that for any thing that is sold in the Shambles and good for food is lawful to be eaten without a dispute 1 Cor. 9. 27 33. so the Disciples till Christs Ascention were full of pitiful questions who shall be greatest Matth. 18.1 what shall this man do Joh. 21.21 Wilt thou at this time restore the Kingdom to Israel Acts 1.6 Alas what a poor low way of questioning is this indeed to ask What shall I do to be saved what is the Will of God concerning me in my place and relation how shall I attain to a more perfect state such things are considerable and worth the asking but to be taken up about little and low things is to be as Babes and as carnal more nice than wise 7. These Babes live much more by Tradition and the example of men than by rule or reason They are as to their Faith a kind of implicite believers and believe as the Church or such and such a great wise and learned Doctor believes and their practice is a kind of imitation of some men in such and such things This made Paul speak to his Corinthians to follow him but as he followed Christ if you will follow and have an example of me look on me only as in and walking in the steps of Christ Jesus 1 Cor. 11.1 3. I fear that to this day many persons take into such a track because such and such men whom they affect do so more than for any conviction that is upon them or any account they can give that it is the way of God But remember Non quâ—itur sed quâ cundum est we should not walk by what is done but by what ought to be done Matth. 19.1 9. 8. They are as carnal in having more zeal than knowledge to manage it of the Jews the Apostle speaks thus Rom. 10.2 3. and in like manner doth he speak of the Galatian-Babes and upon the like occasion Gal. 4.16 21. and Chap. 3.1 5. They no sooner get a notion by the end but they are all of a flame they like tinder take fire presently and suffer zeal though without discretion to eat them up Paul himself while carnal was a most zealous man but 't was in the daies of his ignorance Zeal like fire is a good Servent indeed but 't is a bad Master it need be well watch'd When the Disciples in their zeal would have called for fire from Heaven 't was from their unacquaintedness with their own spirit And 't was in such a fit that Peter drew his Sword But this is not the way of Christ whose Kingdom is not of this world and therefore will not that his servants fight Matth. 26.51 with Joh. 18.10 and 36. 't is like carnal men to think we do God good service by killing them that do not deserve it as being not of our way Joh. 16.2 and usually this zeal of such men shews it self most in the presence of their leaders and dies in their absence Gal. 4.18 2 Chron. 24.2 I will not undertake to tell who are and how many such Babes there are in our daies but I am afraid there are too many 9. Babes are as carnal in this that they can hardly bear a reproof or an Exhortation carnal men and Babes that are as carnal look on reproofs as reproaches and cannot bear them They are not without heart risings and grudgeings against them that reprove them the Corinthians were nettled at Paul's dealing roundly with and rebuking them sharply that they might be found in the Faith they could hardly bear with him but almost called him fool for his kindness and love 2 Cor. 11.1 and 12.11 15. the Author of the Epistile to the Hebrew-Babes is fain to entreat them to suffer a word of Exhortation Heb. 13.22 I beseech you Brethren suffer the word of exhortation for I have written a Letter to you in few words Though one speak but a little but a few words they think them too many if they like not what is said though perhaps it concerns none so much as themselves Eli's carnal Sons could not bear reproof from their Father nor can Babes as carnal bear any though from a Father And beside this they are loth to suffer for Religion but will rather comply and conform with to the rudiments of this world as the Hebrews with Jewish and the Corinthians with Gentile Rites rather than suffer persâ—cution 'T is true the Hebrews after they were illuminated indured a great fight of affliction at first Heb. 10.32 but they had weak hands and feeble knees and began to faint and be weary which occasioned that quickening exhortation Chap. 12. which he intreats them to suffer Chap. 13.22 The Disciples themselves were scattered and fled at the smiting of the Shepherd so tedious a thing is suffering to them that are but Babes and as carnal If thou saint in the day of affliction thy strength is small Prov. 24.10 10. To name no more some of them are apt to measure Gods heart by his hand as carnal men do love and hatred by the things before them which is a false rule If Gods hand be open to and fill them with his blessings then all is well but if his hand be shut up from or laid upon them then like Sion of old God hath forsaken them this is their infirmity for the best of this world is not good enough to be a Love token nor the worst of it bad enough to be a token of hatred If God slay their Son or take away what they love they draw sad conclusions as if God had no respect for them so it seems the Corinthians were apt to do when God afflicted them and therefore the Apostle tells them 1 Cor. 11.32 when we are Judged though for this cause Vers 30. yet we are chastened of the Lord that we may not be condemned with the world And so the Hebrew-Babes were heartned by the like consideration that they might not measure Gods heart by his hand nor his promises and love by his providential dispensations but that he dealt with them as Sons Heb. 12.5 13. These seeing I have promised to name no more are the things too many wherein the Babes are as carnal and so as no other degree of Saints are at least in such a degree as they are These are naughty things and unbecoming because carnal and therefore Paul threatens the Corinthians with a Rod if they mend not their manners which were corrupted the more by the evil words of an Epicurean sort of men crept in among them 1 Cor. 15. Twice if not thrice the Apostle speaks to them of these things as such whereof they might well be ashamed 1 Cor. 4.14 and 6.5 and 15.34 and shakes the Rod over them again and again that they might fear to be carnal any more 1 Cor. 4.18 21. 2 Cor. 1.23 and 10.9 11. and 12.20 21. and 13.10 And now I have finished what I designed and promised as to the doctrinal part
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
a Babish expression as if they had deserved some great matter pray what was this all he talks of 't was a great all indeed a poor little Fisher Boat and an old Net c. and was not this worthy to be ushered in with a behold and concluded with a what shall we have therefore Alas poor Babes they thought themselves very profitable servants as our Saviour intimates to them Luke 17.7 c. to what purpose doth Christ tell them this story but to let them know that he owes them no thanks that they are servants to whom he is not beholden for they had done but what was and not all that was their duty to do and therefore makes the Application vers 10. so likewise ye when ye have done all things commanded ye to do say sit down and write at the end of your accounts we are unprofitable Servants Thus he reproved them for expecting a reward as due Christ will reward them not as debt but by the gift of grace Take now a grown Saint and he looks upon his all to be so little and his best so bad that he knows himself in debt to God and not God in debt to him he gives God but his own what he first received and which is still Gods due and never thinks that he merits by paying his debts and doing what is his duty to do When such an one hath done any thing for God he is so far from demanding a reward of debt that he looks for it only as a gift as Paul did 2 Tim. 4.7 8. and doth not attribute the reward only to gift and grace but all the duty and work which he hath done and thanks God for it too 1 Cor. 15.10 he looks on himself as needing Christ Jesus for his acceptance not only after his ill doing but after his well doing and would not be found in any righteousness but that which is by Faith for all the world Phil. 3.9 when he hath done all his duty he looks upon himself as an unprofitable servant as well as he doth when he falls short of doing all his duty or as if he had not done any thing at all as they Matth. 25.37 5. They too often value Ordinances according to the dispenser and administrater of them Some of the Corinthian Babes gloried that they were Baptized by Paul others that it was by Apollo others that 't was by Cepbas 1 Cor. 1.12 16. So as to Preaching they are apt to confine God to such a man or such a sort of men and like the same truth better if one man deliver it than if another and had rather receive the Sacrament as 't is called from such a man than from such a man thus Babishly partial are these poor Babes 'T is true indeed God may make one mans Ministry more useful than anothers and that doth much indear the man and his Ministry to such persons as have sate under it and felt it but when people are divided by this and pussed up for one against another 't is then as carnal as I shall shew hereafter and the Apostle chides them for it as for a Babish trick 1 Cor. 3.4 and 1 Cor. 4.6 When men are not taken with the Ordinance as Gods but as mans 't is Babish as 't is noble indeed to receive the Word not as man 's but Gods 1 Thes 2.13 to overvalue one and undervalue another or to value the Word of God for the mans sake is a foolish and Babish thing Take a grown spiritual Christian and so he be built up in the holy Faith and taught the way of God more perfectly teach him Paul or teach him Apollo or Cephas 't is all one to him yea though it be Aquila and Priscilla Acts 18.24 26. Babes cannot say so they must hear their Paul Apollo Cephas or no body so if they be to joyn in Prayer they are dull and dead if such or such an one do not pray and be their mouth to God whereas an intelligent Saint it may be finds more much more of Gods Spirit breathing in one that these Babes cannot have the patience to hear Many more such things are with you poor Babes but as yet I spare you 6. These Babes are sometimes sensible of their weakness and inability as to outward performances but are not so much observant and sensible of their inward defects as secret pride and confidence in what they seem to do well at any time they say as the Disciples Why could not we cast him out Matth. 17.19 they were aware that there was a defect of power for they attempted to do it but could not yet when at other times the Devils were subject to them there was a spice and tang of pride attended their rejoycing at it Luke 10.17.21 and though Christ thanked his Father for what they had received yet he calls them Babes Vers 21. this word us the Devils are subject to us seems to take away a share from Christ though they say through thy name And you shall find that after they had received the Spirit and were grown to a more spiritual condition that they wholly lay the us aside and give all the glory to God in Christ Acts 3.12 13. why gaze ye on as if we by our power c. God hath glorified his Son Jesus Now you see the us is laid aside and they do not run shares with Christ as they did before So 't is with Babes as to ordinances and duties they find a weakness they cannot do what they endeavour to do to will is present but to do they have not power this they are aware of but now when they meet with any power and stirrings and inlargements they are apt to be lifted up and if not to rest â—n them yet to divide the glory between God and themselves till they grow up and then they say Not I but Christ liveth not I but the grace of God and not to us not to us but to thy name be all the glory But I pass from hence to speak a little to these Babes by way of Application THese things being so which you cannot well deny poor Babes let me bespeak you and exhort you 1. To Consider not only what you ought to do but how you ought to do it not only the matter but the manner of all duties and to measure your obedience more by the quality than the quantity the weight than number of it together with what ends you have in it 't is not the bigness or juiciness of the fruit but the relish that gives the commendation and that is the end you have in doing your duties If thy obedience have not a good relish ad gustum Dei if it do not taste well though thy duties be never so many and well coloured and full of enlarged affections they are not acceptable to God nor a sweet smelling savour to him The usual question that Babes make is about the what of duty what shall we do
obligations lie upon thee not to sin and to be dutiful though there were no threatnings nor terrors that attended the omission of good nor commission of evil 6. Go on to attend upon and address to God in the way of his Ordinances and your Duties though you should not meet with all that incouragement which you look and long for commit your selves to God in all waies of well-doing though you have not such joyes and ravishments as some have and you desire Do not serve God meerly for incomes and Revenues be more generous and noble and think it a great honour that thou canst serve him and do thy duty 'T is true God hath made all our duties priviledges and in as well as after keeping his Commands there is great reward his service is not only a means but a part of our happiness yet we serve him best when we do our duty more as duty which refers to God than as priviledge which refers to us and a generous soul will serve God and thank him that it may and more that it can though it have not a penny for its pains and labour though it should bear the burden and heat of the day 'T is not an ingenuous child that will not be obedient longer than it is allured and bribed by fine things 'T is a greater honour to us that we serve God than 't is to him that we do serve him as 't was â—o Solomon's servants more an honour that they waited on him than 't was to him to be waited on by them Blessed are thy Servants said the Queen of Sheba 'T is a blessing to be dutiful beside the blessing that is to come after we have been dutiful Take you care for duty and God will take care for your comfort Only mark that only let your conversation be as becometh the Gospel take care for nothing but that Phil. 1.27 't is said of Christ Isa 49.3 4 5. Thou art my Servant O Israel by whom I will be glorified Now though he laboured in vain as to the Jews in great part yet his judgement work and reward was with the Lord as the Apostles also were a sweet favour unto God though some perished 2 Cor. 2.15 Comfort thy self with this if thou receive no other comfort that thou art doing thy duty the work that God hath given thee to do Thou hast been often at Ordinances and duties and thou hast said Oh that I might see God as well as seek him and yet he hath not lifted up the light of his courtenance upon thee well yet be glad that he hath kept thee in way of duty thou hast need of more patience yet it may be that after thou hast done the Will of God thou maist enjoy the Promise However do thou go on to serve him and make it appear that thou doâ—â— it not out of constraint or for lucres sake but of a ready and generous mind to allude to that 1 Pet. 5.2 and if thou find any duty too hard for thee pray as the Disciples did when Christ bid them forgive seven times a hard duty Lord increase my Faith Luk. 17.9 much and great Faith will help thee to do much and great work 7. And lastly look to Jesus Christ and rowl thy self on him notwithstanding thou do all things well We need not only a Christ for the doing of duty without whom we can do nothing Joh. 15.5 and through whom we can do all things Phil. 4.13 But we need a Christ for the acceptance of what we do even our fruits of righteousness are not acceptable but by him in whom we are accepted our most spiritual sacrifices must be offered on this Altar and by it santified 1 Pet. 2.5 Rev. 8.3 We need a Christ not only to bring us to God at first but alwaies and for ever As our sin is pardoned so our duties are accepted for Christ his sake Christ is all and in all Do all thou canst as if there were no Christ and after that relie on Christ as if thou hadst done nothing as well as thou didst or shouldst at first when thou hadst done nothing In him and with whom and what 's in him is God well pleased The second Use is for consolation to these Babes â—â—â—ough I have in this part shew'd your lowness and weakness yet I have a word two or three of Consolation for you As 1. God will separate the precious from the vile the Gold from the dross he will pick out the best and make much of it though it be but little and for what thou judgest thy self thou shalt not be judged of the Lord as the Apostle tells his Babes in 1 Cor. 11.31 in relation to their odd and ill way of attending upon that great Ordinance of the Lords Feast or Supper as we tender it He will put thy tears into his Bottle he will remember thy thinking on his name when others said It is in vain to serve God and what profit is there that we have kept his Ordinances Mal. 3.14 18. Thou hast toil'd all day and caught nothing yet at his command thou hast cast in thy Net again and hast caught a great draught but some are good and some are bad why though it be so yet God will separate the good from the bad he will gather the good into his Vessels and cast the bad away that I may allude to the story of Peter's Fishing joyned with what is said Matth. 13.47 48. In the story of Sarah Gen. 18.12 15. what grace could you find there and yet God doth and 't is recorded 1 Pet. 3.6 that Sarah called her Husband Lord which she did at that time when the Angel chid her both for unbelief and telling a lye too When the Disciples failed of their duty and promise to Christ he yet picks out this that their spirit was willing Matth. 26.41 He takes it ill that they did not watch yet takes it well that 't was in their heart and they were willing to watch and though they had often miscarried yet our Saviour puts a better interpretation upon them than they or any body else could and tells his Father They have kept thy Word Joh. 17.6 When David prayed God to hear his voice Psal 130.2 he brings in that which at first view seems to be a strange Argument Vers 3. If thou shouldst mark iniquities who shall stand he tells God of his iniquities which might stand as a cloud between God and him But 't is an excellent way to confess our sins when we make our Prayer and then they shall not hinder good things from us because God will not mark them when we do for Vers 4. there is forgiveness with him that he may be feared and for this reason and in this way he doth Vers 7. exhort Israel also to hope in God for with him is mercy yea plenty of it And so he sayes Psal 103.8 and infers from thence that God will not alwaies chide Vers 9. Yea
of this Subject having shewn 1. That there is such a Form or state of Saints as Babes are inferiour to them called by St. John little Children 2. What their attainments and characters are And 3. wherein they are delective and short of all other Saints and as carnal but a degree above carnal men being new-born 't is true but as yet not washed clean from their bloods no not comparatively as other Saints are I now proceed to the last thing IV. The Use of the whole 1. By way of Examination and self-Catechizing whether We are 1. Babes or not We are 2. But Babes 2. By way of Exhortation to all sorts As 1. To them without As 2. To them within 1. BY way of Examination that we may Catechise our selves and learn to know 1. Whether we are Babes or no whether new-born or not and this we have great reason to do because not only our hearts are deceitful and may abuse us by making us think otherwise of our selves than we are and therefore 't is foolish to trust our hearts Prov. 28.26 But because many have been actually cozened as the foolish Virgins c. many have thought themselves rich who have been poor and others have thought themselves poor who have been rich Prov. 13.7 of which former the Angel of Laodicea is an instance Rev. 3.17 and of the latter the Angel of Smyrna Rev. 2.9 that therefore we may pass a right judgement on let us examine our selves In relation hereunto 't is but necessary that I premise some things about Conversion for the preventing of Objections the removing of offences and so for the clearing of the way which leads us to know whether we are new-born converted or not As 1. That the new-birth is a mysterie conversion is a secret thing a work that begins within out of sight it puzzled Nicodemus a Master a Rabby in Israel to think what kind of thing regeneration should be Joh. 3.3 13. Though there be motions and visible turnings as in the wheels of a Watch yet the spring is within and hidden How the Child is fashioned in the Womb is a great mysterie but the formings of the new-birth is a greater for 't is a work wholly and altogether of God making and 't is curiously wrought in the secâ—â—t places of the heart 'T is a being renewed in the spirit of the mind which is the prime and proper seat of it Ephes 4.23 Now the work being so inward secret and hidden 't is hard to trace Gods footsteps and to search mans heart all the waies of God are unsearchable enough but especially these in the great deep as mans heart is called The way of a Serpent on a Rock the way of a Ship in the Sea and of a Bird in the Air cannot be found out much less can this way of God unless he reveal it by his Spirit which works it 1 Cor. 2.10 12. Though the outside of the new-man which is created in righteousness and true holiness may be discerned yet the inwards of it are like the white name which none knows but he I and perhaps not every he that hath it There are but few can give an 〈◊〉 and full relation and story of this thing 't is so secret that many things pass by undiscerned as who knows the errours so who knows the true workings of his heart 't is the hidden man of the heart and the heart is hidden from the man If men understand but little of earthly things which are their element and whereof they profess themselves masters how much less do they know such a spiritual and heavenly thing as this as our Saviour told Nicodemus Joh. 3.7 12. experience is the best School-Mistriss in this case of which I shall speak anon 2. I premise this that God takes various occasions to convert men and useth various means to bring about this work which I mention because some are apt to think they are not converted if it be not done in the same way as it hath with others The first and most usual is the Preaching of the Gospel for Faith cometh by hearing one way or other Rom. 10.14 17. Sometimes God takes occasion from reading to send a Preacher as to the Eunuch Acts 8.27 c. and which way soever the Word attend upon us to save us let us attend upon the saving Word give thy self to Reading and to Hearing and who knows but God may give thee Faith whilst thou art Reading or Hearing if he have not done it for thee that way already Sometime God takes occasion to do it at a conference or a discourse as it was at that between Christ and the woman of Samaria Joh. 4. Sometime God doth make use of an affiction and a low-brought condition as he did to convert the Prodigal and David found this of use for a reconversion Psal 119.67 and 71. Sometime he takes an occasion from some mercy he hath shewn and deliverance which he hath wrought for a person and so obliged and led him to Repentance by his goodness such a thing was the occasion of the blind mans conversion Joh. 9. and of one of the Lepers and perhaps of the Jaylor Sometime God takes occasion by a dream to do it Job 33.14 30. Sometime from a mans curiosity as he did Zacheus Luk. 19. and many that have gone to see and be seen or to hear words as a lovely Song as Austine did Ambrose have been met with and have felt a work When they went to hear Paul for Novelty Acts 17.19 yet then some believed Vers 34. Yea sometime he stays till men be in a full careere of sinning and then meets with them as he did with Saul Acts 9. but such cases are not ordinary Sometime God makes use of the good conversation of others when men will not hear the good Word of God yet the good works though of women may tend to and be made use of for their conversion 1 Pet. 3.1 2. Oh that there were more such Preachers and Preaching for then perhaps there would be more conversion Sometime God makes use of the patient sufferings of his Saints as he did that of Christ to convince one and another at the time of his passion Mat. 27.54 Luk. 23.39 43. and in after Ages God blest it so much that it became a Proverbial speech Sanguis martyrum semen Ecclesiae the blood of innocent and patient Martyrs became the seed of the Church We must not limit the holy one of Israel for though he tie us to means he hath not tied himself but haply works on many so indiscernably that they scarce know what was the occasion taken or means used to do it he waits to be gracious for he is a God of Judgement he acts judiciously and takes what occasions and means he pleaseth he best knows what will best take If the work be done it should not be a matter of doubt to us which way it be done or by what means yet seeing the
Fathers Young-men and Little Children I say what ever is written to them in common as Chap. 2.1 and 12. and 28. Chap. 3.7 and 18. Chap. 5.21 doth more or less concern each of them the highest as well as lowest 2. In that he writes to Fathers that the Fathers are not past teaching though they be the highest Form ' The best may be yet better Fathers may be more so than they are they that have attained to most may attain to more the most perfect may be more perfect Phil. 3.12 15. And 3. in that he used several and various arguments to ingage and provoke all to the same things we may observe that the most likely way to prevail with persons whom we speak or write to is to use such reasons and arguments as are most proper and peculiar to them As I write to you Fathers to this and that purpose because ye have known him that is from the beginning I write to you Young-men because ye have overcome the wicked one I write unto you little Children because ye have known the Father And now to come nearer to our purpose There are in this Text three sorts of Saints denominated from and characterized by their several and special attainments and excellencies and though many other things are wrapt up and included in and under them yet these which are named are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apex the Culmen the Top the Crown and chief excellency of each of them This is the Fathers that they are persons of great much and long experience and wisdom having known him that is from and having known him from the first or beginning This is Young-mens excellency that they are persons of strength and valour having overcome the wicked one This is the excellency of the Little Children that they are persons assured of Gods Love having known him as their Father And so this state of little Children is we see a middle state between Babes whom they excel and Young-men to whose excellency they have not yet attained much less to that of Fathers In the Words you may take notice 1. Of the subject spoken of viz. Little-Children 2. Of that which is predicated and said of them viz. that they have known the Father 3. The time of their having had this knowledge implyed viz. you have lately known the Father 't is not long since that you were new-born and were but Babes For though every new-born one be in the general acceptation a Child of God yet he is not a Child â—s to dâ—gree but a Babe till he know the Father and this some attain to later and some sooner as the Father is pleased to make himself known unto them The whole of what I intend to speak to I shall reduce to these 5. Heads 1. To shew what their proper attainment is which is in knowing the Father 2. How they come to this attainment to know the Father 3. What the result of this attainment is as to their injoyments and priviledges 4. What is the frame of the heart and soul as also the manner of the conversation of these Little Children 5. After all these I shall make some Application and so Conclude as to this Classis CHAP. I. Of their Attainment or their knowledge of the Father in two Sections SECT 1. TO know the Father is sometime no more than to know or to have the knowledge of God For as Christ Jesus is known by the name of Lord so God by the name of Father 1 Cor. 8.5 6. and this name Father is in the general no more than Creator Isa 64.8 Now many have not this knowledge of God 1 Cor. 15.34 Joh. 8.19 and 8.54 55. Joh. 16.2 3. There are irreligious and wicked not knowing the Lord as 't is said of Eli's Sons 1 Sam. 2.12 nor do they know that Jesus Christ was sent of God But this knowledge the Babes in Christ have they know the Lord much more do the little Children yet this is not all there is more meant than this Bâ—side to know the Father is not only to know that God is a Father that he hath such a name and attribute God is often called the Fâ—her in Scripture The Father of our Lord Jesus Christ Ephes 3.14 and in many other places The Father of our Faith Matth. 23.9 The Father of mercies 2 Cor. 1.3 The Father of Glory Ephes 1.17 The Father of Spirits Heb. 12.9 The Father of Lights Jam. 1.17 Yet this is not all there is more meant than so And therefore Yet again to know the Father is not meerly to know him to be the Father of all Saints in general He is the Father of whom the whole Family in Heaven and Earth is named Ephes 3.14 15. There is one God and Father of all who is above all and through all and in all Ephes 4.6 And 't is for this cause that Jesus Christ the first-born among many Brethren Rom. 8.29 is not ashamed to call them Brethren Heb. 2.10 11. They are all born and begotten of God and therefore bear not only his Name but his Image you may spy the Fathers Image in the Babe his eye yet this knowledge of the Father is not all Moreover to know the Father is to be taught of God or to have the unction from the holy one whereby they are taught and know all the things which concern their Salvation as 1 Joh. 2.20 21. and 27. which it spoken of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little Children of whom he began to speak Vers 18. which is the Word used in our Text Vers 13. yet this is not all intended for to be taught of God is contained in the Coverant in relation to all the seed Babes as well as others Heb. 8.11 And this is all one with the drawing of the Father Joh. 6.44 45. which Babes partake of This knowing of the Father spoken of these little Children must therefore signifie some more signal Emphatical more excellent and transcendent way of knowing the Father beyond what is attained by any below them in the School of Christ which is called the excellency of knowledge Phil. 3. and whereof I come now to speak more distinctly SECT 2. TO know the Father according to the scope and intendment of the Text in relation to the Little Children is to know him by way of interest and experience 1. By way of interest as their Father to know themselves to be his Children and so it notes a state of assurance 'T is a reciprocal knowledge in a relative notion like that of the Spouse I am my beloveds and he is mine to be able to say as Thomas My Lord and my God Though every Child of God as Babes cannot say My Father yet every of the Little Children can say My Father and not only Abba Father but My Father according to Jer. 3.19 I will put thee among the Children and thou shalt call me My Father Our Saviour promised his Babe-Disciples that when the Spirit was
poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him 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
Vers 16. with Heb. 1.5 Wherefore come cut from among them and be ye separate saith the Lord touch not the unclean thing and I will receive you viz. into my favour embraces and bosom and I will be a Father to you and you shall be my Sons and Daughters and you shall be treated accordingly For this reason was Christ himself anointed with the oyl of gladness above his fellows Heb. 1.9 and as any of his are conformable to him in the separation which love of righteousness and hatred of iniquity makes the more are they like to be anointed with the oyl of gladness above their fellows 5. God usually gives out manifestations and assurances of love to such of his as are about to do and suffer great things for him and this he gives them as a preparation thereunto Christ Jesus had the voice from Heaven a little before he entred upon his ministry The Apostles had the Spirit sent to prepare them for doing greater things than they had done in Christs time And the reason that Paul had so early an assurance of his election and being dearly beloved of God was because he was presently to go about great undertakings and to undergo great sufferings Acts 9.15 16. so that he in a very little time in a few daies past from the Babe-state to that of a little Child and from thence into that of a Young-man Saint which few so suddenly do but on such an occasion as this Thus have I discovered some of them I cannot say all for there is no confining nor limiting of God to whom he is pleased to make himself known as a Father to call them out of the Form of Babes and to place them in the second higher Form that of Children and to give them assurance of his love that they may say unto him Thou art our Father Though I cannot say for whom of us God will do this yet according to these presidents 't is more than probable that if we be found among this number we shall in due and it may be in a little time know the Father But I must proceed to shew something more largely how he is thus made known by the witness of his Spirit CHAP. II. Continued and inlarged Shewing how they come to know the Father by the witness of the Spirit in five Sections SECT I. AT the beginning of this Chapter I began to shew how they came to know the Father or which is equivalent and all one that they are the Children of God and dearly beloved of him and that was by not barely the working of the Spirit in them but after and over and above that by the Spirit witnessing to them clearing up that work to be of God which is wrought in their own hearts and spirits Rom. 8.18 Here are two witnesses and both Spirits that out of the mouth of two knowing witnesses this thing may be establisht our spirit affirms and the Spirit of God confirms Our spirit knows what acts and workings are wrought in us and by us our spirit affirms that such Repentance Faith Love c. there is in us but whether this be wrought according to God our spirit by it self cannot tell without and until the Spirit of God bear witness to it that it is according to the Will of God Rom. 8.26 27. with 1 Cor. 2.10 11 12. of which I have given some account above in this and more in the former Treatise of Babes From whence I infer these two things 1. That this witness of the Spirit is not a thing common to all Saints for Babes have it not though they have the things which do assure yet they have not assurance because they have not the Spirit witnessing with their spirit 't is not a thing that runs parallel with saintship as having the work of the Spirit doth If we have not the Spirit of Christ we are none of his that 's true Rom. 8.9 but 't is as true that we may be his though we have not the witness of his Spirit in us for we are his before we have the witness of it and the witness doth not make us so but the Spirit finding us to be his doth witness and declare that we are his The witness doth not make us but manifest us to be and to us that we are the Children of God as the Text and thing it self is clear plain and full Rom. 8.16 That which is witnessed to must be before 't is witnessed unto I shall add but one Text more to confirm this Ephes 1.13 14. where this is evident and apparent that as they heard before they believed so they believed before they were sealed with the holy Spirit of Promise which is the earnest of our inheritance and which we had a little before we had this seal and earnest So that we were the Children of God by Faith Gal. 3.26 before we have the witness of being Children And though it be said 1 Joh. 5.10 that he who believeth on the Son of God hath the witness in himself as if every Believer had it yet I have two or three things to say hereunto 1. That St. John perhaps writ not to Babes but to all the higher Forms of Children Young-men and Fathers and all these indeed have the witness of the Spirit in themselves But 2. If we take in all Babes among the rest it may also be said of them that they have the thing which doth witness and the witness of their own spirits but it will not thence follow that they have the witness of the Spirit or assurance which is the thing that I am speaking to 'T is as true that the three witnesses in earth in us below agree in one as 't is that the three witnesses in Heaven are one Ver. 7 8. Yet all three do not give out their witness all at once the water and blood may and do witness before the Spirit doth Yet again 3. The witness in himself may be understood and I think most properly of that which is witnessed which is that God hath given us Eternal Life and that by and in his Son Vers 11. And accordingly he that believeth hath both the Son and Eternal Life in himself Vers 12. 'T is already begun in every Believer though every one hath not the assurance of it as is implyed in the thirteenth Verse Therefore 2. I infer that this witness of the Spirit is not barely or only the working of Grace by the Spirit in our hearts but something added thereunto and superadded thereupon beyond the gracious qualifications which are called The fruits of the Spirit Gal. 5.22 23. Whether it be a light shining upon their graces and making them clear or whether it be the Application of some one or other promise made to such graces or whether it be some immediate eradiation and beaming forth of love from God upon the soul it matters not it may be by any or all of these waies Let me a little illustrate it
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 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
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
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
denote and set out a notorious wicked man that hath no fellow in wickedness a Devil incarnate an Antichrist as 't is in 2 Thes 2.3 9. for though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not there yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equivalent word is there Hesychius makes these words to be synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all noting a most flagitious profligate and terribly wicked person as this word doth 1 Cor. 5.13 but it doth most usually refer to the Devil himself who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one so eminently as none is beside him and this may be observed to be undoubtedly true by comparing these following Texts Matth. 13.19 with Luke 8.12 Ephes 6.16 1 Joh. 3.12 now this is the evil or wicked one not excluding others that these Young men have overcome by being strong and the Word of God abiding in them The Devil being the Captain-General the ring-leader the Master of misrule and mischief the rest fall with him In telling us that they have overcome the wicked one 't is implyed that there was first a fight an hot and sharp encounter between the Devil and the Young men the Devil did set upon them and tempt them shrewdly and they had not a little to do till they won the field and day of him And surely 't were not temptations in common but some singular ones that these Young men were under the Babes meet with common ones but these with special ones 1 Cor. 10.13 As Christ Jesus would not teach the Babes Doctrine which they could not bear so he would not lead them into temptations which they could not overcome but these Young men who are his Champions and Worthies they encounter Giants as Davids did they war not against flesh and blood weak enemies but against principalities and powers c. Ephes 6. It will therefore be expedient if not necessary to enquire after what the special temptations are which Young men encounter and overcome or what the thing is that the dispute is about between the Devil and the Young men Christians CHAP. V. What the dispute is about or what the temptations are which Young men do undergo and conquer IT must be remembred that these Young men are taken out from among the little Children who have received the witness of the Spirit that they are the Children of God and about this thing is the dispute between the Devil and them viz. whether they be the Children of God or not and so some understand that place which speaks in Military language as if it properly referred to the state and condition of these Young men Ephes 6.12 reading that which we render in high or heavenly places about heavenly things viz. our Title to Sonship and so to Heaven this is the thing which the Spirit witnessed to their spirits this the Devil calls in question and offers arguments against it but all these arguments do the Young men overcome by the Word of God abiding in them which strengthens their Faith to give glory to God and his Spirit as the faithful and true witness notwithstanding all the cunning insinuations of wiles and the Devil To clear this up a little more I humbly offer this to consideration That the Saints members of Christs body are all of them more or less conformable to his Image and to the several states and conditions wherein he was Now such was the condescension of our great and good Lord Jesus that he not only took flesh and blood the humane nature in common but was found in our fashion and tempted like us in all things yet still without sin he went through all our states he was once as a Babe viz. made under the Law and was in the likeness of sinful flesh and so judged as carnal withal he was under Tutors and Governours and was obedient to them Luke 2.46 51. where 't is added that he increased in wisdom as in age which argues without any disparagement that his attainments as in the flesh were gradual After a while he being Baptized and Praying hath the witness from heaven that he was the Son of God Luke 3.21 22. and then was Jesus led up of the spirit into the Wilderness to be tempted of the Devil Matth. 4.1 and so past from the Child 's to the Young mans state So then in conformity hereunto I conceive and declare that the temptations which the Young men undergo are the same and about the same thing which Jesus Christ underwent when after the witness of the Spirit he was tempted by the Devil The Spirit first witnesseth then the Devil calls this into question and puts Christ upon the proof to which Christ answers and conquers by the Word of God abiding in him and just so it was with these Young men the phrases and things do so accord that it seems to me to be unquestionable To come up then to what I intend by steps and degrees The Saints in conformity to Christ Jesus are but Babes at first under the Law in the likeness of sinners as carnal and are in subjection to Tutors and Governours after this God is pleased to make himself known to some of them as a Father by the witness of his Spirit and so they arrive to the state of Children and then God singles out some of these to be tempted of the Devil about their Sonship and they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Young men and brave Souldiers who are taught to draw and wield the sword of the Spirit the Word of God against the Devil as Christ also did God was pleased to take this care of and about Israel under the Law That when a man had taken a new Wise he should not go out to War neither should he be charged with any business but he should be free at home one year and cheer himself with his Wife Deut. 24.5 So by way of allusion I may say that when the Saints marry a new Wife the Fathers Love they are often priviledged for some time to lie in his bosom and to cheer themselves with his Love but then some of them are called out to war Joh. 21.18 22. and though therein they indure some hardship for a season yet they become conquerors which is a greater glory than not to fight at all as 't is in some sense to conquer death than to be immortal and in the sense and strength of his Love they go forth conquering and to conquer and so live in the triumph of their assurance as our Saviour did and become his Squires or Armor-bearers fighting under his banner of Love against the evil one if ever he return again and make new affaults upon them as he did upon Christ himself from whom he departed but for a season but then the after-temptations are of another nature viz. persecutions and sufferings as our Saviours were Upon the whole I conclude that the temptations of the wicked one which the Young men have overcome are such as Christs were
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