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
and Eâ—â—tasie of her love being rapt and transported with it she anointed the Lord with ointment and not only washt his fect with her tears but kist them wiâ—h her lips and wiped them with her hair Joh. 11.2 compared with Luke 7.37 47. at which though others murmured yet Christ commends both it and her for it and withal upbraids Simon for falling short â—â—gely short of her though he made him a feast 2. Their Love appears in this that no danger will fright them from him whem they love when the other Dâ—sciples fled yet John the Disciple whom Jesus loved was found and observed by Christ himself standing by the Cross Joh. 20.26 But to instance in Mary Magdalene especially Oh how is she carried beyond above and out of her self by love to Jâ—sus who loved her first the story is in John Chap. 19.25 she stood by the Cross and was not affrighted away by the Troops of Souldiers rude and unruly though they were Joh. 20.1 when others were doubling she 〈◊〉 to the Sepulchre early and as 't is remarked there while it was yet dark this did not â—right her being made hold by love though she were of the weaker and more fearful Sex and went not empty handed but carried sweet spices Mark 16 1. she 〈◊〉 to 〈◊〉 Peter and John how ' t was Joh. 20.2 which when they had seen they returned but she staid weeping and as she wept she stoopt down and as she stoopt down she lookt Vers 11. busie love and when the Angels askt nor why she wept Alas said she do you ask me what I all as he in Judg. 18.23 24. they have taken away my dear dear Lord and I know not where they have laid him though he be as one that is not yet I cannot but love him And love at that time was so much a passion that she knew not her Lord though she saw and heard him but thought it had been the Gardener But when Jesus called her by her name oh how is she transported Rabboni ob my Lord is this so am I not in a dream Rabboni and it seems she would have embraced him but that love knows how to obey as well as to enjoy and therefore being commanded away away she goes And this brings me to a 3. Discovery of their love which is in keeping his Commandments and that without regret or grief according to 1 Joh. 5.1 3. Love is such a thing as desires not only to be beâ—oved but to be commanded it hath so great a right and inclination too as well as obligation to do good and well that it thinks it self either wrong'd or suspected if it be not put upon the most high and difficult services love never saies This is an hard saying who can bear it love never repines neither doing nor suffering is grievous to it Therefore 't is note-worthy that when our Saviour was about to tell Peter what he must do and suffer he doth in the first place make sure of his love Joh. 21.15 19. When the Father gives out commands amor addidit al as love wings the soul that it flies to obedience with speed and pleasure Love hath an ambition to please to the utmost 2 Cor. 5.9 with 14. to do something worthy of the Fathers love 1 Thes 2.11 12. therefore the Apostle having prayed that they might know the unparallel'd love of God and Christ such as passeth knowledge i. e. there was never the like known Ephes 3.18 19. he presently exhorts them to walk worthy of their vocation Ephes 4.1 SECT 2. A Continuation 2. LIttle Children are modest and humble they seek not after greatness nor great things in this world for they are weaned Psal 131.1 2. being wean'd and past the state of a Babe and suckling they are not concern'd to catch after and grasp at things waich are not suteable to their state The Disciples while but Babes were often querying who should be greatest but our Saviour called a little Child unto him and set him in the midst of them and said Verily I say unto you unless ye be converted and become as little Children ye shall 〈◊〉 enter into the Kingdom of Heaven i. e. you shall have no abundant entrance as 2 Pet. 2.11 and so the subsequent Verse expounds it Whâ—soever therefore shall humble himself as this little Child the emblem of Gods little Children 〈◊〉 the same is one of the greatest in the Kingdom of Heaven Matth. 1.1 4. They were converted before but they needed to be converted from this being as carnal and but Babes Conversion is continued and advanced in growth not only as to degrees in the same state but in passing from one Clâ—ssis to another as from being Babes to little Children for till we are thus converted we are not wean'd from being as carnal nor can we strengthen our Brethren as Christ spake to Peter to do 3. The little Children are full of bowels and compassion very tender-hearted God as a Father is so and in being so we are his Children Mat. 5.44 48. Eph. 5.1 Col. 3.12 And this is pure Religion before God as a Father Jam. 1.27 'T was upon this account that our Saviour committed his blessed Mother to the beloved Disciple John who of all was most like to be tender of her Joh. 19.27 Yet again they are very tender-hearted in this respect that if at any time they do any thing which grieves their Father or the Spirit by which they are sealed to the day of redemption their heart smites them and they are more angry with themselves than their Father is for they will not forgive themselves though he forgive them Though God had told David the beloved one and the weak Babes are not yet as David That his sin was forgiven yet he repents and abhors himself in dust and ashes as Joh also did Chap. 42.5 6. 4. Children are full of imitation they tread in their Fathers steps as Ascanius did in Aeneas's sequitur licet non passibus aequis they make the Father their example and to walk as they have him for an example 1 Pet. 1.14 17. Ephes 5.1 And in fine Children are very teachable the Babe is not so Teach a Child the trade of his way the Child-state is a learning state the Babes are dull of hearing 〈◊〉 5.11 2 Cor. 3.2 Joh. 16.12 Great 〈◊〉 cannot be taught to Babes Isa 28.9 〈…〉 ye Children Prov. 4.1 and câ—me near 〈◊〉 children I will teach you Psal 34.11 These are capable of strong meat for they are spiritual having received the Spirit of Adoption and the witness of that Spirit by which they bring forth all the fruits of the Spirit Gal. 5.22 26. These few things shall suffice concerning the disposition and conversation of these little Children by which we may see what Dâ—ctrine is most proper to be Preacht unto them non omnibus omnia as belonging to their state I should now come to apply the whole but that there is one Question which
where we have three distincts Classes or States of Christians with the proper and peculiar Attainment which is the character of each of them 1. The Fathers who had the knowledge the most exact and perfect knowledge of him who was from the beginning that is Christ Jesus as 1 John 1.1 with John 1.1 2. The ancient of days the everlasting Father as Christ is called Dan. 7.9 13 22. and Isa 9.6 Who is the same to day as yesterday and will be for ever Heb. 13.8 The Alpha and Omega the beginning and the ending which is and which was and which is to come Jehova Rev. 1.8 'T is q. d. you are well acquainted with his several dispensations and workings from first to last And this is repeated Vers 14. Secondly The Young-men of whom 't is said that they have overcome the wicked one and Verse 14. that they were strong that the word of God did abide in them viz. in strength like Josephs bow Gen. 49.24 and that they had overcome the wicked one Thirdly The little Children of whom 't is said that they have known the Father viz. as their heavenly Father who hath loved them This is the summ of these Verses which Interpreters generally understand to be spoken of all the orders of Christians and that there are no other than what are comprehended under these three names viz. that all Saints are either little Children or Young-men or Father-Saints but with submission I conceive that there is a fourth inferior to or younger than the youngest of these who are and are called Babes who do not as such and as yet know the Father as the little Children are said to do Mr. Cotton doth render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes as the vulgar Latine doth infantes but saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferius quiddam significat quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith Erasmus Insans a Babe is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which last word the Babe-Saint is exprest in Scripture again and again and is of a lower form than the little Children as God willing shall be made to appear hereafter when I come to handle the Characteristical differences of each state Of which for the present I hint only this in the General that the Fathers are so called whether elder or younger for years from their great experience and wisdom having gone through each of the inferior States the Young-men are denominated from their strength of faith whereby they overcome the evil or wicked one the little Children have their Character from knowing the Father which notes a state of assurance and the Babes from eating milk the first principles viz. repentance saith c. with desires after growth all which is evident from the several places of Scripture where these distinct Classes and forms are mentioned and that under these very names all which we shall examine God willing in the following treatise Having thus given a general account of my intendment and design viz. to treat of the several Classes and forms if I may so speak of Saints I shall for the present make some general application of the whole and speak a little first to all and then to every one of these To all 1. Love one another without dissimulation unfeignedly and with a pure heart fervently 1 Pet. 1.22 but love not the world nor the things of the world viz. the lusts of the flesh the lusts of the eye and the pride of life 1 John 2.15 16. to both these that preceeding and this succeeding the Text doth the word I write unto you and I have written to you refer He obligeth all of them to these two things because their sins were forgiven them Verse 12. and each of them by their particular priviledges viz. the Fathers because they have known him that is from the beginning the young men because they are strong and are Conquerours the Children because they have known the Father q. d. seeing these things are so love one another as I said before and love not the world which is that I now say 2. Let none measure himself by another nor make comparisons either for lifting up or casting down 1 Cor. 4.6 8. Some of the Corinthians were apt to be puffed up because of their supposing themselves to have attained more than others which is an ill sign for though they were high in gifts and parts they were low in grace for they were but Babes and therefore the Apostle pulls down their Plumes with this quick interrogation Who makes thee whoever thou be who makes thee to differ And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory pride thy self and boast as if thou didst not receive it Grace gives us no leave to be proud nor to despise undervalue others And on the other hand there are some poor souls and I believe there were such among the Corinthians as I shall clear by and by that are apt to despond when they compare and measure themselves by others when a Dwarf stands by a Gyant a man of low stature by a tall one as David by Goliah he seems comparatively to be no body but yet is for kind a man a perfect man for all that or notwithstanding the great and vast difference that is between the one and the other Many poor souls when they see how they are outstript in knowledge faith love and patience by some that came into Christ long after themselves are apt to think that they are no Saints because they are not such Saints and this seems to be the case of some of the Corinthians as I newly hinted which will appear from 1 Cor. 12.15 c. There were some who were but as the foot both in state and sense the very lowest member of the body and were therefore too prone and inclinable to think that they were not of the body for thus the Apostle speaks to them If the foot shall say because I am not the hand I am not of the body is it therefore not of the body and if the car shall say because I am not the eye I am not of the body is it therefore not of the body No no you should by no means say so 't is a meer non sequitur So if thou shouldst say because I am not a Father I am not a Child of God it doth not follow for thou maist be a Young-man if not that yet a little Child if not that yet a Babe in Christ begin lowest do not stretch thy self beyond thy measure Nor let any be proud if they are gone beyond others to be puffed up and despise the weak But 3. Let every one be thankful and bless God for what he hath attained be it more or less Are any of you Cedars in Lebanon when others are but Shrubs as the Hysope on the wall or as the lillies of the valley are any of you like Saul taller
no need of you nay much more those members of the body which seem to be most feeble are not only convenient but necessary And not only we do or ought to give but God himself doth give more abundant honour to that part which lacketh 1 Cor. 1.12.21 24. 'T is said Prov. 22.2 The rich and poor meet together in the same body and the Lord is the maker of them all he that made him poor and thee rich could have made him rich and thee poor and as 't is now the rich need the poor as much as the poor need the rich therefore despise not the poor and low Job tells us that he despised not nor durst to despise the cause of his Man-servant no nor of his Maid-servant no though they contended with him for as he saith he could not Answer it to God who made and fashioned his Servant in the womb as he did himself Job 31.13 15. Excellent arguments Well then let not the Babe envy the Young-men c. In a great court many times there is a special favorite but all the rest are apt to envy him though they also are in the same court because they are not favoured and honoured as he is Every one would be the only one So too often in the Court of Heaven upon Earth i. e. the Church Jesus Christ the King of Saints takes one or other as John to be his bosom favorite and truely the other ambitious Courtiers cannot bear this they look upon such a person with an evil eye as Peter did upon John as you may read John 21. When Christ Jesus had told Peter not only what he must do but suffer also in relation to which he makes sure of his love first for one that loves not or loves little will not do or suffer much or willingly yet after this being told of his sufferings and nothing of that nature said concerning John he seems to take it ill and is not able to forbear asking the Question and what shall this man do which was a spice of envy for Christ takes him up for 't with an angty what is that to thee Joh. 21 15-22 When some poor souls Babes that they are see Children-Saints made so much of that they enjoy the light of Gods countenance and lie in his bosom all the day long and others Youngmen-Saints making great conquests and obtaining victories over temptations and when they hear Father-Saints tell long stories of their antient acquaintance with Christ through every turn and dispensation and what variety of experiences they have had in all conditions and withal how little joy victory experience c. they themselves have they are apt to envy and regret the others enjoyments and glory So perhaps on the other side when the Fathers hear the younger ones speak of experiences how they lisp and speak but dimidiata verba half words and see how short they fall of their attainments when the Young-men see how the Children are baffled and led into captivity by temptations when the little Children see how ignorant the Babes are and that they know not their Father at such times the rich and strong are apt to deride or at least to undervalue the poor and weak as unworthy of their company and converse 'T is but too common with them that know much to know it too much and for them that are wise and rich though but in their own eyes so many times to have very low thoughts and to speak as meanly of their inferiours but it should not be so with Saints if it be 't is their infirmity not to give it a worse name let not therefore him that eateth strong meat despise him that eateth milk nor let him that eateth but milk envy him that eateth strong meat that I may allude something to what the Apostle speakes in another case Rom. 14.3 6. Seeing there are several degrees of Saints let all be willing that each may have a share and portion at a Sermon or in an Epistle as here in 1 Job 2.13 14. or at least that some may be spoken to at one time and some at another for we cannot speak to all at once Some men must have patience at a Doal for all cannot be served at one time so it is in this case Some when they come to a Sermon think nothing worth the hearing but what is spoken to their case and truly almost so many minds as men if it be not a discourse for humbling saith one for consolation saith another for exhortation saith a third 't is nothing worth Thus one is for Paul another for Apollo and a third for Cephas some for Barnabas and others for Boanerges some for the Law and others for free-grace some for Faith and others for Works Fathers are for antiquities Young-men for wars Children for love-tokens and Babes for milk But my beloved all should wait for their meat and portion in due season And 7. Every one should endeavour to make the best use of what they hear and read All Scripture is profitable and is written for every ones learning Are Fathers spoken to 't is of use to the younger sort to provoke them to aspire and endeavour after such attainments and experiences and therefore the Apostle resolved to go on and to treat of perfection strong meat and doctrine though his Hearers were but Babes Heb. 6.1 Are the younger sort spoken to 't is of use to Fathers to call to remembrance what once they were for such were some of you And also to stir them up to thankfulness that God hath advanced them to a state of which it may be said such honour have not all the Saints and to say as David did Who am I O Lord God and what is my house that thou bast brought me bitherto 2 Sâ—m 7.18 I have heard of an eminent person who had been with others at a Sermon and when some complained and seemed to be offended because the Preacher was a Boanerges and threatned wrath and the flashes of Hell fire to sinners he â—â—ld them 't was one of the sweetest and most â—â—mfortable Sermons that he had heard of a 〈◊〉 time for said he I bless God I am delivered 〈◊〉 it all This is to make a good use of a Sermon Do you that are Saints hear Sermons Preacht to sinners to shew the misery of their condition then bless God that hath converted you Do you that are sinners hear Sermons Preacht to Saints to shew their priviledges and happiness then pray to God to make you Saints also Thus all and every one may make a good use of every Sermon they hear Do not be offended or take pet and say I had as good to have staid at home what doth this concern me Oh let not any say so Concern thee There is no truth no doctrine but doth more or less concern thee be thou a sinner or a Saint be thou a Father Young-man little Child or Babe And this brings me to speak particularly
a few words to each 1. To Fathers I entreat you for so I am commanded to do 1 Tim. 5.1 I entreat you to lay aside childish things and let it not be said of any of you that you were once a man but twice a child 'T is not comely for aged persons to play the child or to play with children Saith the Apostle When I was a Child then indeed I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Cor. 13.11 The aged men and women should be sober and grave teaching and giving examples to the younger sort Tit. 2 2-4 So Paul propounds himself Phil. 3.17 with 20. Brethren be followers of me and mark them that walk so as you have us for an example for our conversation is in Heaven Which it seemâ— was written by him when he was Paul the ageâ— it being when he was prisoner at Rome and then he stiles himself Paul the aged as well as a prisoner Philem. 9. Fathers and old men love to be telling stories so do you read Lectures of your experiences to the younger sort and tell them as David did his Children what God hath done for your soul Tell them how God converted you how God carried you on step by step from Faith to Faith and from one degree to another till you became Fathers in Israel I might add also disdain not to learn for St. John writes to you Fathers also concerning brotherly love and not loving of the world as if you had not perfectly learnt these things But 2. To Young-men I say Be strong in the grace that is in Christ Jesus and the Word that abideth in you acquit your selves still like the good Souldiers of Jesus Christ as Paul speaks to the young-man 2 Tim. 2.1 3. And intangle not your selves with the affairs of this life the love of the world that you may please him who hath chosen you to be Souldiers Ver. 4. The Fathers are for counsel but you young-men for War they sit at stern but you must fight the glory of young-men is their strength be strong then in Faith for thence is your victory by which you overcome the Devil and the World Eph. 6.16 1 Joh. 5 4-5 and flee youthful lusts 2 Tim. 2.22 For they war against your souls 1 Pet. 2.11 From these 't is no cowardise but courage even in young-men who are strong and Souldiers to run and flee away Take heed of Pride also to which young and strong-men souldiers are very prone young and strong men use to vapour and boast how they can cast the Bar Vault Leap and do seats of activity and arms what vâ—ctories they obtian Well though your marrow be in your bones the Word of God abiding in you yet be not listed up for Pride goeth before a fall A mans Pride shall bring him low how high and strong soever he be Prov. 29.23 And the helpers of Pride or strength shall stoop under him because of Gods anger Job 9.13 For God resisteth the proud therefore ye younger be clothed with humility 1 Pet. 5.5 3. To the Children-Saints I say be obedient to your Father whom you know and know him to be loving and be loving to your brethren whom you are to love for your Fathers sake and whom if ye love not you love not the Father 1 Joh. 4.20 21. 1 Joh. 5.1 2. The Fathers are for knowledge the young-men for strength but you are for love your state and age is proper for love 4. To the Babe-Saints I say with the Apostle 1 Pet. 2.1 2. As new-born Babes desire the sincere milk of the Word that you may grow thereby seeing ye have tasted and as yet but tasted that the Lord is gracious Milk is your proper food desires your proper Acts growth that which is set before you as their end and tasting i. e. experience the provoking of your appetite and desire thereunto Desire it then that you may grow thereby to a stronger constitution and higher Stature II. Several things premised for the further clearing and understanding of this Subject before I speak to each Classis HAving already given a general account of my intendment I shall for the more clear and distinct proceeding lay down several things as Pracognita necessary to be known before I handle each Classis or form by it self and a part As 1. There is a vast difference between the least or lowest of Saints and the highest of men that are but meer men and unconverted between the worst of Saints viz. Babes and the best of men viz. Philosophers an d Moral men Socrates and Seneca c. are great instances how far men may go by Natures help and Paul who was called Saul before his conversion how far a man may go by the help of the Law Phil. 3.6 And yet the least Saint in the School of Christ outgoes and surpisseth all these 1 Cor. 1.18 31. and 1 Cor. 2.6 10. for he is taught of God Matth. 11.25 and though he be but a Babe yet he is in Christ and though as carnal yet not a carnal man 1 Cor. 3.1 as all are that are not in Christ Jesus and so new-creatures Gold though but in the Oare exceeds the best of clay and earth so a Babe-Saint which is but Gold in the Oâ—re doth yet exceed and excel all other mâ— which are but clay and of the earth earthly The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens because 't is a living thing and moves from an internal principle of life which they have not And the wisest of men Solomon tells us that a living Dog is better than a dead Lion all which imports that life is the excellency of any being and the more life the more excellency Now men that are not converted are dead in sins wherein they walk as the Prodigal was Luk. 15.32 and all were Ephes 2.1 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
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
meant the Corinthians themselves for 't is not said some of you but false teachers that came among them who were it may be worse and more infidels than Hymeneus and Philetus who said the Resurrection was past already 2 Tim. 2.18 For these said there was none at all which indeed was to deny Christ to be risen and he that doth so cannot be a Christian not a Babe in Christ but in this Faith that Christ was risen the Corinthians did stand 1 Cor. 15.1 4. therefore I conceive they were some among them but not of them as 1 Joh. 2.19 however the foundation of God standeth sure 2 Tim. 2.19 which is spoken upon a resembling occasion and the Apostle doth not speak this so much by way of charge as caution of accusation as warning Vers 34. I speak this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your warning that you may fear and beware of such Sadducees who have not the knowledge of God nor Scripture Matth. 22.29 and whose evil words and Epicurean language is apt to beget ill manners So that notwithstanding this Objection 't is clear enough that he cannot be a true Christian no not of the lowest Form who believes not the Resurrection of the Dead and Eternal Judgement I shall therefore pass on to shew how the belief of this doth influence Babes and what attainment results from it 2. The Attainment of Babes from this beliet is that they tremble at this Word of God which is a blessed frame Isa 66.2 If the hearing of it make wicked men many times to tremble as it did Felix Acts 24â— 25. If the sense of an after state make men pray as Baâ—â—un did Let me die the death of the righteous and let my afterward so the Hebrew he â— theirs Numb 13.10 How much better influence hath it on Babes in Christ this trembling of theirs is of great use to the working out their Salvation Phil. 2.12 it makes them wary and cautious not to run with others to the same excess of riot c. 1 Pet. 4.3 5. it hath an influence as to disswade from sin so to perswade to duty Knowing the terrour of the Lordâ— with reference to Judgement we perswade men 2 Cor. 5.10 11. The consideration of a future Judgement awes the most eminent Saints as it did Job Chap. 1.14 and 23. and David Psal 119.120 but it makes Babes especially to tremble because they are yet without assurance of Eternal welfare Perfect Love casteth out fear and hath boidness in the day of Judgement 1 Joh. 4.17 18. but poor Babes are all their life long subject to more or less bondage by the fear of death and Judgement Heb. 2.14 15. And this though Christ have died for want of particular application of it to themselves which grown â—aints have attained to and can therefore challenge and brave death it self as Paul did Ram. 8.34 39. 1 Cor. 15.55 57. and can desire rather than fear to die Phil. 1.23 Heb. 11.35 2 Cor. 4.16 18. But Babes are fearful yet God makes use of this fear and trembling to many and great uses for their good and his glory it lays a great restraint upon them as to sin and as love doth others it constrains them to obedience Therefore our Saviour speaks to their own Principle Fear him that can destroy both Body â—nd Soul in Hâ—â— Matth. 10.28 And saith Paul 2 Cor. 5.10 11. we perswade men even poor Babes who walk as men and are got but a little beyond natural men terrour perswades with natural men put them in fear that they may know they are but men Psal 9.20 and they scarce know God or acknowledge him but by the Judgements which he executes Vers 16. Now that which is of most use to perswade men is of most use to perswade Babes who are as carnal and walk as men 1 Cor. 3.1 3. 'T is worth our while to take notice what and how many things are back't by this Argument of judgement to come and the terrour of the Lord. I will but touch them 1. 'T is an Argument to provoke to Repentance Acts 17.30 31. And this is Babes milk which they are perswaded to take by this Argument that there will be a Judgement Day 2. 'T is an Argument for Faith and Baptism too as they are conjoyned here and Mark 16.16 He that believeth and is Baptized shall be saved but he that believeth not shall be damned the fear of this dreadful after-clap of damnation drives many in to Faith and Baptism It perswades men to fear God and keep his commands Eccl 12.13 this perswades men to be moderate in the use of worldly injoyments which belong to the sensual and animal life Eccl. 11.9 10. Luke 21.34 36. It perswades men to embrace and improve Gospel opportunities and the means of grace as our Savour hints Matth. 11.20 24. It perswades men not to censure judge despise and revile one another which Babes are apt to do 1 Cor. 3.3 1 Pet. 2.1 2. I say it perswades them not to do such things Jam. 4.11 12. Rom. 14.10 1 Cor. 4.3 5. 1 Pet. 4.4 5. with Jude 15. It perswades to patience Jam. 5.8 It perswades to abide in Christ Jesus and not to Apostatize 1 Joh. 2.28 It perswades men to watch and be ready Mat. 24. and 1 Thes 5.1 7. In a word 't is a very powerful Argument to engage to every duty and to serve God acceptably 2 Cor. 5 9 10. 2 Tim. 4.1 2. Heb. 12.28 29. Thus we see of what huge use it is to believe the doctrine of the Resurrection and Eternal Judgement as Babes do and do it with fear and trembling 'T is true indeed that love which acts the more grown Saints is the more generous and noble principle yet fear is of great use too for the fear of the Lord is the beginning of wisdom as love is the fulfilling of the Law and under the Old Testament when men were generally Babes Religion is as much exprest by and called fear as under the New Testament 't is by Faith and Love which two Babes are not wholly destitute of though they be acted most by fear The Babes Faith is a fearful Faith which argues its imperfection but the grown Saints fear is full of Faith which is an Argument of its perfection for it loves to please the God it fears and fears to offend the God it loves Self preservation is natural to men and fear hath is great influence on men to avoid what will hurt them as love hath to do what will preserve them 'T is true fear hath torment which perfect love casts out but yet it tends to the escaping of a greater torment and is therefore not a little useful to the state of Babes This then is that which Babes attain to by believing the Resurrection and Eternal Judgement that they tremble at Gods Word of threatning and work out their Salvation with fear and trembling But lest they should fear and tremble more than need I shall
he delights not in the death of a sinner but that he should return and live 6. That God hath knockt so often and waited so long to lead them by his goodness patience and long suffering to Repentance that though they have not answered unless it were surlily and sinfully we will not come that though they have put his patience to it yet that he should knock and wait this gives them a further Taste that the Lord is gracious 7. That they have been at last convinced of the necessity of Repentance toward God and Faith in our Lord Jesus Christ that they are come to themselves to see their dead lost and undone condition 't is of grace for who could have opened their eyes and wrought on their hearts or would have done it but a gracious God and in this they Taste his grâ—â— 8. That they have been enabled with the Prodigal to prosecute this conviction to arise and go to repent from dead works and to make toward God by Faith they Taste his grace in it for Repentance and Faith are both the gifts of a gracious God to them Act. 5.31 Ephes 2.1 8. 9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication that they can bow their knees and beg not only the pardon of their sins but the sanctifying of their Souls In this they Taste his grace 10. They have a Taste of his being gracious in that they are bid welcom when they come and that not only his Saints receive them into the brotherhood and fellowship to be free of then company but that now and then God smiles on them too and is pleased to kiss them with the kisses of his mouth and to vouchsafe them some fellowship with himself 11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace for their seasonable relief and that he doth allow them sincere Milk to grow thereby 12. They Taste his grace in this also that they can discern the difference between their former and present state how desperate and damnable that was but how hopeful this is that they had rather die than be dead in sins again 13. What present peace they have and what ever hopes of more even to everlasting Consolation 't is from the grace of God and in it they Taste that he is gracious 2 Thes 2.16 These are some among others of the experiences that Babes have or Tastes of the Lords being gracious I have not set them out at large because I would give you them as they have them viz. for Tastes and though they are but such yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby By this Taste of theirs they can a little distinguish between sincere and falsified Milk between pure and impure Milk between good and evil doctrine though not so well as grown Saints Their car tryeth words whether it be a form of sound words and their Taste trieth milk-meat whether it be wholsome and nourishing or not to allude to that in Job 12.11 and 34.3 and therefore though they be full of appetite and desire yet 't is to sincere milk for they cannot thrive nor live by any other Now though their desires after higher attainments be at present their almost highest attainment yet desires are not despicable things but of value The desire of a man is his kindness and a poor man is better than a Lyar Prov. 19.22 though they be but poor as to attainments yet they are rich in desires and God takes this kindness kindly at their hands that 't is in their hearts to do greater things and to grow this poor man is better than a Lyar than an Hypocrite that pretends to makes professions and promises of great things without a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 'T is not a little to be able to say as Nehemiab did Chap. 1.11 O'Lord I beseech thee let now thine ear be attentive to the Prayer of thy Servant and to the Prayer of thy Servants who desire to fear thy Name And as the Author of the Epistle to the Hebrews Chap. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly This Babe is a man of desires in both senses i. e. he is loving and beloved he is desiring and desired Cant. 7.10 Isa 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and desires of Babes to grow which is an attainment not to be undervalued by them nor are they to be undervalued by others For a close to all their former attainments and characters I shall add one more which is much taken notice of in Scripture VI. Their Love to the Brethren THere is but one thing more which I shall take notice of in relation to Babes attainments and that is Their Love to the Brethren whereby they act like members of the Body of Christ whose office it is to have the same care one for another 1 Cor. 12.25 and not be like this world every man for himself or say like Cain Am I my Brothers keeper That they do love the Brethren in their degree fervently as well as truly is attested by Peter who writing to Babes saith Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren see that ye continue to Love one another with a pure heart fervently 1 Pet. 1.22 he exhorts them to do that fully which they already did in part according to that 1 Thes 5 11. Comfort your selves together and edifie one another as ye also do 'T is the great Character of Christs Disciples that they Love one another Joh. 13.35 and by this they are known to have part from death to life because they love the Brethren 1 Joh. 3.15 Where give me leave to note this as to this Epistle of John the great duty urged in it is to love one another spoken to and of all the children of God and the sin so much declaimed against is hating or not loving of one another and when he saith Chap. 3.8 He that sinneth is of the Devil he meaneth this sin in special For saith he Vers 9. whosoever is born of God doth not commit sin viz. this sin because the seed of God of whom he is born remaineth in him which is the same reason that is given by Peter pressing to the same duty 1 Pet. 1.22 23. and Vers 10. he distinguisheth the Children of God from them of the Devil by this very thing and Vers 12. instanceth in Cain who was of the wicked one as he proves by his breaking this command of
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
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
but to bring forth and then to bring up and wilt not thou who art the same to day as yesterday be merciful as thou art wont to them that love thy name which Lord my dear Lord thou knowest I do Urge it yet again that thou comest not to say as many Who will shew us any good for Corn and Wine and Oyl but for the light of his countenance and his loving kindness which is to thee better than life If yet he answer not go on and confess that thou art unworthy of so great a favour then the Father kist the Prodigal yet that thou prayest him to remember that all others were so and if he please to do for thee as he hath for some others that thou wilt give him as they do the glory of his grace and say 'T is not my merit no desert of mine 'T is only thy pure Love hath made me thine Though it be a favour too great for thee to beg yet not for him to give who is the God of all grace and hath promised That if we confess our sin he is just and faithful to forgive us our sin They speed best who confess their unworthiness and ill deserving as the Prodigal and others did If yet he smile not upon thee tell him that 't is really a great grief of heart to thee to seâ—at what a poor low and inconsiderable a rate thou livest and how at most unserviceable thou art to his glory and that thou wouldst gladly do him better service that thou hast heard of what an ingenuous and dutiful dispesition and how fruitful the little Children are and that upon this very account thou longest to be one of the number yea though thou shouldest not be acquainted with the joyes and raptures that they are Tell him that thou comest not meerly to have more pleasure for thy self but to please him more yea that thou maist walk worthy of him to all well-pleasing Tell him that the Lord Jesus said He had more of the Fathers heart-love to display which should be done by the Spirit and that he should enable them to bear these discoveries who afore-time could not do it and that if he please he can advance and prefer thee to this honour also Oh Lord strengthen me and perfect that which concerns thy Servant If yet he make not himself known tell him farther That Jâ—sus Christ promised that whatever of this nature and concern thou among others should ask in his name that it should be done and pray him to remember his own Son and Promise surely he will be as good as his Word who is faithful and cannot deny himself Is there not a much more put on the heavenly Father the Father of Spirits as to giving good things yea his holy Spirit to them that ask it Add hereunto that thou art sick of Love and so sick that if he do not shine on thee 't will cost thee thy life and will he see thee die in a love fit He whom thou lovest is sick and he who loves thee is sick are the two obliging arguments and though thou canst not say the former yet thou canst the latter and therefore pray him who is Love to have compassion on thee in this thy sickness seeing Love hath made thee so The Spouse had no sooner pleaded this but he embraced her his left hand was under her head and his right hand over her heart she was embosomed between the arms of Love Cant. 2.5.6 Oh dear Lord let it be so with me If yet he seem not to regard thee tell him then that if he persist in denying thee it may prove a great temptation and snare to thee to turn aside to the flocks of his companions Ah Lord Satan and Flesh and Blood have often blurted out such things as these Why wilt thou wait on one who cares not for thee nor will provide thee bread no nor give thee a good word or look but this O Lord goes to my heart as a sword that they should say Where is thy God! Oh Lead me not into temptation but give me one kiss at least that I may tell Satan from experience 't is good oh how good ' t is to draw near to and to wait on God and that I seek not his face in vain Go on and tell him that thou art resolved thou wilt never give him over but wilt cleave to him with full purpose of heart that he shall have an importunate Suiter of thee and that thou wilt give him no rest but wilt continually pursue him and beg others also to do as much for thee till he establish thee a praise in the earth by saying Is he not my dear Son a pleasant Child I will surely have mercy upon him saith the Lord. Tell him though he lame thee as he did Jacob yet thou wilt not let him go till he bless thee and give thee a new name yea though he call thee Dog and beat thee with frowns and hard expressions yet that thou wilt love him and lie at his feet for all that If he begin to speak though it be against thee as he did to Ephraim and the woman of Canaâ—n yet take hold of what he saies and plead it for 't will be to thine advantage at last as 't was to theirs If he tell thee that thou art not yet in a capacity answer him humbly that never any was till he was pleased to make them so and that thou comest to pray him that he will capacitate and make thee meet If he tell thee thou wilt be wanton and abuse it by being pussed up c. tell him that he can prevent it by his grace 't is true thy heart alas is deceitful but thou dost not intend any such thing but dost hope that if he will give thee this Pearl it shall not be cast to a Swine that will trample upon it nor to a Dog that will turn again and rend it and dost also pray him that thou maist never receive this grace and favour in vain or turn it into wantonness or sit because his grace abounds If he tell thee the time is not yet come reply to him that thou wilt wait his pleasure and not awake him till he please but wait all thy daies if at last this change may come oh that this happy change may come Conclude by telling him that if thou have been bold 't is in the name of the great High-Priest who sits at his own right hand and is toucht with the feeling of thy infirmities by whom thou hast been emboldened to come with thy Petitions and present them to the throne of his Grace that thou mightest obtain this mercy and grace for thy opportune and seasonable relief and therefore though thou canst not call him thy Father yet thou canst call upon him as the Father of Jesus Christ who heareth him alwaies Yea at an adventure speak to him and call though thou canst not cry aloud and confidently yet
speak to the saint and weary to the broken-hearted and them that are cast down to the deserted and tempted ones knowing also how to discern between form and power hypocrisie and sincerity pretensions and realities c But Haec desiderantur Of this State let daies speak and multitude of years teach this wisdom Job 32.7 I am but few of daies and durst not shew you mine opinion that I may borrow more of Elibu's words in relation to this State beyond what I have now hinted in the general To conclude therefore my design being to help Christians to discover their States attainments and growths I shall to all that hath been said add but a few things more to further this design 1. That a Christian may know his state in what Classis and Degree he is As it may be known whether in the Faith 2 Cor. 13.5 So it may be known how far a man hath proceeded in the Faith For though there may be some Heteroclita quae genus flexum variant some random-Saints if I may so speak that are not fixed but fleeting yet these also may be reduced as to their state in general to one or other Classis for the most part 2. 'T is a great advantage in many respects to know where one is to know ones place rank and station as 't is for a Servant in a Family or a Souldier in an Army They that know not what their work is know not how to do their work but if we know our station our work both what and how to be done is clear before us and we may up and be doing 3. Though a Saint should be content with his present state yet but for the present he should desire and pray breath and pant he should hunger and thirst indeavour and labour after progress and preferment Though he should not forget to bless God for yet he should forget what is behind to rest in what he hath and not think that he hath attained so much or were already so perfect as if there were no more to be attained reaching and pressing forward as Paul did is the duty of all till they attain to the Resurrection of the Dead There 's no state on earth so satisfying as should take a man off from looking hastning to the coming of Christ that we may be alwaies with him and altogether like him Phil 1.23 1 Job 3.2 2 Pet. 3.11 13. The good and bad things and conditions in this world call upon us to long to be above in Heaven For if it be bad to be here 't is good to be there if it be good to be here 't is better to be there to be sure though we may have enough sometime to say 'T is good to be here yet we have never enough to say 'T is best to be here 4. We should all take heed and beware that we do not place our growth and advance only in knowledge head and Book learning nor only in gifts and parts nor only in common graces no nor in going from one opinion to another or one form of Church-Government to another from one profession to another this I fear hath been a great mistake as if it were a going on to when alas if this be all 't is a going from perfection for to be tossed to and fro with every wind of Doctrine is but babish Ephes 4.13 16. Alas what is' t to be Episcopal Presbyterian Congregational c. our Religion lies not much less our perfection in these or any other opinions and forms of Government I doubt not but there are Saints in all these Forms yet withal I believe and affirm that none of these Forms make them Saints a man may be in any of these and yet be but a Babe yea and not be a Babe but carnal This is but like them that go up and down the Streets of London crying Old Sattin and ends of Gold and Silver by which they never grow rich nor get any considerable estate 5. We should be as careful to mind and discharge the duties as to enjoy the priviledges and dignities of our state and mind not only to be in Christ but to walk in him and as he walked Study commands as well as promises and look after light that ye may walk in the light for if we walk in the light as children of light we have fellowship one with another i. e. God and we have Thus as God glorifies us we glorifie him for which we should have a great ambition yea and to let our light so shine before men that they also may glorifie our Father which is in Heaven Matth. 5.13 16. Let us live in love and truth it in love for oh how good and pleasant a thing it is for Brethren to dwell together in unity Let us not be like Ephraim and Judah to envy and vex to bite and devour one another but love one another with a pure heart fervently In fine let us make it our business and our pleasure too to adorn the Doctrine of God our Saviour and to walk worthy of God to all-well-pleasing to which end Let us grow in grace and in the knowledge of our Lord and Saviour Jesus Christ that to him and to the Father by him there may be thanks and glory given both now and for ever Amen FINIS