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
Christs Disciples that they Love one another Joh. 13.35 and by this they are known to have part from death to life because they love the Brethren 1 Joh. 3.15 Where give me leave to note this as to this Epistle of John the great duty urged in it is to love one another spoken to and of all the children of God and the sin so much declaimed against is hating or not loving of one another and when he saith Chap. 3.8 He that sinneth is of the Devil he meaneth this sin in special For saith he Vers 9. whosoever is born of God doth not commit sin viz. this sin because the seed of God of whom he is born remaineth in him which is the same reason that is given by Peter pressing to the same duty 1 Pet. 1.22 23. and Vers 10. he distinguisheth the Children of God from them of the Devil by this very thing and Vers 12. instanceth in Cain who was of the wicked one as he proves by his breaking this command of loving his Brother And perhaps the sin unto death spoken of Chap. 5.16 19. is meant of this sin for such an one abideth in death Chap. 3.14 compare Chap. 3.7 16. with Chap. 5.16 19. and this seems to be very clear But to proceed as to the thing in hand viz that Babes Love the Brethren 't is clearly manâ—fested by this among other things that they are ready to minister to their necessities as occasion opportunity and ability gives them leave to do The Apostle boasts of his Corinthian-Babes that he knew the forwardness of their mind and boasted of their readiness to this thing 2 Cor. 9.1 2. and the Authour of the Epistle to the Hebrew-Babes tells them Chap. 6.10 that God was not unrighteous to forget their labour of Love which they had shew'd to his name in that they had ministred and did continue to minister to the Saints and upon this score he is perswaded such good things of them as accompanied and contained Salvation Vers 9. of so great an esteem is this grace of Love warranted and adjusted by ministring to the Saints And indeed 't is the great thing for which Jesus Christ saith Come ye blessed of my Father inherit the Kingdom prepared for you why Lord for I was hungry c. and you ministred to me in doing it to mine Matth. 25.34 40. This labour of Love is not in vain in the Lord. I might inlarge on this Theam but it shall suffice to have toucht it And now that Babes may behold themselves in this Glass I shall summ up their attainments and characters briefly thus They have the Foundation laid they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ they have all things necessary to the being of a Saint and such as accompany or contain Salvation though not enough to a well-being here or to have an entrance ministred to them abundantly in Heaven as other Saints have they have all constituting and essential Graces as Repentance Faith Love though not in so perfect a degree as the other Classes have they press forward after their manner in desires to grow though they cannot run the race yet they walk in the way of Gods Commandments they press after to follow the other Saints though slowly as the Poet said of Ascanius sequitur non passibus aequis and are not able to keep pace with them This is their picture the draught of their attainment the particular features and lineaments whereof are described before in their respective places to which I reser you I must now proceed to shew them their desectiveness in comparison of other Saints and wherein they are as carnal that I may provoke them to jealousie and emulation and thereby to perfection III. Of the Babes defectiveness in comparison of other Saints and wherein they are as carnal and walk as men 1. Of their defectiveness and wherein they fall short in comparison of the higher Classes of Saints THat they fall short of Fathers and Young men who are strong Saints 't is needless to take up much time or many words to declare because 't is so obviously known and easily granted by all but that they fall short of the little Children is that which I am to evince The character of little Children is that they know the Father viz. to be their Father 1 Joh. 2.13 But the Babe-child the Infant of attainment as well as daies the sucking Child that is sed only with Milk though he have a Father and a Father that provides for him yet he knows him not to be his Father The generality of the Old Testament professors were but Babes and their usual way of address to God was as the God that made Heaven and Earth the Creator and sometimes as the God of Abraham Isaac and Jacob the Promiser But seldom not above twice as a collective body addrest to God as their Father the places where they did so address are Isa 63.16 and 64.8 both which are rather Prophecies of what they should do hereafter than assertions of what they did do as some conceive And in this latter they address to him as a Father viz a maker and Soveraign as appears by calling themselves the clay and God the Potter and telling him that they were the works of his hand And to prevent an Objection that may be made from the Prodigal who did at first address to God as his Father I will go to my Father and in my Fathers house it might be in this sense of a Creator as in Dent. 32.6 beside I may say that he seems to be the representative of a returning back-slider Luk. 22.32 rather than of a Convert at the very first and though returning also is a Conversion and works much like what it doth at the very first yet it hath respect to a former relation which was not wholly cut off as was the case of returning Israel in Hâ—s 1.7 Jer. 3.1 5. where they speak of him as theirs though they had been called by him Lâ—ammi not my people and almost divorced by him which they deserved to be Sâ—or a while at the beginning of the Gospel the Disciples were but as Babes for they knew not the Father Job 14.6 11. And 〈…〉 them to pray Our Father yet 't was long ere they had learned to ask of the Father in the name of Christ Joh. 16.23 24. or to know their union with the Father and the Son and therefore our Saviour tells them so often that they should know and enjoy more at that day what day viz. when he was ascended to the Father for then 't was my Father and your Father my God and your God Joh. 20.17 And the Spirit descended from the Father the Holy Ghost not being given till Christ was glorified Job 7.39 saith Christ At that day ye shall know 〈◊〉 I am in my Father and you in me and I iâ— you which yet you know not though it be so Joh. 14.20
and stood in need of being taught their Primer over and again Heb. 5.12 When men have been planted in Gods Hort-yard and have been often watered with the dew of Heaven and he comes year after year for Fruit yet finds none this calls for deep Humiliation To be old 〈…〉 profession and novices in knowledge and practice is that which should lay us low 4. Think of this also to humble you how many that came in long after you are gone far before you Paul was a Posthume born after Christ died and rose and went to Heaven yet out-stript and labour'd more abundantly than many that lived in Christs time and Family To allude to the Story in 2 Sam. 18 23 I may say that many like Cushi run first and yet are out-run by Ahamaaz who set out after him for he run the way of the plain when others like Cushi fetch a compass about and are for vagaries and wandrings The Gentiles came in last but out un the Jews who were first and is' t not so with you also that some who were called but the other day long since you have yet out-learnt and outwrought you be humbled therefore 5. Let this â—â—k out your humbling that aâ— yet you are incapable of the strong meat which God hath prepared for his 't is true you are fed with Milk which keeps your soul in life but the choicest dainties are behind reserved for a second course Were you more spiritual he would lead you into his Wine-Cellar he would feed you with Apples and his Binner of Love would be displayed to you and spread over you he would make you drink of his Flaggons yea of his Rivers of pleasure and fill you with joy unspeakable and full of glory While you are but Babes you câ—â—â—â— bear this you are ignorant of the choicest of Gospel mysteries of the most intimate and sweetest communion with the Father and the Son and how should this these you and make you lay your mouth in the dust that after so long a standing you should be capable of no more than the common chear the ordinary fare of the Gospel which is but Milk without Bread and Wine c. 6. Let this help to break thine heart and make it humble that thy being as carnal doth open the mouth of the wicked and carnal to cry out of and to blaspheme Religion for thy sake though it be their sin to do so yet 't is thy sin and should be thy shame that 't is thy sin that gives them occasion so to do On say the wicked beside profession we see no difference between professors and our selves they are as peevish at bumorous as proud as carnal as others Alas obestech thee be humbled that thou shouldst open their mouth to speak evil not of thee only but of the way of truth and lay thy sins to the charge of Religion Tertullian tells us that Christians had wont to be known by the amendment of their lives and being better than other mâ—n I this indeed adorns the doctrine of God our Saviour and otherwise men bring disgrace and reproach upon it If we would not do Religion and our selves the right to practise it we should not do it the wrong to profess it yea and stand in the way of their coming in who are ready to enter were they not put back by them that are as carnal Saith Paul Dare any of you go to Law before unbelievers what will they say to these things will they not laugh at and scorn you and your Religion too Think what became of them that brought up an ill report on the good Land 7. And lastly remember and forget not this that though thou go to Heaven 't will câ—st thee dear before thou come there that thou hast been as and so carnal 't will bring down thy gray hairs with sorrow to the Grave Thou maist be saved yet so as by fire as Paul tells his Babes 1 Ger. 3.13 15. This flâ—sh and blood of thine cannot enter into the Kingdom of God thou must through a Purgatory of water 〈◊〉 fire of Repentance and Zâ—al before thou 〈◊〉 thine inheritance among them which are â—aâ—ctified by Faith in Jâ—sus Be thou therefore humbled betimes and 〈◊〉 not the sense and weight of all this to come upon thee when thou art on a death-bed lest they latter and know more sorrow than thy beginning and a worse thing befall thee then than there did all thy life before Be humbled for being as carnal And 3. Be exhorted also to press forward after being more than a Bâ—be yea than a Babe at the best It should not suffice us barely to be in Christ Jesus but we should be ambitious to walk in him Câ—l 2.6 Yea not only to be and walk in him but to abide in him and to walk as be walked 1 Joh. 2.6 to be rooted and built up in him to be establisht in the Faith as we have been taught and to abound therein with thansgiving Col. 2.7 Having tasted that the Lord is gracious should quicken our appetite after the Word to grow thereby 1 Pet. 2.2 to grow in Grace and as an help to it in the knowledge of our Lord and Siviour Jesus Christ 2 Pet. 3.18 that we may abound in Faith with thanksgiving as before in hope Rom. 15.13 in liberality 2 Cor. 8.7 in every good work 2 Cor. 9.8 in mutual love Phil. 1.9 and 1 Thes 3.12 in the work of the Lord 1 Cor. 15.58 in pleasing God 1 Thes 4.1 in all grace 2 Pet. 1.8 There are many encouragements hereunto as 1. Because grace hath abounded toward us Rom. 5.20 and Ephes 1.7 8. And 2. our labour is not nor shall be in vain in the Lord 1 Cor. 15.58 But 3. an abundant entrance shall be ministred to us into the Kingdom of our Lord and Saviout 2 Pet. 1.8 11. And lest we should sear and despond as if 't were not attainable we are Fourthly to knew this That God is able to make grace abound 2 Gor. 9.8 Let us therefore go on to perfection from Babes to little Children from little Children to Young-men from Young-men to Fathers till we all come into the unity of the Faith and of the knowledge of the Son of God unto a persect man unto the measure of the stature of the fulness of Christ Ephes 4.13 16. In relation hereunto I shall add to what hath been said 1. Some Considerations to provoke to growth 2. Some helps to further and promote growth To the first in brief none knows but he may attain to more than a Babe and therefore should press forward on these Considerations 1. The highest Saints Fathers press forward and therefore much more should you See how Paul presseth forward Phil. 3.8 14. Shall one that hath attained so much as he had be so pressing and will not you that have attained but little Let the zeal of the highest provoke the lowest to zeal 2. Little Grace hath but a little
he will glorifie it again then say Father thy Will be done as your Saviour did and conclude that your Father will not leave you nor forsake you that you should be a prey to this mighty and a captive to this strong one If you should any of you be called out to this War take these encouragements for your help 1. The cause is good called the good fight of Faith libertas agitur pro aris focis the Devil would turn you out of house and home and deprive you of your right and title to Heaven 't is about heavenly things this dispute Ephes 6.12 and whether ye be the Sons of God or no In other wars the cause is none of the best nay many times very bad but this is clear and without exception that we should fight against the Devil and all his works which wars against our comforts souls and happiness Fear not then but fight for your Cause is good and just 'T is to defend your own rights and liberties 2. The Battel is the Lords this Goliah desies not only Israel but the living God in calling your title into question he calls the truth of God and the witness of his Spirt into question so that God is engaged with you and will plead his as well as your Cause and will be jealous for his name and for his people you fight for God and therefore God will fight for you As you may be said to help the Lord against the mighty so the Lord will help you against their might This day saith David to Goliah will the Lord deliver thee into my handâ— for the Battel it the Lords 1 Sam. 17.46 47. If the Lord be with us it matters not who be against us the gates power and policy of Hell shall not prevail no not Death it self for that Grotius understands by the gates of Hell 3. You fight under such a Captain-General Jesus Christ as never turn'd his back was never foil'd but went alwaies on conquering and to conquer Nil desperandum Christo duce auspice Christo Look to Jesus who is the leader and bringer up the Author and will be the finisher of your Faith Heb. 12.2 3. This great Commander doth not say ite but venite go and fight but follow me and 't is alwaies an huge incouragement to bear Arms and fight under the conduct of a successful General 4. You are to fight with an enemy that hath been conquered by Christ Jesus and by many of your Brethren the Devil is not so dreadful as he was before Christ died Heb. 2.14 15. The Prince of peace hath conquered the King of terrors and many of your Brethren have confuted and defeated him many times 'T is true his wiles are his worst weapons and his wit is more than his might yet 't is true his ill-will and malice is more than his wit and he hath been befool'd many a time notwithstanding all his cunning devices and put to shame for his malicious lying as in Jobs case and many others 5. You are provided with Armor of proof Armor of Gods making as well as of Gods appointing and 't is such as there is none such none like it You have the same Sword that Jesus Christ and the Young men your Brethren have conquered the Devil by and the same Shield of Faith to quench his fiery darts with this Armour is mighty through God 2 Cor. 10.3 6. God will take care for your pay you shall not war at your own charges 1 Cor. 9.7 beside the glory of overcoming you shall have a Crown of glory after you have overcome 2 Tim. 4.7 8. To him that overcometh God will give honour for they that honour him he will honor their labour shall not be in vain in the Lord 1 Cor. 15.58 7. God hath promised you success and Victory certus enim Promisit Apollo he will tread Saran under your feet shortly Rom. 16.20 He shall be cast out and you shall overcome him Rev. 12.9 10 11. Read the 41. of Isay from the eighth to the seventeenth Verse that through the comfort of that as other Scriptures also written for our consolation you may have hope and strong consolation Well then be strong in the Lord and the power of his might for by no other strength do any or can you prevail though it be said that by strength shall no man prevail yet by strength do all men prevail 't is an Orthodoxe Paradoxe By strength no man nor Devil shall or can prevail against God 1 Sam. 2.8 10. Let no man therefore provoke the Lord to jealousie for he hath no match he is stronger than all and none shall take his Saints out of his hand who ever fought against God and prospered but there is a strength of Faith and Prayer like Jacobs by which some prevail with God and they are Princes the true Israelites Hos 12.3 4. with Gen. 32.24 28. When God yields we prevail with him and when we yield not but are strong in the Lord resisting the Devil we prevail over him 'T is by no strength but by Christ strengthening us that we can do all things Phil. 4.13 'T is not by strength of wit or reason not by strength of hands or legs or strength of our Spirit and courage but by the strength of God of his Word Grace and Spirit abiding in us that we prevail 2. As to the Young men I have no more to say but to exhort them to make good what hath been said of them in all particulars Make it appear that you are strong that the Word of God abideth in you that you have overcome the evil one which will prove that God is your God and Father Rev. 21.7 and that none shall separate you from the Love of God in Christ Rom. 8. ult shew the tokens and signs of your Victory let the dispositions and conversations of Young men be apparent in your lives holding forth the Word of Life and power in the works of your lives that so you may grow up to be Fathers in Israel and gray-hair'd in righteousness which will be to you a Crown of glory as strength was your glory while you were Young men Live and thrive like them that eat digest and concoct strong meat that feed on the eternal Love of God and the Priesthood of our Lord Jesus Christ which belongs to the little Children to you and to the Fathers who all in your several measures by reason of use or habit have your senses exercised to discern between good and evil Heb. 5.14 The FOURTH CLASSIS OR FATHERS IN ISRAEL From 1 John 2.13 14. Vers 13. I write unto you Fathers because ye have known him that is from the beginning Vers 14. I have written to you Fathers because ye have known him that is from the beginning THE Fathers it seems if I may adventure to say any thing of them are usually such for Age as well as attainments the Ancients and Elders of Israel whose gray
Cor. 5 10. They shall come forth there is the Resurrection to life or damnation there is the Eternal Judgement There are many special things about the Resurrection c. which the Babes are not very capable of and of which I shall say nothing now but this they do believe in the general that such a thing there will infallibly be as a future Eternal state of happiness or misery to men according to what they have done in this life and they that believe not this are but falsely called Christians or by the favour of a Synecdoche which puts a part for the whole A Saint not believing a life to come is no less than a contradiction Object But perhaps 't will be objected that a man may be in Christ though but a Babe and as carnal and yet not believe this doctrine of the Resurrection for among these Corinthian-Babes some it seems did not own it 1 Cor. 15.12 Answ To this I Answer That by the same among you may not be 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
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 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
for thy Salvation though thy house be not so with God as thou couldst wish it and though he make it not to grow Yet humbly tell him withal that this is not all thy desire but thou hast a request to make with this thy thanksgiving and 't is that he would place thee among the children that thou maist cry Abba Father for the taste thou hast had of his grace hath set thy soul a longing as it did the Spouse Cant. 1.1 3. after the good fruit and growth of the Land and that thou hopest seeing he did find thee when thou soughtest him not that he will make himself known to thee as a Father now thou enquirest after him Tell him that 't is a desire of his own begetting and beg him that it may not be disappointed or denied by him who hath stiled himself A God hearing Prayers which is the great incouragement that all flesh hath to come unto him Say O Lord thou hadst wont not only to bring to the birth 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 bath 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-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
of which before there is a further influence from this victory which almost doubles their joy love and obedience it being another witness as it were or a confirmation of the former an assured assurance 1. It fills them with joy and rejoycing in the Lord that of him they make their boast and to him they give the glory all the day long They rejoyce not only as the Disciples did that the Devils are subject to them but that their names are written in the Book of Life Luke 10.17 They triumph in the praises of God and say Thanks be to God who hath given us the Victory through our Lord Jesus Christ When they erect an Altar the name and Motto is Jehova nissi the Lord my Banner and the Lord my strength 't was he that taught me to fight and gave me the victory Not to us not to us but to thy name be all the glory They set up their Eben-Ezer saying Hitherto the Lord hath helped us They rejoyce in the Salvation of God and in the name of their God they set up their Banners They glory not in riches nor strength but in the Lord. In fine I may tell you that they sing the 18. Psalm 2. The Lord having given them rest and settlement which is the consequent and effect of victory they do not only rejoyce and sing songs but they study what to return to the Lord for all his benefits they dedicate all the spoiles to God they study as David did to build an house for God and lay up all they can as a preparation for it they have friendship with Hieram the high Life if I may allude or allegorize that he may assist in this great work and they may live above where the way of life is to them that are wise that their affections and conversation also may be in Heaven They Court not the Dalilahs of this worlds pleasure as too many Samson-like conquerors do nor turn Laplins to lust after their great successes but study to walk with God and to please him yea therein to abound more and more till they walk worthy of him to all well-pleasing They put not God off with words and a Song and then forget his works but they give and live thanks to God the fruit of their lips and of their lives 3. They are exceeding humble and lowly towards their weak Brethren they dare not Lord it over the Lords inheritance their Brethren though but Babes but they give them their helping hand and communicate their experience to them for their relief and assistance as Paul did 2 Cor. 1.4 6. If any be overtaken they indeavour to restore him with a Spirit of meekness for these Souldiers are not proud like others and lifted up but being spiritual they know tenderness and are acquainted with the heart of tempted ones having been tempted themselves and so are conformable to their great High-Priest and Captain-General of their faith and victory which to brave Souldiers is alwaies an obligation to meekness and moderation not a spur to ambition nor a stirrup to pride Yea though some Babes are apt to envy their attainment and glory yet they pity them and bear as well as bear with their infirmities 4. They keep Centinel and strict watch standing and walking in their Armor that of God alwaies they turn not their Swords into Plow-Shears nor their Spears into pruning hooks as if all were over but they watch because of their adversary the Devil and keep strong guards not knowing but that the Devil may fall on again they are not secure nor do they lay by their weapons as if they should know war no more 5. From the experiences they have had they take courage and good heart of grace to trust in God for the future not in their Sword or in their Bow though it like Josephs abide in strength Though some Young men faint and Youths fail by reason of presumption yet these wait on the Lord and renew their strength they mount up with wings as Egles they run and are not weary they walk and faint not Isa 40.30 31. They look on past deliverances as earnest of and security for future deliverances as Paul did 2 Cor. 1.10.2 Tim. 4.17 18. 6. They intangle not themselves with the affairs of this life that they may please him who hath chosen them to be Souldiers 2 Tim. 2.4 They live above the lusts of the eye the lusts of the flesh and pride of life the love of these things being inconsistent with the love of God they make Moses his choice being come to Age as he was Heb. 11.24 27. They as 't is said of Themistocles will not stoop to take up much less to take up with these things which are below this earth is for their feet to tread on and not to set their hearts on no no this is the victory whereby they overcome the world even their Faith which looks to higher and better things than this world hath any 1 Job 5.4 5. These charming and bewitching things have no power over them but they go on from strength to strength till they appear before God in Sion and say with David Whom have I in Heaven but thee there is none on earth that I can desire in comparison of thee Psal 73.25 I have thus briefly gone over the things intended and promised as to this Classis of Saints the Young men in relation to which as to the former also I have endeavoured to set out their conditions not by guess and conjecture but as they are represented in the Scripture and have chosen to wave speaking to other things as intermissions desertions c. which our text did not at all lead us nor hint us to take notice of I shall shut up all with the Application proper to this Subject which speaks first to the little Children to prepare for this War and to the Young men to make good what is said of them viz. that they are strong c. CHAP. XII The Application 1. AS for you little Children who have lived hitherto in the Fathers house and lain in his bosome injoying his love without doubts or disputes let me bespeak you to look for and to prepare for temptations Satan makes challenges and desires to winnow and sift you as he did Job and Peter c. Luke 22.31 Therefore watch and pray lest ye enter into temptation and beg of God either not to lead you into temptation or if he will and do as the Spirit did Christ Jesus that he will not suffer you to be tempted above your strength but that he will deliver you from the evil or the evil one Tell your Father that you have heard what a potent and subtle adversary the Devil is and that he throws fiery darts to inflame the hearts of Gods Children against their Father and tempts them to worship Devils which are such horrid things as you would not willingly be acquainted with but if as he hath glorified his name so
past from a Babe to a little Child and from thence to a young man the little Child knows but two states being gone no further than from a Babe to a little Child but the Babe is acquainted with only his own state at present and knows not what 't is to be any thing of what is proper to the other three only this he is pâ—st from death to life from being a sinner to bâ— a Saint though but a weak one Of their several attainments and proper Characters I shâ—l treat hereafter more particularly if God permit Heb. 6.3 5. The disparity or difference that is between those Saints as such is not in their gifts but graces and not in common but iâ— special grace No nor only in accessaries and complemental but in principal and fundamental graces proper to each state 'T is not in their gifts but graces for 't is possible for persons to be full of and rich in gifts yet poor in grace as the Corinthians were they came behind in no gift 1 Ephes 1.7 they were full they were rich they reigned as Kings they were wise strong and honourable at least in their own if not others esteem 1 Ephes 4.8 and 10. and yet were but Babes and as carnal 1 Ephes 3.1 And therefore the Apostle shews them a more excellent way than that of gifts viz. grace and in special the grace of Love 1 Ephes 12.31 and 13.1 3. Apollo was a man very eloquent mighty in the Scriptures and being instructed in the way of the Lord was fervent in Spirit and taught zealously diligently and boldly yet needed to have the way of God expounded to him more perfectly Acts 18.24 26. And this was done not only by a man Aquila but a woman Priscilla Apollo was a man in parts but a woman it seems was more a man in grace The Corinthians that came behind in no gift yet came behind in and fell short of many a grace So that the measure of a mans excellency is not to be taken by what gifts of knowledge and eloquence he hath but by what grace he acts Again this measure is not to be taken from common but from special and saving grace not from profession but practice There is common Faith and the Faith of Gods Elect there were foolish as well as wise Virgins are seeming as well as truly religious persons the stony ground hearers made a fair shew in the flesh and the thorny brought forth fruit but not to perfection Which is an argument that they knew not the root of the matter or the grace of God in truth for that brings forth ripe fruit Col. 1.6 There were some that through the knowledge of Christ had escaped the pollutions of the world yet licked up their vomit and therefore their nature was not changed but they were Dogs still and wallowed again in the mire and therefore though they were washed yet were Sows still and not really converted so as to have a saving work upon them 2 Pet. 2.20 22. Surely saith the Apostle they that went out from us were not of us but a bastardly brood 1 Joh. 2.19 where he speaks of them as distinguished from the us which word us he mentions five times by way of distinction and the word they six times in that one Verse Yet again the measure is not to be taken from accessary graces which conduce chiefly to the well-being the comfort and refreshment or if I may so speak the recreation of Christians as Joy Ecstasie Rapture c. but from the graces which are essential and proper to each state as wisdom and much experience is for Fathers strength and the Word abiding for young men Love for Children and repentance c. for Babes Now as any person doth act the substantial and fundamental graces of any state such is his denomination and as he passeth from one to another such is his advance and preferment 6. As this difference is to be measured by graces wrought and acted so 't is made by the grace of God working and actuating these graces in us 'T is grace that makes the difference not only between Saints and sinners but between Saints and Saints that it makes it between men and men in taking one and making him a Saint and leaving the other in his sins is clear from Matth. 11.25 Rom. 9.13 16. and ver 21 24. with many other places And 't is as clear that grace and the good pleasure of God makes the difference between Saints also that the one hath more grace and improveth grace more than another 1 Cor. 4.7 and 12.11 18. Indeed God worketh all things according to no counsel but the counsel of his Will and who shall say to him Why hast thou made me thus His wind bloweth as where so how it listeth and as he sheweth mercy to whom he pleaseth so 't is what and how much he pleaseth the first and the after increase is of God he gives five Talents to one two to another and but one to a third and 't is not the man but the Talent that brings in the gain as the Apostle when he had said I live corrects himself with a not I but Christ liveth in me and my life is by Faith Gal. 2.20 And when he had said He laboured more abundantly than they all he seems to recall it and saith Not I but the grace of God which was bestowed upon me and was with me viz. to assist and enable me 1 Cor. 15.10 Luke 19.16 And 't is observable how Paul alters his language when he speaks of what he did in a state of nature and what he did in a state of grace then he attributes all to himself I was this and I did this he was alwaies a great proficient I profited more in the Jews religion than many of my contemporaries that were of my standing Gal. 1.14 But when he is converted though he laboured more than any and outwent his Seniors yet he is not arrogant and assuming but modest and thankful Not I but the grace of God that was with me q. d. Though by nature I was forward and zealous yet as to this work and labour I have reason to attribute it and pay my gratitudes not to nature but to grace Well then as 't is of grace that one is taken and another left so 't is of grace that one is promoted and advanced more than another that John lyeth in his bosome that Paul grows so fast that he increaseth with the increase of God is of God and of the grace of God that one should be a Father and another who is may be was in Christ before him should be but a Babe still is of grace One would think wise men should know most yet by grace Babes are wiser Matth. 11.25 That strong men should do most and yet the weak do more 1 Cor. 1.25 31. That the Children of the Kingdom should not enter but Publicans and Harlots should is a difference of graces
sooner than others that were born before them yet each of them shall soones or later grow up to that measure of the stature of Christ to which they are appointed The Babe that is to be a Child by appointment shall be so by attainment and so of the rest No Saint shall die till he have attained the utmost of what he was designed to As none of Gods Elect I speak de adultis of them come to years die before they are converted so no converted ones die till they come to their maturity and be ripe like a shock of Corn for the Garner of God God gathers none but ripe fruit though some be riper sooner than other and as I may say some be Summer and others Winter fruit some die young and others old yet there shall not be an Infant of daies nor an old man that hath not fulfilled his years but every one shall attain to his full stature Isa 65.20 Our Saviour could not as he told that Fox be perfected till he had finished his work and then his hour came Luk. 13.32 33. When any of the Saints like him have glorified God on Earth by finishing the work God hath given him to do and every one hath his task set him and his work cut out to his hands Eccl. 9.10 then shall he go to be glorified as Christ did Joh. 17.4 5. as he could not die till then so he then would not but die David was a man of a publick spirit and served his Generation according to the Will of God and what then why then he fell asleep when his work was done he went to bed to rest in the bosom of God Acts 13.36 though his body saw corruption which Christs Body who was without sin did not see Indeed David thought to have done more work viz. to build the Temple but that was reserved for another and therefore having done his devoir he fell asleep So it was with Paul when the time of his departure was at hand he was ready to be oftered for saith he 2 Tim. 4.6 8. I have finished my course I have run to the end of my race I have nothing to do but to die So the reverend good old man Simeon could not die till he had seen and could not but die when he had seen the Salvation of God This then is the thing in hand that God having begun a good work will finish it before he take any of his converted ones out of this world he will bring them to their appointed stature it may be some may die in the good old age of Fathers others while Young men in their prime their marrow in their bones after great and glorious atchievements and victories others in their Child-hood while their love is fervent and strong and others in their Babe-state with the milk in their mouth but every one before the time of his departure come shall finish that work which was appointed for him to do 13. 'T is necessary to avoid scruples and objections that I premise this also these states are not so constantly fixed and immutable but that sometimes for a season there may be a variation A Babe may have a Spring-tide now and then but he ebbs again quickly and comes to low-water mark again The Child of Light and Love may walk in darkness God may so hide his face that the Child may not know his Father The Young man conqueror may be buffeted again and perhaps led captive and made a prisoner to a temptation a fit of forgetfulness or sickness may befal a Father and make him forgetful that he may seem to be a Child again but these intermissions rising of the low and fallings of the high do not alter their state No God measures none by particular acts or cases but according to the tenour and constant course of their frames and exercises The Corinthians made a great shew kept a great deal ado yet were Babes Paul himself was buffeted because apt to be puffed up prayed thrice before he had any Answer and yet he was a Father even at that time There may be some unevenness in the high and low and yet no alteration of their states The Church of Ephesus her love and works were more at first than when our Saviour sent her that Epistle and the Church of Thyatica her works more at last than at first yet we cannot conclude from the partial decay of the former or advance of the latter which was best at last for that might repent and this not hold fast which were the duties called for that from Ephesus and this from Thyatira but this we may clearly see that great beginnings of zeal may be intermitted and decay and on the other hand that small beginnings may increase to more and more godliness Some persons run without weariness and walk without faintness grow without intermission they meet with no rubs nor lets they are not nipt in the bud and put back by an hard season as some others are 'T is said of the Colossians that from the very day they heard of the Gospel and knew the grace of God in truth that they brought forth fruit Col. 1.6 there was no decay but a growth but the Hebrews they like the idle servant stood still at a stay Heb. 5. and were but Babes for a long time and indeed they met with many a stumbling block in their way which the Apostle indeavoured to remove in that Epistle that they if yet at last might go on to perfection There is a great variety in these things the first last and the last first very often the younger born is the elder grown in grace No man can conclude infallibly as to particular persons what their estate is at present or shall be for the future which brings me to a 14. Premise seeing no man knows nor any man can tell him what he is appointed to every one should aim at and propound to himself to attain the highest state as many a common Souldier doth to be a Captain many a young Student to be a Master and many an Apprentice to be not only a free-man or Common-council man but an Alderman This I speak that none may be idle or negligent but pursue after perfection Great things have been attempted upon a peradventure and an it may be If thou be but a Babe at present and hast been so for many years yet who knows but thou maist be a Father at last Let none therefore say I have heard prayed and waited so long and yet I see no more comes than did at first therefore I will take up with this stint which I have On let none say so for who knows but that after you have been planted in the House of the Lord and become well rooted grounded you may flourish as the Palm-tree grow up as the Cedars in Lebanon you may be fat and flourishing and shall bring forth more fruit in your old age than you did in your youth
way to Hell that thine eyes should be opened to see the danger and cry out What shall I do to be saved is a mercy not to be undervalued but to be prized by thee and God to be praised for it 'T is great mercy that the foundation is laid that the work is begun 3. Consider this that though thou be not yet â—lâ—athed like the Sons of Nobles and richly drest like them yet that the plain cloath the country russet with which thou art clad will preserve thee 'T is with Gods Children as 't is with the children of men in this respect you come to a poor mans House he hath a child newly born 't is drest too I but in very plain clouts when in the rich mans House the new-born child is drest up gorgeously with fine linnen scarlet mantle and Gold lace and is as fine as hands and money can make it Though God be the Father of all new-born Babes yet some he dresseth like the children of the poor others like 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
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 speak to them a little by way of Application COme poor Babes you that tremble at the Word of God and serve him though it be with fear hear this for your Consolation that the high and lofty one who dwelleth in the high and holy place doth not despise such a trembling soul but will dwell with it Isa 66.2 Jer. 3.13 Be not afraid of the Resurrection nor of Judgement 't will be an happy day for thee read it they self what is said 1 Thes 4.13 18. and 5.1 11. thou hast a friend in the Court of Heaven Jesus Christ thine Advocate and he 't is that shall be thy Jodge who to be sure will not condemn any that are in him although they be but Babes He will rememâ— thyâ— bâ—ur of little love Heb. 6.9 10. as thou maâ—sâ— him telling theâ— afâ—rehand Matth. 25.34 37. where thou hast that he remember what thou hast for 〈◊〉 and placeth thaâ— account which it may be thou 〈◊〉 worth nothing He is so 〈…〉 he will remember no more but he is so righteous that he will not forget thy labour of love no nor thy fear for he hath a Book of remembrance written for them that feared the Lord and thought mark that that did think and it may be could do little more than think upon his name Mal. 3.16 Well then as the wicked should rejoyce with trembling Psal 2. do thou tremble with rejoycing Abide in him keep close to him whom thou hast chosen for thy Saviour and thou shalt not be ashamed before him at his coming 1 Joh. 2.28 Be stedfast and immoveable yea abound alwaies in the work of the Lord for thy labour shall not be in vain at the Resurrection 1 Cor. 15.58 In the mean time live as one that looks for and hastens to the coming of the Lord 2 Pet. 3.11 12. and seeing he will come without sin a Saviour and change thy vile body and make it like to his most glorious Body let not only thine affections but conversation be in Heaven Col. 3.1 4. Phil. 3.20 21. which no man is or can be that doth not believe the Resurrection and Eternal Judgement Be glad therefore and bless God who hath given thee this Milk and taught thee to take it in for else thou hadst been still without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world yea and in the world to come which will be a world of happiness to thee and all Saints who have not their portion of good in this life as the wicked have but 't is reserved for them to be theirs at the Resurrection and Eternal Judgement So much for the attainments of Babes from this Text. V. Of their tasting that the Lord is gracious and their desiring the sincere Milk of the Word to grow thereby From 1 Pet. 2.1 3. THE Apostle Peter had to do with Babes as well as Paul for such were the Jewish Converts generally and having told them Chap. 1.23 that they were born again he doth in this Text exhort them to lay aside all malice and all guile and hypocrisies and envies and all evil speaking to which they being yet as carnal were too prone as was noted before and as new born Babes to desire the sincere Milk of the Word that they may grow thereby if so be or seeing and because they have tasted that the Lord is gracious This tasting is their coming to Christ and believing in him as the chief corner-stone v. 4.6 and their growth is their being built up on him a spiritual House c. Vers 5. which notes both the nature and inclination of these Babes viz. to come to and believe in Christ and withal to grow up in and to be built on him that as he is precious or an honour to them Vers 7. so they may be precious or an honour to him and shew forth the vertues and thereby the praises of him who hath called them out of their darkness into his marvellous light Vers 9. But of their Faith I have spoken before I shall now speak of some of their experience which I conceive is coucht in this word of tasting The perfect Christian hath many senses exercised he is full of many and rich experiences Heb. 5.14 But the Babe hath the exercise of this one Sense Tasting especially which begets in him a desire and longing after the Word for growth that he may suck and be satisfied with the breasts of Consolations that he may milk out and be satisfied with the abundance of glory To allude to Isa 66.11 The Babe hath a taste as soon as he is born and hath Milk given him to eat in which he tastes a sweetness and from which he finds so much nourishment and strength as holds his sonl in life If he were not alive he could not taste and if he did not taste he could not live Experience is often exprest by tasting which is a thing beyond Hearing and is joyn'd with Seeing Psal 34.8 Oh Taste and See that the Lord is good Now as Seeing so Tasting affects the heart and quickens the Appetite and therefore saith he desire the Milk which doth not only express the duty but the nature and inclination of Babes and that grounded on Tasting Seeing or because they have Tasted that the Lord is gracious several experiences as Tastes they have had of this As 1. That the Lord will admit them to Repentance this is of his grace when man had sinned the Law was inexorable a mans Repentance could find no place there for re-acceptance though it had been sought with tears God might have chosen whether he would have admitted man to repent but now he hath it favours of grace and by this the Babes Taste that he is gracious 2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him that they may be saved at anothers cost and charges that he sent his Son into the world to save
of great use Qui dubitat qui saepe rogat c. but carnal men as the Pharisees and Sadducees were askt Christ many a captious and quarrelsome question yea the Devil abused our common Mother by a Quaerie and in this the Babes are as carnal that they take up a great deal of time and discourse about impertinent and little things The Corinthians troubled Paul about such things as common discretion would have determined and therefore he tells them so often in relation to it thus say I not the Lord 1 Cor. 7.6 and 12. and 25 26. and 40. as much as to say these things are not so much matter of Religion and Conscience as of prudence and discretion As about Marrying so about eating they seemed to be very solicitous and much concerned 1 Cor. 8. which yet was an indifferent thing Vers 8. only such liberty must not be abused to the offence of others Vers 9. else 't is not a matter of Conscience whether I may eat or not this or 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 quâitur sed quâ cundum est we should not walk by what is done but by what ought to be done Morth 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 exhertation 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 persecution '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
Lord hath put away thy sin 2 Sam. 12 13. and who but converted ones are of this frame Others can be content with hearts ease peace and good things though they live in the love of one or other darling sin especially if they do but entertain a conceit that God will pardon them purging is not the thing that any do heartily mind but gracious Souls Beside there is this considerable and worthy of a remark as to these new-born ones that though they have no assurance of a pardon nor have any great conquests over their corruptions by reason whereof they have little satisfaction and much sorrow yet they can in their serious and sedate frames truely say that they are glad to hear and see that other Saints do God better service than they do they mourn that themselves are no better and yet rejoyce that there are any better than themselves Indeed in a fit and pang they do more than emulate even envy those happy and advanced souls and yet in cold blood as we say cannot but be glad that God hath better servants than they are that there are Sons in his house and service though they be but as hired Servants Alas saith such a poor Babe I am one of the most worthless wretches on earth I live at so poor low and inconsiderable a rate that I am ashamed of my self and am not worthy to be called a Christian but notwithstanding this I can through grace rejoyce that God hath his Abrahams Davids Jobs Pauls c. who glorifie his name at a better rate They admire the happiness of and bless them who stand before the Lord and minister to his name and glory as the Queen of Sheba did Solomons Servants Yea if at any time in any thing they have been instrumental to the glory of God and serviceable to his name and people as the Babes were Heb. 6.10 they are glad of it though they have not yet the reward of it but God seems to have forgotten it and they themselves do scarce keep it in mind as appears by Matth. 25.37 But now take Hypocrites and Formalists they grudge what they do as Mal. 3.14 and profess Christ Jesus out of envy to the Saints as vying with them for a reputation Phil. 1.15 16. 4. New-born ones will not depart from God let God say they deal with us how he will yet this is the resolve of our souls we will never leave him nor forsake him for all the pleasures profits and preferments of this world no though he kill us we will trust in him Though God use them like the Dogs under his Table and feed them with but a bit and a knock too and give them not a meal of the Childrens bread yet they will thank him for what they have and wait for more as the woman of Canaan did Will an Hypocrite do this wait and pray alwaies I trow not These Babes say to God as Ruth to Naomi I will not leave thee but will follow thee and the Lamb though to the Grave come of it what will In the way of thy Judgements will we wait on thee Isa 26.8 If like Ephraim they are under the chastenings of God and be for a while as a Bullock unaccustomed to the yoke yet they cry out again Turn thou me and I shall be turned they return and repent they smite on the thigh and are ashamed and God hears this as the voice of his dear child and doth remember them and will surely have mercy on them Jer. 31.18 20. If like Israel they have followed other lovers and God therefore hedge up their way with Thorns yet they return to their first Husband and grant it to be their folly that they departed from him Hos 2. Though Peter fail of his promise and plighted troth yet he weeps bitterly and makes it good at last that he will rather die than utterly and finally forsake or deny him and so 't is with every Babe in Christ who though they fall yet fall not away but return and live Only let me leave this caution Take not up with these words without this work with fancy without feeling It may be some Hypocrite or Formalist may hear this and give it out as if he had attained this but 't is not what the words of our mouth are but what the frame of our heart is 't is not saying but feeling not expression but experience that will warrant us to be in such a state 'T is not being able to say these things by heart but having them in our heart and holding them forth in our lives that will do us good These are the things which I lay down as the characteristical discoveries of new-born ones which distinguish them not only from common sinners but from the most refined Hypocrites and Formalists I have not pitcht on many lest I should clog nor on doubtful ones lest I should amuse poor Babes but these which are essential to the new-birth state for indeed they are all promised in the new Covenant and wrought in all their hearts with whom the Covenant is made and that is with all Saints as such and not with respect to degrees as some promises are which was hinted long since Let us examine the Covenant and we shall find all these things punctually and particularly so Jer. 31.31 34. with 32.38 40. 1. I will be their God and they shall be my people This is not only promised but effected and wrought and as 't is in Gods heart to be their God so 't is in their heart to be Gods people and the one and other is desired by them which made the first head 2. I will put my Law into their hearts This is not to be laid up there as writings in a chest to be idle and without effect but 't is there that they may do it that they may fear the Lord and keep his Commandments that they breath after full obedience thereunto which made the second head 3. I will remember their sin no more Which notes not only forgiving but subduing of sin Rom. 6 14. which makes the third Head 4. They shall not depart from me That is wholly and finally as God will not leave them totally so nor they God which is the fourth Head Now this is clear as the Sun that the new Covenant Promises and frames are found accomplished in all Saints and in none but Saints that is the end of all and none but redeemed ones which is the end of the Redeemer and that is to be holy c. Tit. 2.14 and that becomes the aim and end of Elected ones which is Gods in Electing and that you may read Ephes 1.4 God the Father Son and Spirit are one and agree in one Election Redemption Sanctification to Salvation have one and the same subjects and all these have one and the same desire as to the things designed they all agree in breathing after the effects of God the Father Son and Spirits design
which no other persons do 'T is true these things may not be acted alike powerfully and discernably at all times but they are rooted and riveted in them and do more or less appear in their effects upon occasion Take the best of Saints and they are not acted alwaies alike some of them are eminent for a particular grace which hath appeared most evidently and run most evenly through the whole course of their lives as Abraham for Faith Isaac for fear and therefore God is called the fear of Isaac viz. the God whom he feared Jacob for Prayer and therefore the Seekers and praying people are called his seed Moses for meekness Job for patience c. not but that these met with some interruptions and breaks of which weighty reasons might be given were it seasonable here So take any Classis of Saints and they have variety of lessons to take out several Books to read and several exercises to perform now when they are about any-one of these the rest seem not to be or to lie dormant for that time though it be not so but they administer a secret contribution to one another in their turns Sometimes Saints are most exercised about their own emptiness and insufficiency sometimes about the riches and freeness of grace sometimes about the beauty of holiness and usefulness of good works sometimes sorrow and fear at another time love and joy take hold of them by reason of this variety and turning some are prone to think that they were never converted till they came to act so and so which is but grace putting it self forth in another way of growth as the sap of a tree doth first in buds then in leaves and blossomes and then in fruit which fruit also hath its time to ripen and its form and colour is very various till it come to its maturity and be perfectly ripe I take occasion to speak of these things out of tenderness to poor Babes who are too apt to mistake and mis-judge and to let them know that if they will judge aright of their state they must not judge by what is proper and peculiar to an higher Classis and size of Saints but by what is proper to the new-birth as such what is essential and makes the specifical difference which degrees do not do Gradus non variat speciem 2. The next thing we should Catechise and examine our selves about is whether we are but Babes perhaps many a Professor hath been long in the School of Christ and yet is but in the lowest Form to this day 't is not time and standing length of daies and many years but experiences and attainments that denominate an Advance the Corinthians and the Hebrews were Babes though for their time they had been long in Christ Would we therefore know whether we are but Babes still let us review the defects and carnalities of Babes spoken of before and not expect a repetition of them here As the beginnings of grace and their eating Milk with the other essential Covenant frames newly mentioned do give us to know that they are Babes new-born ones so their defects and being as carnal give us to know that they are but Babes examine your selves therefore commune with the Word and with your own hearts compare them together look into the Glass as St. James speaks and see what manner of hearts and faces you have and be not forgetful hearers as you may be though you remember all these Sermons word for word Jam. 1.25 Examination and Prayer hereabout is clove an Closet work I commend it to you and you to God being to proceed to the II. Use of Exhortation 1. To them without and not yet Babes in Christ being not new-born 2. To them within of all ranks and degrees 1. TO them without who are not yet new-born but remain in a state of nature and who cannot enter into the Kingdom of God unless they be born again as our Saviour assures us with no less than four Verilies Job 3.3 and 5. And alas how many are there who yet lie under the condemnation of the Word and their own Consciences as having known nothing of conversion no not in a profession but live in a known and owned course of a sinful life Oh that I might yet intreat perswade and prevail with such to consider their way and the end thereof which is Hell if they turn not to God and believe in Christ Jesus To you poor souls I have spoken before by way of conviction and invitation too under the two heads of Repentance and Faith when I made Application thereof which I intreat you to peruse and consider that I may not speak the same things over and over Further And beside that I have two other things to say unto unto you by way of Exhortation 1. Do not offend any of Christs little ones no not his Babes 2. Be not offended with Christ and Religion because of Babes though they be yet but as carnal 1. Let me exhort and beseech you not to offend these little ones the least and weakest of the stock of Christ 't is a great sin and a sin which will be greatly punished to offend one of Christs little ones If not for their sake or Gods sake yet for thine own sake take heed of this sin There is an enmity in the heart of sinners against the seed of God which they express by reproaches and persecutions by which they are injurious to and do offend and wrong them but oh that they would hear and fear and do no more so wickedly for Jesus Christ doth not only take notice of what offences are committed again his person and dectrine but of what are committed against his people the very least of them Consider what himself hath said in this case Matth. 18.6 10. Whosoever shall offend i. e. despise vers 10. one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea This being thus drowned was lookt on as a dreadful punishment but that 's nothing compared with being thrown into the depth of Hell with a Milstone weight and load of thine offences about thy neck for if Jesus Christ deal severely with them that were not merciful to his people as he will Matth. 25.41 45. how oh how will he deal with them that have been cruel to his people Especially seeing 't is a cruelty to himself Of this not only their Angels carry tydings Vers 10. but Christ himself knows it by feeling as he tells Paul Acts 9.4 And he will one day say to non-converted ones that have slain his little ones Judges 7. as Gideon said to Zebah and Zalmunna What manner of men were they whâ—m ye slew at Tabor and they will then A swer As thou art sâ— were they each â—f them resembled the Children of a King to which he will reply as Gideon did They were my
believing as they call it than which I think there is scarce a greater mistake that is in this sense when they read or hear a promise as that God will be a Father that all things shall work together for good c. they think there is to more required but to believe that God will make this good and do as he hath promised there is no question but he will for he is faithful that hath promised and cannot lye but beloved let me tell you lest you deceive your selves that 't is not so much Faith as obedience and practice which is necessary to the enjoyment of these promises if you practise the duty to which the promise is made God will make it good whether you believe it or no 2 Tim. 2.11 13. but if you believe it a thousand times over and do not do the duty God is under no obligation to make good the promise If you love not God how can you expect that all things should work together for good to you when the promise is made to none but lovers of God so if you separate not from uncleanness how can you expect God will be a Father to you when 't is promised only to them that separate c. Take heed then of an idle and dead Faith 't is true Faith is a duty but not Faith alone Faith that 's idle and dead what ever promises are made to Faith shall be made good to Faith and what ever promises are made to Love to Humility to Patience shall be made good when these graces are acted Saith the Apostle Heb. 10.23 24. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with clean water Let us hold fast this profession of our Faith without wavering for he is faithful that hath promised by which we see that there can be no Plerophorie or full assurance of Faith without the other qualifications therewith mentioned viz. a true heart c. by which we can expect the performance of promises This I thought good to hint that none might think Faith enough in relation to the promises without obeying in that very particular to which the promise is made But to proceed 7. Would you attain to perfection be patient then Babes are apt to be impatient and peevish for which they have been already noted but impatiency hinders growth as ever therefore you would be perfect let patience have its perfect work then shall ye be persect intire and lack nothing viz. of perfection Jam. 1.4 Patience is a compleating and perfecting grace as God speaks to Abraham Gen. 17.1 Walk before me and be thâ—â— perfect that is not only sincere as 't is in the Margent but patient wait yet a while longer till I give thee seed by Sarah perfect thy hitherto waiting by waiting to the end So the good-ground-hearers bringing forth fruit with patience is opposed to the Thorny-ground-hearers not bringing forth fruit to perfection Luke 18.14 15. so that patience doth not a little contribute to the bringing forth perfect fruit and to our growing up to a perfect stature For 1. It establisheth the heart makes it stedfast and immoveable which helps to abounding and growth as appears by the places where they are joyned together 1 Cor. 15.58 2 Pet. 3.17 18. While persons hang loose and are tossed to and fro as Babes are apt to be Eph. 4.14 they are not in a growing conditior but patience doth settle fix and establish the soul as the Apostle tells us Jam. 5.8 Be patient stablish your hearts i.e. stablish them by patience For as 't is hinted in a parallel place Luke 21.19 In patience we possess our souls when as an impatient man is wavering and unstable is uncertain inconstant and double-minded ever doubtful and in suspense and therefore receives little if any thing from the Lord Jam. 1.6 8. 2. Patience helps the soul to wait notwithstanding disappointments and sufferings disappointments c. are discouraging things they dishearten weaken and make us faint and so put us under an incapacity of thriving but patience steels and strengthens our hearts when hope deferred makes us sick patience gives supports and cordials inabling to wait till the hoped and long'd for desire be granted which is as a Tree of Life This may be seen in such places as these Rom. 8.23 25 Heb. 10.35.36 and 12.1 Both these waies to name no more doth patience help us onward 8. As ever you would grow and proceed to perfection watch over your hearts and lives and keep your accounts well observing how you gain or lose day by day narrowly view your daily experiences considering what 's attained and what 's lacking that you may forget what 's behind so as to rest in it and press forward to what is yet before as the Apostle did Phil. 3.13 They are not like to thrive that keep not their Books and Accounts well but let all go at fix and seven and run at random As ever you would grow keep your diurnal monthly and annual annotations for else how can you discern the difference between what you were are and ought to be 9. And lastly make Conscience of Prayer your own and others Praying Saints and Saints Prayed for are most like to prosper The great Apostle not only prayed himself but often beg'd the Prayers of others his inferiours also for himself much more should you who being but sickly Saints cannot pray as much and well as you ought for your selves and therefore should call in the help of Elders and the Church to pray for you Read over the Prayers which the Apostle made for Babes and make them for your selves I will instance only in one and with that conclude this whole Discourse 't is that in Heb. 13.20 21. Now the God of Peace who brought again from the Dead our Lord Jesus the great Shepherd of the Sheep through the Blood of the everlasting Covenant make you perfect in every good work to do his Will working in you that which is well pleasing in his sight through Jâ—sus Christ to whom be glory for ever and ever Amen The SECOND CLASSIS IN THE School of CHRIST Viz. Little CHILDREN From 1 John 2.13 I write unto you little Children because ye have known the Father HAving formerly spoken to the first and lowest Classis or Form of Saints viz. Babes in Christ from several other Texts I now proceed to treat of the second Classis or degree or rank of Christians who are called Little Children which Title is not used here as sometime 't is elsewhere for a name common to all the Saints for in that sense a Babe is a Child and a Father is but a Child but here it notes a peculiar state characterized and discovered by a peculiar attainment as was cleared in the former Treatise where I gave a general account of this Text and to which I must refer the Reader as for many other
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 Vers 16. with Heb. 1.5 Wherefore come cut from among them and be ye separate saith the Lord touch not the unclean thing and I will receive you viz. into my favour embraces and bosom and I will be a Father to you and you shall be my Sons and Daughters and you shall be treated accordingly For this reason was Christ himself anointed with the oyl of gladness above his fellows Heb. 1.9 and as any of his are conformable to him in the separation which love of righteousness and hatred of iniquity makes the more are they like to be anointed with the oyl of gladness above their fellows 5. God usually gives out manifestations and assurances of love to such of his as are about to do and suffer great things for him and this he gives them as a preparation thereunto Christ Jesus had the voice from Heaven a little before he entred upon his ministry The Apostles had the Spirit sent to prepare them for doing greater things than they had done in Christs time And the reason that Paul had so early an assurance of his election and being dearly beloved of God was because he was presently to go about great undertakings and to undergo great sufferings Acts 9.15 16. so that he in a very little time in a few daies past from the Babe-state to that of a little Child and from thence into that of a Young-man Saint which few so suddenly do but on such an occasion as this Thus have I discovered some of them I cannot say all for there is no confining nor limiting of God to whom he is pleased to make himself known as a Father to call them out of the Form of Babes and to place them in the second higher Form that of Children and to give them assurance of his love that they may say unto him Thou art our Father Though I cannot say for whom of us God will do this yet according to these presidents 't is more than probable that if we be found among this number we shall in due and it may be in a little time know the Father But I must proceed to shew something more largely how he is thus made known by the witness of his Spirit CHAP. II. Continued and inlarged Shewing how they come to know the Father by the witness of the Spirit in five Sections SECT I. AT the beginning of this Chapter I began to shew how they came to know the Father or which is equivalent and all one that they are the Children of God and dearly beloved of him and that was by not barely the working of the Spirit in them but after and over and above that by the Spirit witnessing to them clearing up that work to be of God which is wrought in their own hearts and spirits Rom. 8.18 Here are two witnesses and both Spirits that out of the mouth of two knowing witnesses this thing may be establisht our spirit affirms and the Spirit of God confirms Our spirit knows what acts and workings are wrought in us and by us our spirit affirms that such Repentance Faith Love c. there is in us but whether this be wrought according to God our spirit by it self cannot tell without and until the Spirit of God bear witness to it that it is according to the Will of God Rom. 8.26 27. with 1 Cor. 2.10 11 12. of which I have given some account above in this and more in the former Treatise of Babes From whence I infer these two things 1. That this witness of the Spirit is not a thing common to all Saints for Babes have it not though they have the things which do assure yet they have not assurance because they have not the Spirit witnessing with their spirit 't is not a thing that runs parallel with saintship as having the work of the Spirit doth If we have not the Spirit of Christ we are none of his that 's true Rom. 8.9 but 't is as true that we may be his though we have not the witness of his Spirit in us for we are his before we have the witness of it and the witness doth not make us so but the Spirit finding us to be his doth witness and declare that we are his The witness doth not make us but manifest us to be and to us that we are the Children of God as the Text and thing it self is clear plain and full Rom. 8.16 That which is witnessed to must be before 't is witnessed unto I shall add but one Text more to confirm this Ephes 1.13 14. where this is evident and apparent that as they heard before they believed so they believed before they were sealed with the holy Spirit of Promise which is the earnest of our inheritance and which we had a little before we had this seal and earnest So that we were the Children of God by Faith Gal. 3.26 before we have the witness of being Children And though it be said 1 Joh. 5.10 that he who believeth on the Son of God hath the witness in himself as if every Believer had it yet I have two or three things to say hereunto 1. That St. John perhaps writ not to Babes but to all the higher Forms of Children Young-men and Fathers and all these indeed have the witness of the Spirit in themselves But 2. If we take in all Babes among the rest it may also be said of them that they have the thing which doth witness and the witness of their own spirits but it will not thence follow that they have the witness of the Spirit or assurance which is the thing that I am speaking to 'T is as true that the three witnesses in earth in us below agree in one as 't is that the three witnesses in Heaven are one Ver. 7 8. Yet all three do not give out their witness all at once the water and blood may and do witness before the Spirit doth Yet again 3. The witness in himself may be understood
advantage of knowing the Father and being able to cry Abba Father is much in this that 't is a great relief to them in the saddest times and conditions 'T was Christs standing consolation that God was his Father and so 't is theirs It 's sufficient to now the Father who is all-sufficient and whose grace shall be sufficient for them come what will or can This is great and strong consolation 1. In case we are mis-judged and mis-interpreted thus it was to Christ himself Joh. 8.15 19. and Vers 47 55. What ever you think â— say it matters not My Father witnesseth to me and my Father honoureth me c. 'T was Paul's comfort that The God and Father of our Lord Jesus Christ and in him our Father knew that he did not lie though they were too â—pt to think that he did 2 Cor. 11.31 'T is a small thing to be mis judged in mans day when our Father will be our Judge and judge righteously 1 Pet. 2.23 2. 'T is great 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
are often priviledged for some time to lie in his bosom and to cheer themselves with his Love but then some of them are called out to war Joh. 21.18 22. and though therein they indure some hardship for a season yet they become conquerors which is a greater glory than not to fight at all as 't is in some sense to conquer death than to be immortal and in the sense and strength of his Love they go forth conquering and to conquer and so live in the triumph of their assurance as our Saviour did and become his Squires or Armor-bearers fighting under his banner of Love against the evil one if ever he return again and make new affaults upon them as he did upon Christ himself from whom he departed but for a season but then the after-temptations are of another nature viz. persecutions and sufferings as our Saviours were Upon the whole I conclude that the temptations of the wicked one which the Young men have overcome are such as Christs were when tempted of the Devil after the witness of the Spirit which what they were I shall briefely examine SECT 1. About Christs and the Young mens Temptations ABout these Temptations of Christ I have a larger Discourse than I think convenient to infert here which if God please may come forth by it self in due time at present I shall only touch the parallel between Christs and the Young mens temptations after the testimony of the Fathers Love The Young men having been proclaimed as Christ was by a voice like to a srumpet from Heaven which gives a certain sound that they are the Sons of God and Heirs of God and glory the Devil puts in his exceptions against this Title and would fain have them believe that this is but Enthusiasm a meer fancied and pretended apprehension without any true and just ground and therefore comes and calls it into question cavilling as at first if thou be the Son of God c He labours first to make a doubt of it and if he cannot attain that he then indeavours to bring them to presume upon and make bold with it His first design is to make it doubtful Matth. 4.3 If thou be the Son of God command that these Stones be made bread this was after he had fasted forty daies and forty nights and was an hungred That which he slyly insinuates is this thou thinkest thy self and suppofest to have witness from Heaven that thou art the Son of God but if God were thy Father and did love thee would he suffer thee to be so poor and hungry and could he find it in his heart to put thee on so much hardship as fasting and so long too c. would he let thee be in the Wilderness among the Beasts Fathers provide for their Children and if thou wert his Son surely he would maintain thee at a better rate than this would be not canst thou it being thus with thee believe thy self to be the Son of God Accordingly he pleads with and against the Children of God when in a low estate in this world it hath pleased God to chuse many of the poor of this world to be rich in Faith and Heirs of the Kingdom Jam. 2.5 and many of these who have this assurance are many times hard put to it in the world and by Satan too because of this their poverty as if 't were inconsistent with the riches of Faith and title of an Heir to a Kingdom but now as Christ answered and conquered so do they by the Word of God abiding in them One Answer serves them both viz. Man lives not by Bread a mans life consists not in the abundance of things enjoy'd but by every or any word that cometh out of the mouth of God any thing that God shall appoint yea his Word can do it without any thing else These things below are not good enough for Love-tokens as hatred so Love is not known by external low or high conditions Some may have Bread and no Love and others Love though they have no Bread God can and will provide in due time And what is' t to thee O Devil if I am contented with the Will of God Psal 4 6â— and have meat to eat which thou knowest not of Thus being strong in Faith by the Word of God abiding in them they overcome the wicked one and will not question their Sonship because they are poor and low brought in this world SECT 2. A Continuation THE Devils first Argument being invalidated he takes up another of a far different aspect and would now have Christ be as confident and presuming as before he would have had him diffident and doubtful and so deals he with the Young men Saith he Matth. 4.6 If thou be the Son of God east thy self down from the Pinacle for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone That this Promise did belong to Christ in a special maner is undoubtedly true and the Devil perceiving how precious the written Word of God was to Christ Jesus he fills his mouth with Scripture and a Promise but leaves out the condition of it to which the protection is annexed and that which he would cunningly insinuate amounts to this q. d. If thou be the Son wilt thou not trust thy Fathers power and promise canst have better security than the power of a faithful God and the Faith of a powerful God hath he not appointed thee a Life-guard of Angels to bear thee in their Arms and wilt be afraid Thus he often sets on the Young men what need you be so solicitous and concern'd for means have you not Promises of teaching protection preservation c. What will you not trust your Father and take his Word But as before so now one Answer fits both 't is this Thou shalt not tempt the Lord thy God Indeed to trust in means is to despise God but to neglect means is to tempt God There is no need of casting my self down of making such daring attempts for there is a way down and the farthest way about is the nearest way home Thou shalt not tempt the Lord thy God i. e. thou shalt not go out of his which is thy way and wherein only is preservation promised While there is an ordinary appointed way and means I must not attempt nor presume on extraordinary that were to enquire after Signs and Miracles when there is no need of them which is no less than to tempt God Thou O Devil dost tempt me to tempt God which is not the Genius of his Sons to do though thou wouldst have me to do it under that name no Satan no though thou tempt me I will not the Lord my God by going out of my way and neglecting the means of his appointment SECT 3. A further Continuation HAving been defeated in the way of dispute the Devil