〈…〉 Effigies of M. r Ralph Venning 〈…〉 of the Gospell who dyed the 10th of 〈…〉 in the yeare of his age 83. Venning's Remains OR Christ's School Consisting of FOUR CLASSES OF CHRISTIANS I. Babes II. Little Children III. Young Men IV. Fathers WITH Their several Characteristical differences and attainments also the Doctrines proper to be taught to each of them Being the Substance of many Sermons Preached by Ralph Venning and fitted by him for the Press before his Death 1 Cor. 3.1 And I Brethren could not speak unto you as unto spiritual but as unto carnal as unto Babes in Christ 1 Joh. 2.13 I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you Little Children because ye have known the Father London Printed for John Hancock Senior and Junior at the Sign of the three Bibles in Popes-head Ally over against the Royal Exchange in Cornhill 1675. Christ's School Consisting of FOUR CLASSES OF CHRISTIANS I. Babes II. Little Children III. Young Men IV. Fathers WITH Their several Characteristical differences and attainments also the Doctrines proper to be taught to each of them Being the Substance of many Sermons Preached many Years ago in Southwark By Ralph Venning 1 Cor. 3.1 And I Brethren could not speak unto you as unto spiritual but as unto carnal as unto Babes in Christ 1 Joh. 2.13 I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you Little Children because ye have known the Father London Printed for John Hancock Senior and Junior at the Sign of the three Bibles in Popes-head Ally over against the Royal Exchange in Cornhill 1675. Reader THough that which I here present thee with may look like a Novelty yet I hope it will appear to be a truth of great Antiquity for though I confess I have not met with any that have treated thus distinctly of the several Ranks and Degrees of Saints yet I cannot say but I was led to the consideration thereof by persons both Antient and Modern of great name and worth who have now and then hinted that in their writings which gave me occasion to make a more full inquiry into this thing and accordingly to Preach upon it many years ago in Southwark and I bless God not without good acceptation and success as I have not a little cause to presume As to the three first States I have spoken largely but very little of the last viz. of Fathers not willing to venture beyond my line or measure only hinting in General what may be gather'd from the Scripture Concerning them what I have said I submit to the judgement of my Elders and betters who I hope will find me moderate and modest in my Assertions and that they are consonant to the analogy of Faith and agreeable to the tenor of Scripture both truths and expressions I shall say nothing more of it for I hope it will speak for it self only my desires to God are that it may be blest to every Reader for their either Conversion or Edification Which Prayer if God please to grant 't will be matter of thanksgiving as to them so to me also who am their Servant in and for Christ Jesus Ralph Venning This following Advertisement was intended as an Epistle to the Reader before the Author 's own was found THis Treatise as it is now published was so left by the worthy Author when he went to his rest The excellency and usefulness of it will evidence it self best in the perusal thereof It hath this preheminence beyond many of the practical Discourses that have of late passed the Press that its design is singular and not managed at lest to such an enlargement by any before it The several Degrees and Estates of Christians through which they pass up to the measure and stature of the fulness of Christ are here insisted on and with great experience according to the rule of Faith explicated with perspicuity The greatest part of the Discourse is spent upon those that make up the greatest part of true Christians viz. the weak ones or Babes wherein will be found things of a comfortable concernment and conducing very much to the establishing of them and promoting their advance to a greater degree of grace till they come to the assurance of the Love of God by the witness of the Spirit which the Children enjoy What is laid down in reference to the witness of the Spirit though some may differ in their conceptions from it yet such is the boundary and cautions here annexed to this particular by the Author against delusions that no person will have a reasonable ground to make any exceptions What is performed in the handling of the temptations which attend the Young men such as have attained to a strength of grace whereby they are made conformable to Christ who was in all things tempted as we are yet without sin will be of great encouragement to many in their present warfare As to the last Estate of Christians viz. of Fathers the Author hath discoursed very little who though those that were acquainted with him might judge him to have attained to that degree of Christianty which lies in the highest experience of the mysteries of the Gospel yet he through modesty leaves that for others to supply and make up And so you have the first remains of that good man who was serviceable to Christ in his Generation The spiritual advantage of Christians is all that is aimed at in the publication thereof and accordingly is recommended to them by the Authors very good friends James Barron John Collins Christ's School Consisting of Babes Children Young-Men and Fathers I. The INTRODUCTION Where the general design and scope of the Treatise is laid down asserted cleared and applied THat there are degrees of grace and consequently that there are Believers Christians or Saints of several sizes and degrees is granted by all but how many sorts there are and whether they are to be ranked into several and distinct classes ranks orders forms or degrees as different States seems not to be so clear to some pious and learned men which yet with submission I humbly offer and hope to evince and demonstrate by the Scriptures light which is the light of the Spirit by whom they were indited That there are Lambs and Sheep John 21.15 16 17. That there are strong and weak Rom. 15.1 That there are spiritual and Babes 1 Cor. 3.1 Or perfect and Babes as 't is Hebr. 5.13 14. The Scriptures quoted do undeniably assert and experience confirms it and why there may not be more than two sorts I can see no reason to dis-believe but there seems to me a great deal of reason for the belief of it The Apostle John naming three Fathers Young men and Children and the
Apostle Paul names a fourth viz. Babes for though they be as carnal yet they are in Christ 1 Cor. 3.1 but a degree below Children as I think to make apparent in the following discourses To clear the way I shall examine this Text 1 John 2.12 13 14. Which whether it denote and assert distinct Classes or kinds of Saints is yet the question But I hope to evince that these are three distinct ranks and states of Saints not with reference to their natural years Partitur hic in sequeatibus Christianus ia Classes tres Puerorum Adolescentum Scuun quae discrimina non secundum aetatem sed seeandur gradus diverso tjus prosectus qui in Coristo est intelligi dâ—bâ—t Grot. in Loc. or the time of their standing as to conversion and profession but with reference to their proper and peculiar attainments whether elder or younger for years and standing Indeed the Scripture doth not measure them by that but by this rule or else there could not be any gradual Apostasie in any Saints as there was in them of the Church of Ephesus Revel 2. or any standing as 't were at a stay as it seems to be with them Heb. 5. So that their measure is to be taken by their attainments and proficiency not by their years See Wisd 4.8 9. for though with the ancient there usually is wisdom yet gray hairs are not always wise which made Elihu speak as he did Job 32.7 9. The wise are always old but the old are not always wise 't is not how long they have stood or how many years they have been in Christ but their injoyments experiences proficiency and fruitfulness that denominates one above another some may be in Christ before others who yet may be out-grown by others that came in long after them as most of the elder Disciples were out-grown by Paul a younger Brother a Post-hume 1 Cor. 15.8 9 10. one born out of due time as he speaks of himself who yet labour'd more abundantly than they all so many that are last shall be first Some that are young for years may be Fathers for experiences and attainments when others that are old and aged as to time may be but young and raw in knowledge and practice Some are but children when they are old and others may be men when they are but young as Timothy was who knew the Scriptures from the cradle and from the breast as 't were or from a child Some are but like David a youth and stripling and yet of more true valor and worth than Goliah who was a man of war from his youth that I may speak by allusion The Apostle tells us of some that for their time if that had been the measure might have been Teachers of others might have attained to a great degree but were such Punies and Babes that they needed to learn the A. B. C. of Religion they were dull of hearing had very weak stomachs and an ill digestion Heb. 5. From whence this clearly and roundly follows that a man many men may be of long standing in Christ may be old Fathers for years and yet be but Babes for understanding and ability to digest the strong meat of the Gospel Whereas other men that are but Babes for time but newly-new-born may be men in Christ as Paul was in a little time according to that phrase of his 2 Cor. 12.2 if I may so apply it and out of the mouths of such for their time but Babes and Sucklings there may be more perfect praise than from elder Persons men of many years standing 'T is true gray hairs found in a way of righteousness are a Crown of glory and usually the elder the wine is the better and as to many of Gods Saints their works have been more at last than at first and their latter end better than their beginning Father Abraham Father Job Father Moses Father Paul and some others were Fathers not only for age but grace in Act. 21.16 there is mention made of one Mnason an old Disciple who was another Gaius an entertainer of the Apostles and Saints but he is not called an old Disciple meerly as I suppose for his years or age but that he was as much a Disciple as he was old from his new birth his Discipleship saith and obedience ran along and kept pace with his age that as he grew in years so be he did in grace he was an old Disciple a good proficient in the School of Christ 'T was a great commendation to Andronicus and Junia not only that they were in Christ before Paul but that they were of note eminent signal and of renown viz. for their religion Rom. 16.7 Glorious because gracious things are spoken of old Zacharie and Elizabeth Luk. 1.6 7. And 't was the great praise of the Church of Thyatira that her last works were more than her first But though it were thus with some 't was not so with all that were of equal age and standing with these for some were ever learning and learnt but little ever doing yet did but little the widows mite was more than theirs that cast in much Philadelphia that had but little strength did effectually do more than Ephesus of whom greater things are spoken Heb. 3.8 with ch 2.2 3. Every man in Christ is not a man in Christ Jesus but a child it may be or perhaps but a Babe In this Text of Johns here were Children that were Fathers Children that were young Men and Children that were but Children and some others are but Babes for under these four heads all are contained To clear this a little more let us consider each Verse a part and briefly vers 12. I write to you little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the same word we render little children Vers 13. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. is common to them all to Fathers to young men and to children and so Mr. Cotton understands it on Verse 12. and Grotius so doth Zanchie nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. filiorum omnes veri Christiani quòd per ministerium Apostolorum regeniti sint Christo Deo In or under this name are comprehended all true Christians because by the Ministry of the Apostles they were begotten or born again to Christ and to God so again on Verse 13. Nâ—m Commune omnibus Christianis nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a name common to all Christians So that this word notes not any distinct state as the other three do viz. Fathers Young-men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children all which words the Apostle useth but this once and that in this distribution except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more Verse 18. but the other viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth seven or eight times in common to them all and accordingly the priviledge annexed forgiveness of sins is in common
to them all to the youngest as well as the eldest to the Child and Babe as well as to the Young man and Father-Saint though it be not known by nor manifested to all alike If it should be here inquired why the Apostle useth the diminutive so often and speaks to them as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children I Answer that it may be an allusion to the manner and custom of the Jewish Teachers which was to call their Scholars Ketamin little ones yet withal it notes with what tenderness he loved them and how dear they were unto him as having begotten them by the preaching of the Gospel as Paul did the Corinthians whom he calls beloved Sâ—ns 1 Cor. 4.14 15. and the Galatians whom he calls by this name little Children Gal. 4.19 and as our Saviour did his Disciples John 13.33 in conformity to whom John who was the Beloved and loving Disciple useth this word But I proceed to Verse 13 14. where we have three distincts Classes or States of Christians with the proper and peculiar Attainment which is the character of each of them 1. The Fathers who had the knowledge the most exact and perfect knowledge of him who was from the beginning that is Christ Jesus as 1 John 1.1 with John 1.1 2. The ancient of days the everlasting Father as Christ is called Dan. 7.9 13 22. and Isa 9.6 Who is the same to day as yesterday and will be for ever Heb. 13.8 The Alpha and Omega the beginning and the ending which is and which was and which is to come Jehova Rev. 1.8 'T is q. d. you are well acquainted with his several dispensations and workings from first to last And this is repeated Vers 14. Secondly The Young-men of whom 't is said that they have overcome the wicked one and Verse 14. that they were strong that the word of God did abide in them viz. in strength like Josephs bow Gen. 49.24 and that they had overcome the wicked one Thirdly The little Children of whom 't is said that they have known the Father viz. as their heavenly Father who hath loved them This is the summ of these Verses which Interpreters generally understand to be spoken of all the orders of Christians and that there are no other than what are comprehended under these three names viz. that all Saints are either little Children or Young-men or Father-Saints but with submission I conceive that there is a fourth inferior to or younger than the youngest of these who are and are called Babes who do not as such and as yet know the Father as the little Children are said to do Mr. Cotton doth render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes as the vulgar Latine doth infantes but saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferius quiddam significat quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith Erasmus Insans a Babe is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which last word the Babe-Saint is exprest in Scripture again and again and is of a lower form than the little Children as God willing shall be made to appear hereafter when I come to handle the Characteristical differences of each state Of which for the present I hint only this in the General that the Fathers are so called whether elder or younger for years from their great experience and wisdom having gone through each of the inferior States the Young-men are denominated from their strength of faith whereby they overcome the evil or wicked one the little Children have their Character from knowing the Father which notes a state of assurance and the Babes from eating milk the first principles viz. repentance saith c. with desires after growth all which is evident from the several places of Scripture where these distinct Classes and forms are mentioned and that under these very names all which we shall examine God willing in the following treatise Having thus given a general account of my intendment and design viz. to treat of the several Classes and forms if I may so speak of Saints I shall for the present make some general application of the whole and speak a little first to all and then to every one of these To all 1. Love one another without dissimulation unfeignedly and with a pure heart servently 1 Pet. 1.22 but love not the world nor the things of the world viz. the lusts of the flesh the lusts of the eye and the pride of life 1 John 2.15 16. to both these that preceeding and this succeeding the Text doth the word I write unto you and I have written to you refer He obligeth all of them to these two things because their sins were forgiven them Verse 12. and each of them by their particular priviledges viz. the Fathers because they have known him that is from the beginning the young men because they are strong and are Conquerours the Children because they have known the Father q. d. seeing these things are so love one another as I said before and love not the world which is that I now say 2. Let none measure himself by another nor make comparisons either for lifting up or casting down 1 Cor. 4.6 8. Some of the Corinthians were apt to be puffed up because of their supposing themselves to have attained more than others which is an ill sign for though they were high in gifts and parts they were low in grace for they were but Babes and therefore the Apostle pulls down their Plumes with this quick interrogation Who makes thee whoever thou be who makes thee to differ And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory pride thy self and boast as if thou didst not receive it Grace gives us no leave to be proud nor to despise undervalue others And on the other hand there are some poor souls and I believe there were such among the Corinthians as I shall clear by and by that are apt to despond when they compare and measure themselves by others when a Dwarf stands by a Gyant a man of low stature by a tall one as David by Goliah he seems comparatively to be no body but yet is for kind a man a perfect man for all that or notwithstanding the great and vast difference that is between the one and the other Many poor souls when they see how they are outstript in knowledge faith love and patience by some that came into Christ long after themselves are apt to think that they are no Saints because they are not such Saints and this seems to be the case of some of the Corinthians as I newly hinted which will appear from 1 Cor. 12.15 c. There were some who were but as the foot both in state and sense the very lowest member of the body and were therefore too prone and inclinable to think that they were not of the body for thus the Apostle speaks to them
not to be so there is an honour due to the weaker vessels and uncomely parts 1 Cor. 12. We should be nurses to these froward Bantlings and crying Babes and as Paul was among the Thessalonians we should be gentle as a nurse that cherisheth her own children nurslings 1 Thes 2.7 4. Give good examples to Babes and abuse not your liberty to their offence I told you that Babes mind example much and if they have bad ones given them especially by good and eminent men they are drawn aside by it as when Peter dissembled the other Jews dissembled also insomuch that Barnabas â—n â—minent person was carried away by that dissimulation Gal. 2.13 â—â—d saith the Apostle take heed lest by any means your liberty become a stumbling block to them that are weak for if any weak and ignorant which is a Babe man see thee which hast knowledge to sit at meat in the Idols Temple shall not the conscience of him that is weak be emboldened gr edified he takes thy example for a warrant and thinks he is edified thereby when alas 't is to his loss and detriment 1 Cor. 8.9 13. 5. Acquaint the Babes with your experiences as Paul did 2 Cor. 1.6 10. and with Satans devices as he did 1 Cor. 7.5 2 Cor. 2.11 2 Cor. 11.2 Babes have but little skill to distinguish between good and evil between impressions from the good or evil spirit especially if Satan transform himself into an Angel of Light Israel of old was to tell the story to and write an History of Gods dealing with them and Amaleks against them for after Ages and to instruct the children how God had dealt with the Fathers so do you Let the little Children tell stories of the Fathers love the young men of his power and the Fathers of his wisdom in carrying on the work of Grace how God overthrew Pharaoh led them through the Wilderness sought for and provided for them from heaven till they came to the good Land But 2. 'T is time to speak to the Babes whose case we have in hand and so to conclude There are three things that I would exhort Babes unto I. To be glad that they are Babes II. To be humbled that they are but Babes III. To press after being more than Babes 1. TO be glad that they are Babes new-born and in Christ Jesus Glad alas there 's no comfort for me who am but a Babe no yes but there is that thou art a Babe though but a Babe 't is true it doth not belong to thee as carnal but as a Babe in Christ the least work of God is great consolation to the least of Saints viz. to Babes Consider whether this be nothing 1. That thou hast attained to the first Resurrection viz. from being dead and lost in sin thou art called out of Egypt and art called his Son and as such brought out of Egypt the work is begun thou art new-born and eatest Milk the Foundation is laid and is this nothing who knows to what a great Tree this little Mustard-seed of Grace may grow The Babe that lies in the Cradle may become a Father in Israel and is this nothing He that hath laid the Foundation will lay the top-stone and thou shalt cry out with shouting Grace Grace unto it God is not like the foolish Builder he hath cast up his cost and hath wherewithal to finish what he hath begun he will not be laught at and mocked as one that laid a Foundation began to build but could not finish it though thou be a knotty piece yet he will fit thee for thy place and perfect that which concerns thee for this work is not only that of his hand but of his heart and is this nothing Pray to him and believe as Psal 138.7 8. 2. Thou art not only brought out of Egypt but he hath drawn thee into the Wilderness and though thou be in the Valley of Achor yet even there is a door of hope Thou art bewildered and thy motions are full of windings and turnings now forward and then backward almost to Egypt again that thou seemest to wander rather than to walk or to go a journey true but yet thou art in thy way and God is leading thee to his holy Hill Mount Sion 'T is observable how differently the condition of Israel and so thine is exprest Psal 107.4 with 7. in the 4. Vers 't is said they wandred in the wilderness but in the 7. Vers 't is said he led them forth in the 4. Vers 't is called a solitary way but in the 7. Vers 't is called the right way in the 4. Vers they found no and despaired to find any City to dwell in yet Vers 7. that they might go to a City of habitation So 't is with thee poor soul and notwithstanding thy unbelief and murmurings yet he holds thy Soul in Life and when thou art hungry and thirsty he provides food and drink convenient for thee and thy Cloaths shall nor wear out 3. Thy being a Babe hath more of incouragement than discouragement in it Thy being a Babe in Christ is more to thy safety than thy being as carnal is to thy danger though it must be thy sorrow Babe is the name of a Saint not of a carnal man and it makes more for thee that thou art a Babe than it doth against thee that thou art as carnal Is it nothing to thy Joy that thou art born though thou be not yet cloathed with a robe nor kist with thy Fathers lips 'T was more for the Prodigal that he was alive than against him that he had been dead and came home without raggs even naked and bare 'T was more for the Disciples that the Spirit was willing than against them that the flesh was weak 'T is so with us as to our Babes their being ours doth more indear them to us than their being froward and peevish doth disingage us to them And though the elder Brother chargeth his Father as guilty of an indiscreet and partial fondness to make so much of a Prodigal yet he still owns it as meet that they should rejoyce and be glad 4. Though thou be as carnal yet on conviction of this thy carnality thou art angry with it and thy self and dost repent and abhor thy self as in dust and ashes The Corinâ—hiaâ—â— Babes were no sooner convinced of theirs but they made the Apostle glad by their sorrow seeing their sorrow wrought Repentance never to be repented of because it was to Salvation 2 Cor. 7. Yea thus it was with the Incestuous person himself 2 Cor. 2.4 7. so that the Apostle on the account of this ingenuous Repentance pronounceth them clear and him a person to be comforted Now the same consolation belongs to thee if thou do likewise and I am sure 't is in thy new nature to do it when ever thou art under the conviction of thy sin and I can safely tell thee that sin repented of as theirs was
wrath and the flashes of Hell fire to sinners he â—â—ld them 't was one of the sweetest and most â—â—mfortable Sermons that he had heard of a 〈◊〉 time for said he I bless God I am delivered 〈◊〉 it all This is to make a good use of a Sermon Do you that are Saints hear Sermons Preacht to sinners to shew the misery of their condition then bless God that hath converted you Do you that are sinners hear Sermons Preacht to Saints to shew their priviledges and happiness then pray to God to make you Saints also Thus all and every one may make a good use of every Sermon they hear Do not be offended or take pet and say I had as good to have staid at home what doth this concern me Oh let not any say so Concern thee There is no truth no doctrine but doth more or less concern thee be thou a sinner or a Saint be thou a Father Young-man little Child or Babe And this brings me to speak particularly a few words to each 1. To Fathers I entreat you for so I am commanded to do 1 Tim. 5.1 I entreat you to lay aside childish things and let it not be said of any of you that you were once a man but twice a child 'T is not comely for aged persons to play the child or to play with children Saith the Apostle When I was a Child then indeed I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Cor. 13.11 The aged men and women should be sober and grave teaching and giving examples to the younger sort Tit. 2 2-4 So Paul propounds himself Phil. 3.17 with 20. Brethren be followers of me and mark them that walk so as you have us for an example for our conversation is in Heaven Which it seemâ— was written by him when he was Paul the ageâ— it being when he was prisoner at Rome and then he stiles himself Paul the aged as well as a prisoner Philem. 9. Fathers and old men love to be telling stories so do you read Lectures of your experiences to the younger sort and tell them as David did his Children what God hath done for your soul Tell them how God converted you how God carried you on step by step from Faith to Faith and from one degree to another till you became Fathers in Israel I might add also disdain not to learn for St. John writes to you Fathers also concerning brotherly love and not loving of the world as if you had not perfectly learnt these things But 2. To Young-men I say Be strong in the grace that is in Christ Jesus and the Word that abideth in you acquit your selves still like the good Souldiers of Jesus Christ as Paul speaks to the young-man 2 Tim. 2.1 3. And intangle not your selves with the affairs of this life the love of the world that you may please him who hath chosen you to be Souldiers Ver. 4. The Fathers are for counsel but you young-men for War they sit at stern but you must fight the glory of young-men is their strength be strong then in Faith for thence is your victory by which you overcome the Devil and the World Eph. 6.16 1 Joh. 5 4-5 and flee youthful lusts 2 Tim. 2.22 For they war against your souls 1 Pet. 2.11 From these 't is no cowardise but courage even in young-men who are strong and Souldiers to run and flee away Take heed of Pride also to which young and strong-men souldiers are very prone young and strong men use to vapour and boast how they can cast the Bar Vault Leap and do seats of activity and arms what vâ—ctories they obtian Well though your marrow be in your bones the Word of God abiding in you yet be not listed up for Pride goeth before a fall A mans Pride shall bring him low how high and strong soever he be Prov. 29.23 And the helpers of Pride or strength shall stoop under him because of Gods anger Job 9.13 For God resisteth the proud therefore ye younger be clothed with humility 1 Pet. 5.5 3. To the Children-Saints I say be obedient to your Father whom you know and know him to be loving and be loving to your brethren whom you are to love for your Fathers sake and whom if ye love not you love not the Father 1 Joh. 4.20 21. 1 Joh. 5.1 2. The Fathers are for knowledge the young-men for strength but you are for love your state and age is proper for love 4. To the Babe-Saints I say with the Apostle 1 Pet. 2.1 2. As new-born Babes desire the sincere milk of the Word that you may grow thereby seeing ye have tasted and as yet but tasted that the Lord is gracious Milk is your proper food desires your proper Acts growth that which is set before you as their end and tasting i. e. experience the provoking of your appetite and desire thereunto Desire it then that you may grow thereby to a stronger constitution and higher Stature II. Several things premised for the further clearing and understanding of this Subject before I speak to each Classis HAving already given a general account of my intendment I shall for the more clear and distinct proceeding lay down several things as Pracognita necessary to be known before I handle each Classis or form by it self and a part As 1. There is a vast difference between the least or lowest of Saints and the highest of men that are but meer men and unconverted between the worst of Saints viz. Babes and the best of men viz. Philosophers an d Moral men Socrates and Seneca c. are great instances how far men may go by Natures help and Paul who was called Saul before his conversion how far a man may go by the help of the Law Phil. 3.6 And yet the least Saint in the School of Christ outgoes and surpisseth all these 1 Cor. 1.18 31. and 1 Cor. 2.6 10. for he is taught of God Matth. 11.25 and though he be but a Babe yet he is in Christ and though as carnal yet not a carnal man 1 Cor. 3.1 as all are that are not in Christ Jesus and so new-creatures Gold though but in the Oare exceeds the best of clay and earth so a Babe-Saint which is but Gold in the Oâ—re doth yet exceed and excel all other mâ— which are but clay and of the earth earthly The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens because 't is a living thing and moves from an internal principle of life which they have not And the wisest of men Solomon tells us that a living Dog is better than a dead Lion all which imports that life is the excellency of any being and the more life the more excellency Now men that are not converted are dead in sins wherein they walk as the Prodigal was Luk. 15.32 and all were Ephes 2.1
2 3. And 't is said of the Gentiles again that they were alienated from the life God Chap. 4.18 But the least the Babe-Saint is quickened and made alive for behold he breaths Prayers as 't was said of Paul as soon as he was new-born Acts 9.11 These Babes have life yea life more abundantly for in a measure and degree they partake of a Divine nature and life 'T is upon this account among others and in the first place that the righteous is better than his Neighbour viz. that is not righteous Prov. 12.26 The least Saint is better than the best man in the Parish that is not a Saint As our Saviour said of John That he was among them born of women one of the greatest yet that he who was least in the Kingdom of God was greater than he Matth. 11.11 so in an allusive sense I may say that the least and lowest of Saints born of God is greater than the greatest that is but born of a Woman They that believe in Jesus have this honor to be called and to be the Sons of God who are born not of Blood nor of the will of the flesh nor of the will of man but of God and surely they are most highly descended who are born from above or of God Joh. 1.12 13. and Jam. 1.18 Of his own will begat he us that we should be the first-fruits i.e. the most excellent of his creatures For as manis greater than all the Creation of God Angels excepted Psal 8.4 8. so of all men the Saints are the first-fruits and in some respect advanced beyond the Angels Heb. 1.14 For the Angels are their attendants and servitours yea they learn of the Church the manifold or much varying wisdom of God Ephes 3.10 and though Christ be head over them yet he is not their head as he is the head of the Church which is his Body Ephes 1.22 23. and 5.23 The best of men are but men at best but grace makes men more men than they were and more than men 2. As there is a great difference between Saints and men so there is disparity between Saints and Saints they as the Stars differ from one another in glory All Saints are excellent but they are not all alike excellent Psal 16.3 All of them do vertuously but some excel the rest In the Body of man there are some members that are far more noble than others there are principal and vital and there are less principal and but accidental as to life indeed all the members of Christs body are vital and necessary and yet some are more so than others and as to their functions and operations do far excel the rest as the eye doth the ear the hand the foot 1 Cor. 12. And the Apostle tells us 2 Tim. 2.20 That in a great house such is Gods Church there are vessels of Gold and vessels of Silver and also of wood and earth some to honour and some to dishonour which refers not only to the difference that there is between common and special grace among men and Professours as Rom. 9.21 but to the true members of the body as 1 Cor. 12.23 they are called less honourable Now no man doubts but the vessels of Silver and Gold are more excellent and honourable than them of earth and wood There are some that are but wooden-Saints and but earthen-Saints in comparison of some that are Silver and others that are golden-Saints See and consider 1 Cor. 3.12 15. Yet this I say also that the highest of Saints doth not so far exceed or excel the lowest as the lowest exceeds and excels the highest of men for the Saints compared one with another differ but gradu gradually but Saints and men do differ specie in kind Gold in the Oare is not so much inferiour to the most refined and pure Gold as clay and earth is inferiour to Gold in the Oare that difference is but gradual but this is specifical 3. There is something common to all the Saints of what degree soever they be viz. they are all born of God all his Children all taught of God from the greatest to the least Heb. 8.11 with 1 Joh. 2.20 27. which he speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children to whom he last of all addrest his speech v. 18. The Babe is in Christ Jesus as well as the Father though not so well rooted and grounded in him 1 Cor. 3.1 Col. 2.6 7. their sins are forgiven alike 1 Joh. 2.12 to be gracious is common to all though some have more grace than others as 't is to all men to be rational though some are more rational than others Truth of Grace is common to all though growth of Grace be in some respects more peculiar to some They are all brethren and are brought forth in the Image of God and created according to him or his likeness in righteousness and holiness of truth You may espie the Fathers Image in the Babe his eye Though they be but newly born yet they are new-born and new creatures In short and fine they are all members of the Body the foot as well as the hand the ear as well as the eye 1 Cor. 12. Though the Stars differ from one another in glory yet they agree in this that they are all of them Stars The Fathers the Young-men the little Children and the Babes also have this in common that they are of Gods Family and of the houshold of Faith the sons of God they are all in Christs School though not all of one Form 4. As there is something common to all so there are some things proper and peculiar to each state something proper to the Fathers which cannot be said of the young-men something proper to the young-men which cannot be said of the little Children something proper to the little Children which cannot be said of the Babes as there is something proper to the Babes which cannot be said of them that are not yet new-born though there be too much in common with Babes and carnal men they being not yet throughly cleansed from their blood and pollution but are as carnal and walk as men There is something in the best Saints that may be found in every one but there is that in some that cannot be found in all The Apostle gives these three Classes peculiar attributes That of Fathers is Wisdom that of young men is Valour that of little Children is Love and St. Paul tells us that the Babes eat but milk i. e. they repent and believe a little faintly c. to which St. Peter adds desires as was noted before from 1 Pet. 2.2 'T is true indeed the highest and greatest contains the less but not the less the greater much less the greatest The Father knows all the four states for he hath past from a Babe to a little Child from a little Child to a young man and from thence to a Father The young man knows three states for he
past from a Babe to a little Child and from thence to a young man the little Child knows but two states being gone no further than from a Babe to a little Child but the Babe is acquainted with only his own state at present and knows not what 't is to be any thing of what is proper to the other three only this he is pâ—st from death to life from being a sinner to bâ— a Saint though but a weak one Of their several attainments and proper Characters I shâ—l treat hereafter more particularly if God permit Heb. 6.3 5. The disparity or difference that is between those Saints as such is not in their gifts but graces and not in common but iâ— special grace No nor only in accessaries and complemental but in principal and fundamental graces proper to each state 'T is not in their gifts but graces for 't is possible for persons to be full of and rich in gifts yet poor in grace as the Corinthians were they came behind in no gift 1 Ephes 1.7 they were full they were rich they reigned as Kings they were wise strong and honourable at least in their own if not others esteem 1 Ephes 4.8 and 10. and yet were but Babes and as carnal 1 Ephes 3.1 And therefore the Apostle shews them a more excellent way than that of gifts viz. grace and in special the grace of Love 1 Ephes 12.31 and 13.1 3. Apollo was a man very eloquent mighty in the Scriptures and being instructed in the way of the Lord was fervent in Spirit and taught zealously diligently and boldly yet needed to have the way of God expounded to him more perfectly Acts 18.24 26. And this was done not only by a man Aquila but a woman Priscilla Apollo was a man in parts but a woman it seems was more a man in grace The Corinthians that came behind in no gift yet came behind in and fell short of many a grace So that the measure of a mans excellency is not to be taken by what gifts of knowledge and eloquence he hath but by what grace he acts Again this measure is not to be taken from common but from special and saving grace not from profession but practice There is common Faith and the Faith of Gods Elect there were foolish as well as wise Virgins are seeming as well as truly religious persons the stony ground hearers made a fair shew in the flesh and the thorny brought forth fruit but not to perfection Which is an argument that they knew not the root of the matter or the grace of God in truth for that brings forth ripe fruit Col. 1.6 There were some that through the knowledge of Christ had escaped the pollutions of the world yet licked up their vomit and therefore their nature was not changed but they were Dogs still and wallowed again in the mire and therefore though they were washed yet were Sows still and not really converted so as to have a saving work upon them 2 Pet. 2.20 22. Surely saith the Apostle they that went out from us were not of us but a bastardly brood 1 Joh. 2.19 where he speaks of them as distinguished from the us which word us he mentions five times by way of distinction and the word they six times in that one Verse Yet again the measure is not to be taken from accessary graces which conduce chiefly to the well-being the comfort and refreshment or if I may so speak the recreation of Christians as Joy Ecstasie Rapture c. but from the graces which are essential and proper to each state as wisdom and much experience is for Fathers strength and the Word abiding for young men Love for Children and repentance c. for Babes Now as any person doth act the substantial and fundamental graces of any state such is his denomination and as he passeth from one to another such is his advance and preferment 6. As this difference is to be measured by graces wrought and acted so 't is made by the grace of God working and actuating these graces in us 'T is grace that makes the difference not only between Saints and sinners but between Saints and Saints that it makes it between men and men in taking one and making him a Saint and leaving the other in his sins is clear from Matth. 11.25 Rom. 9.13 16. and ver 21 24. with many other places And 't is as clear that grace and the good pleasure of God makes the difference between Saints also that the one hath more grace and improveth grace more than another 1 Cor. 4.7 and 12.11 18. Indeed God worketh all things according to no counsel but the counsel of his Will and who shall say to him Why hast thou made me thus His wind bloweth as where so how it listeth and as he sheweth mercy to whom he pleaseth so 't is what and how much he pleaseth the first and the after increase is of God he gives five Talents to one two to another and but one to a third and 't is not the man but the Talent that brings in the gain as the Apostle when he had said I live corrects himself with a not I but Christ liveth in me and my life is by Faith Gal. 2.20 And when he had said He laboured more abundantly than they all he seems to recall it and saith Not I but the grace of God which was bestowed upon me and was with me viz. to assist and enable me 1 Cor. 15.10 Luke 19.16 And 't is observable how Paul alters his language when he speaks of what he did in a state of nature and what he did in a state of grace then he attributes all to himself I was this and I did this he was alwaies a great proficient I profited more in the Jews religion than many of my contemporaries that were of my standing Gal. 1.14 But when he is converted though he laboured more than any and outwent his Seniors yet he is not arrogant and assuming but modest and thankful Not I but the grace of God that was with me q. d. Though by nature I was forward and zealous yet as to this work and labour I have reason to attribute it and pay my gratitudes not to nature but to grace Well then as 't is of grace that one is taken and another left so 't is of grace that one is promoted and advanced more than another that John lyeth in his bosome that Paul grows so fast that he increaseth with the increase of God is of God and of the grace of God that one should be a Father and another who is may be was in Christ before him should be but a Babe still is of grace One would think wise men should know most yet by grace Babes are wiser Matth. 11.25 That strong men should do most and yet the weak do more 1 Cor. 1.25 31. That the Children of the Kingdom should not enter but Publicans and Harlots should is a difference of graces
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
the comfort wherewith he was comforted of God 2 Cor. 1.3 6. in which exercise he was not a little conversant 2 Cor. 11.28 29. Thus then you see that this body is so compact that the communion between the members is lively sympathizing and assistant as if it were every one 's own case This indeed is the excellency of this great piece of Gods work that all the members are so joynted that if you touch one all the rest feel it and have a sense of it as the Head also hath if any of his members be abused Acts 9.4.5 There are many carved and other painted pieces that please the Eye to look upon them but have no life nor sense if you touch one part the rest are not concerned but in this body they rejoyce together and suffer together according to the good or evil any members meet withal If but a Toe be trodden on the Head feels it and cries out Saul Saul why persecutest thou me If Peter be in Prison the Church is at Prayers the members of this body are partners in joy and sorrow if they laugh 't is together if they weep 't is together like twins in one As each member contributes to the making up and edification of the whole Ephes 4.16 So each partakers of the enjoyments or sufferings of the whole or any part And to this purpose God hath framed thus harmoniously and admirably this body made up of these members Babes little Children Young men and Fathers all of whom are necessary and assistant to the edification and perfection of the whole Structure III. A further continuation of the Praecognita things to be premised 8. ALL these ranks and states and each of them have a measure to which they are appointed and a degree wherein they are fixed The Foot is fixed to its place and measure so are the rest of the members so 't is in this body though with this difference that some who yet are Babes may be little Children and so go on from degee to degree yet there is constantly these fixed states of Babes Children c. so that they who are appointed to be but Babes go no higher and so of Children that come not to be young men and Young men that come not to be Fathers Though I cannot say this or that person is fixed to be a Babe a little Child c. and shall be no other yet I can say that the state of a Babe c. is fixed and that they who are appointed thereunto proceed no further Some die young as Jeroboams Son who run his race as soon as he could go almost The Thief on the Cross died almost in the moment or hour wherein he was new born and yet might have more grace and be of an higher degree than some that were converted before him and lived longer after it God saith in this case as to the Sea Thus far shalt thou go and no further As he appoints the times and habitations so their estates and riches to which as 't is said of their daies they cannot pass There is the measure of every part Ephes 4.16 and the measure of the Stature Vers 12. and of the gist of Christ Vers 7. of Faith Rom. 2.3 And as God hath appointed who shall be members so also what growth each of these members shall attain to for they increase with the increase of God viz. of his appointment as well as blessing and production Col. 2.19 as all Christs members were written in Gods Book so the growth of them to they are not to be all of the same stature but according to the measure that is allotted to them some live and die Babes c. 9. Every one shall have grace suitable and sufficient to his state and degree The Father for his the Young man for his and so of the rest God will seed them all with the food of their allowance or food convenient for them to allude to that of Agur Prov 30.8 A Babe shall have Babes grace Babes food and rayment Babes allowance and portion and so shall all the rest have what is suitable to and sufficient for them That which will fit and suffice one will not another but the God of all grace of all sorts and degrees will sit and furnish them all As our Fathers according to the flesh dispose of and to their Children according to their age and capacity so doth the Father of spirits his Children As to Talents Mat. 25.15 The Lord gave to every man according to his ability or faculty as Erasmus or as Dr. Hammond in his Paraphrase what was competent for that employment place office exigence of business intrusted to him and agreeable to his capacity In case of temptation he will not suffer them to be tempted above that they are able 1 Cor. 10.13 In case of duties he lays on them nothing but what is necessary to their state and condition Act. 15.28 Our Saviour would not put new Wine into old Bottles i.e. he would not put his Disciples on Fasting which was at that time a duty too hard for them Matth 9.15 17. He would not lay mens duties on Babes or Children no he hath a special tenderness for his little ones he as Jacob did his drives them gently as they can go as he doth also them that are with young and if his Lambs saint he takes them into his bosom Isa 40.11 He doth not as the Pharisees bind heavy burdens or if he do he will put to his helping hand God keeps a good Table he hath several Dishes Milk for Babes and strong meat for grown persons And in the first place he takes care that Peter seed his Lambs and then his Sheep Joh. 21. The Mother forgets not her sucking Child to be sure though she doth not neglect the rest the weak little ones shall be made much of and have the breast or the spoon often because they cannot digest much at a time that I may allude to that in Isa 28.9 10. Precept shall be upon Precept line upon line here a little and there a little God will give all their portion in due season and divide his Word aright among them they shall have suitable dividends He will give the tongue of the learned to one or other that he shall know how to speak a word in season to him that is weary Matth. 17.28 Isa 50.4 and to others also as John did to Fathers Young men and Children He will not break the bruised Reed nor quench the smoaking Flax but support that and cherish this he will not cocker the wantons but use the Rod as well as rebuke them sharply that they may be found in the Faith Still as their case and condition is such is the administration to them Our Saviour would not say more to his Disciples than they could bear Joh. 16.12 and so he hath taught his Apostles to tread in his steps when Paul found the Corinthians to be but Babes he
speaks to and treats them accordingly 1 Cor. 3.1 2. And so he did the Hebrews Chap. 5. who were dull of hearing 'T is to do hurt and not good to Preach to persons otherwise than their capacities are There is a time for all things Non omnibus omnia nec omnibus horis every thing is beautiful in its season sometimes new and sometimes old things must be brought out of the treasury sometimes promises othertimes threatnings that is best which is â—test and most agreeable We must not study what we can best Preach Mark 4.33 but what the people can best bear we must not teach a Babe as we would a Child or a Young man A word fitly spoken is like Apples of God in Pictures of Silver i. e. both inviting and taking being lovely and disireable because both pleasing and profitable What ever we do to be sure God doth feed his people with food convenient for them giving every one their portion suitably which is the beauty of it He knows what every one needs and will supply it The grace that Paul had already received might have been sufficient for others yea for himself perhaps in another case but being buffered by Satan he needed more and accordingly God told him My grace shall be sufficient for thee q. d. I will give thee more strength than thou yet hast for so Paul understands it 1 Cor. 12.9 10. and accordingly rejoyceth at it If thou be a Babe he will feed thee though it be but with Milk and thou shalt not lack what 's fittest for thee if thou be a little Child he will smile on thee and shew thee his love if thou be a Young man be will strengthen thee and thou shalt overcome the wicked one if thou be a Father he will rub up thy memory and cause thee to remember and tell others the stories of what acquaintance thou hast had with him that is from the beginning If thy work be great and temptations strong he will not be an Aegyptian task-master to thee but will enable thee with strength in thy Soul If thou be but a weakling yet he will uphold and succour thee what ever thy state be his grace shall be sufficient for thee 10. 'T is seldom that any of these unless â—he Fathers be eminent in the exercise of all graces at least all alike Though every grace â—e seminally and radically in every one yet they do not spring up and grow in all alike 'T is certain the Classis of Babes is not eminent in any grace no not in them which are their proper Acts and by which they are denominated their repentance desire and saith is imperfect and weak though true The little Children are for Love and live the less by Faith because they live by a sensible knowledge of the love of the Father The Young men are strong viz. in Faith The Fathers have gone through all these and are filled with assurance and the riches of its joy There have been some persons eminent in some special graces as Abraham for Faith Job for patience Moses for meekness but few that have been eminent in all grace which argues that there are but few in the uppermost Form the Classis of Fathers in the School of Christ All have grace in some degree but few have all grace in an high degree As 't is in gists 't is in graces also many times 1 Cor. 12.8 18 28. Some excell in one thing and some in another The highest estate is the Fathers the next the Young men and so downward now the lower the Form the less and lower is the grace and I fear that many who pretend high perhaps so high as to be above all Forms will be found to be as low as Babes and that they need to learn their very Alphabet again But 11. Some viz. such as are appointed to pass and proceed from one state to another grow up faster than others some that shall be Children Young men c. are not so so soon as others 'T is not here as in our University degrees where at such a time after such a standing persons may Commence though not of equal learning and proficiency and be called Masters of Arts though they be Master of none and Doctor of Divinity though they be yet to learn it No 't is not so here God gives not his grace as men do Some grow up suddenly per soltum Others by degrees and more leisurely Paul starts up in a trice and is so great a prosicient that he hath the right hand given him by James Cephas and John to do more than allude to Gal. 2.9 the Thessalonians grew exceedingly beyond expectation 2 Thes 1.3 4 Others come on more slowly like some Gram first the Blade then the Ear then the full Corn in the Ear Mark 4.18 As some are long in travail and have hard labour ere they be delivered so some are long at the breast before they are weaned and 't is a great while before they can go or speak Time is required to the most as the Apostle hints Heb. 5.12 But some shoot up and become men in a far less time than others do The reason of this in general is from the distinguishing grace of God who causes the increase of some to be more expeditious than others all increase and fruit is from him but some he blesseth more abundantly waters them every moment pours out much of his Spirit upon them at the very beginning more than others have all their life long as was the case of Paul who had a huge stock bestowed upon him at the very first So he that had five Talents at the first had more than he that had sour by improvement after a long time such get the start so much at first that others cannot overtake them by all their industry God gives what and how much he pleaseth Yet usually he doth this when such men are appointed to great undertakings and sufferings as Paul was what was told him at his first Conversion and 〈◊〉 why he was so filled with the Holy Châ— Acts 9.15 16 17 which was accâ—â—ene and forthwith to the amazemâ— of them that heard him Vers 20 21. and 〈◊〉 â—udden he increased the more in strâ— â—s 12. or else when such persons have 〈◊〉 only much work to do but a little tâ— to 〈◊〉 insoting newly called converted 〈◊〉 as they that came late into the Vineyard ba◠〈◊〉 seems wrought as much as and it may be better than them that came in before them And perhaps it was so with the Thies on the Cross for he acted a great deal of grace in that little time and had not only hopes but surance too of being with Christ in Paradise So when great things do suffer God fills them full as 't were at first as Stephen was Act. 6.5 who suffered death in a little time after chap. 7. 12. But though some upon these accounts grow faster than others and are Fathers
sooner than others that were born before them yet each of them shall soones or later grow up to that measure of the stature of Christ to which they are appointed The Babe that is to be a Child by appointment shall be so by attainment and so of the rest No Saint shall die till he have attained the utmost of what he was designed to As none of Gods Elect I speak de adultis of them come to years die before they are converted so no converted ones die till they come to their maturity and be ripe like a shock of Corn for the Garner of God God gathers none but ripe fruit though some be riper sooner than other and as I may say some be Summer and others Winter fruit some die young and others old yet there shall not be an Infant of daies nor an old man that hath not fulfilled his years but every one shall attain to his full stature Isa 65.20 Our Saviour could not as he told that Fox be perfected till he had finished his work and then his hour came Luk. 13.32 33. When any of the Saints like him have glorified God on Earth by finishing the work God hath given him to do and every one hath his task set him and his work cut out to his hands Eccl. 9.10 then shall he go to be glorified as Christ did Joh. 17.4 5. as he could not die till then so he then would not but die David was a man of a publick spirit and served his Generation according to the Will of God and what then why then he fell asleep when his work was done he went to bed to rest in the bosom of God Acts 13.36 though his body saw corruption which Christs Body who was without sin did not see Indeed David thought to have done more work viz. to build the Temple but that was reserved for another and therefore having done his devoir he fell asleep So it was with Paul when the time of his departure was at hand he was ready to be oftered for saith he 2 Tim. 4.6 8. I have finished my course I have run to the end of my race I have nothing to do but to die So the reverend good old man Simeon could not die till he had seen and could not but die when he had seen the Salvation of God This then is the thing in hand that God having begun a good work will finish it before he take any of his converted ones out of this world he will bring them to their appointed stature it may be some may die in the good old age of Fathers others while Young men in their prime their marrow in their bones after great and glorious atchievements and victories others in their Child-hood while their love is fervent and strong and others in their Babe-state with the milk in their mouth but every one before the time of his departure come shall finish that work which was appointed for him to do 13. 'T is necessary to avoid scruples and objections that I premise this also these states are not so constantly fixed and immutable but that sometimes for a season there may be a variation A Babe may have a Spring-tide now and then but he ebbs again quickly and comes to low-water mark again The Child of Light and Love may walk in darkness God may so hide his face that the Child may not know his Father The Young man conqueror may be buffeted again and perhaps led captive and made a prisoner to a temptation a fit of forgetfulness or sickness may befal a Father and make him forgetful that he may seem to be a Child again but these intermissions rising of the low and fallings of the high do not alter their state No God measures none by particular acts or cases but according to the tenour and constant course of their frames and exercises The Corinthians made a great shew kept a great deal ado yet were Babes Paul himself was buffeted because apt to be puffed up prayed thrice before he had any Answer and yet he was a Father even at that time There may be some unevenness in the high and low and yet no alteration of their states The Church of Ephesus her love and works were more at first than when our Saviour sent her that Epistle and the Church of Thyatica her works more at last than at first yet we cannot conclude from the partial decay of the former or advance of the latter which was best at last for that might repent and this not hold fast which were the duties called for that from Ephesus and this from Thyatira but this we may clearly see that great beginnings of zeal may be intermitted and decay and on the other hand that small beginnings may increase to more and more godliness Some persons run without weariness and walk without faintness grow without intermission they meet with no rubs nor lets they are not nipt in the bud and put back by an hard season as some others are 'T is said of the Colossians that from the very day they heard of the Gospel and knew the grace of God in truth that they brought forth fruit Col. 1.6 there was no decay but a growth but the Hebrews they like the idle servant stood still at a stay Heb. 5. and were but Babes for a long time and indeed they met with many a stumbling block in their way which the Apostle indeavoured to remove in that Epistle that they if yet at last might go on to perfection There is a great variety in these things the first last and the last first very often the younger born is the elder grown in grace No man can conclude infallibly as to particular persons what their estate is at present or shall be for the future which brings me to a 14. Premise seeing no man knows nor any man can tell him what he is appointed to every one should aim at and propound to himself to attain the highest state as many a common Souldier doth to be a Captain many a young Student to be a Master and many an Apprentice to be not only a free-man or Common-council man but an Alderman This I speak that none may be idle or negligent but pursue after perfection Great things have been attempted upon a peradventure and an it may be If thou be but a Babe at present and hast been so for many years yet who knows but thou maist be a Father at last Let none therefore say I have heard prayed and waited so long and yet I see no more comes than did at first therefore I will take up with this stint which I have On let none say so for who knows but that after you have been planted in the House of the Lord and become well rooted grounded you may flourish as the Palm-tree grow up as the Cedars in Lebanon you may be fat and flourishing and shall bring forth more fruit in your old age than you did in your youth
as to be a Servant in bondage to the rudiments of the world opposed to the adoption of Sons or having the spirit of Sons Gal. 4.1 6. it notes unsteadiness and instability such are tossed to and sro Eph. 4.14 In which places the word should be translated Babes and not Children as sometimes ' t is It notes an ignorance or unskilfulness Heb. 5.13 opposed to them who have their senses exercised to distinguish and discern things and consequently to approve of what is best 'T is in this last Metaphorical and Moral sense that I am to speak of Babes and by the way 't is perhaps not unworthy of observation that in the Metaphorical sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once used as I remember and that by St. Peter 1 Ephes 2.2 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word so frequently used by St. Paul though by both they mean the same state of persons as appears by the Milk which both mention when they speak of these Babes Now that these metaphorical Babes be they young or old for years are a sort of professers inferiour to and of a lower rank than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children which St. John speaks to I evince not only from the different words used and that so frequently * Of which before in the Introduction which is not inconsiderable but from the characters and proper attainments of the one and the other state which is the best proof and indeed such as is undeniable and cannot be gain-sayed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in John is rendred little Children is once used by Paul to denote want or weakness of understanding 1 Cor. 14.20 My Brethren be not Children in understanding that therefore it cannot be meant in that place of these little Children which John speaks of is clear as the Sun for this is the excellency which John attributes to them that they know the Father they are called little Children from knowledge which notes an understanding that amounts to assurance but Babes considered in nature or in grace know not their Father so that from this very character 't is apparent that the state or rank of Babes is below that of little Children these are Sons and know it but Babes though they be yet know not i. e. have not the assurance that they are so though they have the things that do assure yet they have not for want of light either the assurance of the things or assurance by them but are in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not reprobates as we read it but without proof as the Apostle speaks to the Corinthian Babes 2 Cor. 13.5 They sought a proof of Paul's Apostleship and he requires a proof of their Conversion but they were less able to prove this than he was able to prove that as Vers 6. He was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without proof So that though they had grace yet it was so weak in its actings operations that it afforded them no assurance as strong and vigorous grace useth to do The Star-light of their grace is not clear enough in Babes to discern their conversation by it and many times 't is clouded too that the Stars do not appear and though grace live in their hearts yet the light and comfort of it may be wanting for though every man having the power of reflecting upon his own actions can discern what thoughts are in him and what affections and can tell what he loves what he fears and grieves for and the like yet he may still be questioning and doubting whether this his love sear grief c. be gracious spiritual and truly holy actings or not whereof the reason is this because though the Spirit which is in a man knows the things of a man 1 Cor. 2.11 Yet what is the true worth of these things which are in him and whether given him of God and wrought in him by God unto Salvation this we cannot know but by a supervening light of the Spirit who is not only the worker of Grace in us but is given us to discover and enlighten it to us Vers 12. Now without this light or Testimony of the Spirit which the little Children have but Babes have not 't is with them as with the natural man who knows not the things of the Spirit Vers 14. Whereas the spiritual man judgeth all things wrought in him by the Spirit by the light thereof Now Babes not being spiritual but as carnal 1 Cor. 3.1 the Apostle could not write of such things as he did to the spiritual chap. 2.13 but was sain to seed them with milk like Babes as they were for they were not able as the spiritual were to bear meat viz. strong meat having weak stomachs chap. 3.2 They like the Hebrews could hear of and believe in Christ in some kind but to take him as Christ crucified as the great high Priest as their righteousness they were yet in great part to learn and to digest which was the case both of the Corinthian and Hebrew Babes as will appear more anon by comparing 1 Cor. 3.2 with Heb. 5.10 11. c. for then by these distinct attainments and characters 't is as I hope made plain that there is a Classis and Form of Babes in Christ who are a degree below the little Children and of this state of Babes I shall treat first because they are the beginning of the new Creation of God and I am apt to believe that the Kingdom of God and of Christ in Heaven and in Earth is made up and filled up more of these than of any other sort not to say than of all the other sorts that is to say that there are more Babes in Christ than there are Children or Young men or Fathers to which peradventure that saying of our Saviour may bear a Testimony in a fuller sense than 't is commonly understood though I doubt not but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children there spoken of be meant in a natural and litteral sense The place is Mark 10.14 Suffer the little Children to come to me and forbid them not for of such is the Kingdom of God Of Infants or Babes for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must there signifie Christ taking them into his arms Vers 16. I say of Infants both in a natural and spiritual sense doth the Kingdom of Heaven consist as well as if not more than of others II. Of their Attainments 2. THE Second thing I am to treat of is their Attainments and Characters in relation to which I shall consider and compare 1 Cor. 3.1 2. with Heb. 5.10 to the end and chap. 6.1 2 3. in both which the Apostle useth the same words and things concerning them and the explanation of the Milk and Meat in the Corinths is clear and full in the Hebrews for he speaks plainly and without a Parable He having spoken much of the Spirit spiritual
Cor. 2.4 My speech and my Preaching was not with inticing words of mans wisdom I was not as sounding brass or a tinkling cymbal I did not use feigned and made words to shew wit and learning I came not with that wisdom which lies in words with witticisms chap. 1.17 but in demonstration of the Spirit and power So then 't is not a sound of words but sound and sincere doctrine or Milk of the Word by which we grow and thrive But more particularly as to our Subject milk is used to denote weak nourishment and is opposed to strong meat and thus Milk notes the first principles of the Oracles of God the Alphabet of Christian Religion of this the Babes have their mouth and belly full but are weak and paâ—y things notwithstanding That Milk therefore in these Texts is put for the principles the first Elements of the Doctrine of Christ or as 't is in the Margent the word of the beginning of Christ Heb. 5.12 with 6.1 The very foundation of Repentance c. which is that the Kingdom of God the Messiah dâ—â—pensation was at hand Mark 1.15 so that Milk notes preparation doctrine and the very first dements of the beginning of the Oracks of God as the words are Heb. 5.12 the initiating Doctrine wherein saith Jac. Capellus the Jews and Christians did agree as a foundation to build upon Now what this Doctrine was is exprest under several heads chap. 6.1 2. viz. Repentance from dead works Faith towards God c. But it may be some will object here is no mention of Faith in Christ and can they be Christians in any degree though but Babes who believe not in Christ To this I answer That these Principles or Foundation Doctrines are called the Wâ—â—d or Doctrine of the beginning of Christ Vers 1. and therefore this Repentance and Faith is not without respect to Christ and when the Apostle mentions these two elsewhere he speaks of Christ as the object of Faith testifying both to the Jews and to the Greeks Repentance towards God and Faith in our Lord Jesus Christ Acts 20.21 and this the Apostle taught the Corinthians at first 1 Cor. 15.2 3. which opens the meaning of that speech of his 1 Cor. 2.2 Beside in calling this foundation Doctrine Christ must needs be taken in for other foundation can no man lay 1 Cor. 3.11 because God hath laid him and no other Acts 4.11 12. and 't is by him that we believe in God as the Apostle hath it 1 Pet. 1.21 Withall we must remember that these were but Babes and were unskilfull in the word of righteousness though not without some confused notions of it Indeed both God and Christ are the objects of Faith and though God be the ultimate object of Faith for Christs design is to bring us to God 1 Pet. 3.18 Yet Christ is the more immediate object of it but nature teaching us to look to God and revelation of grace only to look to Christ many persons especially Babes are apt to have more recourse to God than to Christ For the Faith of Babes is of no higher an elevation than theirs generally was under the Old Testament who had not such distinct notions of Christ Jesus as we under the Gospel have or ought to have he being now manifested to manage all affairs for us between the Father and us and therefore our Saviour bids his Disciples not only to believe in God but in him also Joh. 14.1 and accordingly all along afterward the Apostles in their Preaching direct men to believe in Christ Jesus and this is the excellency of knowing or the excellent knowledge of Christ Jesus to know him so as to be found in him not having our own righteousness which is of the Law which Babes too much look after but that which is by Faith in Christ Phil. 3.8.9 And this is that which the Apostle directs the Corinthians to 1 Cor. 1.30 and 3.10 11. And so the Hebrews in setting him forth to them as an High Priest after the order of Melchisedec the King of righteousness and the Lord ouâ— righteousness Hence then I conclude that their eating of Milk is the receiving and practising these Principles or Elements the beginning of the Doctrine of Christ viz. Repentance Faith c. which in the general takes in such things as these a sight and sense of sin together with sorrow for and Repentance from it as also Prayer for pardon a secret relying on the mercy of God in Christ Jesus which gives them hope An obedience to Ordinances as Baptism c. A believing of the Resurrection and of eternal Judgement But there are sealings of the Spirit joyes in the Holy Ghost c. which the Babes are not acquainted with they attain to what is necessary and but what is necessary to Salvation Heb. 6.9 They have enough to keep them out of Hell and to land them safe in Heaven but as to the well-being of a Saint viz. an assurance of the Fathers Love which the little Children have strength of Faith to overcome temptations which the young men have great wisdom from long or much experience which the Fathers have of these they know nothing They are Gods building indeed 1 Cor. 3.9 but only of the first Floor or story just laid upon the foundation yet so that they also are the Temple of God and the Spirit of God dwelleth but almost indiscernably in them 1 Cor. 3.16 they will I say have an entrance into Heaven because these things are in them but not an abundant entrance because these things do not abound in them as Peter intimates 2 Pet. 1.8 11. and all this is spoken of a state wherein they may live and die and not reach beyond it Quest Before I proceed 't is necessary to clear up one scruple that may arise from hence which is this Seeing growth of grace is necessary to prove the truth of grace how can these be said to grow if they may continue in this state all their daies Answ You may remember how I premised that none can tell but he may be built up a Story or more higher and therefore none should take up with this stint but press forward yet seeing there is such a state which is to abide so the question is of these and to it I answer first by concession that growth of grace is required of all as the evidence of its truth but then I say there are several kinds of growth and all of them are not necessary to this state as the state is such is the growth required There is a growth by addition and a growth of continuation and perseverance and going on to the end that growth is required of and is necessary to the other states but this only is necessary unto this state of Babes the others growth is by addition 2 Pet. 1.5 11. but Growth of these is by abiding in grace they but con the same lesson over and over when others take out
Brethren if ye had saved them alive I would not have stain you but now you shall be demned body and soul I will destroy you in Hell Pâ—part ye cursed take them Devil Hear therefore and fear to despise or offend his little ones And 2. Take heed ye be not offended with Christ and Religion because of the Babes who are yet as carnal as it should and doth oblige Gods people not to be as carnal lest they give the enemies of God as David did an occasion to blaspheme and cause the way of truth to be evil spoken of so it obligeth the men of this world not to be offended with and to blaspheme the way of God and his people because some of them viz. the Babes are yet as carnal and walk as men The worldly seed is hugely illogical and draw many non sequiturs for say they These professors are as bad as others they are all alike and this is their Religion Not so neither for though they are as carnal yet they are not carnal and in the flesh as other men are nullum simile est idem though they be too much like yet they are not carnal men for they are in Christ Jesus and though they take too many steps after the manner of men yet they walk nor their whole conversation is not after or according to the flesh as other men who are in and walk according to the flesh and though some are as carnal yet all are not so there are who are spiritual and walk in and according to the Spirit As for them that do otherwise 't is not their Religion but they are to blame for they have not so learned Christ Jesus his doctrine teacheth not but dedocet tales mores unteacheth them such ill manners to walk as men 'T is the Devils Logick to draw an Argument from seeming to being or from similitude to Identity from a particular to a universal and from the concrete to the abstract that because they are as carnal therefore they are but carnal and wholly so because one is bad they are all alike because Professors are to be blamed therefore Religion it self is criminal The grace of God hath taught all to deny ungodliness and wordly lusts to live soberly righteously and godly in this present world which if Prof essors do not do 't is not graces fault but theirs and therefore take heed ye be not offended with Christ and Religion because of them And you professors learn from hence to walk circumspectly lest the way and name of God be blasphemed through you and lest Christ suffer because you sin Let not the world despise you let them not have any occasion given them by you to despise you and that which is better than you viz. the Christian Religion And this leads me to the second Branch of the Exhortation To them within of all ranks 1. IN General to all to walk wisely towards them that are without and within to be circumspect and accurate not as fools but as wise redeeming the time because our daies are few and evil How we should walk inoffensively yea winningly these following Texts will tell us Matth. 5.16 with Tit. 3.8 1 Cor. 10.31 33. with Ephes 5.15 17. and Col. 4.5 6. 1 Pet. 2.12 18. with Chap. 3.1 2. and 8 17. All Saints should exercise themselves to keep good Consciences void of offence to God and to men both them without and them within What other uses concerned all I have taught at the beginning viz. in the Application made in the Introduction to which I refer you what remains as to particulars I shall reduce to two Hâ—ads 1. An Exhortation to grown Saints 2. An Exhortation to Babes 1. To grown Saints to whom I would say these things 1. Remember what you were not only when unconverted as 1 Cor. 6.11 I speak not to that now but what you were at your first conversion viz. but Babes for such were you be not like Israel who forgat Gods work of old Call to mind the former daies Forsan haee olim meminisse juvabit 't will be worth your while and be of great use to you Remember there was a time when you were but Babes and sucklings and how before that God took you by the hand and taught you to go what go-carts and hold-bys you made use of then remember what kisses you have had from his mouth when you were little Children and how he led you forth after that to fight his battles when you â—â—me to be young men and by sighting the fight 〈◊〉 Faith and using the sword of the Spirit which is the Word of God you overcame the wicked one and led captivity Captive if you are Fathers remember him whom you have known from the beginning who hath given you all the experiences and wisdom with which you are endowed Though you can eat strong meat now yet time was you could eat but Milk The remembrance of these things will be of huge use to you to give God the glory of your higher attainments and all your advances from step to step 't will make you greatly useful to the instruction of Babes which is one of your great works and duties 't will keep you low in your own eyes when you see that you owe a beholdingness to God for bringing you hitherto meerly of and by his grace not for any worth or merit of your own 't will help you to know that you were converted long ago and not to think as some are apt to do that all the work was as nothing till they came to such or such a pitch which occasions a neglect of them below that pitch and an ingratitude to God for what went before it and led to it Thus will it be many waies advantageous to remember the work of old 2. Be exhorted to bring forth fruit answerable to your state Time was when fruits worthy of Repentance were the fruits called for but now you are to bring forth fruits worthy of assurance victory and joy in the Holy Ghost 'T is true God had some little praise from you when but Babes but now he expects much more that you bring forth much fruit and be filled with it that you be strong in Faith that you abound in love that ye be filled with all wisdom and knowledge to walk worthy of God to all-well-pleasing and to do all to his glory 3. Be not ashamed of your youngest brethren that are but Babes Paul nay Christ himself was not ashamed to call them Brethren but carry it lovingly gently and tenderly towards them you know the heart of a Babe for you your selves were once Babes as 't is said to Israel in behalf of the stranger Exod. 23.9 and Levit. 19.33 34. It may be some patres aequum esse censent nos jamjam a pueris illico nasci senes poor Babes complain that such and such do not regard them because they are not grown up to their stature but pray remember these things ought
believing as they call it than which I think there is scarce a greater mistake that is in this sense when they read or hear a promise as that God will be a Father that all things shall work together for good c. they think there is to more required but to believe that God will make this good and do as he hath promised there is no question but he will for he is faithful that hath promised and cannot lye but beloved let me tell you lest you deceive your selves that 't is not so much Faith as obedience and practice which is necessary to the enjoyment of these promises if you practise the duty to which the promise is made God will make it good whether you believe it or no 2 Tim. 2.11 13. but if you believe it a thousand times over and do not do the duty God is under no obligation to make good the promise If you love not God how can you expect that all things should work together for good to you when the promise is made to none but lovers of God so if you separate not from uncleanness how can you expect God will be a Father to you when 't is promised only to them that separate c. Take heed then of an idle and dead Faith 't is true Faith is a duty but not Faith alone Faith that 's idle and dead what ever promises are made to Faith shall be made good to Faith and what ever promises are made to Love to Humility to Patience shall be made good when these graces are acted Saith the Apostle Heb. 10.23 24. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with clean water Let us hold fast this profession of our Faith without wavering for he is faithful that hath promised by which we see that there can be no Plerophorie or full assurance of Faith without the other qualifications therewith mentioned viz. a true heart c. by which we can expect the performance of promises This I thought good to hint that none might think Faith enough in relation to the promises without obeying in that very particular to which the promise is made But to proceed 7. Would you attain to perfection be patient then Babes are apt to be impatient and peevish for which they have been already noted but impatiency hinders growth as ever therefore you would be perfect let patience have its perfect work then shall ye be persect intire and lack nothing viz. of perfection Jam. 1.4 Patience is a compleating and perfecting grace as God speaks to Abraham Gen. 17.1 Walk before me and be thâ—â— perfect that is not only sincere as 't is in the Margent but patient wait yet a while longer till I give thee seed by Sarah perfect thy hitherto waiting by waiting to the end So the good-ground-hearers bringing forth fruit with patience is opposed to the Thorny-ground-hearers not bringing forth fruit to perfection Luke 18.14 15. so that patience doth not a little contribute to the bringing forth perfect fruit and to our growing up to a perfect stature For 1. It establisheth the heart makes it stedfast and immoveable which helps to abounding and growth as appears by the places where they are joyned together 1 Cor. 15.58 2 Pet. 3.17 18. While persons hang loose and are tossed to and fro as Babes are apt to be Eph. 4.14 they are not in a growing conditior but patience doth settle fix and establish the soul as the Apostle tells us Jam. 5.8 Be patient stablish your hearts i.e. stablish them by patience For as 't is hinted in a parallel place Luke 21.19 In patience we possess our souls when as an impatient man is wavering and unstable is uncertain inconstant and double-minded ever doubtful and in suspense and therefore receives little if any thing from the Lord Jam. 1.6 8. 2. Patience helps the soul to wait notwithstanding disappointments and sufferings disappointments c. are discouraging things they dishearten weaken and make us faint and so put us under an incapacity of thriving but patience steels and strengthens our hearts when hope deferred makes us sick patience gives supports and cordials inabling to wait till the hoped and long'd for desire be granted which is as a Tree of Life This may be seen in such places as these Rom. 8.23 25 Heb. 10.35.36 and 12.1 Both these waies to name no more doth patience help us onward 8. As ever you would grow and proceed to perfection watch over your hearts and lives and keep your accounts well observing how you gain or lose day by day narrowly view your daily experiences considering what 's attained and what 's lacking that you may forget what 's behind so as to rest in it and press forward to what is yet before as the Apostle did Phil. 3.13 They are not like to thrive that keep not their Books and Accounts well but let all go at fix and seven and run at random As ever you would grow keep your diurnal monthly and annual annotations for else how can you discern the difference between what you were are and ought to be 9. And lastly make Conscience of Prayer your own and others Praying Saints and Saints Prayed for are most like to prosper The great Apostle not only prayed himself but often beg'd the Prayers of others his inferiours also for himself much more should you who being but sickly Saints cannot pray as much and well as you ought for your selves and therefore should call in the help of Elders and the Church to pray for you Read over the Prayers which the Apostle made for Babes and make them for your selves I will instance only in one and with that conclude this whole Discourse 't is that in Heb. 13.20 21. Now the God of Peace who brought again from the Dead our Lord Jesus the great Shepherd of the Sheep through the Blood of the everlasting Covenant make you perfect in every good work to do his Will working in you that which is well pleasing in his sight through Jâ—sus Christ to whom be glory for ever and ever Amen The SECOND CLASSIS IN THE School of CHRIST Viz. Little CHILDREN From 1 John 2.13 I write unto you little Children because ye have known the Father HAving formerly spoken to the first and lowest Classis or Form of Saints viz. Babes in Christ from several other Texts I now proceed to treat of the second Classis or degree or rank of Christians who are called Little Children which Title is not used here as sometime 't is elsewhere for a name common to all the Saints for in that sense a Babe is a Child and a Father is but a Child but here it notes a peculiar state characterized and discovered by a peculiar attainment as was cleared in the former Treatise where I gave a general account of this Text and to which I must refer the Reader as for many other
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
and consequently that honoureth my Son I will honour saith the Lord. What honour will God confer upon such viz. they shall be called not only be but be called manifested and declared to be the Children of God and behold what manner of love this is 1 Joh. 3.1 When the Spouse was sick of love she was much made of and to Mary who loved much there was much forgiven and special manifestations of love made unto her Our Saviour tells his Disciples that the Father loved them for this very reason because they loved him and that shortly they should have clear and plain manifestations of the Father Joh. 16.25 27. according to what he promiseth to all that love him Joh. 14.21 23. 4. God hath promised to be known as a Father to them that do separate from and are not unequally yoked with unbelievers and that do not touch the unclean thing 2 Cor. 6.14 17 18. which is more as to manifestation love and joy than to be known to us as our God Vers 16. with Heb. 1.5 Wherefore come cut from among them and be ye separate saith the Lord touch not the unclean thing and I will receive you viz. into my favour embraces and bosom and I will be a Father to you and you shall be my Sons and Daughters and you shall be treated accordingly For this reason was Christ himself anointed with the oyl of gladness above his fellows Heb. 1.9 and as any of his are conformable to him in the separation which love of righteousness and hatred of iniquity makes the more are they like to be anointed with the oyl of gladness above their fellows 5. God usually gives out manifestations and assurances of love to such of his as are about to do and suffer great things for him and this he gives them as a preparation thereunto Christ Jesus had the voice from Heaven a little before he entred upon his ministry The Apostles had the Spirit sent to prepare them for doing greater things than they had done in Christs time And the reason that Paul had so early an assurance of his election and being dearly beloved of God was because he was presently to go about great undertakings and to undergo great sufferings Acts 9.15 16. so that he in a very little time in a few daies past from the Babe-state to that of a little Child and from thence into that of a Young-man Saint which few so suddenly do but on such an occasion as this Thus have I discovered some of them I cannot say all for there is no confining nor limiting of God to whom he is pleased to make himself known as a Father to call them out of the Form of Babes and to place them in the second higher Form that of Children and to give them assurance of his love that they may say unto him Thou art our Father Though I cannot say for whom of us God will do this yet according to these presidents 't is more than probable that if we be found among this number we shall in due and it may be in a little time know the Father But I must proceed to shew something more largely how he is thus made known by the witness of his Spirit CHAP. II. Continued and inlarged Shewing how they come to know the Father by the witness of the Spirit in five Sections SECT I. AT the beginning of this Chapter I began to shew how they came to know the Father or which is equivalent and all one that they are the Children of God and dearly beloved of him and that was by not barely the working of the Spirit in them but after and over and above that by the Spirit witnessing to them clearing up that work to be of God which is wrought in their own hearts and spirits Rom. 8.18 Here are two witnesses and both Spirits that out of the mouth of two knowing witnesses this thing may be establisht our spirit affirms and the Spirit of God confirms Our spirit knows what acts and workings are wrought in us and by us our spirit affirms that such Repentance Faith Love c. there is in us but whether this be wrought according to God our spirit by it self cannot tell without and until the Spirit of God bear witness to it that it is according to the Will of God Rom. 8.26 27. with 1 Cor. 2.10 11 12. of which I have given some account above in this and more in the former Treatise of Babes From whence I infer these two things 1. That this witness of the Spirit is not a thing common to all Saints for Babes have it not though they have the things which do assure yet they have not assurance because they have not the Spirit witnessing with their spirit 't is not a thing that runs parallel with saintship as having the work of the Spirit doth If we have not the Spirit of Christ we are none of his that 's true Rom. 8.9 but 't is as true that we may be his though we have not the witness of his Spirit in us for we are his before we have the witness of it and the witness doth not make us so but the Spirit finding us to be his doth witness and declare that we are his The witness doth not make us but manifest us to be and to us that we are the Children of God as the Text and thing it self is clear plain and full Rom. 8.16 That which is witnessed to must be before 't is witnessed unto I shall add but one Text more to confirm this Ephes 1.13 14. where this is evident and apparent that as they heard before they believed so they believed before they were sealed with the holy Spirit of Promise which is the earnest of our inheritance and which we had a little before we had this seal and earnest So that we were the Children of God by Faith Gal. 3.26 before we have the witness of being Children And though it be said 1 Joh. 5.10 that he who believeth on the Son of God hath the witness in himself as if every Believer had it yet I have two or three things to say hereunto 1. That St. John perhaps writ not to Babes but to all the higher Forms of Children Young-men and Fathers and all these indeed have the witness of the Spirit in themselves But 2. If we take in all Babes among the rest it may also be said of them that they have the thing which doth witness and the witness of their own spirits but it will not thence follow that they have the witness of the Spirit or assurance which is the thing that I am speaking to 'T is as true that the three witnesses in earth in us below agree in one as 't is that the three witnesses in Heaven are one Ver. 7 8. Yet all three do not give out their witness all at once the water and blood may and do witness before the Spirit doth Yet again 3. The witness in himself may be understood
and I think most properly of that which is witnessed which is that God hath given us Eternal Life and that by and in his Son Vers 11. And accordingly he that believeth hath both the Son and Eternal Life in himself Vers 12. 'T is already begun in every Believer though every one hath not the assurance of it as is implyed in the thirteenth Verse Therefore 2. I infer that this witness of the Spirit is not barely or only the working of Grace by the Spirit in our hearts but something added thereunto and superadded thereupon beyond the gracious qualifications which are called The fruits of the Spirit Gal. 5.22 23. Whether it be a light shining upon their graces and making them clear or whether it be the Application of some one or other promise made to such graces or whether it be some immediate eradiation and beaming forth of love from God upon the soul it matters not it may be by any or all of these waies Let me a little illustrate it by the heat and light of the Sun The working of the Spirit is like to the heat and influence of the Sun which reacheth all things but the witness of the Spirit is like the light of the San which shines not on all places at once the work and influence of the Spirit reacheth all Saints but the witness of the Spirit doth not shine upon all Saints at once nor upon all in the same degree Yea I am apt to believe that assurance is a very great rarity and not so much enjoyed as talked of or pretended to I have read of one Island of which it is said that the Sun shines on it more or less every day of the year it may be there are some such Island-Saints but I am inclinable to think there are not many of them because as I have somewhere hinted before in the Treatise of Babes the greater part of Gods Children have not I fear yet attained to be little Children to know and have assurance of the Fathers Love 'T is true the Fathers have but how few are they and that the conquering young men have but how few are they yea that the little Children have but how few are they There was but one John among the many Disciples However this is clear that they who are of this Classis be they few or many have attained to assurance and it may be said of them as Psal 89.15 16 17. Blessed are the people that know the joyful sound they shall walk O Lord in the light of thy countenance in thy name which is gracious Exod. 34.6 named upon them shall they rejoyce all the day and in thy righteousness the Lord our righteousness i. e. Christ Jer. 23.6 shall they be exalted for thou art the glory of their strength and in thy favour our horn shall be exalted And now this gives me occasion to consider 1 What this witness is 2. How it may be discerned from illusions of Satan or the pretensions and presumptions of our own hearts SECT 2. Shewing what this witness is in three things it is clear sure and powerful THis witness of the Spirit by which we know the Father as ours and that we are the Children of God is 1. Clear and perspicuous 't is no dark cloudy discovery of a thing but bright and illustrious this brings evidence and demonstration with it Like him who at first saw men walking as Trees but at the second touch saw all things clearly Mark 8.23 25. This is not like the Oracles of the Heathen a Trumpet which gives an uncertain and dubious sound nor like that of our own hearts which though â—t often excuse yet it often accuseth and leaves us doubtful which to take for truth no this watness is not perplexed nor tells either false or feigned dark or dubious stories He that runs may read it 't is written in so fair and legible in such Text-hand and Capital and Golden Letters 'T is that we may know 1 Cor. 2.12 Vt ecrto noscamus non fluctuante conjectura 't is not a conjecture a perhaps or it may be but as clear as the Sun in its Meridian brightness and strength This witness doth not leave the soul under disputings and fluctuations it takes off all Scepticisme the thing is past dispute 'T is not like the Spirit of the world which is ambiguous as the Oracles newly mentioned that may be interpreted pro and con for or against like Aio te Aeacida Romanos vincere posse but like the Oracles of God of a clear and certain and of an ascertaining and assuring sound For 2. As 't is clear 't is a sure Testimony 't is true and faithful and infallible what the Spirit of God saith is as true as that God is and that God is true This witness can be no otherwise for 1. The Spirit which beareth testimony is the Spirit of truth and therefore a Spirit of consolation the Comforter He cannot lie he cannot deceive 't is not only against his name but his nature which is contained in his name The Spirit of truth in opposition to the Devil the deceiving spirit and father of lyes No lye is of the truth nor of the Spirit of truth this Spirit guides into all truth and nothing but the truth he never bears witness to Hypocrites or Formalists but only to new born ones that they are the Children of God 2. As the Spirit of truth cannot deceive so he cannot be deceived for he knows the deep things of God and men what is in Gods heart to us 1 Cor. 2.10 11. and what is in our hearts towards God Rom. 8.26 27. 'T is a vanity as well or ill as Villany to lie to the Holy Ghost Acts 5.3 for he cannot be deceived nor will be mocked no nor can he be mistaken for he knows the deep things of God and of man though a mans heart be a great deep also This witness of God is true and sure if we receve the witness of men the witness of God is greater 'T was Pauls great comfort that God was his witness Rom. 1.9 1 Thes 2.4 5. he would not satisfie himself with this that he knew nothing by himself but as he was approved of God so he expected his Justification 1 Cor. 4.3 5. 2 Cor. 10.17 18. This witness is clear true and sure And therefore 3. 'T is a powerful witness for it satisfies and settles the Spirit of a man in a quiet serene peaceable and assured frame the soul is carried by it above bondage and fear 2 Tim. 1.7 't is like an oath that puts an end to strife and Controversie Heb. 6.16 and so affords strong Consolation Vers 18. The soul injoys God and it self in Halcyon-daies and in an undisturbed calm of assurance the soul retires into rest because the Lord hath dealt bountifully with it and it is upheld by his free and freeing Spirit which hath set it at liberty and fiâ—led it with Glory 2 Cor. 3.17 18.
became Sons and Heirs of God through Christ Chap. 3. from 23. to the end The state under the Law was a Law of bondage the Law is called A yoke of bondage Gal. 5.1 and they under it were under a spirit of bondage which in the genuine and proper sense of it is a weak slavish and cowardly spirit of fear opposed to that of power love and a sound mind 2 Tim. 1.7 This spirit of bondage is usually interpreted to signifie a slavish frame of heart whereby the Jews like slaves and superstitious persons did serve God out of fear and this I shall not deny their religion at the best was called The fear of the Lord yet I shall add this unto it that they did serve God not only from fear or out of fear but that they were afraid and under bondage though they did serve God their service did not free them from fear They were afraid of suffering Death and Hell notwithstanding their Services and Sacrifices for Jesus Christ took flesh to free from this fear Heb. 2.14 and instead of it to bring in the Spirit of Adoption 2 Tim. 1.7 Gal. 4.4 5. and so 't is spoken of Rom. 8. to bear them up against sufferings which they were under as appears by Vers 15 18. and accordingly 't is mentioned to encourage Timothy notwithstanding others Pauls or his own suffering 2 Tim. 1.7 8. And 't is observable that since the death of Christ and the pouring out of this Spirit the Saints many of them have been as desirous to die as before under the Law they were most of them afraid or loth to die Well then in the general the Gospel state is as far advanced beyond that of the Law as liberty is beyond bondage and courage beyond fear as to them that have received not simply the Adoption but the Spirit of it SECT 2. A Continuation Position 2. THE Spirit of Adoption is an addition a superaddition to Son-ship under the Law they were servantsons but now they are Son-servants they have the Spirit of Sons saith the Apostle Now ye are no more Servants but Sons viz. you that have received the Spirit of his Son Gal. 4.6 7. They are Sons as all Babes are before they have this Spirit of Sons to cry Abba Father Indeed when God is pleased to translate a Babe into an higher Form and to place him among the little Children this Spirit of Sonship or Adoption doth begin to exert it self before it have a clear and full witness thereof but ordinarily as among the state of Babes though they be Sons yet there 's little of the Spirit of Adoption but much of bondage appears in them so that the Spirit of Sons is an addition to Sonship as Gal. 4.5 they received the filiation and Adoption and after that the Spirit Vers 6. and so by degrees they came to call Abba Father So Rom. 8.14 they are called the Sons of God and upon being Sons received the Spirit of Sons or of Adoption Vers 15. they were Sons before they could call Father which they could not do but by the Spirit of Sons or of Adoption Position 3. The witness of the Spirit of God comes upon not barely the son-ship or Adoption but the Spirit of Adoption for it bears witness with our Spirits viz. them of Adoption for our natural Spirit doth not bear witness that we are the Children of God 't is our Spirit of Adoption doth that and with and thereunto doth the Spirit of God bear witness The Babes are Sons but have not the spirit of Sons and therefore have not the witness of Gods Spirit or assurance but assoon as the Spirit of Sons begins to put it self forth then usually doth the witness of the Spirit joyn it self to it Position 4. Upon the witness of the Spirit which gives assurance that they are the Children of God which was doubtful before because they had only the single witness of their own spirit and yet that left them not without hope I say then doth such a soul cry out aloud with freedom and boldness My Father my Father Abba Father it might hope this before and faintly and brokenly indeavour to liâ—p out Father before but now it opens its mouth wide and speaks My Father 'T is observable that the Spirit of Adoption whereby we â—y Abba Father is called the Spirit of his Son Gal. 4.6 such as was in Christ who did but once My God my God alwaies pray to God with the Appellation of Father and once Abba Father Mark 14.36 and all these after he had received the witness of the Spirit that be was the only and beloved Son of God Matth. 3.17 So when we have the witness we do not only think or hope that God is our Father but with confidence and assurance a Plerophorie of Faith we draw near to God and cry Abba Father which we cannot so freely do before we have the knowledge of the Father to be ours and that we are his Children So then the Spirit of Sons and the witness of the Spirit of God therewith is not the Babes or Servants but the Childs portion and their that are above their Form viz. the Young men and Fathers and henceforth they are taken from being Servants into the glorious and noble liberty of the Children and friends of God Rom. 8.19 21. Gal. 4.7 Joh. 15.9 Position 5. To have the Spirit of Adoption and the witness of the Spirit thereunto whereby we cry Abba Father is a choice and transcendent priviledge to have the Adoption barely seems I consess to be an advance beyond their Son-ship under the Law as 't is Gal. 4.5 As if they though Sons were yet Sons of another denomination and nature viz. servants or servile sons yet to have the Spirit of Adoption is more than Adoption and to have the witness of the Spirit is more than the Spirit of Adoption for from hence is our boldness to call and cry Abba Father 'T is the height of Gospel glory to converse with to enjoy and obey God as Children do a Father Though the Sons under the Law were under bondage 't was yet a state of more freedom than other Nations and people had but this is a state of liberty glorious liberty 'T is a great advance and preferment to pass from servants to friends Joh. 15.15 to pass from Babes to Children from as carnal to spiritual I and to have not only the Spirit of Christ without which we are none of his Rom. 8.9 but to have the peculiar Spirit of his Son an Emphatical distinction â— whereby as he did we do cry Abba Father which the other that are Christs and have the Spirit of Christ cannot do without this special Spirit of his Son In relation to this priviledge I shall 1. Prove that 't is a great and glorious one 2. Shew wherein the glory excellency and sweetness of it is SECT 3. Proving this to be a glorious priviledge THat to know the Father as
non passibus aequis they make the Father their example and to walk as they have him for an example 1 Pet. 1.14 17. Ephes 5.1 And in fine Children are very teachable the Babe is not so Teach a Child the trade of his way the Child-state is a learning state the Babes are dull of hearing 〈◊〉 5.11 2 Cor. 3.2 Joh. 16.12 Great 〈◊〉 cannot be taught to Babes Isa 28.9 〈…〉 ye Children Prov. 4.1 and câ—me near 〈◊〉 children I will teach you Psal 34.11 These are capable of strong meat for they are spiritual having received the Spirit of Adoption and the witness of that Spirit by which they bring forth all the fruits of the Spirit Gal. 5.22 26. These few things shall suffice concerning the disposition and conversation of these little Children by which we may see what Dâ—ctrine is most proper to be Preacht unto them non omnibus omnia as belonging to their state I should now come to apply the whole but that there is one Question which will require an Answer to it before I shew the uses of this Point The Question is Whether those that have assurance do alwaies to their dying day lie in the injoyment and powerful influences of this assurance may not this Sun be Eclipsed May not this Child of light walk in darkness after the light and sight of God as a Father May not the witness of the Spirit be suspended and withdrawn I Answer 1. Some of them may and do live in a continual injoyment of their assurance as 1 Joh. 5.18 19 20. especially if they be grown up to be Fathers after they have been Young-men conquerors for the Fathers are spoken of as persons who have without interruption known him that is from the beginning and these little Children such as are to be kept in this state may also as John did lie in the bosom to the very last but if any of them be and many of them are design'd to be young men then indeed they are tempted to call their Son-ship into question but by the word and witness abiding in them like Josephs bow in strength they overcome and conquer as Christ Jesus did which will appear in treating of the next degree or Classis viz. that of the Young-men 2. As to the influence of assurance in respect of joy rapture transport and the like I humbly conceive that it doth not abide with any in so high a degree and great a measure as when it came at first my reason is this their Spirit would fail for the vision is too strong and the light too glaring and bright to be born alwaies or long as it shined at first and may now and then at some certain seasons afterward beside if it should continue long as it seiz'd them at first and for a while they would be unfit for any of these lower offices and affairs of their particular calling wherein they are to serve the Will of God in their generations for this would so possess and take them up as the Prophets of old were during the time of their Visions that they could not attend any thing else As when wrath is upon any the Spirit would fail if God should so contend for ever as 't is in Isa 57.16 18. So indeed if God should continue the bright shine of glory alwaies as 't is when the assurance comes at first they would faint under so great a weight of Glory and beg God to forbear a little lest their spirit should fail Now as wrath due to sin is not alwaies apprehended as at the first conviction so neither may love be and yet the influence of this Sun may operate much when the Clouds interpose and accordingly the little Children during their abode in that state have a sedate peace and calm serenity possest by them for the most part and so can go on cheerfully to serve their God and Father and to accept of and be pleased with his Will in all conditions 3. They having received the witness of the Spirit this Spirit never witnesseth against them to deny or contradict the former witness it never revokes it though it should suspend it nor reverseth it though it should witness better things against them For though it never do say to such a soul Thou art a Child of wrath yet possibly in a time of desertion and darkness it may say Thou art under wrath and so set home very terrible things to the great affliction and deep humbling of the Soul And thus at length have I dispatcht not all that I might but all that I designed to speak as to the doctrinal part of this discourse about the little Childrens attainment injoyment disposition and conversation as 't is in and from knowing the Father viz. as their Father I shall now conclude it with some Application CHAP. V. The Application in two Sections SECT I. An Exhortation to Babes MY Exhortation is first to the Babes that they would be much in Prayer unto God for this attainment that he would place them among the Children and give them the Spirit of Adoption and the witness of his Spirit therewith that they may know the Father to be their Father and themselves to be the Children of God and so cry Abba Father Beg and beg again that he would fall on your neck and kiss you with the kisses of his mouth which are better than Wine yea and Corn and Oyl too Cant. 1.2 Psal 4.6 7. For your help herein I present you with a Directory not to be read by roat but as a supply of Arguments which you may breath and sigh out before the Lord though not in these very words but as the Spirit shall help you In the first place be sure to bless God for what thou hast received Do not despise the day of small things nor think any of his consolations little seeing thou art less than the least of all bless him that he hath preclaimed his name The Lord gracious and that thou hast had a taste thereof that there is such a saying faithful and worthy of acceptance that Jesus Christ came into the world to save sinners that thou hast taken in the milk of this Gospel the first principles of the doctrine of Christ Repentance from dead works and Faith towards God and Christ that thou are taken into the Family though thou have but little of the Childrens bread but art fed with crumbs The best way to be blest with more is to bless God for what we have To him that hath been thankful shall be given and he shall have more abundantly Yea bless him and tell him thou wilt do it for ever though he should never do more for thee than he hath done seeing he hath convinced thee of the sinfulness of sin of the excellency of a state of Grace and given thee desires to grow as thou art told hath made with thee au everlasting Covenant well ordered in all things and sure thou wilt bless him for it as
dignity and enjoyment of Assurance and what it is to call upon and live with God as a Father of which I have spoken and need not to repeat and tell you how it will carry you above cares and fears what a cordial it will be in time of suffering Death and Judgement 5. And lastly Let the Word of God dwell richly in you in all wisdom that if the Lord call you forth to fight his Battels as he doth some of your Classis to be Young men you may be strong and overcome the wicked one by the Word of God abiding in you Perhaps such laplings as you are loth to leave the Closet and go into the Field and I cannot altogether blame you yet if God call you forth to undergo tryals and be tempted remember that Loves commands them from and to Love are not grievous and therefore you need to hide the Word in the heart and to spend some time as our Saviour did in Fasting and Prayer lest and before you enter into the Battle and not entangle your selves with the affairs of this Life that you may please him who shall chuse you to be Souldiers and endure hardship as the good Souldiers of Jesus Christ 2 Tim. 2.3 4. But of this more hereafter in handling the next rank of Saints viz. Young men and their Glory which is strength And this shall suffice to have been spoken of the Attainment injoyments dispositions and conversations of Little Children who know the Father i. e. who have assurance of the Fathers Love and live in unton and communion with him The End of the Second Classis The THIRD CLASSIS IN THE School of CHRIST Viz. YOUNG MEN. From 1 John 2.13 14. Vers 13. I write to you Young men because ye have overcome the wicked one Vers 14. I have written unto you Young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one BY comparing this with several other Scriptures it hath been made apparent that there are four Sorts Ranks or Degrees of Christians whose names are given to them according to the four most usual divisions of the Ages of Man viz. Babes Little Children Young Men and Fathers The lowest though many times not the youngest for standing are Babes who eat Milk and nothing but Milk they cannot digest nor bear strong meat The second are the Little Children the first degree of them called spiritual or perfect who have attain'd to know the Father and to have the assurance and enjoyment of his Love both these states have been already treated of and I am now to speak of and to the third Classis Form or Rank viz. the Young men who are twice mentioned in these two Verses Where you may take notice 1. Of the persons spoken of Young Men. 2. That which is spoken of them and the things are three 1. That they are strong 2. That the Word of God abideth in them 3. That they have overcome the wicked one From whence we may observe 1. That Young men Saints are strong ones 2. That the Word of God abideth in them 3. That they have overcome the wicked one 4. That they overcome the wicked one by sirength 5. That their strength a great part of it is from the Word of God abiding in them I design not any long Discourse about this and therefore shall not handle these Propositions distinctly and in the method wherein they lie but give a brief Exposition of the whole Text under these following Heads 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Young men the true notion and import of the expression as intended in the Text. 2. What their strength is Ye are strong and wherein their strength lies 3. How they come by this strength viz. by the Word of God abiding in them where 1. What is meant by the Word of God 2. By the abiding of the Word of God in them 4. What is meant by the evil one 5. What the dispute is about between the Evil one and the Young men 6. What by their having overcome the evil one 7. How the Word of God abiding in them doth strengthen them 8. How this strength or being strong conduceth to the victory 9. How great an Attainment this victory is to overcome the wicked one 10. What are the signs and tokens of this victory 11. What the issue and success of this victory iâ— And then 12. make some Application CHAP. I. What is meant by Young men I Shall not concern my self about the notation or Etymology but the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that not with reference to the Age but the State and Attainment of these Young men Among very good Authors Eistorians c. the word is used in a Military sense to signifie Souldiers and so 't is also in the Sacred Writ to which use it is most properly applicable in the Text Yea 't is used not only for a Souldier at large and in common but for the flower of an Atmy the choicest Souldiers Romana juventus was the Roman Army yea the flower and glory of both their Infantry and Cavalry Juventutem legere is to list Souldiers the choicest Souldiers When the two Armies of Ish-bosheth and David under their two Generals Abner and Joab met together by the Pool of Gibeon Abner said to Joab Let the Young men now arise and play before us as if War were but a sport and pastime and the Field where they fought and fell was called Helkath Hazzurim the Field of strong men 2 Sam. 2.12 16. accordingly in a moral sense the Young men in our Text are said to be strong men yea that they had sought with and overcome the evil one the house of Saul Abner and the men of Israel were beaten before the Servants of David to allude to what was the issue of the fight in the forementioned place These Young men Saints then are the Souldiers yea the Worthies of Israel and 't is as much as it St. John had said I write to you the Souldiers Warriers and Champions indeed the Babes may pâ—s inter gregarios milites for common Souldiers but these are the choice Young men the good Souldiers of Christ Jesus as Paul would have Timothy be in being strong in the grace which is in Christ Jesus 2 Tim. 2.1 5. they are the Valiants of Israel As the Babe Saint is taken out of sinners and becomes a middle state between the carnal and spiritual of the first degree viz. Little Children and as little Children are taken out of Babes and are a middle state between Babes and Young men so Young men are taken out of little Children and are a middle state between them and the Fathers These Young men having known the Father and received the witness of his Spirit that they are the Children of God they are now prepar'd for the Battel to enter the lists with Satan the tempter as was the case of our Saviour
who when he had received the witness of the Spirit from Heaven was led into the Wilderness to be tempted of the Devil God doth not take his Young men out of Babes immediately but out of little Children who are made strong by the Word and Witness of God abiding in them and the glory of these Young men is their strength Which leads me to the second thing to be treated of viz. what their strength is and wherein it lies CHAP. II. What is meant by their being Strong THE Text tells us that these Young men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong The great Critick Hesyâ—hius makes the word equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcator a treader down and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmus a settled and fixed person and both these are suitable to the thing in hand for our Young man is a conqueror and hath trodden down strength viz. the Devil under foot which is the usuâ—l phrase to denote conquest victory and triumph as may be seen in Deut. 33.29 Josh 10.24 25. Psal 44.5 Rom. 16.20 beside many other places which speak to the same purpose The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a settled person is pâ—t to the case also for settlement flows from victory others are aptto be tossed to and sro but these conquerors are fixed and immoveable But to keep close to the word and thing I shall speak of this their being strong as it notes the strength preceding the Victory and whereby they overcome and not that which succeeds to and abides after their conquest and victory Ye are strong i. e. ye are mighty and were so before the dispute and fight as well as after or else you had not overcome The strength of the Young men notes and denominates them to be men of might and valour men fit to undergo labour and to endure hardship as the good Souldiers of Jesus Christ and according to this notion you shall find that in the Scripture the hardest and most difficult employments have been assigned to and performed by Young men because they are strong and fit for such service The glory of young men is their strength Prov. 20.29 't is thus remarqued concerning Jeroboam 1 Kings 11.28 And the man Jeroboam was a mighty man of valour and Solomon seeing the young man that he was industrious Hebr. that he did work he made him Ruler over all the charge Hebr. burthen of the house of Joseph here is might valour work and burden-bearing spoken of this Young man In 2 Tim. 2.1 5. strength induring hardship and being a good Souldier are joyn'd all together Joshuah sent young men to spy out the Land Josh 6.23 The Porters mentioned in 1 Chron. 26.6 8. are said to be mighty men of valour strong men able men for strength for the service Now as 't is naturally 't is also morally the glory of Young men that they are strong But the Question is Wherein their Strength doth lie 'T is said of Sampson that his strength was in his Hair and of the Bohemoth that his strength is in his Loyns and his force in the Navel of his Belly Job 40.16 but wherein is the strength of these Young men 'T is originally in the Lord and the power of his might Ephes 6.10 or the grace which is in Christ Jesus 2 Tim. 2.1 't is not the grace that is in us but that which is in him that is sufficient for us 2 Cor. 12.8 9. and 't is of his sulness that we receive grace for grace as we have occasion to use it Joh. 1.16 with Heb. 4.16 God hath laid our help on him who is mighty to save and who goeth forth conquering and to conquer till all his enemies be made his footstool and subdued under his feet But among and above all the grace communicated to them their strength is in Faith or in believing for this is the victory whereby we overcome the world even our Faith 1 Joh. 5.4 5. and as hereby we overcome the world so him also who is in the world that is the Devil and therefore though every piece of Gods Armour be of great use yet we are advised above all to take the Shield of Faith whereby we quench the fiery darts of the Devil Ephes 6.11 16. Abraham was strong in Faith and in the strength of Faith did David encounter Goliah a type of the Devil and 't was by Faith that the Heroes mentioned in Heb. 11. wrought such wonders and obtained victories Vers 32 34. so that these young men are strong in the Lord strong in the Faith that is in them they go out in his name and do prevail 't is not in their own but his strength Phil. 4.13 for 't is not they of themselves do conquer but he that liveth in them by Faith that makes them conquerors Rom. 8.37 These Young men are Christs Armour-bearers and they slay after him as 't is said of Jnathan's 1 Sam. 14.13 'T is Jesus Christ who teacheth their hands to War and their fingers to fight so that the Devils bow of steel is broken by them and they believe down the Devil under their feet Through the strength of Christ living in them by Faith Ephes 3.16 17. they are almost omnipotent for they are able to do all things not only to abound but to be abased and to endure hardship Phil. 4.11 13 and by the power of his might all things are possible to them Abraham conquered doubts fears yea and naturally impossible things by strength of Faith he could live by Faith when his own body and Sarahs Womb were dead the things which crost and bound up his hope were no more to him than new Ropes and green Wit hs viz. the strongest were to Sampson before his Hair was shaved and his strength even God departed from him By this strength Jacob prevail'd with God and had his new name from thence Israel a prevailer with God 'T is by this strength that the Young men overcome the evil one and every one of his evils for so his temptations are called and the day of temptation is called The evil day Ephes 6.13 Be strong saith the Apostle in the grace or that grace which is in Christ Jesus 2 Tim. 2.1 Now it may well refer to Faith which is in Christ Jesus for though it as all other graces be from him yet this is in him we believe in him and accordingly the same Apostle bids the same Timothy fight the good fight of Faith 1 Tim. 6.12 Faith is the Armour of proof against the Devils darts as was hinted but lately and if we will resist the Devil so that he may flee from us it must be by being stedfast in the Faith 1 Pet. 5.8 9. Though the Devil roar most dreadfully like a Lyon yet a strong and stedfast Faith will make this King of terrours to run away And therefore as the Apostle saith 1 Cor. 16.13 Watch ye stand sast in the Faith quit ye like men be
treat of viz. to shew what is meant by the evil one what the dispute between the wicked one and the Young men is about that the Young men do overcome and how they do overcome the wicked one c. Of these things I shall speak in the Model and order first proposed which brings me to the fourth Chapter CHAP. IV. Shewing what or who is meant by the wicked one THE evil or the evil one this expression especially if read in the Neuter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of more evils than one yea of all evil and so it may be understood in that Prayer which our Lord taught Matth. 6.13 and that Prayer which our Lord made and Prayed Joh. 17.15 and so in Rom. 12.9 1 Joh. 5.19 but here it seems to be of the Masculine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refers to one viz. him who is eminently and principally the evil one or the wicked one whether spoken of a man or of the Devil It is used to denote and set out a notorious wicked man that hath no fellow in wickedness a Devil incarnate an Antichrist as 't is in 2 Thes 2.3 9. for though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not there yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equivalent word is there Hesychius makes these words to be synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noting a most flagitious profligate and terribly wicked person as this word doth 1 Cor. 5.13 but it doth most usually refer to the Devil himself who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one so eminently as none is beside him and this may be observed to be undoubtedly true by comparing these following Texts Matth. 13.19 with Luke 8.12 Ephes 6.16 1 Joh. 3.12 now this is the evil or wicked one not excluding others that these Young men have overcome by being strong and the Word of God abiding in them The Devil being the Captain-General the ring-leader the Master of misrule and mischief the rest fall with him In telling us that they have overcome the wicked one 't is implyed that there was first a fight an hot and sharp encounter between the Devil and the Young men the Devil did set upon them and tempt them shrewdly and they had not a little to do till they won the field and day of him And surely 't were not temptations in common but some singular ones that these Young men were under the Babes meet with common ones but these with special ones 1 Cor. 10.13 As Christ Jesus would not teach the Babes Doctrine which they could not bear so he would not lead them into temptations which they could not overcome but these Young men who are his Champions and Worthies they encounter Giants as Davids did they war not against flesh and blood weak enemies but against principalities and powers c. Ephes 6. It will therefore be expedient if not necessary to enquire after what the special temptations are which Young men encounter and overcome or what the thing is that the dispute is about between the Devil and the Young men Christians CHAP. V. What the dispute is about or what the temptations are which Young men do undergo and conquer IT must be remembred that these Young men are taken out from among the little Children who have received the witness of the Spirit that they are the Children of God and about this thing is the dispute between the Devil and them viz. whether they be the Children of God or not and so some understand that place which speaks in Military language as if it properly referred to the state and condition of these Young men Ephes 6.12 reading that which we render in high or heavenly places about heavenly things viz. our Title to Sonship and so to Heaven this is the thing which the Spirit witnessed to their spirits this the Devil calls in question and offers arguments against it but all these arguments do the Young men overcome by the Word of God abiding in them which strengthens their Faith to give glory to God and his Spirit as the faithful and true witness notwithstanding all the cunning insinuations of wiles and the Devil To clear this up a little more I humbly offer this to consideration That the Saints members of Christs body are all of them more or less conformable to his Image and to the several states and conditions wherein he was Now such was the condescension of our great and good Lord Jesus that he not only took flesh and blood the humane nature in common but was found in our fashion and tempted like us in all things yet still without sin he went through all our states he was once as a Babe viz. made under the Law and was in the likeness of sinful flesh and so judged as carnal withal he was under Tutors and Governours and was obedient to them Luke 2.46 51. where 't is added that he increased in wisdom as in age which argues without any disparagement that his attainments as in the flesh were gradual After a while he being Baptized and Praying hath the witness from heaven that he was the Son of God Luke 3.21 22. and then was Jesus led up of the spirit into the Wilderness to be tempted of the Devil Matth. 4.1 and so past from the Child 's to the Young mans state So then in conformity hereunto I conceive and declare that the temptations which the Young men undergo are the same and about the same thing which Jesus Christ underwent when after the witness of the Spirit he was tempted by the Devil The Spirit first witnesseth then the Devil calls this into question and puts Christ upon the proof to which Christ answers and conquers by the Word of God abiding in him and just so it was with these Young men the phrases and things do so accord that it seems to me to be unquestionable To come up then to what I intend by steps and degrees The Saints in conformity to Christ Jesus are but Babes at first under the Law in the likeness of sinners as carnal and are in subjection to Tutors and Governours after this God is pleased to make himself known to some of them as a Father by the witness of his Spirit and so they arrive to the state of Children and then God singles out some of these to be tempted of the Devil about their Sonship and they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Young men and brave Souldiers who are taught to draw and wield the sword of the Spirit the Word of God against the Devil as Christ also did God was pleased to take this care of and about Israel under the Law That when a man had taken a new Wise he should not go out to War neither should he be charged with any business but he should be free at home one year and cheer himself with his Wife Deut. 24.5 So by way of allusion I may say that when the Saints marry a new Wife the Fathers Love they
takes another course and falls to offering of terms and making of Bargains saith he Matth. 4.9 All these things the Kingdoms of the world and the glory of them will I give thee if thou wilt fall down and worship me Here are fine and brave things grandeur and gallantry pleasure prettiness and pomp here are the lusts of the eye the flesh and the pride of life the things which the Young men in the world are inamour'd of even to fondness and dotage these are the things which the Alexanders and Julius Caesars of this world the Nimrods and hunters after glory pursue with might and main ambition do but fall down and bow the knee to worship me and all shall be thine And this seems to be the Devils Saera Anchora last hope if he cannot prevail this way he despairs he hath choaked many a forward and far-gone Professor as the thorny-ground hearers with this bit and bait as he did our first Parents even in innocency and therefore Sâ— John immediately after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God
of which before there is a further influence from this victory which almost doubles their joy love and obedience it being another witness as it were or a confirmation of the former an assured assurance 1. It fills them with joy and rejoycing in the Lord that of him they make their boast and to him they give the glory all the day long They rejoyce not only as the Disciples did that the Devils are subject to them but that their names are written in the Book of Life Luke 10.17 They triumph in the praises of God and say Thanks be to God who hath given us the Victory through our Lord Jesus Christ When they erect an Altar the name and Motto is Jehova nissi the Lord my Banner and the Lord my strength 't was he that taught me to fight and gave me the victory Not to us not to us but to thy name be all the glory They set up their Eben-Ezer saying Hitherto the Lord hath helped us They rejoyce in the Salvation of God and in the name of their God they set up their Banners They glory not in riches nor strength but in the Lord. In fine I may tell you that they sing the 18. Psalm 2. The Lord having given them rest and settlement which is the consequent and effect of victory they do not only rejoyce and sing songs but they study what to return to the Lord for all his benefits they dedicate all the spoiles to God they study as David did to build an house for God and lay up all they can as a preparation for it they have friendship with Hieram the high Life if I may allude or allegorize that he may assist in this great work and they may live above where the way of life is to them that are wise that their affections and conversation also may be in Heaven They Court not the Dalilahs of this worlds pleasure as too many Samson-like conquerors do nor turn Laplins to lust after their great successes but study to walk with God and to please him yea therein to abound more and more till they walk worthy of him to all well-pleasing They put not God off with words and a Song and then forget his works but they give and live thanks to God the fruit of their lips and of their lives 3. They are exceeding humble and lowly towards their weak Brethren they dare not Lord it over the Lords inheritance their Brethren though but Babes but they give them their helping hand and communicate their experience to them for their relief and assistance as Paul did 2 Cor. 1.4 6. If any be overtaken they indeavour to restore him with a Spirit of meekness for these Souldiers are not proud like others and lifted up but being spiritual they know tenderness and are acquainted with the heart of tempted ones having been tempted themselves and so are conformable to their great High-Priest and Captain-General of their faith and victory which to brave Souldiers is alwaies an obligation to meekness and moderation not a spur to ambition nor a stirrup to pride Yea though some Babes are apt to envy their attainment and glory yet they pity them and bear as well as bear with their infirmities 4. They keep Centinel and strict watch standing and walking in their Armor that of God alwaies they turn not their Swords into Plow-Shears nor their Spears into pruning hooks as if all were over but they watch because of their adversary the Devil and keep strong guards not knowing but that the Devil may fall on again they are not secure nor do they lay by their weapons as if they should know war no more 5. From the experiences they have had they take courage and good heart of grace to trust in God for the future not in their Sword or in their Bow though it like Josephs abide in strength Though some Young men faint and Youths fail by reason of presumption yet these wait on the Lord and renew their strength they mount up with wings as Egles they run and are not weary they walk and faint not Isa 40.30 31. They look on past deliverances as earnest of and security for future deliverances as Paul did 2 Cor. 1.10.2 Tim. 4.17 18. 6. They intangle not themselves with the affairs of this life that they may please him who hath chosen them to be Souldiers 2 Tim. 2.4 They live above the lusts of the eye the lusts of the flesh and pride of life the love of these things being inconsistent with the love of God they make Moses his choice being come to Age as he was Heb. 11.24 27. They as 't is said of Themistocles will not stoop to take up much less to take up with these things which are below this earth is for their feet to tread on and not to set their hearts on no no this is the victory whereby they overcome the world even their Faith which looks to higher and better things than this world hath any 1 Job 5.4 5. These charming and bewitching things have no power over them but they go on from strength to strength till they appear before God in Sion and say with David Whom have I in Heaven but thee there is none on earth that I can desire in comparison of thee Psal 73.25 I have thus briefly gone over the things intended and promised as to this Classis of Saints the Young men in relation to which as to the former also I have endeavoured to set out their conditions not by guess and conjecture but as they are represented in the Scripture and have chosen to wave speaking to other things as intermissions desertions c. which our text did not at all lead us nor hint us to take notice of I shall shut up all with the Application proper to this Subject which speaks first to the little Children to prepare for this War and to the Young men to make good what is said of them viz. that they are strong c. CHAP. XII The Application 1. AS for you little Children who have lived hitherto in the Fathers house and lain in his bosome injoying his love without doubts or disputes let me bespeak you to look for and to prepare for temptations Satan makes challenges and desires to winnow and sift you as he did Job and Peter c. Luke 22.31 Therefore watch and pray lest ye enter into temptation and beg of God either not to lead you into temptation or if he will and do as the Spirit did Christ Jesus that he will not suffer you to be tempted above your strength but that he will deliver you from the evil or the evil one Tell your Father that you have heard what a potent and subtle adversary the Devil is and that he throws fiery darts to inflame the hearts of Gods Children against their Father and tempts them to worship Devils which are such horrid things as you would not willingly be acquainted with but if as he hath glorified his name so