of Repentance c. which is that the Kingdom of God the Messiah dâ—â—pensation was at hand Mark 1.15 so that Milk notes preparation doctrine and the very first dements of the beginning of the Oracks of God as the words are Heb. 5.12 the initiating Doctrine wherein saith Jac. Capellus the Jews and Christians did agree as a foundation to build upon Now what this Doctrine was is exprest under several heads chap. 6.1 2. viz. Repentance from dead works Faith towards God c. But it may be some will object here is no mention of Faith in Christ and can they be Christians in any degree though but Babes who believe not in Christ To this I answer That these Principles or Foundation Doctrines are called the Wâ—â—d or Doctrine of the beginning of Christ Vers 1. and therefore this Repentance and Faith is not without respect to Christ and when the Apostle mentions these two elsewhere he speaks of Christ as the object of Faith testifying both to the Jews and to the Greeks Repentance towards God and Faith in our Lord Jesus Christ Acts 20.21 and this the Apostle taught the Corinthians at first 1 Cor. 15.2 3. which opens the meaning of that speech of his 1 Cor. 2.2 Beside in calling this foundation Doctrine Christ must needs be taken in for other foundation can no man lay 1 Cor. 3.11 because God hath laid him and no other Acts 4.11 12. and 't is by him that we believe in God as the Apostle hath it 1 Pet. 1.21 Withall we must remember that these were but Babes and were unskilfull in the word of righteousness though not without some confused notions of it Indeed both God and Christ are the objects of Faith and though God be the ultimate object of Faith for Christs design is to bring us to God 1 Pet. 3.18 Yet Christ is the more immediate object of it but nature teaching us to look to God and revelation of grace only to look to Christ many persons especially Babes are apt to have more recourse to God than to Christ For the Faith of Babes is of no higher an elevation than theirs generally was under the Old Testament who had not such distinct notions of Christ Jesus as we under the Gospel have or ought to have he being now manifested to manage all affairs for us between the Father and us and therefore our Saviour bids his Disciples not only to believe in God but in him also Joh. 14.1 and accordingly all along afterward the Apostles in their Preaching direct men to believe in Christ Jesus and this is the excellency of knowing or the excellent knowledge of Christ Jesus to know him so as to be found in him not having our own righteousness which is of the Law which Babes too much look after but that which is by Faith in Christ Phil. 3.8.9 And this is that which the Apostle directs the Corinthians to 1 Cor. 1.30 and 3.10 11. And so the Hebrews in setting him forth to them as an High Priest after the order of Melchisedec the King of righteousness and the Lord ouâ— righteousness Hence then I conclude that their eating of Milk is the receiving and practising these Principles or Elements the beginning of the Doctrine of Christ viz. Repentance Faith c. which in the general takes in such things as these a sight and sense of sin together with sorrow for and Repentance from it as also Prayer for pardon a secret relying on the mercy of God in Christ Jesus which gives them hope An obedience to Ordinances as Baptism c. A believing of the Resurrection and of eternal Judgement But there are sealings of the Spirit joyes in the Holy Ghost c. which the Babes are not acquainted with they attain to what is necessary and but what is necessary to Salvation Heb. 6.9 They have enough to keep them out of Hell and to land them safe in Heaven but as to the well-being of a Saint viz. an assurance of the Fathers Love which the little Children have strength of Faith to overcome temptations which the young men have great wisdom from long or much experience which the Fathers have of these they know nothing They are Gods building indeed 1 Cor. 3.9 but only of the first Floor or story just laid upon the foundation yet so that they also are the Temple of God and the Spirit of God dwelleth but almost indiscernably in them 1 Cor. 3.16 they will I say have an entrance into Heaven because these things are in them but not an abundant entrance because these things do not abound in them as Peter intimates 2 Pet. 1.8 11. and all this is spoken of a state wherein they may live and die and not reach beyond it Quest Before I proceed 't is necessary to clear up one scruple that may arise from hence which is this Seeing growth of grace is necessary to prove the truth of grace how can these be said to grow if they may continue in this state all their daies Answ You may remember how I premised that none can tell but he may be built up a Story or more higher and therefore none should take up with this stint but press forward yet seeing there is such a state which is to abide so the question is of these and to it I answer first by concession that growth of grace is required of all as the evidence of its truth but then I say there are several kinds of growth and all of them are not necessary to this state as the state is such is the growth required There is a growth by addition and a growth of continuation and perseverance and going on to the end that growth is required of and is necessary to the other states but this only is necessary unto this state of Babes the others growth is by addition 2 Pet. 1.5 11. but Growth of these is by abiding in grace they but con the same lesson over and over when others take out new ones and turn over leaf Or as a Tree that grows in a continuance of bringing forth the fruit of its kind Gen. 1.11 but if a graft or scyon of a nobler fort be ingrasted on or into it then it brings forth other and better fruit So that growth in these is not a superaddition of new grace but a renewing of and abounding in their first grace This must be the growth of the Corinthians and Hebrews or else there was none at all for they were the same after a long time that they were before And therefore Paul puts the Corinthians only to prove for the present that they were in the Faith and that Christ was in them 2 Cor. 13.5 and though he put the Hebrews upon giving diligence to a full assurance chap. 6.11 yet on supposition they should not attain it he often calls upon them to hold sast and not to apostatize concluding that if they did not advance yet they might be saved by abiding in the present state though
loving his Brother And perhaps the sin unto death spoken of Chap. 5.16 19. is meant of this sin for such an one abideth in death Chap. 3.14 compare Chap. 3.7 16. with Chap. 5.16 19. and this seems to be very clear But to proceed as to the thing in hand viz that Babes Love the Brethren 't is clearly manâ—fested by this among other things that they are ready to minister to their necessities as occasion opportunity and ability gives them leave to do The Apostle boasts of his Corinthian-Babes that he knew the forwardness of their mind and boasted of their readiness to this thing 2 Cor. 9.1 2. and the Authour of the Epistle to the Hebrew-Babes tells them Chap. 6.10 that God was not unrighteous to forget their labour of Love which they had shew'd to his name in that they had ministred and did continue to minister to the Saints and upon this score he is perswaded such good things of them as accompanied and contained Salvation Vers 9. of so great an esteem is this grace of Love warranted and adjusted by ministring to the Saints And indeed 't is the great thing for which Jesus Christ saith Come ye blessed of my Father inherit the Kingdom prepared for you why Lord for I was hungry c. and you ministred to me in doing it to mine Matth. 25.34 40. This labour of Love is not in vain in the Lord. I might inlarge on this Theam but it shall suffice to have toucht it And now that Babes may behold themselves in this Glass I shall summ up their attainments and characters briefly thus They have the Foundation laid they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ they have all things necessary to the being of a Saint and such as accompany or contain Salvation though not enough to a well-being here or to have an entrance ministred to them abundantly in Heaven as other Saints have they have all constituting and essential Graces as Repentance Faith Love though not in so perfect a degree as the other Classes have they press forward after their manner in desires to grow though they cannot run the race yet they walk in the way of Gods Commandments they press after to follow the other Saints though slowly as the Poet said of Ascanius sequitur non passibus aequis and are not able to keep pace with them This is their picture the draught of their attainment the particular features and lineaments whereof are described before in their respective places to which I reser you I must now proceed to shew them their desectiveness in comparison of other Saints and wherein they are as carnal that I may provoke them to jealousie and emulation and thereby to perfection III. Of the Babes defectiveness in comparison of other Saints and wherein they are as carnal and walk as men 1. Of their defectiveness and wherein they fall short in comparison of the higher Classes of Saints THat they fall short of Fathers and Young men who are strong Saints 't is needless to take up much time or many words to declare because 't is so obviously known and easily granted by all but that they fall short of the little Children is that which I am to evince The character of little Children is that they know the Father viz. to be their Father 1 Joh. 2.13 But the Babe-child the Infant of attainment as well as daies the sucking Child that is sed only with Milk though he have a Father and a Father that provides for him yet he knows him not to be his Father The generality of the Old Testament professors were but Babes and their usual way of address to God was as the God that made Heaven and Earth the Creator and sometimes as the God of Abraham Isaac and Jacob the Promiser But seldom not above twice as a collective body addrest to God as their Father the places where they did so address are Isa 63.16 and 64.8 both which are rather Prophecies of what they should do hereafter than assertions of what they did do as some conceive And in this latter they address to him as a Father viz a maker and Soveraign as appears by calling themselves the clay and God the Potter and telling him that they were the works of his hand And to prevent an Objection that may be made from the Prodigal who did at first address to God as his Father I will go to my Father and in my Fathers house it might be in this sense of a Creator as in Dent. 32.6 beside I may say that he seems to be the representative of a returning back-slider Luk. 22.32 rather than of a Convert at the very first and though returning also is a Conversion and works much like what it doth at the very first yet it hath respect to a former relation which was not wholly cut off as was the case of returning Israel in Hâ—s 1.7 Jer. 3.1 5. where they speak of him as theirs though they had been called by him Lâ—ammi not my people and almost divorced by him which they deserved to be Sâ—or a while at the beginning of the Gospel the Disciples were but as Babes for they knew not the Father Job 14.6 11. And 〈…〉 them to pray Our Father yet 't was long ere they had learned to ask of the Father in the name of Christ Joh. 16.23 24. or to know their union with the Father and the Son and therefore our Saviour tells them so often that they should know and enjoy more at that day what day viz. when he was ascended to the Father for then 't was my Father and your Father my God and your God Joh. 20.17 And the Spirit descended from the Father the Holy Ghost not being given till Christ was glorified Job 7.39 saith Christ At that day ye shall know 〈◊〉 I am in my Father and you in me and I iâ— you which yet you know not though it be so Joh. 14.20 In that day ye shall ask me nâ—â—ing Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you Chap. 16.23 and Vers 25. The time cometh viz. that day when I shall no more speak to you in Parables but shew you plainly of the Father And again Vers 26. In that day ye shall ask in my name And accordingly after Christs Ascension and the receiving of the Holy Ghost they did usually cry Abba Father Rom. 8.15 16. Gal. 4.6 they addrest to God as the Father of our Lord Jesus Christ and God our Father as may be seen in pâ—â—ces more than too many to be quoted here they had more knowledge even assurance of their interest in the Father and the Son of communion and fellowship with the Father and the Son 1 Joh. 1.3 which for a great while they were unacquainted with This then is the conclusion which I draw from these Premises Thaâ— 1. The Babe-Saints though they have interest in and
at present are such as none but a true Saint ever had or can have the most exquisite hypocrite that ever was never attained to what thou hast viz. to be new-born and to be a Babe in Christ To which of the Saints wilt thou turn ask them one by one whether ever any that cast themselves upon the grace of God in Christ Jesus as thou dost did ever perish or that their hope was ashamed No no the hypocrites hope shall perish though he have gained a great name and repute but thine shall not though thou be but poor in Israel and one of the least of many thousands If thou canst but Seal to the workings of Faith before spoken of and I know thou canst if in Christ Jesus though but a Babe in him I then say 't is more than the exactest most studied and polisht hypocrite ever did or can attain to An hypocrite may be gilded over but thou art Gold he may be enlightened but thou art light in the Lord he may grow up as the grass but thou as a tree planted and rooted in Christ Jesus he may seem to be but thou art a Christian what ever may be counterfeited the new-birth cannot be counterfeited When the conceitedly rich Laediceans shall be found poor thou who art as Smyrna poor in thine own eyes wilt be owned for rich by God himself Rev. 2.9 Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matth. 5.3 't was the first blessing that ever Christ pronounced with his mouth that we read of and 't was spoken of such as thou art 5. What ever thou think of it yet 't is a joy to good men and Ministers as 't was to John the bridegrooms friend that thou and such as thou do hear the bridegrooms voice and 〈…〉 him Jâ—h 3.26 30. Yea our Saviour rejoyned in Spirit and thanked his Father too 〈◊〉 such things were revealed to Babes Luke 10.21 yea there is joy in Heaven at the return of the Prodigal though he were but newly come home just alive just found and no more yet behold what joy there is at his coming Luke 15. the joy is not delayed and put off till he be grown up but there 's a feast for his birth-day and joy that the man-child was born His Fathers heart leapt for joy when as yet he had not the robe not the ring put on which followed afterward Do not then reckon that small which God makes so much of 6. Thou wantest but the knowledge of thy happiness to make thee almost as happy as Angels Thou art a Son and if thou didst but know it 't were to be almost in Heaven In Christ thou dost live move and hast thy being and if thou didst but know this what a well-being wouldst thou have Paul in Gal. 4.9 speaking of Babes saies they are rather known of God than know God Indeed what God is now a doing they know not but they shall know hereafter as Christ told Peter Joh. 13 7. and when thou shalt come to know as thou art known thou wilt be filled with admirations and raptures in the mean time wait with patience yet so as 2. Remember to press forward that thou maist apprehend that for which thou art apprehended of Christ Jesus Phil. 3.12 Seeing thou art in the way keep on and mend thy pace be not sloathful saith the Apostle to the Hebrew Babes but followers of them whose conversation is in Heaven Phil. 3.17 and 20. Who through Faith and Patience inherit the promises Heb. 6.12 Grow in grace not only by adding new acts of the same and so persevering to the end but add Faith to Faith for the righteousness of God is revealed from Faith to Faith Rom. 1.17 Go on then from a Faith of address to a Faith of reliance and so on to the full assurance of Faith and Hope as the Apostle speaks to his Babes to do Heb. 6.11 Ye believe in God believe in me also saith our Saviour to his Jâ—h 14 1. If thou wilt grow in grace it must be by growing in the knowledge of our Lord and Saviour Jesus Christ as Peter tells his new-born Bâ—bes 2 Pet. 3.18 't is by being skillful in the Word of righteousness and having thy senses exercised to discern between not only good and evil but good and better Pitch on Christ more immediately and perfectly and not only through the intervention and mediation of thine own graces let not his attendants be so much in thine eye as the King of Glory himself in thy graces thou maist see something of him by reflection but in him thou wilt see perfect beauty righteousness and strength Till thou come to this or if thou shouldst never come to it know for thy comfort that 't is no small thing to be known of God and accepted of him God expresseth the priviledges of the old Israel by this You have I known above all people Gods knowledge is not like ours we know this and that man and he is little the better for it it makes no alteration in him but Gods knowledge is operative and efficacious 't was Gods consolation that though he could not know the way of God yet God knew the way that he took and when God had throughly tryed him he should come out like Gold see Job 23.9 10. This world is thy Furnace and Purgatory and though thou know not what God is a doing yet he knows that he is now purifying thee from thy dross that thou maist be the pure and fine Gold Yea though thou lie down in the dust of the grave in this state yet he will raise thee up in glory and when thou awakest thou shalt be filled with his Image If in the mean time thou know not what to do let thine eyes be to him who is never at a loss nor out of his way but is still carrying on his work to perfection though it be in the dark to thee III. Of their submission to Baptism c. THE two next things of the six which follow are to shew not only the Doctrine which was taught to Babes but also their submission thereunto and are proofs before men of their conversion As to the things themselves Baptismes and laying on of hands there is some difference if not Controversie among Interpreters Of the Doctrine of Baptism gr Baptismes some say this That it refers to the several washings used by the Jews one of which was with reference to the admission of Proselytes to which Baptism succeeded others that it refers to both the outward and inward Baptism that of water and this of the Spirit Of the Doctrine of laying on of hands some say that it refers to confirmation others to absolution others to ordination c. It seems to be the practice of Christs Apostles after they had Baptized persons sooner or later to lay hands on them by which gifts were conferred Acts 8.17 and 19.4 6. with many other places Now whether the Doctrine of
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 and gratitude than custom or constraint Many carnal ones come as the people cometh company custom and the Bell more than Conscience tolls them to Ordinances and too often Babes in Christ are in this as carnal that sometimes they do not so properly come as are driven and forced to Ordinances and duties There is a thing called Conscience which when 't is awakened keeps a great deal of do and when men are convinced of sin they will do almost any thing for case and quiets sake and when they have been used to hear and pray and have found some relief by it they are under a kind of bondage and dare not omit it though perhaps it be not a season for fear Conscience should flie in their face they are afraid 't will chide and whip them and therefore to prevent this they will to hear and pray c. Yea but if thou wilt do any thing well do it from a better nature from ingenuity and a child-like spirit as one sensible what
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
but to bring forth and then to bring up and wilt not thou who art the same to day as yesterday be merciful as thou art wont to them that love thy name which Lord my dear Lord thou knowest I do Urge it yet again that thou comest not to say as many Who will shew us any good for Corn and Wine and Oyl but for the light of his countenance and his loving kindness which is to thee better than life If yet he answer not go on and confess that thou art unworthy of so great a favour then the Father kist the Prodigal yet that thou prayest him to remember that all others were so and if he please to do for thee as he hath for some others that thou wilt give him as they do the glory of his grace and say 'T is not my merit no desert of mine 'T is only thy pure Love hath made me thine Though it be a favour too great for thee to beg yet not for him to give who is the God of all grace and hath promised That if we confess our sin he is just and faithful to forgive us our sin They speed best who confess their unworthiness and ill deserving as the Prodigal and others did If yet he smile not upon thee tell him that 't is really a great grief of heart to thee to seâ—at what a poor low and inconsiderable a rate thou livest and how at most unserviceable thou art to his glory and that thou wouldst gladly do him better service that thou hast heard of what an ingenuous and dutiful dispesition and how fruitful the little Children are and that upon this very account thou longest to be one of the number yea though thou shouldest not be acquainted with the joyes and raptures that they are Tell him that thou comest not meerly to have more pleasure for thy self but to please him more yea that thou maist walk worthy of him to all well-pleasing Tell him that the Lord Jesus said He had more of the Fathers heart-love to display which should be done by the Spirit and that he should enable them to bear these discoveries who afore-time could not do it and that if he please he can advance and prefer thee to this honour also Oh Lord strengthen me and perfect that which concerns thy Servant If yet he make not himself known tell him farther That Jâ—sus Christ promised that whatever of this nature and concern thou among others should ask in his name that it should be done and pray him to remember his own Son and Promise surely he will be as good as his Word who is faithful and cannot deny himself Is there not a much more put on the heavenly Father the Father of Spirits as to giving good things yea his holy Spirit to them that ask it Add hereunto that thou art sick of Love and so sick that if he do not shine on thee 't will cost thee thy life and will he see thee die in a love fit He whom thou lovest is sick and he who loves thee is sick are the two obliging arguments and though thou canst not say the former yet thou canst the latter and therefore pray him who is Love to have compassion on thee in this thy sickness seeing Love hath made thee so The Spouse had no sooner pleaded this but he embraced her his left hand was under her head and his right hand over her heart she was embosomed between the arms of Love Cant. 2.5.6 Oh dear Lord let it be so with me If yet he seem not to regard thee tell him then that if he persist in denying thee it may prove a great temptation and snare to thee to turn aside to the flocks of his companions Ah Lord Satan and Flesh and Blood have often blurted out such things as these Why wilt thou wait on one who cares not for thee nor will provide thee bread no nor give thee a good word or look but this O Lord goes to my heart as a sword that they should say Where is thy God! Oh Lead me not into temptation but give me one kiss at least that I may tell Satan from experience 't is good oh how good ' t is to draw near to and to wait on God and that I seek not his face in vain Go on and tell him that thou art resolved thou wilt never give him over but wilt cleave to him with full purpose of heart that he shall have an importunate Suiter of thee and that thou wilt give him no rest but wilt continually pursue him and beg others also to do as much for thee till he establish thee a praise in the earth by saying Is he not my dear Son a pleasant Child I will surely have mercy upon him saith the Lord. Tell him though he lame thee as he did Jacob yet thou wilt not let him go till he bless thee and give thee a new name yea though he call thee Dog and beat thee with frowns and hard expressions yet that thou wilt love him and lie at his feet for all that If he begin to speak though it be against thee as he did to Ephraim and the woman of Canaâ—n yet take hold of what he saies and plead it for 't will be to thine advantage at last as 't was to theirs If he tell thee that thou art not yet in a capacity answer him humbly that never any was till he was pleased to make them so and that thou comest to pray him that he will capacitate and make thee meet If he tell thee thou wilt be wanton and abuse it by being pussed up c. tell him that he can prevent it by his grace 't is true thy heart alas is deceitful but thou dost not intend any such thing but dost hope that if he will give thee this Pearl it shall not be cast to a Swine that will trample upon it nor to a Dog that will turn again and rend it and dost also pray him that thou maist never receive this grace and favour in vain or turn it into wantonness or sit because his grace abounds If he tell thee the time is not yet come reply to him that thou wilt wait his pleasure and not awake him till he please but wait all thy daies if at last this change may come oh that this happy change may come Conclude by telling him that if thou have been bold 't is in the name of the great High-Priest who sits at his own right hand and is toucht with the feeling of thy infirmities by whom thou hast been emboldened to come with thy Petitions and present them to the throne of his Grace that thou mightest obtain this mercy and grace for thy opportune and seasonable relief and therefore though thou canst not call him thy Father yet thou canst call upon him as the Father of Jesus Christ who heareth him alwaies Yea at an adventure speak to him and call though thou canst not cry aloud and confidently yet