say they Acts 2. what must I do saith the Jaylor Lord what wilt thou have me to do saith Paul They mind the matter of duty and ask often about the what but as we should mind what to hear and do so how to hear and do We should not only receive the Lords Supper but so as to discern the Lords Body not only pray but pray according to his Will not only submit to Baptism c. but mind the how and why as Rom. 6.3 5. Col. 2.11 13. God doth not look so much to the hand as to the heart to the action as to the Spirit by which and the end for which 't is done The rich men threw in much more for quantity than the Widdow yet her Mite was more than their abundance there may be more of prayer in a short Ejaculation than a long prayer of many words God is taken more with a little well done than with much good done Deus magis delectatur adverbiis quam nominibus adverbs set out God best as all that he did was good exceedingly and Jesus Christ is not only true but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly bread so adverbs set out our best when we do what we do truly sincerely faithfully c. for these express the Spirit and end of duties A little Gold refined is more worth than much in the Oar and one Diamond hath more of value in it than a heap of common stones A contracted Prayer may have more in it than a long one not that I speak against the inlargedness of any persons affections in duty for if God opens who can shut but that none should place the excellency of a duty in length or meerly in fervency for many things may occasion it when it may not be fervency of spirit wrought by the Spirit of God 'T is not how much but how well not how affectionate but how spiritual that God minds many Lads when they begin to write strive to write much but saith their Master write me two lines well and I will take it better than if you scrible and scrawle a side of Paper Sat ' sat ' cito si sat ' bene 'T is not worshipping at Jerusalem but in spirit and truth that God minds and as 't is to place 't is to bulk To what purpose is the multitude of your sacrifices 'T is a broken heart that I will not despise The Apostle doth not take care only to pray or sing but to do it with understanding and his Spirit also 1 Cor. 14.15 spiritual things should be done spiritually we should not only do the things which are pleasing to God but do them so that the doing of them may be pleasing to him his Will according to his Will 2. Consider what is the true state condition and design of Ordinances and Duties they are not your food but the dishes in which your food is set before you not the water of Life but the Conduit pipes through which 't is conveyed to you 'T is not the end of Ordinances and duties that you should make them your end no they are but means to an end would you take up with food or Physick without health why then with Ordinances without the power blessing and effects of them Though I speak not this to take you off from Ordinances and Duties yet that you may not look for that there which God hath not placed there not have that value for them and trust in them which is due to the God of Ordinances live not without Ordinances but live above them while you use them 3. Be more universal in your obedience and do not confine Religion to certain daies and duties God is the universal good and we are most like him when we are universally so Then shall we not be ashamed when we have respect to all his Commandments Psal 119.6 'T was the great commendation of Zachary and Elizabeth that they walked in all the Commandments and Ordinances of God without blame They did not pick and choose some make ifs and ands as to others but were indeed lovers of all And here is love that we keep his commands viz. all of them and they not any of them are not grievous 1 Joh. 5.3 Every creature is good in one or other respect they are particular goods this or that but God as I said is all good and doth good to all all his commands also are holy just and good and we should study to know do all the good and acceptable and perfect Will of God Rom. 12.2 to be as like God and to do all that God likes as much as possible 4. Observe the proper season of Ordinances and Duties of Hearing and Praying c. every thing is beautiful in its season 'T is the glory of the Tree planted by Preaching watred by Baptism blessed with the laying on of hands to bring forth fruit in season for as it follows Heb. 6.7 the earth which drinketh in the rain that cometh oft upon it precept on precept and line on line and bringing forth herbs meet suitable and seasonable for them by whom it is drest receiveth blessing from God which refers to the Parable of the good ground hearers as what follows Vers 8. refers to the thorny ground There is a time for all things and because man knoweth not his time his sorrows are great upon him 't is unseemly for a man to mourn in a time of joy as 't is to rejoyce in a time of mourning To speak more to Babes 't is not beautiful because not seasonable to be praying in a time that calls for another duty or to be hearing when it may be some duty in your calling or Family calls upon you to be then and there to mind that Babes are too apt to rob Peter to cloath Paul to take from one duty and give to another therefore I speak thus unto them 5. Do what you do more out of ingenuity than fear and more out of thankfulness and gratitude than custom or constraint Many carnal ones come as the people cometh company custom and the Bell more than Conscience tolls them to Ordinances and too often Babes in Christ are in this as carnal that sometimes they do not so properly come as are driven and forced to Ordinances and duties There is a thing called Conscience which when 't is awakened keeps a great deal of do and when men are convinced of sin they will do almost any thing for case and quiets sake and when they have been used to hear and pray and have found some relief by it they are under a kind of bondage and dare not omit it though perhaps it be not a season for fear Conscience should flie in their face they are afraid 't will chide and whip them and therefore to prevent this they will to hear and pray c. Yea but if thou wilt do any thing well do it from a better nature from ingenuity and a child-like spirit as one sensible what
and strong consolation when we fear wants we are but too prone to be soliciteus for to morrow and therefore to pour out many and long Prayers to God but to take us off from vain Repetitions Tautologies much speaking and solicitous thoughts our Saviour propounds the remedies for our hearts case from God to be known as a Father Matth. 6 7 8 9. And therefore bids them pray briefly and pâ—hily and to address and make applications to God as a Father who knows better what they need and what 's fit fâ—â— them than they do So as to cares also Vers 26. and 32. 3. When forsaken and forgotten by friends and nearest relations Though Father and Mother forger us yet will not God our Father and therefore the Church pleads it Isa 63 16. Douâ—â—less that art our Father though Abrahaâ— be ignorant of us and Israel acknowledge us not thâ—u O Lord art our Father This supported Câ—â—â— himself whâ—â— the Disciples â—â—d and left him alone yet he was not alone for his Father was with hâ—â— Joh. 16.32 4. In case of suffering not only from men but from God himself to know the Father ingâ—gâ—th to patience and submission which is never without case and comfert When a person was lanced and cut by a Chirugion her Father and askt by one how she could endure it Oh said she 't is my Father and â—e loves me Thus our Saviour took the cup because his Father gave it him to drink Joh. 18.11 And the Aposâ—le presseth to indure enassening upon this account Heb. 12.5 10. 5. Yea in the time of desertion Death and Judgement this is a cordial notwithstanding if it were enough to a Child of light that walked in darkness and saw no light to have this staff to lean on that God was his God Isa 50.10 much more as was hinted that God is his Father as 't is Isa 64.7 8. Thou hid thy face from us c. but yet O Lord thou art our Father When our Lord Jâ—â—us cry'd out My God my God why hast that forsaken me yet presently he concludes in almost the fame breath which was also his last Father into thine hands I commend my Spirit Luk. 23.46 yea as I newly said this casts out fear in the day of Judgement 6. 'T is great comfort that we know the Father and are known of him when no man knows the good we do it being done in secret Matth. 6.4 and 6. yea though we forget the good we have done yet our Father will remember it and bless us for iâ— Mâ—â—th 2â— Come ye blessed of my Father inherit the Kingdom prepared for you who fed me cloath'd me c. O Lord say they when did we do this Though they had forgotten yet the Father had a Book of remembrance written for them that loved his name and shewed it in ministring to the Saints Heb. 6.9 10. 7. 'T is a great comfort when we are straitened in Prayer and cannot express nor utter our own conditions yet that our Father knows and concerns himself for all our affairs Matth. 6.7 8 9. with Rom. 8.26 27. which is spoken as referring to them that had the Spirit of Adoption Vers 15. The Spirit that witnesseth is assistant to such in Prayer and commends their thoughts sighs and groans to God for he saith the Text searcheth the hearts 8. 'T is a great comfort though at any time we have not some particular things that we pray for our heavenly Father will not withhold any good thing if he withbold any that thing is not good for us if it were pro hic nune rebus sic stantibus good and good now we should have it presently for no earthly Father can be so ready as our heavenly Father is to give good things even the Spirit to hem that ask aright and according to his Will Matth. 7.11 with Luke 11.13 they have all that they may ask would or should ask as that may be read 1 Job 3.22 and that is what 's according to his Will 1 Joh. 5.14 And beside this a Child of God would neither have nor ask any thing knowingly They are sure to have all that 's good and 't is best to be without what is not so yea that which is denyed their disappointment of it and his denial the evil they undergo as well as the good they do the good they are without as well as that which they enjoy shall all work together for their good who love God and that to be sure they do and dearly too who know the Father and have assurance of his love 'T is time now to dismiss this third Chapter having shewn in it the priviledges and injoyments as far as I intended of the little Children who know the Father and what sweetness and honey drops from this rock of ages the everlasting Father I now proceed to the fourth particular which is to discover the frame of the heart and conversation of the life of these little Children who know the Father CHAP. IV. Shewing the frame and conversation of these little Children who know the Father in two Sections THis state or Classis of Saints being not so much noted particularly as that of Bâ—bes is I shall not be able to bring many instances of particular persons yet considering the nature of their attainment by rules of proportion and degrees of grace and what the sacred Writ says in general I shall endeavour to clear up these things as an addition to several others hinted before SECT 1. 1. THâ—t these little Children who knew the Father by interest and experience are of a very loving which is a very lovely disposition and 〈◊〉 and consequently are of a very ingenuous assible and obliging yea of a winning conversation 〈◊〉 magnus amâ—is amor Love is the whetstone and lordsâ—ene of love they therefore being belâ—â—ved of the Father and this Love being made 〈◊〉 and assured to them they cannot but 〈◊〉 inwardly and expressively most dearly and significartly love and shew their love to their â—â—theâ— and to their Brethren 1 Joh. 4.19 〈…〉 Love begets Love and the manifestation of Love begets the manifestation of Love Secing they lie in his bosom under the influences of his smiles and kisses they cannot but be â—namoured and inflamed with Love The Love of God shed abroad in their heares causeth their Love to be shed and spread abroad toward him and his as 1 Joh. 4 8-19 -21. Their love is second to his first Love and bears a kind of proportion to it as may be seen 1. In this the many pretty innocent and harmless sondnesses as I may call them which they express in their Love-fits they do many things which would not seem so decent and becoming but that Love not only excuseth but warrants them yea sets a gâ—â—s and beauty upon them Mary and Martha were two of his special favourites Joh. 11.5 This Mary especially is she was lâ—ved so she loved much Luk. 7.47 and in the zeal
he delights not in the death of a sinner but that he should return and live 6. That God hath knockt so often and waited so long to lead them by his goodness patience and long suffering to Repentance that though they have not answered unless it were surlily and sinfully we will not come that though they have put his patience to it yet that he should knock and wait this gives them a further Taste that the Lord is gracious 7. That they have been at last convinced of the necessity of Repentance toward God and Faith in our Lord Jesus Christ that they are come to themselves to see their dead lost and undone condition 't is of grace for who could have opened their eyes and wrought on their hearts or would have done it but a gracious God and in this they Taste his grâ—â— 8. That they have been enabled with the Prodigal to prosecute this conviction to arise and go to repent from dead works and to make toward God by Faith they Taste his grace in it for Repentance and Faith are both the gifts of a gracious God to them Act. 5.31 Ephes 2.1 8. 9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication that they can bow their knees and beg not only the pardon of their sins but the sanctifying of their Souls In this they Taste his grace 10. They have a Taste of his being gracious in that they are bid welcom when they come and that not only his Saints receive them into the brotherhood and fellowship to be free of then company but that now and then God smiles on them too and is pleased to kiss them with the kisses of his mouth and to vouchsafe them some fellowship with himself 11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace for their seasonable relief and that he doth allow them sincere Milk to grow thereby 12. They Taste his grace in this also that they can discern the difference between their former and present state how desperate and damnable that was but how hopeful this is that they had rather die than be dead in sins again 13. What present peace they have and what ever hopes of more even to everlasting Consolation 't is from the grace of God and in it they Taste that he is gracious 2 Thes 2.16 These are some among others of the experiences that Babes have or Tastes of the Lords being gracious I have not set them out at large because I would give you them as they have them viz. for Tastes and though they are but such yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby By this Taste of theirs they can a little distinguish between sincere and falsified Milk between pure and impure Milk between good and evil doctrine though not so well as grown Saints Their car tryeth words whether it be a form of sound words and their Taste trieth milk-meat whether it be wholsome and nourishing or not to allude to that in Job 12.11 and 34.3 and therefore though they be full of appetite and desire yet 't is to sincere milk for they cannot thrive nor live by any other Now though their desires after higher attainments be at present their almost highest attainment yet desires are not despicable things but of value The desire of a man is his kindness and a poor man is better than a Lyar Prov. 19.22 though they be but poor as to attainments yet they are rich in desires and God takes this kindness kindly at their hands that 't is in their hearts to do greater things and to grow this poor man is better than a Lyar than an Hypocrite that pretends to makes professions and promises of great things without a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 'T is not a little to be able to say as Nehemiab did Chap. 1.11 O'Lord I beseech thee let now thine ear be attentive to the Prayer of thy Servant and to the Prayer of thy Servants who desire to fear thy Name And as the Author of the Epistle to the Hebrews Chap. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly This Babe is a man of desires in both senses i. e. he is loving and beloved he is desiring and desired Cant. 7.10 Isa 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and desires of Babes to grow which is an attainment not to be undervalued by them nor are they to be undervalued by others For a close to all their former attainments and characters I shall add one more which is much taken notice of in Scripture VI. Their Love to the Brethren THere is but one thing more which I shall take notice of in relation to Babes attainments and that is Their Love to the Brethren whereby they act like members of the Body of Christ whose office it is to have the same care one for another 1 Cor. 12.25 and not be like this world every man for himself or say like Cain Am I my Brothers keeper That they do love the Brethren in their degree fervently as well as truly is attested by Peter who writing to Babes saith Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren see that ye continue to Love one another with a pure heart fervently 1 Pet. 1.22 he exhorts them to do that fully which they already did in part according to that 1 Thes 5 11. Comfort your selves together and edifie one another as ye also do 'T is the great Character of Christs Disciples that they Love one another Joh. 13.35 and by this they are known to have part from death to life because they love the Brethren 1 Joh. 3.15 Where give me leave to note this as to this Epistle of John the great duty urged in it is to love one another spoken to and of all the children of God and the sin so much declaimed against is hating or not loving of one another and when he saith Chap. 3.8 He that sinneth is of the Devil he meaneth this sin in special For saith he Vers 9. whosoever is born of God doth not commit sin viz. this sin because the seed of God of whom he is born remaineth in him which is the same reason that is given by Peter pressing to the same duty 1 Pet. 1.22 23. and Vers 10. he distinguisheth the Children of God from them of the Devil by this very thing and Vers 12. instanceth in Cain who was of the wicked one as he proves by his breaking this command of
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
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
be conformable to him as to have Salvation from him to obey commands as to enjoy promises and priviledges to be holy as to be happy to have grace to glorifie God as well as to be glorified thereby to be in Jesus Christ not only that there may be no condemnation but a new creation and to be sanctified as to be justified and saved to live as well as to die the death of the righteous 2. New-born ones have the Law of God in and written in their hearts and from this as from the living principle they act and bring forth the fruits of righteousness When the Law of God is in our hearts our hearts will bâ— set to do it as 't is said Psal 40.8 I delight to do thy Will O God thy Law is in my heart and Isa â—â— 7. they are said to be the people who know righteousness the people in 〈◊〉 heart Gods Law is others may do some righteous Acts but these do it as their proper fruit springing from the root of the matter the Law of God and his truth in them and so 't is an evidence of their new-birth 1 Joh. 2. every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a righteousness-maker as his Trade as some are called sin-makers in opposition to these 1 Joh. 3.7 10. every one that doth so do righteousness in obedience to God whose Law is in his heart is born of God Now this is said of the very Corinthian-Babes 2 Cor. 3.3 ye are manifestly declared to be the Epistle of Christ written not with Ink but with the Spirit of the living God not in Tables of Stone but in the fleshly Table of the heart This cannot be said of any but new-born ones and may be said of them that arâ— but newly born even Babes in Christ From this Law written in their heart there follow and flow forth desires and endeavours after growth and such as will not permit these souls to be satisfied unless they attain it I say it begets desires after growth such as was clear'd before to be in Babes from 1 Pet. 2.2 For having tasted that the Lord is gracious and taken into their hearts what they have tasted they cannot but desire the sincere Milk of the Word of Grace to grow thereby They desire not only to live but to thrive and to be lively And though these Babes do not know or see that they grow according to their desire yet they know that they do desire to grow and that they would as be planted in the house so flourish in the Courts of the Lord and not be trees without fruit 'T is much to be fear'd that they have no grace who do not desire to grow in grace and whether they have grace enough to be saved who can be content with only so much grace as will save them Again they do not only wish and desire but do indeavour also to attain their wishes and desires viz. that they may grow and do therefore diligently and conscientiously attend upon and use all means that God hath appointed for their growth Naked velleities and idle wishes may be found in formalists and hypocrites but to be as indeavourous as desirous is congruous to and only found in the new creatures the new-born ones Balaam could profess and wish like a godly man but he instead of using answerable endeavours practised the clean contrary in formalists the end only is desirable but in true Saints the means are as desirable being not only the way to but a part of their happiness Yet once more True Converts though but Babes take not up and rest satisfied with desires and endeavours unless they attain the end of desires and endeavours or with the use of means without the end of means now it 's true these Babes attain but little and that 's the reason they are so restless and unsatisfied They have the least satisfaction of any Saints because they are much in desire and little in injoyment and therefore desire the more Others take up with desires and endeavours which these cannot do they prosecute and pursue still and say as Absolom Why am I come up from Geshur if I may not see the Kings face Hearing Praying c. is not a satisfaction to them though they do it as a duty unless they have communion with and conformity to God cekt out and carryed on thereby and all this is because the Law of God is written in their hearts 3. New-born ones are for the having their sin to be taken away and that not only by pardoning but by purging yea though their sorrows should continue If God should say to such a Soul I will take away all thy sorrows and make thee a chearful heart thou shalt have Corn and Wine and Oyl enough it would still say O Lord what 's this if I go graceless if my sins be not forgiven me take away my sins Lord though thou leave my sorrows and make me water my Couch with tears every day and walk mournfully all the daies of my life do any thing with me so my sins may be done away my heart will never be at ease till my sins be forgiven And this is not all but if God should further say to such a Soul I will forgive thy sin and remember it no more to charge it upon thee but I will leave thee under the power and bondage of it Oh Lord would this foul say though I bless thee for a pardon and that I shall by that be kept from being damned yet Lord this doth not satis fie me I have as hearty a request to make that I may be purged and that I may be taken from sin as that sin may be taken from me that I may be delivered from sins dominion as from damnation David doth not only pray Lord blot out my transgressions but Lord wash me and cleanse me throughly from my sin Psal 51.1 2. and it seems this was after the Prophet had said The Lord hath put away thy sin 2 Sam. 12 13. and who but converted ones are of this frame Others can be content with hearts ease peace and good things though they live in the love of one or other darling sin especially if they do but entertain a conceit that God will pardon them purging is not the thing that any do heartily mind but gracious Souls Beside there is this considerable and worthy of a remark as to these new-born ones that though they have no assurance of a pardon nor have any great conquests over their corruptions by reason whereof they have little satisfaction and much sorrow yet they can in their serious and sedate frames truely say that they are glad to hear and see that other Saints do God better service than they do they mourn that themselves are no better and yet rejoyce that there are any better than themselves Indeed in a fit and pang they do more than emulate even envy those happy and advanced souls and yet in cold
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
by the heat and light of the Sun The working of the Spirit is like to the heat and influence of the Sun which reacheth all things but the witness of the Spirit is like the light of the San which shines not on all places at once the work and influence of the Spirit reacheth all Saints but the witness of the Spirit doth not shine upon all Saints at once nor upon all in the same degree Yea I am apt to believe that assurance is a very great rarity and not so much enjoyed as talked of or pretended to I have read of one Island of which it is said that the Sun shines on it more or less every day of the year it may be there are some such Island-Saints but I am inclinable to think there are not many of them because as I have somewhere hinted before in the Treatise of Babes the greater part of Gods Children have not I fear yet attained to be little Children to know and have assurance of the Fathers Love 'T is true the Fathers have but how few are they and that the conquering young men have but how few are they yea that the little Children have but how few are they There was but one John among the many Disciples However this is clear that they who are of this Classis be they few or many have attained to assurance and it may be said of them as Psal 89.15 16 17. Blessed are the people that know the joyful sound they shall walk O Lord in the light of thy countenance in thy name which is gracious Exod. 34.6 named upon them shall they rejoyce all the day and in thy righteousness the Lord our righteousness i. e. Christ Jer. 23.6 shall they be exalted for thou art the glory of their strength and in thy favour our horn shall be exalted And now this gives me occasion to consider 1 What this witness is 2. How it may be discerned from illusions of Satan or the pretensions and presumptions of our own hearts SECT 2. Shewing what this witness is in three things it is clear sure and powerful THis witness of the Spirit by which we know the Father as ours and that we are the Children of God is 1. Clear and perspicuous 't is no dark cloudy discovery of a thing but bright and illustrious this brings evidence and demonstration with it Like him who at first saw men walking as Trees but at the second touch saw all things clearly Mark 8.23 25. This is not like the Oracles of the Heathen a Trumpet which gives an uncertain and dubious sound nor like that of our own hearts which though â—t often excuse yet it often accuseth and leaves us doubtful which to take for truth no this watness is not perplexed nor tells either false or feigned dark or dubious stories He that runs may read it 't is written in so fair and legible in such Text-hand and Capital and Golden Letters 'T is that we may know 1 Cor. 2.12 Vt ecrto noscamus non fluctuante conjectura 't is not a conjecture a perhaps or it may be but as clear as the Sun in its Meridian brightness and strength This witness doth not leave the soul under disputings and fluctuations it takes off all Scepticisme the thing is past dispute 'T is not like the Spirit of the world which is ambiguous as the Oracles newly mentioned that may be interpreted pro and con for or against like Aio te Aeacida Romanos vincere posse but like the Oracles of God of a clear and certain and of an ascertaining and assuring sound For 2. As 't is clear 't is a sure Testimony 't is true and faithful and infallible what the Spirit of God saith is as true as that God is and that God is true This witness can be no otherwise for 1. The Spirit which beareth testimony is the Spirit of truth and therefore a Spirit of consolation the Comforter He cannot lie he cannot deceive 't is not only against his name but his nature which is contained in his name The Spirit of truth in opposition to the Devil the deceiving spirit and father of lyes No lye is of the truth nor of the Spirit of truth this Spirit guides into all truth and nothing but the truth he never bears witness to Hypocrites or Formalists but only to new born ones that they are the Children of God 2. As the Spirit of truth cannot deceive so he cannot be deceived for he knows the deep things of God and men what is in Gods heart to us 1 Cor. 2.10 11. and what is in our hearts towards God Rom. 8.26 27. 'T is a vanity as well or ill as Villany to lie to the Holy Ghost Acts 5.3 for he cannot be deceived nor will be mocked no nor can he be mistaken for he knows the deep things of God and of man though a mans heart be a great deep also This witness of God is true and sure if we receve the witness of men the witness of God is greater 'T was Pauls great comfort that God was his witness Rom. 1.9 1 Thes 2.4 5. he would not satisfie himself with this that he knew nothing by himself but as he was approved of God so he expected his Justification 1 Cor. 4.3 5. 2 Cor. 10.17 18. This witness is clear true and sure And therefore 3. 'T is a powerful witness for it satisfies and settles the Spirit of a man in a quiet serene peaceable and assured frame the soul is carried by it above bondage and fear 2 Tim. 1.7 't is like an oath that puts an end to strife and Controversie Heb. 6.16 and so affords strong Consolation Vers 18. The soul injoys God and it self in Halcyon-daies and in an undisturbed calm of assurance the soul retires into rest because the Lord hath dealt bountifully with it and it is upheld by his free and freeing Spirit which hath set it at liberty and fiâ—led it with Glory 2 Cor. 3.17 18. And yet further to shew the influence and power of this witness by which the Children know their Father I shall discover several other effects thereof which though I might refer to another part of this discourse viz. either that which is to shew the injoyments or that which is to shew the frames of these Children yet I shall chuse to place some of it here in a few particulars SECT 3. Shewing what the effects of this witness are and the influences they have upon the Soul and Spirit of the Children 1. THE Soul that hath received this witness is filled with a great deal of joy of which though I speak yet 't is joy unspeakable and full of glory yea though the person be in the midst of afflictions temptations and sufferings yet the Spirit of God and of glory rests upon it and dwells there 1 Thes 1.4 5 6. 1 Pet. 1.6 7 8. and Chap. 4.14 't is so great that there is want in the words that are and want of more
words than there are to express it significantly this work cannot be worded 't is such an experience as comes not under expression All the Eluquence in the world cannot acquaint you with the sweetness of this honey so well as the taste can and doth do 'T is like the new name which no man knows but he that hath it a stranger doth not intermiddle with this joy And as none knows it but he hath hath it so he that hath it cannot make it known as he hath it 〈◊〉 single witness that of a mans own Conscience afford so much joy as the Apostle found it did 2 Cor. 1.12 what incomparable joy must that be which flows from a double witness viz. That of the Spirit bearing witness with our spirit that we are the Children of God this is the joyful sound it 's such Musick as makes the Soul to leap and dance for joy Hos 2.14 15 16. They were Babes and under bondage in Aegypt but now they sing like the Children that had heard the joyful sound of the Silver Trumpets proclaiming love and peace in their youth they sang when God had proclaimed them his Sons and first-born and called them his Sons out of Aegypt 2. Notwithstanding this joy yet consistently enough they blush and are ingenuously ashamed in the sense of their former sinfulness which made them unworthy of such favour yea worthy to have been Children of wrath for ever The Fathers lips were no sooner off from them of the returning Prodigal but the first words he utters are Father I have sinned against Heaven and in thy sight and am no more worthy to be called thy Son Luk. 15.20 21. And this confession was a great part of his gratitude and so taken by his Father for this interrupts not their feasting and rejoycing together This ingenuity is an effect of this assured reconciliation as 't is in Ezek 16.62 63. I will establish my Covenant with thee and thou shalt know that I Jehovah viz. gracious and merciful that thou maist remember thy waies Vers 61. and be ashamed c. but when this When I am pacified toward thee for or notwithstanding all that thou hast done saith the Lord. 3. By reason of this Testimony the little Children have a great deal of considence and boldness towards and with God If our hearts condemn us not we have confidence towards God 1 Joh. 3.21 but how much more when by the Spirit which he hath given us we know that he dwelleth in us and we in him Vers 24. This is the perfecting of love viz. assurance is love with us made perfect which gives us not only a boldness at the throne of Grace 1 Joh. 3.21 22. with 5.14 15. but in the day of Judgement Chap. 4.17 for there is no fear in love thus made perfect but it casteth out fear and fills with confidence and boldness familiarity and freedom 4. The little Children having received this Testimony long exceedingly to be with their Father not only to have their affections and conversations in Heaven but to be personally there Few Saints are willing to die that are but Babes and know not the Father and I fear if God should not take them to Heaven before they were willing and desirous to die I say I doubt that Heaven would be very thinly peopled as to that sort of his people But when they have got assurance that God is and Heaven shall be theirs they sing their nune demittis with the reverend good old man Simeon Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation And not only Paul 2 Cor. 1. 8. and Phil. 1.23 but all the seed that have received this Testimony Ephes 1.13 14. the first-fruits and earnest of happiness do sigh and groan and long yea and think it long till they be set free Rom. 8.23 While here they are absent from the Lord and 't is not without self-denial that they are willing to stay here but while they must be here they are hugely ambitious to be acceptable to God as 't is 2 Cor. 5.9 and to serve the Churches good as 't is Phil. 1.23 24. They are sure that though they suffer with Christ yet they shall be glorified together Rom. 8.16 17. and therefore they would as they are bid hasten his coming and Pray Come Lord Jesus come quickly And surely might they have their wishes either Christ should come to them or they would go to Christ within a very little while But yet remembring that they are not their own and that they serve not God only for their own advantage but his glory they are made willing to wait all the daies of their appointed time though it be a warfare as 't is in that Text in Job till their change come Rom. 8.23 24 25. As much as they long to be at home they would make no more hast than good-speed This much of the first thing The second follows SECT 4. Shewing how the Testimony of the Spirit may be distinguished from delusions of Satan and the presumptions of our own hearts IT may be some or other may be yet fearful and suspicious lest they should mistake and be deceived and so meet with the true miseries of false joyes 't is all one to the Devil which way any go to Hell so they go there whether through the common road and dirty high-way of prophaneness immorality and irreligion or through the Fields and pleasant walks of a Form of godliness which hath its Joys Raptures Transports and Ecstasies too for the evil spirit doth ape the good one and that he may the more facilely and undiscernably deceive he puts on the garb of an Angel of Light How therefore shall we discern whether the Testimony which we think we have be sound and good or but feigned and counterfeit I confess 't is good to watch and be circumspect because of our adversary the Devil who is seldom more our adversary than when he pretends to be our friend as he did to Eve and to Christ himself but yet they that have the Testimony of Gods Spirit are secure and safe though they that have it not cannot be so what ever presuming confidences they may entertain themselves with I shall therefore indeavour to clear this thing that none may be hardned through the deceitfulness of sin or Satan or their own hearts In relation whereunto I shall lay down three Rules to which though I purpose not to speak much yet I hope to speak much to the purpose having first premised this one thing that they cannot have the witness who have not the work of the Spirit and consequently they cannot have the witness of the Spirit who have not the witness of their own spirit or the Testimony of a good Conscience for if our hearts condemn us upon just grounds and we do not bear false witness against our selves which is the sin of many an otherwise tender-hearted Christian I say if our hearts condemn
us God is greater than our hearts but here begins our confidence towards God if our hearts condemn us not if we love not in word or tongue but in deed and in truth hereby we do in part know that we are of the truth and shall assure or as 't is in the Margent perswade our hearts before him 1 Joh. 3.18 21. And the Apostle tells us Rom. 8.16 that the Spirit â—ears witness with our spirit as also it follows 1 Joh. 3.24 we may have ours without that but not that without our own and therefore to make up the full and compleat Testimony both witnesses both Spirits must concur and agree without contradicting or thwarting one another The three that bear witness on Earth agree in one 1 Joh. 5.8 And now to the Rules for discerning the difference between the true and the pretended or presumed witness the Spirit The Rules are these three 1. The witness is known from the Rule by which it speaks 2. By the ground on which it speaks 3. By the end to and for which it speaks I say 't is known 1. By the Rule according to which it speaks To the Law and to the Testimony for if they speak not according to this Word there is no light in them Hebr. no morning in them no not so much as the dawning of the day or the eye-lids of the morning Isa 8.20 1 Joh. 4.1 6. and Epistle 2.7 10. Gal. 1.6 9. 2 Cor. 11.1 4. The Spirit of God acts and walks by the same Rule that we are to act and walk by and that 's the Word If the Word and Spirit do not agree we must question either whether the Word be of God or whether the Spirit be of God and we are at a rueful loss if they do not both agree for if the Word say one thing and the Spirit another how shall we reconcile it but Gods Word and Gods Spirit do alwaies agree and are of one and the same mind The Spirit of God did indite and dictate the holy Scriptures and therefore it cannot say one thing there and another in thine heart that were to bear witness against it self and if its Kingdom be divided how can it stand This conclusion therefore is infallibly true that when and where-ever the Spirit of God doth bear and give its Testimony 't is alwaies according to the written Word contained in the Old and New Testament this is the foundation upon which iâ— builds both us and its Testimony Epb. 2.18 22. The Spirit of God as was hinted did indite and dictate the Scripture 2 Pet. 1.20 21. 2 Tim. 3.14 17. 1 Joh. 2.20 27. which unction refers to and is according to what they had heard from the beginning Vers 24. so that they were taught the same thing by the unction within as they were by the word called unction also without In all times the Word was the Rule of tryal Our Lord Jesus Christ himself opposed and conquered the Devil by this Sword of the Spirit the Word of God He proved himself to be the Messiah more by the Scriptures than by Miracles and tells them that if the Scriptures did not testifie of him they should not believe him and therefore bids them search the Scriptures Joh. 5.39 Our Saviour confutes the errors of the Pharisees and the Sadduces by Scripture He tells us that his Spirit shall not bring us a new Doctrine but make Application of what he had taught Joh. 14.26 The Apostles commended them of Beroea that they searcht the Scriptures to see if the Apostles spake true Act. 17.10 11. And Peter prefers it to the Bath câ—l filia vocis the voice which he heard calling it in relation to the Jews a more sure Word of Prophecie 2 Pet. 1.16 19. So then upon the whole 't is clear that what is not according to the Sacred Scriptures cannot be the witness of Gods Spirit SECT 5. A Continuation 2. THE witness of the Spirit is known from any other by the grounds on which it witnesseth of which I shall name but two 1. The Spirit finds this ground-work laid that thou art new-born though but a Babe or Infant of daies and experience this alwaies precedes the witness The Spirit doth not nor can bear witness to them that are dead i. e. that live in sins Ephes 1.1 2 3. nor to them that have but a form of Godliness or are Pharisees-hypocrites that they are the Children of God It cannot witness that to be which is not 'T is when and because ye are Sons that God sends forth the Spirit of his Son into your hearts crying Abba Father and so thereupon or therewith beareth witness to and with our spirits that we are the Children of God Gal. 4.6 with Rom. 8.15 16. The work is alwaies begun before the witness come that which is not wrought cannot be witnessed to If thou therefore be not new-born thy believing thy self to be a Child of God is a delusion not the witness of the Spirit 2. The Spirit of God bears witness that a man is the Child of God not upon the ground or account of works and self-righteousness but upon the score of mercy and grace through the redemption which is by Christ Jesus It witnesseth upon the account of mercy not of merit Though there be a work wrought and working too yet the witness attributes this to and so witnesseth to it as of grace The Sons of God are and their salvation is not of works but of grace Joh. 1.12 13. Rom. 4.1 16. and 9.15 16. and 11.5 6. Jam. 1.17 18. Tit. 3.4 5. 2 Tim. 1.9 by all which it doth appear that all is of grace and on this bottom and fondation is the witness laid and born to it 'T is called sonlship by Adoption which is meerly of grace all Adoption is so and 't is to this as such that the Spirit witnesseth as Rom. 8.15 16. Gal. 4.6 It beareth witness that we are the Children of God but still 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
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
it set forth the greatness of the Victory I now proceed to shew the signs and tokens of this Victory and so make way for the young mens triumph CHAP. X. The tokens and signs of the Victory PErhaps some will be apt to say That this is but a Romantick story a kind of Knight-Errantry 't is but for talk and discourse where are the erected Pillars and the trophies of honour that should witness the Victory where is Goliahs sword and head where are the spoiles and the booty the signs of their victory But hear ye despisers and wonder for we have not brought to you a fiction or a cunningly devised fable but words of truth and power as shall be yet further evinced And seeing we have formerly paralleled the Temptations which Christ did and these Young men also did undergo and conquer after the witness of the Spirit received we shall now parallel the signs and tokens of their respective victories When our Saviour was tempted and the Devils thrust put by and his argument defeated he wholly waves the assuming of it and shifts his ground as not able to stand upon it nor to it which is one sign of his being so far conquer'd He attempts the second time another way but with no better success and therefore sounds a parle and comes to treat which is another sign that his Forces fail'd him when he can do no good no evil this way neither he doth not only retreat but run away asham'd as one that flees in Battel as 't is said of them a Sam. 19.3 so that the field was left to Christ Jesus and thereupon the Angels came and ministred to him i.e. did him homage as to a great conqueror singing and celebrating his praise as we have cause to believe After this our Saviour went in the power of the Spirit into Galilee like a conqueror that had won the day and night go where he would as 't is remarked concerning him Luke 4.14 15. Though the Devil attempted to invalidate the witness of the Spirit yet he went in the power of the Spirit and that Testimony ever after it being not at all weakened by the encounter but went up and down teaching his Gospel and giving forth his Laws yea delivering Captives c. as it follows Vers 18. See Luk. 11.22 But it seems the Devil departed but for a season for he came again Joh. 14.30 't is true but pray observe that he never attempted with the former weapons again never disputed Christs Son-ship again but falls to down-right persecution without â—inding any thing in Christ whereof to accuse or wherefore to condemn him as the Devils own Judge even Pilate himself declares in open Court once again But here also Christ was too hard for him for though the Devil bruised his heel yet Christ brake the Devils head according to the first Promise Gen. 3.15 by dying he did destroy him that had the power of death viz. the Devil Heb. 2.14 and accordingly keeps the Keys to this day Rev. 1.18 so that the Devil was hugely out in his Politicks and was never so much defeated as now since he was a Devil for when Christ was Crucified he spoil'd principalities and powers triumphing over them Col. 2.14 15. So that now the Saints need not fear either Law Death or Devil Heb. 2.14 15.1 Cor. 15.55 57. Yet further our Saviour not only rose from the dead and so was declared to be the Son of God with a non obstante notwithstanding the Devils guard kept the Sepulchre but he ascended on high and rid in triumph through the Devils principality the Air of which he is Prince and as the Devil could not hinder him from ascending to the Father so nor his gifts from descending on men another token of his victory and triumph then then 't was that he led Captivity Captive Ephes 4.8 9. I might now draw resembling tokens of the Victory of our Young men the Armor-bearers of Christ who slay after him but I shall not stay to shew these parallels which may easily be observed by the Reader I will produce only â— me as evidences of their Victory They stand firm and fixed and lose no ground nor strength for ye are strong saith the Text and the Word of God abideth in you after this war and in the power of the Spirit and his Word of witness they as our Saviour did go about their work and imployment finishing that as he did which the Father hath given them to do and so glorifie him on earth The very Angels become ministring Spirits to them Heb. 1. ult They have their journals to shew how and where they conquer'd his broken weapons and defeated arguments they carry away as spoiles and come out of the Battel inrich'd with experiences which with their Prayers to God for them they distribute as so many gifts unto their Brethren as Paul did 2 Cor. 1.4 6. and these are no small signs of their hitherto victory no to mention the Devils flight As to what may be hereafter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sufferings which attend them from the envy of a defeated Devil these also they overcome by not loving their lives but being faithful to the death Rev. 12.11 and 2.10 none of these things move them Acts 20.23 24. for in as well as after these things they are more than conquerors Rom. 8.36 37. They are of so great and noble Souls and spirits that they accept not deliverance but expect and shall obtain a better Resurrection Heb. 11.35 And this perseverance to the end is often called overcoming in the Epistles to the Seven Churches I now go on to shew the conclusion of the whole matter viz. the issue and success of the Victory as to their after frames and Conversations CHAP. XI The result of the Victory as to their frames and Conversations BEsides what flows from their having the witness of the Spirit which is the same with that of the little Children of which before there is a further influence from this victory which almost doubles their joy love and obedience it being another witness as it were or a confirmation of the former an assured assurance 1. It fills them with joy and rejoycing in the Lord that of him they make their boast and to him they give the glory all the day long They rejoyce not only as the Disciples did that the Devils are subject to them but that their names are written in the Book of Life Luke 10.17 They triumph in the praises of God and say Thanks be to God who hath given us the Victory through our Lord Jesus Christ When they erect an Altar the name and Motto is Jehova nissi the Lord my Banner and the Lord my strength 't was he that taught me to fight and gave me the victory Not to us not to us but to thy name be all the glory They set up their Eben-Ezer saying Hitherto the Lord hath helped us They rejoyce in the Salvation of
an hard saying as ye did when Christ himself said so Joh. 6. 53 60. and if you can hardly hear this but be offended what would you be if I should Preach of his Ascension and the executing of the other part of his Priestly office now in heaven which is yet an higher Dâ—ctrine and strong meat as 't is called in the Hebrews on this very occasion if that offend you as it did those Babes Joh. 6.60 62. how much more would this as our Saviour there intimates For this reason my Brethren I could not speak unto you as unto spiritual but as unto carnal and to feed you with Milk the very Alphabet of Christ his Doctrine Repentance c. I am sain to Preach to you as to sinners and carnal unconverted persons the very same Doctrine that I did at first Let us in the next place see how pat and parallel to this that other Text in the fifth of the Hebrews is The Authour having told them Vers 9. That Christ Jesus being made perfect i. e. glorified was become the Authour or meritorious and procuring cause of Salvation to them that believe in and obey him called of God an High Priest after the order of Melchisedee Vers 10. Of whom saith he Vers 11. we have many things to say why do ye not say on and speak out then Why because they are hard to be uttered which doth not imply any defect or inability in the Apostle to utter them as if he wanted either knowledge or utterance but an incapacity in them to entertain them because they were dull of hearing for though as to their standing they might have been teachers yet as to their understanding they needed to learn and con over again the first principles and lay the first foundation They had need of Milk as the Corinthians had i. e. to be taught to repent and believe as if they were scarce converted but as carnal Thus both these places concur in the same subjects and attributes Before I come to speak of their attainments and characters particularly I shall briefly touch a few observations from these two Texts which will make our way the more plain and smooth As 1. There are some Christians or persons in Christ which are not men in Christ but only Babes They have the Spirit of Christ in a measure or else they could not be his Rom. 8.9 Yet though they have the Spirit they are ntâ— spiritual in any high degree Though in Christ Jesus for else they were not new-born or new creatures 2 Cor. 5.17 yet they are but Babes in Christ and as the very next degree to carnal they cry rather than speak their voice is inarticulate and not distinct 1 Cor. 13.11 They have the Image of God upon them but not perfectly stampt and visible to every eye 'T is but as I may say God manifest in the Flesh under a veil and darkly Christ is not perfectly formed in them Gal. 4.19 You may see some Prints and similitudes but the several features are not clearly discernable They are translated from death to life they are no Abortives nor are they still-born they have the beginning of life and they do but begin to live There is joy in Heaven that this Man-child is born though he be not yet grown up no nor throughly washed and cleansed from his pollution He is yet but in swadling cloaths and in a Manger if I may allude to what was said of Christ when he was a Babe As the life so the image is imperfect you can say there 's the Image of a man but who 't is like whether like its Father you can hardly tell yet this you can say 't is not the Devils or the Sinners image and God knows that 't is his Image and Christ knows it to be the Fathers Image for 't is born not of the Flesh nor of the will of man but of the Will of God They should not have the name of Babes if they had not the Fathers Image though it be not so legible to standers by as that of the spiritual man is The Babe is a Christian in the smallest Print but the spiritual man is one in Capital and Golden Letters 2. Some persons may be but Babes for a long time Heb. 5.12 Yea though they live under the best Preaching in the world as some were under Christ his own Ministery Mat. 11.25 The Disciples many of them were no better till Christ ascended and the Spirit descended The Corinthians had heard three of the best Preachers on Earth Paul Apollo and Cephas 1 Ephes 1.12 and chap. 3.4 6. yet were but Babes The Hebrews had sate under the like Ministry and yet were but Babes for many years Paul it seems had begotten or planted the Corinthians he was their Father 1 Cor. 4.14 15. Apollo was their nursing Fathers he had watered them 1 Cor. 3.6 Paul continued among them a year and an half teaching the Word of God among them as Acts 18.1 11. you have the whole story After Pauls departure Apollo came to Corinth and watered them whom Paul had planted Acts 18.27 with 19.1 yet from that time to the day of the date of this Epistle they continued Babes Philip who it seems was called by Christ Jesus in the first year of his Ministry and in the beginning of that year for he was called before the first Miracle that Christ wrought at the Wedding in Cana of Galilee which was the first he did to confirm his Ministerial effice Joh. 1.43 with 2.11 Yet this Philip who had lived with Christ all the time of his Ministry was yet when Christ was about to leave the world but a Babe for he knew not the Father as the little Children do which made Christ speak upbraidingly to him Joh. 14.9 Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father and how saist thou then shew us the Father Alas of how many Hearers may many a Preacher say have I been so long with you and yet ye know not the Father You have not the knowledge of God be it spoken to your shame 1 Cor. 15.34 You are yet in a babish state and not grown or advanced in Faith Knowledge Love c. 3. These Babes can eat milk though nothing but milk they suckt a year and a half and were not wean'd from the breast but were Babes and Sucklings still They could eat but milk their stomachs were not able to bear though their appetite might desire strong meat When Christ Jesus was telling his Disciples the offices of the Spirit he makes a stop and tells them I have yet many things more to say unto you but you cannot bear them yet which is the character of these Babes Joh. 16.12 q. d. I could tell you what great things there are in mine and my Fathers heart and purpose concerning you but you are not in a condition to receive them till you have
received the Spirit and grown up to another higher state than yet you are in Babes cannot bear the Mathematical and Metaphysical demonstrations they cannot understand them but they are for similitudes illustrations and Parables and so Christ taught them Mark 4.33 To tell them that there is joy in Heaven at the conversion of a sinner will not down with them unless it be taught by the Parable of a lost and afterward found Sheep c. Babes are for living by sense more than by Faith The Hebrews understood but little of the Priest-hood of Christ and his Office which is the strong meat no though the Apostle illustrated it by their own shadowy Priest-hood which they had under the Law So the Apostle Peter speaking of the state of renovation the new Heavens and the new Earth of which his beloved brother Paul had also written in his Epistles of which not Epistles for there is a change of the gender and 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refers to the these things of which or among which things some are hard to be understood by whom viz. by the unlearned and unstable and therefore he presseth them not only to stedfastness but growth in grace without which they will not attain to know the things hard to be understood Prov. 14.6 2 Pet. 3.13 17. But they cannot eat strong meat yet they can eat milk though but milk yet milk which implies that they were not only alive but had some a very little strength and took in some nourishment and had some experience of the working of grace in them though 't were weak and faint Saith the Apostle I have fed you with milk which notes that he did not only give it them but that though they did not thrive much yet it kept life and Soul together as we use to say it kept them alive in their present state which was low and weak What this milk is I am to shew anon 4. These Babes are owned for Brethren as well as the spiritual ones by the Apostle though they had not the right yet they had the left-hand of fellowship And I Brethren saith he though you be but weak yet you and I are Brethren the spiritual Paul and as carnal Corinthian Babes were Brethren yea not only Paul but Christ himself the first born among the many Brethren is not ashamed to call the Babes as well as others Brethren Heb. 2.11 which takes in all the Children Vers 13.14 For Christ took the whole seed of Abraham Vers 16. And if any are Christs as these Babes are for they are in him saith our Text then are they Abrahams seed and heirs according to promise Gal. 3.29 The whole brother-hood have fellowship one with another as all the members of the body have from head to foot This then is the summ of all that we have said that these Babes have truth of Grace the root of the matter is in them God hath put truth in their inward parts and written the truth of Repentance Faith and Love in their hearts They are true born and not Bastards as the distinction is Heb. 12. 'T is true also that their grace is weak 't is grace and but grace in a low degree beside also 't is mix'd with much corruption strong corruptions are arguments of weak grace they are as carnal of all Saints the Babe-Saint hath the least grace and the most corruption And which is to be noted of all the rest also these Babes have not their denomination nor are so called meerly from their being but newly born but from their continuance in such a state No state is measured by one or two acts but from the tenor frame and course of their hearts and lives for such a time and duration We call no man a dunce or a bad Scholar from one daies dulness or for one miscarriage in an exercise but when he is constantly dull and blockish as the Hebrews were who were Babes for a long time 'T is the habit that gives the denomination to this and every Classis or Form And now I â—â—all proceed to shew the attainment of these Babes which in both Texts is exprest by Their Feeding on Milk Where what is meant by Milk and how they Feed on this Milk is discovered 1. More generally 2. More Particularly MIlk we see is the Food of Babes and therefore 't is necessary that we come to know what this Milk is for the better discovery of their state and attainment In the general all the Word of God the Gospel is called Milk 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that you may grow thereby This Milk is for growth the word is not only for begetting as chap. 1.23 and 25. but 't is for nourishing and bringing up also even to a perfect stature Ephes 4.11 16. 'T is observable that Peter doth not speak meerly of the Word written in the Bible but of the Word Preach'd chap. 1.25 But then this Word Preach'd must be sincere milk of the Word not mixt and corrupted with and by the devices inventions glosses and comments of Jews or Gentiles this the Apostle Paul disclaims and declaims against 2 Cor. 2.17 We are not as many who corrupt or deal deceitfully with the Word of God but as of sincerity but as of God in the sight of God speak we in Christ which he also hath again chap 4.2 We have renounced the hidden things of dishonesty or shame not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God We are no hucksters like them mentioned 2 Pet. 2.1 3. As this word must not be mixed with and corrupted by false Doctrine and base ends so this milk must not be made luscious and fulsome with the Sugar and Honey of mens wisdom and eloquence for this doth the Apostle no less disown and disallow as may be seen 1 Cor. 2.4 My speech and my Preaching was not with inticing words of mans wisdom I was not as sounding brass or a tinkling cymbal I did not use feigned and made words to shew wit and learning I came not with that wisdom which lies in words with witticisms chap. 1.17 but in demonstration of the Spirit and power So then 't is not a sound of words but sound and sincere doctrine or Milk of the Word by which we grow and thrive But more particularly as to our Subject milk is used to denote weak nourishment and is opposed to strong meat and thus Milk notes the first principles of the Oracles of God the Alphabet of Christian Religion of this the Babes have their mouth and belly full but are weak and paâ—y things notwithstanding That Milk therefore in these Texts is put for the principles the first Elements of the Doctrine of Christ or as 't is in the Margent the word of the beginning of Christ Heb. 5.12 with 6.1 The very foundation