blood as we say cannot but be glad that God hath better servants than they are that there are Sons in his house and service though they be but as hired Servants Alas saith such a poor Babe I am one of the most worthless wretches on earth I live at so poor low and inconsiderable a rate that I am ashamed of my self and am not worthy to be called a Christian but notwithstanding this I can through grace rejoyce that God hath his Abrahams Davids Jobs Pauls c. who glorifie his name at a better rate They admire the happiness of and bless them who stand before the Lord and minister to his name and glory as the Queen of Sheba did Solomons Servants Yea if at any time in any thing they have been instrumental to the glory of God and serviceable to his name and people as the Babes were Heb. 6.10 they are glad of it though they have not yet the reward of it but God seems to have forgotten it and they themselves do scarce keep it in mind as appears by Matth. 25.37 But now take Hypocrites and Formalists they grudge what they do as Mal. 3.14 and profess Christ Jesus out of envy to the Saints as vying with them for a reputation Phil. 1.15 16. 4. New-born ones will not depart from God let God say they deal with us how he will yet this is the resolve of our souls we will never leave him nor forsake him for all the pleasures profits and preferments of this world no though he kill us we will trust in him Though God use them like the Dogs under his Table and feed them with but a bit and a knock too and give them not a meal of the Childrens bread yet they will thank him for what they have and wait for more as the woman of Canaan did Will an Hypocrite do this wait and pray alwaies I trow not These Babes say to God as Ruth to Naomi I will not leave thee but will follow thee and the Lamb though to the Grave come of it what will In the way of thy Judgements will we wait on thee Isa 26.8 If like Ephraim they are under the chastenings of God and be for a while as a Bullock unaccustomed to the yoke yet they cry out again Turn thou me and I shall be turned they return and repent they smite on the thigh and are ashamed and God hears this as the voice of his dear child and doth remember them and will surely have mercy on them Jer. 31.18 20. If like Israel they have followed other lovers and God therefore hedge up their way with Thorns yet they return to their first Husband and grant it to be their folly that they departed from him Hos 2. Though Peter fail of his promise and plighted troth yet he weeps bitterly and makes it good at last that he will rather die than utterly and finally forsake or deny him and so 't is with every Babe in Christ who though they fall yet fall not away but return and live Only let me leave this caution Take not up with these words without this work with fancy without feeling It may be some Hypocrite or Formalist may hear this and give it out as if he had attained this but 't is not what the words of our mouth are but what the frame of our heart is 't is not saying but feeling not expression but experience that will warrant us to be in such a state 'T is not being able to say these things by heart but having them in our heart and holding them forth in our lives that will do us good These are the things which I lay down as the characteristical discoveries of new-born ones which distinguish them not only from common sinners but from the most refined Hypocrites and Formalists I have not pitcht on many lest I should clog nor on doubtful ones lest I should amuse poor Babes but these which are essential to the new-birth state for indeed they are all promised in the new Covenant and wrought in all their hearts with whom the Covenant is made and that is with all Saints as such and not with respect to degrees as some promises are which was hinted long since Let us examine the Covenant and we shall find all these things punctually and particularly so Jer. 31.31 34. with 32.38 40. 1. I will be their God and they shall be my people This is not only promised but effected and wrought and as 't is in Gods heart to be their God so 't is in their heart to be Gods people and the one and other is desired by them which made the first head 2. I will put my Law into their hearts This is not to be laid up there as writings in a chest to be idle and without effect but 't is there that they may do it that they may fear the Lord and keep his Commandments that they breath after full obedience thereunto which made the second head 3. I will remember their sin no more Which notes not only forgiving but subduing of sin Rom. 6 14. which makes the third Head 4. They shall not depart from me That is wholly and finally as God will not leave them totally so nor they God which is the fourth Head Now this is clear as the Sun that the new Covenant Promises and frames are found accomplished in all Saints and in none but Saints that is the end of all and none but redeemed ones which is the end of the Redeemer and that is to be holy c. Tit. 2.14 and that becomes the aim and end of Elected ones which is Gods in Electing and that you may read Ephes 1.4 God the Father Son and Spirit are one and agree in one Election Redemption Sanctification to Salvation have one and the same subjects and all these have one and the same desire as to the things designed they all agree in breathing after the effects of God the Father Son and Spirits design which no other persons do 'T is true these things may not be acted alike powerfully and discernably at all times but they are rooted and riveted in them and do more or less appear in their effects upon occasion Take the best of Saints and they are not acted alwaies alike some of them are eminent for a particular grace which hath appeared most evidently and run most evenly through the whole course of their lives as Abraham for Faith Isaac for fear and therefore God is called the fear of Isaac viz. the God whom he feared Jacob for Prayer and therefore the Seekers and praying people are called his seed Moses for meekness Job for patience c. not but that these met with some interruptions and breaks of which weighty reasons might be given were it seasonable here So take any Classis of Saints and they have variety of lessons to take out several Books to read and several exercises to perform now when they are about any-one of these the rest seem not
eat thy milk with as merry an heart as thou canst for God accepteth thy work even thy Repentance from dead works to allude to that Eccl. 9.7 only take not up here but go on and believe too And this brings me to speak to the second attainment of Babes Faith towards God which is another portion of the Milk they eat II. Of their Faith towards God THE second Principle of the beginning of Christ which he calls Mâ—â—k and yet a foundation too is faith towards God The Object is God the Act is Faith the manner and power of its working iâ— towards and but towards God and how happily our translation hath used this word in this case and place may the better appear that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce used again in relation to Faith in all the Scripture with an accusative case and it denotes a tendency and is therefore very well Englished Faith towards God and so this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Luke 10.9 The Kingdom of God is come nigh unto you or hath appreach'd towards you 't is at hand so this Faith is an appâ—oach a coming towards God it hath not a tained its perfection and termination but is in motion and tendency these Babes I speak of the lowest and weakest of Babes cannot bâ— so properly said to have closed as to be closing with God they are nigh and at hand they are not so much said to be come as to be coming it notes a gradual and but a gradual attainment 't is not a compleat and perfect act but a begun and reaching Act vet such as shall be compleated in its time and is accepted for the present for 't is said Joh. 6.37 He that is coming to me so the Greek I will in no wise cast out The Object of this Faith you see is God viz. the Father not in opposition to yet in diâ—â—â—ction from the Son for these Judaizing Christians who were generally Babes kept to the Old Testament Spirit which was a Faith towards God not without a respect to the Messiah for as the Father and the Son act in the Soul no man coming unto the Father but by the Son nor any man coming to the Son unless the Father draw him so the Soul acts towards the Father and the Son but yet mostly to the Father as looking on him to be the person mostly offended and with whom it stands in most need of reconciliatior and therefore makes its principal address to the Father yet by Christ or for the Lords sake as Daniel speaks chap. 9.17 And upon this account the distinction is and better known to grown Saints that Repentance is towards God and Faith towards our Lord Jesus Christ Acts 20.21 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God and unto Christ as the words are But the Babes being in great part ignorant of the union between the Father and the Son in this work of grace to Salvation as 't is hinted to Philip c. Joh. 14.8 11. and not considering that they are to honour the Son as they honour the Father Joh. 5.23 they usually let their Faith and its motions to be most towards God without such distinct considerations of Christ as united to and in conjunction with the Father as the Object of Faith The soul being awakened as I have formerly toucht and made sensible that it hath displeased God by sin and wrong'd it self and that therefore it is unworthy to be accepted and welcomed upon its own account and withal that being without strength and righteousness it is unable to make its peace with God and that if its peace be not made it is undone it makes addresses to him upon a kind of common Faith that he is merciful yet if a Jewish Babe as of old under the notion of a God that must be attoned by Sacrifices the types of Christ and if a Gentile converted Babe then in the name of Christ though too much without the notion of him as the Lord our righteousness for they are unskilful in that word or being sound in him having the righteousness which is by Faith and so to rejoyce in Christ Jâ—sus and to have no confidence in the flesh either their birth priviledges or own graces and duties and actual righteousness such as 't is but they make toward him as well as they can And therefore by the way that act of Faith which we call reliance adherence and recumbency cannot be the first saving act that Babes put forth which yet they afterward do but being convinced by the teachings of God Joh. 6.45 concerning themselves what was said newly and that unless they believe in Christ Jesus they cannot be saved and concerning Christ Jesus that there is Salvation to be had by him and no other Acts 4.12 and that he came into the world to save sinners 1 Tim. 1.15 and that whosoever believeth in him shall not perish but have everlasting Life Joh. 3.16 I say being thus convinced they do in some measure receive this report and witness of God made in and by the Gospel and consequently in like measure receive Christ Jesus and also come unto him for by these two words receiving and coming is the first workings of Faith most usually exprest Joh. 1.12 13. with Joh. 6.35 37 44 45 47. compared This is the beginning of their Faith and from this receiving coming or addressing grows up in time reliance upon and trusting in him though without an assurance that Christ is theirs and they are his this I say is saving Faith Seeing therefore the work of grace is as experience generally shews a confused thing a kind of Chaos at first and many things are jumbled together without distinct considerations and they go puddering on in a dark way I shall therefore indeavour to shew the several workings of it which it may be these souls will be better able to assent to hearing it from others and calling to mind what they have observed than they will be able otherwise to discover and declare it themselves We see there are two persons that this Faith of Babes hath to do with viz. God and Christ though God especially and in the first place now how it acts towards God and then towards Christ I shall indeavour to make plain and evident and 1. How this their Faith acts towards God viz. thus 1. That God is and is a rewarder of them that seek him out for as without this 't is impossible to please God so to come to God in a seeking and addressing way Heb. 11.6 There is a Faith called coming and there is a Faith preceding this coming which is a believing that God is for none would look after a non-entity or that which is not or is not believed to be and a believing that he is a rewarder of them that seek him that they shall not seek in vain if they seek in truth now the Babe believes this in general though it cannot yet see its
He knows what every one needs and will supply it The grace that Paul had already received might have been sufficient for others yea for himself perhaps in another case but being buffered by Satan he needed more and accordingly God told him My grace shall be sufficient for thee q. d. I will give thee more strength than thou yet hast for so Paul understands it 1 Cor. 12.9 10. and accordingly rejoyceth at it If thou be a Babe he will feed thee though it be but with Milk and thou shalt not lack what 's fittest for thee if thou be a little Child he will smile on thee and shew thee his love if thou be a Young man be will strengthen thee and thou shalt overcome the wicked one if thou be a Father he will rub up thy memory and cause thee to remember and tell others the stories of what acquaintance thou hast had with him that is from the beginning If thy work be great and temptations strong he will not be an Aegyptian task-master to thee but will enable thee with strength in thy Soul If thou be but a weakling yet he will uphold and succour thee what ever thy state be his grace shall be sufficient for thee 10. 'T is seldom that any of these unless â—he Fathers be eminent in the exercise of all graces at least all alike Though every grace â—e seminally and radically in every one yet they do not spring up and grow in all alike 'T is certain the Classis of Babes is not eminent in any grace no not in them which are their proper Acts and by which they are denominated their repentance desire and saith is imperfect and weak though true The little Children are for Love and live the less by Faith because they live by a sensible knowledge of the love of the Father The Young men are strong viz. in Faith The Fathers have gone through all these and are filled with assurance and the riches of its joy There have been some persons eminent in some special graces as Abraham for Faith Job for patience Moses for meekness but few that have been eminent in all grace which argues that there are but few in the uppermost Form the Classis of Fathers in the School of Christ All have grace in some degree but few have all grace in an high degree As 't is in gists 't is in graces also many times 1 Cor. 12.8 18 28. Some excell in one thing and some in another The highest estate is the Fathers the next the Young men and so downward now the lower the Form the less and lower is the grace and I fear that many who pretend high perhaps so high as to be above all Forms will be found to be as low as Babes and that they need to learn their very Alphabet again But 11. Some viz. such as are appointed to pass and proceed from one state to another grow up faster than others some that shall be Children Young men c. are not so so soon as others 'T is not here as in our University degrees where at such a time after such a standing persons may Commence though not of equal learning and proficiency and be called Masters of Arts though they be Master of none and Doctor of Divinity though they be yet to learn it No 't is not so here God gives not his grace as men do Some grow up suddenly per soltum Others by degrees and more leisurely Paul starts up in a trice and is so great a prosicient that he hath the right hand given him by James Cephas and John to do more than allude to Gal. 2.9 the Thessalonians grew exceedingly beyond expectation 2 Thes 1.3 4 Others come on more slowly like some Gram first the Blade then the Ear then the full Corn in the Ear Mark 4.18 As some are long in travail and have hard labour ere they be delivered so some are long at the breast before they are weaned and 't is a great while before they can go or speak Time is required to the most as the Apostle hints Heb. 5.12 But some shoot up and become men in a far less time than others do The reason of this in general is from the distinguishing grace of God who causes the increase of some to be more expeditious than others all increase and fruit is from him but some he blesseth more abundantly waters them every moment pours out much of his Spirit upon them at the very beginning more than others have all their life long as was the case of Paul who had a huge stock bestowed upon him at the very first So he that had five Talents at the first had more than he that had sour by improvement after a long time such get the start so much at first that others cannot overtake them by all their industry God gives what and how much he pleaseth Yet usually he doth this when such men are appointed to great undertakings and sufferings as Paul was what was told him at his first Conversion and 〈◊〉 why he was so filled with the Holy Châ— Acts 9.15 16 17 which was accâ—â—ene and forthwith to the amazemâ— of them that heard him Vers 20 21. and 〈◊〉 â—udden he increased the more in strâ— â—s 12. or else when such persons have 〈◊〉 only much work to do but a little tâ— to 〈◊〉 insoting newly called converted 〈◊〉 as they that came late into the Vineyard ba◠〈◊〉 seems wrought as much as and it may be better than them that came in before them And perhaps it was so with the Thies on the Cross for he acted a great deal of grace in that little time and had not only hopes but surance too of being with Christ in Paradise So when great things do suffer God fills them full as 't were at first as Stephen was Act. 6.5 who suffered death in a little time after chap. 7. 12. But though some upon these accounts grow faster than others and are Fathers sooner than others that were born before them yet each of them shall soones or later grow up to that measure of the stature of Christ to which they are appointed The Babe that is to be a Child by appointment shall be so by attainment and so of the rest No Saint shall die till he have attained the utmost of what he was designed to As none of Gods Elect I speak de adultis of them come to years die before they are converted so no converted ones die till they come to their maturity and be ripe like a shock of Corn for the Garner of God God gathers none but ripe fruit though some be riper sooner than other and as I may say some be Summer and others Winter fruit some die young and others old yet there shall not be an Infant of daies nor an old man that hath not fulfilled his years but every one shall attain to his full stature Isa 65.20 Our Saviour could not as he told that Fox be perfected
the children of rich men as to some he doth but cover their nakedness that it may not appear but others he adorns as 't is exprest in Ezek. 16. When the Prodigal came home he put on the best robe and the Ring 't was sealing time very early and the Shoes of the preparation of the Gospel on his feet and Bread and Flesh strong meat to feed him when others it may be though God have compassion on them and take them into his Family and give them Milk to keep them from perishing with hunger yet they have not a Ring given them all their daies nor any thing but Milk to eat and though they be cloathed with the same righteousness for kind yet 't is not so embroidered and set forth to the eye as the others was The Church or Spouses garment is of diverse colours 'T is a time of Love but God doth not tell them of it as he doth some as soon as he washeth them from their blood The Father loves them though he do not kiss them yet as he doth some others of his Children Well however bless him that he covers thy nakedness though thou see not the riches of his grace laid out upon thee yet that he forgives thee 4. Consider this that God is better pleased with that little grace than he is displeased with that much corruption which is in thee only do not like thy corruption the more but love and praise thy God the better Though thou be but as Gold in the Oâ—r God hath more regard to thee than to throw away the Gold because of the Oâ—r On no he will lose no Gold The Disciples were little better than this and yet he would not lose one of them nor the least grain of grace that appeared in them but made much of the willingness of their spirit when the bodily flesh was weak and the corrupt flâ—sh strong Though they were but as bruised Reeds and smoaking Flax yet he had not a little value for them though there were more smoak than fire yet he would not quench but cherish it Though thy grace be little and thy corruption much yet he will prize thee 5. Think of this also though thou have not assurance yet thou hast that which will secure thee and doth ensure thy Soul Every grace is assuring in its nature and degree though thou have not the evidence and comfort of it and is it nothing to be safe thou art upon the Foundation and shalt stand and not fall for thou art in a state of blessedness Eternal life is begun and there is no falling from Eternal life This day is Salvation come unto thee as it did to Zâ—cheus and it will never depart from thee This state is blessed for so are they that mourn and in due time they shall be comforted Matth. 5.3 4. The beginnings of grace though but poor and therefore mourners is blessed and it shall be blessed as old Isaac said of Jacob. Poor weeping soul thou little knowst what Joy there is in Heaven at thy weeping on earth see Luke 15.7 and again Vers 10. and Vers 32. Thy sighs make Angels sing The crying of the Babe makes the Father laugh as our saying is and 't is true of the heavenly Father and all this is spoken of this first attainment of Babes viz. Repentance Paul rejoyced that he made the Corinthian Babes sorrowful because they sorrowed to Repentance which was to salvation and never to be repented of 2 Cor. 7.9 10. yea Jesus Christ seeing the travail of his soul safely delivered rejoyceth that a man or woman child is born though it be not yet any more than new-born thy sorrow makes him forget his sorrow Our Saviour after his Resurrection appeared to Peter before he did to the twelve 1 Cor. 15.5 and the Angel sent the first tidings of his Resurrection to Peter Mark 16.7 for he was repenting and weeping bitterly which was as another Conversion to him as our Saviour hinted to him before Luke 22.32 When the Incestuous person repented Paul takes care that he may be comforted lest he should be swallowed up of over-much sorrow 2 Cor. 2.7 Thus are we given to understand how precious the tears of Penitents are and yet withal that God would not that they sorrow over-much Though he love to see them swim in tears yet he takes care that they may not be drowned as the word notes in tears though he love a broken i. e. a contrite heart yet he would not that such should break their hearts or despair and mourn as them that are without hope In Cant. 2.14 the Spouse was fallen to the ground for grief and sorrow as I take it and hid her self in the clefts of the rock and the secret places of the stairs and the little Foxes Satans temptations and wiles did endeavour to spoil the Vine that had but tender grapes but the Bride-groom seeing her in this disconsolate condition bespeaks her thus Rise up my Love my fair one and come away Vers 10. and again Vers 13. Let me see thy countenance and hear thy voice Mine O Lord alas I dare not look up I am so black as 't is said of the poor Publican Luke 18.13 that he stood afar off and would not lift up his eyes to Heaven but smote upon his breast and said God be merciful to me a sinner My countenance O Lord 't is not worth looking on saith this poor soul these blubbered checks of mine and eyes standing full of tears will not give me leave to look up But saith he Let me see thy Face for it is comely I love it now the tears run down I love to see it beset with these Diamonds and silver drops of tears 't is a precious sight in my eyes and therefore let me see thy face yea and let me hear thy voice My voice Lord alas I can but chatter as the Crane and mourn as the Dove Oh let me hear this voice of thine thy sighs and groans are musick and make melody in mine ears let me therefore hear it For sweet is thy voice and thy countenance comely Rise up my Love my Dove my fair one and come away for lo the winter is past the rain is over and gone the flowers appear on the earth the time of singing is come and the voice of the Turtle is heard in our Land The Fig-tree puts forth her green Figs and the Vines with the tender Grapes give a good smell I will take the Foxes that spoil the Vines and preserve the tender Grapes Thus may the dear and loving Jesus and oh that he would thus speak to thee poor soul that after thy April of showers thou maist have a month of May with all its flowers and be able to conclude as the Spouse did Vers 16. My beloved is mine and I am his In the mean time if thou hear not this joyful sound if thou have not Wine to drink nor meat to eat yet go thy way and
that for any thing that is sold in the Shambles and good for food is lawful to be eaten without a dispute 1 Cor. 9. 27 33. so the Disciples till Christs Ascention were full of pitiful questions who shall be greatest Matth. 18.1 what shall this man do Joh. 21.21 Wilt thou at this time restore the Kingdom to Israel Acts 1.6 Alas what a poor low way of questioning is this indeed to ask What shall I do to be saved what is the Will of God concerning me in my place and relation how shall I attain to a more perfect state such things are considerable and worth the asking but to be taken up about little and low things is to be as Babes and as carnal more nice than wise 7. These Babes live much more by Tradition and the example of men than by rule or reason They are as to their Faith a kind of implicite believers and believe as the Church or such and such a great wise and learned Doctor believes and their practice is a kind of imitation of some men in such and such things This made Paul speak to his Corinthians to follow him but as he followed Christ if you will follow and have an example of me look on me only as in and walking in the steps of Christ Jesus 1 Cor. 11.1 3. I fear that to this day many persons take into such a track because such and such men whom they affect do so more than for any conviction that is upon them or any account they can give that it is the way of God But remember Non quâ—itur sed quâ cundum est we should not walk by what is done but by what ought to be done Matth. 19.1 9. 8. They are as carnal in having more zeal than knowledge to manage it of the Jews the Apostle speaks thus Rom. 10.2 3. and in like manner doth he speak of the Galatian-Babes and upon the like occasion Gal. 4.16 21. and Chap. 3.1 5. They no sooner get a notion by the end but they are all of a flame they like tinder take fire presently and suffer zeal though without discretion to eat them up Paul himself while carnal was a most zealous man but 't was in the daies of his ignorance Zeal like fire is a good Servent indeed but 't is a bad Master it need be well watch'd When the Disciples in their zeal would have called for fire from Heaven 't was from their unacquaintedness with their own spirit And 't was in such a fit that Peter drew his Sword But this is not the way of Christ whose Kingdom is not of this world and therefore will not that his servants fight Matth. 26.51 with Joh. 18.10 and 36. 't is like carnal men to think we do God good service by killing them that do not deserve it as being not of our way Joh. 16.2 and usually this zeal of such men shews it self most in the presence of their leaders and dies in their absence Gal. 4.18 2 Chron. 24.2 I will not undertake to tell who are and how many such Babes there are in our daies but I am afraid there are too many 9. Babes are as carnal in this that they can hardly bear a reproof or an Exhortation carnal men and Babes that are as carnal look on reproofs as reproaches and cannot bear them They are not without heart risings and grudgeings against them that reprove them the Corinthians were nettled at Paul's dealing roundly with and rebuking them sharply that they might be found in the Faith they could hardly bear with him but almost called him fool for his kindness and love 2 Cor. 11.1 and 12.11 15. the Author of the Epistile to the Hebrew-Babes is fain to entreat them to suffer a word of Exhortation Heb. 13.22 I beseech you Brethren suffer the word of exhortation for I have written a Letter to you in few words Though one speak but a little but a few words they think them too many if they like not what is said though perhaps it concerns none so much as themselves Eli's carnal Sons could not bear reproof from their Father nor can Babes as carnal bear any though from a Father And beside this they are loth to suffer for Religion but will rather comply and conform with to the rudiments of this world as the Hebrews with Jewish and the Corinthians with Gentile Rites rather than suffer persâ—cution 'T is true the Hebrews after they were illuminated indured a great fight of affliction at first Heb. 10.32 but they had weak hands and feeble knees and began to faint and be weary which occasioned that quickening exhortation Chap. 12. which he intreats them to suffer Chap. 13.22 The Disciples themselves were scattered and fled at the smiting of the Shepherd so tedious a thing is suffering to them that are but Babes and as carnal If thou saint in the day of affliction thy strength is small Prov. 24.10 10. To name no more some of them are apt to measure Gods heart by his hand as carnal men do love and hatred by the things before them which is a false rule If Gods hand be open to and fill them with his blessings then all is well but if his hand be shut up from or laid upon them then like Sion of old God hath forsaken them this is their infirmity for the best of this world is not good enough to be a Love token nor the worst of it bad enough to be a token of hatred If God slay their Son or take away what they love they draw sad conclusions as if God had no respect for them so it seems the Corinthians were apt to do when God afflicted them and therefore the Apostle tells them 1 Cor. 11.32 when we are Judged though for this cause Vers 30. yet we are chastened of the Lord that we may not be condemned with the world And so the Hebrew-Babes were heartned by the like consideration that they might not measure Gods heart by his hand nor his promises and love by his providential dispensations but that he dealt with them as Sons Heb. 12.5 13. These seeing I have promised to name no more are the things too many wherein the Babes are as carnal and so as no other degree of Saints are at least in such a degree as they are These are naughty things and unbecoming because carnal and therefore Paul threatens the Corinthians with a Rod if they mend not their manners which were corrupted the more by the evil words of an Epicurean sort of men crept in among them 1 Cor. 15. Twice if not thrice the Apostle speaks to them of these things as such whereof they might well be ashamed 1 Cor. 4.14 and 6.5 and 15.34 and shakes the Rod over them again and again that they might fear to be carnal any more 1 Cor. 4.18 21. 2 Cor. 1.23 and 10.9 11. and 12.20 21. and 13.10 And now I have finished what I designed and promised as to the doctrinal part
fruit Joh. 15.8 'T is being filled with fruits of righteousness which brings full glory to God Phil. 1.11 And Abraham being strong in Faith gave glory to God Rom. 4.20 If therefore you would glorifie God to purpose grow in Grace 4. While you are but Babes you are of little use to others 't is true the least member is of some use 1 Cor. 12. but 't is of least use A Candle may give some light but none in comparison of what the Sun gives Now we should be as John was not only burning but shining lights and our light should so shine before men that they may see our good works and glorifie our Father which is in Heaven Matth. 5.16 But 2. I proceed to give you some Directions by way of help and assistance to promote and advance grace to growth If and as ever you would grow in grace be exhorted 1. To be humble and lowly in mind Humihty promotes us 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend downward Humility and a low esteem of our selves is the ready way to grow high The Trees spread most upward that have the deepest roots Before Honour is Humility 't is Hoours Usher Prov. 15.33 He that is lifed up is like to fall Prov. 18.12 so Heb. 2.4 with Hâ—b 10.38 But the same God who takes no pleasure in but resisteth the proud is greatly in love with and will assist teach and give grace to the humble Some Babes alas are apt to be pussed up though without cause 1 Cor. 4.8 but pride hinders growth 2. Be thankful for what 's received ingrateful and unthankful persons never or seldom thrive Rom. 1.21 Because when they knew God they glorified him not as God neither were thankful they became vain in their imaginations and their foolish bearts were darkened professing themselves to be wise they became fools But he that blesseth God for what he hath is like to be blest with more as Luke 19.16 26. To every one that hath thankfully acknowledged his Receipts and Improvements shall be given more but from him that hath not even that which he hath or as Luke 8.18 that which he thinks he hath or seems to have shall be taken â—â—om him 3. 'T is no little help to growth to be united one to another in oneness of mind and affection they are not like to come to much excellency that are divided in Jaceb and scattered in Israel for where there are divisions there is least contribution of help and mutual assistance When the Apostle exhorts the Corinthian Babes to be perfect he subjoynes this as conducing thereunto he of one mind live in peace 2 Cor. 13.11 for Love is the bond of perfectness Col. 3.12 13 14. and the blessing of the God of love and peace will be with such as the Apostle tells them 2 Cor. 13.11 and his blessing maketh rich Prov. 10.22 4. Attend conscientiously and with eager desires on the word of grace that you may grow thereby use Ordinances to make use of them for your perfection to which end they are as much designed as to bringing in Ephes 4.11 Pastors and Teachers are for the perfecting of the Saints for the edifying of the Body of Christ and every member thereof till we all come to a perfect man Desire therefore the sincere Milk of the Word that you may grew thereby 1 Pet. 2.2 5. Get better acquaintance with Christ Jesus The Apostle knew Christ Jesus in a good measure and yet that he might perfectly win him and perfection by him and attain to the mark and the prize he breaths and presseth after more even the excellency of the knowledge of Christ Jesus Phil. 3.8 14. Babes in Christ know not the Father and are unskilful in the Word of righteousness now the Father cannot be known but by the Son nor grace grow but through the distinct and excellent knowledge of Christ Jesus our Lord 2 Pet. 3.18 As ever therefore you would grow in Grace and attain assurance of the Fathers love look after the distinct and excellent knowledge of Christ which consists mostly in being â—ound in him i.e. his righteousness in knowing the power of his Resurrection though it be by the fellowship of his suffering and by being made conformable to his Death by desanding that we may ascend as he did Phil. 3.9 10. Ephes 4.9 10. 6. Would ye grow make use of the Promises then which are given not only that we might escape the pollutions which are in the world by lust and so be made partakers of a divine nature 2 Pet. 1.4 but that we might cleanse our silves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 and might add grace to grace to abound and be fruitful as it follows in 2 Pet. 1.5 8. The Covenant refers to our being and birth but the promises to our well-being and growth if therefore Davids house do not grow he hath recourse to the Covenant 2 Sam. 23.5 but that it may grow he hath recourse to the Promises 2 Sam. 7.25 29. As ever therefore you would enjoy what 's promised and contain'd in the Promise be careful to do that to which the Promise is made as for instance Would ye that God be a Father and not only a God to you and you be to him not only a people but Sons and Daughters then be ye seâ—arate and touch not the unclean thing 2 Cor. 6.17 18. and mark it these Promises viz. of being a Father c. are of most use to the perfecting of us for so it follows 2 Cor. 7.1 having these Promises the Emphasis is in these let us cleanse our selves c. that so we may injoy what 's prâ—mised viz. God as a Father c. A little to inform you about making us of and improving promises I shall to prevent a mistake inlarge further on this head Some persons do think that the chief if not only way of improving promises is by believing as they call it than which I think there is scarce a greater mistake that is in this sense when they read or hear a promise as that God will be a Father that all things shall work together for good c. they think there is to more required but to believe that God will make this good and do as he hath promised there is no question but he will for he is faithful that hath promised and cannot lye but beloved let me tell you lest you deceive your selves that 't is not so much Faith as obedience and practice which is necessary to the enjoyment of these promises if you practise the duty to which the promise is made God will make it good whether you believe it or no 2 Tim. 2.11 13. but if you believe it a thousand times over and do not do the duty God is under no obligation to make good the promise If you love not God how can you expect that all things should work together for good to
you when the promise is made to none but lovers of God so if you separate not from uncleanness how can you expect God will be a Father to you when 't is promised only to them that separate c. Take heed then of an idle and dead Faith 't is true Faith is a duty but not Faith alone Faith that 's idle and dead what ever promises are made to Faith shall be made good to Faith and what ever promises are made to Love to Humility to Patience shall be made good when these graces are acted Saith the Apostle Heb. 10.23 24. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with clean water Let us hold fast this profession of our Faith without wavering for he is faithful that hath promised by which we see that there can be no Plerophorie or full assurance of Faith without the other qualifications therewith mentioned viz. a true heart c. by which we can expect the performance of promises This I thought good to hint that none might think Faith enough in relation to the promises without obeying in that very particular to which the promise is made But to proceed 7. Would you attain to perfection be patient then Babes are apt to be impatient and peevish for which they have been already noted but impatiency hinders growth as ever therefore you would be perfect let patience have its perfect work then shall ye be persect intire and lack nothing viz. of perfection Jam. 1.4 Patience is a compleating and perfecting grace as God speaks to Abraham Gen. 17.1 Walk before me and be thâ—â— perfect that is not only sincere as 't is in the Margent but patient wait yet a while longer till I give thee seed by Sarah perfect thy hitherto waiting by waiting to the end So the good-ground-hearers bringing forth fruit with patience is opposed to the Thorny-ground-hearers not bringing forth fruit to perfection Luke 18.14 15. so that patience doth not a little contribute to the bringing forth perfect fruit and to our growing up to a perfect stature For 1. It establisheth the heart makes it stedfast and immoveable which helps to abounding and growth as appears by the places where they are joyned together 1 Cor. 15.58 2 Pet. 3.17 18. While persons hang loose and are tossed to and fro as Babes are apt to be Eph. 4.14 they are not in a growing conditior but patience doth settle fix and establish the soul as the Apostle tells us Jam. 5.8 Be patient stablish your hearts i.e. stablish them by patience For as 't is hinted in a parallel place Luke 21.19 In patience we possess our souls when as an impatient man is wavering and unstable is uncertain inconstant and double-minded ever doubtful and in suspense and therefore receives little if any thing from the Lord Jam. 1.6 8. 2. Patience helps the soul to wait notwithstanding disappointments and sufferings disappointments c. are discouraging things they dishearten weaken and make us faint and so put us under an incapacity of thriving but patience steels and strengthens our hearts when hope deferred makes us sick patience gives supports and cordials inabling to wait till the hoped and long'd for desire be granted which is as a Tree of Life This may be seen in such places as these Rom. 8.23 25 Heb. 10.35.36 and 12.1 Both these waies to name no more doth patience help us onward 8. As ever you would grow and proceed to perfection watch over your hearts and lives and keep your accounts well observing how you gain or lose day by day narrowly view your daily experiences considering what 's attained and what 's lacking that you may forget what 's behind so as to rest in it and press forward to what is yet before as the Apostle did Phil. 3.13 They are not like to thrive that keep not their Books and Accounts well but let all go at fix and seven and run at random As ever you would grow keep your diurnal monthly and annual annotations for else how can you discern the difference between what you were are and ought to be 9. And lastly make Conscience of Prayer your own and others Praying Saints and Saints Prayed for are most like to prosper The great Apostle not only prayed himself but often beg'd the Prayers of others his inferiours also for himself much more should you who being but sickly Saints cannot pray as much and well as you ought for your selves and therefore should call in the help of Elders and the Church to pray for you Read over the Prayers which the Apostle made for Babes and make them for your selves I will instance only in one and with that conclude this whole Discourse 't is that in Heb. 13.20 21. Now the God of Peace who brought again from the Dead our Lord Jesus the great Shepherd of the Sheep through the Blood of the everlasting Covenant make you perfect in every good work to do his Will working in you that which is well pleasing in his sight through Jâ—sus Christ to whom be glory for ever and ever Amen The SECOND CLASSIS IN THE School of CHRIST Viz. Little CHILDREN From 1 John 2.13 I write unto you little Children because ye have known the Father HAving formerly spoken to the first and lowest Classis or Form of Saints viz. Babes in Christ from several other Texts I now proceed to treat of the second Classis or degree or rank of Christians who are called Little Children which Title is not used here as sometime 't is elsewhere for a name common to all the Saints for in that sense a Babe is a Child and a Father is but a Child but here it notes appeculiar state characterized and discovered by a peculiar attainment as was cleared in the former Treatise where I gave a general account of this Text and to which I must refer the Reader as for many other things That in the School of Christ there are several and distinct Classes of Fathers Young-men little Children and Babes that these states are not to be measured by their age or years but by their attainments and experiences That there is something common to all these and something proper to each of these which cannâ—â— at 〈◊〉 so eminently be said of all these or of my other sort of them only that what ever excellency there is in the lowest is in the highest gradually much more and what ever defect or carnality is in the lower is in his higher much less I say of all these things I have treated at large before and shall not make any further repetition of them here Before I come to the next rank viz. Little Children 't will be convenient to give an account of two or three things 1. That what is here written to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons or Children which is the name in common to all these three following divisions of Saints
Fathers Young-men and Little Children I say what ever is written to them in common as Chap. 2.1 and 12. and 28. Chap. 3.7 and 18. Chap. 5.21 doth more or less concern each of them the highest as well as lowest 2. In that he writes to Fathers that the Fathers are not past teaching though they be the highest Form ' The best may be yet better Fathers may be more so than they are they that have attained to most may attain to more the most perfect may be more perfect Phil. 3.12 15. And 3. in that he used several and various arguments to ingage and provoke all to the same things we may observe that the most likely way to prevail with persons whom we speak or write to is to use such reasons and arguments as are most proper and peculiar to them As I write to you Fathers to this and that purpose because ye have known him that is from the beginning I write to you Young-men because ye have overcome the wicked one I write unto you little Children because ye have known the Father And now to come nearer to our purpose There are in this Text three sorts of Saints denominated from and characterized by their several and special attainments and excellencies and though many other things are wrapt up and included in and under them yet these which are named are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apex the Culmen the Top the Crown and chief excellency of each of them This is the Fathers that they are persons of great much and long experience and wisdom having known him that is from and having known him from the first or beginning This is Young-mens excellency that they are persons of strength and valour having overcome the wicked one This is the excellency of the Little Children that they are persons assured of Gods Love having known him as their Father And so this state of little Children is we see a middle state between Babes whom they excel and Young-men to whose excellency they have not yet attained much less to that of Fathers In the Words you may take notice 1. Of the subject spoken of viz. Little-Children 2. Of that which is predicated and said of them viz. that they have known the Father 3. The time of their having had this knowledge implyed viz. you have lately known the Father 't is not long since that you were new-born and were but Babes For though every new-born one be in the general acceptation a Child of God yet he is not a Child â—s to dâ—gree but a Babe till he know the Father and this some attain to later and some sooner as the Father is pleased to make himself known unto them The whole of what I intend to speak to I shall reduce to these 5. Heads 1. To shew what their proper attainment is which is in knowing the Father 2. How they come to this attainment to know the Father 3. What the result of this attainment is as to their injoyments and priviledges 4. What is the frame of the heart and soul as also the manner of the conversation of these Little Children 5. After all these I shall make some Application and so Conclude as to this Classis CHAP. I. Of their Attainment or their knowledge of the Father in two Sections SECT 1. TO know the Father is sometime no more than to know or to have the knowledge of God For as Christ Jesus is known by the name of Lord so God by the name of Father 1 Cor. 8.5 6. and this name Father is in the general no more than Creator Isa 64.8 Now many have not this knowledge of God 1 Cor. 15.34 Joh. 8.19 and 8.54 55. Joh. 16.2 3. There are irreligious and wicked not knowing the Lord as 't is said of Eli's Sons 1 Sam. 2.12 nor do they know that Jesus Christ was sent of God But this knowledge the Babes in Christ have they know the Lord much more do the little Children yet this is not all there is more meant than this Bâ—side to know the Father is not only to know that God is a Father that he hath such a name and attribute God is often called the Fâ—her in Scripture The Father of our Lord Jesus Christ Ephes 3.14 and in many other places The Father of our Faith Matth. 23.9 The Father of mercies 2 Cor. 1.3 The Father of Glory Ephes 1.17 The Father of Spirits Heb. 12.9 The Father of Lights Jam. 1.17 Yet this is not all there is more meant than so And therefore Yet again to know the Father is not meerly to know him to be the Father of all Saints in general He is the Father of whom the whole Family in Heaven and Earth is named Ephes 3.14 15. There is one God and Father of all who is above all and through all and in all Ephes 4.6 And 't is for this cause that Jesus Christ the first-born among many Brethren Rom. 8.29 is not ashamed to call them Brethren Heb. 2.10 11. They are all born and begotten of God and therefore bear not only his Name but his Image you may spy the Fathers Image in the Babe his eye yet this knowledge of the Father is not all Moreover to know the Father is to be taught of God or to have the unction from the holy one whereby they are taught and know all the things which concern their Salvation as 1 Joh. 2.20 21. and 27. which it spoken of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little Children of whom he began to speak Vers 18. which is the Word used in our Text Vers 13. yet this is not all intended for to be taught of God is contained in the Coverant in relation to all the seed Babes as well as others Heb. 8.11 And this is all one with the drawing of the Father Joh. 6.44 45. which Babes partake of This knowing of the Father spoken of these little Children must therefore signifie some more signal Emphatical more excellent and transcendent way of knowing the Father beyond what is attained by any below them in the School of Christ which is called the excellency of knowledge Phil. 3. and whereof I come now to speak more distinctly SECT 2. TO know the Father according to the scope and intendment of the Text in relation to the Little Children is to know him by way of interest and experience 1. By way of interest as their Father to know themselves to be his Children and so it notes a state of assurance 'T is a reciprocal knowledge in a relative notion like that of the Spouse I am my beloveds and he is mine to be able to say as Thomas My Lord and my God Though every Child of God as Babes cannot say My Father yet every of the Little Children can say My Father and not only Abba Father but My Father according to Jer. 3.19 I will put thee among the Children and thou shalt call me My Father Our Saviour promised his Babe-Disciples that when the Spirit was
poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him betimes and that right early according to Prov. 8.17 I love them that love me and they that seek me early shall find me They that love him so as to obey him shall know his and the Fathers love in its manifestations Joh. 14.21 and 23. and the sooner their love is manifested the sooner his is The reason that many give why John was the beloved Disciple is this That he came in to Christ while very young We have a common affection to all Children as ours but if we find a towardliness and ingenuity budding and blossoming in any very timely it endears them to us and we have a peculiar and special affection for them and use to shew it by kindnesses tokens smiles c. and truly God himself doth usually do so God is love and he that dwelleth in lâ—ve of God and the Brethren dwelleth in God and God in him 1 Joh. 4.7 12 and 16. and usually the sooner our love appears he accordingly manifests himself to us and lets us know
by the heat and light of the Sun The working of the Spirit is like to the heat and influence of the Sun which reacheth all things but the witness of the Spirit is like the light of the San which shines not on all places at once the work and influence of the Spirit reacheth all Saints but the witness of the Spirit doth not shine upon all Saints at once nor upon all in the same degree Yea I am apt to believe that assurance is a very great rarity and not so much enjoyed as talked of or pretended to I have read of one Island of which it is said that the Sun shines on it more or less every day of the year it may be there are some such Island-Saints but I am inclinable to think there are not many of them because as I have somewhere hinted before in the Treatise of Babes the greater part of Gods Children have not I fear yet attained to be little Children to know and have assurance of the Fathers Love 'T is true the Fathers have but how few are they and that the conquering young men have but how few are they yea that the little Children have but how few are they There was but one John among the many Disciples However this is clear that they who are of this Classis be they few or many have attained to assurance and it may be said of them as Psal 89.15 16 17. Blessed are the people that know the joyful sound they shall walk O Lord in the light of thy countenance in thy name which is gracious Exod. 34.6 named upon them shall they rejoyce all the day and in thy righteousness the Lord our righteousness i. e. Christ Jer. 23.6 shall they be exalted for thou art the glory of their strength and in thy favour our horn shall be exalted And now this gives me occasion to consider 1 What this witness is 2. How it may be discerned from illusions of Satan or the pretensions and presumptions of our own hearts SECT 2. Shewing what this witness is in three things it is clear sure and powerful THis witness of the Spirit by which we know the Father as ours and that we are the Children of God is 1. Clear and perspicuous 't is no dark cloudy discovery of a thing but bright and illustrious this brings evidence and demonstration with it Like him who at first saw men walking as Trees but at the second touch saw all things clearly Mark 8.23 25. This is not like the Oracles of the Heathen a Trumpet which gives an uncertain and dubious sound nor like that of our own hearts which though â—t often excuse yet it often accuseth and leaves us doubtful which to take for truth no this watness is not perplexed nor tells either false or feigned dark or dubious stories He that runs may read it 't is written in so fair and legible in such Text-hand and Capital and Golden Letters 'T is that we may know 1 Cor. 2.12 Vt ecrto noscamus non fluctuante conjectura 't is not a conjecture a perhaps or it may be but as clear as the Sun in its Meridian brightness and strength This witness doth not leave the soul under disputings and fluctuations it takes off all Scepticisme the thing is past dispute 'T is not like the Spirit of the world which is ambiguous as the Oracles newly mentioned that may be interpreted pro and con for or against like Aio te Aeacida Romanos vincere posse but like the Oracles of God of a clear and certain and of an ascertaining and assuring sound For 2. As 't is clear 't is a sure Testimony 't is true and faithful and infallible what the Spirit of God saith is as true as that God is and that God is true This witness can be no otherwise for 1. The Spirit which beareth testimony is the Spirit of truth and therefore a Spirit of consolation the Comforter He cannot lie he cannot deceive 't is not only against his name but his nature which is contained in his name The Spirit of truth in opposition to the Devil the deceiving spirit and father of lyes No lye is of the truth nor of the Spirit of truth this Spirit guides into all truth and nothing but the truth he never bears witness to Hypocrites or Formalists but only to new born ones that they are the Children of God 2. As the Spirit of truth cannot deceive so he cannot be deceived for he knows the deep things of God and men what is in Gods heart to us 1 Cor. 2.10 11. and what is in our hearts towards God Rom. 8.26 27. 'T is a vanity as well or ill as Villany to lie to the Holy Ghost Acts 5.3 for he cannot be deceived nor will be mocked no nor can he be mistaken for he knows the deep things of God and of man though a mans heart be a great deep also This witness of God is true and sure if we receve the witness of men the witness of God is greater 'T was Pauls great comfort that God was his witness Rom. 1.9 1 Thes 2.4 5. he would not satisfie himself with this that he knew nothing by himself but as he was approved of God so he expected his Justification 1 Cor. 4.3 5. 2 Cor. 10.17 18. This witness is clear true and sure And therefore 3. 'T is a powerful witness for it satisfies and settles the Spirit of a man in a quiet serene peaceable and assured frame the soul is carried by it above bondage and fear 2 Tim. 1.7 't is like an oath that puts an end to strife and Controversie Heb. 6.16 and so affords strong Consolation Vers 18. The soul injoys God and it self in Halcyon-daies and in an undisturbed calm of assurance the soul retires into rest because the Lord hath dealt bountifully with it and it is upheld by his free and freeing Spirit which hath set it at liberty and fiâ—led it with Glory 2 Cor. 3.17 18. 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
and strong consolation when we fear wants we are but too prone to be soliciteus for to morrow and therefore to pour out many and long Prayers to God but to take us off from vain Repetitions Tautologies much speaking and solicitous thoughts our Saviour propounds the remedies for our hearts case from God to be known as a Father Matth. 6 7 8 9. And therefore bids them pray briefly and pâ—hily and to address and make applications to God as a Father who knows better what they need and what 's fit fâ—â— them than they do So as to cares also Vers 26. and 32. 3. When forsaken and forgotten by friends and nearest relations Though Father and Mother forger us yet will not God our Father and therefore the Church pleads it Isa 63 16. Douâ—â—less that art our Father though Abrahaâ— be ignorant of us and Israel acknowledge us not thâ—u O Lord art our Father This supported Câ—â—â— himself whâ—â— the Disciples â—â—d and left him alone yet he was not alone for his Father was with hâ—â— Joh. 16.32 4. In case of suffering not only from men but from God himself to know the Father ingâ—gâ—th to patience and submission which is never without case and comfert When a person was lanced and cut by a Chirugion her Father and askt by one how she could endure it Oh said she 't is my Father and â—e loves me Thus our Saviour took the cup because his Father gave it him to drink Joh. 18.11 And the Aposâ—le presseth to indure enassening upon this account Heb. 12.5 10. 5. Yea in the time of desertion Death and Judgement this is a cordial notwithstanding if it were enough to a Child of light that walked in darkness and saw no light to have this staff to lean on that God was his God Isa 50.10 much more as was hinted that God is his Father as 't is Isa 64.7 8. Thou hid thy face from us c. but yet O Lord thou art our Father When our Lord Jâ—â—us cry'd out My God my God why hast that forsaken me yet presently he concludes in almost the fame breath which was also his last Father into thine hands I commend my Spirit Luk. 23.46 yea as I newly said this casts out fear in the day of Judgement 6. 'T is great comfort that we know the Father and are known of him when no man knows the good we do it being done in secret Matth. 6.4 and 6. yea though we forget the good we have done yet our Father will remember it and bless us for iâ— Mâ—â—th 2â— Come ye blessed of my Father inherit the Kingdom prepared for you who fed me cloath'd me c. O Lord say they when did we do this Though they had forgotten yet the Father had a Book of remembrance written for them that loved his name and shewed it in ministring to the Saints Heb. 6.9 10. 7. 'T is a great comfort when we are straitened in Prayer and cannot express nor utter our own conditions yet that our Father knows and concerns himself for all our affairs Matth. 6.7 8 9. with Rom. 8.26 27. which is spoken as referring to them that had the Spirit of Adoption Vers 15. The Spirit that witnesseth is assistant to such in Prayer and commends their thoughts sighs and groans to God for he saith the Text searcheth the hearts 8. 'T is a great comfort though at any time we have not some particular things that we pray for our heavenly Father will not withhold any good thing if he withbold any that thing is not good for us if it were pro hic nune rebus sic stantibus good and good now we should have it presently for no earthly Father can be so ready as our heavenly Father is to give good things even the Spirit to hem that ask aright and according to his Will Matth. 7.11 with Luke 11.13 they have all that they may ask would or should ask as that may be read 1 Job 3.22 and that is what 's according to his Will 1 Joh. 5.14 And beside this a Child of God would neither have nor ask any thing knowingly They are sure to have all that 's good and 't is best to be without what is not so yea that which is denyed their disappointment of it and his denial the evil they undergo as well as the good they do the good they are without as well as that which they enjoy shall all work together for their good who love God and that to be sure they do and dearly too who know the Father and have assurance of his love 'T is time now to dismiss this third Chapter having shewn in it the priviledges and injoyments as far as I intended of the little Children who know the Father and what sweetness and honey drops from this rock of ages the everlasting Father I now proceed to the fourth particular which is to discover the frame of the heart and conversation of the life of these little Children who know the Father CHAP. IV. Shewing the frame and conversation of these little Children who know the Father in two Sections THis state or Classis of Saints being not so much noted particularly as that of Bâ—bes is I shall not be able to bring many instances of particular persons yet considering the nature of their attainment by rules of proportion and degrees of grace and what the sacred Writ says in general I shall endeavour to clear up these things as an addition to several others hinted before SECT 1. 1. THâ—t these little Children who knew the Father by interest and experience are of a very loving which is a very lovely disposition and 〈◊〉 and consequently are of a very ingenuous assible and obliging yea of a winning conversation 〈◊〉 magnus amâ—is amor Love is the whetstone and lordsâ—ene of love they therefore being belâ—â—ved of the Father and this Love being made 〈◊〉 and assured to them they cannot but 〈◊〉 inwardly and expressively most dearly and significartly love and shew their love to their â—â—theâ— and to their Brethren 1 Joh. 4.19 〈…〉 Love begets Love and the manifestation of Love begets the manifestation of Love Secing they lie in his bosom under the influences of his smiles and kisses they cannot but be â—namoured and inflamed with Love The Love of God shed abroad in their heares causeth their Love to be shed and spread abroad toward him and his as 1 Joh. 4 8-19 -21. Their love is second to his first Love and bears a kind of proportion to it as may be seen 1. In this the many pretty innocent and harmless sondnesses as I may call them which they express in their Love-fits they do many things which would not seem so decent and becoming but that Love not only excuseth but warrants them yea sets a gâ—â—s and beauty upon them Mary and Martha were two of his special favourites Joh. 11.5 This Mary especially is she was lâ—ved so she loved much Luk. 7.47 and in the zeal