Apostle Paul names a fourth viz. Babes for though they be as carnal yet they are in Christ 1 Cor. 3.1 but a degree below Children as I think to make apparent in the following discourses To clear the way I shall examine this Text 1 John 2.12 13 14. Which whether it denote and assert distinct Classes or kinds of Saints is yet the question But I hope to evince that these are three distinct ranks and states of Saints not with reference to their natural years Partitur hic in sequeatibus Christianus ia Classes tres Puerorum Adolescentum Scuun quae discrimina non secundum aetatem sed seeandur gradus diverso tjus prosectus qui in Coristo est intelligi dâ—bâ—t Grot. in Loc. or the time of their standing as to conversion and profession but with reference to their proper and peculiar attainments whether elder or younger for years and standing Indeed the Scripture doth not measure them by that but by this rule or else there could not be any gradual Apostasie in any Saints as there was in them of the Church of Ephesus Revel 2. or any standing as 't were at a stay as it seems to be with them Heb. 5. So that their measure is to be taken by their attainments and proficiency not by their years See Wisd 4.8 9. for though with the ancient there usually is wisdom yet gray hairs are not always wise which made Elihu speak as he did Job 32.7 9. The wise are always old but the old are not always wise 't is not how long they have stood or how many years they have been in Christ but their injoyments experiences proficiency and fruitfulness that denominates one above another some may be in Christ before others who yet may be out-grown by others that came in long after them as most of the elder Disciples were out-grown by Paul a younger Brother a Post-hume 1 Cor. 15.8 9 10. one born out of due time as he speaks of himself who yet labour'd more abundantly than they all so many that are last shall be first Some that are young for years may be Fathers for experiences and attainments when others that are old and aged as to time may be but young and raw in knowledge and practice Some are but children when they are old and others may be men when they are but young as Timothy was who knew the Scriptures from the cradle and from the breast as 't were or from a child Some are but like David a youth and stripling and yet of more true valor and worth than Goliah who was a man of war from his youth that I may speak by allusion The Apostle tells us of some that for their time if that had been the measure might have been Teachers of others might have attained to a great degree but were such Punies and Babes that they needed to learn the A. B. C. of Religion they were dull of hearing had very weak stomachs and an ill digestion Heb. 5. From whence this clearly and roundly follows that a man many men may be of long standing in Christ may be old Fathers for years and yet be but Babes for understanding and ability to digest the strong meat of the Gospel Whereas other men that are but Babes for time but newly-new-born may be men in Christ as Paul was in a little time according to that phrase of his 2 Cor. 12.2 if I may so apply it and out of the mouths of such for their time but Babes and Sucklings there may be more perfect praise than from elder Persons men of many years standing 'T is true gray hairs found in a way of righteousness are a Crown of glory and usually the elder the wine is the better and as to many of Gods Saints their works have been more at last than at first and their latter end better than their beginning Father Abraham Father Job Father Moses Father Paul and some others were Fathers not only for age but grace in Act. 21.16 there is mention made of one Mnason an old Disciple who was another Gaius an entertainer of the Apostles and Saints but he is not called an old Disciple meerly as I suppose for his years or age but that he was as much a Disciple as he was old from his new birth his Discipleship saith and obedience ran along and kept pace with his age that as he grew in years so be he did in grace he was an old Disciple a good proficient in the School of Christ 'T was a great commendation to Andronicus and Junia not only that they were in Christ before Paul but that they were of note eminent signal and of renown viz. for their religion Rom. 16.7 Glorious because gracious things are spoken of old Zacharie and Elizabeth Luk. 1.6 7. And 't was the great praise of the Church of Thyatira that her last works were more than her first But though it were thus with some 't was not so with all that were of equal age and standing with these for some were ever learning and learnt but little ever doing yet did but little the widows mite was more than theirs that cast in much Philadelphia that had but little strength did effectually do more than Ephesus of whom greater things are spoken Heb. 3.8 with ch 2.2 3. Every man in Christ is not a man in Christ Jesus but a child it may be or perhaps but a Babe In this Text of Johns here were Children that were Fathers Children that were young Men and Children that were but Children and some others are but Babes for under these four heads all are contained To clear this a little more let us consider each Verse a part and briefly vers 12. I write to you little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the same word we render little children Vers 13. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. is common to them all to Fathers to young men and to children and so Mr. Cotton understands it on Verse 12. and Grotius so doth Zanchie nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. filiorum omnes veri Christiani quòd per ministerium Apostolorum regeniti sint Christo Deo In or under this name are comprehended all true Christians because by the Ministry of the Apostles they were begotten or born again to Christ and to God so again on Verse 13. Nâ—m Commune omnibus Christianis nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a name common to all Christians So that this word notes not any distinct state as the other three do viz. Fathers Young-men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children all which words the Apostle useth but this once and that in this distribution except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more Verse 18. but the other viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth seven or eight times in common to them all and accordingly the priviledge annexed forgiveness of sins is in common
to them all to the youngest as well as the eldest to the Child and Babe as well as to the Young man and Father-Saint though it be not known by nor manifested to all alike If it should be here inquired why the Apostle useth the diminutive so often and speaks to them as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children I Answer that it may be an allusion to the manner and custom of the Jewish Teachers which was to call their Scholars Ketamin little ones yet withal it notes with what tenderness he loved them and how dear they were unto him as having begotten them by the preaching of the Gospel as Paul did the Corinthians whom he calls beloved Sâ—ns 1 Cor. 4.14 15. and the Galatians whom he calls by this name little Children Gal. 4.19 and as our Saviour did his Disciples John 13.33 in conformity to whom John who was the Beloved and loving Disciple useth this word But I proceed to Verse 13 14. where we have three distincts Classes or States of Christians with the proper and peculiar Attainment which is the character of each of them 1. The Fathers who had the knowledge the most exact and perfect knowledge of him who was from the beginning that is Christ Jesus as 1 John 1.1 with John 1.1 2. The ancient of days the everlasting Father as Christ is called Dan. 7.9 13 22. and Isa 9.6 Who is the same to day as yesterday and will be for ever Heb. 13.8 The Alpha and Omega the beginning and the ending which is and which was and which is to come Jehova Rev. 1.8 'T is q. d. you are well acquainted with his several dispensations and workings from first to last And this is repeated Vers 14. Secondly The Young-men of whom 't is said that they have overcome the wicked one and Verse 14. that they were strong that the word of God did abide in them viz. in strength like Josephs bow Gen. 49.24 and that they had overcome the wicked one Thirdly The little Children of whom 't is said that they have known the Father viz. as their heavenly Father who hath loved them This is the summ of these Verses which Interpreters generally understand to be spoken of all the orders of Christians and that there are no other than what are comprehended under these three names viz. that all Saints are either little Children or Young-men or Father-Saints but with submission I conceive that there is a fourth inferior to or younger than the youngest of these who are and are called Babes who do not as such and as yet know the Father as the little Children are said to do Mr. Cotton doth render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes as the vulgar Latine doth infantes but saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferius quiddam significat quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith Erasmus Insans a Babe is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which last word the Babe-Saint is exprest in Scripture again and again and is of a lower form than the little Children as God willing shall be made to appear hereafter when I come to handle the Characteristical differences of each state Of which for the present I hint only this in the General that the Fathers are so called whether elder or younger for years from their great experience and wisdom having gone through each of the inferior States the Young-men are denominated from their strength of faith whereby they overcome the evil or wicked one the little Children have their Character from knowing the Father which notes a state of assurance and the Babes from eating milk the first principles viz. repentance saith c. with desires after growth all which is evident from the several places of Scripture where these distinct Classes and forms are mentioned and that under these very names all which we shall examine God willing in the following treatise Having thus given a general account of my intendment and design viz. to treat of the several Classes and forms if I may so speak of Saints I shall for the present make some general application of the whole and speak a little first to all and then to every one of these To all 1. Love one another without dissimulation unfeignedly and with a pure heart servently 1 Pet. 1.22 but love not the world nor the things of the world viz. the lusts of the flesh the lusts of the eye and the pride of life 1 John 2.15 16. to both these that preceeding and this succeeding the Text doth the word I write unto you and I have written to you refer He obligeth all of them to these two things because their sins were forgiven them Verse 12. and each of them by their particular priviledges viz. the Fathers because they have known him that is from the beginning the young men because they are strong and are Conquerours the Children because they have known the Father q. d. seeing these things are so love one another as I said before and love not the world which is that I now say 2. Let none measure himself by another nor make comparisons either for lifting up or casting down 1 Cor. 4.6 8. Some of the Corinthians were apt to be puffed up because of their supposing themselves to have attained more than others which is an ill sign for though they were high in gifts and parts they were low in grace for they were but Babes and therefore the Apostle pulls down their Plumes with this quick interrogation Who makes thee whoever thou be who makes thee to differ And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory pride thy self and boast as if thou didst not receive it Grace gives us no leave to be proud nor to despise undervalue others And on the other hand there are some poor souls and I believe there were such among the Corinthians as I shall clear by and by that are apt to despond when they compare and measure themselves by others when a Dwarf stands by a Gyant a man of low stature by a tall one as David by Goliah he seems comparatively to be no body but yet is for kind a man a perfect man for all that or notwithstanding the great and vast difference that is between the one and the other Many poor souls when they see how they are outstript in knowledge faith love and patience by some that came into Christ long after themselves are apt to think that they are no Saints because they are not such Saints and this seems to be the case of some of the Corinthians as I newly hinted which will appear from 1 Cor. 12.15 c. There were some who were but as the foot both in state and sense the very lowest member of the body and were therefore too prone and inclinable to think that they were not of the body for thus the Apostle speaks to them
the grudge and picque against his Brother David Saul also ey'd him with an evil eye when his Victories increased and the ten thousands were attributed to David and but thousands to himself 1 Sam. 18.5 9. Thus 't is with weak Christians they are apt to envy their superiors and betters the very grace of God but let envyings as well as wrath be laid aside which the Apostles speaks to Babes 1 Pet. 2.1 2. On the other hand let not the strong despise the weak but bear with and bear their infirmities which is to fulfil the Law of love and of Christ Gal. 6.2 3. with Rom. 15.1 7. this honour is due to these weaker Vessels for God hath bestowed it upon them he hath so tempered the body that the hand cannot say to the eye I have no need of thee nor again the head 't is strange for the head is Christ yet his Church is his fulness Ephes 1.23 much less can any of the members say to the feet I have no need of you nay much more those members of the body which seem to be most feeble are not only convenient but necessary And not only we do or ought to give but God himself doth give more abundant honour to that part which lacketh 1 Cor. 1.12.21 24. 'T is said Prov. 22.2 The rich and poor meet together in the same body and the Lord is the maker of them all he that made him poor and thee rich could have made him rich and thee poor and as 't is now the rich need the poor as much as the poor need the rich therefore despise not the poor and low Job tells us that he despised not nor durst to despise the cause of his Man-servant no nor of his Maid-servant no though they contended with him for as he saith he could not Answer it to God who made and fashioned his Servant in the womb as he did himself Job 31.13 15. Excellent arguments Well then let not the Babe envy the Young-men c. In a great court many times there is a special favorite but all the rest are apt to envy him though they also are in the same court because they are not favoured and honoured as he is Every one would be the only one So too often in the Court of Heaven upon Earth i. e. the Church Jesus Christ the King of Saints takes one or other as John to be his bosom favorite and truely the other ambitious Courtiers cannot bear this they look upon such a person with an evil eye as Peter did upon John as you may read John 21. When Christ Jesus had told Peter not only what he must do but suffer also in relation to which he makes sure of his love first for one that loves not or loves little will not do or suffer much or willingly yet after this being told of his sufferings and nothing of that nature said concerning John he seems to take it ill and is not able to forbear asking the Question and what shall this man do which was a spice of envy for Christ takes him up for 't with an angty what is that to thee Joh. 21 15-22 When some poor souls Babes that they are see Children-Saints made so much of that they enjoy the light of Gods countenance and lie in his bosom all the day long and others Youngmen-Saints making great conquests and obtaining victories over temptations and when they hear Father-Saints tell long stories of their antient acquaintance with Christ through every turn and dispensation and what variety of experiences they have had in all conditions and withal how little joy victory experience c. they themselves have they are apt to envy and regret the others enjoyments and glory So perhaps on the other side when the Fathers hear the younger ones speak of experiences how they lisp and speak but dimidiata verba half words and see how short they fall of their attainments when the Young-men see how the Children are baffled and led into captivity by temptations when the little Children see how ignorant the Babes are and that they know not their Father at such times the rich and strong are apt to deride or at least to undervalue the poor and weak as unworthy of their company and converse 'T is but too common with them that know much to know it too much and for them that are wise and rich though but in their own eyes so many times to have very low thoughts and to speak as meanly of their inferiours but it should not be so with Saints if it be 't is their infirmity not to give it a worse name let not therefore him that eateth strong meat despise him that eateth milk nor let him that eateth but milk envy him that eateth strong meat that I may allude something to what the Apostle speakes in another case Rom. 14.3 6. Seeing there are several degrees of Saints let all be willing that each may have a share and portion at a Sermon or in an Epistle as here in 1 Job 2.13 14. or at least that some may be spoken to at one time and some at another for we cannot speak to all at once Some men must have patience at a Doal for all cannot be served at one time so it is in this case Some when they come to a Sermon think nothing worth the hearing but what is spoken to their case and truly almost so many minds as men if it be not a discourse for humbling saith one for consolation saith another for exhortation saith a third 't is nothing worth Thus one is for Paul another for Apollo and a third for Cephas some for Barnabas and others for Boanerges some for the Law and others for free-grace some for Faith and others for Works Fathers are for antiquities Young-men for wars Children for love-tokens and Babes for milk But my beloved all should wait for their meat and portion in due season And 7. Every one should endeavour to make the best use of what they hear and read All Scripture is profitable and is written for every ones learning Are Fathers spoken to 't is of use to the younger sort to provoke them to aspire and endeavour after such attainments and experiences and therefore the Apostle resolved to go on and to treat of perfection strong meat and doctrine though his Hearers were but Babes Heb. 6.1 Are the younger sort spoken to 't is of use to Fathers to call to remembrance what once they were for such were some of you And also to stir them up to thankfulness that God hath advanced them to a state of which it may be said such honour have not all the Saints and to say as David did Who am I O Lord God and what is my house that thou bast brought me bitherto 2 Sâ—m 7.18 I have heard of an eminent person who had been with others at a Sermon and when some complained and seemed to be offended because the Preacher was a Boanerges and threatned
past from a Babe to a little Child and from thence to a young man the little Child knows but two states being gone no further than from a Babe to a little Child but the Babe is acquainted with only his own state at present and knows not what 't is to be any thing of what is proper to the other three only this he is pâ—st from death to life from being a sinner to bâ— a Saint though but a weak one Of their several attainments and proper Characters I shâ—l treat hereafter more particularly if God permit Heb. 6.3 5. The disparity or difference that is between those Saints as such is not in their gifts but graces and not in common but iâ— special grace No nor only in accessaries and complemental but in principal and fundamental graces proper to each state 'T is not in their gifts but graces for 't is possible for persons to be full of and rich in gifts yet poor in grace as the Corinthians were they came behind in no gift 1 Ephes 1.7 they were full they were rich they reigned as Kings they were wise strong and honourable at least in their own if not others esteem 1 Ephes 4.8 and 10. and yet were but Babes and as carnal 1 Ephes 3.1 And therefore the Apostle shews them a more excellent way than that of gifts viz. grace and in special the grace of Love 1 Ephes 12.31 and 13.1 3. Apollo was a man very eloquent mighty in the Scriptures and being instructed in the way of the Lord was fervent in Spirit and taught zealously diligently and boldly yet needed to have the way of God expounded to him more perfectly Acts 18.24 26. And this was done not only by a man Aquila but a woman Priscilla Apollo was a man in parts but a woman it seems was more a man in grace The Corinthians that came behind in no gift yet came behind in and fell short of many a grace So that the measure of a mans excellency is not to be taken by what gifts of knowledge and eloquence he hath but by what grace he acts Again this measure is not to be taken from common but from special and saving grace not from profession but practice There is common Faith and the Faith of Gods Elect there were foolish as well as wise Virgins are seeming as well as truly religious persons the stony ground hearers made a fair shew in the flesh and the thorny brought forth fruit but not to perfection Which is an argument that they knew not the root of the matter or the grace of God in truth for that brings forth ripe fruit Col. 1.6 There were some that through the knowledge of Christ had escaped the pollutions of the world yet licked up their vomit and therefore their nature was not changed but they were Dogs still and wallowed again in the mire and therefore though they were washed yet were Sows still and not really converted so as to have a saving work upon them 2 Pet. 2.20 22. Surely saith the Apostle they that went out from us were not of us but a bastardly brood 1 Joh. 2.19 where he speaks of them as distinguished from the us which word us he mentions five times by way of distinction and the word they six times in that one Verse Yet again the measure is not to be taken from accessary graces which conduce chiefly to the well-being the comfort and refreshment or if I may so speak the recreation of Christians as Joy Ecstasie Rapture c. but from the graces which are essential and proper to each state as wisdom and much experience is for Fathers strength and the Word abiding for young men Love for Children and repentance c. for Babes Now as any person doth act the substantial and fundamental graces of any state such is his denomination and as he passeth from one to another such is his advance and preferment 6. As this difference is to be measured by graces wrought and acted so 't is made by the grace of God working and actuating these graces in us 'T is grace that makes the difference not only between Saints and sinners but between Saints and Saints that it makes it between men and men in taking one and making him a Saint and leaving the other in his sins is clear from Matth. 11.25 Rom. 9.13 16. and ver 21 24. with many other places And 't is as clear that grace and the good pleasure of God makes the difference between Saints also that the one hath more grace and improveth grace more than another 1 Cor. 4.7 and 12.11 18. Indeed God worketh all things according to no counsel but the counsel of his Will and who shall say to him Why hast thou made me thus His wind bloweth as where so how it listeth and as he sheweth mercy to whom he pleaseth so 't is what and how much he pleaseth the first and the after increase is of God he gives five Talents to one two to another and but one to a third and 't is not the man but the Talent that brings in the gain as the Apostle when he had said I live corrects himself with a not I but Christ liveth in me and my life is by Faith Gal. 2.20 And when he had said He laboured more abundantly than they all he seems to recall it and saith Not I but the grace of God which was bestowed upon me and was with me viz. to assist and enable me 1 Cor. 15.10 Luke 19.16 And 't is observable how Paul alters his language when he speaks of what he did in a state of nature and what he did in a state of grace then he attributes all to himself I was this and I did this he was alwaies a great proficient I profited more in the Jews religion than many of my contemporaries that were of my standing Gal. 1.14 But when he is converted though he laboured more than any and outwent his Seniors yet he is not arrogant and assuming but modest and thankful Not I but the grace of God that was with me q. d. Though by nature I was forward and zealous yet as to this work and labour I have reason to attribute it and pay my gratitudes not to nature but to grace Well then as 't is of grace that one is taken and another left so 't is of grace that one is promoted and advanced more than another that John lyeth in his bosome that Paul grows so fast that he increaseth with the increase of God is of God and of the grace of God that one should be a Father and another who is may be was in Christ before him should be but a Babe still is of grace One would think wise men should know most yet by grace Babes are wiser Matth. 11.25 That strong men should do most and yet the weak do more 1 Cor. 1.25 31. That the Children of the Kingdom should not enter but Publicans and Harlots should is a difference of graces
the comfort wherewith he was comforted of God 2 Cor. 1.3 6. in which exercise he was not a little conversant 2 Cor. 11.28 29. Thus then you see that this body is so compact that the communion between the members is lively sympathizing and assistant as if it were every one 's own case This indeed is the excellency of this great piece of Gods work that all the members are so joynted that if you touch one all the rest feel it and have a sense of it as the Head also hath if any of his members be abused Acts 9.4.5 There are many carved and other painted pieces that please the Eye to look upon them but have no life nor sense if you touch one part the rest are not concerned but in this body they rejoyce together and suffer together according to the good or evil any members meet withal If but a Toe be trodden on the Head feels it and cries out Saul Saul why persecutest thou me If Peter be in Prison the Church is at Prayers the members of this body are partners in joy and sorrow if they laugh 't is together if they weep 't is together like twins in one As each member contributes to the making up and edification of the whole Ephes 4.16 So each partakers of the enjoyments or sufferings of the whole or any part And to this purpose God hath framed thus harmoniously and admirably this body made up of these members Babes little Children Young men and Fathers all of whom are necessary and assistant to the edification and perfection of the whole Structure III. A further continuation of the Praecognita things to be premised 8. ALL these ranks and states and each of them have a measure to which they are appointed and a degree wherein they are fixed The Foot is fixed to its place and measure so are the rest of the members so 't is in this body though with this difference that some who yet are Babes may be little Children and so go on from degee to degree yet there is constantly these fixed states of Babes Children c. so that they who are appointed to be but Babes go no higher and so of Children that come not to be young men and Young men that come not to be Fathers Though I cannot say this or that person is fixed to be a Babe a little Child c. and shall be no other yet I can say that the state of a Babe c. is fixed and that they who are appointed thereunto proceed no further Some die young as Jeroboams Son who run his race as soon as he could go almost The Thief on the Cross died almost in the moment or hour wherein he was new born and yet might have more grace and be of an higher degree than some that were converted before him and lived longer after it God saith in this case as to the Sea Thus far shalt thou go and no further As he appoints the times and habitations so their estates and riches to which as 't is said of their daies they cannot pass There is the measure of every part Ephes 4.16 and the measure of the Stature Vers 12. and of the gist of Christ Vers 7. of Faith Rom. 2.3 And as God hath appointed who shall be members so also what growth each of these members shall attain to for they increase with the increase of God viz. of his appointment as well as blessing and production Col. 2.19 as all Christs members were written in Gods Book so the growth of them to they are not to be all of the same stature but according to the measure that is allotted to them some live and die Babes c. 9. Every one shall have grace suitable and sufficient to his state and degree The Father for his the Young man for his and so of the rest God will seed them all with the food of their allowance or food convenient for them to allude to that of Agur Prov 30.8 A Babe shall have Babes grace Babes food and rayment Babes allowance and portion and so shall all the rest have what is suitable to and sufficient for them That which will fit and suffice one will not another but the God of all grace of all sorts and degrees will sit and furnish them all As our Fathers according to the flesh dispose of and to their Children according to their age and capacity so doth the Father of spirits his Children As to Talents Mat. 25.15 The Lord gave to every man according to his ability or faculty as Erasmus or as Dr. Hammond in his Paraphrase what was competent for that employment place office exigence of business intrusted to him and agreeable to his capacity In case of temptation he will not suffer them to be tempted above that they are able 1 Cor. 10.13 In case of duties he lays on them nothing but what is necessary to their state and condition Act. 15.28 Our Saviour would not put new Wine into old Bottles i.e. he would not put his Disciples on Fasting which was at that time a duty too hard for them Matth 9.15 17. He would not lay mens duties on Babes or Children no he hath a special tenderness for his little ones he as Jacob did his drives them gently as they can go as he doth also them that are with young and if his Lambs saint he takes them into his bosom Isa 40.11 He doth not as the Pharisees bind heavy burdens or if he do he will put to his helping hand God keeps a good Table he hath several Dishes Milk for Babes and strong meat for grown persons And in the first place he takes care that Peter seed his Lambs and then his Sheep Joh. 21. The Mother forgets not her sucking Child to be sure though she doth not neglect the rest the weak little ones shall be made much of and have the breast or the spoon often because they cannot digest much at a time that I may allude to that in Isa 28.9 10. Precept shall be upon Precept line upon line here a little and there a little God will give all their portion in due season and divide his Word aright among them they shall have suitable dividends He will give the tongue of the learned to one or other that he shall know how to speak a word in season to him that is weary Matth. 17.28 Isa 50.4 and to others also as John did to Fathers Young men and Children He will not break the bruised Reed nor quench the smoaking Flax but support that and cherish this he will not cocker the wantons but use the Rod as well as rebuke them sharply that they may be found in the Faith Still as their case and condition is such is the administration to them Our Saviour would not say more to his Disciples than they could bear Joh. 16.12 and so he hath taught his Apostles to tread in his steps when Paul found the Corinthians to be but Babes he
sins Ephes 2.1 2 3. They escape the gross pollutions which are in the world through lust The other portion of Milk viz. Faith is of more hard digestion with them and stays long in their mouth before they let it down For saith the Text 't is but Faith towards God it is but in motion and tendency rather in fieri than in esse in acting than acted and this not so much and properly towards Christ as towards God not excluding Christ but that they have less still in exercising Faith towards Christ than towards God But as to Repentance they are better skill'd and able to act it at a better rate than Faith In relation to this there are three things which I shall do 1. Shew that this is the first Milk that Babes eat And 2. That they are better at eating this viz. Repentance than Faith 3. The nature of Repentance and how Babes act it 1. That this is the first Milk they eat which will the better appear by considering who have been and are accounted Babes throughout the whole Scripture as 1. The most and generality of the people of God under the old Testament There were indeed some Fathers as Abraham c. but as I may say there was but one of a sort as Abraham the Father of the faithful Job of the patient Moses of the meek c. There were also some young men who were strong and overcame the evil one as Joshua and Caleb who followed God fully the Word of God did abide in them but there were Babes in abundance as the Apostle tells us Gal. 4.3 4. When we were Children the word is Babes i. e. Vers 4. when we were under the Law we were in a state of bondage rather as servants than Children Vers 7. And accordingly the milk given these to eat was the doctrine of Repentance for Christ Jesus was under a vail and represented to them mostly in types and shaddows and their Faith was but towards God and Christ 2. The people of God in John Baptist's time were but Babes generally and therefore he also fed them with milk the doctrine of Repentance yet still directing their Faith to Christ who was to come after him his doctrine and Baptism was that of Repentance 3. In Christs time while in the world most of Disciples were but Babes as was hinted heretofore And Christ himself gave them Milk for their first feeding yet mixt with Faith as Mark 1.15 Repent and belive the Gospel which he in Vers 1. calls the beginning of the Gospel of Christ as 't is called in the Text before us Heb. 6.1 They did also believe in God and our Saviour calls upon them to believe in him also as an advance of their Faith Joh. 14.1 Again 4. All at first Conversion are Babes and to all these is Repentance better known than Faith for some time more or less and the first doctrine Preach'd to the first Converts was Repentance Acts 2.38 and they that are appointed to be no more than Babes feed on this Milk all their daies 2. I am to shew that Babes digest this and are better at it than at Faith Love c. They are best at Repentance 't is their excellency or the chief of their attainments not that they are better at it than the Saints of higher Forms but that as they have more need of it so they are more Artists at it it being their trade and calling than they are at other graces The best of the generality of the Jewish Saints under the Old Testament lay in repenting and returning a word in great use under that dispensation in weeping and mourning all which belong to Repentance So in John's time the fruits were to be such as were worthy of or agreeable and suitable to Repentance as their highest pitch in Christs own time not only Peters weeping bitterly but other such like Acts were found among the Disciples as the best of what they had attained to So in the Hebrews this leads the Van that they repented from dead works who yet were unskilful as to the word of righteousness The Corinthians among whom were so many Babes were famous for repenting as may be seen 2 Cor. 7.10 11. Having cleared these two things I come now to shew briefly 3. The nature of Repentance and how the Babes do act it As to the nature of it I shall proceed gradually and discover it by several steps The 1. Whereof is a sight and sense of sin The first work of the Spirit is to convince of sin which is not only to let men see it but to make them feel it that they may be sensible what an evil thing it is to be a sinner There are indeed some common Principles like seeds scattered here and there in the hearts of men that live under the sound of the Gospel before this powerful conviction come upon them and by which way is made for Conversion As not only that there is a God and that he ought to be worshipped which the Heathen also have but that the Will of God is the rule of worship and that this Will and rule is reveal'd in the Scripture from whence we learn what the good is which we ought to do and the evil which we ought to leave undone that he who transgresseth this Law doth sin that whoever sins deserves the wages of sin that all are sinners that every sinner stands in need of a Redeemer and Mediator that Jesus Christ Immanuel the Son of God and the Virgin Mary is this Redeemer and Mediator and that the benefit as to Salvation which accrews to us from this Christ is by Faith in him But though these Principles be owned by men and God makes use of them to work on men yet they amount not to a powerful and converting conviction without a particular application and setting of them home by the Spirit of God How many have this common notion that they are sinners yea that they are such and such sinners as Swearers Drunkards unclean c. yet are far enough from seeing the ugliness and feeling the burden of sin so as to repent of it Therefore the conviction I speak of is accompanied with a sense which is called pricking at heart Acts 2.37 made by a special application of sin and usually if not alwaies in the first place of one or other particular sin For not only common reason tells us that generals are known by the particulars wherein they exist but experience also tells us that you shall scarce find any man that is convinced of a bad nature but by a bad life The tree is known by its fruit Hazael would not believe the Prophet that he had such a dogged nature No nor Peter that he had so treacherous an heart till sad experience made the conviction by its own breaking out 'T is by a particular conviction of sin either that of omission or commission that men come to believe the more general corruption of
Christs Disciples that they Love one another Joh. 13.35 and by this they are known to have part from death to life because they love the Brethren 1 Joh. 3.15 Where give me leave to note this as to this Epistle of John the great duty urged in it is to love one another spoken to and of all the children of God and the sin so much declaimed against is hating or not loving of one another and when he saith Chap. 3.8 He that sinneth is of the Devil he meaneth this sin in special For saith he Vers 9. whosoever is born of God doth not commit sin viz. this sin because the seed of God of whom he is born remaineth in him which is the same reason that is given by Peter pressing to the same duty 1 Pet. 1.22 23. and Vers 10. he distinguisheth the Children of God from them of the Devil by this very thing and Vers 12. instanceth in Cain who was of the wicked one as he proves by his breaking this command of loving his Brother And perhaps the sin unto death spoken of Chap. 5.16 19. is meant of this sin for such an one abideth in death Chap. 3.14 compare Chap. 3.7 16. with Chap. 5.16 19. and this seems to be very clear But to proceed as to the thing in hand viz that Babes Love the Brethren 't is clearly manâ—fested by this among other things that they are ready to minister to their necessities as occasion opportunity and ability gives them leave to do The Apostle boasts of his Corinthian-Babes that he knew the forwardness of their mind and boasted of their readiness to this thing 2 Cor. 9.1 2. and the Authour of the Epistle to the Hebrew-Babes tells them Chap. 6.10 that God was not unrighteous to forget their labour of Love which they had shew'd to his name in that they had ministred and did continue to minister to the Saints and upon this score he is perswaded such good things of them as accompanied and contained Salvation Vers 9. of so great an esteem is this grace of Love warranted and adjusted by ministring to the Saints And indeed 't is the great thing for which Jesus Christ saith Come ye blessed of my Father inherit the Kingdom prepared for you why Lord for I was hungry c. and you ministred to me in doing it to mine Matth. 25.34 40. This labour of Love is not in vain in the Lord. I might inlarge on this Theam but it shall suffice to have toucht it And now that Babes may behold themselves in this Glass I shall summ up their attainments and characters briefly thus They have the Foundation laid they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ they have all things necessary to the being of a Saint and such as accompany or contain Salvation though not enough to a well-being here or to have an entrance ministred to them abundantly in Heaven as other Saints have they have all constituting and essential Graces as Repentance Faith Love though not in so perfect a degree as the other Classes have they press forward after their manner in desires to grow though they cannot run the race yet they walk in the way of Gods Commandments they press after to follow the other Saints though slowly as the Poet said of Ascanius sequitur non passibus aequis and are not able to keep pace with them This is their picture the draught of their attainment the particular features and lineaments whereof are described before in their respective places to which I reser you I must now proceed to shew them their desectiveness in comparison of other Saints and wherein they are as carnal that I may provoke them to jealousie and emulation and thereby to perfection III. Of the Babes defectiveness in comparison of other Saints and wherein they are as carnal and walk as men 1. Of their defectiveness and wherein they fall short in comparison of the higher Classes of Saints THat they fall short of Fathers and Young men who are strong Saints 't is needless to take up much time or many words to declare because 't is so obviously known and easily granted by all but that they fall short of the little Children is that which I am to evince The character of little Children is that they know the Father viz. to be their Father 1 Joh. 2.13 But the Babe-child the Infant of attainment as well as daies the sucking Child that is sed only with Milk though he have a Father and a Father that provides for him yet he knows him not to be his Father The generality of the Old Testament professors were but Babes and their usual way of address to God was as the God that made Heaven and Earth the Creator and sometimes as the God of Abraham Isaac and Jacob the Promiser But seldom not above twice as a collective body addrest to God as their Father the places where they did so address are Isa 63.16 and 64.8 both which are rather Prophecies of what they should do hereafter than assertions of what they did do as some conceive And in this latter they address to him as a Father viz a maker and Soveraign as appears by calling themselves the clay and God the Potter and telling him that they were the works of his hand And to prevent an Objection that may be made from the Prodigal who did at first address to God as his Father I will go to my Father and in my Fathers house it might be in this sense of a Creator as in Dent. 32.6 beside I may say that he seems to be the representative of a returning back-slider Luk. 22.32 rather than of a Convert at the very first and though returning also is a Conversion and works much like what it doth at the very first yet it hath respect to a former relation which was not wholly cut off as was the case of returning Israel in Hâ—s 1.7 Jer. 3.1 5. where they speak of him as theirs though they had been called by him Lâ—ammi not my people and almost divorced by him which they deserved to be Sâ—or a while at the beginning of the Gospel the Disciples were but as Babes for they knew not the Father Job 14.6 11. And 〈…〉 them to pray Our Father yet 't was long ere they had learned to ask of the Father in the name of Christ Joh. 16.23 24. or to know their union with the Father and the Son and therefore our Saviour tells them so often that they should know and enjoy more at that day what day viz. when he was ascended to the Father for then 't was my Father and your Father my God and your God Joh. 20.17 And the Spirit descended from the Father the Holy Ghost not being given till Christ was glorified Job 7.39 saith Christ At that day ye shall know 〈◊〉 I am in my Father and you in me and I iâ— you which yet you know not though it be so Joh. 14.20
takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God
wrath and the flashes of Hell fire to sinners he â—â—ld them 't was one of the sweetest and most â—â—mfortable Sermons that he had heard of a 〈◊〉 time for said he I bless God I am delivered 〈◊〉 it all This is to make a good use of a Sermon Do you that are Saints hear Sermons Preacht to sinners to shew the misery of their condition then bless God that hath converted you Do you that are sinners hear Sermons Preacht to Saints to shew their priviledges and happiness then pray to God to make you Saints also Thus all and every one may make a good use of every Sermon they hear Do not be offended or take pet and say I had as good to have staid at home what doth this concern me Oh let not any say so Concern thee There is no truth no doctrine but doth more or less concern thee be thou a sinner or a Saint be thou a Father Young-man little Child or Babe And this brings me to speak particularly a few words to each 1. To Fathers I entreat you for so I am commanded to do 1 Tim. 5.1 I entreat you to lay aside childish things and let it not be said of any of you that you were once a man but twice a child 'T is not comely for aged persons to play the child or to play with children Saith the Apostle When I was a Child then indeed I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Cor. 13.11 The aged men and women should be sober and grave teaching and giving examples to the younger sort Tit. 2 2-4 So Paul propounds himself Phil. 3.17 with 20. Brethren be followers of me and mark them that walk so as you have us for an example for our conversation is in Heaven Which it seemâ— was written by him when he was Paul the ageâ— it being when he was prisoner at Rome and then he stiles himself Paul the aged as well as a prisoner Philem. 9. Fathers and old men love to be telling stories so do you read Lectures of your experiences to the younger sort and tell them as David did his Children what God hath done for your soul Tell them how God converted you how God carried you on step by step from Faith to Faith and from one degree to another till you became Fathers in Israel I might add also disdain not to learn for St. John writes to you Fathers also concerning brotherly love and not loving of the world as if you had not perfectly learnt these things But 2. To Young-men I say Be strong in the grace that is in Christ Jesus and the Word that abideth in you acquit your selves still like the good Souldiers of Jesus Christ as Paul speaks to the young-man 2 Tim. 2.1 3. And intangle not your selves with the affairs of this life the love of the world that you may please him who hath chosen you to be Souldiers Ver. 4. The Fathers are for counsel but you young-men for War they sit at stern but you must fight the glory of young-men is their strength be strong then in Faith for thence is your victory by which you overcome the Devil and the World Eph. 6.16 1 Joh. 5 4-5 and flee youthful lusts 2 Tim. 2.22 For they war against your souls 1 Pet. 2.11 From these 't is no cowardise but courage even in young-men who are strong and Souldiers to run and flee away Take heed of Pride also to which young and strong-men souldiers are very prone young and strong men use to vapour and boast how they can cast the Bar Vault Leap and do seats of activity and arms what vâ—ctories they obtian Well though your marrow be in your bones the Word of God abiding in you yet be not listed up for Pride goeth before a fall A mans Pride shall bring him low how high and strong soever he be Prov. 29.23 And the helpers of Pride or strength shall stoop under him because of Gods anger Job 9.13 For God resisteth the proud therefore ye younger be clothed with humility 1 Pet. 5.5 3. To the Children-Saints I say be obedient to your Father whom you know and know him to be loving and be loving to your brethren whom you are to love for your Fathers sake and whom if ye love not you love not the Father 1 Joh. 4.20 21. 1 Joh. 5.1 2. The Fathers are for knowledge the young-men for strength but you are for love your state and age is proper for love 4. To the Babe-Saints I say with the Apostle 1 Pet. 2.1 2. As new-born Babes desire the sincere milk of the Word that you may grow thereby seeing ye have tasted and as yet but tasted that the Lord is gracious Milk is your proper food desires your proper Acts growth that which is set before you as their end and tasting i. e. experience the provoking of your appetite and desire thereunto Desire it then that you may grow thereby to a stronger constitution and higher Stature II. Several things premised for the further clearing and understanding of this Subject before I speak to each Classis HAving already given a general account of my intendment I shall for the more clear and distinct proceeding lay down several things as Pracognita necessary to be known before I handle each Classis or form by it self and a part As 1. There is a vast difference between the least or lowest of Saints and the highest of men that are but meer men and unconverted between the worst of Saints viz. Babes and the best of men viz. Philosophers an d Moral men Socrates and Seneca c. are great instances how far men may go by Natures help and Paul who was called Saul before his conversion how far a man may go by the help of the Law Phil. 3.6 And yet the least Saint in the School of Christ outgoes and surpisseth all these 1 Cor. 1.18 31. and 1 Cor. 2.6 10. for he is taught of God Matth. 11.25 and though he be but a Babe yet he is in Christ and though as carnal yet not a carnal man 1 Cor. 3.1 as all are that are not in Christ Jesus and so new-creatures Gold though but in the Oare exceeds the best of clay and earth so a Babe-Saint which is but Gold in the Oâ—re doth yet exceed and excel all other mâ— which are but clay and of the earth earthly The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens because 't is a living thing and moves from an internal principle of life which they have not And the wisest of men Solomon tells us that a living Dog is better than a dead Lion all which imports that life is the excellency of any being and the more life the more excellency Now men that are not converted are dead in sins wherein they walk as the Prodigal was Luk. 15.32 and all were Ephes 2.1
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 forward Our degrees like times and seasons are in the Fathers power and are hid from us but to make us the more watchful and industrious If thou have a mind to know the way and means of growing rich then 15. And lastly I premise this that God usually builds us up by that which he brought us in by viz. his Word and Spirit Nutrimur ex iisdem è quibus constituimur While we behold the glory of the Lord in the Gospel glass we are transformed into its Image from glory to glory by the spirit of the Lord 2 Cor. 3.18 The same Spirit that convinceth of sin doth convince of righteousness yea of judgement and victory too Joh. 16.8 The gists given to Pastors and Teachers as well as those given to Apostles c. are for the perfecting of the Saints the edifying of the body of Christ till we all come to a perfect man i. e. to the measure of the stature of the fulness of Christ Ephes 4.13 Now that every part of the Body hath a several measure is clear Vers 16. But the Gospel and the gifts of Ministers are lest to carry on this measure and perfect it in every one till all come to make up the whole body compleat which body is the fulness of Christ who filleth all in all i. e. supplies what every part hath Ephes 1.23 The Apostle tells Timothy how useful the Word is to make every man of God perfect for 't is profitable for four things which haply may refer to these four states for surely 't was not only to make the Preaching but the hearing men of God perfect 2 Tim. 3.16 17. 'T is profitable for Doctring to teach even Fathers themselves for reproof of young men if rash and proud for coirection of little Children if wanton for instruction in righteousness which refers to Babes of whom it is expresly said that they are unskilful in the word of righteousness Heb. 5.13 We are born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever and this is the Word which by the Gospel is preached unto you 1 Pet. 1.23 25. and it follows Chap 2. 1 2. Wherefore laying aside c. As new-born Babes desire the sincere milk of the Word that you may grow thereby God brings us in and builds us up by his Word And this I hint that the Preaching of the Gospel may not be despicable in any of your eyes as if when a man were once converted or had attained to some degree of Grace he were past hearing Oh no you see plainly that that by which he begets us he brings us up by we grow by the Word as well as we are begotten by it and 't is not till one or two but till we all come every one to our perfect stature so that the whole body and every member is perfect and intire lacking nothing as to its proper complement Having thus endeavoured to clear my way I shall now God willing and enabling proceed to treat of the several Classes and Forms in their order from the several scriptures which are to be sound speaking on thâ—se Subjects of which sort I hope to find more than are ordinarily thought of this being a Subject that I never yet met with handled distinctly or conjunctly by any person The FIRST CLASSIS or FORM OF BABES From 1 Cor. 3.1 2. and Heb. 5.11 13 c. In relation to these I shall proceed in this Method and shew first that there is such a Classis Form or state of Saints as this of Babes below that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children 2. I shall shew what their attainments and therein what their characters are 3. Wherein they are as carnal and defective more than any of the other sorts are And 4. What use is to be made of this in relation to them without and them within I. That there is such a state THE word Babe is used sometimes in a natural In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other times in a Metaphorical sense in a Natural sense and thus 1. A Child in the Womb is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babe as Luke 1.44 The Babe leapt in my Womb for joy 2. A Child new-born is called a Babe as was our Saviour once Luke 2.12 and 16. Ye shall find the Babe wrapt in swadling cloaths 3. 'T is used also to denote children grown up as I may say to Boys and Girls so in Matth. 21.16 Out of the mouths of Babes and sucklings thou hast perfected praise and though the word there used for Babes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Etymologists derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non fando because they cannot speak a word that often signifies one that cannot speak and is joyn'd with Sucklings which are usually such yet these were speaking and praising Babes for they cryed Hosannah to the Son of David and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children Vers 15. Lastly 'T is used indefinitely for Children of any underage that survive their Parents Psal 17.14 they leave the rest to their Babes such as we call Orphans 2. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Babe is used when applyed to Morals in a Metaphor cal sense and that first by way of commendation and excellency as 1 Cor. 14.20 Brethren be not Children in understanding but in malice or in evil be ye Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye Babes but in understanding be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Thusâ—o be Bâ—bes as to unacquaintedness with evil were an excellency worthy of our ambition Secondly Babe is used by way of diminution derogation and disparagement to set out the defectiveness of persons in understanding and other attainments Isa 3.4 opposed to them in Vers 2.3 so 't is opposed to men or being persect in understanding 1 Cor. 13.11 and 14.20 and joyned with foolish Rem 2.20 'T is all one
as to be a Servant in bondage to the rudiments of the world opposed to the adoption of Sons or having the spirit of Sons Gal. 4.1 6. it notes unsteadiness and instability such are tossed to and sro Eph. 4.14 In which places the word should be translated Babes and not Children as sometimes ' t is It notes an ignorance or unskilfulness Heb. 5.13 opposed to them who have their senses exercised to distinguish and discern things and consequently to approve of what is best 'T is in this last Metaphorical and Moral sense that I am to speak of Babes and by the way 't is perhaps not unworthy of observation that in the Metaphorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once used as I remember and that by St. Peter 1 Ephes 2.2 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word so frequently used by St. Paul though by both they mean the same state of persons as appears by the Milk which both mention when they speak of these Babes Now that these metaphorical Babes be they young or old for years are a sort of professers inferiour to and of a lower rank than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children which St. John speaks to I evince not only from the different words used and that so frequently * Of which before in the Introduction which is not inconsiderable but from the characters and proper attainments of the one and the other state which is the best proof and indeed such as is undeniable and cannot be gain-sayed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in John is rendred little Children is once used by Paul to denote want or weakness of understanding 1 Cor. 14.20 My Brethren be not Children in understanding that therefore it cannot be meant in that place of these little Children which John speaks of is clear as the Sun for this is the excellency which John attributes to them that they know the Father they are called little Children from knowledge which notes an understanding that amounts to assurance but Babes considered in nature or in grace know not their Father so that from this very character 't is apparent that the state or rank of Babes is below that of little Children these are Sons and know it but Babes though they be yet know not i. e. have not the assurance that they are so though they have the things that do assure yet they have not for want of light either the assurance of the things or assurance by them but are in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not reprobates as we read it but without proof as the Apostle speaks to the Corinthian Babes 2 Cor. 13.5 They sought a proof of Paul's Apostleship and he requires a proof of their Conversion but they were less able to prove this than he was able to prove that as Vers 6. He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without proof So that though they had grace yet it was so weak in its actings operations that it afforded them no assurance as strong and vigorous grace useth to do The Star-light of their grace is not clear enough in Babes to discern their conversation by it and many times 't is clouded too that the Stars do not appear and though grace live in their hearts yet the light and comfort of it may be wanting for though every man having the power of reflecting upon his own actions can discern what thoughts are in him and what affections and can tell what he loves what he fears and grieves for and the like yet he may still be questioning and doubting whether this his love sear grief c. be gracious spiritual and truly holy actings or not whereof the reason is this because though the Spirit which is in a man knows the things of a man 1 Cor. 2.11 Yet what is the true worth of these things which are in him and whether given him of God and wrought in him by God unto Salvation this we cannot know but by a supervening light of the Spirit who is not only the worker of Grace in us but is given us to discover and enlighten it to us Vers 12. Now without this light or Testimony of the Spirit which the little Children have but Babes have not 't is with them as with the natural man who knows not the things of the Spirit Vers 14. Whereas the spiritual man judgeth all things wrought in him by the Spirit by the light thereof Now Babes not being spiritual but as carnal 1 Cor. 3.1 the Apostle could not write of such things as he did to the spiritual chap. 2.13 but was sain to seed them with milk like Babes as they were for they were not able as the spiritual were to bear meat viz. strong meat having weak stomachs chap. 3.2 They like the Hebrews could hear of and believe in Christ in some kind but to take him as Christ crucified as the great high Priest as their righteousness they were yet in great part to learn and to digest which was the case both of the Corinthian and Hebrew Babes as will appear more anon by comparing 1 Cor. 3.2 with Heb. 5.10 11. c. for then by these distinct attainments and characters 't is as I hope made plain that there is a Classis and Form of Babes in Christ who are a degree below the little Children and of this state of Babes I shall treat first because they are the beginning of the new Creation of God and I am apt to believe that the Kingdom of God and of Christ in Heaven and in Earth is made up and filled up more of these than of any other sort not to say than of all the other sorts that is to say that there are more Babes in Christ than there are Children or Young men or Fathers to which peradventure that saying of our Saviour may bear a Testimony in a fuller sense than 't is commonly understood though I doubt not but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children there spoken of be meant in a natural and litteral sense The place is Mark 10.14 Suffer the little Children to come to me and forbid them not for of such is the Kingdom of God Of Infants or Babes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must there signifie Christ taking them into his arms Vers 16. I say of Infants both in a natural and spiritual sense doth the Kingdom of Heaven consist as well as if not more than of others II. Of their Attainments 2. THE Second thing I am to treat of is their Attainments and Characters in relation to which I shall consider and compare 1 Cor. 3.1 2. with Heb. 5.10 to the end and chap. 6.1 2 3. in both which the Apostle useth the same words and things concerning them and the explanation of the Milk and Meat in the Corinths is clear and full in the Hebrews for he speaks plainly and without a Parable He having spoken much of the Spirit spiritual
wisdom c. they must have line on line now and then a little Isa 28.9 11. they must have the same things over and over as little-ones when they go to School are a great while a learning their Alphabet and must be shewn again and again which is A and which is B c. a man must lisp and stammer and tone it to them in their way Many a young Student takes a great deal of pains is ever reading but is not Master of what he reads and the fault is not so much in the memory or the Will as in the understanding so 't is with these Babes they hear and read much but cannot digest and concoct it no though they remember it but strong men love to make their meals of strong meat Heb. 5.14 Again 4. Babes are defective in this that they have not attained to use or an habit as they of full age or the perfect have as much difference as there is between habit and disposition so much there is between Babes and grown Saints for so the distinction is Heb. 5.14 Habits are full of skill and strength and make operation easie whereas dispositions are faint and weak meer essays and attempts such as are in Babes to speak and go They have not like David as to his Armour been used nor habited to such things and cannot go nor walk in them as others can that have try'd again and again we easily do things we have been used or wont to do but we are bunglers at things for want of use and habit which is the case of Babes so that the difference between these and grown Saints is as much as between manhood and infancy the strength and weakness of the one and other as between an habit of perfection and an imperfect disposition and inclination 5. Babes are defective in this that they have not the senses exercised the taste they have as before but not all the senses exercised to discern both good and evil Heb. 5.14 that which strong men have Babes want viz. discerning faculties and an ability to distinguish things that differ that they may approve of the things which are most excellent as Paul prayed that the Philippians might be able to do Chap. 1.10 compared with the Margent and not only hold fast that which is good For want of this skill of discerning 6. The Babes are apt to be tossed to and fro with every fair wind of Doctrine and to be abused by crafty mates and false teachers that can make and fit as well as feign words on purpose this is hinted in Ephes 4.14 That we henceforth be no more Children gr Babes ussed to and fro and carried about with every wind of doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive And of all them to whom Epistles were written the people that are called Babes were in most danger as the Corinthians 1 Cor. 4.15 21. which is the occasion of his putting them upon watching standing fast in the Faith to quit themselves like men and to be strong 1 Cor. 16.13 And again tells them his fears of them lest as the Serpent beguiled Eve in her infancy through his subtlety so their minds should be corrupted by false teachers from the simplicity that is in Christ 2 Cor. 11.1 5. and again Vers 12 15. so the Hebrews the Babe Christian Jews in Judea were in great danger of being turned aside by false teachers which occasioned that Epistle to them and the Jews dispersed also were in the like danger as appears by a Pet. 2.1 3. and 3.17 and the Galatians also as is evident from Chap. 1.6 9. and the scope of the whole Epistle but the little Children are more fixed and firm 1 Job 2.18 27. 7. The Babes defectiveness is seen in this that they serve God rather after the manner of Servants than as Children they are as the Prodigal did at first wish to be as hired Servants This is clear from Gal. 4. the Heir Vers 1. as long as he is a Child gr a Babe differeth nothing from a Servant but is Vers 2. under Tutors and Governours a Schoolmaster the Law Chap. 3.24 and while they are Children gr Babes are in bondage under the Elements or rudiments of the world Vers 3. which be calls beggarly Vers 7. and tells them 't is though they desire it to be in bondage Vers 7. and opposeth the Son and Servant Vers 6. But now the grown Saints stand fast in the liberty wherewith Christ had made them free as Paul exhorts Gal. 5.1 and will not be again intangled with this yoke of bondage but worship God in Spirit and in Truth Thus have I shewn wherein Babes are defective in comparison of other Saints and now I must shew worse things than these viz. their carnality wherein they are as carnal II. Of their being as Carnal and walking as men THese poor Babes are but a degree above Carnal men though they be not carnal yet as carnal Many of them are so for as I have once and again hinted there are degrees among them and they are not acted nor do act all alike some of the Babes are less defective and less carnal than others Of the Corinthians the Apostle speaks not only that they were Babes and not spiritual but that they were as carnal and walkt as men there was but little difference in many things between them and meer carnal men men in and walking in and after the flesh 1 Cor. 3.1 3. This will appear in alas but too many particulars and instances As 1. They were as carnal in this that there was among them envy strife and division or faction Vers 3. and because of this which was undeniable the Apostle appeals to them and makes them Judges whether they were not carnal and walked as men viz. in the flesh or according to men and not according to God as Grotius expresseth it Are ye not carnal ye cannot deny it 't is undeniable You cannot deny that ye are envious c. it witnesseth and is not only witnessed by others to your faces and therefore you cannot deny but you are carnal for such things are the works of the flesh Gal. 5.19 21. and it comes from below not only from earth and men but from Hell and the Devil who worketh these things in the children of disobedience and in you who are herein disobedient children if ye have bitter envying and strife in your hearts glory not and lie not against the truth for this wisdom descendeth not from above but is sensual earthly and devilish Jam. 3.14 15. 'T is such as a spiritually and heavenly wise man would be ashamed of Whoever then be found such as these Corinthians are but Babes and as carnal how high soever they may carry it and how great soever their name may be the same thing that denominates them Babes will denominate any or all others so where ever 't is found Only this is to be
will not be laid to thy charge 5. Though thou be but a Babe yet God hath some praise from thee 't is true indeed he hath more from others but yet 't is true that he hath some from thee thou dost help to perfect his praise 'T is one of the burthens of these poor souls that they are such unprofitable servants not only as others are in that they do but their duty but alas in that they do not do their duly but fall short of it and the glory of God herein is God glorified when much fruit is brought forth but as for us say they we bring forth but little 'T is true but yet thy Mite of grace gives a measure of glory all the good-ground Hearers brought forth fruit to the glory of God though some more than others Matth. 13.8 When the Pharisees were displeased at the Hosanna's ascribed to Christ by little ones and are angry with him that he had not rebuked them as if they had taken Gods name in vain for say they with a scorn Hearest thou what these say Yea saith he have ye never read Out of the mouths of Babes and Sucklings thou hast perfected praise Matth. 21.15 16. Christ hears their Hosanna's with joy and gladness as that which full-fills a Scripture and helps to fill up the praise and glory of God A Babe is one of the joynts and members of the Body and supplies its measure even to the perfection of praise As 't is in Nature there is one glory of the Heavens another of the Earth One of the Son and another of the Moon and Stars the Heavens declare his glory and the Earth his goodness for 't is full of it the Sacred and Royal Pâ—ophet doth not only admire the Heavens and the Sun but the Moon and Stars too and that in the very Psalm where he speaks of Babes and Sucklings from whence our Saviour quotes it Psal 8.2 3. For as 't is in Nature so 't is in grace not only the greatest but lesser Luminaries not only the highest but the lowest creatures do contribute something to the praise of God the Sun indeed shines bright and gives a great lustre but the Stars also do twinkle so though an Abraham c. is strong in Faith giving great glory to God yet Gods praise is not fully perfected till the Babes contribution be taken in small though it be In the body the least member in an House the least Pin hath its use and tends to the perfecting of the whole and vessels of an inferiour office serve not a little to eek out the glory of more honourable one The Milk that the Babes do eat doth every spoonful of it give praise and glory to God Repentance doth so Faith towards God submission to Ordinances trembling at his Word desires after growth love of the Brethren these all praise and glorifie his name though not with so loud a voice and so open a mouth as that and the higher attainments of Children Young-men and Fathers doth do And the truth of it is that 't is not a little glory which accrews to God hereby for that these poor Babes who have so much corruption and not without considerable temptations too should yet be kept from Apostafie that Grace should live like a spark of fire in the midst of waters and not be extinct is a wonder and such an one as that 't is not so great a wonder that other Saints of higher Forms cleave close to God as that these do noâ— that the Devil is conquered and baffled by them as that he is defeated by these 't is much to the praise and glory of God and his grace though not so actually given by them as 't is by others 2. The second Branch of this Use is to exhort Babes to be humbled that they are but Babes i. e. as carnal and not past the spoon and so incapable of having strong meat to eat or of any more than the Alphabet of Religion such as we Preach to sinners viz. Repentance and Faith towards God c. which is but Milk and this especially concerns them who are old in years and yet but Babes as to understanding and practice who have been professors of long standing but little proficiency 'T is a prime part of the Christians ingenuity to be low and vile in his own eyes under the sense of impersections and defects yea and that though God be pacified towards him Ezek. 16.60 63. Let Babes therefore that are as carnal though they be in Christ Jesus be very humble in the sense of their defectiveness and which is worse their carnality Especially considering 1. That they have enjoyed means and helps by which they might have been more spiritual had they not been dull of hearing We are all careful to use means but we should take one care more and that is to make use of means to profit thereby the want whereof calls for being humbled The Apostle might well twit the Corinthian Babes with this you boast of Paul Apollo and Cephas but is it not a shame to you to be carnal under such mens Ministry The more persons are priviledged with means the more improved should they be by the means and if not so they should be the more humbled for their non-proficiency Many of you have had not only the Milk but the Cream of the Gospel and are ye yet carnal let it then be for a lamentation and answerable Humiliation 2. Be the more humbled considering that many of the more refined sort of Heathens would have scorned to be so carnal as some of you the Apostle upbraids the Corinthian Babes and thereby provokes them to shame by this very thing 1 Cor. 5.1 2. It is reported commonly and in this fama non est mendax report is no Lyar that there is Fornication among you and such Fornication as is not so much as named recorded of any amongst the Gentiles that one should have his Fathers Wife and yet ye are puffed up and have not rather mourned It should deeply humble Christians to be guilty of that which the Gentiles are not and scorn to be 3. Let your Humiliation and Humility be the more that ye have been better taught Ephes 4.17 21. and that for a long time Paul had spent a year and an half among these Corinthians Act. 18.11 and had written to them two or three times and was yet ready to come again to correct their Bâ—bish-carnality as 2 Cor. 12.14 with 20.21 and Chap. 13.1 2. Our Saviour upbraids his Disciples with this that he had been so long with them and yet they were ignorant of the Father and of him Jeh 14.9 and another time asks them as one grieved and angry too How long shall I be with you will ye never learn c. 'T is with this that the Author of the Epistle to the Hebrews twits them also that for their time and standing they might have been Teachers and yet were still to learn yea
And yet further to shew the influence and power of this witness by which the Children know their Father I shall discover several other effects thereof which though I might refer to another part of this discourse viz. either that which is to shew the injoyments or that which is to shew the frames of these Children yet I shall chuse to place some of it here in a few particulars SECT 3. Shewing what the effects of this witness are and the influences they have upon the Soul and Spirit of the Children 1. THE Soul that hath received this witness is filled with a great deal of joy of which though I speak yet 't is joy unspeakable and full of glory yea though the person be in the midst of afflictions temptations and sufferings yet the Spirit of God and of glory rests upon it and dwells there 1 Thes 1.4 5 6. 1 Pet. 1.6 7 8. and Chap. 4.14 't is so great that there is want in the words that are and want of more words than there are to express it significantly this work cannot be worded 't is such an experience as comes not under expression All the Eluquence in the world cannot acquaint you with the sweetness of this honey so well as the taste can and doth do 'T is like the new name which no man knows but he that hath it a stranger doth not intermiddle with this joy And as none knows it but he hath hath it so he that hath it cannot make it known as he hath it 〈◊〉 single witness that of a mans own Conscience afford so much joy as the Apostle found it did 2 Cor. 1.12 what incomparable joy must that be which flows from a double witness viz. That of the Spirit bearing witness with our spirit that we are the Children of God this is the joyful sound it 's such Musick as makes the Soul to leap and dance for joy Hos 2.14 15 16. They were Babes and under bondage in Aegypt but now they sing like the Children that had heard the joyful found of the Silver Trumpets proclaiming love and peace in their youth they sang when God had proclaimed them his Sons and first-born and called them his Sons out of Aegypt 2. Notwithstanding this joy yet consistently enough they blush and are ingenuously ashamed in the sense of their former sinfulness which made them unworthy of such favour yea worthy to have been Children of wrath for ever The Fathers lips were no sooner off from them of the returning Prodigal but the first words he utters are Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son Luk. 15.20 21. And this confession was a great part of his gratitude and so taken by his Father for this interrupts not their feasting and rejoycing together This ingenuity is an effect of this assured reconciliation as 't is in Ezek 16.62 63. I will establish my Covenant with thee and thou shalt know that I Jehovah viz. gracious and merciful that thou maist remember thy waies Vers 61. and be ashamed c. but when this When I am pacified toward thee for or notwithstanding all that thou hast done saith the Lord. 3. By reason of this Testimony the little Children have a great deal of considence and boldness towards and with God If our hearts condemn us not we have confidence towards God 1 Joh. 3.21 but how much more when by the Spirit which he hath given us we know that he dwelleth in us and we in him Vers 24. This is the perfecting of love viz. assurance is love with us made perfect which gives us not only a boldness at the throne of Grace 1 Joh. 3.21 22. with 5.14 15. but in the day of Judgement Chap. 4.17 for there is no fear in love thus made perfect but it casteth out fear and fills with confidence and boldness familiarity and freedom 4. The little Children having received this Testimony long exceedingly to be with their Father not only to have their affections and conversations in Heaven but to be personally there Few Saints are willing to die that are but Babes and know not the Father and I fear if God should not take them to Heaven before they were willing and desirous to die I say I doubt that Heaven would be very thinly peopled as to that sort of his people But when they have got assurance that God is and Heaven shall be theirs they sing their nune demittis with the reverend good old man Simeon Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation And not only Paul 2 Cor. 1. 8. and Phil. 1.23 but all the seed that have received this Testimony Ephes 1.13 14. the first-fruits and earnest of happiness do sigh and groan and long yea and think it long till they be set free Rom. 8.23 While here they are absent from the Lord and 't is not without self-denial that they are willing to stay here but while they must be here they are hugely ambitious to be acceptable to God as 't is 2 Cor. 5.9 and to serve the Churches good as 't is Phil. 1.23 24. They are sure that though they suffer with Christ yet they shall be glorified together Rom. 8.16 17. and therefore they would as they are bid hasten his coming and Pray Come Lord Jesus come quickly And surely might they have their wishes either Christ should come to them or they would go to Christ within a very little while But yet remembring that they are not their own and that they serve not God only for their own advantage but his glory they are made willing to wait all the daies of their appointed time though it be a warfare as 't is in that Text in Job till their change come Rom. 8.23 24 25. As much as they long to be at home they would make no more hast than good-speed This much of the first thing The second follows SECT 4. Shewing how the Testimony of the Spirit may be distinguished from delusions of Satan and the presumptions of our own hearts IT may be some or other may be yet fearful and suspicious lest they should mistake and be deceived and so meet with the true miseries of false joyes 't is all one to the Devil which way any go to Hell so they go there whether through the common road and dirty high-way of prophaneness immorality and irreligion or through the Fields and pleasant walks of a Form of godliness which hath its Joys Raptures Transports and Ecstasies too for the evil spirit doth ape the good one and that he may the more facilely and undiscernably deceive he puts on the garb of an Angel of Light How therefore shall we discern whether the Testimony which we think we have be sound and good or but feigned and counterfeit I confess 't is good to watch and be circumspect because of our adversary the Devil who is seldom more our adversary than when he
that we are so by Adoption and not by nature for so we are Children of wrath Ephes 2.3 and as to works we were Children of disobedience and enemies in our minds by wicked works Col. 1.21 And as to works wrought by us after the new birth we are not the Children of God by them for they are from our being first the Children of God and that not from our worth or will but his grace and good will to this and to nothing but this and on this account doth the Spirit bear witness And this much of the second Rule viz. the ground on which it witnesseth 3. The witness of the Spirit is known by the ends it aims at and attains by affecting them when it beareth witness what they are I have declared in part before and shall shew more hereafter and therefore content my self with but hinting a few things here The design of the Spirit is the abasing of us and the exalting of the Fathers and the Sons love the Fathers grace and the Sons righteousness in our eyes that we may be nothing that God and Christ may be all in all that we may admire the God of all grace glorifie his Son Jesus for ever and for ever The best admirations are those which spring from knowledge and assurance ignorance is the Mother of but saint languid piteous devotion but that which flows from knowledge is strong and vigorous and therefore doth the Spirit bear witness that our admirations devotions and adorations may be such 'T is to indear God to us that we may love him the more and serve him the better that he may be not only the dearer for his mercy but dearer than it and we may live to the praise and glory of God in righteousness and true holiness in this present world that is all the daies of our life yea and that to come too in Eternity I might add that this witness designs to wean us from this world that we may put the scorn upon the lust of the eye and flesh and pride of life and live above above the grandeur and gallantry pride and pomp pleasures and prettinesses of this world I say that we might live above where the way of life is to them that are wise so wise as to have their affections and conversations in Heaven Thus it follows upon our Text 1 Joh. 2.15 where he bespeaks the Fathers Young men and little Children Not to love the world neither the things that are in the world upon this very account that if any man love the world the love included in the knowledge of the Father is not in him he doth not know the Father So that if any conceit themselves to be Children of God and yet admire themselves grow proud wanton and worldly minded they deceive themselves for they have not the witness of nor this witness from the Spirit Gods Children are of another world while in this and they that know him to be their Father live like men of another world in this Psal 73.25 Phil. 3.20 Heb. 11.13 16. And hence there is fair way made for me to pass on to the third part of this discourse viz. to shew more at large the result of this knowing the Father or that by the witness of the Spirit they are the Children of God as to the priviledges and the injoyments of this attainment of the little Children CHAP. III. Shews the priviledges and injoyments of the little Children in knowing the Father in four Sections SECT 1. HOw upon having received the witness of the Spirit they do triumph over the Law Sin the world and present enjoyments I have declared long since in a little short Discourse in Print called the Triumph of Assurance being an Appendix to the first part of my Orthodox Paradoxes to which I refer the Reader and proceed to discover other the priviledges and enjoyments of these assured ones Which priviledges must be more than ordinary or common because to know the Father is more than common knowledge and the more excellent the knowledge the more excellent the enjoyment is whether it be in kind or but only in degree That which I shall chiefly instance in is the great priviledge dignity and honour of being able to cry Abba Father by the Spirit of Adoption received into and witnessing in our selves not barely Adoption nor only the Spirit of Adoption but by it to cry Abba Father is the great thing I shall instance in according to Rom. 8.14.15 16. compared with Gal. 4.1 7. Now whether the Spirit of Adoption whereby we cry Abba Father be the same thing with the witness of the Spirit whereby we know the Father i. e. that we are his Children or something precedaneous to it or something succeeding it and following thereupon is a great question in so critical and nice a thing we need be wary and cautious Yet with all humble submission I shall speak what I think to be most clear and evident in this case which I suppose to be this viz. that the Spirit of Adoption may in part and a little precede the witness of the Spirit as the dawning of the day doth the Suns rising to our view withall that more of it may come and appear together with the witness but especially and chiefely that most of all as to exercise use and comfort doth flow from the witness after the receit thereof that is the Children of God who are led by the Spirit do act most in and by the Spirit of Adoption crying Abba Father after they have received the witness of the Spirit whereby they know the Father and that they are his Children For the better clearing hereof I shall from comparing Rom. 8. with Gal. 4. lay down several gradual positions all which well considered will not a little contribute to the deciding of the question according to what I have already hinted Position 1. These Texts with several others do discover the great advantage and dignity of the Gospel state beyond that of the Law under the Law they were Sons and Heirs but under age i. e. Babes Gal. 4.1 The Heir as long as he is a Babe so the Word is and Vers 3. So we while we were Babes so the word is there also which we render Children yea they were Sons by Adoption or by grace Acts 15.11 for none have been the Sons of God any other way since the fall of Adam But under the Law they were under a Spirit of bondage more than of Adoption and differed not from servants Gal. 4.1 were under bondage Vers 3. and received not the Spirit of Adoption till the redemption by Christ was over Vers 4 5. and till they received the filiation or Son ship by Adoption thus manifested they had not the Spirit of the Son crying Abba Father Vers 6. and after this they ceased to be servants Vers 7. that is they ceased to be Sons and Heirs as Babes only which differeth nothing from a Servant Vers 1. and
strong all Military Terms and fitted for these Young men quit ye like men i. e. like Young men Souldiers likemen of War and that you may so do stand fast in the Faith be strong in Faith Look to Jesus then the Captain and bringer up also of our Faith he hath conquered the Devil be you his Armour-bearers and slay after him by Faith following him your Leader and as he did you also shall if ye be Young men overcome the evil one But before I shew who this evil one is and what 't is to conquer him I am ingaged to shew where and whence these young men have their strength in the expressions of the Text and that is by the Word of God abiding in them CHAP. III. How they come by this Strength viz. By the Word of God abiding in them THE next thing which is asserted concerning these Young men is That the Word of God abideth in them which may be understood as spoken after as the sign or as spoken before as a means or cause of the victory as it refers to that it imports that notwithstanding their fight yet their bow like Josephs abode in strength and that they were not weakened by the hot and sharp dispute which they had with the Devil but in this sense I shall not handle it here though I may touch it anon As it refers to this and I suppose it most properly doth it shews us by what they were strengthened to overcome for if the Word of God had not abode with them they had not been strong enough to overcome the evil one the weapon by which the Young men overcome him is the sword of the Spirit the Word of God or that by which the Young men are made so strong as to overcome the wicked one thereby is the Word of God abiding in them As their enemies are not carnal only but spiritual Ephes 6.12 so their weapons are not at all carnal but spiritual and so mighty through God 2. Cor 10.4 5. There are two Questions to be proposed and resolved in relation hereunto 1. What is meant by the Word of God 2. What by the abiding of the Word of God in them for 't is not the Word of God in their hand but in their heart and not sojourning or lodging but dwelling there Quest 1. What is meant by the Word of God In the general by the Word of God we are to understand the Mind and Will of God reveal'd and made known in the holy Scriptures which are so often called the Oracles Speeches Word or speaking of God as held forth in the Doctrines Prophecies Promises and Precepts thereof but especially as 't is written in their hearts and imprinted there according to the New Covenant This Word of God in whole and in every part is hugely useful for inlightening comsorting and strengthening that we may overcome the wicked one 't is to make the man of God perfect 2 Tim. 3.16 17. 't is the sword of the Spirit of which we may say as David of another material one there is none like it for by it Christ himself overcame the wicked one Yet more particularly this may refer 1. To Christ himself who is the original Word of God the Father by which or whom he made the World and hath spoken to the World by Word of mouth as I may speak not by piece-meal and diverse fashions or tropes and figures as of old but clearly plainly and fully Heb. 1.1 2. Now by Christ Jesus abiding and dwelling in us are we strong Phil. 4.13 or by the grace that is in him of which he is full as before and without him we can do nothing Joh. 15.5 2. It may refer to the promises of God which are so often called by the name of Word thy Word the Word of Promise which is all one with the Word of God to this Abraham's Faith did reser and wherein he was so strong Rom. 4.20 and truly the Word of Promise being in and abiding in us doth not a little contribute to our strength and victory By these we are not only made partakers of a divine nature 2 Pet. 1.4 but obliged assisted and quickened to perfect holiness 2 Cor. 7.1 notwithstanding Temptations from without or within 3. By the Word of God may here be understood The witness of the Spirit bearing witness with their spirits that they are the Children of God This testimony abiding in them as it did in Christ doth strengthen them to overcome the evil one When they were little Children they received this Testimony and being now called to the War this Word as well as Work of God abideth in them and makes them strong to the Battel So that here is Father Son and Spirit the Word of God in each respect standing by them and abiding in them to strengthen them to deliver them out of the mouth of the Lion to keep them from every evil work and to preserve them to the heavenly Kingdom to use the Apostles experiences and expressions recorded in 2 Tim. 4.17 18. Quest 2. What is meant by the abiding of Gods Word in them I Answer That it doth not only denote the in-being of the Word in either of the respects forementioned that there is such a thing there in their heart and inner man nor barely the calling in to mind and keeping it in their memory nor its lodging and sojourning with them as an Inn-mate no nor as a friend that is to depart but it notes a settled abode or dwelling in efficacious power and influence 'T is said of Timothy's Mother and Grandmother that Faith dwelt in them 2 Tim. 1.5 And when the Apostle prays that the Ephesians may be strengthened he joyns this with it that Christ may dwell in their hearts by Faith Ephes 3.16 17. And 't is said of the happy ones who are reproached for the name of Christ that the Spirit of God and of Glory doth rest upon them 1 Pet. 4.14 And our Saviour tells his Disciples that there is no great things to be done barely by being in him unless they abide in him and he in them John 15. And the great thing in the Promise of the Holy Ghost was that he should abide with them So that the sense of this expression can signifie no less than that the Word of God doth remain in them in the fulness of assurance joy and power by which they are strengthened and inabled to overcome the wicked one and what he is I am next to discover I might here have taken occasion to shew how the Word of God abiding in them doth strengthen their Faith and make them strong as also how their strength of Faith doth contribute to their atchievements and victory but I reserve that to its proper place and at present shall proceed to explain the third thing in the Text which is said of these Young men viz. that they have overcome the evil or wicked one As to this I shall have these things to
through Jesus Christ our Lord with the mind I my self do serve the Law of God Rom. 7.25 There is therefore no condemnation to me who am in Christ Jesus and walk not after the flesh but after the Spirit Rom. 8.8 Though I wretch that I am may be sins Captive yet not â—â—s Subject that I should obey it in the lusts thereof sin may domineer but hath no dominion over me because I am not under the Law but under Grace Rom. 6.1 18. thou Satan knowest that I am none of sins Servants Beside 5. I confess my sin and have my pardon and what dost thou Satan say to this or what canst thou say against it that God should forgive my sin according to what is said in 1 Joh. 1.8 9. have I not reason to be of good cheer though by reason of thee my warfare is not accomplished yet God hath spoken to mine heart and said Son be of good cheer thy sins are forgiven thee 'T is not against thee that I have sinned but against God which goes most to my heart and if God pardon me what 's that to thee is thine eye evil because God is good and gracious may he not do without thy leave what he will with his own Lastly 6. Satan to stop thy mouth I have an Advocate with the Father both his and mine Jesus Christ the righteous who is the Propitiation for my sin 1 Joh. 2.1 2. Thou hast nothing to lay to the charge of Gods Elect for he justifies Rom. 8.33 Canst thou condemn seeing Christ hath died yea and is risen again he died for our sin and is risen for our Justification Rom. 4.25 yea he is at the right hand of God and appears in Heaven for us and ever liveth to make Intercession for them that come to God by him and so saves perfectly and to the utmost what hast thou to say to this away Satan for I have heard a voice a loud voice saying from Heaven Now is Salvation and strength and the Kingdom of our God and the power of his Christ for the accuser of the Brethren is cast out which accused them before our God day and night but they overcame him by the blood of the Lamb and by the word of their Testimony and loved not their lives unto the Death Rev. 12.10 11. This shall suffice to have spoken to this thing from whence a fair way is open to proceed in to shew what is meant by their having overcome the wicked one where I am to shew what the notion of overcoming doth import and in what sense and how far they have overcome the wicked one CHAP. VI. What is meant by their overcoming the wicked one TO their being strong and the Word of God abiding in them this is added that they have overcome the wicked one viz. the Devil That it is so needs no proof for St. John's saying so is witness enough And we know that his witness is true Joh. 21.24 That therefore which we have to do is 1. To shew in what sense they have And 2. how and how far they have overcome the wicked one To overcome is a word that is used in a Forensick and in a Military sense as it refers to the Court and to the Camp 't is a Law term and a term of War in a legal or Court sense 't is to overcome by right and justification to be cleared and justified as to any charge and indictment laid against them to overcome in a Military sense is to conquer by might by dint of Sword which in the School sense is to overcome by force of Argument In the first sense to be cleared and justified is to overcome as appears by comparing Psal 51.4 with Rom. 3.4 in the Psalm 't is that thou maist be justified and cleared in the Romans 't is that thou maist be justified and overcome now in this sense not only the Young men but all the Saints are conquerors and do overcome that is there is no condemnation but justification to and for them Rom. 8.1 with 33 34 38 39. though they are condemned by men yet justified by God as Christ was put to death in the flesh but justified in and by the Spirit Though the Devil accuse yet Christ their Advocate pleads for and to their justification and they are freed in foro Dei in Gods Court which is a relieving Chancery against the cruel Sentences of Common Law so that nothing separates them from the Love of God in Christ To this sense speaks also the 1 Cor. 15.57 1 Joh. 5.18 But in the Military sense 't is that we are most specially to understand the conquest and overcoming spoken of these Young men in our Text they have overcome by meer strength of the word and Faith so that they not only overcome him as justified from his charge and indictment but overcome his temptations by dint of Sword i. e. by strength of Argument from the Word abiding in them If the Devil plead sin and guilt they plead Christ and his satisfaction if the Devil witness against them that they are not they produce the witness of the Spirit that they are the Children of God and so overcome him So that the Young-man is a double conqueror by right and might by Word and Sword at the Bar and in the Field they overcome by strength of Faith or believing in Christ or rather by the strength of Christ believed in But then How and how far have they overcome the Devil is not slain he is in being still and hath a power of tempting still how then is it said that they have overcome the wicked one may not the Devil rally and recruit again may he make no more onsets on the Young men To this some make Answer thus that the Praeter Tense is put for the Future q.d. you shall as certainly overcome as if you had overcome while the Word of God abideth in you you shall never be overcome and so do overcome and may be said to have overcome So the called of God are said to be saved because they shall be saved 1 Cor. 1.18 with 2 Tim. 1.9 So Christ is said to have yea saith that he hath overcome the world Joh. 16.33 when yet his conquest was not compleat till his Resurrection and Ascension nor is fully and wholly so till all his enemies be made his Footstool So he saith Joh. 17.4 I have finished the work thou hast given me to do when as yet he had not died which command he was to obey having received it from his Father Joh. 10.18 Many other places are spoken at this rate to denote the certainty of what shall be 't is said to be done because it shall be done So say they here the Young men have overcome the wicked one i. e. they are to fight and though the dispute be so hot and fierce as that to a stander by it may be doubtful whether the Young men will overcome the Devil or the Devil them yet