and the Sons righteousness in our eyes that we may be nothing that God and Christ may be all in all that we may admire the God of all grace glorifie his Son Jesus for ever and for ever The best admirations are those which spring from knowledge and assurance ignorance is the Mother of but saint languid piteous devotion but that which flows from knowledge is strong and vigorous and therefore doth the Spirit bear witness that our admirations devotions and adorations may be such 'T is to indear God to us that we may love him the more and serve him the better that he may be not only the dearer for his mercy but dearer than it and we may live to the praise and glory of God in righteousness and true holiness in this present world that is all the daies of our life yea and that to come too in Eternity I might add that this witness designs to wean us from this world that we may put the scorn upon the lust of the eye and flesh and pride of life and live above above the grandeur and gallantry pride and pomp pleasures and prettinesses of this world I say that we might live above where the way of life is to them that are wise so wise as to have their affections and conversations in Heaven Thus it follows upon our Text 1 Joh. 2.15 where he bespeaks the Fathers Young men and little Children Not to love the world neither the things that are in the world upon this very account that if any man love the world the love included in the knowledge of the Father is not in him he doth not know the Father So that if any conceit themselves to be Children of God and yet admire themselves grow proud wanton and worldly minded they deceive themselves for they have not the witness of nor this witness from the Spirit Gods Children are of another world while in this and they that know him to be their Father live like men of another world in this Psal 73.25 Phil. 3.20 Heb. 11.13 16. And hence there is fair way made for me to pass on to the third part of this discourse viz. to shew more at large the result of this knowing the Father or that by the witness of the Spirit they are the Children of God as to the priviledges and the injoyments of this attainment of the little Children CHAP. III. Shews the priviledges and injoyments of the little Children in knowing the Father in four Sections SECT 1. HOw upon having received the witness of the Spirit they do triumph over the Law Sin the world and present enjoyments I have declared long since in a little short Discourse in Print called the Triumph of Assurance being an Appendix to the first part of my Orthodox Paradoxes to which I refer the Reader and proceed to discover other the priviledges and enjoyments of these assured ones Which priviledges must be more than ordinary or common because to know the Father is more than common knowledge and the more excellent the knowledge the more excellent the enjoyment is whether it be in kind or but only in degree That which I shall chiefly instance in is the great priviledge dignity and honour of being able to cry Abba Father by the Spirit of Adoption received into and witnessing in our selves not barely Adoption nor only the Spirit of Adoption but by it to cry Abba Father is the great thing I shall instance in according to Rom. 8.14.15 16. compared with Gal. 4.1 7. Now whether the Spirit of Adoption whereby we cry Abba Father be the same thing with the witness of the Spirit whereby we know the Father i. e. that we are his Children or something precedaneous to it or something succeeding it and following thereupon is a great question in so critical and nice a thing we need be wary and cautious Yet with all humble submission I shall speak what I think to be most clear and evident in this case which I suppose to be this viz. that the Spirit of Adoption may in part and a little precede the witness of the Spirit as the dawning of the day doth the Suns rising to our view withall that more of it may come and appear together with the witness but especially and chiefely that most of all as to exercise use and comfort doth flow from the witness after the receit thereof that is the Children of God who are led by the Spirit do act most in and by the Spirit of Adoption crying Abba Father after they have received the witness of the Spirit whereby they know the Father and that they are his Children For the better clearing hereof I shall from comparing Rom. 8. with Gal. 4. lay down several gradual positions all which well considered will not a little contribute to the deciding of the question according to what I have already hinted Position 1. These Texts with several others do discover the great advantage and dignity of the Gospel state beyond that of the Law under the Law they were Sons and Heirs but under age i. e. Babes Gal. 4.1 The Heir as long as he is a Babe so the Word is and Vers 3. So we while we were Babes so the word is there also which we render Children yea they were Sons by Adoption or by grace Acts 15.11 for none have been the Sons of God any other way since the fall of Adam But under the Law they were under a Spirit of bondage more than of Adoption and differed not from servants Gal. 4.1 were under bondage Vers 3. and received not the Spirit of Adoption till the redemption by Christ was over Vers 4 5. and till they received the filiation or Son ship by Adoption thus manifested they had not the Spirit of the Son crying Abba Father Vers 6. and after this they ceased to be servants Vers 7. that is they ceased to be Sons and Heirs as Babes only which differeth nothing from a Servant Vers 1. and became Sons and Heirs of God through Christ Chap. 3. from 23. to the end The state under the Law was a Law of bondage the Law is called A yoke of bondage Gal. 5.1 and they under it were under a spirit of bondage which in the genuine and proper sense of it is a weak slavish and cowardly spirit of fear opposed to that of power love and a sound mind 2 Tim. 1.7 This spirit of bondage is usually interpreted to signifie a slavish frame of heart whereby the Jews like slaves and superstitious persons did serve God out of fear and this I shall not deny their religion at the best was called The fear of the Lord yet I shall add this unto it that they did serve God not only from fear or out of fear but that they were afraid and under bondage though they did serve God their service did not free them from fear They were afraid of suffering Death and Hell notwithstanding their Services and Sacrifices for Jesus Christ took
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 I have spoken of it is a great attainment and glorious priviledge will be evident by these following Considerations or considerable proofs to begin with the Old Testament 'T is Prophesied of in the Old as the glory of the New Testament The Prophecies of the time and world to come the Messiah or Gospel dispensation were glorious far beyond their present injoyments and the Prophets were more Seers in respect of what was to be than of what was so the Apostle tells us expresly 1 Pet. 1.10 12. and when the day dawns and the day-star ariseth in our hearts it supersedes the Prophecis they being then know in accomplishments so that we may say with a little alteration as Joh. 4.39 42. Many believed because of the Prophecies which testified of these things but more believed because of his own word and now they may say We believe not only because of their sayings but because we have heard and selt him our selves 1 Joh. 1.1 3. and know that this is indeed the
Spirit of his Son which beareth witness with our Spirit of Adoption Now among many other Prophecies of the glorys of the Gospel-Saints this is one that they should know God as a Father and their Father Psal 89.26 which is spoken of David and of Christ who was more a David than David was He shall cry unto me Thou art my Father Isa 63.16 't is spoken what they should say in time to come Doubtless thou art our Father So Chap. 64.8 But now O Lord thou art our Father Jer. 3.19 I said How shall I put thee among the Children and I said thou shalt call me My Father Again to know God as our Father is in the New-Testament put as a greater glory than to know him as our God for 2 Cor. 6.16 't is said I will be their God and they shall be my people but if they come out from among them and be separate and touch not the unclean thing then I will receive them and will be a Father to them and they shall be my Sons and Daughters saith the Lord God Almighty God is the God of Angels but to which of them said he at any time Thou art my Son this day have I begotten thee and again I will be to him a Father and he shall be to me a Son The Apostles add this Title to that of God 2 Cor. 11.31 Ephes 1.3 1 Pet. 1.3 The God and Father of our Lord Jesus Christ from whence 't is apparent that 't is fuller of sweetness that God is Our Father than if he were only our God The great if not the greatest discovery which Christ promised to make by sending the Spirit to do it was to make known the Father They had heard him speak much of the Father and of knowing the Father Joh. 14.1 7. whereupon saith Philip Shew us the Father and it sufficeth us Vers 8. from whence our Saviour takes an occasion to speak more at large of the union that was between him and the Father and that in knowing him they might know the Father also and that whoever loves him shall be loved of the Father and that the Father would send the Holy Ghost to be the Comforter under which name he had not yet been at least not so clearly and fully known and that therefore they should rejoyce because he went to the Father with many other such like sweet things in that Chapter And Chap. 16.25 The time cometh viz. when the Comforter cometh that I will shew you plainly of the Father and in Vers 26 27. places more comfort in it than in his own intercession for us which yet is one of the greatest comforts we have as may be seen in Rom. 8.34 Heb. 7.25 1 Joh. 2.1 Accordingly the good news which he sent his Disciples after his Resurrection was this that he was ascending to his God and their God and not only so but to his Father and their Father Joh. 20.17 To have the witness of the Spirit and so to know the Father is such another honour as was confer'd on Christ himself as the Spirit is the Spirit of his Son so the glory is the glory of his Son viz. such as he had Matth. 3.17 and 17.5 which voice and testimony is called a receiving honour and glory from God the Father 2 Pet. 1.17 And when the like Testimony is born by the Spirit of God to our spirits we receive honour and glory from God the Father For if it be so great an honour to be known of God how much is it to know him and to know him as our Father Gal. 4.9 1 Cor. 13.11 12. Phil. 3.12 By all these things it appears that it is a great glorious and sweet priviledge to know the Father by the witness of his Spirit SECT 4. Shews wherein the glory and sweetness of this priviledge consists THE second thing I am obliged to discover and to treat of is the glory and excellency of his priviledge that the little Children can cry Abba Father And it lies much in two things 1. That they have a great deal of freedom boldness and assurance in their addresses to God and appearings before him at the Throne of Grace and in the day of Judgement That they have at the throne of Grace is express upon the account of their Intercessor and High-Priest Heb. 4.14 16. And indeed the Spirit becomes a Spirit of Prayer an Intercessor in them as it follows Rom. 8.26 27. The Spirits knowledge is more to their advantage and comfort than their ignorance is to their detriment They go to God as to a Father as Children use to do to their Fathers but with a much more assurance Matth. 7.11 as the Prayers of Christ are heard alwaies Joh. 11.41 42. and by his Prayers he can obtain and do mighty things Matth. 26.53 because they are addrest to his Father so 't is also with these that know the Father 1 Joh. 3.21 22. and 5 14 15. God alwaies had his favorites who had his ear and heart and hand to command almost for his Sons and Daughters such were Noah Daniel and Joh Moses Jâ—shuah and Samuel Abraham Jacob c. And now these little Children the Johns that lie in his besom Joh. 13.21 26. are such as they viz. great prevailers with and obtainers from the Lord as our Saviour tells them and us Joh. 14.12 13. Joh. 15.7 and 16.23.24 all which places and promises refer to what they should ask and receive and do after he was ascended and had sent the Spirit to make known the Father to them As they have great boldness at the throne of Grace so in the day of Judgement also for perfect love a Pierophorie or full assurance hath boldness in the day of Judgement because as he is so these are in this world viz. he is declared and witnessed to be the Son and these are to be the Sons of God 1 Joh. 4.17 they shall have confidence at his coming 1 Joh. 2.28 2. The advantage of knowing the Father and being able to cry Abba Father is much in this that 't is a great relief to them in the saddest times and conditions 'T was Christs standing consolation that God was his Father and so 't is theirs It 's sufficient to now the Father who is all-sufficient and whose grace shall be sufficient for them come what will or can This is great and strong consolation 1. In case we are mis-judged and mis-interpreted thus it was to Christ himself Joh. 8.15 19. and Vers 47 55. What ever you think â— say it matters not My Father witnesseth to me and my Father honoureth me c. 'T was Paul's comfort that The God and Father of our Lord Jesus Christ and in him our Father knew that he did not lie though they were too â—pt to think that he did 2 Cor. 11.31 'T is a small thing to be mis judged in mans day when our Father will be our Judge and judge righteously 1 Pet. 2.23 2. 'T is great
and strong consolation when we fear wants we are but too prone to be soliciteus for to morrow and therefore to pour out many and long Prayers to God but to take us off from vain Repetitions Tautologies much speaking and solicitous thoughts our Saviour propounds the remedies for our hearts case from God to be known as a Father Matth. 6 7 8 9. And therefore bids them pray briefly and pâ—hily and to address and make applications to God as a Father who knows better what they need and what 's fit fâ—â— them than they do So as to cares also Vers 26. and 32. 3. When forsaken and forgotten by friends and nearest relations Though Father and Mother forger us yet will not God our Father and therefore the Church pleads it Isa 63 16. Douâ—â—less that art our Father though Abrahaâ— be ignorant of us and Israel acknowledge us not thâ—u O Lord art our Father This supported Câ—â—â— himself whâ—â— the Disciples â—â—d and left him alone yet he was not alone for his Father was with hâ—â— Joh. 16.32 4. In case of suffering not only from men but from God himself to know the Father ingâ—gâ—th to patience and submission which is never without case and comfert When a person was lanced and cut by a Chirugion her Father and askt by one how she could endure it Oh said she 't is my Father and â—e loves me Thus our Saviour took the cup because his Father gave it him to drink Joh. 18.11 And the Aposâ—le presseth to indure enassening upon this account Heb. 12.5 10. 5. Yea in the time of desertion Death and Judgement this is a cordial notwithstanding if it were enough to a Child of light that walked in darkness and saw no light to have this staff to lean on that God was his God Isa 50.10 much more as was hinted that God is his Father as 't is Isa 64.7 8. Thou hid thy face from us c. but yet O Lord thou art our Father When our Lord Jâ—â—us cry'd out My God my God why hast that forsaken me yet presently he concludes in almost the fame breath which was also his last Father into thine hands I commend my Spirit Luk. 23.46 yea as I newly said this casts out fear in the day of Judgement 6. 'T is great comfort that we know the Father and are known of him when no man knows the good we do it being done in secret Matth. 6.4 and 6. yea though we forget the good we have done yet our Father will remember it and bless us for iâ— Mâ—â—th 2â— Come ye blessed of my Father inherit the Kingdom prepared for you who fed me cloath'd me c. O Lord say they when did we do this Though they had forgotten yet the Father had a Book of remembrance written for them that loved his name and shewed it in ministring to the Saints Heb. 6.9 10. 7. 'T is a great comfort when we are straitened in Prayer and cannot express nor utter our own conditions yet that our Father knows and concerns himself for all our affairs Matth. 6.7 8 9. with Rom. 8.26 27. which is spoken as referring to them that had the Spirit of Adoption Vers 15. The Spirit that witnesseth is assistant to such in Prayer and commends their thoughts sighs and groans to God for he saith the Text searcheth the hearts 8. 'T is a great comfort though at any time we have not some particular things that we pray for our heavenly Father will not withhold any good thing if he withbold any that thing is not good for us if it were pro hic nune rebus sic stantibus good and good now we should have it presently for no earthly Father can be so ready as our heavenly Father is to give good things even the Spirit to hem that ask aright and according to his Will Matth. 7.11 with Luke 11.13 they have all that they may ask would or should ask as that may be read 1 Job 3.22 and that is what 's according to his Will 1 Joh. 5.14 And beside this a Child of God would neither have nor ask any thing knowingly They are sure to have all that 's good and 't is best to be without what is not so yea that which is denyed their disappointment of it and his denial the evil they undergo as well as the good they do the good they are without as well as that which they enjoy shall all work together for their good who love God and that to be sure they do and dearly too who know the Father and have assurance of his love 'T is time now to dismiss this third Chapter having shewn in it the priviledges and injoyments as far as I intended of the little Children who know the Father and what sweetness and honey drops from this rock of ages the everlasting Father I now proceed to the fourth particular which is to discover the frame of the heart and conversation of the life of these little Children who know the Father CHAP. IV. Shewing the frame and conversation of these little Children who know the Father in two Sections THis state or Classis of Saints being not so much noted particularly as that of Bâ—bes is I shall not be able to bring many instances of particular persons yet considering the nature of their attainment by rules of proportion and degrees of grace and what the sacred Writ says in general I shall endeavour to clear up these things as an addition to several others hinted before SECT 1. 1. THâ—t these little Children who knew the Father by interest and experience are of a very loving which is a very lovely disposition and 〈◊〉 and consequently are of a very ingenuous assible and obliging yea of a winning conversation 〈◊〉 magnus amâ—is amor Love is the whetstone and lordsâ—ene of love they therefore being belâ—â—ved of the Father and this Love being made 〈◊〉 and assured to them they cannot but 〈◊〉 inwardly and expressively most dearly and significartly love and shew their love to their â—â—theâ— and to their Brethren 1 Joh. 4.19 〈…〉 Love begets Love and the manifestation of Love begets the manifestation of Love Secing they lie in his bosom under the influences of his smiles and kisses they cannot but be â—namoured and inflamed with Love The Love of God shed abroad in their heares causeth their Love to be shed and spread abroad toward him and his as 1 Joh. 4 8-19 -21. Their love is second to his first Love and bears a kind of proportion to it as may be seen 1. In this the many pretty innocent and harmless sondnesses as I may call them which they express in their Love-fits they do many things which would not seem so decent and becoming but that Love not only excuseth but warrants them yea sets a gâ—â—s and beauty upon them Mary and Martha were two of his special favourites Joh. 11.5 This Mary especially is she was lâ—ved so she loved much Luk. 7.47 and in the zeal
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 for thy Salvation though thy house be not so with God as thou couldst wish it and though he make it not to grow Yet humbly tell him withal that this is not all thy desire but thou hast a request to make with this thy thanksgiving and 't is that he would place thee among the children that thou maist cry Abba Father for the taste thou hast had of his grace hath set thy soul a longing as it did the Spouse Cant. 1.1 3. after the good fruit and growth of the Land and that thou hopest seeing he did find thee when thou soughtest him not that he will make himself known to thee as a Father now thou enquirest after him Tell him that 't is a desire of his own begetting and beg him that it may not be disappointed or denied by him who hath stiled himself A God hearing Prayers which is the great incouragement that all flesh hath to come unto him Say O Lord thou hadst wont not only to bring to the birth
forward Our degrees like times and seasons are in the Fathers power and are hid from us but to make us the more watchful and industrious If thou have a mind to know the way and means of growing rich then 15. And lastly I premise this that God usually builds us up by that which he brought us in by viz. his Word and Spirit Nutrimur ex iisdem è quibus constituimur While we behold the glory of the Lord in the Gospel glass we are transformed into its Image from glory to glory by the spirit of the Lord 2 Cor. 3.18 The same Spirit that convinceth of sin doth convince of righteousness yea of judgement and victory too Joh. 16.8 The gists given to Pastors and Teachers as well as those given to Apostles c. are for the perfecting of the Saints the edifying of the body of Christ till we all come to a perfect man i. e. to the measure of the stature of the fulness of Christ Ephes 4.13 Now that every part of the Body hath a several measure is clear Vers 16. But the Gospel and the gifts of Ministers are lest to carry on this measure and perfect it in every one till all come to make up the whole body compleat which body is the fulness of Christ who filleth all in all i. e. supplies what every part hath Ephes 1.23 The Apostle tells Timothy how useful the Word is to make every man of God perfect for 't is profitable for four things which haply may refer to these four states for surely 't was not only to make the Preaching but the hearing men of God perfect 2 Tim. 3.16 17. 'T is profitable for Doctring to teach even Fathers themselves for reproof of young men if rash and proud for coirection of little Children if wanton for instruction in righteousness which refers to Babes of whom it is expresly said that they are unskilful in the word of righteousness Heb. 5.13 We are born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever and this is the Word which by the Gospel is preached unto you 1 Pet. 1.23 25. and it follows Chap 2. 1 2. Wherefore laying aside c. As new-born Babes desire the sincere milk of the Word that you may grow thereby God brings us in and builds us up by his Word And this I hint that the Preaching of the Gospel may not be despicable in any of your eyes as if when a man were once converted or had attained to some degree of Grace he were past hearing Oh no you see plainly that that by which he begets us he brings us up by we grow by the Word as well as we are begotten by it and 't is not till one or two but till we all come every one to our perfect stature so that the whole body and every member is perfect and intire lackingnothing as to its proper complement Having thus endeavoured to clear my way I shall now God willing and enabling proceed to treat of the several Classes and Forms in their order from the several scriptures which are to be sound speaking on thâ—se Subjects of which sort I hope to find more than are ordinarily thought of this being a Subject that I never yet met with handled distinctly or conjunctly by any person The FIRST CLASSIS or FORM OF BABES From 1 Cor. 3.1 2. and Heb. 5.11 13 c. In relation to these I shall proceed in this Method and shew first that there is such a Classis Form or state of Saints as this of Babes below that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children 2. I shall shew what their attainments and therein what their characters are 3. Wherein they are as carnal and defective more than any of the other sorts are And 4. What use is to be made of this in relation to them without and them within I. That there is such a state THE word Babe is used sometimes in a natural In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other times in a Metaphorical sense in a Natural sense and thus 1. A Child in the Womb is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babe as Luke 1.44 The Babe leapt in my Womb for joy 2. A Child new-born is called a Babe as was our Saviour once Luke 2.12 and 16. Ye shall find the Babe wrapt in swadling cloaths 3. 'T is used also to denote children grown up as I may say to Boys and Girls so in Matth. 21.16 Out of the mouths of Babes and sucklings thou hast perfected praise and though the word there used for Babes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Etymologists derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non fando because they cannot speak a word that often signifies one that cannot speak and is joyn'd with Sucklings which are usually such yet these were speaking and praising Babes for they cryed Hosannah to the Son of David and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children Vers 15. Lastly 'T is used indefinitely for Children of any underage that survive their Parents Psal 17.14 they leave the rest to their Babes such as we call Orphans 2. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Babe is used when applyed to Morals in a Metaphorical sense and that first by way of commendation and excellency as 1 Cor. 14.20 Brethren be not Children in understanding but in malice or in evil be ye Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye Babes but in understanding be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Thus to be Babes as to unacquaintedness with evil were an excellency worthy of our ambition Secondly Babe is used by way of diminution derogation and disparagement to set out the defectiveness of persons in understanding and other attainments Isa 3.4 opposed to them in Vers 2.3 so 't is opposed to men or being persect in understanding 1 Cor. 13.11 and 14.20 and joyned with foolish Rom. 2.20 'T is all one 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
poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him betimes and that right early according to Prov. 8.17 I love them that love me and they that seek me early shall find me They that love him so as to obey him shall know his and the Fathers love in its manifestations Joh. 14.21 and 23. and the sooner their love is manifested the sooner his is The reason that many give why John was the beloved Disciple is this That he came in to Christ while very young We have a common affection to all Children as ours but if we find a towardliness and ingenuity budding and blossoming in any very timely it endears them to us and we have a peculiar and special affection for them and use to shew it by kindnesses tokens smiles c. and truly God himself doth usually do so God is love and he that dwelleth in lâ—ve of God and the Brethren dwelleth in God and God in him 1 Joh. 4.7 12 and 16. and usually the sooner our love appears he accordingly manifests himself to us and lets us know
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. And yet further to shew the influence and power of this witness by which the Children know their Father I shall discover several other effects thereof which though I might refer to another part of this discourse viz. either that which is to shew the injoyments or that which is to shew the frames of these Children yet I shall chuse to place some of it here in a few particulars SECT 3. Shewing what the effects of this witness are and the influences they have upon the Soul and Spirit of the Children 1. THE Soul that hath received this witness is filled with a great deal of joy of which though I speak yet 't is joy unspeakable and full of glory yea though the person be in the midst of afflictions temptations and sufferings yet the Spirit of God and of glory rests upon it and dwells there 1 Thes 1.4 5 6. 1 Pet. 1.6 7 8. and Chap. 4.14 't is so great that there is want in the words that are and want of more
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 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 Eâ—â—tasie of her love being rapt and transported with it she anointed the Lord with ointment and not only washt his fect with her tears but kist them wiâ—h her lips and wiped them with her hair Joh. 11.2 compared with Luke 7.37 47. at which though others murmured yet Christ commends both it and her for it and withal upbraids Simon for falling short â—â—gely short of her though he made him a feast 2. Their Love appears in this that no danger will fright them from him whem they love when the other Dâ—sciples fled yet John the Disciple whom Jesus loved was found and observed by Christ himself standing by the Cross Joh. 20.26 But to instance in Mary Magdalene especially Oh how is she carried beyond above and out of her self by love to Jâ—sus who loved her first the story is in John Chap. 19.25 she stood by the Cross and was not affrighted away by the Troops of Souldiers rude and unruly though they were Joh. 20.1 when others were doubling she 〈◊〉 to the Sepulchre early and as 't is remarked there while it was yet dark this did not â—right her being made hold by love though she were of the weaker and more fearful Sex and went not empty handed but carried sweet spices Mark 16 1. she 〈◊〉 to 〈◊〉 Peter and John how ' t was Joh. 20.2 which when they had seen they returned but she staid weeping and as she wept she stoopt down and as she stoopt down she lookt Vers 11. busie love and when the Angels askt nor why she wept Alas said she do you ask me what I all as he in Judg. 18.23 24. they have taken away my dear dear Lord and I know not where they have laid him though he be as one that is not yet I cannot but love him And love at that time was so much a passion that she knew not her Lord though she saw and heard him but thought it had been the Gardener But when Jesus called her by her name oh how is she transported Rabboni ob my Lord is this so am I not in a dream Rabboni and it seems she would have embraced him but that love knows how to obey as well as to enjoy and therefore being commanded away away she goes And this brings me to a 3. Discovery of their love which is in keeping his Commandments and that without regret or grief according to 1 Joh. 5.1 3. Love is such a thing as desires not only to be beâ—oved but to be commanded it hath so great a right and inclination too as well as obligation to do good and well that it thinks it self either wrong'd or suspected if it be not put upon the most high and difficult services love never saies This is an hard saying who can bear it love never repines neither doing nor suffering is grievous to it Therefore 't is note-worthy that when our Saviour was about to tell Peter what he must do and suffer he doth in the first place make sure of his love Joh. 21.15 19. When the Father gives out commands amor addidit al as love wings the soul that it flies to obedience with speed and pleasure Love hath an ambition to please to the utmost 2 Cor. 5.9 with 14. to do something worthy of the Fathers love 1 Thes 2.11 12. therefore the Apostle having prayed that they might know the unparallel'd love of God and Christ such as passeth knowledge i. e. there was never the like known Ephes 3.18 19. he presently exhorts them to walk worthy of their vocation Ephes 4.1 SECT 2. A Continuation 2. LIttle Children are modest and humble they seek not after greatness nor great things in this world for they are weaned Psal 131.1 2. being wean'd and past the state of a Babe and suckling they are not concern'd to catch after and grasp at things waich are not suteable to their state The Disciples while but Babes were often querying who should be greatest but our Saviour called a little Child unto him and set him in the midst of them and said Verily I say unto you unless ye be converted and become as little Children ye shall 〈◊〉 enter into the Kingdom of Heaven i. e. you shall have no abundant entrance as 2 Pet. 2.11 and so the subsequent Verse expounds it Whâ—soever therefore shall humble himself as this little Child the emblem of Gods little Children 〈◊〉 the same is one of the greatest in the Kingdom of Heaven Matth. 1.1 4. They were converted before but they needed to be converted from this being as carnal and but Babes Conversion is continued and advanced in growth not only as to degrees in the same state but in passing from one Clâ—ssis to another as from being Babes to little Children for till we are thus converted we are not wean'd from being as carnal nor can we strengthen our Brethren as Christ spake to Peter to do 3. The little Children are full of bowels and compassion very tender-hearted God as a Father is so and in being so we are his Children Mat. 5.44 48. Eph. 5.1 Col. 3.12 And this is pure Religion before God as a Father Jam. 1.27 'T was upon this account that our Saviour committed his blessed Mother to the beloved Disciple John who of all was most like to be tender of her Joh. 19.27 Yet again they are very tender-hearted in this respect that if at any time they do any thing which grieves their Father or the Spirit by which they are sealed to the day of redemption their heart smites them and they are more angry with themselves than their Father is for they will not forgive themselves though he forgive them Though God had told David the beloved one and the weak Babes are not yet as David That his sin was forgiven yet he repents and abhors himself in dust and ashes as Joh also did Chap. 42.5 6. 4. Children are full of imitation they tread in their Fathers steps as Ascanius did in Aeneas's sequitur licet non passibus aequis they make the Father their example and to walk as they have him for an example 1 Pet. 1.14 17. Ephes 5.1 And in fine Children are very teachable the Babe is not so Teach a Child the trade of his way the Child-state is a learning state the Babes are dull of hearing 〈◊〉 5.11 2 Cor. 3.2 Joh. 16.12 Great 〈◊〉 cannot be taught to Babes Isa 28.9 〈…〉 ye Children Prov. 4.1 and câ—me near 〈◊〉 children I will teach you Psal 34.11 These are capable of strong meat for they are spiritual having received the Spirit of Adoption and the witness of that Spirit by which they bring forth all the fruits of the Spirit Gal. 5.22 26. These few things shall suffice concerning the disposition and conversation of these little Children by which we may see what Dâ—ctrine is most proper to be Preacht unto them non omnibus omnia as belonging to their state I should now come to apply the whole but that there is one Question which
call him Father and tell him Oh my dear Lord look upon me and see if this be not thy Sons Coat Though I am as carnal yet thine Apostle calls me not carnal but a Babe in Christ and I am told by them who think better of me than I dare do of my self that they do spie thine image in mine eye which makes me the more inclinable to say Father look upon me and see if there be not something of the spirit of a Son in mâ— Oâ— therefore send thy good Spirit the Comforter to witness with this spirit that I am thy Child dear God and Father do this for thy poor Babe Thus plead with God and who knows but he may be gracious to thee delight thy self in him and he will give thee thy hearts desire commit thy self and way to him and he will bring it to pass yea he shall bring forth thy righteousness as the light and thy judgement as the noon day unto victory he will not quench the smoaking Flax nor break the bruised Reed but as he hath done to them that have thus pleaded with and submitted to him so I believe he will do for thee he will revive the heart of the humble and they shall live yea it may be thou shalt within a little time hear the joyful sound of Son be of good chear thy sirs are fargiven thee thou art a pleasâ—nt Child be it unto thee as thou wilt thou shâ—lt no more strembling at the door of hope but have an abundâ—nt entrance into the Family and be placed among the Children to eat of their bread and to drink of their Wine to injoy the fruit of righteousness which is peace and assurance for ever Amen SECT 2. An Exhortation to the little Children in several particulars THE next branch of Exhortation is to them that know the Father who by the wâ—ness of the Spirit are assured that they are the Children of God I exhort you Brethren 1. That you be not wanton through this abundance of Revelation to be proud and pussed up you must expect to be set upon by Satan as Christ was when he had received the witness of the Spirit that he was the Son of God Matth. 3.16 17 with Chap. 4.1 When Paul was advanced to Paradise and inclinable thereupon to be puffed up a messenger of Satan was sent to buffet him 2 Cor. 12.7 buffettings attend this state but especially it there be puffings up therefore beware High fortunes as the world speaks are the way to high minds but high minds and mountainous Spirits are more liable to tempests and storms from Satans wind and weather than the humble Valleys they are most like to be brought down who are listed up Indeed God is very gracious in giving the witness of his Spirit and so manifesting himself as a Father before the Tempter comes before we are to enter the field and fight with the Devil in this case about our Soâ—ship that we may be the better armed and able to defend our selves yet the Devil takes and our hearts too often give him occasion to take this opportunity to tempt us Beware and take heed that you be not lifted up by this advancement 2. Now you know the Father and his everlasting Love towards you take heed you do not neglect the Son of his Love and the righteousness which is by him God expects that you honour the Son as you do the Father Joh. 5.23 for you are not justified by the Fâ—thers Grace and Love but in conjunction with and through the redemption that is by Jesus Christ Rom. 3.24 the Father indeed chose you and he blesseth you with all spiritual blessings but still 't is in Christ Jesus Ephes 1.2 5. The everlasting Consolation is from not only the Father but the Son also who hath loved you 2 Thes 2.16 be sure therefore that you do not so eye the love of the Father as to look off from the Son who is joyntly ingaged with the Father in all the transactions of their happiness When the Bather was advanced he forgat Joseph to which that seems to be an allusion Amos 6.6 so some are apt to do by Jesus Christ though 't were by him they came to all their honour if at least come they be as they pretend 3. Grieve not the holy Spirit of God whereby you are sealed to the day of redemption Ephes 4.30 If you be not kind one to another tender-hearted forgiving one another ye do not only forget God and Christ for whose sake God forgave you but you grieve the Spirit who brought you this good news for all these are connected together with Vers 30. and so is that also Vers 29. if you do not edifie one another and in your communications minister Grace to them that hear you If God should as it were call back the witness of his Spirit and leave thee to walk in darkness in what a woe-state wouldst thou be 't will in some respects be far worse with thee than 't was before when thou wert but a Babe Oh then grieve not the Spirit nor give God an occasion to put thee under a state of desertion 4. Honour your Father 't is the sin of some that they glorifie not God as God and it may be your sin not to glorifie God as a Father and as your Father Mal. 1.6 A Son honoureth his Father not only as a man or a man above him but as his Father The Father pittieth the Son that serves him and the Son should honor serve the Father that pities him Bâ— as Christ Jesus was alwaies about your Fathers business and bring forth much fruit whereby his and your Father may be glorified Fill up the conversation of Children live like Children be loving be humble be tender-hearted be teachable and imitate your Father to be perfect as your heavenly Father is perfect The more you abound in these things the more communion and joy will be your portion you will know the 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
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 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
it set forth the greatness of the Victory I now proceed to shew the signs and tokens of this Victory and so make way for the young mens triumph CHAP. X. The tokens and signs of the Victory PErhaps some will be apt to say That this is but a Romantick story a kind of Knight-Errantry 't is but for talk and discourse where are the erected Pillars and the trophies of honour that should witness the Victory where is Goliahs sword and head where are the spoiles and the booty the signs of their victory But hear ye despisers and wonder for we have not brought to you a fiction or a cunningly devised fable but words of truth and power as shall be yet further evinced And seeing we have formerly paralleled the Temptations which Christ did and these Young men also did undergo and conquer after the witness of the Spirit received we shall now parallel the signs and tokens of their respective victories When our Saviour was tempted and the Devils thrust put by and his argument defeated he wholly waves the assuming of it and shifts his ground as not able to stand upon it nor to it which is one sign of his being so far conquer'd He attempts the second time another way but with no better success and therefore sounds a parle and comes to treat which is another sign that his Forces fail'd him when he can do no good no evil this way neither he doth not only retreat but run away asham'd as one that flees in Battel as 't is said of them a Sam. 19.3 so that the field was left to Christ Jesus and thereupon the Angels came and ministred to him i.e. did him homage as to a great conqueror singing and celebrating his praise as we have cause to believe After this our Saviour went in the power of the Spirit into Galilee like a conqueror that had won the day and night go where he would as 't is remarked concerning him Luke 4.14 15. Though the Devil attempted to invalidate the witness of the Spirit yet he went in the power of the Spirit and that Testimony ever after it being not at all weakened by the encounter but went up and down teaching his Gospel and giving forth his Laws yea delivering Captives c. as it follows Vers 18. See Luk. 11.22 But it seems the Devil departed but for a season for he came again Joh. 14.30 't is true but pray observe that he never attempted with the former weapons again never disputed Christs Son-ship again but falls to down-right persecution without â—inding any thing in Christ whereof to accuse or wherefore to condemn him as the Devils own Judge even Pilate himself declares in open Court once again But here also Christ was too hard for him for though the Devil bruised his heel yet Christ brake the Devils head according to the first Promise Gen. 3.15 by dying he did destroy him that had the power of death viz. the Devil Heb. 2.14 and accordingly keeps the Keys to this day Rev. 1.18 so that the Devil was hugely out in his Politicks and was never so much defeated as now since he was a Devil for when Christ was Crucified he spoil'd principalities and powers triumphing over them Col. 2.14 15. So that now the Saints need not fear either Law Death or Devil Heb. 2.14 15.1 Cor. 15.55 57. Yet further our Saviour not only rose from the dead and so was declared to be the Son of God with a non obstante notwithstanding the Devils guard kept the Sepulchre but he ascended on high and rid in triumph through the Devils principality the Air of which he is Prince and as the Devil could not hinder him from ascending to the Father so nor his gifts from descending on men another token of his victory and triumph then then 't was that he led Captivity Captive Ephes 4.8 9. I might now draw resembling tokens of the Victory of our Young men the Armor-bearers of Christ who slay after him but I shall not stay to shew these parallels which may easily be observed by the Reader I will produce only â— me as evidences of their Victory They stand firm and fixed and lose no ground nor strength for ye are strong saith the Text and the Word of God abideth in you after this war and in the power of the Spirit and his Word of witness they as our Saviour did go about their work and imployment finishing that as he did which the Father hath given them to do and so glorifie him on earth The very Angels become ministring Spirits to them Heb. 1. ult They have their journals to shew how and where they conquer'd his broken weapons and defeated arguments they carry away as spoiles and come out of the Battel inrich'd with experiences which with their Prayers to God for them they distribute as so many gifts unto their Brethren as Paul did 2 Cor. 1.4 6. and these are no small signs of their hitherto victory no to mention the Devils flight As to what may be hereafter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which attend them from the envy of a defeated Devil these also they overcome by not loving their lives but being faithful to the death Rev. 12.11 and 2.10 none of these things move them Acts 20.23 24. for in as well as after these things they are more than conquerors Rom. 8.36 37. They are of so great and noble Souls and spirits that they accept not deliverance but expect and shall obtain a better Resurrection Heb. 11.35 And this perseverance to the end is often called overcoming in the Epistles to the Seven Churches I now go on to shew the conclusion of the whole matter viz. the issue and success of the Victory as to their after frames and Conversations CHAP. XI The result of the Victory as to their frames and Conversations BEsides what flows from their having the witness of the Spirit which is the same with that of the little Children 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