pretends to be our friend as he did to Eve and to Christ himself but yet they that have the Testimony of Gods Spirit are secure and safe though they that have it not cannot be so what ever presuming confidences they may entertain themselves with I shall therefore indeavour to clear this thing that none may be hardned through the deceitfulness of sin or Satan or their own hearts In relation whereunto I shall lay down three Rules to which though I purpose not to speak much yet I hope to speak much to the purpose having first premised this one thing that they cannot have the witness who have not the work of the Spirit and consequently they cannot have the witness of the Spirit who have not the witness of their own spirit or the Testimony of a good Conscience for if our hearts condemn us upon just grounds and we do not bear false witness against our selves which is the sin of many an otherwise tender-hearted Christian I say if our hearts condemn us God is greater than our hearts but here begins our confidence towards God if our hearts condemn us not if we love not in word or tongue but in deed and in truth hereby we do in part know that we are of the truth and shall assure or as 't is in the Margent perswade our hearts before him 1 Joh. 3.18 21. And the Apostle tells us Rom. 8.16 that the Spirit â—ears witness with our spirit as also it follows 1 Joh. 3.24 we may have ours without that but not that without our own and therefore to make up the full and compleat Testimony both witnesses both Spirits must concur and agree without contradicting or thwarting one another The three that bear witness on Earth agree in one 1 Joh. 5.8 And now to the Rules for discerning the difference between the true and the pretended or presumed witness the Spirit The Rules are these three 1. The witness is known from the Rule by which it speaks 2. By the ground on which it speaks 3. By the end to and for which it speaks I say 't is known 1. By the Rule according to which it speaks To the Law and to the Testimony for if they speak not according to this Word there is no light in them Hebr. no morning in them no not so much as the dawning of the day or the eye-lids of the morning Isa 8.20 1 Joh. 4.1 6. and Epistle 2.7 10. Gal. 1.6 9. 2 Cor. 11.1 4. The Spirit of God acts and walks by the same Rule that we are to act and walk by and that 's the Word If the Word and Spirit do not agree we must question either whether the Word be of God or whether the Spirit be of God and we are at a rueful loss if they do not both agree for if the Word say one thing and the Spirit another how shall we reconcile it but Gods Word and Gods Spirit do alwaies agree and are of one and the same mind The Spirit of God did indite and dictate the holy Scriptures and therefore it cannot say one thing there and another in thine heart that were to bear witness against it self and if its Kingdom be divided how can it stand This conclusion therefore is infallibly true that when and where-ever the Spirit of God doth bear and give its Testimony 't is alwaies according to the written Word contained in the Old and New Testament this is the foundation upon which iâ— builds both us and its Testimony Epb. 2.18 22. The Spirit of God as was hinted did indite and dictate the Scripture 2 Pet. 1.20 21. 2 Tim. 3.14 17. 1 Joh. 2.20 27. which unction refers to and is according to what they had heard from the beginning Vers 24. so that they were taught the same thing by the unction within as they were by the word called unction also without In all times the Word was the Rule of tryal Our Lord Jesus Christ himself opposed and conquered the Devil by this Sword of the Spirit the Word of God He proved himself to be the Messiah more by the Scriptures than by Miracles and tells them that if the Scriptures did not testifie of him they should not believe him and therefore bids them search the Scriptures Joh. 5.39 Our Saviour confutes the errors of the Pharisees and the Sadduces by Scripture He tells us that his Spirit shall not bring us a new Doctrine but make Application of what he had taught Joh. 14.26 The Apostles commended them of Beroea that they searcht the Scriptures to see if the Apostles spake true Act. 17.10 11. And Peter prefers it to the Bath câ—l filia vocis the voice which he heard calling it in relation to the Jews a more sure Word of Prophecie 2 Pet. 1.16 19. So then upon the whole 't is clear that what is not according to the Sacred Scriptures cannot be the witness of Gods Spirit SECT 5. A Continuation 2. THE witness of the Spirit is known from any other by the grounds on which it witnesseth of which I shall name but two 1. The Spirit finds this ground-work laid that thou art new-born though but a Babe or Infant of daies and experience this alwaies precedes the witness The Spirit doth not nor can bear witness to them that are dead i. e. that live in sins Ephes 1.1 2 3. nor to them that have but a form of Godliness or are Pharisees-hypocrites that they are the Children of God It cannot witness that to be which is not 'T is when and because ye are Sons that God sends forth the Spirit of his Son into your hearts crying Abba Father and so thereupon or therewith beareth witness to and with our spirits that we are the Children of God Gal. 4.6 with Rom. 8.15 16. The work is alwaies begun before the witness come that which is not wrought cannot be witnessed to If thou therefore be not new-born thy believing thy self to be a Child of God is a delusion not the witness of the Spirit 2. The Spirit of God bears witness that a man is the Child of God not upon the ground or account of works and self-righteousness but upon the score of mercy and grace through the redemption which is by Christ Jesus It witnesseth upon the account of mercy not of merit Though there be a work wrought and working too yet the witness attributes this to and so witnesseth to it as of grace The Sons of God are and their salvation is not of works but of grace Joh. 1.12 13. Rom. 4.1 16. and 9.15 16. and 11.5 6. Jam. 1.17 18. Tit. 3.4 5. 2 Tim. 1.9 by all which it doth appear that all is of grace and on this bottom and fondation is the witness laid and born to it 'T is called sonlship by Adoption which is meerly of grace all Adoption is so and 't is to this as such that the Spirit witnesseth as Rom. 8.15 16. Gal. 4.6 It beareth witness that we are the Children of God but still
thy sighs and groans are musick and make melody in mine ears let me therefore hear it For sweet is thy voice and thy countenance comely Rise up my Love my Dove my fair one and come away for lo the winter is past the rain is over and gone the flowers appear on the earth the time of singing is come and the voice of the Turtle is heard in our Land The Fig-tree puts forth her green Figs and the Vines with the tender Grapes give a good smell I will take the Foxes that spoil the Vines and preserve the tender Grapes Thus may the dear and loving Jesus and oh that he would thus speak to thee poor soul that after thy April of showers thou maist have a month of May with all its flowers and be able to conclude as the Spouse did Vers 16. My beloved is mine and I am his In the mean time if thou hear not this joyful sound if thou have not Wine to drink nor meat to eat yet go thy way and eat thy milk with as merry an heart as thou canst for God accepteth thy work even thy Repentance from dead works to allude to that Eccl. 9.7 only take not up here but go on and believe too And this brings me to speak to the second attainment of Babes Faith towards God which is another portion of the Milk they eat II. Of their Faith towards God THE second Principle of the beginning of Christ which he calls Mâ—â—k and yet a foundation too is faith towards God The Object is God the Act is Faith the manner and power of its working iâ— towards and but towards God and how happily our translation hath used this word in this case and place may the better appear that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce used again in relation to Faith in all the Scripture with an accusative case and it denotes a tendency and is therefore very well Englished Faith towards God and so this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Luke 10.9 The Kingdom of God is come nigh unto you or hath appreach'd towards you 't is at hand so this Faith is an appâ—oach a coming towards God it hath not a tained its perfection and termination but is in motion and tendency these Babes I speak of the lowest and weakest of Babes cannot bâ— so properly said to have closed as to be closing with God they are nigh and at hand they are not so much said to be come as to be coming it notes a gradual and but a gradual attainment 't is not a compleat and perfect act but a begun and reaching Act vet such as shall be compleated in its time and is accepted for the present for 't is said Joh. 6.37 He that is coming to me so the Greek I will in no wise cast out The Object of this Faith you see is God viz. the Father not in opposition to yet in diâ—â—â—ction from the Son for these Judaizing Christians who were generally Babes kept to the Old Testament Spirit which was a Faith towards God not without a respect to the Messiah for as the Father and the Son act in the Soul no man coming unto the Father but by the Son nor any man coming to the Son unless the Father draw him so the Soul acts towards the Father and the Son but yet mostly to the Father as looking on him to be the person mostly offended and with whom it stands in most need of reconciliatior and therefore makes its principal address to the Father yet by Christ or for the Lords sake as Daniel speaks chap. 9.17 And upon this account the distinction is and better known to grown Saints that Repentance is towards God and Faith towards our Lord Jesus Christ Acts 20.21 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God and unto Christ as the words are But the Babes being in great part ignorant of the union between the Father and the Son in this work of grace to Salvation as 't is hinted to Philip c. Joh. 14.8 11. and not considering that they are to honour the Son as they honour the Father Joh. 5.23 they usually let their Faith and its motions to be most towards God without such distinct considerations of Christ as united to and in conjunction with the Father as the Object of Faith The soul being awakened as I have formerly toucht and made sensible that it hath displeased God by sin and wrong'd it self and that therefore it is unworthy to be accepted and welcomed upon its own account and withal that being without strength and righteousness it is unable to make its peace with God and that if its peace be not made it is undone it makes addresses to him upon a kind of common Faith that he is merciful yet if a Jewish Babe as of old under the notion of a God that must be attoned by Sacrifices the types of Christ and if a Gentile converted Babe then in the name of Christ though too much without the notion of him as the Lord our righteousness for they are unskilful in that word or being sound in him having the righteousness which is by Faith and so to rejoyce in Christ Jâ—sus and to have no confidence in the flesh either their birth priviledges or own graces and duties and actual righteousness such as 't is but they make toward him as well as they can And therefore by the way that act of Faith which we call reliance adherence and recumbency cannot be the first saving act that Babes put forth which yet they afterward do but being convinced by the teachings of God Joh. 6.45 concerning themselves what was said newly and that unless they believe in Christ Jesus they cannot be saved and concerning Christ Jesus that there is Salvation to be had by him and no other Acts 4.12 and that he came into the world to save sinners 1 Tim. 1.15 and that whosoever believeth in him shall not perish but have everlasting Life Joh. 3.16 I say being thus convinced they do in some measure receive this report and witness of God made in and by the Gospel and consequently in like measure receive Christ Jesus and also come unto him for by these two words receiving and coming is the first workings of Faith most usually exprest Joh. 1.12 13. with Joh. 6.35 37 44 45 47. compared This is the beginning of their Faith and from this receiving coming or addressing grows up in time reliance upon and trusting in him though without an assurance that Christ is theirs and they are his this I say is saving Faith Seeing therefore the work of grace is as experience generally shews a confused thing a kind of Chaos at first and many things are jumbled together without distinct considerations and they go puddering on in a dark way I shall therefore indeavour to shew the several workings of it which it may be these souls will be better able to assent to hearing it from others and calling to mind what they have
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
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
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
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
Rom. 9.31 32. with 10.2.3 4. Their hopes of Heaven and thoughts of Gods love do flow and ebbe are higher or lower according to the workings of their heart in their duties They rejoyce in these things as the Disciples did at the subjection of Devils more than as grown Saints do that their names are written in Heaven Luke 10.17 20. They promise themselves great matters from their performances and submission to Ordinances as if opus operatum the work done did deserve something My beloved I speak not these things to shame you but as Paul did to his Corinthian-Babes as my beloved ones to warn and instruct you 1 Cor. 4.14 and therefore to clear this a little more I intreat you to observe that when Christ had told the young man that if he would leave all and follow him he should have treasure in Heaven Matth. 19.21 almost immediately thereupon Peter said unto him Vers 27. Behold we have left all and followed thee what shall we have therefore this was a Babish expression as if they had deserved some great matter pray what was this all he talks of 't was a great all indeed a poor little Fisher Boat and an old Net c. and was not this worthy to be ushered in with a behold and concluded with a what shall we have therefore Alas poor Babes they thought themselves very profitable servants as our Saviour intimates to them Luke 17.7 c. to what purpose doth Christ tell them this story but to let them know that he owes them no thanks that they are servants to whom he is not beholden for they had done but what was and not all that was their duty to do and therefore makes the Application vers 10. so likewise ye when ye have done all things commanded ye to do say sit down and write at the end of your accounts we are unprofitable Servants Thus he reproved them for expecting a reward as due Christ will reward them not as debt but by the gift of grace Take now a grown Saint and he looks upon his all to be so little and his best so bad that he knows himself in debt to God and not God in debt to him he gives God but his own what he first received and which is still Gods due and never thinks that he merits by paying his debts and doing what is his duty to do When such an one hath done any thing for God he is so far from demanding a reward of debt that he looks for it only as a gift as Paul did 2 Tim. 4.7 8. and doth not attribute the reward only to gift and grace but all the duty and work which he hath done and thanks God for it too 1 Cor. 15.10 he looks on himself as needing Christ Jesus for his acceptance not only after his ill doing but after his well doing and would not be found in any righteousness but that which is by Faith for all the world Phil. 3.9 when he hath done all his duty he looks upon himself as an unprofitable servant as well as he doth when he falls short of doing all his duty or as if he had not done any thing at all as they Matth. 25.37 5. They too often value Ordinances according to the dispenser and administrater of them Some of the Corinthian Babes gloried that they were Baptized by Paul others that it was by Apollo others that 't was by Cepbas 1 Cor. 1.12 16. So as to Preaching they are apt to confine God to such a man or such a sort of men and like the same truth better if one man deliver it than if another and had rather receive the Sacrament as 't is called from such a man than from such a man thus Babishly partial are these poor Babes 'T is true indeed God may make one mans Ministry more useful than anothers and that doth much indear the man and his Ministry to such persons as have sate under it and felt it but when people are divided by this and pussed up for one against another 't is then as carnal as I shall shew hereafter and the Apostle chides them for it as for a Babish trick 1 Cor. 3.4 and 1 Cor. 4.6 When men are not taken with the Ordinance as Gods but as mans 't is Babish as 't is noble indeed to receive the Word not as man 's but Gods 1 Thes 2.13 to overvalue one and undervalue another or to value the Word of God for the mans sake is a foolish and Babish thing Take a grown spiritual Christian and so he be built up in the holy Faith and taught the way of God more perfectly teach him Paul or teach him Apollo or Cephas 't is all one to him yea though it be Aquila and Priscilla Acts 18.24 26. Babes cannot say so they must hear their Paul Apollo Cephas or no body so if they be to joyn in Prayer they are dull and dead if such or such an one do not pray and be their mouth to God whereas an intelligent Saint it may be finds more much more of Gods Spirit breathing in one that these Babes cannot have the patience to hear Many more such things are with you poor Babes but as yet I spare you 6. These Babes are sometimes sensible of their weakness and inability as to outward performances but are not so much observant and sensible of their inward defects as secret pride and confidence in what they seem to do well at any time they say as the Disciples Why could not we cast him out Matth. 17.19 they were aware that there was a defect of power for they attempted to do it but could not yet when at other times the Devils were subject to them there was a spice and tang of pride attended their rejoycing at it Luke 10.17.21 and though Christ thanked his Father for what they had received yet he calls them Babes Vers 21. this word us the Devils are subject to us seems to take away a share from Christ though they say through thy name And you shall find that after they had received the Spirit and were grown to a more spiritual condition that they wholly lay the us aside and give all the glory to God in Christ Acts 3.12 13. why gaze ye on as if we by our power c. God hath glorified his Son Jesus Now you see the us is laid aside and they do not run shares with Christ as they did before So 't is with Babes as to ordinances and duties they find a weakness they cannot do what they endeavour to do to will is present but to do they have not power this they are aware of but now when they meet with any power and stirrings and inlargements they are apt to be lifted up and if not to rest â—n them yet to divide the glory between God and themselves till they grow up and then they say Not I but Christ liveth not I but the grace of God and not to us not to us but to thy
name be all the glory But I pass from hence to speak a little to these Babes by way of Application THese things being so which you cannot well deny poor Babes let me bespeak you and exhort you 1. To Consider not only what you ought to do but how you ought to do it not only the matter but the manner of all duties and to measure your obedience more by the quality than the quantity the weight than number of it together with what ends you have in it 't is not the bigness or juiciness of the fruit but the relish that gives the commendation and that is the end you have in doing your duties If thy obedience have not a good relish ad gustum Dei if it do not taste well though thy duties be never so many and well coloured and full of enlarged affections they are not acceptable to God nor a sweet smelling savour to him The usual question that Babes make is about the what of duty what shall we do say they Acts 2. what must I do saith the Jaylor Lord what wilt thou have me to do saith Paul They mind the matter of duty and ask often about the what but as we should mind what to hear and do so how to hear and do We should not only receive the Lords Supper but so as to discern the Lords Body not only pray but pray according to his Will not only submit to Baptism c. but mind the how and why as Rom. 6.3 5. Col. 2.11 13. God doth not look so much to the hand as to the heart to the action as to the Spirit by which and the end for which 't is done The rich men threw in much more for quantity than the Widdow yet her Mite was more than their abundance there may be more of prayer in a short Ejaculation than a long prayer of many words God is taken more with a little well done than with much good done Deus magis delectatur adverbiis quam nominibus adverbs set out God best as all that he did was good exceedingly and Jesus Christ is not only true but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly bread so adverbs set out our best when we do what we do truly sincerely faithfully c. for these express the Spirit and end of duties A little Gold refined is more worth than much in the Oar and one Diamond hath more of value in it than a heap of common stones A contracted Prayer may have more in it than a long one not that I speak against the inlargedness of any persons affections in duty for if God opens who can shut but that none should place the excellency of a duty in length or meerly in fervency for many things may occasion it when it may not be fervency of spirit wrought by the Spirit of God 'T is not how much but how well not how affectionate but how spiritual that God minds many Lads when they begin to write strive to write much but saith their Master write me two lines well and I will take it better than if you scrible and scrawle a side of Paper Sat ' sat ' cito si sat ' bene 'T is not worshipping at Jerusalem but in spirit and truth that God minds and as 't is to place 't is to bulk To what purpose is the multitude of your sacrifices 'T is a broken heart that I will not despise The Apostle doth not take care only to pray or sing but to do it with understanding and his Spirit also 1 Cor. 14.15 spiritual things should be done spiritually we should not only do the things which are pleasing to God but do them so that the doing of them may be pleasing to him his Will according to his Will 2. Consider what is the true state condition and design of Ordinances and Duties they are not your food but the dishes in which your food is set before you not the water of Life but the Conduit pipes through which 't is conveyed to you 'T is not the end of Ordinances and duties that you should make them your end no they are but means to an end would you take up with food or Physick without health why then with Ordinances without the power blessing and effects of them Though I speak not this to take you off from Ordinances and Duties yet that you may not look for that there which God hath not placed there not have that value for them and trust in them which is due to the God of Ordinances live not without Ordinances but live above them while you use them 3. Be more universal in your obedience and do not confine Religion to certain daies and duties God is the universal good and we are most like him when we are universally so Then shall we not be ashamed when we have respect to all his Commandments Psal 119.6 'T was the great commendation of Zachary and Elizabeth that they walked in all the Commandments and Ordinances of God without blame They did not pick and choose some make ifs and ands as to others but were indeed lovers of all And here is love that we keep his commands viz. all of them and they not any of them are not grievous 1 Joh. 5.3 Every creature is good in one or other respect they are particular goods this or that but God as I said is all good and doth good to all all his commands also are holy just and good and we should study to know do all the good and acceptable and perfect Will of God Rom. 12.2 to be as like God and to do all that God likes as much as possible 4. Observe the proper season of Ordinances and Duties of Hearing and Praying c. every thing is beautiful in its season 'T is the glory of the Tree planted by Preaching watred by Baptism blessed with the laying on of hands to bring forth fruit in season for as it follows Heb. 6.7 the earth which drinketh in the rain that cometh oft upon it precept on precept and line on line and bringing forth herbs meet suitable and seasonable for them by whom it is drest receiveth blessing from God which refers to the Parable of the good ground hearers as what follows Vers 8. refers to the thorny ground There is a time for all things and because man knoweth not his time his sorrows are great upon him 't is unseemly for a man to mourn in a time of joy as 't is to rejoyce in a time of mourning To speak more to Babes 't is not beautiful because not seasonable to be praying in a time that calls for another duty or to be hearing when it may be some duty in your calling or Family calls upon you to be then and there to mind that Babes are too apt to rob Peter to cloath Paul to take from one duty and give to another therefore I speak thus unto them 5. Do what you do more out of ingenuity than fear and more out of thankfulness
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
way of knowing the Father beyond what is attained by any below them in the School of Christ which is called the excellency of knowledge Phil. 3. and whereof I come now to speak more distinctly SECT 2. TO know the Father according to the scope and intendment of the Text in relation to the Little Children is to know him by way of interest and experience 1. By way of interest as their Father to know themselves to be his Children and so it notes a state of assurance 'T is a reciprocal knowledge in a relative notion like that of the Spouse I am my beloveds and he is mine to be able to say as Thomas My Lord and my God Though every Child of God as Babes cannot say My Father yet every of the Little Children can say My Father and not only Abba Father but My Father according to Jer. 3.19 I will put thee among the Children and thou shalt call me My Father Our Saviour promised his Babe-Disciples that when the Spirit was poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him
that we are so by Adoption and not by nature for so we are Children of wrath Ephes 2.3 and as to works we were Children of disobedience and enemies in our minds by wicked works Col. 1.21 And as to works wrought by us after the new birth we are not the Children of God by them for they are from our being first the Children of God and that not from our worth or will but his grace and good will to this and to nothing but this and on this account doth the Spirit bear witness And this much of the second Rule viz. the ground on which it witnesseth 3. The witness of the Spirit is known by the ends it aims at and attains by affecting them when it beareth witness what they are I have declared in part before and shall shew more hereafter and therefore content my self with but hinting a few things here The design of the Spirit is the abasing of us and the exalting of the Fathers and the Sons love the Fathers grace and the Sons righteousness in our eyes that we may be nothing that God and Christ may be all in all that we may admire the God of all grace glorifie his Son Jesus for ever and for ever The best admirations are those which spring from knowledge and assurance ignorance is the Mother of but saint languid piteous devotion but that which flows from knowledge is strong and vigorous and therefore doth the Spirit bear witness that our admirations devotions and adorations may be such 'T is to indear God to us that we may love him the more and serve him the better that he may be not only the dearer for his mercy but dearer than it and we may live to the praise and glory of God in righteousness and true holiness in this present world that is all the daies of our life yea and that to come too in Eternity I might add that this witness designs to wean us from this world that we may put the scorn upon the lust of the eye and flesh and pride of life and live above above the grandeur and gallantry pride and pomp pleasures and prettinesses of this world I say that we might live above where the way of life is to them that are wise so wise as to have their affections and conversations in Heaven Thus it follows upon our Text 1 Joh. 2.15 where he bespeaks the Fathers Young men and little Children Not to love the world neither the things that are in the world upon this very account that if any man love the world the love included in the knowledge of the Father is not in him he doth not know the Father So that if any conceit themselves to be Children of God and yet admire themselves grow proud wanton and worldly minded they deceive themselves for they have not the witness of nor this witness from the Spirit Gods Children are of another world while in this and they that know him to be their Father live like men of another world in this Psal 73.25 Phil. 3.20 Heb. 11.13 16. And hence there is fair way made for me to pass on to the third part of this discourse viz. to shew more at large the result of this knowing the Father or that by the witness of the Spirit they are the Children of God as to the priviledges and the injoyments of this attainment of the little Children CHAP. III. Shews the priviledges and injoyments of the little Children in knowing the Father in four Sections SECT 1. HOw upon having received the witness of the Spirit they do triumph over the Law Sin the world and present enjoyments I have declared long since in a little short Discourse in Print called the Triumph of Assurance being an Appendix to the first part of my Orthodox Paradoxes to which I refer the Reader and proceed to discover other the priviledges and enjoyments of these assured ones Which priviledges must be more than ordinary or common because to know the Father is more than common knowledge and the more excellent the knowledge the more excellent the enjoyment is whether it be in kind or but only in degree That which I shall chiefly instance in is the great priviledge dignity and honour of being able to cry Abba Father by the Spirit of Adoption received into and witnessing in our selves not barely Adoption nor only the Spirit of Adoption but by it to cry Abba Father is the great thing I shall instance in according to Rom. 8.14.15 16. compared with Gal. 4.1 7. Now whether the Spirit of Adoption whereby we cry Abba Father be the same thing with the witness of the Spirit whereby we know the Father i. e. that we are his Children or something precedaneous to it or something succeeding it and following thereupon is a great question in so critical and nice a thing we need be wary and cautious Yet with all humble submission I shall speak what I think to be most clear and evident in this case which I suppose to be this viz. that the Spirit of Adoption may in part and a little precede the witness of the Spirit as the dawning of the day doth the Suns rising to our view withall that more of it may come and appear together with the witness but especially and chiefely that most of all as to exercise use and comfort doth flow from the witness after the receit thereof that is the Children of God who are led by the Spirit do act most in and by the Spirit of Adoption crying Abba Father after they have received the witness of the Spirit whereby they know the Father and that they are his Children For the better clearing hereof I shall from comparing Rom. 8. with Gal. 4. lay down several gradual positions all which well considered will not a little contribute to the deciding of the question according to what I have already hinted Position 1. These Texts with several others do discover the great advantage and dignity of the Gospel state beyond that of the Law under the Law they were Sons and Heirs but under age i. e. Babes Gal. 4.1 The Heir as long as he is a Babe so the Word is and Vers 3. So we while we were Babes so the word is there also which we render Children yea they were Sons by Adoption or by grace Acts 15.11 for none have been the Sons of God any other way since the fall of Adam But under the Law they were under a Spirit of bondage more than of Adoption and differed not from servants Gal. 4.1 were under bondage Vers 3. and received not the Spirit of Adoption till the redemption by Christ was over Vers 4 5. and till they received the filiation or Son ship by Adoption thus manifested they had not the Spirit of the Son crying Abba Father Vers 6. and after this they ceased to be servants Vers 7. that is they ceased to be Sons and Heirs as Babes only which differeth nothing from a Servant Vers 1. and
strong all Military Terms and fitted for these Young men quit ye like men i. e. like Young men Souldiers likemen of War and that you may so do stand fast in the Faith be strong in Faith Look to Jesus then the Captain and bringer up also of our Faith he hath conquered the Devil be you his Armour-bearers and slay after him by Faith following him your Leader and as he did you also shall if ye be Young men overcome the evil one But before I shew who this evil one is and what 't is to conquer him I am ingaged to shew where and whence these young men have their strength in the expressions of the Text and that is by the Word of God abiding in them CHAP. III. How they come by this Strength viz. By the Word of God abiding in them THE next thing which is asserted concerning these Young men is That the Word of God abideth in them which may be understood as spoken after as the sign or as spoken before as a means or cause of the victory as it refers to that it imports that notwithstanding their fight yet their bow like Josephs abode in strength and that they were not weakened by the hot and sharp dispute which they had with the Devil but in this sense I shall not handle it here though I may touch it anon As it refers to this and I suppose it most properly doth it shews us by what they were strengthened to overcome for if the Word of God had not abode with them they had not been strong enough to overcome the evil one the weapon by which the Young men overcome him is the sword of the Spirit the Word of God or that by which the Young men are made so strong as to overcome the wicked one thereby is the Word of God abiding in them As their enemies are not carnal only but spiritual Ephes 6.12 so their weapons are not at all carnal but spiritual and so mighty through God 2. Cor 10.4 5. There are two Questions to be proposed and resolved in relation hereunto 1. What is meant by the Word of God 2. What by the abiding of the Word of God in them for 't is not the Word of God in their hand but in their heart and not sojourning or lodging but dwelling there Quest 1. What is meant by the Word of God In the general by the Word of God we are to understand the Mind and Will of God reveal'd and made known in the holy Scriptures which are so often called the Oracles Speeches Word or speaking of God as held forth in the Doctrines Prophecies Promises and Precepts thereof but especially as 't is written in their hearts and imprinted there according to the New Covenant This Word of God in whole and in every part is hugely useful for inlightening comsorting and strengthening that we may overcome the wicked one 't is to make the man of God perfect 2 Tim. 3.16 17. 't is the sword of the Spirit of which we may say as David of another material one there is none like it for by it Christ himself overcame the wicked one Yet more particularly this may refer 1. To Christ himself who is the original Word of God the Father by which or whom he made the World and hath spoken to the World by Word of mouth as I may speak not by piece-meal and diverse fashions or tropes and figures as of old but clearly plainly and fully Heb. 1.1 2. Now by Christ Jesus abiding and dwelling in us are we strong Phil. 4.13 or by the grace that is in him of which he is full as before and without him we can do nothing Joh. 15.5 2. It may refer to the promises of God which are so often called by the name of Word thy Word the Word of Promise which is all one with the Word of God to this Abraham's Faith did reser and wherein he was so strong Rom. 4.20 and truly the Word of Promise being in and abiding in us doth not a little contribute to our strength and victory By these we are not only made partakers of a divine nature 2 Pet. 1.4 but obliged assisted and quickened to perfect holiness 2 Cor. 7.1 notwithstanding Temptations from without or within 3. By the Word of God may here be understood The witness of the Spirit bearing witness with their spirits that they are the Children of God This testimony abiding in them as it did in Christ doth strengthen them to overcome the evil one When they were little Children they received this Testimony and being now called to the War this Word as well as Work of God abideth in them and makes them strong to the Battel So that here is Father Son and Spirit the Word of God in each respect standing by them and abiding in them to strengthen them to deliver them out of the mouth of the Lion to keep them from every evil work and to preserve them to the heavenly Kingdom to use the Apostles experiences and expressions recorded in 2 Tim. 4.17 18. Quest 2. What is meant by the abiding of Gods Word in them I Answer That it doth not only denote the in-being of the Word in either of the respects forementioned that there is such a thing there in their heart and inner man nor barely the calling in to mind and keeping it in their memory nor its lodging and sojourning with them as an Inn-mate no nor as a friend that is to depart but it notes a settled abode or dwelling in efficacious power and influence 'T is said of Timothy's Mother and Grandmother that Faith dwelt in them 2 Tim. 1.5 And when the Apostle prays that the Ephesians may be strengthened he joyns this with it that Christ may dwell in their hearts by Faith Ephes 3.16 17. And 't is said of the happy ones who are reproached for the name of Christ that the Spirit of God and of Glory doth rest upon them 1 Pet. 4.14 And our Saviour tells his Disciples that there is no great things to be done barely by being in him unless they abide in him and he in them John 15. And the great thing in the Promise of the Holy Ghost was that he should abide with them So that the sense of this expression can signifie no less than that the Word of God doth remain in them in the fulness of assurance joy and power by which they are strengthened and inabled to overcome the wicked one and what he is I am next to discover I might here have taken occasion to shew how the Word of God abiding in them doth strengthen their Faith and make them strong as also how their strength of Faith doth contribute to their atchievements and victory but I reserve that to its proper place and at present shall proceed to explain the third thing in the Text which is said of these Young men viz. that they have overcome the evil or wicked one As to this I shall have these things to