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
the Church is at Prayers the members of this body are partners in joy and sorrow if they laugh 't is together if they weep 't is together like twins in one As each member contributes to the making up and edification of the whole Ephes 4.16 So each partakers of the enjoyments or sufferings of the whole or any part And to this purpose God hath framed thus harmoniously and admirably this body made up of these members Babes little Children Young men and Fathers all of whom are necessary and assistant to the edification and perfection of the whole Structure III. A further continuation of the Praecognita things to be premised 8. ALL these ranks and states and each of them have a measure to which they are appointed and a degree wherein they are fixed The Foot is fixed to its place and measure so are the rest of the members so 't is in this body though with this difference that some who yet are Babes may be little Children and so go on from degee to degree yet there is constantly these fixed states of Babes Children c. so that they who are appointed to be but Babes go no higher and so of Children that come not to be young men and Young men that come not to be Fathers Though I cannot say this or that person is fixed to be a Babe a little Child c. and shall be no other yet I can say that the state of a Babe c. is fixed and that they who are appointed thereunto proceed no further Some die young as Jeroboams Son who run his race as soon as he could go almost The Thief on the Cross died almost in the moment or hour wherein he was new born and yet might have more grace and be of an higher degree than some that were converted before him and lived longer after it God saith in this case as to the Sea Thus far shalt thou go and no further As he appoints the times and habitations so their estates and riches to which as 't is said of their daies they cannot pass There is the measure of every part Ephes 4.16 and the measure of the Stature Vers 12. and of the gist of Christ Vers 7. of Faith Rom. 2.3 And as God hath appointed who shall be members so also what growth each of these members shall attain to for they increase with the increase of God viz. of his appointment as well as blessing and production Col. 2.19 as all Christs members were written in Gods Book so the growth of them to they are not to be all of the same stature but according to the measure that is allotted to them some live and die Babes c. 9. Every one shall have grace suitable and sufficient to his state and degree The Father for his the Young man for his and so of the rest God will seed them all with the food of their allowance or food convenient for them to allude to that of Agur Prov 30.8 A Babe shall have Babes grace Babes food and rayment Babes allowance and portion and so shall all the rest have what is suitable to and sufficient for them That which will fit and suffice one will not another but the God of all grace of all sorts and degrees will sit and furnish them all As our Fathers according to the flesh dispose of and to their Children according to their age and capacity so doth the Father of spirits his Children As to Talents Mat. 25.15 The Lord gave to every man according to his ability or faculty as Erasmus or as Dr. Hammond in his Paraphrase what was competent for that employment place office exigence of business intrusted to him and agreeable to his capacity In case of temptation he will not suffer them to be tempted above that they are able 1 Cor. 10.13 In case of duties he lays on them nothing but what is necessary to their state and condition Act. 15.28 Our Saviour would not put new Wine into old Bottles i.e. he would not put his Disciples on Fasting which was at that time a duty too hard for them Matth 9.15 17. He would not lay mens duties on Babes or Children no he hath a special tenderness for his little ones he as Jacob did his drives them gently as they can go as he doth also them that are with young and if his Lambs saint he takes them into his bosom Isa 40.11 He doth not as the Pharisees bind heavy burdens or if he do he will put to his helping hand God keeps a good Table he hath several Dishes Milk for Babes and strong meat for grown persons And in the first place he takes care that Peter seed his Lambs and then his Sheep Joh. 21. The Mother forgets not her sucking Child to be sure though she doth not neglect the rest the weak little ones shall be made much of and have the breast or the spoon often because they cannot digest much at a time that I may allude to that in Isa 28.9 10. Precept shall be upon Precept line upon line here a little and there a little God will give all their portion in due season and divide his Word aright among them they shall have suitable dividends He will give the tongue of the learned to one or other that he shall know how to speak a word in season to him that is weary Matth. 17.28 Isa 50.4 and to others also as John did to Fathers Young men and Children He will not break the bruised Reed nor quench the smoaking Flax but support that and cherish this he will not cocker the wantons but use the Rod as well as rebuke them sharply that they may be found in the Faith Still as their case and condition is such is the administration to them Our Saviour would not say more to his Disciples than they could bear Joh. 16.12 and so he hath taught his Apostles to tread in his steps when Paul found the Corinthians to be but Babes he speaks to and treats them accordingly 1 Cor. 3.1 2. And so he did the Hebrews Chap. 5. who were dull of hearing 'T is to do hurt and not good to Preach to persons otherwise than their capacities are There is a time for all things Non omnibus omnia nec omnibus horis every thing is beautiful in its season sometimes new and sometimes old things must be brought out of the treasury sometimes promises othertimes threatnings that is best which is â—test and most agreeable We must not study what we can best Preach Mark 4.33 but what the people can best bear we must not teach a Babe as we would a Child or a Young man A word fitly spoken is like Apples of God in Pictures of Silver i. e. both inviting and taking being lovely and disireable because both pleasing and profitable What ever we do to be sure God doth feed his people with food convenient for them giving every one their portion suitably which is the beauty of it
and life in them their much is little 2. They are very apt to place Religion in and to confine it to some certain duties and say 'T is good to be here as Peter did not knowing what they say They are apt to think that nothing is duty and that they must scarce do any thing else but to hear and pray if I may allude to what is said of the Pharisees Matth. 23.23 they are exact and punctual at positives but defective in morals they too much neglect the weightier things as Faith and Love c. whereas a grown Christian sees that the great part of his duty is in a faithful discharge of his particular calling in buying and selling eating and drinking and doing all he doth from the highest to the lowest duty to the glory of God The Babes are as I may say hearing and praying Christians and so are the grown Christians also but withall they are doing and practising Christians which the Babes are but a little acquainted with When Jesus Christ had cast a Devil out of a man he that had been possest prayed that he might be with him but Christ had other work for him to do Mark 5.18 19. so these Babes cry to be with him for so they call being at Sermons and Prayers little considering that they may serve him better in being elsewhere many times these things ought ye to do and not to leave the other undone say I to the Babes as Christ did to the Pharisees Constant walking with God and finishing the work he hath given us to do is the best being with him and therein properly is our communion with him to which hearing and praying is but relative as means and helps to such an end 1 Joh. 1.6 7. Oh that Babes would learn this For young beginners think they must lay almost all aside in comparison of hearing and praying as if following their callings and doing the work of their places were nothing to this but as Spira thought at the beginning that they must lay aside all and live upon providence whereas the excellency of a grown Saint is much in this that he divides his work aright and gives every one its portion in due season for then 't is beautiful and so is he in this sense alluding to 2 Tim. 2.15 approved of God a workman that needeth not to be ashamed 3. They are apt to place more in Ordinances and duties and to look for more from them than God hath placed and put in them They go to them as Rachel to Jacob Give me Children or I die but they may Answer as he did her Am I in Gods stead if God shut who can open Poor Babes if they have not what they have a mind to they take pet are sullen and discontented what should I hear pray and wait for they did look for joy but none came they went to hear the joyful sound but heard it not they went to the Lords Feast as to a sealing ordinance but found no impressions of its Seal and therefore are apt to complain why should I go any more but let me tell you this is your Babishess as that King said to the Woman who came to him for help so may Ordinances say to you how can we help if God do not help God hath not called Ordinances and duties your comforters but his holy Spirit is the comforter the partaking of the Lords Feast doth not Seal 't is the Spirits office God never intended that you should make Gods and Saviours of his Ordinances but that you should look through them and above them while you use them grown Saints do so they go to and also go from a duty and ordinance to God himself They know 't is not the man that speaks the word nor the word that man speaks but God that works They go to them as to Gods Wells and Conduit pipes which they know have no water but from the Fountain in whom all their fresh Springs are and from whom all their fruit and increase is 1 Cor. 3.6 7. Pauls planting and Apollo's watring comes to nothing if God do not give the increase by his blessing 4. Babes some of them are too prone to think that they deserve something at Gods hand by what they do being yet under the bondage of hired Servants and an Old Testament legal frame they do not so much work righteousness but they as much work for righteousness they think to pray and weep themselves into the Love of God and are as carnal men who think to be heard for their much and long speaking they are much for vows and Covenants they set tasks on themselves so many Chapters so long at Prayers c. But if they fail of their expectation then they are apt to say What profit is there if we keep his Ordinances and what gain if we draw nigh unto him and have hands laid on us and why have we afflicted our Souls c. like them in Isa 58.2 3. If they do any thing with inlargedness and as they think better than ordinary they then conclude as Leah did Gen. 30.20 God hath endowed me with a good Dowry now will he dwell with me for I have born him Six Sons and they call their duties Zebulun's i.e. dwellings If they find some enlargement in duty and bring forth such things plentifully then say they shall we have something from Heaven to day a smile or a token for good because we have prayed with sighs and tears as well as groans to day and attended upon Ordinances with longings to day now we shall be Gods darlings surely he will make much of us they being ignorant of Gods word of righteousness go about to establish their own and look for acceptance and manifestations of love from their humblings and Prayers which is to be had in by and through Christ only and so they attain it not because they seek it not by Faith but as it were by the works of the Law Rom. 9.31 32. with 10.2.3 4. Their hopes of Heaven and thoughts of Gods love do flow and ebbe are higher or lower according to the workings of their heart in their duties They rejoyce in these things as the Disciples did at the subjection of Devils more than as grown Saints do that their names are written in Heaven Luke 10.17 20. They promise themselves great matters from their performances and submission to Ordinances as if opus operatum the work done did deserve something My beloved I speak not these things to shame you but as Paul did to his Corinthian-Babes as my beloved ones to warn and instruct you 1 Cor. 4.14 and therefore to clear this a little more I intreat you to observe that when Christ had told the young man that if he would leave all and follow him he should have treasure in Heaven Matth. 19.21 almost immediately thereupon Peter said unto him Vers 27. Behold we have left all and followed thee what shall we have therefore this was
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
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
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
2. The Battel is the Lords this Goliah desies not only Israel but the living God in calling your title into question he calls the truth of God and the witness of his Spirt into question so that God is engaged with you and will plead his as well as your Cause and will be jealous for his name and for his people you fight for God and therefore God will fight for you As you may be said to help the Lord against the mighty so the Lord will help you against their might This day saith David to Goliah will the Lord deliver thee into my hand◠for the Battel it the Lords 1 Sam. 17.46 47. If the Lord be with us it matters not who be against us the gates power and policy of Hell shall not prevail no not Death it self for that Grotius understands by the gates of Hell 3. You fight under such a Captain-General Jesus Christ as never turn'd his back was never foil'd but went alwaies on conquering and to conquer Nil desperandum Christo duce auspice Christo Look to Jesus who is the leader and bringer up the Author and will be the finisher of your Faith Heb. 12.2 3. This great Commander doth not say ite but venite go and fight but follow me and 't is alwaies an huge incouragement to bear Arms and fight under the conduct of a successful General 4. You are to fight with an enemy that hath been conquered by Christ Jesus and by many of your Brethren the Devil is not so dreadful as he was before Christ died Heb. 2.14 15. The Prince of peace hath conquered the King of terrors and many of your Brethren have confuted and defeated him many times 'T is true his wiles are his worst weapons and his wit is more than his might yet 't is true his ill-will and malice is more than his wit and he hath been befool'd many a time notwithstanding all his cunning devices and put to shame for his malicious lying as in Jobs case and many others 5. You are provided with Armor of proof Armor of Gods making as well as of Gods appointing and 't is such as there is none such none like it You have the same Sword that Jesus Christ and the Young men your Brethren have conquered the Devil by and the same Shield of Faith to quench his fiery darts with this Armour is mighty through God 2 Cor. 10.3 6. God will take care for your pay you shall not war at your own charges 1 Cor. 9.7 beside the glory of overcoming you shall have a Crown of glory after you have overcome 2 Tim. 4.7 8. To him that overcometh God will give honour for they that honour him he will honor their labour shall not be in vain in the Lord 1 Cor. 15.58 7. God hath promised you success and Victory certus enim Promisit Apollo he will tread Saran under your feet shortly Rom. 16.20 He shall be cast out and you shall overcome him Rev. 12.9 10 11. Read the 41. of Isay from the eighth to the seventeenth Verse that through the comfort of that as other Scriptures also written for our consolation you may have hope and strong consolation Well then be strong in the Lord and the power of his might for by no other strength do any or can you prevail though it be said that by strength shall no man prevail yet by strength do all men prevail 't is an Orthodoxe Paradoxe By strength no man nor Devil shall or can prevail against God 1 Sam. 2.8 10. Let no man therefore provoke the Lord to jealousie for he hath no match he is stronger than all and none shall take his Saints out of his hand who ever fought against God and prospered but there is a strength of Faith and Prayer like Jacobs by which some prevail with God and they are Princes the true Israelites Hos 12.3 4. with Gen. 32.24 28. When God yields we prevail with him and when we yield not but are strong in the Lord resisting the Devil we prevail over him 'T is by no strength but by Christ strengthening us that we can do all things Phil. 4.13 'T is not by strength of wit or reason not by strength of hands or legs or strength of our Spirit and courage but by the strength of God of his Word Grace and Spirit abiding in us that we prevail 2. As to the Young men I have no more to say but to exhort them to make good what hath been said of them in all particulars Make it appear that you are strong that the Word of God abideth in you that you have overcome the evil one which will prove that God is your God and Father Rev. 21.7 and that none shall separate you from the Love of God in Christ Rom. 8. ult shew the tokens and signs of your Victory let the dispositions and conversations of Young men be apparent in your lives holding forth the Word of Life and power in the works of your lives that so you may grow up to be Fathers in Israel and gray-hair'd in righteousness which will be to you a Crown of glory as strength was your glory while you were Young men Live and thrive like them that eat digest and concoct strong meat that feed on the eternal Love of God and the Priesthood of our Lord Jesus Christ which belongs to the little Children to you and to the Fathers who all in your several measures by reason of use or habit have your senses exercised to discern between good and evil Heb. 5.14 The FOURTH CLASSIS OR FATHERS IN ISRAEL From 1 John 2.13 14. Vers 13. I write unto you Fathers because ye have known him that is from the beginning Vers 14. I have written to you Fathers because ye have known him that is from the beginning THE Fathers it seems if I may adventure to say any thing of them are usually such for Age as well as attainments the Ancients and Elders of Israel whose gray hairs are wise and found in the way and filled with the fruits of righteousness which is their Crown of Glory The Word of God dwells richly in them in all wisdom and spiritual understanding in sense experience and judgement by which they discern persons and things that differ They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual and perfect in the third and superlative degree They have gone through all the former States and Degrees having like Enoch a continual intercourse and conversation with as well as knowledge of him that is from the beginning from the first to last and by reason of this their knowledge and experimental wisdom Jam. 3.17 18. they are able to speak to all the Cases of Conscience and the various dispensations which belong to the whole Christian course they can divide the Word aright and speak words suteable and in season to all giving every one their portion They bring out of their treasures things new and old they know how to