sinners that through him they might believe in God and that thence they might have hope in God 1 Pet. 1.21 3. They Taste grace in this That God calls for no greater things at their hand than to eat Milk Pro. 28.14 to Repent and Believe the Gospel and doth not put them to do penance in Hell for thousands of years or do some extraordinary tasks of duty in this world and weeping out their eyes wearing out their knees c. 4. They Taste his grace in that he not only commands but invites and intreats them to come to Repent and Believe that they may live That God should condescend so far as to beseech and go a begging to them as the word is that they would be reconciled gives them a Taste that the Lord is gracious 2 Cor. 5.19 20. 5. They Taste it in this That God incourageth them to come by many great and precious promises Isa 55.1 2 3. Matth. 11.28 30 c. Yea he swears to them as he lives that he delights not in the death of a sinner but that he should return and live 6. That God hath knockt so often and waited so long to lead them by his goodness patience and long suffering to Repentance that though they have not answered unless it were surlily and sinfully we will not come that though they have put his patience to it yet that he should knock and wait this gives them a further Taste that the Lord is gracious 7. That they have been at last convinced of the necessity of Repentance toward God and Faith in our Lord Jesus Christ that they are come to themselves to see their dead lost and undone condition 't is of grace for who could have opened their eyes and wrought on their hearts or would have done it but a gracious God and in this they Taste his grâ—â— 8. That they have been enabled with the Prodigal to prosecute this conviction to arise and go to repent from dead works and to make toward God by Faith they Taste his grace in it for Repentance and Faith are both the gifts of a gracious God to them Act. 5.31 Ephes 2.1 8. 9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication that they can bow their knees and beg not only the pardon of their sins but the sanctifying of their Souls In this they Taste his grace 10. They have a Taste of his being gracious in that they are bid welcom when they come and that not only his Saints receive them into the brotherhood and fellowship to be free of then company but that now and then God smiles on them too and is pleased to kiss them with the kisses of his mouth and to vouchsafe them some fellowship with himself 11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace for their seasonable relief and that he doth allow them sincere Milk to grow thereby 12. They Taste his grace in this also that they can discern the difference between their former and present state how desperate and damnable that was but how hopeful this is that they had rather die than be dead in sins again 13. What present peace they have and what ever hopes of more even to everlasting Consolation 't is from the grace of God and in it they Taste that he is gracious 2 Thes 2.16 These are some among others of the experiences that Babes have or Tastes of the Lords being gracious I have not set them out at large because I would give you them as they have them viz. for Tastes and though they are but such yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby By this Taste of theirs they can a little distinguish between sincere and falsified Milk between pure and impure Milk between good and evil doctrine though not so well as grown Saints Their car tryeth words whether it be a form of sound words and their Taste trieth milk-meat whether it be wholsome and nourishing or not to allude to that in Job 12.11 and 34.3 and therefore though they be full of appetite and desire yet 't is to sincere milk for they cannot thrive nor live by any other Now though their desires after higher attainments be at present their almost highest attainment yet desires are not despicable things but of value The desire of a man is his kindness and a poor man is better than a Lyar Prov. 19.22 though they be but poor as to attainments yet they are rich in desires and God takes this kindness kindly at their hands that 't is in their hearts to do greater things and to grow this poor man is better than a Lyar than an Hypocrite that pretends to makes professions and promises of great things without a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 'T is not a little to be able to say as Nehemiab did Chap. 1.11 O'Lord I beseech thee let now thine ear be attentive to the Prayer of thy Servant and to the Prayer of thy Servants who desire to fear thy Name And as the Author of the Epistle to the Hebrews Chap. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly This Babe is a man of desires in both senses i. e. he is loving and beloved he is desiring and desired Cant. 7.10 Isa 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and desires of Babes to grow which is an attainment not to be undervalued by them nor are they to be undervalued by others For a close to all their former attainments and characters I shall add one more which is much taken notice of in Scripture VI. Their Love to the Brethren THere is but one thing more which I shall take notice of in relation to Babes attainments and that is Their Love to the Brethren whereby they act like members of the Body of Christ whose office it is to have the same care one for another 1 Cor. 12.25 and not be like this world every man for himself or say like Cain Am I my Brothers keeper That they do love the Brethren in their degree fervently as well as truly is attested by Peter who writing to Babes saith Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren see that ye continue to Love one another with a pure heart fervently 1 Pet. 1.22 he exhorts them to do that fully which they already did in part according to that 1 Thes 5 11. Comfort your selves together and edifie one another as ye also do 'T is the great Character of
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-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
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
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
making And when in the Body that this should be an Eye that an Ear this an Hand that but a Foot is because God hath set the members in the Body every one as it pleased him That this is a Babe and but a Babe and so of the rest 't is even so Father for it seemeth good in thy sight 't is thy Will and pleasure it should be so And yet beside this 7. God hath great and glorious ends in having people of several sizes and degrees in his Church several members in the Body and several Classes and Forms in the School of Christ Though God be not bound to give an account of any of his matters yet he is pleased to be so condescending as to vouchsafe to do it As every thing is beautiful in its season so in its place When God was about to erect the material temple he made men and things fit on purpose there were Stones and Timber as well as Gold and Vessels of several sorts and sizes some men wrought in Gold some in purple and blew some had one office and employment and some another So when he erected a spiritual * 1 Pet. 2.5 house and building his Church the Body of Christ he did and continueth to do the like but far more gloriously that as then so now every one may speak of his glory or as 't is in the Margent every whit may utter glory viz. to him to whom 't is due Psal 29.9 To this the Apostle alludes when he saith Ephes 2.21 In whom i.e. in Christ Jesus the whole building fitly framed together groweth unto an holy Temple in the Lord. So Col. 2.19 From the Head viz. Christ all the Body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God And more fully Eph. 4.16 From whom the head Christ the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body to the edisying of it self in Love By all which we see with what curiosity and exactness of Art may I so speak God hath ordered every part in relation to the beauty and perfection of the whole Here is Beauty Harmony Communion Edisication all met together The more pieces there are in any work drawn into an union the more admirable is that work When the Queen of Sheba saw the House that Solomon had built c. there was no more spirit in her she was rapt with admiration 1 King 10.4 5. Much more is it matter of transport to see the variety and unity of the House of God! This made the first workmanship of God so glorious that he brought together and united so many Atoms of dust into the Body of a man to frame such a curious piece out of dust was worthy of a behold and wonder And 't is no less a beauty that 's drawn by God himself but a far greater in the second Creation especially as to the whole Body-mystical 1 Cor. 12.20 made up of such different Members as Fathers Young men little Children and Babes all united to so glorious an Head as Christ is and called his fulness That in Musick so many several sounds should melt into one and in Painting so many lines and colours should conspire to make one Face is admired even by Artists but alas what 's Art to Nature and what 's Nature to Grace What Bedy was ever like to the Body of Christ so fitly framed together But In 1 Cor. 12. the Apostle gives us a more particular account of Gods design herein and tells us that there is not one unnecessary member no not the most feeble 1 Cor. 12.22 And if these have such abundant honour bestowed upon them what is the honor of the comely parts that have no need Vers 23. No need what though they need not what the other parts do yet have they no need of one another Yes surely for God hath so tempered the Body and hath so set the Members That the Eye cannot say to the Hand I have no need of thee Nor the Head to the Feet Oh stange I have no need of you Vers 21. There is as much need of the Foot as the Hand of the Ear as the Eye and of the Smelling as of Seeing and Hearing Vers 15 16 17. to make the Body complear for if there were but one sort of members it were no body Vers 19. But what 's the end of all this variety and disparity 't is Vers 25 26. that there should be no schism or division in the body but that the members should have the same care one of another as if it were for themselves Heb. 13.3 as if the case were your own for so it may be and that if one member suffer all the members may suffer with it or one member be honoured all the rest may rejoy◠with it There is such a mutual assistance resulting from this united variety that 't is far better not only for the whole but for each one than if they were every one for themselves as the world is and were to be concerned for none else Wo to him that is alone without the Society and Sympathy of others but what an hapisying communion do the Babes desires the little Childrens love the Young mens strength and the Fathers wisdom I say what an happisying communion do these make in relation to one another And that these may the better contribute to each other God embodies them as 1 Cor. 12.27 it there follows What alas should the weak do were there not some stronger to bear their infirmities Rom. 15.1 What should an overtaken one do if there were not some spiritual ones to restore him and set him in joynt again with a Ladies hand yea with a spirit of meekness Gal. 6.1 And this they are obliged to do as if they were in their stead and condition considering themselves that eitheir they have been or may be tempted and therefore should bear one anothers burden Yea I may add also what would the elder sort do with all their strength and knowledge if there were not others to be strengthned and taught by them for scire tuum nihil est nisi te scire hoe sciat alter the good of knowledge and experience is not only in being pessest of it but in communicating it the design of such mens having more grace than others is not only for their own salvation less would do that but for others edification also as gists so great degrees of grace are given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a common good As Paul was converted not meerly to save him but that he might be an example to them that should believe hereafter 1 Tim. 1. So in his tribulations and temptations he was comforted not only for his own support but for the consolation and salvation of others that he might be able to comfort them which are in any trouble by
their nature When it comes to a Thou art the man 't is effectual indeed And I think that the instances of converted ones such excepted as have been as 't were sanctified from the Womb will evince this that the first conviction is from being guilty of a particular sin and accordingly their confession and reformation begins there This then is the sight and sense of sin which Babes have leading them to Repentance viz. of one or other particular sin of sin in the fruit more than in the root of sinful lives more than of sinful hearts though this also come on by degrees afterward The deceitfulness and desperate wickedness of the heart was a thing that the many were not much convinced of Jer. 17.9 No nor the Disciples in Christs own time for our Saviour tells them that they were without understanding in this point Matth. 15.15 20. And the Apostle cautions the Hebrew-Babes to take heed lest there be an evil heart of unbelief or any root of bitterness in them more than they were aware of Few Babes know what 's latent in their hearts Peter tells Christ upon occasion that he was a sinner yet would not believe that his heart was so sinful as Christ told him he would find it to be They are generally as carnal and like other men in this who know they sin yet scarce know whence it comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore commonly charge it more upon the Devil than upon themselves and upon his temptations rather than their own corrupt natures if not en God himself see Jam. 1.13 14 15. 2. The second step or degree of Repentance is confession of and sorrow for sin I put them both into one because they go together without which there is no true Repentance 'T is godly sorrow that leads to a full Repentance and this sorrow cannot be kept in 't is as coals of fire in the bâ—som it breaks out in confessions lamentations and self-abhorrency As there must be a sight and sense so there will be sighs and groans in true penitents a woman may as well be delivered in a dream and without pain as a soul repent without sorrow and where this sorrow is it is attended with confessions and complaints to God How these things are in and are exprest by Bibes I am now to declare and 't is thus The thing which pincheth most and consequently comes first out in confession is the particular sin they were convinced of Take a new Convert at Prayers and I warrant you that you will hear him telling God sad stories of what he was convinced of be it good omitted or evil committed be it what sin soever For I take it to be an infallible rule that according to the sight and sense such is the sorrow and complaint and that being of particular sin this also is of the same It is with these souls as 't is with children playing in the dust they are not so much concerned for all the rest as for that which falls into their eyes they brush off the rest without much ado but at that in their eyes they sall a crying 'T is said of Paul assoon as converted Behold he prays and had you over-heard him doubtless you would have heard sad bemoanings of his persecuting the Saints a thing which stuck close to him as a thorn in his flesh all his daies Beside this 't is to be observed that there is a great deal of legal bondage cleaving as dross to Gold unto their sorrow for as yet they mourn more for sin as against them and a burden to themselves than as 't is against and a burden to God more as it stands in the way of their peace and Salvation than the glory of God though that also have a little place Woe unto us we have rewarded evil to our own Souls say they in the Old Testament A grown Saint doth not leave out the consideration of the evil it hath done to himself when he sorrows for sin and God allows it should be so yet this goes most to his heart as it did to Davids Psal 51. That against thee against thee I have sinned he could better bear his broken bones his own shame and pain than the sense of this that he hath grieved and dishonoured his God But this is the weakness of poor Bâ—bes to which yet God will be merciful that whereas they fetch a sigh now and then for Gods sake they fetch many for their own They are best at that to which nature is assistant and helpful as 't is to sorrow for sin because they have wrong'd themselves but Faith and Hope are altogether supernatural and therefore are more faintly acted by them Again you may observe in them that as the sight and sense of a particular sin did first awaken them so it still startles them and they think that scarce any other or all the other are such a cloud between God and them as that one sin and they scarce mind so much a general pardon as the pardon of that one sin Indeed they sometimes cry out in general Wretch that I am who shall deliver me from this body of death But their most common complaint is of such particular sins and of such in which Satan generally hath an hand but as for the secret lurkings of lust the stealings away of the heart from God private correspondencies with pride and worldly love c. these things which are the great tryals and exercises of grown Saints are little taken notice of or minded by the Babes Where they do sorrow 't is true they do sorrow greatly and sometimes like Racbel refuse to be comforted and are in danger to be swallowed up with over much sorrow i. e. with despair of which there are these reasons 1. Because they have a sense of sin but not of forgiveness they are convinced of sin but not of righteousness Now though the sense of a pardon do not take away all sorrow for sin yet it takes away the excess of it as also the legality but this being not fully attained by Babes they sorrow many times as men without hope and this continues the more violent because 2. They find their corruption yet strong and unmortified and because 't is not done they think it shall not be done but they shall one day perish by the hand of Saul The tast and tang of their former sins is many times by Satan kept fresh and strong though they have repented and therefore they fear and mourn desperately but this sorrow needs sorrowing for it being so drossie and mercenary for they even think to make God amends this way and to compound with God so much sorrow for so much sin without eying Jesus Christ the Propitiation and the Advocate as they ought All this beside the confirmation that is from experience of young converts will be evinced by the story of the Prodigal Luke 15. of whom 't is said in the first place that after being
hungry again presently the Word profits them little because not mixed with Faith they have a bad digestion and as ill a concoction so that though they eat much they are lean from day to day The Disciples who heard Christ Jesus Preach so often were yet like the Hebrews dull of hearing and ever and anon were to know the meaning of this and that very plain and easie Similitude and Parable with which Christ taught them and understood not this and the other saying They were so unacquainted with praying that they must needs have a Form of Prayer or a Directory set before them Though the Jews fasted often yet to God not at all or very little they abound in performances and keep on the road and round of duties yet make no riddance not work of it there is little Faith in their believing little love in their loving little obedience in their obeying there is much of quantity but little of quality there is a great bulk of duties but little of Spirit and life in them their much is little 2. They are very apt to place Religion in and to confine it to some certain duties and say 'T is good to be here as Peter did not knowing what they say They are apt to think that nothing is duty and that they must scarce do any thing else but to hear and pray if I may allude to what is said of the Pharisees Matth. 23.23 they are exact and punctual at positives but defective in morals they too much neglect the weightier things as Faith and Love c. whereas a grown Christian sees that the great part of his duty is in a faithful discharge of his particular calling in buying and selling eating and drinking and doing all he doth from the highest to the lowest duty to the glory of God The Babes are as I may say hearing and praying Christians and so are the grown Christians also but withall they are doing and practising Christians which the Babes are but a little acquainted with When Jesus Christ had cast a Devil out of a man he that had been possest prayed that he might be with him but Christ had other work for him to do Mark 5.18 19. so these Babes cry to be with him for so they call being at Sermons and Prayers little considering that they may serve him better in being elsewhere many times these things ought ye to do and not to leave the other undone say I to the Babes as Christ did to the Pharisees Constant walking with God and finishing the work he hath given us to do is the best being with him and therein properly is our communion with him to which hearing and praying is but relative as means and helps to such an end 1 Joh. 1.6 7. Oh that Babes would learn this For young beginners think they must lay almost all aside in comparison of hearing and praying as if following their callings and doing the work of their places were nothing to this but as Spira thought at the beginning that they must lay aside all and live upon providence whereas the excellency of a grown Saint is much in this that he divides his work aright and gives every one its portion in due season for then 't is beautiful and so is he in this sense alluding to 2 Tim. 2.15 approved of God a workman that needeth not to be ashamed 3. They are apt to place more in Ordinances and duties and to look for more from them than God hath placed and put in them They go to them as Rachel to Jacob Give me Children or I die but they may Answer as he did her Am I in Gods stead if God shut who can open Poor Babes if they have not what they have a mind to they take pet are sullen and discontented what should I hear pray and wait for they did look for joy but none came they went to hear the joyful sound but heard it not they went to the Lords Feast as to a sealing ordinance but found no impressions of its Seal and therefore are apt to complain why should I go any more but let me tell you this is your Babishess as that King said to the Woman who came to him for help so may Ordinances say to you how can we help if God do not help God hath not called Ordinances and duties your comforters but his holy Spirit is the comforter the partaking of the Lords Feast doth not Seal 't is the Spirits office God never intended that you should make Gods and Saviours of his Ordinances but that you should look through them and above them while you use them grown Saints do so they go to and also go from a duty and ordinance to God himself They know 't is not the man that speaks the word nor the word that man speaks but God that works They go to them as to Gods Wells and Conduit pipes which they know have no water but from the Fountain in whom all their fresh Springs are and from whom all their fruit and increase is 1 Cor. 3.6 7. Pauls planting and Apollo's watring comes to nothing if God do not give the increase by his blessing 4. Babes some of them are too prone to think that they deserve something at Gods hand by what they do being yet under the bondage of hired Servants and an Old Testament legal frame they do not so much work righteousness but they as much work for righteousness they think to pray and weep themselves into the Love of God and are as carnal men who think to be heard for their much and long speaking they are much for vows and Covenants they set tasks on themselves so many Chapters so long at Prayers c. But if they fail of their expectation then they are apt to say What profit is there if we keep his Ordinances and what gain if we draw nigh unto him and have hands laid on us and why have we afflicted our Souls c. like them in Isa 58.2 3. If they do any thing with inlargedness and as they think better than ordinary they then conclude as Leah did Gen. 30.20 God hath endowed me with a good Dowry now will he dwell with me for I have born him Six Sons and they call their duties Zebulun's i.e. dwellings If they find some enlargement in duty and bring forth such things plentifully then say they shall we have something from Heaven to day a smile or a token for good because we have prayed with sighs and tears as well as groans to day and attended upon Ordinances with longings to day now we shall be Gods darlings surely he will make much of us they being ignorant of Gods word of righteousness go about to establish their own and look for acceptance and manifestations of love from their humblings and Prayers which is to be had in by and through Christ only and so they attain it not because they seek it not by Faith but as it were by the works of the Law
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
by his hand nor his promises and love by his providential dispensations but that he dealt with them as Sons Heb. 12.5 13. These seeing I have promised to name no more are the things too many wherein the Babes are as carnal and so as no other degree of Saints are at least in such a degree as they are These are naughty things and unbecoming because carnal and therefore Paul threatens the Corinthians with a Rod if they mend not their manners which were corrupted the more by the evil words of an Epiâ—urâ—an sort of men crept in among them 1 Cor. 15. Twice if not thrice the Apostle speaks to them of these things as such whereof they might well be ashamed 1 Cor. 4.14 and 6.5 and 15.34 and shakes the Rod over them again and again that they might fear to be carnal any more 1 Cor. 4.18 21. 2 Cor. 1.23 and 10.9 11. and 12.20 21. and 13.10 And now I have finished what I designed and promised as to the doctrinal part of this Subject having shewn 1. That there is such a Form or state of Saints as Babes are inferiour to them called by St. John little Children 2. What their attainments and characters are And 3. wherein they are defective and short of all other Saints and as carnal but a degree above carnal men being new-born 't is true but as yet not washed clean from their bloods no not comparatively as other Saints are I now proceed to the last thing IV. The Use of the whole 1. By way of Examination and self-Catechizing whether We are 1. Babes or not We are 2. But Babes 2. By way of Exhortation to all sorts As 1. To them without As 2. To them within 1. BY way of Examination that we may Catechise our selves and learn to know 1. Whether we are Babes or no whether new-born or not and this we have great reason to do because not only our hearts are deceitful and may abuse us by making us think otherwise of our selves than we are and therefore 't is foolish to trust our hearts Prov. 28.26 But because many have been actually cozened as the foolish Virgins c. many have thought themselves rich who have been poor and others have thought themselves poor who have been rich Prov. 13.7 of which former the Angel of Laodicea is an instance Rev. 3.17 and of the latter the Angel of Smyrna Rev. 2.9 that therefore we may pass a right judgement on let us examine our selves In relation hereunto 't is but necessary that I premise some things about Conversion for the preventing of Objections the removing of offences and so for the clearing of the way which leads us to know whether we are new-born converted or not As 1. That the new-birth is a mysterie conversion is a secret thing a work that begins within out of sight it puzzled Nicodemus a Master a Rabby in Israel to think what kind of thing regeneration should be Joh. 3.3 13. Though there be motions and visible turnings as in the wheels of a Watch yet the spring is within and hidden How the Child is fashioned in the Womb is a great mysterie but the formings of the new-birth is a greater for 't is a work wholly and altogether of God making and 't is curiously wrought in the secret places of the heart 'T is a being renewed in the spirit of the mind which is the prime and proper seat of it Ephes 4.23 Now the work being so inward secret and hidden 't is hard to trace Gods footsteps and to search mans heart all the waies of God are unsearchable enough but especially these in the great deep as mans heart is called The way of a Serpent on a Rock the way of a Ship in the Sea and of a Bird in the Air cannot be found out much less can this way of God unless he reveal it by his Spirit which works it 1 Cor. 2.10 12. Though the outside of the new-man which is created in righteousness and true holiness may be discerned yet the inwards of it are like the white name which none knows but he I and perhaps not every he that hath it There are but few can give an exact and full relation and story of this thing 't is so secret that many things pass by undiscerned as who knows the errours so who knows the true workings of his heart 't is the hidden man of the heart and the heart is hidden from the man If men understand but little of earthly things which are their element and whereof they profess themselves masters how much less do they know such a spiritual and heavenly thing as this as our Saviour told Nicodemus Joh. 3.7 12. experience is the best School-Mistriss in this case of which I shall speak anon 2. I premise this that God takes various occasions to convert men and useth various means to bring about this work which I mention because some are apt to think they are not converted if it be not done in the same way as it hath with others The first and most usual is the Preaching of the Gospel for Faith cometh by hearing one way or other Rom. 10.14 17. Sometimes God takes occasion from reading to send a Preacher as to the Eunuch Acts 8.27 c. and which way soever the Word attend upon us to save us let us attend upon the saving Word give thy self to Reading and to Hearing and who knows but God may give thee Faith whilst thou art Reading or Hearing if he have not done it for thee that way already Sometime God takes occasion to do it at a conference or a discourse as it was at that between Christ and the woman of Samaria Joh. 4. Sometime God doth make use of an affiction and a low-brought condition as he did to convert the Prodigal and David found this of use for a reconversion Psal 119.67 and 71. Sometime he takes an occasion from some mercy he hath shewn and deliverance which he hath wrought for a person and so obliged and led him to Repentance by his goodness such a thing was the occasion of the blind mans conversion Joh. 9. and of one of the Lepers and perhaps of the Jaylor Sometime God takes occasion by a dream to do it Job 33.14 30. Sometime from a mans curiosity as he did Zacheus Luk. 19. and many that have gone to see and be seen or to hear words as a lovely Song as Austine did Ambrose have been met with and have felt a work When they went to hear Paul for Novelty Acts 17.19 yet then some believed Vers 34. Yea sometime he stays till men be in a full careere of sinning and then meets with them as he did with Saul Acts 9. but such cases are not ordinary Sometime God makes use of the good conversation of others when men will not hear the good Word of God yet the good works though of women may tend to and be made use of for their conversion 1 Pet. 3.1 2. Oh that
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
things That in the School of Christ there are several and distinct Classes of Fathers Young-men little Children and Babes that these states are not to be measured by their age or years but by their attainments and experiences That there is something common to all these and something proper to each of these which cannâ—â— at 〈◊〉 so eminently be said of all these or of my other sort of them only that what ever excellency there is in the lowest is in the highest gradually much more and what ever defect or carnality is in the lower is in his higher much less I say of all these things I have treated at large before and shall not make any further repetition of them here Before I come to the next rank viz. Little Children 't will be convenient to give an account of two or three things 1. That what is here written to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons or Children which is the name in common to all these three following divisions of Saints Fathers Young-men and Little Children I say what ever is written to them in common as Chap. 2.1 and 12. and 28. Chap. 3.7 and 18. Chap. 5.21 doth more or less concern each of them the highest as well as lowest 2. In that he writes to Fathers that the Fathers are not past teaching though they be the highest Form ' The best may be yet better Fathers may be more so than they are they that have attained to most may attain to more the most perfect may be more perfect Phil. 3.12 15. And 3. in that he used several and various arguments to ingage and provoke all to the same things we may observe that the most likely way to prevail with persons whom we speak or write to is to use such reasons and arguments as are most proper and peculiar to them As I write to you Fathers to this and that purpose because ye have known him that is from the beginning I write to you Young-men because ye have overcome the wicked one I write unto you little Children because ye have known the Father And now to come nearer to our purpose There are in this Text three sorts of Saints denominated from and characterized by their several and special attainments and excellencies and though many other things are wrapt up and included in and under them yet these which are named are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apex the Culmen the Top the Crown and chief excellency of each of them This is the Fathers that they are persons of great much and long experience and wisdom having known him that is from and having known him from the first or beginning This is Young-mens excellency that they are persons of strength and valour having overcome the wicked one This is the excellency of the Little Children that they are persons assured of Gods Love having known him as their Father And so this state of little Children is we see a middle state between Babes whom they excel and Young-men to whose excellency they have not yet attained much less to that of Fathers In the Words you may take notice 1. Of the subject spoken of viz. Little-Children 2. Of that which is predicated and said of them viz. that they have known the Father 3. The time of their having had this knowledge implyed viz. you have lately known the Father 't is not long since that you were new-born and were but Babes For though every new-born one be in the general acceptation a Child of God yet he is not a Child â—s to dâ—gree but a Babe till he know the Father and this some attain to later and some sooner as the Father is pleased to make himself known unto them The whole of what I intend to speak to I shall reduce to these 5. Heads 1. To shew what their proper attainment is which is in knowing the Father 2. How they come to this attainment to know the Father 3. What the result of this attainment is as to their injoyments and priviledges 4. What is the frame of the heart and soul as also the manner of the conversation of these Little Children 5. After all these I shall make some Application and so Conclude as to this Classis CHAP. I. Of their Attainment or their knowledge of the Father in two Sections SECT 1. TO know the Father is sometime no more than to know or to have the knowledge of God For as Christ Jesus is known by the name of Lord so God by the name of Father 1 Cor. 8.5 6. and this name Father is in the general no more than Creator Isa 64.8 Now many have not this knowledge of God 1 Cor. 15.34 Joh. 8.19 and 8.54 55. Joh. 16.2 3. There are irreligious and wicked not knowing the Lord as 't is said of Eli's Sons 1 Sam. 2.12 nor do they know that Jesus Christ was sent of God But this knowledge the Babes in Christ have they know the Lord much more do the little Children yet this is not all there is more meant than this Bâ—side to know the Father is not only to know that God is a Father that he hath such a name and attribute God is often called the Fâ—her in Scripture The Father of our Lord Jesus Christ Ephes 3.14 and in many other places The Father of our Faith Matth. 23.9 The Father of mercies 2 Cor. 1.3 The Father of Glory Ephes 1.17 The Father of Spirits Heb. 12.9 The Father of Lights Jam. 1.17 Yet this is not all there is more meant than so And therefore Yet again to know the Father is not meerly to know him to be the Father of all Saints in general He is the Father of whom the whole Family in Heaven and Earth is named Ephes 3.14 15. There is one God and Father of all who is above all and through all and in all Ephes 4.6 And 't is for this cause that Jesus Christ the first-born among many Brethren Rom. 8.29 is not ashamed to call them Brethren Heb. 2.10 11. They are all born and begotten of God and therefore bear not only his Name but his Image you may spy the Fathers Image in the Babe his eye yet this knowledge of the Father is not all Moreover to know the Father is to be taught of God or to have the unction from the holy one whereby they are taught and know all the things which concern their Salvation as 1 Joh. 2.20 21. and 27. which it spoken of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little Children of whom he began to speak Vers 18. which is the Word used in our Text Vers 13. yet this is not all intended for to be taught of God is contained in the Coverant in relation to all the seed Babes as well as others Heb. 8.11 And this is all one with the drawing of the Father Joh. 6.44 45. which Babes partake of This knowing of the Father spoken of these little Children must therefore signifie some more signal Emphatical more excellent and transcendent
way of knowing the Father beyond what is attained by any below them in the School of Christ which is called the excellency of knowledge Phil. 3. and whereof I come now to speak more distinctly SECT 2. TO know the Father according to the scope and intendment of the Text in relation to the Little Children is to know him by way of interest and experience 1. By way of interest as their Father to know themselves to be his Children and so it notes a state of assurance 'T is a reciprocal knowledge in a relative notion like that of the Spouse I am my beloveds and he is mine to be able to say as Thomas My Lord and my God Though every Child of God as Babes cannot say My Father yet every of the Little Children can say My Father and not only Abba Father but My Father according to Jer. 3.19 I will put thee among the Children and thou shalt call me My Father Our Saviour promised his Babe-Disciples that when the Spirit was poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him
betimes and that right early according to Prov. 8.17 I love them that love me and they that seek me early shall find me They that love him so as to obey him shall know his and the Fathers love in its manifestations Joh. 14.21 and 23. and the sooner their love is manifested the sooner his is The reason that many give why John was the beloved Disciple is this That he came in to Christ while very young We have a common affection to all Children as ours but if we find a towardliness and ingenuity budding and blossoming in any very timely it endears them to us and we have a peculiar and special affection for them and use to shew it by kindnesses tokens smiles c. and truly God himself doth usually do so God is love and he that dwelleth in lâ—ve of God and the Brethren dwelleth in God and God in him 1 Joh. 4.7 12 and 16. and usually the sooner our love appears he accordingly manifests himself to us and lets us know that he loved us first Vers 19. with Chap. 3.24 The Scripture records them as special favourites who were converted and did turn to God when they were young God remembers the kindness of Israels youth and the love of espousals which was while they were young and went after him in the Wilderness Jer. 2.2 and then had they wonderful discoveries of his love Not to mention Abel Joseph was very gracious and tender-hearted for he could not bear with the wickedness of his Brethren even then when he was but seventeen years old Gen. 37.2 and presently hereupon God appeared to him as to Solomon twice Vers 4. and 9. Samuel ministred to the Lord while yet a very Child for years 1 Sam. 2.18 and 3.1 to him did the Lord appear Vers 4. and though at first he understood not the voice and Word of the Lord Vers 7. yet soon after he did And Samuel grew and the Lord was with him Vers 19. Josiah was well given as we say and very good at sixteen years of age he began to raign at eight years old 2 Chron. 34.1 and in the eighth year of his reign which was the sixteenth of his age while he was yet young as the Text remarques it he began to seek after the God of his Father David and in the twelfth year when twenty years old he began to purge Judah and Jerusalem Vers 3 c. Now how dear he was to God and what a manifestation of love he had you may see Vers 26 28. I might instance in many more as David Moses Daniel the three young men in Daniel Timothy c. But this shall suffice to have shewn that God doth usually and signally manifest his love to them that are Godly betimes while they are yet young This lays a great obligation upon and gives great incouragement to persons to come in betime to remember c. Eccles 12.1 SECT 3. A Continuation 2. GOD hath been pleased to pick out such to shew his fatherly love to as have lain under deep humiliations for sinning against God though it have not been of long continuance and which it would have been had not he made himself known as their Father i. e. loving of them When the Prodigal came to this that he was pincht with the sense of having sinned against his Father as well as felt the sad effects of it in being tantum non almost dead the Father runs to meet him and falls on his neck and kisseth him thus he knew the Father and had assurance of his Love When the Spouse had undergone an hard winter of humiliation and hid her self in the clefts and secret places as being ashamed to lift up her face or voice to God she then hears the joyful sound Rise up my Love my fair one my Dove and come away Cant. 2.10 15. and in the next sixteenth Verse she concludes as one that had assurance My beloved is mine and I am his 'T is said of Manasseh though he had been desperately wicked yet that when he was in affliction he besought the Lord and humbled himself greatly before the God of his Fathers 2 Chron. 33.12 and 't is presently added in the 13th Verse that God heard his supplication c. Then and then Manasseh knew that the Lord he was God viz. gracious and forgiving sins David no sooner confest his sin as against God he doubles it Against thee against thee Psal 51.4 but God forgave him and told him of it too Psal 32.5 with 2 Sam. 12.13 see more to this purpose in Isa 57.15 and 66.2 Jer. 31.20 all which doth confirm what David said in this case Psal 51.17 Abroken and contrite heart O God thou wilt not despise which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive expression but full of signification for 't is as much as if he had said thou wilt cherish it revive it and make it glad with the joy of thy Salvation This lays a great obligation upon persons what to be and gives them great incouragements when they are though they be greatly and deeply humbled An Objection Oh alas for me saith some poor soul I have been under humiliations a long time sin hath cost me dear my bones as David said yea and mine heart have even broken with sighs and groans and I am still watering my Couch with my tears yea they are my drink and yet I cannot obtain a smile not a good word nor a good look from God but he seems to call me Dog and cast me off wo is me Answer But poor soul remember 1. What I newly said that God is not bound to make himself known as a Father to thee he will not be commanded into this condescension nor must thou think to bribe and compound with him by Prayers and Tears 2. Remember that though God have taken vengeance on some mens sins yet he hath forgiven them Psal 99 8. and who knows but he may deal so with thee and not turn thee into Hell nor deal with thee as thine iniquity deserves though he make thee know much and yet much more sorrow and smart 3. Consider that perhaps thine humiliation hath been hitherto but legal and selfish that thou hast been more concern'd that God was displeased with thee than that he was displeased by thee that thy Tears have been more for the shame and pain than for the sinfulness of sin as against God if so be humbled for this also and in due time he will exalt thee to a better condition or save thee at last with a notwithstanding 3. God doth usually manifest himself and his love as a Father to them that hunger and thirst after and are greatly in love with his Son Jesus Christ in him God is well pleased and declared from Heaven That he was his beloved Son and he is pleased to do the like for them that love his Son God will that we honour the Son as we do the Father Joh. 5.23 Now him that honoureth me
And yet further to shew the influence and power of this witness by which the Children know their Father I shall discover several other effects thereof which though I might refer to another part of this discourse viz. either that which is to shew the injoyments or that which is to shew the frames of these Children yet I shall chuse to place some of it here in a few particulars SECT 3. Shewing what the effects of this witness are and the influences they have upon the Soul and Spirit of the Children 1. THE Soul that hath received this witness is filled with a great deal of joy of which though I speak yet 't is joy unspeakable and full of glory yea though the person be in the midst of afflictions temptations and sufferings yet the Spirit of God and of glory rests upon it and dwells there 1 Thes 1.4 5 6. 1 Pet. 1.6 7 8. and Chap. 4.14 't is so great that there is want in the words that are and want of more words than there are to express it significantly this work cannot be worded 't is such an experience as comes not under expression All the Eluquence in the world cannot acquaint you with the sweetness of this honey so well as the taste can and doth do 'T is like the new name which no man knows but he that hath it a stranger doth not intermiddle with this joy And as none knows it but he hath hath it so he that hath it cannot make it known as he hath it 〈◊〉 single witness that of a mans own Conscience afford so much joy as the Apostle found it did 2 Cor. 1.12 what incomparable joy must that be which flows from a double witness viz. That of the Spirit bearing witness with our spirit that we are the Children of God this is the joyful sound it 's such Musick as makes the Soul to leap and dance for joy Hos 2.14 15 16. They were Babes and under bondage in Aegypt but now they sing like the Children that had heard the joyful found of the Silver Trumpets proclaiming love and peace in their youth they sang when God had proclaimed them his Sons and first-born and called them his Sons out of Aegypt 2. Notwithstanding this joy yet consistently enough they blush and are ingenuously ashamed in the sense of their former sinfulness which made them unworthy of such favour yea worthy to have been Children of wrath for ever The Fathers lips were no sooner off from them of the returning Prodigal but the first words he utters are Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son Luk. 15.20 21. And this confession was a great part of his gratitude and so taken by his Father for this interrupts not their feasting and rejoycing together This ingenuity is an effect of this assured reconciliation as 't is in Ezek 16.62 63. I will establish my Covenant with thee and thou shalt know that I Jehovah viz. gracious and merciful that thou maist remember thy waies Vers 61. and be ashamed c. but when this When I am pacified toward thee for or notwithstanding all that thou hast done saith the Lord. 3. By reason of this Testimony the little Children have a great deal of considence and boldness towards and with God If our hearts condemn us not we have confidence towards God 1 Joh. 3.21 but how much more when by the Spirit which he hath given us we know that he dwelleth in us and we in him Vers 24. This is the perfecting of love viz. assurance is love with us made perfect which gives us not only a boldness at the throne of Grace 1 Joh. 3.21 22. with 5.14 15. but in the day of Judgement Chap. 4.17 for there is no fear in love thus made perfect but it casteth out fear and fills with confidence and boldness familiarity and freedom 4. The little Children having received this Testimony long exceedingly to be with their Father not only to have their affections and conversations in Heaven but to be personally there Few Saints are willing to die that are but Babes and know not the Father and I fear if God should not take them to Heaven before they were willing and desirous to die I say I doubt that Heaven would be very thinly peopled as to that sort of his people But when they have got assurance that God is and Heaven shall be theirs they sing their nune demittis with the reverend good old man Simeon Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation And not only Paul 2 Cor. 1. 8. and Phil. 1.23 but all the seed that have received this Testimony Ephes 1.13 14. the first-fruits and earnest of happiness do sigh and groan and long yea and think it long till they be set free Rom. 8.23 While here they are absent from the Lord and 't is not without self-denial that they are willing to stay here but while they must be here they are hugely ambitious to be acceptable to God as 't is 2 Cor. 5.9 and to serve the Churches good as 't is Phil. 1.23 24. They are sure that though they suffer with Christ yet they shall be glorified together Rom. 8.16 17. and therefore they would as they are bid hasten his coming and Pray Come Lord Jesus come quickly And surely might they have their wishes either Christ should come to them or they would go to Christ within a very little while But yet remembring that they are not their own and that they serve not God only for their own advantage but his glory they are made willing to wait all the daies of their appointed time though it be a warfare as 't is in that Text in Job till their change come Rom. 8.23 24 25. As much as they long to be at home they would make no more hast than good-speed This much of the first thing The second follows SECT 4. Shewing how the Testimony of the Spirit may be distinguished from delusions of Satan and the presumptions of our own hearts IT may be some or other may be yet fearful and suspicious lest they should mistake and be deceived and so meet with the true miseries of false joyes 't is all one to the Devil which way any go to Hell so they go there whether through the common road and dirty high-way of prophaneness immorality and irreligion or through the Fields and pleasant walks of a Form of godliness which hath its Joys Raptures Transports and Ecstasies too for the evil spirit doth ape the good one and that he may the more facilely and undiscernably deceive he puts on the garb of an Angel of Light How therefore shall we discern whether the Testimony which we think we have be sound and good or but feigned and counterfeit I confess 't is good to watch and be circumspect because of our adversary the Devil who is seldom more our adversary than when he
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
him that thou maist never receive this grace and favour in vain or turn it into wantonness or sit because his grace abounds If he tell thee the time is not yet come reply to him that thou wilt wait his pleasure and not awake him till he please but wait all thy daies if at last this change may come oh that this happy change may come Conclude by telling him that if thou have been bold 't is in the name of the great High-Priest who sits at his own right hand and is toucht with the feeling of thy infirmities by whom thou hast been emboldened to come with thy Petitions and present them to the throne of his Grace that thou mightest obtain this mercy and grace for thy opportune and seasonable relief and therefore though thou canst not call him thy Father yet thou canst call upon him as the Father of Jesus Christ who heareth him alwaies Yea at an adventure speak to him and call though thou canst not cry aloud and confidently yet call him Father and tell him Oh my dear Lord look upon me and see if this be not thy Sons Coat Though I am as carnal yet thine Apostle calls me not carnal but a Babe in Christ and I am told by them who think better of me than I dare do of my self that they do spie thine image in mine eye which makes me the more inclinable to say Father look upon me and see if there be not something of the spirit of a Son in mâ— Oâ— therefore send thy good Spirit the Comforter to witness with this spirit that I am thy Child dear God and Father do this for thy poor Babe Thus plead with God and who knows but he may be gracious to thee delight thy self in him and he will give thee thy hearts desire commit thy self and way to him and he will bring it to pass yea he shall bring forth thy righteousness as the light and thy judgement as the noon day unto victory he will not quench the smoaking Flax nor break the bruised Reed but as he hath done to them that have thus pleaded with and submitted to him so I believe he will do for thee he will revive the heart of the humble and they shall live yea it may be thou shalt within a little time hear the joyful sound of Son be of good chear thy sirs are fargiven thee thou art a pleasâ—nt Child be it unto thee as thou wilt thou shâ—lt no more strembling at the door of hope but have an abundâ—nt entrance into the Family and be placed among the Children to eat of their bread and to drink of their Wine to injoy the fruit of righteousness which is peace and assurance for ever Amen SECT 2. An Exhortation to the little Children in several particulars THE next branch of Exhortation is to them that know the Father who by the wâ—ness of the Spirit are assured that they are the Children of God I exhort you Brethren 1. That you be not wanton through this abundance of Revelation to be proud and pussed up you must expect to be set upon by Satan as Christ was when he had received the witness of the Spirit that he was the Son of God Matth. 3.16 17 with Chap. 4.1 When Paul was advanced to Paradise and inclinable thereupon to be puffed up a messenger of Satan was sent to buffet him 2 Cor. 12.7 buffettings attend this state but especially it there be puffings up therefore beware High fortunes as the world speaks are the way to high minds but high minds and mountainous Spirits are more liable to tempests and storms from Satans wind and weather than the humble Valleys they are most like to be brought down who are listed up Indeed God is very gracious in giving the witness of his Spirit and so manifesting himself as a Father before the Tempter comes before we are to enter the field and fight with the Devil in this case about our Soâ—ship that we may be the better armed and able to defend our selves yet the Devil takes and our hearts too often give him occasion to take this opportunity to tempt us Beware and take heed that you be not lifted up by this advancement 2. Now you know the Father and his everlasting Love towards you take heed you do not neglect the Son of his Love and the righteousness which is by him God expects that you honour the Son as you do the Father Joh. 5.23 for you are not justified by the Fâ—thers Grace and Love but in conjunction with and through the redemption that is by Jesus Christ Rom. 3.24 the Father indeed chose you and he blesseth you with all spiritual blessings but still 't is in Christ Jesus Ephes 1.2 5. The everlasting Consolation is from not only the Father but the Son also who hath loved you 2 Thes 2.16 be sure therefore that you do not so eye the love of the Father as to look off from the Son who is joyntly ingaged with the Father in all the transactions of their happiness When the Butler was advanced he forgat Joseph to which that seems to be an allusion Amos 6.6 so some are apt to do by Jesus Christ though 't were by him they came to all their honour if at least come they be as they pretend 3. Grieve not the holy Spirit of God whereby you are sealed to the day of redemption Ephes 4.30 If you be not kind one to another tender-hearted forgiving one another ye do not only forget God and Christ for whose sake God forgave you but you grieve the Spirit who brought you this good news for all these are connected together with Vers 30. and so is that also Vers 29. if you do not edifie one another and in your communications minister Grace to them that hear you If God should as it were call back the witness of his Spirit and leave thee to walk in darkness in what a woe-state wouldst thou be 't will in some respects be far worse with thee than 't was before when thou wert but a Babe Oh then grieve not the Spirit nor give God an occasion to put thee under a state of desertion 4. Honour your Father 't is the sin of some that they glorifie not God as God and it may be your sin not to glorifie God as a Father and as your Father Mal. 1.6 A Son honoureth his Father not only as a man or a man above him but as his Father The Father pittieth the Son that serves him and the Son should honor serve the Father that pities him Bâ— as Christ Jesus was alwaies about your Fathers business and bring forth much fruit whereby his and your Father may be glorified Fill up the conversation of Children live like Children be loving be humble be tender-hearted be teachable and imitate your Father to be perfect as your heavenly Father is perfect The more you abound in these things the more communion and joy will be your portion you will know the