knowledge of Christ which consists mostly in being â—ound in him i.e. his righteousness in knowing the power of his Resurrection though it be by the fellowship of his suffering and by being made conformable to his Death by desanding that we may ascend as he did Phil. 3.9 10. Ephes 4.9 10. 6. Would ye grow make use of the Promises then which are given not only that we might escape the pollutions which are in the world by lust and so be made partakers of a divine nature 2 Pet. 1.4 but that we might cleanse our silves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 and might add grace to grace to abound and be fruitful as it follows in 2 Pet. 1.5 8. The Covenant refers to our being and birth but the promises to our well-being and growth if therefore Davids house do not grow he hath recourse to the Covenant 2 Sam. 23.5 but that it may grow he hath recourse to the Promises 2 Sam. 7.25 29. As ever therefore you would enjoy what 's promised and contain'd in the Promise be careful to do that to which the Promise is made as for instance Would ye that God be a Father and not only a God to you and you be to him not only a people but Sons and Daughters then be ye seâ—arate and touch not the unclean thing 2 Cor. 6.17 18. and mark it these Promises viz. of being a Father c. are of most use to the perfecting of us for so it follows 2 Cor. 7.1 having these Promises the Emphasis is in these let us cleanse our selves c. that so we may injoy what 's prâ—mised viz. God as a Father c. A little to inform you about making us of and improving promises I shall to prevent a mistake inlarge further on this head Some persons do think that the chief if not only way of improving promises is by believing as they call it than which I think there is scarce a greater mistake that is in this sense when they read or hear a promise as that God will be a Father that all things shall work together for good c. they think there is to more required but to believe that God will make this good and do as he hath promised there is no question but he will for he is faithful that hath promised and cannot lye but beloved let me tell you lest you deceive your selves that 't is not so much Faith as obedience and practice which is necessary to the enjoyment of these promises if you practise the duty to which the promise is made God will make it good whether you believe it or no 2 Tim. 2.11 13. but if you believe it a thousand times over and do not do the duty God is under no obligation to make good the promise If you love not God how can you expect that all things should work together for good to
after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God through Jesus Christ our Lord with the mind I my self do serve the Law of God Rom. 7.25 There is therefore no condemnation to me who am in Christ Jesus and walk not after the flesh but after the Spirit Rom. 8.8 Though I wretch that I am may be sins Captive yet not â—â—s Subject that I should obey it in the lusts thereof sin may domineer but hath no dominion over me because I am not under the Law but under Grace Rom. 6.1 18. thou Satan knowest that I am none of sins Servants Beside 5. I confess my sin and have my pardon and what dost thou Satan say to this or what canst thou say against it that God should forgive my sin according to what is said in 1 Joh. 1.8 9. have I not reason to be of good cheer though by reason of thee my warfare is not accomplished yet God hath spoken to mine heart and said Son be of good cheer thy sins are forgiven thee 'T is not against thee that I have sinned