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 In that day ye shall ask me nâ—â—ing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you Chap. 16.23 and Vers 25. The time cometh viz. that day when I shall no more speak to you in Parables but shew you plainly of the Father And again Vers 26. In that day ye shall ask in my name And accordingly after Christs Ascension and the receiving of the Holy Ghost they did usually cry Abba Father Rom. 8.15 16. Gal. 4.6 they addrest to God as the Father of our Lord Jesus Christ and God our Father as may be seen in pâ—â—ces more than too many to be quoted here they had more knowledge even assurance of their interest in the Father and the Son of communion and fellowship with the Father and the Son 1 Joh. 1.3 which for a great while they were unacquainted with This then is the conclusion which I draw from these Premises Thaâ— 1. The Babe-Saints though they have interest in and
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 things and spiritual men in the second Chapter to the Corinthians and of the wisdom of God to them that were perfect Vers 6. i. e. to them that were spiritual and could judge of and discern spiritual things Vers 15. he doth in the beginning of the third Chapter obviate an objection that might be made by the Corinthians thus Why then do ye not Preach such things to us to which he Answers That he would gladly and with all his heart do it but that they being not spiritual but as carnal being Babes they were not heretofore nor at present in a capacity to receive them q. d. If you will needs know the true reason why I Preach not to you the deep mysteries of Godliness or the wisdom of God in a mystery or the hidden wisdom of God chap. 2. vers 7. 't is not that I cannot or would not Preach it but that you cannot bear it you would say that to eat his Flesh and drink his Blood and live by it were
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
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
when tempted of the Devil after the witness of the Spirit which what they were I shall briefely examine SECT 1. About Christs and the Young mens Temptations ABout these Temptations of Christ I have a larger Discourse than I think convenient to infert here which if God please may come forth by it self in due time at present I shall only touch the parallel between Christs and the Young mens temptations after the testimony of the Fathers Love The Young men having been proclaimed as Christ was by a voice like to a srumpet from Heaven which gives a certain sound that they are the Sons of God and Heirs of God and glory the Devil puts in his exceptions against this Title and would fain have them believe that this is but Enthusiasm a meer fancied and pretended apprehension without any true and just ground and therefore comes and calls it into question cavilling as at first if thou be the Son of God c He labours first to make a doubt of it and if he cannot attain that he then indeavours to bring them to presume upon and make bold with it His first design is to make it doubtful Matth. 4.3 If thou be the Son of God command that these Stones be made bread this was after he had fasted forty daies and forty nights and was an hungred That which he slyly insinuates is this thou thinkest thy self and suppofest to have witness from Heaven that thou art the Son of God but if God were thy Father and did love thee would he suffer thee to be so poor and hungry and could he find it in his heart to put thee on so much hardship as fasting and so long too c. would he let thee be in the Wilderness among the Beasts Fathers provide for their Children and if thou wert his Son surely he would maintain thee at a better rate than this would be not canst thou it being thus with thee believe thy self to be the Son of God Accordingly he pleads with and against the Children of God when in a low estate in this world it hath pleased God to chuse many of the poor of this world to be rich in Faith and Heirs of the Kingdom Jam. 2.5 and many of these who have this assurance are many times hard put to it in the world and by Satan too because of this their poverty as if 't were inconsistent with the riches of Faith and title of an Heir to a Kingdom but now as Christ answered and conquered so do they by the Word of God abiding in them One Answer serves them both viz. Man lives not by Bread a mans life consists not in the abundance of things enjoy'd but by every or any word that cometh out of the mouth of God any thing that God shall appoint yea his Word can do it without any thing else These things below are not good enough for Love-tokens as hatred so Love is not known by external low or high conditions Some may have Bread and no Love and others Love though they have no Bread God can and will provide in due time And what is' t to thee O Devil if I am contented with the Will of God Psal 4 6â— and have meat to eat which thou knowest not of Thus being strong in Faith by the Word of God abiding in them they overcome the wicked one and will not question their Sonship because they are poor and low brought in this world SECT 2. A Continuation THE Devils first Argument being invalidated he takes up another of a far different aspect and would now have Christ be as confident and presuming as before he would have had him diffident and doubtful and so deals he with the Young men Saith he Matth. 4.6 If thou be the Son of God east thy self down from the Pinacle for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone That this Promise did belong to Christ in a special maner is undoubtedly true and the Devil perceiving how precious the written Word of God was to Christ Jesus he fills his mouth with Scripture and a Promise but leaves out the condition of it to which the protection is annexed and that which he would cunningly insinuate amounts to this q. d. If thou be the Son wilt thou not trust thy Fathers power and promise canst have better security than the power of a faithful God and the Faith of a powerful God hath he not appointed thee a Life-guard of Angels to bear thee in their Arms and wilt be afraid Thus he often sets on the Young men what need you be so solicitous and concern'd for means have you not Promises of teaching protection preservation c. What will you not trust your Father and take his Word But as before so now one Answer fits both 't is this Thou shalt not tempt the Lord thy God Indeed to trust in means is to despise God but to neglect means is to tempt God There is no need of casting my self down of making such daring attempts for there is a way down and the farthest way about is the nearest way home Thou shalt not tempt the Lord thy God i. e. thou shalt not go out of his which is thy way and wherein only is preservation promised While there is an ordinary appointed way and means I must not attempt nor presume on extraordinary that were to enquire after Signs and Miracles when there is no need of them which is no less than to tempt God Thou O Devil dost tempt me to tempt God which is not the Genius of his Sons to do though thou wouldst have me to do it under that name no Satan no though thou tempt me I will not the Lord my God by going out of my way and neglecting the means of his appointment SECT 3. A further Continuation HAving been defeated in the way of dispute the Devil takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately
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 2 3. And 't is said of the Gentiles again that they were alienated from the life God Chap. 4.18 But the least the Babe-Saint is quickened and made alive for behold he breaths Prayers as 't was said of Paul as soon as he was new-born Acts 9.11 These Babes have life yea life more abundantly for in a measure and degree they partake of a Divine nature and life 'T is upon this account among others and in the first place that the righteous is better than his Neighbour viz. that is not righteous Prov. 12.26 The least Saint is better than the best man in the Parish that is not a Saint As our Saviour said of John That he was among them born of women one of the greatest yet that he who was least in the Kingdom of God was greater than he Matth. 11.11 so in an allusive sense I may say that the least and lowest of Saints born of God is greater than the greatest that is but born of a Woman They that
of Repentance c. which is that the Kingdom of God the Messiah dâ—â—pensation was at hand Mark 1.15 so that Milk notes preparation doctrine and the very first dements of the beginning of the Oracks of God as the words are Heb. 5.12 the initiating Doctrine wherein saith Jac. Capellus the Jews and Christians did agree as a foundation to build upon Now what this Doctrine was is exprest under several heads chap. 6.1 2. viz. Repentance from dead works Faith towards God c. But it may be some will object here is no mention of Faith in Christ and can they be Christians in any degree though but Babes who believe not in Christ To this I answer That these Principles or Foundation Doctrines are called the Wâ—â—d or Doctrine of the beginning of Christ Vers 1. and therefore this Repentance and Faith is not without respect to Christ and when the Apostle mentions these two elsewhere he speaks of Christ as the object of Faith testifying both to the Jews and to the Greeks Repentance towards God and Faith in our Lord Jesus Christ Acts 20.21 and this the Apostle taught the Corinthians at first 1 Cor. 15.2 3. which opens the meaning of that speech of his 1 Cor. 2.2 Beside in calling this foundation Doctrine Christ must needs be taken in for other foundation can no man lay 1 Cor. 3.11 because God hath laid him and no other Acts 4.11 12. and 't is by him that we believe in God as the Apostle hath it 1 Pet. 1.21 Withall we must remember that these were but Babes and were unskilfull in the word of righteousness though not without some confused notions of it Indeed both God and Christ are the objects of Faith and though God be the ultimate object of Faith for Christs design is to bring us to God 1 Pet. 3.18 Yet Christ is the more immediate object of it but nature teaching us to look to God and revelation of grace only to look to Christ many persons especially Babes are apt to have more recourse to God than to Christ For the Faith of Babes is of no higher an elevation than theirs generally was under the Old Testament who had not such distinct notions of Christ Jesus as we under the Gospel have or ought to have he being now manifested to manage all affairs for us between the Father and us and therefore our Saviour bids his Disciples not only to believe in God but in him also Joh. 14.1 and accordingly all along afterward the Apostles in their Preaching direct men to believe in Christ Jesus and this is the excellency of knowing or the excellent knowledge of Christ Jesus to know him so as to be found in him not having our own righteousness which is of the Law which Babes too much look after but that which is by Faith in Christ Phil. 3.8.9 And this is that which the Apostle directs the Corinthians to 1 Cor. 1.30 and 3.10 11. And so the Hebrews in setting him forth to them as an High Priest after the order of Melchisedec the King of righteousness and the Lord ouâ— righteousness Hence then I conclude that their eating of Milk is the receiving and practising these Principles or Elements the beginning of the Doctrine of Christ viz. Repentance Faith c. which in the general takes in such things as these a sight and sense of sin together with sorrow for and Repentance from it as also Prayer for pardon a secret relying on the mercy of God in Christ Jesus which gives them hope An obedience to Ordinances as Baptism c. A believing of the Resurrection and of eternal Judgement But there are sealings of the Spirit joyes in the Holy Ghost c. which the Babes are not acquainted with they attain to what is necessary and but what is necessary to Salvation Heb. 6.9 They have enough to keep them out of Hell and to land them safe in Heaven but as to the well-being of a Saint viz. an assurance of the Fathers Love which the little Children have strength of Faith to overcome temptations which the young men have great wisdom from long or much experience which the Fathers have of these they know nothing They are Gods building indeed 1 Cor. 3.9 but only of the first Floor or story just laid upon the foundation yet so that they also are the Temple of God and the Spirit of God dwelleth but almost indiscernably in them 1 Cor. 3.16 they will I say have an entrance into Heaven because these things are in them but not an abundant entrance because these things do not abound in them as Peter intimates 2 Pet. 1.8 11. and all this is spoken of a state wherein they may live and die and not reach beyond it Quest Before I proceed 't is necessary to clear up one scruple that may arise from hence which is this Seeing growth of grace is necessary to prove the truth of grace how can these be said to grow if they may continue in this state all their daies Answ You may remember how I premised that none can tell but he may be built up a Story or more higher and therefore none should take up with this stint but press forward yet seeing there is such a state which is to abide so the question is of these and to it I answer first by concession that growth of grace is required of all as the evidence of its truth but then I say there are several kinds of growth and all of them are not necessary to this state as the state is such is the growth required There is a growth by addition and a growth of continuation and perseverance and going on to the end that growth is required of and is necessary to the other states but this only is necessary unto this state of Babes the others growth is by addition 2 Pet. 1.5 11. but Growth of these is by abiding in grace they but con the same lesson over and over when others take out new ones and turn over leaf Or as a Tree that grows in a continuance of bringing forth the fruit of its kind Gen. 1.11 but if a graft or scyon of a nobler fort be ingrasted on or into it then it brings forth other and better fruit So that growth in these is not a superaddition of new grace but a renewing of and abounding in their first grace This must be the growth of the Corinthians and Hebrews or else there was none at all for they were the same after a long time that they were before And therefore Paul puts the Corinthians only to prove for the present that they were in the Faith and that Christ was in them 2 Cor. 13.5 and though he put the Hebrews upon giving diligence to a full assurance chap. 6.11 yet on supposition they should not attain it he often calls upon them to hold sast and not to apostatize concluding that if they did not advance yet they might be saved by abiding in the present state though
Preaching and Hearing of the Gospel by which Faith comes now what a sad thing is it to hear of Faith and not feel it to be a hearer and not a Believer Have ye not heard yes the Gosspel hath sounded loud and long in your ears 'T is sad when the Gospel comes to thee and thou dost not come to God! when it comes in word and not in power it had been better for thee thou hadst never heard than to have heard and not believe Better thou hadst never known the way of righteousness than knowing it not to walk in it 'T will be more easie for Turks than for thee according as 't will for Sodom and Gomorrab in the day of Judgement than for Capernaum as our Saviour speaks Matth. 11. These things are said as the Gospel is written that you may believe that Jesus is the Son of God and that believing ye might have life through his Name Joh. 20.31 And truly if you believe not the Gospel neither would you believe if one should come from the dead the more means of Faith the greater condemnation if men do not believe and greater means than that of Gods appointing there can be none And then 3. Consider this that Christ may take his Gospel and be gone then the things of thy peace may be hid from thine eyes thou maist die in thy sins and be damned for ever to day therefore while 't is called to day now or never i. e. now or it may never be hear his voice who calls thee to repent and believe the Gospel that thou maist be saved which if thou do not the same Gospel saith He that believeth not shall be damned Canst have patience to think of going to Hell if not believe It were better thou hadst never been born than to die without being new-born 't is sad to be dead in sins but to die in sins Oh who but them in Hell can tell how sad it is Hear therefore and believe that thy soul may live 2. I am now to address my self to the Babes especially such of them as lie under despondencies of Spirit and to you I say as before 1. Despise not the day of small things who knows to how great a tree this grain of Mustard-seed may grow how great a fire this little spark may kindle To how tail a stature a poor Babe may grow though thou canst eat but Milk thou maist grow thereby Thou hast got down one portion of Milk more already and art not only one that repentest from dead works but hast Faith also towards God Though thou have no Wine to make thine heart glad nor oyl to make thy face to shine nor bread to strengthen thine heart yet bless God that thou art alive and hast milk to eat For 1. Consider that thou art gone farther than thou art aware of thou art nearer Heaven than thou thinkest for in having Faith towards God though thou be a great way off yet thou art within thy Fathers ken and view as 't is said concerning the Prodigal while he was yet afar off but a coming but beginning to come his Father saw him had compassion of him c. the Father saw him before he saw the Father and though he were but coming yet 't is said he was come he arose and came i. e. was a coming for as yet he was afar off and yet 't is said he arose and came his coming was lookt on as if he were come as Abraham is said to offer his Son in that he did purpose and was about to do it so the Prodigal and the Babe is said to be come though as yet but coming towards God It 's something to be on thy legs that thy journey is begun dimidium facti qui bene coepit habet thou art on thy way and thy Father sees it and hath compassion on thee and as to Christ Jesus he will never cast thee off no by no means see John 6.37 39. 2. If thou never go further than to be a Babe all thy daies suppose that yet thou art gone far enough to be saved by Faith we are saved as safe as if we were saved There is a blessing for this Faith as before Matth. 16.17 and Justification for this Faith as before Luke 18.14 and God loves such Believers as before from John 16.27 'T is not a little remarkable that blessedness is annexed to the lowest as well as to the highest Form in the School of Christ as in the Beatitudes Mat. 5. and to these Hebrew Babes the Apostle saith I hope better things of you than of some that had been inlightened c. and things that accompany or contain salvation though you be but Babes Heb. 6.9 10. Salvation is not annexed to degrees as such but to truth of grace as such in the lowest degree John 6.37 him that is but coming 3. As weak as thy Faith is the gates of Hell shall not prevail against it thou shalt be kept through this Faish by the power of God unto Salvation 1 Pet. 1.5 This poor Soul is apt to scruple and say Alas my Faith is but small if any and I fear what will become of me in an hour of temptation my strength is so small that I shall faint in the day of affliction But the Lord saith to thee Fear not for though thou have but a little strength yet because thou dost not deny his name God will keep thee from the hour of temptation or from the temptation of the hour as it may be read Rev. 3.8 10. Though Saul pursue thee and hunt thee yet the house of Saul shall grow weaker and weaker and the house of David shall grow stronger and stronger and the weak shall be as David who notwithstanding his fear did not perish by the hand of Saul Though thy enemies be strong and thy grace weak yet thy weak grace shall be too strong for thy strongest enemies Though the Sons of Zerviah be strong and in thine eyes too strong for thee yet shalt thou die in peace Maugre all the malice and power of Satan the gates of Hell shall not prevail against thee as Christ promised Peter who believed as thou dost that Christ is the Son of the living God nor did it fail when Satan sisted him for though he denied that he knew the man he yet still believed that Christ was the Son of God which was the Faith that Christ prayed might not fail Let the rain descend the floods come and the winds blow and beat all together upon thee yet thy house shall stand for 't is founded like Mount Sion on a rock that cannot be moved Matth. 7.24 25. Indeed if thy Faith alone were to buckle with Satan 't were impar congressus an unequal match but thou art kept by the power of God and the Prayer of Christ so that there is more power for thee than there is against thee though it be all the power of Hell 4. These experiences which thou hast
speak to them a little by way of Application COme poor Babes you that tremble at the Word of God and serve him though it be with fear hear this for your Consolation that the high and lofty one who dwelleth in the high and holy place doth not despise such a trembling soul but will dwell with it Isa 66.2 Jer. 3.13 Be not afraid of the Resurrection nor of Judgement 't will be an happy day for thee read it they self what is said 1 Thes 4.13 18. and 5.1 11. thou hast a friend in the Court of Heaven Jesus Christ thine Advocate and he 't is that shall be thy Jodge who to be sure will not condemn any that are in him although they be but Babes He will rememâ— thyâ— bâ—ur of little love Heb. 6.9 10. as thou maâ—sâ— him telling theâ— afâ—rehand Matth. 25.34 37. where thou hast that he remember what thou hast for 〈◊〉 and placeth thaâ— account which it may be thou 〈◊〉 worth nothing He is so 〈…〉 he will remember no more but he is so righteous that he will not forget thy labour of love no nor thy fear for he hath a Book of remembrance written for them that feared the Lord and thought mark that that did think and it may be could do little more than think upon his name Mal. 3.16 Well then as the wicked should rejoyce with trembling Psal 2. do thou tremble with rejoycing Abide in him keep close to him whom thou hast chosen for thy Saviour and thou shalt not be ashamed before him at his coming 1 Joh. 2.28 Be stedfast and immoveable yea abound alwaies in the work of the Lord for thy labour shall not be in vain at the Resurrection 1 Cor. 15.58 In the mean time live as one that looks for and hastens to the coming of the Lord 2 Pet. 3.11 12. and seeing he will come without sin a Saviour and change thy vile body and make it like to his most glorious Body let not only thine affections but conversation be in Heaven Col. 3.1 4. Phil. 3.20 21. which no man is or can be that doth not believe the Resurrection and Eternal Judgement Be glad therefore and bless God who hath given thee this Milk and taught thee to take it in for else thou hadst been still without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world yea and in the world to come which will be a world of happiness to thee and all Saints who have not their portion of good in this life as the wicked have but 't is reserved for them to be theirs at the Resurrection and Eternal Judgement So much for the attainments of Babes from this Text. V. Of their tasting that the Lord is gracious and their desiring the sincere Milk of the Word to grow thereby From 1 Pet. 2.1 3. THE Apostle Peter had to do with Babes as well as Paul for such were the Jewish Converts generally and having told them Chap. 1.23 that they were born again he doth in this Text exhort them to lay aside all malice and all guile and hypocrisies and envies and all evil speaking to which they being yet as carnal were too prone as was noted before and as new born Babes to desire the sincere Milk of the Word that they may grow thereby if so be or seeing and because they have tasted that the Lord is gracious This tasting is their coming to Christ and believing in him as the chief corner-stone v. 4.6 and their growth is their being built up on him a spiritual House c. Vers 5. which notes both the nature and inclination of these Babes viz. to come to and believe in Christ and withal to grow up in and to be built on him that as he is precious or an honour to them Vers 7. so they may be precious or an honour to him and shew forth the vertues and thereby the praises of him who hath called them out of their darkness into his marvellous light Vers 9. But of their Faith I have spoken before I shall now speak of some of their experience which I conceive is coucht in this word of tasting The perfect Christian hath many senses exercised he is full of many and rich experiences Heb. 5.14 But the Babe hath the exercise of this one Sense Tasting especially which begets in him a desire and longing after the Word for growth that he may suck and be satisfied with the breasts of Consolations that he may milk out and be satisfied with the abundance of glory To allude to Isa 66.11 The Babe hath a taste as soon as he is born and hath Milk given him to eat in which he tastes a sweetness and from which he finds so much nourishment and strength as holds his sonl in life If he were not alive he could not taste and if he did not taste he could not live Experience is often exprest by tasting which is a thing beyond Hearing and is joyn'd with Seeing Psal 34.8 Oh Taste and See that the Lord is good Now as Seeing so Tasting affects the heart and quickens the Appetite and therefore saith he desire the Milk which doth not only express the duty but the nature and inclination of Babes and that grounded on Tasting Seeing or because they have Tasted that the Lord is gracious several experiences as Tastes they have had of this As 1. That the Lord will admit them to Repentance this is of his grace when man had sinned the Law was inexorable a mans Repentance could find no place there for re-acceptance though it had been sought with tears God might have chosen whether he would have admitted man to repent but now he hath it favours of grace and by this the Babes Taste that he is gracious 2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him that they may be saved at anothers cost and charges that he sent his Son into the world to save sinners that through him they might believe in God and that thence they might have hope in God 1 Pet. 1.21 3. They Taste grace in this That God calls for no greater things at their hand than to eat Milk Pro. 28.14 to Repent and Believe the Gospel and doth not put them to do penance in Hell for thousands of years or do some extraordinary tasks of duty in this world and weeping out their eyes wearing out their knees c. 4. They Taste his grace in that he not only commands but invites and intreats them to come to Repent and Believe that they may live That God should condescend so far as to beseech and go a begging to them as the word is that they would be reconciled gives them a Taste that the Lord is gracious 2 Cor. 5.19 20. 5. They Taste it in this That God incourageth them to come by many great and precious promises Isa 55.1 2 3. Matth. 11.28 30 c. Yea he swears to them as he lives that
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
that he loved us first Vers 19. with Chap. 3.24 The Scripture records them as special favourites who were converted and did turn to God when they were young God remembers the kindness of Israels youth and the love of espousals which was while they were young and went after him in the Wilderness Jer. 2.2 and then had they wonderful discoveries of his love Not to mention Abel Joseph was very gracious and tender-hearted for he could not bear with the wickedness of his Brethren even then when he was but seventeen years old Gen. 37.2 and presently hereupon God appeared to him as to Solomon twice Vers 4. and 9. Samuel ministred to the Lord while yet a very Child for years 1 Sam. 2.18 and 3.1 to him did the Lord appear Vers 4. and though at first he understood not the voice and Word of the Lord Vers 7. yet soon after he did And Samuel grew and the Lord was with him Vers 19. Josiah was well given as we say and very good at sixteen years of age he began to raign at eight years old 2 Chron. 34.1 and in the eighth year of his reign which was the sixteenth of his age while he was yet young as the Text remarques it he began to seek after the God of his Father David and in the twelfth year when twenty years old he began to purge Judah and Jerusalem Vers 3 c. Now how dear he was to God and what a manifestation of love he had you may see Vers 26 28. I might instance in many more as David Moses Daniel the three young men in Daniel Timothy c. But this shall suffice to have shewn that God doth usually and signally manifest his love to them that are Godly betimes while they are yet young This lays a great obligation upon and gives great incouragement to persons to come in betime to remember c. Eccles 12.1 SECT 3. A Continuation 2. GOD hath been pleased to pick out such to shew his fatherly love to as have lain under deep humiliations for sinning against God though it have not been of long continuance and which it would have been had not he made himself known as their Father i. e. loving of them When the Prodigal came to this that he was pincht with the sense of having sinned against his Father as well as felt the sad effects of it in being tantum non almost dead the Father runs to meet him and falls on his neck and kisseth him thus he knew the Father and had assurance of his Love When the Spouse had undergone an hard winter of humiliation and hid her self in the clefts and secret places as being ashamed to lift up her face or voice to God she then hears the joyful sound Rise up my Love my fair one my Dove and come away Cant. 2.10 15. and in the next sixteenth Verse she concludes as one that had assurance My beloved is mine and I am his 'T is said of Manasseh though he had been desperately wicked yet that when he was in affliction he besought the Lord and humbled himself greatly before the God of his Fathers 2 Chron. 33.12 and 't is presently added in the 13th Verse that God heard his supplication c. Then and then Manasseh knew that the Lord he was God viz. gracious and forgiving sins David no sooner confest his sin as against God he doubles it Against thee against thee Psal 51.4 but God forgave him and told him of it too Psal 32.5 with 2 Sam. 12.13 see more to this purpose in Isa 57.15 and 66.2 Jer. 31.20 all which doth confirm what David said in this case Psal 51.17 Abroken and contrite heart O God thou wilt not despise which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive expression but full of signification for 't is as much as if he had said thou wilt cherish it revive it and make it glad with the joy of thy Salvation This lays a great obligation upon persons what to be and gives them great incouragements when they are though they be greatly and deeply humbled An Objection Oh alas for me saith some poor soul I have been under humiliations a long time sin hath cost me dear my bones as David said yea and mine heart have even broken with sighs and groans and I am still watering my Couch with my tears yea they are my drink and yet I cannot obtain a smile not a good word nor a good look from God but he seems to call me Dog and cast me off wo is me Answer But poor soul remember 1. What I newly said that God is not bound to make himself known as a Father to thee he will not be commanded into this condescension nor must thou think to bribe and compound with him by Prayers and Tears 2. Remember that though God have taken vengeance on some mens sins yet he hath forgiven them Psal 99 8. and who knows but he may deal so with thee and not turn thee into Hell nor deal with thee as thine iniquity deserves though he make thee know much and yet much more sorrow and smart 3. Consider that perhaps thine humiliation hath been hitherto but legal and selfish that thou hast been more concern'd that God was displeased with thee than that he was displeased by thee that thy Tears have been more for the shame and pain than for the sinfulness of sin as against God if so be humbled for this also and in due time he will exalt thee to a better condition or save thee at last with a notwithstanding 3. God doth usually manifest himself and his love as a Father to them that hunger and thirst after and are greatly in love with his Son Jesus Christ in him God is well pleased and declared from Heaven That he was his beloved Son and he is pleased to do the like for them that love his Son God will that we honour the Son as we do the Father Joh. 5.23 Now him that honoureth me and consequently that honoureth my Son I will honour saith the Lord. What honour will God confer upon such viz. they shall be called not only be but be called manifested and declared to be the Children of God and behold what manner of love this is 1 Joh. 3.1 When the Spouse was sick of love she was much made of and to Mary who loved much there was much forgiven and special manifestations of love made unto her Our Saviour tells his Disciples that the Father loved them for this very reason because they loved him and that shortly they should have clear and plain manifestations of the Father Joh. 16.25 27. according to what he promiseth to all that love him Joh. 14.21 23. 4. God hath promised to be known as a Father to them that do separate from and are not unequally yoked with unbelievers and that do not touch the unclean thing 2 Cor. 6.14 17 18. which is more as to manifestation love and joy than to be known to us as our God
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 sound 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 pretends to be our friend as he did to Eve and to Christ himself but yet they that have the Testimony of Gods Spirit are secure and safe though they that have it not cannot be so what ever presuming confidences they may entertain themselves with I shall therefore indeavour to clear this thing that none may be hardned through the deceitfulness of sin or Satan or their own hearts In relation whereunto I shall lay down three Rules to which though I purpose not to speak much yet I hope to speak much to the purpose having first premised this one thing that they cannot have the witness who have not the work of the Spirit and consequently they cannot have the witness of the Spirit who have not the witness of their own spirit or the Testimony of a good Conscience for if our hearts condemn us upon just grounds and we do not bear false witness against our selves which is the sin of many an otherwise tender-hearted Christian I say if our hearts condemn
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 became Sons and Heirs of God through Christ Chap. 3. from 23. to the end The state under the Law was a Law of bondage the Law is called A yoke of bondage Gal. 5.1 and they under it were under a spirit of bondage which in the genuine and proper sense of it is a weak slavish and cowardly spirit of fear opposed to that of power love and a sound mind 2 Tim. 1.7 This spirit of bondage is usually interpreted to signifie a slavish frame of heart whereby the Jews like slaves and superstitious persons did serve God out of fear and this I shall not deny their religion at the best was called The fear of the Lord yet I shall add this unto it that they did serve God not only from fear or out of fear but that they were afraid and under bondage though they did serve God their service did not free them from fear They were afraid of suffering Death and Hell notwithstanding their Services and Sacrifices for Jesus Christ took