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 'tis 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 'tis for nouriſhing and bringing up alſo, even to a perfect ſtature, Epheſ. 4.11,—16. 'Tis 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 'tis 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 pa • y things notwithſtanding. That Milk therefore, in theſe Texts, is put for the principles (the firſt Elements of the Doctrine of Chriſt) or as 'tis in the Margent, the word of the beginning of Chriſt, Heb. 5.12. with 6.1. The very foundation of Repentance, &c. which is, that the Kingdom of God (the Meſſiah d •• penſation) was at hand, Mark. 1.15; ſo that Milk notes preparation doctrine, and the very firſt dements of the beginning of the Oracks of God, as the words are, Heb. 5.12. the initiating Doctrine, wherein (ſaith Jac. Capellus) the Jews and Chriſtians did agree, as a foundation to build upon: Now what this Doctrine was, is expreſt under ſeveral heads, chap. 6.1, 2. viz. Repentance from dead works, Faith towards God, &c.

But (it may be) ſome will object, here is no mention of Faith in Chriſt, and can they be Chriſtians in any degree (though but Babes) who believe not in Chriſt? To this I anſwer, That theſe Principles or Foundation Doctrines, are called the W •• d or Doctrine of the beginning of Chriſt, Verſ. 1. and therefore this Repentance and Faith is not without reſpect to Chriſt; and when the Apoſtle mentions theſe two elſewhere, he ſpeaks of Chriſt as the object of Faith, teſtifying both to the Jews and to the Greeks, Repentance towards God, and Faith in our Lord Jeſus Chriſt, Acts 20.21. and this the Apoſtle taught the Corinthians at firſt, 1 Cor. 15.2, 3. which opens the meaning of that ſpeech of his, 1 Cor. 2.2. Beſide, in calling this foundation Doctrine, Chriſt muſt needs be taken in, for other foundation can no man lay, 1 Cor. 3.11. becauſe God hath laid him and no other, Acts 4.11, 12. and 'tis by him that we believe in God, as the Apoſtle hath it, 1 Pet. 1.21. Withall we muſt remember that theſe were but Babes, and were unskilfull in the word of righteouſneſs, though not without ſome confuſed notions of it.

Indeed both God and Chriſt are the objects of Faith; and though God be the ultimate object of Faith, for Chriſts deſign is to bring us to God, 1 Pet. 3.18. Yet Chriſt is the more immediate object of it; but nature teaching us to look to God, and revelation of grace only to look to Chriſt, many perſons (eſpecially Babes) are apt to have more recourſe to God than to Chriſt: For the Faith of Babes is of no higher an elevation, than theirs generally was under the Old Teſtament, who had not ſuch diſtinct notions of Chriſt Jeſus as we under the Goſpel have or ought to have, he being now manifeſted to manage all affairs for us between the Father and us; and therefore our Saviour bids his Diſciples not only to believe in God, but in him alſo, Joh. 14.1. and accordingly all along afterward, the Apoſtles in their Preaching, direct men to believe in Chriſt Jeſus; and this is the excellency of knowing (or the excellent knowledge of) Chriſt Jeſus, to know him ſo as to be found in him, not having our own righteouſneſs which is of the Law (which Babes too much look after) but that which is by Faith in Chriſt, Phil. 3.8.9. And this is that which the Apoſtle directs the Corinthians to, 1 Cor. 1.30. and 3.10, 11. And ſo the Hebrews, in ſetting him forth to them as an High Prieſt after the order of Melchiſedec, the King of righteouſneſs, and the Lord ou • righteouſneſs.

Hence then I conclude, that their eating of Milk is the receiving and practiſing theſe Principles, or Elements, the beginning of the Doctrine of Chriſt, viz. Repentance, Faith, &c. which in the general takes in ſuch things as theſe, a ſight and ſenſe of ſin, together with ſorrow for and Repentance from it, as alſo Prayer for pardon: a ſecret relying on the mercy of God in Chriſt Jeſus, which gives them hope: An obedience to Ordinances, as Baptiſm, &c. A believing of the Reſurrection, and of eternal Judgement. But there are ſealings of the Spirit, joyes in the Holy Ghoſt, &c. which the Babes are not acquainted with: they attain to what is neceſſary, and but what is neceſſary to Salvation, Heb. 6.9. They have enough to keep them out of Hell, and to land them ſafe in Heaven; but as to the well-being of a Saint, viz. an aſſurance of the Fathers Love, which the little Children have; ſtrength of Faith to overcome temptations, which the young men have; great wiſdom from long or much experience, which the Fathers have: of theſe they know nothing. They are Gods building indeed, 1 Cor. 3.9. but only of the firſt Floor, or ſtory, juſt laid upon the foundation, yet ſo that they alſo are the Temple of God, and the Spirit of God dwelleth but almoſt indiſcernably in them, 1 Cor. 3.16. they will, I ſay, have an entrance into Heaven, becauſe theſe things are in them, but not an abundant entrance becauſe theſe things do not abound in them, as Peter intimates, 2 Pet. 1.8,—11. and all this is ſpoken of a ſtate wherein they may live and die and not reach beyond it.

Queſt. Before I proceed 'tis neceſſary to clear up one ſcruple that may ariſe from hence, which is this: Seeing growth of grace is neceſſary to prove the truth of grace, how can theſe be ſaid to grow, if they may continue in this ſtate all their daies?

Anſw. You may remember how I premiſed that none can tell but he may be built up a Story (or more) higher, and therefore none ſhould take up with this ſtint, but preſs forward; yet ſeeing there is ſuch a ſtate (which is to abide ſo) the queſtion is of theſe, and to it I anſwer, firſt by conceſſion that growth of grace is required of all as the evidence of its truth; but then I ſay there are ſeveral kinds of growth, and all of them are not neceſſary to this ſtate: as the ſtate is, ſuch is the growth required. There is a growth by addition, and a growth of continuation and perſeverance and going on to the end; that growth is required of and is neceſſary to the other ſtates, but this only is neceſſary unto this ſtate of Babes; the others growth is by addition, 2 Pet. 1.5,—11. but Growth of theſe is by abiding in grace: they but con the ſame leſſon over and over, when others take out new ones, and turn over leaf. Or as a Tree that grows in a continuance of bringing forth the fruit of its kind, Gen. 1.11. but if a graft or ſcyon of a nobler fort be ingraſted on or into it, then it brings forth other and better fruit. So that growth in theſe is not a ſuperaddition of new grace, but a renewing of and abounding in their firſt grace. This muſt be the growth of the Corinthians and Hebrews, or elſe there was none at all, for they were the ſame after a long time that they were before. And therefore Paul puts the Corinthians only to prove (for the preſent) that they were in the Faith, and that Chriſt was in them, 2 Cor. 13.5. and though he put the Hebrews upon giving diligence to a full aſſurance, chap. 6.11. yet on ſuppoſition they ſhould not attain it, he often calls upon them to hold ſaſt and not to apoſtatize, concluding that if they did not advance, yet they might be ſaved by abiding in the preſent ſtate, though they were but Babes, chap. 3.6,—12, 13, 14. and 10.23,—35. and tells them that the juſt ſhall live by Faith (that which they had) that is, they ſhould continue believing to the end, and not draw back to perdition, Ve • ſ. 36.—39.

To ſeek out this and clear it too, let us conſider ſome other places, which ſhew that a going on and continuing in the ſame grace, or an holding faſt of what they have is that only which is required of ſome Chriſtians, as Rev. 2.24, 25. 'Tis ſaid to them of Thyatira, who kept free from Jeſabels doctrine, I will put upon you none other burthen, but that which ye have already, hold faſt till I come, keep your ground; ſo again, Rev. 3.11. 'tis ſaid to Philadelphia, who had but a little ſtrength, Verſ. 8. Hold faſt that which thou haſt, and to him that overcometh, &c. So that perſeverance in the little ſtrength that any have, hath the promiſe of Salvation (and is all ſome Saints growth) He that continueth to the end ſhall be ſaved; and this is called overcoming, which hath the notion of ſome kind of growth in it. And therefore it ſeems clear, that the gain of Babes is in not loſing, and their growth in not decreaſing and declining: or if you had rather expreſs it ſo, the Babes growth is in reiterated acts of the ſame kind, or in abounding in acts (which is a growing in degrees of the ſame kind) as alſo in deſires after higher attainments (as I ſhall ſhew anon) eating more and more Milk, repenting more and more, and believing more and more, even unto the end, increaſing in theſe things to their fulneſs, and not in paſſing into another ſtate. I ſpeak ſtill of one appointed to this ſtate alone.

And on this occaſion before I cloſe up this Chapter, it will not be amiſs to take notice (in relation hereunto) of the Covenant of God made with all Saints, and the promiſes of God made but to ſome Saints; the promiſes of growth (by addition) I humbly conceive are not made to Saints, as ſuch; but to Saints under ſuch a qualification, and acting ſuch and ſuch graces and duties in ſuch and ſuch degrees; as for inſtance, Pſal. 1.3. there is a promiſe of growth; 'tis not every Saint ſhall, but he ſhall: who is that he? viz. he that delights in the Law of the Lord, and in his Law doth meditate day and night: this meditation ſhall be to him, as the watering of the River is to a Tree. But now the Covenant (as it gives, ſo it ſecures grace) it is made to and with the loweſt Saint, and warrantiſeth it againſt falling away only, Jer. 32.40. I will put my fear in their hearts, and they ſhall not depart from me: As Chriſt pray'd for Peter that his Faith might not (totally and utterly) fail, Luk. 22.32. And this I ſpeak for the incouragement of poor Babes, that they may not ſtamble at this, that they do not grow as others do; I tell them and would have them bleſs God for it, that they grow with a growth ſuitable to their ſtate, i. e. they rely and cleave cloſe, they Apoſtatize not, but hold faſt, they perſevere in eating milk till death them do part; they attain to the extent of the Covenant, perſeverance, and to the end of their Faith, the ſaving of their Souls. And this much of the Attainment of Babes in the general.

The more particular attainments of Babes, as Repentance, Faith, &c. From Heb. 6.1, 2.

THE Apoſtle doth not in this place put the Babes upon laying aſide theſe things, but ſpeaks his own intendment to lay them aſide (as to his preſent further diſcourſe concerning them) and to go on to treat of other and higher matters, more perfect doctrine, i. e. ſuch as belongs to perfect and grown Saints: he calls theſe Doctrines Foundations, and therefore doubtleſs would not have them dig'd up, but would have them build on theſe other and higher ſtories, even to the laying of the top ſtone. At preſent he only names them to ſhew what theſe Babes had attained to.

Theſe ſix principles are (as I may call them) ſix portions of Milk, which the Babes did eat and were nouriſhed by: the two firſt, viz. Repentance and Faith are internal graces wrought and working in them; the other four are proofs of this internal work: the two firſt of the four, viz. their ſubmiſſion to the ordidinances of Baptiſm and laying on of hands, are proofs of their Converſion, in the fight of men; the two latter of the four, viz. their practical belief of the Reſurrection, and eternal Judgement, are proofs of their Converſion, Repentance, and Faith in the ſight of God: and theſe ſhould not be ſeparated: for ſubmitting to Ordinances, without believing the Reſurrection and eternal Judgement thereupon, are no proofs of Repentance and Faith; No, for without this Faith, the other is in vain and men are yet in their ſins as our Apoſtle tells us, 1 Cor. 15.12.17. And elſe what ſhall they do that are Baptized for the dead, if the dead riſe not at all? why are they then Baptiz • d for the dead? q. d. Baptiſm is in vain ſubmitted to, if there be no Reſurrection. When the very notion and deſign of Baptiſm is to denote the Reſurrection from death, Rom. 6.3, —5. Col. 2.12, 13. So on the other hand, to believe the Reſurrection and Judgement (as the Jews did) is no proof of Converſion, without ſubmitting to Ordinances of Baptiſm, &c. Therefore when our Saviour bid his Diſciples Preach the Goſpel, 'tis thus, he that believeth and is Baptized ſhall be ſaved, Mark 16.16. Well then, all theſe principles conjunctly are the diſcoveries of the Babes attainment: of all which I ſhall now proceed to ſpeak in order as they lie in the Text.

Of their Repentance from dead Works.

REpentance is the firſt Milk which they ſuck, take in and beſt of all digeſt; they repent not only for but from dead Works, i. e. ſuch works as they do who are dead in ſins, Epheſ 2.1, 2, 3. They eſcape the groſs pollutions which are in the world through luſt. The other portion of Milk, viz. Faith, is of more hard digeſtion with them, and ſtays long in their mouth, before they let it down; For, ſaith the Text, 'tis but Faith towards God, it is but in motion and tendency, rather in fieri than in eſſe, in acting than acted: and this not ſo much and properly towards Chriſt, as towards God: not excluding Chriſt, but that they have leſs ſtill in exerciſing Faith towards Chriſt, than towards God. But as to Repentance they are better skill'd and able to act it at a better rate than Faith. In relation to this, there are three things which I ſhall do, 1. Shew that this is the firſt Milk that Babes eat. And 2. That they are better at eating this, viz. Repentance, than Faith. 3. The nature of Repentance, and how Babes act it.

1. That this is the firſt Milk they eat: which will the better appear, by conſidering who have been and are accounted Babes (throughout the whole Scripture) as 1. The moſt and generality of the people of God under the old Teſtament: There were indeed ſome Fathers, as Abraham, &c. but as I may ſay there was but one of a ſort, as Abraham the Father of the faithful, Job of the patient, Moſes of the meek, &c. There were alſo ſome young men, who were ſtrong and overcame the evil one, as Joſhua and Caleb, who followed God fully, the Word of God did abide in them; but there were Babes in abundance, as the Apoſtle tells us, Gal. 4.3, 4. When we were Children (the word is, Babes) i. e. Verſ. 4. when we were under the Law, we were in a ſtate of bondage, rather as ſervants, than Children, Verſ. 7. And accordingly the milk given theſe to eat was the doctrine of Repentance (for Chriſt Jeſus was under a vail, and repreſented to them moſtly in types and ſhaddows, and their Faith was but towards God and Chriſt.) 2. The people of God in John Baptiſt's time were but Babes generally, and therefore he alſo fed them with milk, the doctrine of Repentance, yet ſtill directing their Faith to Chriſt who was to come after him: his doctrine and Baptiſm was that of Repentance. 3. In Chriſts time, while in the world, moſt of Diſciples were but Babes (as was hinted heretofore.) And Chriſt himſelf gave them Milk for their firſt feeding, yet mixt with Faith, as Mark 1.15. Repent and belive the Goſpel, which he (in Verſ. 1.) calls the beginning of the Goſpel of Chriſt, as 'tis called in the Text before us, Heb. 6.1. They did alſo believe in God; and our Saviour calls upon them to believe in him alſo, as an advance of their Faith, Joh. 14.1. Again, 4. All at firſt Converſion are Babes, and to all theſe is Repentance better known than Faith, for ſome time (more or leſs) and the firſt doctrine Preach'd to the firſt Converts, was Repentance, Acts 2.38. and they that are appointed to be no more than Babes, feed on this Milk all their daies.

2. I am to ſhew that Babes digeſt this and are better at it, than at Faith, Love, &c. They are beſt at Repentance, 'tis their excellency, or the chief of their attainments: not that they are better at it than the Saints of higher Forms, but that as they have more need of it, ſo they are more Artiſts at it (it being their trade and calling) than they are at other graces. The beſt of the generality of the Jewiſh Saints under the Old Teſtament lay in repenting and returning (a word in great uſe under that diſpenſation) in weeping and mourning, all which belong to Repentance: So in John's time, the fruits were to be ſuch as were worthy of, or agreeable and ſuitable to Repentance, as their higheſt pitch; in Chriſts own time, not only Peters weeping bitterly, but other ſuch like Acts were found among the Diſciples, as the beſt of what they had attained to: So in the Hebrews, this leads the Van, that they repented from dead works; who yet were unskilful as to the word of righteouſneſs. The Corinthians, among whom were ſo many Babes, were famous for repenting, as may be ſeen, 2 Cor. 7.10, 11.

Having cleared theſe two things, I come now to ſhew briefly,

3. The nature of Repentance, and how the Babes do act it. As to the nature of it, I ſhall proceed gradually and diſcover it by ſeveral ſteps. The

1. Whereof is, a ſight and ſenſe of ſin: The firſt work of the Spirit is to convince of ſin, which is not only to let men ſee it, but to make them feel it; that they may be ſenſible what an evil thing it is to be a ſinner.

There are indeed ſome common Principles (like ſeeds) ſcattered here and there in the hearts of men that live under the ſound of the Goſpel, before this powerful conviction come upon them, and by which way is made for Converſion. As, not only that there is a God, and that he ought to be worſhipped (which the Heathen alſo have) but that the Will of God is the rule of worſhip, and that this Will and rule is reveal'd in the Scripture, from whence we learn what the good is which we ought to do, and the evil which we ought to leave undone: that he who tranſgreſſeth this Law doth ſin; that whoever ſins, deſerves the wages of ſin; that all are ſinners; that every ſinner ſtands in need of a Redeemer and Mediator; that Jeſus Chriſt, Immanuel, the Son of God and the Virgin Mary, is this Redeemer and Mediator; and that the benefit (as to Salvation) which accrews to us from this Chriſt, is by Faith in him.

But though theſe Principles be owned by men, and God makes uſe of them to work on men, yet they amount not to a powerful and converting conviction, without a particular application and ſetting of them home by the Spirit of God. How many have this common notion that they are ſinners, yea that they are ſuch and ſuch ſinners, as Swearers, Drunkards, unclean, &c. yet are far enough from ſeeing the uglineſs and feeling the burden of ſin, ſo as to repent of it. Therefore the conviction I ſpeak of is accompanied with a ſenſe, which is called pricking at heart, Acts 2.37. made by a ſpecial application of ſin, and uſually (if not alwaies) in the firſt place of one or other particular ſin: For not only common reaſon tells us, that generals are known by the particulars wherein they exiſt, but experience alſo tells us, that you ſhall ſcarce find any man, that is convinced of a bad nature, but by a bad life, The tree is known by its fruit. Hazael would not believe the Prophet that he had ſuch a dogged nature; No nor Peter that he had ſo treacherous an heart, till ſad experience made the conviction by its own breaking out. 'Tis by a particular conviction of ſin, either that of omiſſion or commiſſion, that men come to believe the more general corruption of their nature. When it comes to a Thou art the man, 'tis effectual indeed. And I think that the inſtances of converted ones (ſuch excepted as have been as 'twere ſanctified from the Womb) will evince this, that the firſt conviction is from being guilty of a particular ſin; and accordingly their confeſſion and reformation begins there.

This then is the ſight and ſenſe of ſin which Babes have leading them to Repentance, viz. of one or other particular ſin; of ſin in the fruit, more than in the root; of ſinful lives more than of ſinful hearts; though this alſo come on by degrees afterward. The deceitfulneſs and deſperate wickedneſs of the heart was a thing that the many were not much convinced of, Jer. 17.9. No, nor the Diſciples in Chriſts own time, for our Saviour tells them that they were without underſtanding in this point, Matth. 15.15,—20. And the Apoſtle cautions the Hebrew-Babes to take heed leſt there be an evil heart of unbelief or any root of bitterneſs in them, more than they were aware of: Few Babes know what's latent in their hearts. Peter tells Chriſt upon occaſion that he was a ſinner, yet would not believe that his heart was ſo ſinful, as Chriſt told him he would find it to be. They are generally (as carnal and) like other men in this, who know they ſin, yet ſcarce know whence it comes ( 〈 in non-Latin alphabet 〉 ;) and therefore commonly charge it more upon the Devil than upon themſelves, and upon his temptations, rather than their own corrupt natures, if not en God himſelf, ſee Jam. 1.13, 14, 15.

2. The ſecond ſtep or degree of Repentance is confeſſion of and ſorrow for ſin, (I put them both into one, becauſe they go together) without which there is no true Repentance: 'Tis godly ſorrow that leads to a full Repentance, and this ſorrow cannot be kept in ('tis as coals of fire in the b • ſom) it breaks out in confeſſions, lamentations and ſelf-abhorrency. As there muſt be a ſight and ſenſe, ſo there will be ſighs and groans in true penitents; a woman may as well be delivered in a dream and without pain, as a ſoul repent without ſorrow: and where this ſorrow is, it is attended with confeſſions and complaints to God.

How theſe things are in and are expreſt by Bibes, I am now to declare, and 'tis thus: The thing which pincheth moſt and conſequently comes firſt out in confeſſion is the particular ſin they were convinced of. Take a new Convert at Prayers, and I warrant you, that you will hear him telling God ſad ſtories of what he was convinced of, be it good omitted, or evil committed, be it what ſin ſoever: For I take it to be an infallible rule that according to the ſight and ſenſe, ſuch is the ſorrow and complaint; and that being of particular ſin, this alſo is of the ſame. It is with theſe ſouls, as 'tis with children playing in the duſt, they are not ſo much concerned for all the reſt, as for that which falls into their eyes, they bruſh off the reſt without much ado, but at that in their eyes they ſall a crying. 'Tis ſaid of Paul (aſſoon as converted) Behold he prays, and had you over-heard him, doubtleſs you would have heard ſad bemoanings of his perſecuting the Saints, a thing which ſtuck cloſe to him, as a thorn in his fleſh, all his daies.

Beſide this 'tis to be obſerved, that there is a great deal of legal bondage cleaving (as droſs to Gold) unto their ſorrow, for as yet they mourn more for ſin as againſt them and a burden to themſelves, than as 'tis againſt and a burden to God: more as it ſtands in the way of their peace and Salvation, than the glory of God; though that alſo have a little place. Woe unto us, we have rewarded evil to our own Souls, ſay they in the Old Teſtament: A grown Saint doth not leave out the conſideration of the evil it hath done to himſelf, when he ſorrows for ſin, and God allows it ſhould be ſo, yet this goes moſt to his heart, as it did to Davids, Pſal. 51. That againſt thee, againſt thee I have ſinned; he could better bear his broken bones, his own ſhame and pain, than the ſenſe of this, that he hath grieved and diſhonoured his God: But this is the weakneſs of poor B • bes (to which yet God will be merciful) that whereas they fetch a ſigh now and then for Gods ſake, they fetch many for their own. They are beſt at that to which nature is aſſiſtant and helpful, as 'tis to ſorrow for ſin, becauſe they have wrong'd themſelves; but Faith and Hope are altogether ſupernatural and therefore are more faintly acted by them.

Again, you may obſerve in them, that as the ſight and ſenſe of a particular ſin did firſt awaken them, ſo it ſtill ſtartles them, and they think that ſcarce any other, or all the other are ſuch a cloud between God and them as that one ſin; and they ſcarce mind ſo much a general pardon, as the pardon of that one ſin: Indeed they ſometimes cry out in general, Wretch that I am! who ſhall deliver me from this body of death? But their moſt common complaint is of ſuch particular ſins; and of ſuch in which Satan generally hath an hand; but as for the ſecret lurkings of luſt, the ſtealings away of the heart from God, private correſpondencies with pride and worldly love, &c. theſe things (which are the great tryals and exerciſes of grown Saints) are little taken notice of, or minded by the Babes.

Where they do ſorrow, 'tis true they do ſorrow greatly, and ſometimes like Racbel refuſe to be comforted, and are in danger to be ſwallowed up with over much ſorrow, i. e. with deſpair; of which there are theſe reaſons, 1. Becauſe they have a ſenſe of ſin but not of forgiveneſs, they are convinced of ſin but not of righteouſneſs: Now though the ſenſe of a pardon do not take away all ſorrow for ſin, yet it takes away the exceſs of it, as alſo the legality, but this being not fully attained by Babes, they ſorrow many times as men without hope: and this continues the more violent, becauſe, 2. They find their corruption yet ſtrong and unmortified: and becauſe 'tis not done, they think it ſhall not be done, but they ſhall one day periſh by the hand of Saul. The taſt and tang of their former ſins is (many times by Satan) kept freſh and ſtrong, though they have repented, and therefore they fear and mourn deſperately, but this ſorrow needs ſorrowing for, it being ſo droſſie and mercenary, for they even think to make God amends this way, and to compound with God, ſo much ſorrow for ſo much ſin, without eying Jeſus Chriſt (the Propitiation and the Advocate) as they ought. All this (beſide the confirmation that is from experience of young converts) will be evinced by the ſtory of the Prodigal, Luke 15. of whom 'tis ſaid in the firſt place, that (after being long dead in ſin) he came to himſelf, i. e. was convinced of his wicked living, and therewithall of his own loſt undone and periſhing condition, which is the very hinge upon which he turns about to go to his Father: The firſt ſenſe is not of ſin as againſt God (though that came in afterward) but as againſt himſelf: whereupon he takes up a reſolution to go and complain of ſin, and withal that he will indent with God, to ſerve him for wages as an hired ſervant: but aſſoon as the Father had kiſſed him, and aſſured him of his Love, though he go • s on to confeſs his ſin, yet not a word more of being an hired Servant. So theſe poor Babes they come to God with a compoſition, and indent like hirelings, they are afraid of being damned, and rather than ſo, they will ſerve God with Prayers and Tears day and night; but after God hath kiſt them with the kiſſes of his mouth, they abide in the houſe as Sons that ſerve him, and not as Servants. The grown Saints then, we ſee, do much in a little; when Babes (at and while ſuch) do but a little (though they keep much ado) in all they do. Love and Faith do more in a day, than Fear will be able to do in many daies, or years. But,

3. To come to the higheſt ſtep and degree of Repentance, 'tis not only for but from dead works; there is a reformation and fruits worthy of, proper and ſuitable to, this their Repentance. Men that repent do not only ſay, What have I done? and mourn for that, but what? Lord! what wilt thou have me to do? and ſo fall into a way of obedience. When John the Baptiſt called for fruits worthy of Repentance; 'tis very obſervable, that Luke 3.7,—14. the people askt, What ſhall we do? Verſ. 10. and the Publicans, What ſhall we do? Verſ 12. and the Souldiers, What ſhall we do? Verſ. 14. To all whom he gives directions to leave their former (particular) ſins, and to lead new lives directly contrary to their former lives; which is the proper fruit of Penitents. When they were prickt at heart, Acts 2.37. they cryed out, What ſhall we do? And the Jaylor, Acts 16. Sirs, what muſt I do? And Paul himſelf, Acts 9. Lord what wilt thou have me to do? True Penttents are not only for humiliation, but reformation: they repent not only for, but from dead works, yea the Babes do ſo. How? or in what ſenſe? Thus,

Dead works are properly ſuch ſins as they lived in before conviction and converſion, ſuch as are the courſe of the world and of men acted by the Devil, as is clear by Eph. 2.1, 2, 3. There are other ſins which are deadly workings (for to be carnally minded is death, Rom. 8.6.) which yet cannot in a ſtrict ſenſe be called dead works, which are the ſins of men dead in treſpaſſes and ſins. So that though grown Saints do mortifie, not only the fleſh, but the luſts and affections too, yet Babes ſcarce go further than leaving the works of the fleſh, the ſins in which they lived before converſion; thus did the Prodigal, he ſpent no more of his time and ſubſtance upon Harlots and riotous living. Zacbeus begins with mercy and reſtitution as to any wrongs he had done to any, Luke 19.8. So Paul to Preach the Chriſt and the way which he had perſecuted, Acts 9. The Jaylor from making wounds, turns Chirurgion and binds up the wounds which he had made, Acts 16. Throughout the Scripture you will find, that babes became clean contrary to themſelves, you ſhall not find them retaining the ſins which they were firſt convinced as guilty of, and this is their Repentance from dead works. And this ſhall ſuffice to have been ſpoken concerning the Explication of the firſt attainment of Babes, or their eating the firſt portion of Goſpel-milk, viz. Repentance from dead works.

The Application follows. I. With reference to them that have not Repented, and ſo are not Babes. 2. To them who are Babes, and have repented from dead works.

1. WIth reference to them who have not repented, and are not yet Babes, not new-born. Alas! there are but too many who live under the Preaching and Profeſſion of the Goſpel, & are called Chriſtians, who have not received into themſelves this firſt ſpoonful of Milk, nor learnt the firſt principle of Repentance from dead works. Though men take up the common Principles (which I named above but newly) yet they have eyes and ſee not, ears and hear not, ſo as to underſtand with their heart, to be converted and healed. Their hearing and ſeeing doth not affect their hearts, they are ſtill without a ſenſe and feeling of ſin. How many that know Drunkenneſs, Uncleanneſs, &c. to be ſins, and that they live in ſuch ſins, yet are not prickt at heart? they never yet ſo ſaw ſin as to feel it; nor ſo ſelt it, as to confeſs and be ſorry for it; or never ſo complained or ſorrowed as to repent from dead works; to cry out, What have I done! Or, Lord, what wilt thou have me to do! they have done more than enough to undo themſelves; have been told the way of recovering and ſaving themſelves; and yet theſe things are but to them as idle tales, and we are to them (as Let to his Sons in Law) like them that mo • k; that flatter them with promiſes, or ſcare them with threatnings, as if we were not in good earneſt. But that they may yet at laſt be awakened, and if peradventure God may give them Repentance, I ſhall intreat them to conſider theſe things.

1. Conſider this, that all the common principles which thou haſt received from the light of Nature, Law, or Goſpel will not be ſufficient to juſtifie, but they will to condemn thee, as Rem. 1.18.—21, &c. and chap. 2.14,—27. Our Lord Jeſus Chriſt will one day ſit in Judgement upon men, and he will then convince and condemn them from their own Principles: Mens Conſciences will be one of the Books that ſhall then be opened, and they will be ſelfcondemned. As for example, ſuppoſe Chriſt Jeſus to ask theſe Queſtions, Did not you believe and know that there was a God? Yes Lord, we did, Why then did you not ſerve him? Did not you believe that his Word declared his Will? Yes Lord, ſaith Conſcience, Why then did ye not obey his Word? &c. Men will be ſpeechleſs and ſilent, having nothing to ſay for themſelves, as he that came without a wedding garment. If thy Principles do not convince thee now, they will condemn thee hereafter, and thou wilt cry out when 'tis too late, my perdition is of my ſelf, even I being Judge, I have rewarded evil to mine own ſoul.

2. Confider, how many times God hath been knocking at thy door, and how long waiting to be gracious unto thee: How many times haſt thou been ſmitten at a Sermon, and trembled like Felix; how often thou haſt been almoſt perſwaded (as Agrippa) to be a Chriſtian; how many times thou haſt purpoſed and promiſed to ſin no more; and yet after all this thou haſt given up thy ſelf to ſin, and even like another Ahab, ſold thy ſelf to work wickedneſs: How thou haſt eaten, drunk, played and ſlept away the convictions that have been upon thee: How thou haſt forgotten, or ſmothered and put off theſe things thus; 'tis true ſin is an ugly thing, but it hath its pleaſure for the preſent; 'tis time enough and I intend to repent hereafter; others are as bad as I and yet we ſcape well enough; only a qualm and gripe comes over us now and then, but it goes off again; Miniſters muſt have leave (becauſe 'tis their place) to reprove ſin; but God is merciful, &c. Thus do many put off all convictions, and though they have been gaſhed and wounded, yet (like Dogs) they lick themſelves whole again, as they think. Yet after all this it pleaſeth God to take more pains with thee, this day he calls on thee once more, to hear his voice leſt thou be hardened by the deceitfulneſs of ſin, and by thy impenitency and hardneſs of heart ſhouldſt heap up wrath againſt the day of wrath. Oh what goodneſs is this! deſpiſe it not at thy peril, ſee Rom. 2.4, 5. For,

3. Conſider and know aſſuredly, if thou die impenitent and in thy ſins, thou art damned (for ever) irrecoverably. If thou harden thy heart, God may harden it too; if thou give up thy ſelf, God may give thee up too, and then thou art in the Suburbs of Hell, and doſt but fill up thy meaſure, and heat the Furnance ſeven times hotter while thou art adding ſin to ſin. The tokens of Death are upon thee, the very Plague ſore, for ſuch is an hard heart: and I have nothing to ſay but the Lord have mercy upon thee; which if he have not, thou wilt howl and cry and roar in Hell; Oh wretch that I was, that for a little ſinful pleaſure, and worldly pelf (which was but for a little time) I have undone, undone my Soul and that for ever, for ever (wo and alas) for ever. But now if God bleſs this to awaken thee, that thou do in earneſt ſay, What ſhall I do to be ſaved? if thou be a-thirſt, then hear Gods Proclamation, Iſa. 55. Ho, every one that thirſteth, come and buy Wine and MIlk, without money and without price (take the waters of Life freely, Rev. 22.17.) Incline your ear and come, hear and your Souls ſhall live, &c. Doſt thou not hear him calling? Come to me all ye that are weary and heavy laden, and I will give you reſt, Matth. 11.28. behold he calleth thee.

2. The ſecond branch of this uſe is to you Babes who have repented from dead work. And 'tis to beſpeak you not to deſpiſe the day of ſmall things, but bleſs God that hath brought you hitherto; God hath laid a foundation and he will lay the top-ſtone in due time, that I may allude to what is ſaid, Zach. 4.9, 10. In this Text that we are upon, this Doctrine is called a Foundation, and ſurely 'tis not laid in vain. We come ſometime to a place where ſome great perſon is about to build a great Houſe, and when we ſee only the groundwork laid, and a great deal of rubbiſh lying about it, we think little of it; but if we ſtay a while till it be built upon, we haply admire the deſign and ſtructure too: God brought a goodly world out of the Chaos which was firſt made; and ſo he doth in the new Creation: the firſt work ſeems to be a confuſed buſineſs; I but if we ſtay till the ſix daies be over, and God have finiſhed his work, we ſhall then ſay, Behold it is good exceedingly. When the Jews began to build, the Heathen laugh'd them to ſcorn, What will theſe feeble Jews d • ? will they revive the ſtones out of the heaps of the rubbiſh? if the Fox group he ſhall break down this ſtone wall, Nehem. 4.2, 3. But for all this, the head ſtone thereof was brought forth with ſhouting, Grace, grace unto it: And ſo ſhall it be with thee O Babe, thou ſhalt attain to thy perfect ſtature, therefore do not look on this ſmall beginning as a thing of nought. God will carry thee from Repentance to Faith, and from thence to obedience, thou ſhalt have food convenient for thee to bring thee up: Bleſs God then that thou haſt learned the firſt letter of his Name (The Lord gracious, for ſo thou haſt taſted him, 1 Pet. 2.2, 3.) that thou haſt learnt the firſt leſſon in the School of Chriſt, and till thou learn more, conſider theſe things that follow, as well as thoſe that have been already ſpoken.

1. Think what a mercy 'tis that God hath put a ſtop to thine iſſue of blood, and to that ſountain of uncleanneſs which did run over into thy converſation: Conſider what thou wert doing, wert thou not committing iniquity with both hands greedily, drinking it down as water, and doing wickedly as thou couldeſt, to thy utmoſt? and hath God ſtopt thee in thy career? Oh think what mercy 'tis: How many thouland actual ſins more mighteſt thou have been guilty of, if God had not put this hook into thy noſtrils, and bit into thy J • ws, and ſo kept thee from ruſhing like the Horſe into the battle. Had not God hedged thy way with theſe pricking thorns and grieving bryars of conviction and Repentance; thou wouldſt have followed thy Lovers to death and bell; and is it nothing that he hath prevented thee? Bleſs God (as David did for Abigals coming) who kept thee from ſinning this day. It may be thou wert reſolved (like Saul, though 't were madneſs in thee as in him) to go on in being injurious, a perſecutor and blaſphemer; to be as proud, covetous, unclean, &c. as thou couldſt, to gratifie the luſt of the eye, the fleſh and pride of life to the utmoſt; hath God diverted, yea converted thee? bleſs him for it. 'Tis a great thing to have a ſtop put to ſin, though it be but newly done, or little elſe done: as the Apoſtle tells the Corinthian Babes, Such were ſome of you (viz. ſuch as were incapable of Heaven, and fit for Hell) but ye are waſhed, &c. 1 Cor. 6.9,—11. and yet the work of grace was but very imperfect in them.

2. Conſider how many there are yet in the world, and it may be many of thine own relations, Bone of thy bone, and fleſh of thy fleſh, and ſome that have ſate in the ſame Pew and heard the ſame Goſpel that thou haſt, and yet are not come ſo far as Repentance from, nor conviction of their dead works: they are yet dead in ſins and treſpaſſes, faſt aſleep in their ſecurity, without any ſenſe of ſin and ſorrow for it; and hath God awakened thee to righteouſneſs? Oh deſpiſe not the buddings of grace, but bleſs him that thou art ſo far quickned, that thou canſt eat a little milk, though as yet but one portion. When ſo many ſit and walk in darkneſs the way to Hell, that thine eyes ſhould be opened to ſee the danger, and cry out, What ſhall I do to be ſaved, is a mercy not to be undervalued, but to be prized by thee, and God to be praiſed for it. 'Tis great mercy that the foundation is laid, that the work is begun.

3. Conſider this, that though thou be not yet • l • athed like the Sons of Nobles, and richly dreſt like them, yet that the plain cloath, the country ruſſet with which thou art clad will preſerve thee. 'Tis with Gods Children as 'tis with the children of men in this reſpect; you come to a poor mans Houſe, he hath a child newly born, 'tis dreſt too, I but in very plain clouts; when in the rich mans Houſe, the new-born child is dreſt up gorgeouſly, with fine linnen, ſcarlet mantle and Gold lace, and is as fine as hands and money can make it. Though God be the Father of all new-born Babes, yet ſome he dreſſeth like the children of the poor, others like the children of rich men: as to ſome, he doth but cover their nakedneſs, that it may not appear; but others he adorns, as 'tis expreſt in Ezek. 16. When the Prodigal came home he put on the beſt robe, and the Ring ('twas ſealing time very early) and the Shoes of the preparation of the Goſpel on his feet, and Bread and Fleſh, ſtrong meat to feed him; when others it may be, though God have compaſſion on them and take them into his Family, and give them Milk to keep them from periſhing with hunger, yet they have not a Ring given them all their daies, nor any thing but Milk to eat; and though they be cloathed with the ſame righteouſneſs for kind, yet 'tis not ſo embroidered, and ſet forth to the eye, as the others was. The Church or Spouſes garment is of diverſe colours. 'Tis a time of Love, but God doth not tell them of it, as he doth ſome as ſoon as he waſheth them from their blood: The Father loves them, though he do not kiſs them yet, as he doth ſome others of his Children. Well, however bleſs him that he covers thy nakedneſs; though thou ſee not the riches of his grace laid out upon thee, yet that he forgives thee.

4. Conſider this, that God is better pleaſed with that little grace, than he is diſpleaſed with that much corruption which is in thee (only do not like thy corruption the more, but love and praiſe thy God the better) Though thou be but as Gold in the O • r, God hath more regard to thee, than to throw away the Gold becauſe of the O • r; On no, he will loſe no Gold: The Diſciples were little better than this, and yet he would not loſe one of them, nor the leaſt grain of grace that appeared in them; but made much of the willingneſs of their ſpirit when the bodily fleſh was weak, and the corrupt fl • ſh ſtrong: Though they were but as bruiſed Reeds and ſmoaking Flax, yet he had not a little value for them; though there were more ſmoak than fire, yet he would not quench but cheriſh it. Though thy grace be little and thy corruption much, yet he will prize thee.

5. Think of this alſo, though thou have not aſſurance, yet thou haſt that which will ſecure thee, and doth enſure thy Soul. Every grace is aſſuring in its nature and degree, though thou have not the evidence and comfort of it: and is it nothing to be ſafe? thou art upon the Foundation and ſhalt ſtand and not fall, for thou art in a ſtate of bleſſedneſs; Eternal life is begun, and there is no falling from Eternal life, This day is Salvation come unto thee (as it did to Z • cheus) and it will never depart from thee. This ſtate is bleſſed, for ſo are they that mourn, and in due time they ſhall be comforted, Matth. 5.3, 4. The beginnings of grace (though but poor and therefore mourners) is bleſſed, and it ſhall be bleſſed, as old Iſaac ſaid of Jacob. Poor weeping ſoul, thou little knowſt what Joy there is in Heaven at thy weeping on earth, ſee Luke 15.7. and again Verſ. 10. and Verſ. 32. Thy ſighs make Angels ſing: The crying of the Babe makes the Father laugh, as our ſaying is, and 'tis true of the heavenly Father; and all this is ſpoken of this firſt attainment of Babes, viz. Repentance. Paul rejoyced that he made the Corinthian Babes ſorrowful, becauſe they ſorrowed to Repentance, which was to ſalvation, and never to be repented of, 2 Cor. 7.9, 10. yea Jeſus Chriſt ſeeing the travail of his ſoul ſafely delivered, rejoyceth that a man or woman child is born, though it be not yet any more than new-born: thy ſorrow makes him forget his ſorrow. Our Saviour after his Reſurrection appeared to Peter before he did to the twelve, 1 Cor. 15.5. and the Angel ſent the firſt tidings of his Reſurrection to Peter, Mark 16.7. for he was repenting and weeping bitterly, which was as another Converſion to him, as our Saviour hinted to him before, Luke 22.32. When the Inceſtuous perſon repented, Paul takes care that he may be comforted, leſt he ſhould be ſwallowed up of over-much ſorrow, 2 Cor. 2.7. Thus are we given to underſtand how precious the tears of Penitents are, and yet withal that God would not that they ſorrow over-much. Though he love to ſee them ſwim in tears, yet he takes care that they may not be drowned (as the word notes) in tears: though he love a broken, i. e. a contrite heart, yet he would not that ſuch ſhould break their hearts, or deſpair and mourn as them that are without hope.

In Cant. 2.14. the Spouſe was fallen to the ground (for grief and ſorrow, as I take it) and hid her ſelf in the clefts of the rock and the ſecret places of the ſtairs, and the little Foxes (Satans temptations and wiles) did endeavour to ſpoil the Vine that had but tender grapes; but the Bride-groom, ſeeing her in this diſconſolate condition, beſpeaks her thus, Riſe up my Love, my fair one and come away, Verſ. 10. and again Verſ. 13. Let me ſee thy countenance and hear thy voice; Mine O Lord, alas I dare not look up, I am ſo black; as 'tis ſaid of the poor Publican, Luke 18.13. that he ſtood afar off, and would not lift up his eyes to Heaven, but ſmote upon his breaſt and ſaid, God be merciful to me a ſinner: My countenance, O Lord, 'tis not worth looking on, ſaith this poor ſoul, theſe blubbered checks of mine and eyes ſtanding full of tears will not give me leave to look up: But ſaith he, Let me ſee thy Face for it is comely; I love it now the tears run down, I love to ſee it beſet with theſe Diamonds, and ſilver drops of tears, 'tis a precious ſight in my eyes; and therefore let me ſee thy face; yea and let me hear thy voice; My voice Lord, alas, I can but chatter as the Crane, and mourn as the Dove; Oh let me hear this voice of thine, thy ſighs and groans are muſick and make melody in mine ears, let me therefore hear it, For ſweet is thy voice and thy countenance comely; Riſe up my Love, my Dove, my fair one and come away: for lo the winter is paſt, the rain is over and gone, the flowers appear on the earth, the time of ſinging is come, and the voice of the Turtle is heard in our Land; The Fig-tree puts forth her green Figs, and the Vines with the tender Grapes give a good ſmell; I will take the Foxes that ſpoil the Vines, and preſerve the tender Grapes. Thus may the dear and loving Jeſus (and oh that he would thus) ſpeak to thee, poor ſoul; that after thy April of ſhowers, thou maiſt have a month of May with all its flowers, and be able to conclude as the Spouſe did, Verſ. 16. My beloved is mine, and I am his. In the mean time, if thou hear not this joyful ſound, if thou have not Wine to drink, nor meat to eat, yet go thy way and eat thy milk with as merry an heart as thou canſt, for God accepteth thy work (even thy Repentance from dead works) to allude to that, Eccl. 9.7. only take not up here, but go on and believe too. And this brings me to ſpeak to the ſecond attainment of Babes, Faith towards God, which is another portion of the Milk they eat.

Application. 1. To ſuch as are not Babes and have not Faith towards God. 2. To ſuch as are Babes and have Faith towards God.

1. TO ſuch as are not Babes, and have not Faith towards God; Without breach of Charity it may be feared that there are yet more than many, who though they profeſs Faith, do not believe; The bleating of the Sheep, and lowing of the Oxen (to ſpeak in Samuels language to Saul) their living in ſins doth witneſs againſt them. Surely he muſt be very prodigal of his Faith, and have a Creed very large and contradictory to that of the Apoſtles, who can believe unſanctified perſons to be Believers, when the very natural operation and effect of Faith is ſanctification, Act. 26.18. to ſuch therefore would I ſpeak in Chriſt his own words, Repent and believe the Goſpel; take in therefore this Milk of the Word, that you may live and grow thereby.

Conſider I beſeech thee, 1. That not believing is an Argument of thy not being yet convinced of the ſinfulneſs of ſin, that thou art not yet awakened out of that dead ſleep, not come to thy ſelf; for then undoubtedly thou wouldſt reſolve with the Prodigal to ariſe and go by Faith towards God, and confeſs thy ſin, and beg as the Publican, Lord be merciful to me a ſinner. If thou canſt ſin and ſleep in ſin, if thou canſt lie contentedly in a periſhing and damnable condition, and not cry out for Salvation, ſurely thou art in a moſt dangerous caſe, notwithſtanding thy name of Chriſtian; for what will it avail thee to have a name to live and yet be dead? If thou tell me thou haſt repented from dead works, I can Anſwer thee it cannot be ſo while thou art dead in ſins and walkeſt in them (for they are dead in ſin, who live in it) Epheſ. 2.1, 2, 3. But beſide, if that were true that thou hadſt repented, yet know this, that righteouſneſs is not by Repentance but by Faith; ſo that if thou repent and do no believe, though thou be not far from the Kingdom of Heaven, yet thou art never the near, for the one thing neceſſary is wanting; and though thou ſeem too good to go to Hell, yet thou art not good enough to go to Heaven.

2. Conſider this too that thou haſt had and long had the means of Faith, viz. the Preaching and Hearing of the Goſpel by which Faith comes: now what a ſad thing is it to hear of Faith and not feel it, to be a hearer and not a Believer? Have ye not heard? yes the Goſſpel hath ſounded loud and long in your ears. 'Tis ſad when the Goſpel comes to thee, and thou doſt not come to God! when it comes in word and not in power! it had been better for thee thou hadſt never heard, than to have heard and not believe. Better thou hadſt never known the way of righteouſneſs, than knowing it not to walk in it. 'Twill be more eaſie for Turks than for thee, according as 'twill for Sodom and Gomorrab in the day of Judgement than for Capernaum, as our Saviour ſpeaks, Matth. 11. Theſe things are ſaid (as the Goſpel is written) that you may believe that Jeſus is the Son of God, and that believing ye might have life through his Name, Joh. 20.31. And truly if you believe not the Goſpel, neither would you believe if one ſhould come from the dead: the more means of Faith, the greater condemnation if men do not believe, and greater means than that of Gods appointing there can be none. And then,

3. Conſider this, that Chriſt may take his Goſpel and be gone, & then the things of thy peace may be hid from thine eyes, thou maiſt die in thy ſins and be damned for ever: to day therefore, while 'tis called to day (now or never, i. e. now or it may never be) hear his voice who calls thee to repent and believe the Goſpel that thou maiſt be ſaved; which if thou do not, the ſame Goſpel ſaith, He that believeth not ſhall be damned. Canſt have patience to think of going to Hell? if not, believe. It were better thou hadſt never been born, than to die without being new-born: 'tis ſad to be dead in ſins, but to die in ſins, Oh who but them in Hell can tell how ſad it is! Hear therefore and believe that thy ſoul may live.

2. I am now to addreſs my ſelf to the Babes, eſpecially ſuch of them as lie under deſpondencies of Spirit; and to you I ſay as before, 1. Deſpiſe not the day of ſmall things: who knows to how great a tree this grain of Muſtard-ſeed may grow? how great a fire this little ſpark may kindle? To how tail a ſtature a poor Babe may grow? though thou canſt eat but Milk, thou maiſt grow thereby. Thou haſt got down one portion of Milk more already, and art not only one that repenteſt from dead works, but haſt Faith alſo towards God. Though thou have no Wine, to make thine heart glad, nor oyl to make thy face to ſhine, nor bread to ſtrengthen thine heart, yet bleſs God that thou art alive and haſt milk to eat. For,

1. Conſider that thou art gone farther than thou art aware of, thou art nearer Heaven than thou thinkeſt for, in having Faith towards God: though thou be a great way off, yet thou art within thy Fathers ken and view, as 'tis ſaid concerning the Prodigal while he was yet afar off (but a coming, but beginning to come) his Father ſaw him, had compaſſion of him, &c. the Father ſaw him before he ſaw the Father, and though he were but coming, yet 'tis ſaid he was come; he aroſe and came, i. e. was a coming, for as yet he was afar off, and yet 'tis ſaid he aroſe and came; his coming was lookt on as if he were come; as Abraham is ſaid to offer his Son in that he did purpoſe and was about to do it, ſo the Prodigal and the Babe is ſaid to be come, though as yet but coming towards God. It's ſomething to be on thy legs, that thy journey is begun (dimidium facti qui bene coepit habet) thou art on thy way, and thy Father ſees it and hath compaſſion on thee, and as to Chriſt Jeſus, he will never caſt thee off, no by no means, ſee John 6.37,—39.

2. If thou never go further than to be a Babe all thy daies, (ſuppoſe that) yet thou art gone far enough to be ſaved: by Faith we are ſaved, as ſafe as if we were ſaved. There is a bleſſing for this Faith, as before, Matth. 16.17. and Juſtification for this Faith, as before, Luke 18.14. and God loves ſuch Believers, as before from John 16.27. 'Tis not a little remarkable, that bleſſedneſs is annexed to the loweſt as well as to the higheſt Form in the School of Chriſt, as in the Beatitudes, Mat. 5. and to theſe Hebrew Babes the Apoſtle ſaith, I hope better things of you (than of ſome that had been inlightened, &c.) and things that accompany or contain ſalvation (though you be but Babes) Heb. 6.9, 10. Salvation is not annexed to degrees (as ſuch) but to truth of grace (as ſuch) in the loweſt degree, John 6.37. him that is but coming.

3. As weak as thy Faith is, the gates of Hell ſhall not prevail againſt it, thou ſhalt be kept through this Faiſh by the power of God unto Salvation, 1 Pet. 1.5. This poor Soul is apt to ſcruple and ſay, Alas, my Faith is but ſmall (if any) and I fear what will become of me in an hour of temptation, my ſtrength is ſo ſmall that I ſhall faint in the day of affliction. But the Lord ſaith to thee, Fear not, for though thou have but a little ſtrength, yet becauſe thou doſt not deny his name, God will keep thee from the hour of temptation, or from the temptation of the hour, as it may be read, Rev. 3.8,—10. Though Saul purſue thee and hunt thee, yet the houſe of Saul ſhall grow weaker and weaker, and the houſe of David ſhall grow ſtronger and ſtronger, and the weak ſhall be as David, who notwithſtanding his fear did not periſh by the hand of Saul. Though thy enemies be ſtrong and thy grace weak, yet thy weak grace ſhall be too ſtrong for thy ſtrongeſt enemies: Though the Sons of Zerviah be ſtrong, and in thine eyes too ſtrong for thee, yet ſhalt thou die in peace. Maugre all the malice and power of Satan, the gates of Hell ſhall not prevail againſt thee, as Chriſt promiſed Peter, who believed as thou doſt, that Chriſt is the Son of the living God: nor did it fail when Satan ſiſted him, for though he denied that he knew the man, he yet ſtill believed that Chriſt was the Son of God, which was the Faith that Chriſt prayed might not fail. Let the rain deſcend, the floods come, and the winds blow and beat (all together) upon thee, yet thy houſe ſhall ſtand, for 'tis founded (like Mount Sion) on a rock that cannot be moved, Matth. 7.24, 25. Indeed if thy Faith alone were to buckle with Satan, 'twere impar congreſſus an unequal match, but thou art kept by the power of God, and the Prayer of Chriſt, ſo that there is more power for thee, than there is againſt thee, though it be all the power of Hell.

4. Theſe experiences which thou haſt at preſent are ſuch as none but a true Saint ever had or can have; the moſt exquiſite hypocrite that ever was, never attained to what thou haſt, viz. to be new-born and to be a Babe in Chriſt. To which of the Saints wilt thou turn? ask them one by one whether ever any that caſt themſelves upon the grace of God in Chriſt Jeſus (as thou doſt) did ever periſh, or that their hope was aſhamed? No, no, the hypocrites hope ſhall periſh, though he have gained a great name and repute, but thine ſhall not, though thou be but poor in Iſrael, and one of the leaſt of many thouſands. If thou canſt but Seal to the workings of Faith (before ſpoken of) and I know thou canſt if in Chriſt Jeſus, though but a Babe in him, I then ſay, 'tis more than the exacteſt, moſt ſtudied and poliſht hypocrite ever did or can attain to. An hypocrite may be gilded over, but thou art Gold; he may be enlightened, but thou art light in the Lord; he may grow up as the graſs, but thou as a tree planted and rooted in Chriſt Jeſus; he may ſeem to be, but thou art a Chriſtian: what ever may be counterfeited, the new-birth cannot be counterfeited. When the conceitedly rich Laediceans ſhall be found poor, thou who art as Smyrna, poor in thine own eyes, wilt be owned for rich by God himſelf, Rev. 2.9. Bleſſed are the poor in ſpirit, for theirs is the Kingdom of Heaven, Matth. 5.3. 'twas the firſt bleſſing that ever Chriſt pronounced with his mouth, that we read of, and 'twas ſpoken of ſuch as thou art.

5. What ever thou think of it, yet 'tis a joy to good men and Miniſters as 'twas to John (the bridegrooms friend) that thou and ſuch as thou do hear the bridegrooms voice, and 〈…〉 him, J • h. 3.26, 30. Yea our Saviour rejoyned in Spirit and thanked his Father too, 〈◊〉 ſuch things were revealed to Babes, Luke 10.21. yea there is joy in Heaven at the return of the Prodigal, though he were but newly come home, juſt alive, juſt found and no more, yet behold what joy there is at his coming, Luke 15. the joy is not delayed and put off till he be grown up, but there's a feaſt for his birth-day, and joy that the man-child was born. His Fathers heart leapt for joy, when as yet he had not the robe, not the ring put on, which followed afterward. Do not then reckon that ſmall, which God makes ſo much of.

6. Thou wanteſt but the knowledge of thy happineſs to make thee almoſt as happy as Angels: Thou art a Son, and if thou didſt but know it, 'twere to be almoſt in Heaven. In Chriſt thou doſt live, move, and haſt thy being, and if thou didſt but know this, what a well-being wouldſt thou have? Paul in Gal. 4.9. ſpeaking of Babes, ſaies they are rather known of God than know God: Indeed, what God is now a doing they know not, but they ſhall know hereafter, as Chriſt told Peter, Joh. 13 7. and when thou ſhalt come to know as thou art known, thou wilt be filled with admirations and raptures; in the mean time wait with patience: yet ſo, as,

2. Remember to preſs forward, that thou maiſt apprehend that for which thou art apprehended of Chriſt Jeſus, Phil. 3.12. Seeing thou art in the way, keep on and mend thy pace; be not ſloathful (ſaith the Apoſtle to the Hebrew Babes) but followers of them (whoſe converſation is in Heaven, Phil. 3.17, and 20.) Who through Faith and Patience inherit the promiſes, Heb. 6.12. Grow in grace, not only by adding new acts of the ſame, and ſo perſevering to the end, but add Faith to Faith, for the righteouſneſs of God is revealed from Faith to Faith, Rom. 1.17. Go on then from a Faith of addreſs to a Faith of reliance, and ſo on to the full aſſurance of Faith and Hope, as the Apoſtle ſpeaks to his Babes to do, Heb. 6.11. Ye believe in God believe in me alſo, ſaith our Saviour to his, J • h. 14 1. If thou wilt grow in grace it muſt be by growing in the knowledge of our Lord and Saviour Jeſus Chriſt, as Peter tells his new-born B • bes, 2 Pet. 3.18. 'tis by being skillful in the Word of righteouſneſs, and having thy ſenſes exerciſed to diſcern between not only good and evil, but good and better. Pitch on Chriſt more immediately and perfectly, and not only through the intervention and mediation of thine own graces: let not his attendants be ſo much in thine eye as the King of Glory himſelf; in thy graces thou maiſt ſee ſomething of him by reflection, but in him thou wilt ſee perfect beauty, righteouſneſs and ſtrength.

Till thou come to this (or if thou ſhouldſt never come to it) know for thy comfort, that 'tis no ſmall thing to be known of God and accepted of him: God expreſſeth the priviledges of the old Iſrael by this, You have I known above all people: Gods knowledge is not like ours; we know this and that man, and he is little the better for it, it makes no alteration in him, but Gods knowledge is operative and efficacious: 'twas Gods conſolation, that though he could not know the way of God, yet God knew the way that he took, and when God had throughly tryed him, he ſhould come out like Gold, ſee Job 23.9, 10. This world is thy Furnace and Purgatory, and though thou know not what God is a doing, yet he knows that he is now purifying thee from thy droſs, that thou maiſt be the pure and fine Gold. Yea though thou lie down in the duſt of the grave in this ſtate, yet he will raiſe thee up in glory, and when thou awakeſt thou ſhalt be filled with his Image. If in the mean time thou know not what to do, let thine eyes be to him, who is never at a loſs nor out of his way, but is ſtill carrying on his work to perfection, though it be in the dark to thee.

Application.

THeſe things being ſo (which you cannot well deny, poor Babes) let me beſpeak you and exhort you,

1. To Conſider not only what you ought to do, but how you ought to do it, not only the matter but the manner of all duties; and to meaſure your obedience more by the quality than the quantity, the weight than number of it, together with what ends you have in it: 'tis not the bigneſs or juicineſs of the fruit, but the reliſh that gives the commendation, and that is the end you have in doing your duties. If thy obedience have not a good reliſh (ad guſtum Dei) if it do not taſte well, though thy duties be never ſo many and well coloured and full of enlarged affections, they are not acceptable to God, nor a ſweet ſmelling ſavour to him. The uſual queſtion that Babes make is about the what of duty, what ſhall we do? 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 'tis 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 ( 〈 in non-Latin alphabet 〉 ) 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. 'Tis 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. 'Tis not worſhipping at Jeruſalem but in ſpirit and truth that God minds; and as 'tis to place, 'tis to bulk, To what purpoſe is the multitude of your ſacrifices? 'Tis 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 'tis conveyed to you; 'Tis 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. 'Twas 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: 'Tis 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: 'tis unſeemly for a man to mourn in a time of joy, as 'tis to rejoyce in a time of mourning. To ſpeak more to Babes, 'tis 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 'tis 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 'twill 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 obligations lie upon thee not to ſin and to be dutiful, though there were no threatnings nor terrors that attended the omiſſion of good nor commiſſion of evil.

6. Go on to attend upon and addreſs to God in the way of his Ordinances and your Duties, though you ſhould not meet with all that incouragement which you look and long for: commit your ſelves to God in all waies of well-doing, though you have not ſuch joyes and raviſhments as ſome have and you deſire. Do not ſerve God meerly for incomes and Revenues, be more generous and noble, and think it a great honour that thou canſt ſerve him and do thy duty. 'Tis true, God hath made all our duties priviledges, and in as well as after keeping his Commands there is great reward, his ſervice is not only a means but a part of our happineſs; yet we ſerve him beſt when we do our duty, more as duty which refers to God, than as priviledge which refers to us: and a generous ſoul will ſerve God and thank him that it may, and more that it can, though it have not a penny for its pains and labour, though it ſhould bear the burden and heat of the day. 'Tis not an ingenuous child that will not be obedient longer than it is allured and bribed by fine things.

'Tis a greater honour to us that we ſerve God, than 'tis to him that we do ſerve him; as 'twas • o Solomon's ſervants more an honour that they waited on him, than 'twas to him to be waited on by them: Bleſſed are thy Servants, ſaid the Queen of Sheba. 'Tis a bleſſing to be dutiful, beſide the bleſſing that is to come after we have been dutiful. Take you care for duty, and God will take care for your comfort: Only, mark that only let your converſation be as becometh the Goſpel, take care for nothing but that, Phil. 1.27. 'tis ſaid of Chriſt, Iſa. 49.3, 4, 5. Thou art my Servant O Iſrael, by whom I will be glorified; Now, though he laboured in vain (as to the Jews) in great part, yet his judgement, work and reward was with the Lord; as the Apoſtles alſo were a ſweet favour unto God, though ſome periſhed, 2 Cor. 2.15. Comfort thy ſelf with this (if thou receive no other comfort) that thou art doing thy duty, the work that God hath given thee to do. Thou haſt been often at Ordinances and duties, and thou haſt ſaid, Oh that I might ſee God as well as ſeek him, and yet he hath not lifted up the light of his courtenance upon thee; well, yet be glad that he hath kept thee in way of duty: thou haſt need of more patience yet (it may be) that after thou haſt done the Will of God thou maiſt enjoy the Promiſe. However do thou go on to ſerve him, and make it appear that thou do •• it not out of conſtraint or for lucres ſake, but of a ready, and generous mind, to allude to that, 1 Pet. 5.2. and if thou find any duty too hard for thee, pray as the Diſciples did, when Chriſt bid them forgive ſeven times (a hard duty) Lord increaſe my Faith, Luk. 17.9 much and great Faith will help thee to do much and great work.

7. And laſtly, look to Jeſus Chriſt and rowl thy ſelf on him notwithſtanding thou do all things well. We need not only a Chriſt for the doing of duty, without whom we can do nothing, Joh. 15.5. and through whom we can do all things, Phil. 4.13. But we need a Chriſt for the acceptance of what we do; even our fruits of righteouſneſs are not acceptable, but by him (in whom we are accepted) our moſt ſpiritual ſacrifices muſt be offered on this Altar and by it ſantified, 1 Pet. 2.5. Rev. 8.3. We need a Chriſt not only to bring us to God at firſt, but alwaies and for ever. As our ſin is pardoned, ſo our duties are accepted for Chriſt his ſake. Chriſt is all and in all. Do all thou canſt as if there were no Chriſt, and after that relie on Chriſt as if thou hadſt done nothing, as well as thou didſt or ſhouldſt at firſt when thou hadſt done nothing. In him and with whom, and what's in him, is God well pleaſed.

The ſecond Uſe is for conſolation to theſe Babes: ••• ough I have in this part ſhew'd your lowneſs and weakneſs, yet I have a word two or three of Conſolation for you. As,

1. God will ſeparate the precious from the vile, the Gold from the droſs, he will pick out the beſt and make much of it, though it be but little: and for what thou judgeſt thy ſelf, thou ſhalt not be judged of the Lord, as the Apoſtle tells his Babes, in 1 Cor. 11.31. in relation to their odd and ill way of attending upon that 〈1 page duplicate〉 〈1 page duplicate〉 great Ordinance of the Lords Feaſt, or Supper, as we tender it. He will put thy tears into his Bottle, he will remember thy thinking on his name, when others ſaid, It is in vain to ſerve God, and what profit is there that we have kept his Ordinances, Mal. 3.14,—18. Thou haſt toil'd all day and caught nothing, yet at his command thou haſt caſt in thy Net again, and haſt caught a great draught, but ſome are good and ſome are bad; why, though it be ſo, yet God will ſeparate the good from the bad, he will gather the good into his Veſſels, and caſt the bad away, that I may allude to the ſtory of Peter's Fiſhing, joyned with what is ſaid, Matth. 13.47, 48. In the ſtory of Sarah, Gen. 18.12,—15. what grace could you find there? and yet God doth, and 'tis recorded, 1 Pet. 3.6. that Sarah called her Huſband Lord, which ſhe did at that time, when the Angel chid her both for unbelief and telling a lye too. When the Diſciples failed of their duty and promiſe to Chriſt, he yet picks out this, that their ſpirit was willing, Matth. 26.41. He takes it ill that they did not watch, yet takes it well that 'twas in their heart, and they were willing to watch: and though they had often miſcarried, yet our Saviour puts a better interpretation upon them, than they (or any body elſe) could, and tells his Father, They have kept thy Word, Joh. 17.6. When David prayed God to hear his voice, Pſal. 130.2. he brings in that which (at firſt view) ſeems to be a ſtrange Argument, Verſ. 3. If thou ſhouldſt mark iniquities, who ſhall ſtand? he tells God of his iniquities which might ſtand as a cloud between God and him, But 'tis an excellent way to confeſs our ſins when we make our Prayer, and then they ſhall not hinder good things from us, becauſe God will not mark them, when we do, for Verſ. 4. there is forgiveneſs with him that he may be feared: and for this reaſon and in this way, he doth, Verſ. 7. exhort Iſrael alſo to hope in God, for with him is mercy, yea plenty of it. And ſo he ſayes, Pſal. 103.8. and infers from thence that God will not alwaies chide, Verſ. 9. Yea that as a Father pitieth his (poor, weak and deſective) children, ſo the Lord pitieth them that fear him, for he knows their frame as well as their frailty, Verſ. 13,14.

2. I tell thee this for thy comfort, that though thou ſin in falling ſo ſhort of righteouſneſs, yet thou haſt an Advocate with the Father (both his and thine) Jeſus Chriſt the righteous, who is the propitiation for thy ſin, 1 Joh. 2.1, 2. The firſt deſign of writing this, is, that you may not ſin, but if any man of you that come under the name of ( 〈 in non-Latin alphabet 〉 ) Sons, though he be but a Babe, if any of you ſin, We (from the higheſt to the loweſt) have an Advoeate, who is the Lord our righteouſneſs, and by whoſe righteouſneſs our ſins ſhall be taken away; for he will never give over making interceſſion till he have ſaved to the utmoſt, which he is able to do, becauſe he ever lives to make interceſſion for all that come to God by him. And therefore when the Apoſtle had ſaid in Rem. 8.34. Who ſhall condemn? he doth not barely ſay, It is Chriſt that died, or rather that is riſen again, or moreover that he ſits at the right hand of God, but alſo that be maketh Interceſſion for us: this ſecures all the reſt, 'tis the utmoſt compleating Act of our High-Prieſt, and whereby he ſaves to all intents and purpoſes, perfectly or to the utmoſt.

3. Take this word of Conſolation alſo, there is a Reſurrection and Eternal Judgement to come, after which though thou ſhalt not reſt day or night from ſerving God in a way of Praiſe, Rev. 4.8. yet thou ſhalt reſt from thy labour, and ſerve him no more in a way of pain as now thou doſt, Rev. 14.13. And in the mean time, though thy ſoul lie under the Altar, yet it ſhall not ſleep, though it be at reſt, but it ſhall be clad with white and glorious robes, Rev. 6.9,—11. And the God of all Grace after the ſufferings of the brother-hood (as the word is) ſhall be accompliſhed, this ſame God of all Grace, who hath called you into, will inſtate you in his Eternal Glory by Chriſt Jeſus, and perfect all that concerns you, 1 Pet. 5.9, 10. Then ſhalt thou keep an everlaſting Sabbath or reſt with God, and that without interruption or diſtraction; and ſing Songs with Moſes and the Lamb for ever: Comfort your ſelves and one another with theſe words, 1 Theſ. 4.18. The Reſurrection and Eternal Judgement ſhall come and will not tarry. And this brings me to the next things mentioned as foundation doctrine, and ſome of the Milk which Babes ſuck in, viz.

Application.

COme poor Babes, you that tremble at the Word of God, and ſerve him though it be with fear, hear this for your Conſolation, that the high and lofty one who dwelleth in the high and holy place, doth not deſpiſe ſuch a trembling ſoul but will dwell with it, Iſa. 66.2. Jer. 3.13. Be not afraid of the Reſurrection nor of Judgement, 'twill be an happy day for thee, read it they ſelf what is ſaid 1 Theſ. 4.13,—18. and 5.1,—11. thou haſt a friend in the Court of Heaven, Jeſus Chriſt thine Advocate, and he 'tis that ſhall be thy Jodge, who to be ſure will not condemn any that are in him, although they be but Babes. He will remem • thy • b • ur of little love, Heb. 6.9, 10. as thou ma • ſ • him telling the • af • rehand, Matth. 25.34,—37. where thou haſt that he remember what thou haſt for 〈◊〉 , and placeth tha • account, which it may be thou 〈◊〉 worth nothing. He is ſo 〈…〉 he will remember no more, but he is ſo righteous that he will not forget thy labour of love, no nor thy fear; for he hath a Book of remembrance written for them that feared the Lord and thought (mark that) that did think (and it may be could do little more than) think upon his name, Mal. 3.16.

Well then as the wicked ſhould rejoyce with trembling, Pſal. 2. do thou tremble with rejoycing. Abide in him, keep cloſe to him whom thou haſt choſen for thy Saviour, and thou ſhalt not be aſhamed before him at his coming, 1 Joh. 2.28. Be ſtedfaſt and immoveable, yea abound alwaies in the work of the Lord, for thy labour ſhall not be in vain (at the Reſurrection) 1 Cor. 15.58. In the mean time live as one that looks for and haſtens to the coming of the Lord, 2 Pet. 3.11, 12. and ſeeing he will come (without ſin) a Saviour, and change thy vile body, and make it like to his moſt glorious Body, let not only thine affections, but converſation be in Heaven, Col. 3.1,—4. Phil. 3.20, 21. which no man is or can be that doth not believe the Reſurrection and Eternal Judgement. Be glad therefore and bleſs God who hath given thee this Milk, and taught thee to take it in, for elſe thou hadſt been ſtill without God ( 〈 in non-Latin alphabet 〉 ) in the world: yea, and in the world to come; which will be a world of happineſs to thee and all Saints, who have not their portion of good in this life (as the wicked have) but 'tis reſerved for them to be theirs, at the Reſurrection and Eternal Judgement. So much for the attainments of Babes from this Text.

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 'tis 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 'tis 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 'tis a work wholly and altogether of God; making, and 'tis curiouſly wrought in the ſecret places of the heart, 'Tis 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, 'tis 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 newman 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 exact and full relation and ſtory of this thing; 'tis ſo ſecret that many things paſs by undiſcerned: as who knows the errours, ſo who knows the true workings of his heart? 'tis 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 Word Preacht is the moſt uſual, we ſhould wait and watch at the door of hope, Prov. 8.34. and 'tis a great obligation upon all Chriſtians to diſcourſe and walk holily, and to ſuffer patiently as Chriſt did, ſeeing God may make uſe of their graces to make others gracious, to convince and convert men, that they ſhall glorifie God, and ſay God is in them of a truth, 1 Cor. 14.24, 25. 'tis a great mercy and bleſſing to be inſtrumental to the converſion of others, Dan. 12.3. Jam. 5 19, 20.

3. As the occaſions and means, ſo the manner of working is various and different; ſome he draws, others he drives in: Promiſes prevail with ſome, and threatnings with others: B • anerges works on this, and Barnabas on that. Terrours affect ſome moſt, but Love others. One is broken, another is melted. S me he keeps long under the pangs of the new-birth, and they have hard labour of it, others have a more quick delivery. Some pay but a little fine, but a great deal of rent annually; and others pay a greater fine and leſs rent. Many ſuch things are with him, theſe are but ſome of his wares; who can tell all the waies that God takes with man, to turn back his ſoul from the pit? Some he leads on by degrees, others ſtart up on a ſudden, and are men almoſt as ſoon as they are born, as Paul was. He frowns and ſmiles, ſpeaks thunders or a ſtill voice, diſmal or joyful ſounds, as pleaſeth him; the Spirit bloweth where and how it liſteth, ſometime the bluſtering North, at other times a benigne South wind blows; ſometime there falls much rain, other times but a little dew, but all ſhall proſper. It coſt Paul and the Jaylor dear for the time, but 'twas ſoon over; as to Matthew and others, 'twas but follow me, and they follow immediately.

4. As the means and manner, ſo the time of converſion is various; There are no certain ſet times, as not before or after ſuch a year; but God calleth at any hour of the day, at it ſeemeth him good: ſome ſooner and ſome later, as he did labourers into the Vineyard, Matth. 20.1,—7. ſome are called when young, others when old; the Thief was called at the laſt gaſp as 'twere: 'twas one that none might deſpair, and but one that none might preſume.

5. Converſion is more felt by ſome than others, and the converſion of ſome is more viſible and ſignal than that of other men: ſome can tell the time and manner as well as means of their converſion, but others cannot do ſo: Zacheus, Saul and the Jaylor, &c. could tell the whole ſtory with all circumſtances, but Timothy (in likelihood) could not do ſo, having been good (as I may ſay) time out of mind, from the very Cradle. Some know the day of conception, the moment of quickening, and can give account of the Babes ſtirring in their Womb, from time to time; when others take it for granted, or hope it upon ſome general apprehenſions only that they are with Child. Now perſons may be conſidered either as not having heard the Goſpel (as the Gentiles at firſt) or as having been notorious ſinners as Saul and the Jaylor, &c. and theſe can better tell the time and manner of their converſion; but others that have lived under the Goſpel many years, or have had the advantage of better education and more civil lives, cannot give ſo exact account of the change in them; though it may be as true in theſe as the other, yet 'tis not ſo viſible and diſcernable. A little Sugar will ſweeten Wine, when a great deal muſt go to ſweeten Vinegar: and therefore uſually well bred and good diſpoſitioned perſons are more doubtful of their converſion, than others that have had ſo great a change made as to become clean contrary to themſelves. But,

6. Though converſion be a myſterie and wrought thus variouſly, yet ſtill 'tis a converſion, and therefore is more or leſs knowable; 'tis a being tranſlated from darkneſs to light, from death to life, from the power of Satan unto God, &c. and this cannot be done without making ſome conſiderable alteration in the perſons, and working ſuch good in the very beſt, as was not there before: and though the time of converſion may not be known, yet that the perſon is converted may be known. There are ſome things, which the moſt refined nature if not renewed cannot do; ſome things which are proper to all convers and only to ſuch, as to be new creatures, new-born, things which nature cannot ape: grace is an element above nature, and nature at the higheſt cannot riſe ſo high as grace at the loweſt: 'tis not ſhew and appearance but reality that makes the difference. Braſs though gilded over is no Gold, nature though reformed is not grace: a Dog may vomit, a Sow may be waſhed, but they retain the nature ſtill; but grace makes a new man, a new nature.

The Queſtion then is by what Criterìa or characters it may be known that a perſon is new-born? I ſhall not Anſwer only by their eating of Milk, of which before: but I ſhall lay down ſome things which are found in all true converts, and ſuch as which the beſt nature (with all the advantages of education) never reacht unto, nor can attain: to which the loweſt as well as the higheſt Chriſtian may ſet their ſeal that have known the grace of God in truth. As,

1. They deſire heartily and ſincerely not only that God may be their God, but that they may be his people: and wiſh as heartily that they may have a child-like love to him, as that he may have a Fatherly love to them. They are as willing to be his to ſerve him, as that he ſhould be theirs to ſave them. They take Chriſt Jeſus not as a Phyſitian to make uſe of him in a caſe of neceſſity, but as a Husband to love and live with him: and not only as a Saviour, but as a Prince to rule and a Prophet to teach them. They implicitely take whole Chriſt in all his offices, and not divided. And who but a new-born Soul doth? The natural man (eſpecially if aſſiſted by the common principles and grace of the Goſpel) deſires to be happy; and in relation thereunto may wiſh God to be his God by way of priviledge; but then he fails as to the other part of being equally deſirous to be Gods by way of duty; which every Saint doth do in its meaſure: yea, though they have not yet attained the witneſs and ſeal of the Spirit that they are the Children of God. The leaſt Saint feels the work, though it (if I may ſo ſpeak) have not yet heard the voice of the Spirit bearing witneſs thereunto, and is thereby in a ſure ſtate, though it have not the aſſurance of it: for 'tis beyond nature at higheſt, with all its attainments, to deſire and endeavour to ſerve God as well as to be ſaved by him; to be like him as to be lik'd of him; to 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 b • ſet to do it, as 'tis ſaid, Pſal. 40.8. I delight to do thy Will O God, thy Law is in my heart; and Iſa. 51.7. 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 'tis an evidence of their new-birth, 1 Joh. 2. every one 〈 in non-Latin alphabet 〉 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 are 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. 'Tis 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, eekt 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 blood as we ſay) cannot but be glad that God hath better ſervants than they are; that there are Sons in his houſe and ſervice, though they be but as hired Servants. Alas! ſaith ſuch a poor Babe, I am one of the moſt worthleſs wretches on earth, I live at ſo poor, low and inconſiderable a rate, that I am aſhamed of my ſelf, and am not worthy to be called a Chriſtian, but notwithſtanding this I can through grace rejoyce, that God hath his Abrahams, Davids, Jobs, Pauls, &c. who glorifie his name at a better rate. They admire the happineſs of and bleſs them, who ſtand before the Lord and miniſter to his name and glory; as the Queen of Sheba did Solomons Servants. Yea if at any time in any thing they have been inſtrumental to the glory of God and ſerviceable to his name and people (as the Babes were, Heb. 6.10.) they are glad of it, though they have not yet the reward of it, but God ſeems to have forgotten it, and they themſelves do ſcarce keep it in mind, as appears by Matth. 25.37. But now take Hypocrites and Formaliſts, they grudge what they do, as Mal. 3.14. and profeſs Chriſt Jeſus out of envy to the Saints, as vying with them for a reputation, Phil. 1.15, 16.

4. New-born ones will not depart from God; let God (ſay they) deal with us how he will, yet this is the reſolve of our ſouls, we will never leave him nor forſake him, for all the pleaſures, profits and preferments of this world; no, though he kill us we will truſt in him. Though God uſe them like the Dogs under his Table, and feed them with but a bit and a knock too, and give them not a meal of the Childrens bread, yet they will thank him for what they have and wait for more, as the woman of Canaan did. Will an Hypocrite do this, wait and pray alwaies? I trow not. Theſe Babes ſay to God as Ruth to Naomi, I will not leave thee, but will follow thee and the Lamb, though to the Grave, come of it what will; In the way of thy Judgements will we wait on thee, Iſa. 26.8. If (like Ephraim) they are under the chaſtenings of God, and be for a while as a Bullock unaccuſtomed to the yoke, yet they cry out again, Turn thou me and I ſhall be turned; they return and repent, they ſmite on the thigh and are aſhamed; and God hears this as the voice of his dear child, and doth remember them, and will ſurely have mercy on them, Jer. 31.18,—20. If (like Iſrael) they have followed other lovers, and God therefore hedge up their way with Thorns, yet they return to their firſt Husband and grant it to be their folly that they departed from him, Hoſ. 2. Though Peter fail of his promiſe and plighted troth, yet he weeps bitterly and makes it good at laſt, that he will rather die than utterly and finally forſake or deny him: and ſo 'tis with every Babe in Chriſt, who though they fall yet fall not away, but return and live. Only, let me leave this caution, Take not up with theſe words without this work, with fancy without feeling. It may be ſome Hypocrite or Formaliſt may hear this and give it out as if he had attained this; but 'tis not what the words of our mouth are, but what the frame of our heart is: 'tis not ſaying but feeling, not expreſſion but experience that will warrant us to be in ſuch a ſtate. 'Tis not being able to ſay theſe things by heart, but having them in our heart, and holding them forth in our lives that will do us good.

Theſe are the things which I lay down as the characteriſtical diſcoveries of new-born ones, which diſtinguiſh them not only from common ſinners, but from the moſt refined Hypocrites and Formaliſts: I have not pitcht on many leſt I ſhould clog, nor on doubtful ones leſt I ſhould amuſe poor Babes; but theſe which are eſſential to the new-birth ſtate, for indeed they are all promiſed in the new Covenant, and wrought in all their hearts with whom the Covenant is made, and that is with all Saints as ſuch and not with reſpect to degrees, as ſome promiſes are (which was hinted long ſince) Let us examine the Covenant and we ſhall find all theſe things punctually and particularly ſo, Jer. 31.31,—34. with 32.38,—40.

1. I will be their God and they ſhall be my people. This is not only promiſed, but effected and wrought; and as 'tis in Gods heart to be their God, ſo 'tis in their heart to be Gods people; and the one and other is deſired by them, which made the firſt head.

2. I will put my Law into their hearts. This is not to be laid up there as writings in a cheſt to be idle and without effect, but 'tis there that they may do it, that they may fear the Lord and keep his Commandments: that they breath after full obedience thereunto, which made the ſecond head,

3. I will remember their ſin no more. Which notes not only forgiving but ſubduing of ſin, Rom. 6 14. which makes the third Head.

4. They ſhall not depart from me. That is, wholly and finally: as God will not leave them totally, ſo nor they God: which is the fourth Head.

Now this is clear as the Sun, that the new Covenant Promiſes and frames are found accompliſhed in all Saints, and in none but Saints: that is, the end of all and none but redeemed ones, which is the end of the Redeemer, and that is to be holy, &c. Tit. 2.14. and that becomes the aim and end of Elected ones, which is Gods in Electing, and that you may read, Epheſ. 1.4. God the Father, Son and Spirit are one and agree in one. Election, Redemption, Sanctification to Salvation have one and the ſame ſubjects; and all theſe have one and the ſame deſire as to the things deſigned, they all agree in breathing after the effects of God the Father, Son and Spirits deſign, which no other perſons do.

'Tis true, theſe things may not be acted alike powerfully and diſcernably at all times, but they are rooted and riveted in them, and do more or leſs appear in their effects upon occaſion. Take the beſt of Saints, and they are not acted alwaies alike; ſome of them are eminent for a particular grace which hath appeared moſt evidently, and run moſt evenly through the whole courſe of their lives; as Abraham for Faith; Iſaac for fear, and therefore God is called the fear of Iſaac, viz. the God whom he feared; Jacob for Prayer, and therefore the Seekers and praying people are called his ſeed; Moſes for meekneſs; Job for patience, &c. not but that theſe met with ſome interruptions and breaks, of which weighty reaſons might be given, were it ſeaſonable here. So take any Claſſis of Saints, and they have variety of leſſons to take out, ſeveral Books to read, and ſeveral exerciſes to perform; now when they are about any-one of theſe, the reſt ſeem not to be or to lie dormant for that time, though it be not ſo, but they adminiſter a ſecret contribution to one another in their turns. Sometimes Saints are moſt exerciſed about their own emptineſs and inſufficiency; ſometimes about the riches and freeneſs of grace; ſometimes about the beauty of holineſs and uſefulneſs of good works; ſometimes ſorrow and fear, at another time love and joy take hold of them; by reaſon of this variety and turning ſome are prone to think that they were never converted till they came to act ſo and ſo, which is but grace putting it ſelf forth in another way of growth; as the ſap of a tree doth firſt in buds, then in leaves and bloſſomes, and then in fruit, which fruit alſo hath its time to ripen, and its form and colour is very various till it come to its maturity and be perfectly ripe. I take occaſion to ſpeak of theſe things out of tenderneſs to poor Babes, who are too apt to miſtake and miſ-judge, and to let them know that if they will judge aright of their ſtate, they muſt not judge by what is proper and peculiar to an higher Claſſis and ſize of Saints, but by what is proper to the new-birth as ſuch, what is eſſential and makes the ſpecifical difference, which degrees do not do, Gradus non variat ſpeciem.

2. The next thing we ſhould Catechiſe and examine our ſelves about, is, whether we are but Babes; perhaps many a Profeſſor hath been long in the School of Chriſt, and yet is but in the loweſt Form to this day: 'tis not time and ſtanding, length of daies and many years, but experiences and attainments that denominate an Advance: the Corinthians and the Hebrews were Babes, though for their time they had been long in Chriſt. Would we therefore know whether we are but Babes ſtill, let us review the defects and carnalities of Babes ſpoken of before, and not expect a repetition of them here. As the beginnings of grace, and their eating Milk, with the other eſſential (Covenant) frames newly mentioned, do give us to know that they are Babes, new-born ones; ſo their defects and being as carnal, give us to know that they are but Babes: examine your ſelves therefore, commune with the Word and with your own hearts, compare them together, look into the Glaſs (as St. James ſpeaks) and ſee what manner of hearts and faces you have, and be not forgetful hearers, as you may be, though you remember all theſe Sermons word for word, Jam. 1.25. Examination and Prayer hereabout is clove an Cloſet work, I commend it to you, and you to God, being to proceed to the

II. Uſe of Exhortation. 1. To them without and not yet Babes in Chriſt, being not new-born. 2. To them within, of all ranks and degrees.

1. TO them without, who are not yet new-born, but remain in a ſtate of nature, and who cannot enter into the Kingdom of God, unleſs they be born again, as our Saviour aſſures us with no leſs than four Verilies, Job. 3.3. and 5. And alas how many are there who yet lie under the condemnation of the Word and their own Conſciences, as having known nothing of converſion, no not in a profeſſion, but live in a known and owned courſe of a ſinful life? Oh that I might yet intreat, perſwade and prevail with ſuch to conſider their way and the end thereof, which is Hell, if they turn not to God, and believe in Chriſt Jeſus. To you, poor ſouls, I have ſpoken before by way of conviction and invitation too, under the two heads of Repentance and Faith, when I made Application thereof, which I intreat you to peruſe and conſider, that I may not ſpeak the ſame things over and over. Further,

And beſide that, I have two other things to ſay unto unto you, by way of Exhortation; 1. Do not offend any of Chriſts little ones, no not his Babes. 2. Be not offended with Chriſt and Religion, becauſe of Babes, though they be yet but as carnal.

1. Let me exhort and beſeech you not to offend theſe little ones, the leaſt and weakeſt of the ſtock of Chriſt: 'tis a great ſin, and a ſin which will be greatly puniſhed to offend one of Chriſts little ones. If not for their ſake or Gods ſake, yet for thine own ſake take heed of this ſin. There is an enmity in the heart of ſinners againſt the ſeed of God, which they expreſs by reproaches and perſecutions, by which they are injurious to and do offend and wrong them; but oh that they would hear and fear and do no more ſo wickedly, for Jeſus Chriſt doth not only take notice of what offences are committed again his perſon and dectrine, but of what are committed againſt his people, the very leaſt of them. Conſider what himſelf hath ſaid in this caſe, Matth. 18.6, —10. Whoſoever ſhall offend (i. e. deſpiſe, verſ. 10.) one of theſe little ones which believe in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea: This being thus drowned was lookt on as a dreadful puniſhment, but that's nothing compared with being thrown into the depth of Hell, with a Milſtone weight and load of thine offences about thy neck: for if Jeſus Chriſt deal ſeverely with them that were not merciful to his people, as he will, Matth. 25.41,—45. how, oh how will he deal with them that have been cruel to his people? Eſpecially ſeeing 'tis a cruelty to himſelf! Of this not only their Angels carry tydings, Verſ. 10. but Chriſt himſelf knows it by feeling, as he tells Paul, Acts 9.4. And he will one day ſay to non-converted ones that have ſlain his little ones, Judges 7. as Gideon ſaid to Zebah and Zalmunna, What manner of men were they wh • m ye ſlew at Tabor? and they will then A ſwer, As thou art ſ • were they, each • f them reſembled the Children of a King; to which he will reply, as Gideon did, They were my Brethren, if ye had ſaved them alive I would not have ſtain you; but now you ſhall be demned body and ſoul, I will deſtroy you in Hell. P • part ye curſed, take them Devil. Hear therefore and fear to deſpiſe or offend his little ones. And,

2. Take heed ye be not offended with Chriſt and Religion becauſe of the Babes who are yet as carnal: as it ſhould and doth oblige Gods people not to be as carnal, leſt they give the enemies of God (as David did) an occaſion to blaſpheme, and cauſe the way of truth to be evil ſpoken of; ſo it obligeth the men of this world not to be offended with and to blaſpheme the way of God and his people, becauſe ſome of them, viz. the Babes, are yet as carnal and walk as men. The worldly ſeed is hugely illogical and draw many non ſequiturs, for ſay they, Theſe profeſſors are as bad as others, they are all alike, and this is their Religion. Not ſo neither, for though they are as carnal, yet they are not carnal and in the fleſh as other men are, (nullum ſimile eſt idem) though they be too much like, yet they are not carnal men, for they are in Chriſt Jeſus; and though they take too many ſteps after the manner of men, yet they walk nor (their whole converſation is not) after or according to the fleſh as other men, who are in and walk according to the fleſh; and though ſome are as carnal, yet all are not ſo, there are who are ſpiritual and walk in and according to the Spirit. As for them that do otherwiſe, 'tis not their Religion but they are to blame, for they have not ſo learned Chriſt Jeſus, his doctrine teacheth not, but (dedocet tales mores) unteacheth them ſuch ill manners, to walk as men. 'Tis the Devils Logick to draw an Argument from ſeeming to being, or from ſimilitude to Identity; from a particular to a univerſal; and from the concrete to the abſtract: that becauſe they are as carnal, therefore they are but carnal and wholly ſo: becauſe one is bad, they are all alike; becauſe Profeſſors are to be blamed, therefore Religion it ſelf is criminal! The grace of God hath taught all to deny ungodlineſs and wordly luſts, to live ſoberly, righteouſly, and godly in this preſent world; which if Prof;eſſors do not do, 'tis not graces fault but theirs, and therefore take heed ye be not offended with Chriſt and Religion becauſe of them. And you profeſſors learn from hence to walk circumſpectly, leſt the way and name of God be blaſphemed through you; and leſt Chriſt ſuffer, becauſe you ſin. Let not the world deſpiſe you, let them not have any occaſion given them by you to deſpiſe you and that which is better than you, viz. the Chriſtian Religion. And this leads me to the ſecond Branch of the Exhortation.

To them within of all ranks.

1. IN General to all, to walk wiſely towards them that are without and within, to be circumſpect and accurate, not as fools but as wiſe, redeeming the time, becauſe our daies are few and evil. How we ſhould walk inoffenſively, yea winningly, theſe following Texts will tell us, Matth. 5.16. with Tit. 3.8. 1 Cor. 10.31,—33. with Epheſ. 5.15.—17. and Col. 4.5, 6. 1 Pet. 2.12,—18. with Chap. 3.1, 2. and 8,—17. All Saints ſhould exerciſe themſelves to keep good Conſciences void of offence to God and to men, both them without and them within. What other uſes concerned all I have taught at the beginning, viz. in the Application made in the Introduction, to which I refer you: what remains as to particulars, I ſhall reduce to two H • ads, 1. An Exhortation to grown Saints. 2. An Exhortation to Babes.

1. To grown Saints, to whom I would ſay theſe things. 1. Remember what you were, not only when unconverted, as 1 Cor. 6.11. (I ſpeak not to that now) but what you were at your firſt converſion, viz. but Babes, for ſuch were you: be not like Iſrael who forgat Gods work of old. Call to mind the former daies, Forſan & haee olim meminiſſe juvabit, 'twill be worth your while and be of great uſe to you. Remember there was a time when you were but Babes and ſucklings, and how before that God took you by the hand and taught you to go, what go-carts and hold-bys you made uſe of then; remember what kiſſes you have had from his mouth when you were little Children, and how he led you forth after that to fight his battles when you •• me to be young men; and by ſighting the fight 〈◊〉 Faith, and uſing the ſword of the Spirit, which is the Word of God, you overcame the wicked one and led captivity Captive; if you are Fathers remember him whom you have known from the beginning, who hath given you all the experiences and wiſdom with which you are endowed. Though you can eat ſtrong meat now, yet time was you could eat but Milk.

The remembrance of theſe things will be of huge uſe to you to give God the glory of your higher attainments and all your advances from ſtep to ſtep: 'twill make you greatly uſeful to the inſtruction of Babes, which is one of your great works and duties: 'twill keep you low in your own eyes, when you ſee that you owe a beholdingneſs to God for bringing you hitherto, meerly of and by his grace, not for any worth or merit of your own: 'twill help you to know that you were converted long ago, and not to think (as ſome are apt to do) that all the work was as nothing, till they came to ſuch or ſuch a pitch; which occaſions a neglect of them below that pitch, and an ingratitude to God for what went before it and led to it. Thus will it be many waies advantageous to remember the work of old.

2. Be exhorted to bring forth fruit anſwerable to your ſtate. Time was when fruits worthy of Repentance were the fruits called for, but now you are to bring forth fruits worthy of aſſurance, victory, and joy in the Holy Ghoſt. 'Tis true, God had ſome little praiſe from you when but Babes, but now he expects much more: that you bring forth much fruit and be filled with it, that you be ſtrong in Faith, that you abound in love, that ye be filled with all wiſdom and knowledge, to walk worthy of God to all-well-pleaſing, and to do all to his glory.

3. Be not aſhamed of your youngeſt brethren that are but Babes, Paul, nay Chriſt himſelf was not aſhamed to call them Brethren; but carry it lovingly, gently and tenderly towards them; you know the heart of a Babe, for you your ſelves were once Babes, as 'tis ſaid to Iſrael in behalf of the ſtranger, Exod. 23.9. and Levit. 19.33, 34. It may be ſome (patres aequum eſſe cenſent nos jamjam a pueris illico naſci ſenes) poor Babes complain, that ſuch and ſuch do not regard them, becauſe they are not grown up to their ſtature; but pray remember, theſe things ought not to be ſo, there is an honour due to the weaker veſſels and uncomely parts, 1 Cor. 12. We ſhould be nurſes to theſe froward Bantlings, and crying Babes, and as Paul was among the Theſſalonians, we ſhould be gentle as a nurſe that cheriſheth her own children nurſlings, 1 Theſ. 2.7.

4. Give good examples to Babes, and abuſe not your liberty to their offence: I told you that Babes mind example much, and if they have bad ones given them, eſpecially by good and eminent men, they are drawn aſide by it; as when Peter diſſembled, the other Jews diſſembled alſo, inſomuch that Barnabas ( • n • minent perſon) was carried away by that diſſimulation, Gal. 2.13. •• d ſaith the Apoſtle, take heed leſt by any means your liberty become a ſtumbling block to them that are weak; for if any (weak and ignorant, which is a Babe) man ſee thee which haſt knowledge to ſit at meat in the Idols Temple, ſhall not the conſcience of him that is weak be emboldened (gr. edified) he takes thy example for a warrant, and thinks he is edified thereby, when alas 'tis to his loſs and detriment, 1 Cor. 8.9, —13.

5. Acquaint the Babes with your experiences, as Paul did, 2 Cor. 1.6,—10. and with Satans devices, as he did, 1 Cor. 7.5. 2 Cor. 2.11. 2 Cor. 11.2. Babes have but little skill to diſtinguiſh between good and evil, between impreſſions from the good or evil ſpirit; eſpecially if Satan transform himſelf into an Angel of Light: Iſrael of old was to tell the ſtory to and write an Hiſtory (of Gods dealing with them and Amaleks againſt them) for after Ages: and to inſtruct the children how God had dealt with the Fathers; ſo do you. Let the little Children tell ſtories of the Fathers love; the young men of his power; and the Fathers of his wiſdom, in carrying on the work of Grace: how God overthrew Pharaoh, led them through the Wilderneſs, ſought for and provided for them from heaven, till they came to the good Land. But,

2. 'Tis time to ſpeak to the Babes whoſe caſe we have in hand, and ſo to conclude. There are three things that I would exhort Babes unto.

I. To be glad that they are Babes. II. To be humbled that they are but Babes. III. To preſs after being more than Babes.

1. TO be glad that they are Babes, new-born and in Chriſt Jeſus. Glad, alas! there's no comfort for me, who am but a Babe; no, yes but there is, that thou art a Babe, though but a Babe: 'tis true, it doth not belong to thee as carnal, but as a Babe in Chriſt: the leaſt work of God is great conſolation to the leaſt of Saints, viz. to Babes. Conſider, whether this be nothing,

1. That thou haſt attained to the firſt Reſurrection, viz. from being dead and loſt in ſin; thou art called out of Egypt, and art called his Son, and as ſuch brought out of Egypt: the work is begun, thou art new-born, and eateſt Milk, the Foundation is laid, and is this nothing? who knows to what a great Tree this little Muſtard-ſeed of Grace may grow? The Babe that lies in the Cradle may become a Father in Iſrael; and is this nothing? He that hath laid the Foundation will lay the top-ſtone, and thou ſhalt cry out with ſhouting, Grace, Grace unto it. God is not like the fooliſh Builder, he hath caſt up his coſt, and hath wherewithal to finiſh what he hath begun, he will not be laught at and mocked as one that laid a Foundation, began to build, but could not finiſh it: though thou be a knotty piece, yet he will fit thee for thy place, and perfect that which concerns thee; for this work is not only that of his hand, but of his heart; and is this nothing? Pray to him and believe, as Pſal. 138.7, 8.

2. Thou art not only brought out of Egypt, but he hath drawn thee into the Wilderneſs, and though thou be in the Valley of Achor, yet even there is a door of hope. Thou art bewildered, and thy motions are full of windings and turnings; now forward and then backward almoſt to Egypt again, that thou ſeemeſt to wander rather than to walk or to go a journey; true, but yet thou art in thy way and God is leading thee to his holy Hill, Mount Sion. 'Tis obſervable how differently the condition of Iſrael (and ſo thine) is expreſt, Pſal. 107.4. with 7. in the 4. Verſ. 'tis ſaid, they wandred in the wilderneſs; but in the 7. Verſ. 'tis ſaid, he led them forth: in the 4. Verſ. 'tis called a ſolitary way; but in the 7. Verſ. 'tis called the right way: in the 4. Verſ. they found no (and deſpaired to find any) City to dwell in; yet Verſ. 7. that they might go to a City of habitation: So 'tis with thee, poor ſoul, and notwithſtanding thy unbelief and murmurings, yet he holds thy Soul in Life, and when thou art hungry and thirſty he provides food and drink convenient for thee; and thy Cloaths ſhall nor wear out.

3. Thy being a Babe hath more of incouragement than diſcouragement in it: Thy being a Babe in Chriſt is more to thy ſafety, than thy being as carnal is to thy danger, though it muſt be thy ſorrow: Babe is the name of a Saint not of a carnal man, and it makes more for thee that thou art a Babe, than it doth againſt thee that thou art as carnal. Is it nothing to thy Joy that thou art born? though thou be not yet cloathed with a robe, nor kiſt with thy Fathers lips? 'Twas more for the Prodigal that he was alive, than againſt him, that he had been dead, and came home without raggs, even naked and bare. 'Twas more for the Diſciples that the Spirit was willing, than againſt them that the fleſh was weak. 'Tis ſo with us as to our Babes, their being ours doth more indear them to us, than their being froward and peeviſh doth diſingage us to them. And though the elder Brother chargeth his Father as guilty of an indiſcreet and partial fondneſs to make ſo much of a Prodigal, yet he ſtill owns it as meet that they ſhould rejoyce, and be glad.

4. Though thou be as carnal, yet on conviction of this thy carnality thou art angry with it and thy ſelf, and doſt repent and abhor thy ſelf as in duſt and aſhes. The Corin • hia •• Babes were no ſooner convinced of theirs, but they made the Apoſtle glad by their ſorrow, ſeeing their ſorrow wrought Repentance never to be repented of, becauſe it was to Salvation, 2 Cor. 7. Yea thus it was with the Inceſtuous perſon himſelf, 2 Cor. 2.4, 7. ſo that the Apoſtle on the account of this ingenuous Repentance pronounceth them clear, and him a perſon to be comforted. Now the ſame conſolation belongs to thee if thou do likewiſe; and I am ſure 'tis in thy new nature to do it, when ever thou art under the conviction of thy ſin: and I can ſafely tell thee that ſin repented of (as theirs was) will not be laid to thy charge.

5. Though thou be but a Babe yet God hath ſome praiſe from thee; 'tis true indeed he hath more from others, but yet 'tis true that he hath ſome from thee: thou doſt help to perfect his praiſe. 'Tis one of the burthens of theſe poor ſouls that they are ſuch unprofitable ſervants, not only (as others are) in that they do but their duty, but alas in that they do not do their duly, but fall ſhort of it and the glory of God: herein is God glorified when much fruit is brought forth, but as for us, ſay they, we bring forth but little. 'Tis true, but yet thy Mite of grace gives a meaſure of glory; all the good-ground Hearers brought forth fruit to the glory of God, though ſome more than others, Matth. 13.8. When the Phariſees were diſpleaſed at the Hoſanna's aſcribed to Chriſt by little ones, and are angry with him that he had not rebuked them, as if they had taken Gods name in vain, for ſay they with a ſcorn, Heareſt thou what theſe ſay? Yea, ſaith he, have ye never read, Out of the mouths of Babes and Sucklings thou haſt perfected praiſe? Matth. 21.15, 16. Chriſt hears their Hoſanna's with joy and gladneſs, as that which full-fills a Scripture, and helps to fill up the praiſe and glory of God. A Babe is one of the joynts and members of the Body, and ſupplies its meaſure even to the perfection of praiſe. As 'tis in Nature, there is one glory of the Heavens, another of the Earth; One of the Son, and another of the Moon and Stars; the Heavens declare his glory, and the Earth his goodneſs, for 'tis full of it; the Sacred and Royal P • ophet doth not only admire the Heavens and the Sun, but the Moon and Stars too, and that in the very Pſalm where he ſpeaks of Babes and Sucklings (from whence our Saviour quotes it) Pſal. 8.2, 3. For as 'tis in Nature, ſo 'tis in grace, not only the greateſt, but leſſer Luminaries; not only the higheſt but the loweſt creatures do contribute ſomething to the praiſe of God: the Sun indeed ſhines bright, and gives a great luſtre, but the Stars alſo do twinkle; ſo though an Abraham, &c. is ſtrong in Faith giving great glory to God, yet Gods praiſe is not fully perfected, till the Babes contribution be taken in, ſmall though it be. In the body, the leaſt member; in an Houſe the leaſt Pin hath its uſe and tends to the perfecting of the whole; and veſſels of an inferiour office ſerve not a little to eek out the glory of more honourable one

The Milk that the Babes do eat, doth every ſpoonful of it, give praiſe and glory to God: Repentance doth ſo, Faith towards God, ſubmiſſion to Ordinances, trembling at his Word, deſires after growth, love of the Brethren; theſe all praiſe and glorifie his name, though not with ſo loud a voice and ſo open a mouth as that (and the higher attainments) of Children, Young-men and Fathers doth do. And the truth of it is, that 'tis not a little glory which accrews to God hereby; for, that theſe poor Babes who have ſo much corruption (and not without conſiderable temptations too) ſhould yet be kept from Apoſtafie; that Grace ſhould live (like a ſpark of fire in the midſt of waters) and not be extinct, is a wonder; and ſuch an one, as that 'tis not ſo great a wonder that other Saints of higher Forms cleave cloſe to God, as that theſe do; no • that the Devil is conquered and baffled by them, as that he is defeated by theſe: 'tis much to the praiſe and glory of God and his grace, though not ſo actually given by them, as 'tis by others.

2. The ſecond Branch of this Uſe is to exhort Babes to be humbled that they are but Babes, i. e. as carnal, and not paſt the ſpoon, and ſo incapable of having ſtrong meat to eat, or of any more than the Alphabet of Religion, ſuch as we Preach to ſinners, viz. Repentance, and Faith towards God, &c. which is but Milk: and this eſpecially concerns them, who are old in years, and yet but Babes as to underſtanding and practice, who have been profeſſors of long ſtanding, but little proficiency. 'Tis a prime part of the Chriſtians ingenuity to be low and vile in his own eyes, under the ſenſe of imperſections and defects, yea and that though God be pacified towards him, Ezek. 16.60,—63. Let Babes therefore that are as carnal, though they be in Chriſt Jeſus, be very humble in the ſenſe of their defectiveneſs, and, which is worſe, their carnality. Eſpecially conſidering,

1. That they have enjoyed means and helps by which they might have been more ſpiritual, had they not been dull of hearing. We are all careful to uſe means, but we ſhould take one care more, and that is to make uſe of means to profit thereby, the want whereof calls for being humbled. The Apoſtle might well twit the Corinthian Babes with this, you boaſt of Paul, Apollo and Cephas, but is it not a ſhame to you to be carnal under ſuch mens Miniſtry? The more perſons are priviledged with means, the more improved ſhould they be by the means; and if not ſo, they ſhould be the more humbled for their non-proficiency. Many of you have had not only the Milk but the Cream of the Goſpel, and are ye yet carnal? let it then be for a lamentation and anſwerable Humiliation!

2. Be the more humbled conſidering that many of the more refined ſort of Heathens would have ſcorned to be ſo carnal as ſome of you: the Apoſtle upbraids the Corinthian Babes and thereby provokes them to ſhame by this very thing, 1 Cor. 5.1, 2. It is reported commonly (and in this, fama non eſt mendax, report is no Lyar) that there is Fornication among you, and ſuch Fornication, as is not ſo much as named (recorded of any) amongſt the Gentiles, that one ſhould have his Fathers Wife, and yet ye are puffed up and have not rather mourned. It ſhould deeply humble Chriſtians to be guilty of that which the Gentiles are not and ſcorn to be.

3. Let your Humiliation and Humility be the more, that ye have been better taught, Epheſ. 4.17,—21. and that for a long time, Paul had ſpent a year and an half among theſe Corinthians, Act. 18.11. and had written to them two or three times, and was yet ready to come again to correct their B • biſh-carnality, as 2 Cor. 12.14. with 20.21. and Chap. 13.1, 2. Our Saviour upbraids his Diſciples with this, that he had been ſo long with them, and yet they were ignorant of the Father and of him, Jeh. 14.9. and another time asks them (as one grieved and angry too) How long ſhall I be with you? will ye never learn, &c. 'Tis with this that the Author of the Epiſtle to the Hebrews twits them alſo, that for their time and ſtanding they might have been Teachers, and yet were ſtill to learn, yea and ſtood in need of being taught their Primer over and again, Heb. 5.12. When men have been planted in Gods Hort-yard and have been often watered with the dew of Heaven, and he comes year after year for Fruit, yet finds none, this calls for deep Humiliation. To be old 〈…〉 profeſſion, and novices in knowledge and practice is that which ſhould lay us low.

4. Think of this alſo to humble you, how many that came in long after you are gone far before you; Paul was a Poſthume, born after Chriſt died and roſe and went to Heaven, yet out-ſtript and labour'd more abundantly than many that lived in Chriſts time and Family. To allude to the Story in 2 Sam. 18 23,—. I may ſay that many like Cuſhi run firſt, and yet are out-run by Ahamaaz, who ſet out after him, for he run the way of the plain, when others (like Cuſhi) fetch a compaſs about, and are for vagaries and wandrings. The Gentiles came in laſt, but out; un the Jews who were firſt: and is't not ſo with you alſo, that ſome who were called but the other day, long ſince you, have yet out-learnt and outwrought you? be humbled therefore.

5. Let this •• k out your humbling, that a • yet you are incapable of the ſtrong meat, which God hath prepared for his: 'tis true, you are fed with Milk, which keeps your ſoul in life; but the choiceſt dainties are behind, reſerved for a ſecond courſe. Were you more ſpiritual he would lead you into his Wine-Cellar, he would feed you with Apples, and his Binner of Love would be diſplayed to you and ſpread over you: he would make you drink of his Flaggons, yea of his Rivers of pleaſure, and fill you with joy unſpeakable and full of glory. While you are but Babes you c •••• bear this, you are ignorant of the choiceſt of Goſpel myſteries, of the moſt intimate and ſweeteſt communion with the Father and the Son; and how ſhould this theſe you and make you lay your mouth in the duſt, that after ſo long a ſtanding, you ſhould be capable of no more than the common chear, the ordinary fare of the Goſpel, which is but Milk, without Bread and Wine, &c.

6. Let this help to break thine heart and make it humble, that thy being as carnal doth open the mouth of the wicked and carnal to cry out of and to blaſpheme Religion for thy ſake: though it be their ſin to do ſo, yet 'tis thy ſin (and ſhould be thy ſhame that 'tis thy ſin) that gives them occaſion ſo to do. On ſay the wicked, beſide profeſſion we ſee no difference between profeſſors and our ſelves, they are as peeviſh, at bumorous, as proud, as carnal as others. Alas! obeſtech thee be humbled, that thou ſhouldſt open their mouth to ſpeak evil not of thee only but of the way of truth, and lay thy ſins to the charge of Religion; Tertullian tells us that Chriſtians had wont to be known by the amendment of their lives and being better than other m • n: I, this indeed adorns the doctrine of God our Saviour, and otherwiſe men bring diſgrace and reproach upon it. If we would not do Religion (and our ſelves) the right to practiſe it, we ſhould not do it the wrong to profeſs it; yea, and ſtand in the way of their coming in, who are ready to enter, were they not put back by them that are as carnal. Saith Paul, Dare any of you go to Law before unbelievers? what will they ſay to theſe things? will they not laugh at and ſcorn you and your Religion too? Think what became of them that brought up an ill report on the good Land.

7. And laſtly, remember and forget not this, that though thou go to Heaven 'twill c • ſt thee dear before thou come there, that thou haſt been as and ſo carnal: 'twill bring down thy gray hairs with ſorrow to the Grave. Thou maiſt be ſaved, yet ſo as by fire, as Paul tells his Babes, 1 Ger. 3.13.—15. This fl • ſh and blood of thine cannot enter into the Kingdom of God, thou muſt through a Purgatory of water 〈◊〉 fire, of Repentance and Z • al, before thou 〈◊〉 thine inheritance among them which are • a • ctified by Faith in J • ſus. Be thou therefore humbled betimes, and 〈◊〉 not the ſenſe and weight of all this to come upon thee when thou art on a death-bed, leſt they latter and know more ſorrow than thy beginning, and a worſe thing befall thee then, than there did all thy life before. Be humbled for being as carnal. And,

3. Be exhorted alſo to preſs forward after being more than a B • be, yea than a Babe at the beſt: It ſhould not ſuffice us barely to be in Chriſt Jeſus, but we ſhould be ambitious to walk in him, C • l. 2.6. Yea not only to be and walk in him, but to abide in him, and to walk as be walked, 1 Joh. 2.6. to be rooted and built up in him, to be eſtabliſht in the Faith, as we have been taught, and to abound therein with thanſgiving, Col. 2.7. Having taſted that the Lord is gracious, ſhould quicken our appetite after the Word to grow thereby, 1 Pet. 2.2. to grow in Grace and (as an help to it) in the knowledge of our Lord and Siviour Jeſus Chriſt, 2 Pet. 3.18. that we may abound in Faith with thankſgiving as before; in hope, Rom. 15.13. in liberality, 2 Cor. 8.7. in every good work, 2 Cor. 9.8. in mutual love, Phil. 1.9. and 1 Theſ. 3.12. in the work of the Lord, 1 Cor. 15.58. in pleaſing God, 1 Theſ. 4.1. in all grace, 2 Pet. 1.8. There are many encouragements hereunto; as 1. Becauſe grace hath abounded toward us, Rom. 5.20. and Epheſ. 1.7, 8. And 2. our labour is not, nor ſhall be, in vain in the Lord, 1 Cor. 15.58. But 3. an abundant entrance ſhall be miniſtred to us, into the Kingdom of our Lord and Saviout, 2 Pet. 1.8,—11. And leſt we ſhould ſear and deſpond as if 'twere not attainable, we are Fourthly to knew this, That God is able to make grace abound, 2 Gor. 9.8. Let us therefore go on to perfection, from Babes to little Children, from little Children to Young-men, from Young-men to Fathers; till we all come into the unity of the Faith, and of the knowledge of the Son of God, unto a perſect man, unto the meaſure of the ſtature of the fulneſs of Chriſt, Epheſ. 4.13,—16.

In relation hereunto I ſhall add to what hath been ſaid, 1. Some Conſiderations to provoke to growth. 2. Some helps to further and promote growth. To the firſt, in brief, none knows but he may attain to more than a Babe and therefore ſhould preſs forward on theſe Conſiderations.

1. The higheſt Saints (Fathers) preſs forward, and therefore much more ſhould you. See how Paul preſſeth forward, Phil. 3.8,—14. Shall one that hath attained ſo much as he had, be ſo preſſing, and will not you that have attained but little? Let the zeal of the higheſt provoke the loweſt to zeal.

2. Little Grace hath but a little comfort: Though the Babe have enough for a being, yet but a little for well-being. Vivere eſt valere, to live is not barely to be, but to enjoy ones ſelf and to be well; as to this Life we do not take care only for ſo much as will keep life and ſoul together, but that we may live comfortably: and ſhall we not much more endeavour it as to our ſpiritual life? Little Faith is full of Fear (which exclules preſent joy and comfort) and is as no Faith in that reſpect, for ſo ſaith our Saviour, Matth. 8.26. Why are ye fearful, O ye of-little Faith? which Mark 4.40. is thus expreſt, Why are ye ſo fearful? how is it that ye have no Faith? Would ye therefore have leſs fear and more joy? preſs forward then to grow in grace.

3. Little grace gives but little glory to God; 'tis true, the Babe contributes ſomething to the perfecting of Gods praiſe, but 'tis very little; herein is our Father glorified when we bring forth much fruit, Joh. 15.8. 'Tis being filled with fruits of righteouſneſs which brings full glory to God, Phil. 1.11. And Abraham being ſtrong in Faith gave glory to God, Rom. 4.20. If therefore you would glorifie God to purpoſe, grow in Grace.

4. While you are but Babes you are of little uſe to others; 'tis true, the leaſt member is of ſome uſe, 1 Cor. 12. but 'tis of leaſt uſe. A Candle may give ſome light, but none in compariſon of what the Sun gives: Now, we ſhould be (as John was) not only burning but ſhining lights: and our light ſhould ſo ſhine before men, that they may ſee our good works, and glorifie our Father which is in Heaven, Matth. 5.16. But,

2. I proceed to give you ſome Directions by way of help and aſſiſtance, to promote and advance grace to growth: If and as ever you would grow in grace be exhorted,

1. To be humble and lowly in mind; Humihty promotes us, 'tis 〈 in non-Latin alphabet 〉 to aſcend downward. Humility and a low eſteem of our ſelves is the ready way to grow high. The Trees ſpread moſt upward that have the deepeſt roots. Before Honour is Humility, 'tis Hoours Uſher, Prov. 15.33. He that is lifed up is like to fall, Prov. 18.12. ſo Heb. 2.4. with H • b. 10.38. But the ſame God who takes no pleaſure in, but reſiſteth the proud, is greatly in love with, and will aſſiſt, teach and give grace to the humble. Some Babes alas are apt to be puſſed up (though without cauſe) 1 Cor. 4.8. but pride hinders growth.

2. Be thankful for what's received: ingrateful and unthankful perſons never or ſeldom thrive, Rom. 1.21. Becauſe when they knew God, they glorified him not as God, neither were thankful, they became vain in their imaginations, and their fooliſh bearts were darkened, profeſſing themſelves to be wiſe, they became fools. But he that bleſſeth God for what he hath, is like to be bleſt with more, as Luke 19.16,—26. To every one that hath (thankfully acknowledged his Receipts and Improvements) ſhall be given (more) but from him that hath not, even that which he hath (or as Luke 8.18. that which he thinks he hath or ſeems to have) ſhall be taken •• om him.

3. 'Tis no little help to growth to be united one to another in oneneſs of mind and affection; they are not like to come to much excellency that are divided in Jaceb and ſcattered in Iſrael; for where there are diviſions, there is leaſt contribution of help and mutual aſſiſtance. When the Apoſtle exhorts the Corinthian Babes to be perfect, he ſubjoynes this as conducing thereunto, he of one mind, live in peace, 2 Cor. 13.11. for Love is the bond of perfectneſs, Col. 3.12, 13, 14. and the bleſſing of the God of love and peace will be with ſuch, as the Apoſtle tells them, 2 Cor. 13.11. and his bleſſing maketh rich, Prov. 10.22.

4. Attend conſcientiouſly and with eager deſires on the word of grace that you may grow thereby: uſe Ordinances to make uſe of them for your perfection; to which end they are as much deſigned as to bringing in, Epheſ. 4.11. Paſtors and Teachers are for the perfecting of the Saints, for the edifying of the Body of Chriſt (and every member thereof) till we all come to a perfect man: Deſire therefore the ſincere Milk of the Word that you may grew thereby, 1 Pet. 2.2.

5. Get better acquaintance with Chriſt Jeſus: The Apoſtle knew Chriſt Jeſus in a good meaſure; and yet that he might perfectly win him and perfection by him, and attain to the mark and the prize, he breaths and preſſeth after more, even the excellency of the knowledge of Chriſt Jeſus, Phil. 3.8,—14. Babes in Chriſt know not the Father, and are unskilful in the Word of righteouſneſs; now the Father cannot be known but by the Son, nor grace grow but through the diſtinct and excellent knowledge of Chriſt Jeſus our Lord, 2 Pet. 3.18. As ever therefore you would grow in Grace and attain aſſurance of the Fathers love, look after the diſtinct and excellent knowledge of Chriſt, which conſiſts moſtly in being • ound in him, i.e. his righteouſneſs, in knowing the power of his Reſurrection, though it be by the fellowſhip of his ſuffering and by being made conformable to his Death (by deſanding that we may aſcend as he did) Phil. 3.9, 10. Epheſ. 4.9, 10.

6. Would ye grow? make uſe of the Promiſes then, which are given not only that we might eſcape the pollutions which are in the world by luſt, and ſo be made partakers of a divine nature, 2 Pet. 1.4. but that we might cleanſe our ſilves from all filthineſs of fleſh and ſpirit to perfect holineſs in the fear of God, 2 Cor. 7.1. and might add grace to grace, to abound and be fruitful, as it follows in 2 Pet. 1.5,—8. The Covenant refers to our being and birth, but the promiſes to our well-being and growth: if therefore Davids houſe do not grow he hath recourſe to the Covenant, 2 Sam. 23.5. but that it may grow, he hath recourſe to the Promiſes, 2 Sam. 7.25,—29. As ever therefore you would enjoy what's promiſed and contain'd in the Promiſe, be careful to do that to which the Promiſe is made: as for inſtance, Would ye that God be a Father (and not only a God) to you, and you be to him (not only a people, but) Sons and Daughters, then be ye ſe • arate and touch not the unclean thing, 2 Cor. 6.17, 18. and mark it, theſe Promiſes, viz. of being a Father, &c. are of moſt uſe to the perfecting of us: for ſo it follows, 2 Cor. 7.1. having theſe Promiſes (the Emphaſis is in theſe) let us cleanſe our ſelves, &c. that ſo we may injoy what's pr • miſed, viz. God as a Father, &c.

A little to inform you about making uſ of and improving promiſes, I ſhall (to prevent a miſtake) inlarge further on this head: Some perſons do think that the chief if not only way of improving promiſes is by believing (as they call it) than which I think there is ſcarce a greater miſtake, that is in this ſenſe; when they read or hear a promiſe (as that God will be a Father, that all things ſhall work together for good, &c.) they think there is to more required but to believe that God will make this good, and do as he hath promiſed; there is no queſtion but he will, for he is faithful that hath promiſed and cannot lye; but beloved let me tell you (leſt you deceive your ſelves) that 'tis not ſo much Faith as obedience and practice which is neceſſary to the enjoyment of theſe promiſes: if you practiſe the duty to which the promiſe is made, God will make it good, whether you believe it or no, 2 Tim. 2.11,—13. but if you believe it a thouſand times over and do not do the duty, God is under no obligation to make good the promiſe. If you love not God, how can you expect that all things ſhould work together for good to you, when the promiſe is made to none but lovers of God: ſo if you ſeparate not from uncleanneſs, how can you expect God will be a Father to you, when 'tis promiſed only to them that ſeparate, &c. Take heed then of an idle and dead Faith: 'tis true, Faith is a duty, but not Faith alone, Faith that's idle and dead; what ever promiſes are made to Faith, ſhall be made good to Faith; and what ever promiſes are made to Love, to Humility, to Patience, ſhall be made good when theſe graces are acted. Saith the Apoſtle, Heb. 10.23, 24. Let us draw near with a true heart, in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience, and our bodies waſhed with clean water. Let us hold faſt (this) profeſſion of our Faith without wavering, for he is faithful that hath promiſed: by which we ſee that there can be no Plerophorie or full aſſurance of Faith (without the other qualifications therewith mentioned, viz. a true heart, &c.) by which we can expect the performance of promiſes, This I thought good to hint, that none might think Faith enough in relation to the promiſes without obeying in that very particular to which the promiſe is made. But to proceed.

7. Would you attain to perfection, be patient then: Babes are apt to be impatient and peeviſh, for which they have been already noted; but impatiency hinders growth; as ever therefore you would be perfect, let patience have its perfect work, then ſhall ye be perſect, intire and lack nothing (viz. of perfection) Jam. 1.4. Patience is a compleating and perfecting grace, as God ſpeaks to Abraham, Gen. 17.1. Walk before me and be th •• perfect, that is, not only ſincere (as 'tis in the Margent) but patient; wait yet a while longer till I give thee ſeed by Sarah, perfect thy hitherto waiting, by waiting to the end. So the good-ground-hearers bringing forth fruit with patience, is oppoſed to the Thorny-ground-hearers not bringing forth fruit to perfection, Luke 18.14, 15. ſo that patience doth not a little contribute to the bringing forth perfect fruit, and to our growing up to a perfect ſtature. For,

1. It eſtabliſheth the heart, makes it ſtedfaſt and immoveable, which helps to abounding and growth, as appears by the places where they are joyned together, 1 Cor. 15.58. 2 Pet. 3.17, 18. While perſons hang looſe and are toſſed to and fro (as Babes are apt to be, Eph. 4.14.) they are not in a growing conditior: but patience doth ſettle, fix and eſtabliſh the ſoul, as the Apoſtle tells us, Jam. 5.8. Be patient, ſtabliſh your hearts, i.e. ſtabliſh them by patience: For, as 'tis hinted in a parallel place, Luke 21.19. In patience we poſſeſs our ſouls; when as an impatient man is wavering and unſtable, is uncertain, inconſtant and double-minded, ever doubtful and in ſuſpenſe, and therefore receives little if any thing from the Lord, Jam. 1.6,—8.

2. Patience helps the ſoul to wait notwithſtanding diſappointments and ſufferings: diſappointments, &c. are diſcouraging things, they diſhearten, weaken and make us faint, and ſo put us under an incapacity of thriving, but patience ſteels and ſtrengthens our hearts; when hope deferred makes us ſick, patience gives ſupports and cordials, inabling to wait till the hoped and long'd for deſire be granted, which is as a Tree of Life. This may be ſeen in ſuch places as theſe, Rom. 8.23,—25, Heb. 10.35.36. and 12.1. Both theſe waies (to name no more) doth patience help us onward.

8. As ever you would grow and proceed to perfection, watch over your hearts and lives, and keep your accounts well, obſerving how you gain or loſe day by day: narrowly view your daily experiences conſidering what's attained and what's lacking, that you may forget what's behind (ſo as to reſt in it) and preſs forward to what is yet before, as the Apoſtle did, Phil. 3.13. They are not like to thrive that keep not their Books and Accounts well, but let all go at fix and ſeven, and run at random: As ever you would grow, keep your diurnal, monthly and annual annotations, for elſe how can you diſcern the difference between what you were, are and ought to be?

9. And laſtly, make Conſcience of Prayer, your own and others: Praying Saints, and Saints Prayed for are moſt like to proſper. The great Apoſtle not only prayed himſelf, but often beg'd the Prayers of others (his inferiours alſo) for himſelf; much more ſhould you, who being but ſickly Saints cannot pray as much and well as you ought for your ſelves, and therefore ſhould call in the help of Elders and the Church to pray for you. Read over the Prayers which the Apoſtle made for Babes, and make them for your ſelves. I will inſtance only in one, and with that conclude this whole Diſcourſe, 'tis that in Heb. 13.20, 21. Now the God of Peace, who brought again from the Dead our Lord Jeſus, the great Shepherd of the Sheep, through the Blood of the everlaſting Covenant, make you perfect in every good work to do his Will, working in you that which is well pleaſing in his ſight through J • ſus Chriſt, to whom be glory for ever and ever. Amen.

SECT 1.

TO know the Father is ſometime no more than to know or to have the knowledge of God: For, as Chriſt Jeſus is known by the name of Lord, ſo God by the name of Father, 1 Cor. 8.5, 6. and this name Father is in the general no more than Creator, Iſa. 64.8. Now many have not this knowledge of God, 1 Cor. 15.34. Joh. 8.19. and 8.54, 55. Joh. 16.2, 3. There are irreligious and wicked not knowing the Lord, as 'tis ſaid of Eli's Sons, 1 Sam. 2.12. nor do they know that Jeſus Chriſt was ſent of God; But this knowledge the Babes in Chriſt have, they know the Lord, much more do the little Children; yet this is not all, there is more meant than this.

B • ſide, to know the Father is not only to know that God is a Father, that he hath ſuch a name and attribute; God is often called the F • her in Scripture: The Father of our Lord Jeſus Chriſt, Epheſ. 3.14. and in many other places. The Father of our Faith, Matth. 23.9. The Father of mercies, 2 Cor. 1.3. The Father of Glory, Epheſ. 1.17. The Father of Spirits, Heb. 12.9. The Father of Lights, Jam. 1.17. Yet this is not all, there is more meant than ſo: And therefore,

Yet again, to know the Father is not meerly to know him to be the Father of all Saints in general; He is the Father of whom the whole Family in Heaven and Earth is named, Epheſ. 3.14, 15. There is one God and Father of all, who is above all, and through all, and in all, Epheſ. 4.6. And 'tis for this cauſe that Jeſus Chriſt (the firſt-born among many Brethren, Rom. 8.29.) is not aſhamed to call them Brethren, Heb. 2.10, 11. They are all born and begotten of God, and therefore bear not only his Name but his Image; you may ſpy the Fathers Image in the Babe his eye: yet this knowledge of the Father is not all.

Moreover, to know the Father is to be taught of God, or to have the unction from the holy one, whereby they are taught and know all the things which concern their Salvation, as 1 Joh. 2.20, 21. and 27. which it ſpoken of theſe ( 〈 in non-Latin alphabet 〉 ) Little Children, of whom he began to ſpeak, Verſ. 18. which is the Word uſed in our Text, Verſ. 13. yet this is not all intended, for to be taught of God is contained in the Coverant, in relation to all the ſeed, Babes as well as others, Heb. 8.11. And this is all one with the drawing of the Father, Joh. 6.44, 45. which Babes partake of. This knowing of the Father ſpoken of theſe little Children muſt therefore ſignifie ſome more ſignal, Emphatical, more excellent and tranſcendent way of knowing the Father beyond what is attained by any below them in the School of Chriſt; which is called the excellency of knowledge, Phil. 3. and whereof I come now to ſpeak more diſtinctly.

SECT. 2.

TO know the Father according to the ſcope and intendment of the Text in relation to the Little Children, is to know him by way of intereſt and experience: 1. By way of intereſt, as their Father, to know themſelves to be his Children; and ſo it notes a ſtate of aſſurance. 'Tis a reciprocal knowledge in a relative notion, like that of the Spouſe, I am my beloveds, and he is mine; to be able to ſay as Thomas, My Lord and my God. Though every Child of God (as Babes) cannot ſay, My Father, yet every of the Little Children can ſay, My Father; and not only, Abba Father, but My Father: according to Jer. 3.19. I will put thee among the Children, and thou ſhalt call me, My Father. Our Saviour promiſed his Babe-Diſciples, that (when the Spirit was poured out upon them) in that day they ſhould know their union with and intereſt in him, which was all one as with and in the Father, Joh. 14.8,—20. and at that time he (by his Spirit) would ſhew them plainly of the Father, Joh. 16.25. with Joh. 14.26. The great thing (one of them) among others, which the Spirit was to declare, was their intereſt in and union with the Father, and with Chriſt Joh. 16 13,—15. with 1 Joh. 5.19, 20. and Joh. 17.5. to aſſure them of Love.

2. 'Tis 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.

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 'tis 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 e • 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, 'twill 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; 'tis 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 'tis what degrees of mercy he will to any; perſons and times are wholly at Gods diſpoſe; 'tis 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 'tis 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 ('twas 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 l • 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 that he loved us firſt, Verſ. 19. with Chap. 3.24. The Scripture records them as ſpecial favourites, who were converted and did turn to God, when they were young: God remembers the kindneſs of Iſraels youth, and the love of eſpouſals, which was while they were young, and went after him in the Wilderneſs, Jer. 2.2. and then had they wonderful diſcoveries of his love. Not to mention Abel; Joſeph was very gracious and tender-hearted, for he could not bear with the wickedneſs of his Brethren, even then when he was but ſeventeen years old, Gen. 37.2. and preſently hereupon God appeared to him, as to Solomon, twice, Verſ. 4. and 9. Samuel miniſtred to the Lord, while yet a very Child for years, 1 Sam. 2.18. and 3.1. to him did the Lord appear, Verſ. 4. and though at firſt he underſtood not the voice and Word of the Lord, Verſ. 7. yet ſoon after he did, And Samuel grew and the Lord was with him, Verſ. 19. Joſiah was well given (as we ſay) and very good at ſixteen years of age: he began to raign at eight years old, 2 Chron. 34.1. and in the eighth year of his reign (which was the ſixteenth of his age; while he was yet young (as the Text remarques it) he began to ſeek after the God of his Father David, and in the twelfth year (when twenty years old) he began to purge Judah and Jeruſalem, Verſ. 3, &c. Now how dear he was to God, and what a manifeſtation of love he had, you may ſee, Verſ. 26,—28. I might inſtance in many more; as David, Moſes, Daniel, the three young men in Daniel, Timothy, &c. But this ſhall ſuffice to have ſhewn, that God doth uſually and ſignally manifeſt his love to them that are Godly betimes, while they are yet young. This lays a great obligation upon and gives great incouragement to perſons to come in betime, to remember, &c. Eccleſ. 12.1.

SECT. 3. A Continuation.

2. GOD hath been pleaſed to pick out ſuch to ſhew his fatherly love to, as have lain under deep humiliations for ſinning againſt God, though it have not been of long continuance, and which it would have been, had not he made himſelf known as their Father, i. e. loving of them: When the Prodigal came to this, that he was pincht with the ſenſe of having ſinned againſt his Father (as well as felt the ſad effects of it, in being tantum non almoſt dead) the Father runs to meet him, and falls on his neck and kiſſeth him; thus he knew the Father and had aſſurance of his Love. When the Spouſe had undergone an hard winter of humiliation, and hid her ſelf in the clefts and ſecret places, as being aſhamed to lift up her face or voice to God, ſhe then hears the joyful ſound, Riſe up my Love, my fair one, my Dove and come away, Cant. 2.10,—15. and in the next ſixteenth Verſe ſhe concludes (as one that had aſſurance) My beloved is mine and I am his.

'Tis ſaid of Manaſſeh (though he had been deſperately wicked) yet that when he was in affliction he beſought the Lord, and humbled himſelf greatly before the God of his Fathers, 2 Chron. 33.12. and 'tis preſently added in the 13th Verſe that God heard his ſupplication, &c. Then, and then Manaſſeh knew that the Lord he was God, viz. gracious and forgiving ſins. David no ſooner confeſt his ſin (as againſt God) he doubles it, Againſt thee, againſt thee, Pſal. 51.4. but God forgave him, and told him of it too, Pſal. 32.5. with 2 Sam. 12.13. ſee more to this purpoſe in Iſa. 57.15. and 66.2. Jer. 31.20. all which doth confirm what David ſaid in this caſe, Pſal. 51.17. Abroken and contrite heart, O God, thou wilt not deſpiſe, which is a 〈 in non-Latin alphabet 〉 a diminutive expreſſion, but full of ſignification; for 'tis as much as if he had ſaid, thou wilt cheriſh it, revive it and make it glad with the joy of thy Salvation. This lays a great obligation upon perſons what to be, and gives them great incouragements when they are, though they be greatly and deeply humbled.

An Objection. Oh alas for me ſaith ſome poor ſoul! I have been under humiliations a long time, ſin hath coſt me dear, my bones (as David ſaid) yea and mine heart have even broken with ſighs and groans, and I am ſtill watering my Couch with my tears; yea they are my drink; and yet I cannot obtain a ſmile, not a good word nor a good look from God: but he ſeems to call me Dog and caſt me off! wo is me!

Anſwer. But poor ſoul, remember, 1. What I newly ſaid, that God is not bound to make himſelf known as a Father to thee; he will not be commanded into this condeſcenſion: nor muſt thou think to bribe and compound with him by Prayers and Tears. 2. Remember that though God have taken vengeance on ſome mens ſins, yet he hath forgiven them, Pſal. 99 8. and who knows but he may deal ſo with thee, and not turn thee into Hell, nor deal with thee as thine iniquity deſerves, though he make thee know much (and yet much more) ſorrow and ſmart. 3. Conſider that perhaps thine humiliation hath been hitherto but legal and ſelfiſh; that thou haſt been more concern'd that God was diſpleaſed with thee, than that he was diſpleaſed by thee; that thy Tears have been more for the ſhame and pain than for the ſinfulneſs of ſin as againſt God: if ſo, be humbled for this alſo, and in due time he will exalt thee to a better condition, or ſave thee at laſt with a notwithſtanding.

3. God doth uſually manifeſt himſelf (and his love) as a Father to them that hunger and thirſt after, and are greatly in love with his Son Jeſus Chriſt: in him God is well pleaſed, and declared from Heaven, That he was his beloved Son; and he is pleaſed to do the like for them that love his Son: God will that we honour the Son as we do the Father, Joh. 5.23. Now him that honoureth me (and conſequently that honoureth my Son) I will honour, ſaith the Lord. What honour will God confer upon ſuch? viz. they ſhall be called (not only be but be called, manifeſted and declared to be) the Children of God, and behold what manner of love this is! 1 Joh. 3.1. When the Spouſe was ſick of love, ſhe was much made of: and to Mary who loved much, there was much forgiven, and ſpecial manifeſtations of love made unto her. Our Saviour tells his Diſciples that the Father loved them, for this very reaſon becauſe they loved him; and that ſhortly they ſhould have clear and plain manifeſtations of the Father, Joh. 16.25.—27. according to what he promiſeth to all that love him, Joh. 14.21,—23.

4. God hath promiſed to be known as a Father to them that do ſeparate from and are not unequally yoked with unbelievers, and that do not touch the unclean thing, 2 Cor. 6.14, 17, 18. which is more (as to manifeſtation, love and joy) than to be known to us as our God, 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 'tis 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.

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) 'tis 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 'tis 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 'tis 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. 'Tis as true that the three witneſſes in earth (in us below) agree in one, as 'tis 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. 'Tis 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. 'Tis 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; 'tis 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 • 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, 'tis written in ſo fair and legible, in ſuch Text-hand and Capital and Golden Letters. 'Tis that we may know, 1 Cor. 2.12. (Ʋt ecrto noſcamus, non fluctuante conjectura) 'tis 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. 'Tis 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 'tis clear 'tis a ſure Teſtimony, 'tis 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, 'tis 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. 'Tis 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. 'Twas 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. 'Tis 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. 'tis 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 fi • 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 'tis 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. 'tis 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: 'tis 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. 'Tis 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 found 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 'tis 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 'tis 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 'tis 2 Cor. 5.9. and to ſerve the Churches good, as 'tis 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 'tis 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: 'tis 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 'tis 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 'tis in the Margent, perſwade) our hearts before him, 1 Joh. 3.18,—21. And the Apoſtle tells us, Rom. 8.16. that the Spirit • 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 'tis 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 whereever the Spirit of God doth bear and give its Teſtimony, 'tis alwaies according to the written Word, contained in the Old and New Teſtament: this is the foundation upon which i • 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 c • 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 'tis 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. 'Tis 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. 'Tis called ſonlſhip by Adoption (which is meerly of grace, all Adoption is ſo) and 'tis to this as ſuch, that the Spirit witneſſeth, as Rom. 8.15, 16. Gal. 4.6. It beareth witneſs that we are the Children of God, but ſtill that we are ſo by Adoption, and not by nature; for ſo we are Children of wrath, Epheſ. 2.3. and as to works, we were Children of diſobedience, and enemies in our minds by wicked works, Col. 1.21. And as to works wrought by us after the new birth, we are not the Children of God by them, for they are from our being firſt the Children of God, and that not from our worth or will, but his grace and good will: to this and to nothing but this and on this account doth the Spirit bear witneſs. And this much of the ſecond Rule, viz. the ground on which it witneſſeth.

3. The witneſs of the Spirit is known by the ends it aims at and attains (by affecting them) when it beareth witneſs: what they are I have declared in part before, and ſhall ſhew more hereafter, and therefore content my ſelf with but hinting a few things here. The deſign of the Spirit is the abaſing of us, and the exalting of the Fathers and the Sons love, the Fathers grace and the Sons righteouſneſs in our eyes; that we may be nothing, that God and Chriſt may be all in all: that we may admire the God of all grace & glorifie his Son Jeſus for ever and for ever. The beſt admirations are thoſe which ſpring from knowledge and aſſurance; ignorance is the Mother of but ſaint, languid & piteous devotion, but that which flows from knowledge is ſtrong and vigorous: and therefore doth the Spirit bear witneſs, that our admirations, devotions and adorations may be ſuch. 'Tis to indear God to us that we may love him the more and ſerve him the better; that he may be not only the dearer for his mercy, but dearer than it, and we may live to the praiſe and glory of God in righteouſneſs and true holineſs, in this preſent world, that is, all the daies of our life, yea and that to come too in Eternity. I might add, that this witneſs deſigns to wean us from this world; that we may put the ſcorn upon the luſt of the eye and fleſh and pride of life, and live above (above the grandeur and gallantry, pride and pomp, pleaſures and prettineſſes of this world) I ſay that we might live above where the way of life is to them that are wiſe; ſo wiſe, as to have their affections and converſations in Heaven. Thus it follows upon our Text, 1 Joh. 2.15. where he beſpeaks the Fathers, Young men, and little Children, Not to love the world, neither the things that are in the world, upon this very account that if any man love the world, the love (included in the knowledge) of the Father is not in him: he doth not know the Father. So that if any conceit themſelves to be Children of God, and yet admire themſelves, grow proud, wanton and worldly minded, they deceive themſelves, for they have not the witneſs of, nor this witneſs from the Spirit. Gods Children are of another world while in this, and they that know him to be their Father, live like men of another world in this, Pſal. 73.25. Phil. 3.20. Heb. 11.13,—16. And hence there is fair way made for me to paſs on to the third part of this diſcourſe, viz. to ſhew more at large the reſult of this knowing the Father (or that by the witneſs of the Spirit, they are the Children of God) as to the priviledges and the injoyments of this attainment of the little Children.

SECT. 1.

HOw upon having received the witneſs of the Spirit, they do triumph over the Law, Sin, the world and preſent enjoyments, I have declared long ſince in a little ſhort Diſcourſe in Print, called the Triumph of Aſſurance, being an Appendix to the firſt part of my Orthodox Paradoxes; to which I refer the Reader, and proceed to diſcover other the priviledges and enjoyments of theſe aſſured ones. Which priviledges muſt be more than ordinary or common, becauſe to know the Father is more than common knowledge; and the more excellent the knowledge, the more excellent the enjoyment is, whether it be in kind or but only in degree. That which I ſhall chiefly inſtance in is the great priviledge, dignity and honour of being able to cry, Abba Father, by the Spirit of Adoption received into and witneſſing in our ſelves: not barely Adoption, nor only the Spirit of Adoption, but by it to cry, Abba Father, is the great thing I ſhall inſtance in, according to Rom. 8.14.15, 16. compared with Gal. 4.1,—7. Now, whether the Spirit of Adoption whereby we cry, Abba Father, be the ſame thing with the witneſs of the Spirit, whereby we know the Father, i. e. that we are his Children, or ſomething precedaneous to it, or ſomething ſucceeding it, and following thereupon, is a great queſtion: in ſo critical and nice a thing we need be wary and cautious. Yet with all humble ſubmiſſion I ſhall ſpeak what I think to be moſt clear and evident in this caſe; which I ſuppoſe to be this, viz. that the Spirit of Adoption may in part, and a little precede the witneſs of the Spirit, as the dawning of the day doth the Suns riſing to our view; withall, that more of it may come and appear together with the witneſs; but eſpecially and chiefely that moſt of all (as to exerciſe, uſe and comfort) doth flow from the witneſs after the receit thereof; that is, the Children of God who are led by the Spirit, do act moſt in and by the Spirit of Adoption crying, Abba Father, after they have received the witneſs of the Spirit, whereby they know the Father and that they are his Children. For the better clearing hereof, I ſhall (from comparing, Rom. 8. with Gal. 4.) lay down ſeveral gradual poſitions, all which (well conſidered) will not a little contribute to the deciding of the queſtion according to what I have already hinted.

Poſition 1. Theſe Texts (with ſeveral others) do diſcover the great advantage and dignity of the Goſpel ſtate beyond that of the Law; under the Law they were Sons and Heirs, but under age, i. e. Babes, Gal. 4.1. The Heir as long as he is a Babe (ſo the Word is) and Verſ. 3. So we, while we were Babes (ſo the word is there alſo, which we render Children) yea they were Sons by Adoption, or by grace, Acts 15.11. for none have been the Sons of God any other way ſince the fall of Adam: But under the Law, they were under a Spirit of bondage more than of Adoption; and differed not from ſervants, Gal. 4.1. were under bondage, Verſ. 3. and received not the Spirit of Adoption till the redemption by Chriſt was over, Verſ. 4, 5. and till they received the filiation or Son ſhip by Adoption (thus manifeſted) they had not the Spirit of the Son, crying, Abba Father, Verſ. 6. and after this they ceaſed to be ſervants, Verſ. 7. that is, they ceaſed to be Sons and Heirs as Babes only, which differeth nothing from a Servant, Verſ. 1. and became Sons and Heirs of God through Chriſt, Chap. 3. from 23. to the end. The ſtate under the Law was a Law of bondage; the Law is called, A yoke of bondage, Gal. 5.1. and they under it were under a ſpirit of bondage, which (in the genuine and proper ſenſe of it) is a weak, ſlaviſh and cowardly ſpirit of fear, oppoſed to that of power, love and a ſound mind, 2 Tim. 1.7. This ſpirit of bondage is uſually interpreted to ſignifie a ſlaviſh frame of heart, whereby the Jews (like ſlaves and ſuperſtitious perſons) did ſerve God out of fear, and this I ſhall not deny; their religion at the beſt was called, The fear of the Lord: yet I ſhall add this unto it, that they did ſerve God not only from fear, or out of fear, but that they were afraid and under bondage though they did ſerve God; their ſervice did not free them from fear. They were afraid of ſuffering Death and Hell, notwithſtanding their Services and Sacrifices, for Jeſus Chriſt took fleſh to free from this fear, Heb. 2.14. and inſtead of it, to bring in the Spirit of Adoption, 2 Tim. 1.7. Gal. 4.4, 5. and ſo 'tis ſpoken of Rom. 8. to bear them up againſt ſufferings which they were under, as appears by Verſ. 15,—18. and accordingly 'tis mentioned to encourage Timothy notwithſtanding others (Pauls) or his own ſuffering, 2 Tim. 1.7, 8. And 'tis obſervable that ſince the death of Chriſt and the pouring out of this Spirit, the Saints (many of them) have been as deſirous to die, as before (under the Law) they were (moſt of them) afraid or loth to die. Well then in the general the Goſpel ſtate is as far advanced beyond that of the Law, as liberty is beyond bondage, and courage beyond fear, as to them that have received not ſimply the Adoption but the Spirit of it.

SECT. 2. A Continuation.

Poſition 2. THE Spirit of Adoption is an addition, a ſuperaddition to Son-ſhip; under the Law they were ſervantſons, but now they are Son-ſervants, they have the Spirit of Sons: ſaith the Apoſtle, Now ye are no more Servants but Sons, viz. you that have received the Spirit of his Son, Gal. 4.6, 7. They are Sons (as all Babes are) before they have this Spirit of Sons, to cry, Abba Father. Indeed when God is pleaſed to tranſlate a Babe into an higher Form and to place him among the little Children, this Spirit of Sonſhip or Adoption doth begin to exert it ſelf, before it have a clear and full witneſs thereof; but ordinarily as among the ſtate of Babes, though they be Sons, yet there's little of the Spirit of Adoption, but much of bondage appears in them: ſo that the Spirit of Sons is an addition to Sonſhip; as Gal. 4.5. they received the filiation and Adoption, and after that the Spirit, Verſ. 6. and ſo by degrees they came to call, Abba Father. So Rom. 8.14. they are called the Sons of God, and upon being Sons, received the Spirit of Sons or of Adoption, Verſ. 15. they were Sons before they could call Father, which they could not do, but by the Spirit of Sons, or of Adoption.

Poſition 3. The witneſs of the Spirit of God comes upon (not barely the ſon-ſhip or Adoption, but) the Spirit of Adoption; for it bears witneſs with our Spirits, viz. them of Adoption: for our natural Spirit doth not bear witneſs that we are the Children of God, 'tis our Spirit of Adoption doth that, and with and thereunto doth the Spirit of God bear witneſs. The Babes are Sons, but have not the ſpirit of Sons, and therefore have not the witneſs of Gods Spirit, or aſſurance; but aſſoon as the Spirit of Sons begins to put it ſelf forth, then uſually doth the witneſs of the Spirit joyn it ſelf to it.

Poſition 4. Upon the witneſs of the Spirit (which gives aſſurance that they are the Children of God, which was doubtful before, becauſe they had only the ſingle witneſs of their own ſpirit, and yet that left them not without hope) I ſay then, doth ſuch a ſoul cry out aloud, with freedom and boldneſs, My Father, my Father, Abba Father: it might hope this before and faintly and brokenly indeavour to li • p out Father before, but now it opens its mouth wide and ſpeaks, My Father. 'Tis obſervable that the Spirit of Adoption whereby we • y, Abba Father, is called the Spirit of his Son, Gal. 4.6. ſuch as was in Chriſt, who did (but once, My God, my God) alwaies pray to God with the Appellation of Father, and once, Abba Father, Mark 14.36. and all theſe after he had received the witneſs of the Spirit, that be was the only and beloved Son of God, Matth. 3.17. So, when we have the witneſs, we do not only think or hope that God is our Father, but with confidence and aſſurance (a Plerophorie) of Faith we draw near to God, and cry, Abba Father; which we cannot ſo freely do before we have the knowledge of the Father to be ours, and that we are his Children. So then the Spirit of Sons, and the witneſs of the Spirit of God therewith is (not the Babes, or Servants, but) the Childs portion (and their that are above their Form, viz. the Young men and Fathers) and henceforth they are taken from being Servants into the glorious and noble liberty of the Children and friends of God, Rom. 8.19, 21. Gal. 4.7. Joh. 15.9.

Poſition 5. To have the Spirit of Adoption (and the witneſs of the Spirit thereunto) whereby we cry, Abba Father, is a choice and tranſcendent priviledge; to have the Adoption barely, ſeems, I conſeſs, to be an advance beyond their Son-ſhip under the Law, as 'tis Gal. 4.5. As if they, though Sons, were yet Sons of another denomination and nature (viz. ſervants, or ſervile ſons) yet to have the Spirit of Adoption, is more than Adoption; and to have the witneſs of the Spirit, is more than the Spirit of Adoption; for from hence is our boldneſs to call and cry, Abba Father, 'Tis the height of Goſpel glory to converſe with, to enjoy and obey God, as Children do a Father. Though the Sons under the Law were under bondage, 'twas yet a ſtate of more freedom than other Nations and people had; but this is a ſtate of liberty, glorious liberty. 'Tis a great advance and preferment to paſs from ſervants to friends, Joh. 15.15. to paſs from Babes to Children, from as carnal to ſpiritual: I, and to have not only the Spirit of Chriſt, without which we are none of his, Rom. 8.9. but to have the peculiar Spirit of his Son (an Emphatical diſtinction • ) whereby as he did, we do cry, Abba Father; which the other (that are Chriſts, and have the Spirit of Chriſt) cannot do without this ſpecial Spirit of his Son. In relation to this priviledge, I ſhall, 1. Prove that 'tis a great and glorious one. 2. Shew wherein the glory, excellency and ſweetneſs of it is.

SECT. 3. Proving this to be a glorious priviledge.

THat to know the Father (as I have ſpoken of it) is a great attainment and glorious priviledge, will be evident by theſe following Conſiderations, or conſiderable proofs: to begin with the Old Teſtament. 'Tis Propheſied of in the Old as the glory of the New Teſtament; The Prophecies of the time (and world to come, the Meſſiah or Goſpel diſpenſation) were glorious far beyond their preſent injoyments; and the Prophets were more Seers, in reſpect of what was to be, than of what was; ſo the Apoſtle tells us expreſly, 1 Pet. 1.10,—12. and when the day dawns and the day-ſtar ariſeth in our hearts, it ſuperſedes the Prophecis, they being then know in accompliſhments; ſo that we may ſay with a little alteration, as Joh. 4.39,—42. Many believed becauſe of the Prophecies which teſtified of theſe things, but more believed becauſe of his own word; and now they may ſay, We believe not (only) becauſe of their ſayings, but becauſe we have heard (and ſelt him our ſelves, 1 Joh. 1.1,—3.) and know that this is indeed the Spirit of his Son, which beareth witneſs with our Spirit of Adoption. Now, among many other Prophecies of the glorys of the Goſpel-Saints, this is one, that they ſhould know God as a Father, and their Father, Pſal. 89.26. (which is ſpoken of David, and of Chriſt who was more a David, than David was) He ſhall cry unto me, Thou art my Father, Iſa. 63.16. ('tis 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. 'tis 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 'tis apparent that 'tis 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 'tis 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, J • 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 'tis a great relief to them in the ſaddeſt times and conditions: 'Twas Chriſts ſtanding conſolation that God was his Father, and ſo 'tis 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 • ſay it matters not, My Father witneſſeth to me, and my Father honoureth me, &c. 'Twas 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 • pt to think that he did, 2 Cor. 11.31. 'Tis 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. 'Tis great and ſtrong conſolation when we fear wants, we are but too prone to be ſoliciteus for to morrow, and therefore to pour out many and long Prayers to God; but to take us off from vain Repetitions, Tautologies, much ſpeaking and ſolicitous thoughts, our Saviour propounds the remedies for our hearts caſe from God to be known as a Father. Matth. 6 7, 8, 9. And therefore bids them pray briefly and p • hily, and to addreſs and make applications to God as a Father, who knows better what they need, and what's fit f •• 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. Dou •• leſs that art our Father, though Abraha • be ignorant of us, and Iſrael acknowledge us not: th • u, O Lord, art our Father. This ſupported C ••• himſelf wh •• the Diſciples •• d and left him alone, yet he was not alone for his Father was with h •• . Joh. 16.32.

4. In caſe of ſuffering not only from men but from God himſelf to know the Father ing • g • 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, 'tis my Father and • e loves me. Thus our Saviour took the cup becauſe his Father gave it him to drink, Joh. 18.11. And the Apoſ • 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 'tis Iſa. 64.7, 8. Thou hid thy face from us, &c. but yet, O Lord, thou art our Father. When our Lord J •• 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. 'Tis 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 i • , M •• th. 2 • . 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. 'Tis 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. 'Tis 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 'tis 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.

'Tis 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.

SECT. 1.

1. TH • 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 am • is amor, Love is the whetſtone and lordſ • ene of love; they therefore being bel •• 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 •• the • 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 • 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 g •• s and beauty upon them. Mary and Martha were two of his ſpecial favourites, Joh. 11.5. This Mary eſpecially is ſhe was l • ved ſo ſhe loved much, Luk. 7.47. and in the zeal and E •• taſie of her love (being rapt and tranſported with it) ſhe anointed the Lord with ointment, and not only waſht his fect with her tears, but kiſt them wi • h her lips and wiped them with her hair, Joh. 11.2. compared with Luke 7.37,—47. at which though others murmured, yet Chriſt commends both it and her for it, and withal upbraids Simon for falling ſhort, •• gely ſhort of her, though he made him a feaſt.

2. Their Love appears in this that no danger will fright them from him whem they love: when the other D • ſciples fled, yet John (the Diſciple whom Jeſus loved) was found (and obſerved by Chriſt himſelf) ſtanding by the Croſs, Joh. 20.26 But to inſtance in Mary Magdalene eſpecially, Oh how is ſhe carried beyond, above and out of her ſelf by love to J • ſus who loved her firſt! the ſtory is in John, Chap. 19.25. ſhe ſtood by the Croſs, and was not affrighted away by the Troops of Souldiers, rude and unruly though they were, Joh. 20.1. when others were doubling, ſhe 〈◊〉 to the Sepulchre early. and (as 'tis remarked there) while it was yet dark, this did not • right her, being made hold by love though ſhe were of the weaker and more fearful Sex: and went not empty handed, but carried ſweet ſpices, Mark 16 1. ſhe 〈◊〉 to 〈◊〉 Peter and John how 'twas. Joh. 20.2. which when they had ſeen they returned, but ſhe ſtaid weeping, and as ſhe wept ſhe ſtoopt down, and as ſhe ſtoopt down ſhe lookt, Verſ. 11. buſie love! and when the Angels askt nor why ſhe wept? Alas, ſaid ſhe, do you ask me what I all (as he in Judg. 18.23, 24.) they have taken away my dear, dear Lord, and I know not where they have laid him: though he be as one that is not, yet I cannot but love him! And love at that time was ſo much a paſſion that ſhe knew not her Lord, though ſhe ſaw and heard him, but thought it had been the Gardener. But when Jeſus called her by her name, oh how is ſhe tranſported! Rabboni, ob my Lord? is this ſo? am I not in a dream? Rabboni! and it ſeems ſhe would have embraced him, but that love knows how to obey as well as to enjoy, and therefore being commanded away, away ſhe goes. And this brings me to a

3. Diſcovery of their love, which is in keeping his Commandments, and that without regret or grief, according to 1 Joh. 5.1,—3. Love is ſuch a thing as deſires not only to be be • oved, but to be commanded; it hath ſo great a right and inclination too, as well as obligation to do good and well, that it thinks it ſelf either wrong'd or ſuſpected if it be not put upon the moſt high and difficult ſervices: love never ſaies, This is an hard ſaying, who can bear it, love never repines; neither doing nor ſuffering is grievous to it. Therefore 'tis noteworthy that when our Saviour was about to tell Peter what he muſt do and ſuffer, he doth in the firſt place make ſure of his love, Joh. 21.15, —19. When the Father gives out commands, amor addidit al, as love wings the ſoul that it flies to obedience with ſpeed and pleaſure. Love hath an ambition to pleaſe to the utmoſt, 2 Cor. 5.9. with 14. to do ſomething worthy of the Fathers love, 1 Theſ. 2.11, 12. therefore the Apoſtle having prayed that they might know the unparallel'd love of God and Chriſt, ſuch as paſſeth knowledge, i. e. there was never the like known, Epheſ. 3.18, 19. he preſently exhorts them to walk worthy of their vocation, Epheſ. 4.1.

SECT. 2. A Continuation.

2. LIttle Children are modeſt and humble, they ſeek not after greatneſs nor great things in this world, for they are weaned, Pſal. 131.1, 2. being wean'd and paſt the ſtate of a Babe and ſuckling, they are not concern'd to catch after and graſp at things waich are not ſuteable to their ſtate. The Diſciples while but Babes were often querying who ſhould be greateſt? but our Saviour called a little Child unto him and ſet him in the midſt of them, and ſaid, Verily. I ſay unto you, unleſs ye be converted, and become as little Children, ye ſhall 〈◊〉 enter into the Kingdom of Heaven (i. e. you ſhall have no abundant entrance, as 2 Pet. 2.11. and ſo the ſubſequent Verſe expounds it) Wh • ſoever therefore ſhall humble himſelf as this little Child (the emblem of Gods little Children 〈◊〉 the ſame is (one of the) greateſt in the Kingdom of Heaven, Matth. 1.1,—4. They were converted before, but they needed to be converted from this being as carnal and but Babes: Converſion is continued and advanced in growth (not only as to degrees in the ſame ſtate, but) in paſſing from one Cl • ſſis to another, as from being Babes to little Children; for till we are thus converted we are not wean'd from being as carnal, nor can we ſtrengthen our Brethren, as Chriſt ſpake to Peter to do.

3. The little Children are full of bowels and compaſſion, very tender-hearted; God as a Father is ſo, and in being ſo we are his Children, Mat. 5.44,—48. Eph. 5.1. Col. 3.12. And this is pure Religion before God as a Father, Jam. 1.27. 'Twas upon this account that our Saviour committed his bleſſed Mother to the beloved Diſciple John, who of all was moſt like to be tender of her, Joh. 19.27. Yet again, they are very tender-hearted in this reſpect, that if at any time they do any thing which grieves their Father, or the Spirit by which they are ſealed to the day of redemption, their heart ſmites them and they are more angry with themſelves than their Father is, for they will not forgive themſelves, though he forgive them. Though God had told David (the beloved one, and the weak Babes are not yet as David) That his ſin was forgiven, yet he repents and abhors himſelf in duſt and aſhes, as Joh alſo did, Chap. 42.5, 6.

4. Children are full of imitation, they tread in their Fathers ſteps (as Aſcanius did in Aeneas's; ſequitur (licet) non paſſibus aequis) they make the Father their example and to walk as they have him for an example, 1 Pet. 1.14,—17. Epheſ. 5.1. And in fine, Children are very teachable: the Babe is not ſo. Teach a Child the trade of his way, the Child-ſtate is a learning ſtate: the Babes are dull of hearing, 〈◊〉 . 5.11. 2 Cor. 3.2. Joh. 16.12. Great 〈◊〉 cannot be taught to Babes, Iſa. 28.9. 〈…〉 ye Children, Prov. 4.1. and c • me near 〈◊〉 children, I will teach you, Pſal. 34.11. Theſe are capable of ſtrong meat, for they are ſpiritual, having received the Spirit of Adoption, and the witneſs of that Spirit by which they bring forth all the fruits of the Spirit, Gal. 5.22,—26. Theſe few things ſhall ſuffice concerning the diſpoſition and converſation of theſe little Children, by which we may ſee what D • ctrine is moſt proper to be Preacht unto them (non omnibus omnia) as belonging to their ſtate. I ſhould now come to apply the whole, but that there is one Queſtion which will require an Anſwer to it before I ſhew the uſes of this Point.

The Queſtion is, Whether thoſe that have aſſurance do alwaies, to their dying day, lie in the injoyment and powerful influences of this aſſurance? may not this Sun be Eclipſed? May not this Child of light walk in darkneſs, after the light and ſight of God as a Father? May not the witneſs of the Spirit be ſuſpended and withdrawn?

I Anſwer, 1. Some of them may and do live in a continual injoyment of their aſſurance, as 1 Joh. 5.18, 19, 20. eſpecially if they be grown up to be Fathers (after they have been Young-men conquerors) for the Fathers are ſpoken of as perſons, who have without interruption, known him, that is, from the beginning; and theſe little Children (ſuch as are to be kept in this ſtate) may alſo (as John did) lie in the boſom to the very laſt: but if any of them be (and many of them are) deſign'd to be young men, then indeed they are tempted to call their Son-ſhip into queſtion, but by the word and witneſs abiding in them (like Joſephs bow in ſtrength) they overcome and conquer, as Chriſt Jeſus did; which will appear in treating of the next degree or Claſſis, viz. that of the Young-men.

2. As to the influence of aſſurance in reſpect of joy, rapture, tranſport and the like, I humbly conceive that it doth not abide with any in ſo high a degree and great a meaſure as when it came at firſt: my reaſon is this, their Spirit would fail, for the viſion is too ſtrong, and the light too glaring and bright to be born alwaies or long as it ſhined at firſt, and may now and then at ſome certain ſeaſons afterward; beſide if it ſhould continue long, as it ſeiz'd them at firſt and for a while, they would be unfit for any of theſe lower offices and affairs of their particular calling, wherein they are to ſerve the Will of God in their generations; for this would ſo poſſeſs and take them up (as the Prophets of old were during the time of their Viſions) that they could not attend any thing elſe. As when wrath is upon any, the Spirit would fail if God ſhould ſo contend for ever, as 'tis in Iſa. 57.16,—18. So indeed if God ſhould continue the bright ſhine of glory alwaies, as 'tis when the aſſurance comes at firſt, they would faint under ſo great a weight of Glory, and beg God to forbear a little, leſt their ſpirit ſhould fail. Now as wrath due to ſin is not alwaies apprehended as at the firſt conviction, ſo neither may love be; and yet the influence of this Sun may operate much when the Clouds interpoſe: and accordingly the little Children (during their abode in that ſtate) have a ſedate peace and calm ſerenity poſſeſt by them for the moſt part, and ſo can go on cheerfully to ſerve their God and Father, and to accept of and be pleaſed with his Will in all conditions.

3. They having received the witneſs of the Spirit, this Spirit never witneſſeth againſt them to deny or contradict the former witneſs: it never revokes it, though it ſhould ſuſpend it; nor reverſeth it, though it ſhould witneſs better things againſt them. For though it never do ſay to ſuch a ſoul, Thou art a Child of wrath, yet poſſibly in a time of deſertion and darkneſs it may ſay, Thou art under wrath; and ſo ſet home very terrible things to the great affliction and deep humbling of the Soul. And thus at length have I diſpatcht not all that I might, but all that I deſigned to ſpeak as to the doctrinal part of this diſcourſe about the little Childrens (attainment, injoyment, diſpoſition and converſation, as 'tis in and from) knowing the Father, viz. as their Father. I ſhall now conclude it with ſome Application.

SECT. I. An Exhortation to Babes.

MY Exhortation is firſt to the Babes, that they would be much in Prayer unto God for this attainment, that he would place them among the Children, and give them the Spirit of Adoption, and the witneſs of his Spirit therewith, that they may know the Father to be their Father, and themſelves to be the Children of God, and ſo cry, Abba Father. Beg and beg again that he would fall on your neck and kiſs you with the kiſſes of his mouth, which are better than Wine, yea and Corn and Oyl too, Cant. 1.2. Pſal. 4.6, 7. For your help herein I preſent you with a Directory, not to be read by roat, but as a ſupply of Arguments which you may breath and ſigh out before the Lord (though not in theſe very words, but) as the Spirit ſhall help you.

In the firſt place be ſure to bleſs God for what thou haſt received, Do not deſpiſe the day of ſmall things, nor think any of his conſolations little, ſeeing thou art leſs than the leaſt of all: bleſs him that he hath preclaimed his 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 name (The Lord gracious) and that thou haſt had a taſte thereof; that there is ſuch a ſaying (faithful and worthy of acceptance) that Jeſus Chriſt came into the world to ſave ſinners; that thou haſt taken in the milk of this Goſpel (the firſt principles of the doctrine of Chriſt) Repentance from dead works, and Faith towards God and Chriſt; that thou are taken into the Family though thou have but little of the Childrens bread, but art fed with crumbs: The beſt way to be bleſt with more is to bleſs God for what we have; To him that hath (been thankful) ſhall be given, and he ſhall have more abundantly. Yea, bleſs him and tell him thou wilt do it for ever, though he ſhould never do more for thee than he hath done: ſeeing he hath convinced thee of the ſinfulneſs of ſin, of the excellency of a ſtate of Grace, and given thee deſires to grow, & (as thou art told) hath made with thee au everlaſting Covenant (well ordered in all things and ſure) thou wilt bleſs him for it as for thy Salvation, though thy houſe be not ſo with God as thou couldſt wiſh it, and though he make it not to grow. Yet humbly tell him withal that this is not all thy deſire, but thou haſt a requeſt to make with this thy thankſgiving, and 'tis that he would place thee among the children that thou maiſt cry, Abba Father; for the taſte thou haſt had of his grace, hath ſet thy ſoul a longing (as it did the Spouſe, Cant. 1.1,—3.) after the good fruit and growth of the Land: and that thou hopeſt, ſeeing he did find thee when thou ſoughteſt him not, that he will make himſelf known to thee (as a Father) now thou enquireſt after him. Tell him that 'tis a deſire of his own begetting, and beg him that it may not be diſappointed or denied by him, who hath ſtiled himſelf, A God hearing Prayers, which is the great incouragement that all fleſh hath to come unto him: Say, O Lord, thou hadſt wont not only to bring to the birth, but to bring forth and then to bring up, and wilt not thou (who art the ſame to day as yeſterday) be merciful as thou art wont to them that love thy name, which Lord, my dear Lord, thou knoweſt I do. Urge it yet again that thou comeſt not (to ſay as many, Who will ſhew us any good?) for Corn and Wine and Oyl, but for the light of his countenance, and his loving kindneſs, which is to thee better than life.

If yet he anſwer not, go on and confeſs that thou art unworthy of ſo great a favour (then the Father kiſt the Prodigal) yet that thou prayeſt him to remember that all others were ſo; and if he pleaſe to do for thee (as he hath for ſome others) that thou wilt give him (as they do) the glory of his grace, and ſay, 'Tis not my merit, no deſert of mine, 'Tis only thy pure Love bath made me thine.

Though it be a favour too great for thee to beg, yet not for him to give, who is the God of all grace, and hath promiſed, That if we confeſs our ſin, he is juſt and faithful to forgive us our ſin: They ſpeed beſt, who confeſs their unworthineſs and ill deſerving, as the Prodigal and others did. If yet he ſmile not upon thee, tell him that 'tis really a great grief of heart to thee to ſe • at what a poor, low and inconſiderable a rate thou liveſt, and how at moſt unſerviceable thou art to his glory, and that thou wouldſt gladly do: him better ſervice: that thou haſt heard of what an ingenuous and dutiful diſpeſition, and how fruitful the little Children are, and that upon this very account thou longeſt to be one of the number, yea though thou ſhouldeſt not be acquainted with the joyes and raptures that they are. Tell him that thou comeſt not meerly to have more pleaſure for thy ſelf, but to pleaſe him more, yea that thou maiſt walk worthy of him to all well-pleaſing. Tell him that the Lord Jeſus ſaid, He had more of the Fathers heart-love to diſplay, which ſhould be done by the Spirit, and that he ſhould enable them to bear theſe diſcoveries who afore-time could not do it; and that if he pleaſe he can advance and prefer thee to this honour alſo; Oh Lord ſtrengthen me and perfect that which concerns thy Servant! If yet he make not himſelf known, tell him farther, That J • ſus Chriſt promiſed that whatever (of this nature and concern) thou among others ſhould ask in his name, that it ſhould be done, and pray him to remember his own Son and Promiſe (ſurely he will be as good as his Word, who is faithful and cannot deny himſelf!) Is there not a much more put on the heavenly Father, the Father of Spirits, as to giving good things, yea his holy Spirit to them that ask it? Add hereunto, that thou art ſick of Love, and ſo ſick that if he do not ſhine on thee 'twill coſt thee thy life; and will he ſee thee die in a love fit! He whom thou loveſt is ſick, and he who loves thee is ſick, are the two obliging arguments, and though thou canſt not ſay the former, yet thou canſt the latter, and therefore pray him (who is Love) to have compaſſion on thee in this thy ſickneſs, ſeeing Love hath made thee ſo: The Spouſe had no ſooner pleaded this, but he embraced her, his left hand was under her head, and his right hand over her heart, ſhe was emboſomed between the arms of Love, Cant. 2.5.6. Oh dear Lord, let it be ſo with me!

If yet he ſeem not to regard thee, tell him then that if he perſiſt in denying thee, it may prove a great temptation and ſnare to thee to turn aſide to the flocks of his companions; Ah Lord, Satan and Fleſh and Blood have often blurted out ſuch things as theſe, Why wilt thou wait on one who cares not for thee, nor will provide thee bread, no nor give thee a good word or look; but this, O Lord, goes to my heart as a ſword, that they ſhould ſay, Where is thy God! Oh, Lead me not into temptation, but give me one kiſs at leaſt, that I may tell Satan from experience, 'tis good, oh how good 'tis! to draw near to and to wait on God, and that I ſeek not his face in vain. Go on and tell him that thou art reſolved thou wilt never give him over, but wilt cleave to him with full purpoſe of heart: that he ſhall have an importunate Suiter of thee, and that thou wilt give him no reſt; but wilt continually purſue him (and beg others alſo to do as much for thee) till he eſtabliſh thee a praiſe in the earth, by ſaying, Is he not my dear Son? a pleaſant Child? I will ſurely have mercy upon him, ſaith the Lord. Tell him, though he lame thee (as he did Jacob) yet thou wilt not let him go till he bleſs thee and give thee a new name; yea though he call thee Dog and beat thee with frowns and hard expreſſions, yet that thou wilt love him and lie at his feet, for all that.

If he begin to ſpeak, though it be againſt thee (as he did to Ephraim and the woman of Cana • n) yet take hold of what he ſaies, and plead it, for 'twill be to thine advantage at laſt, as 'twas to theirs. If he tell thee that thou art not yet in a capacity, anſwer him humbly, that never any was till he was pleaſed to make them ſo, and that thou comeſt to pray him that he will capacitate and make thee meet. If he tell thee, thou wilt be wanton and abuſe it, by being puſſed up, &c. tell him that he can prevent it by his grace; 'tis true, thy heart (alas!) is deceitful, but thou doſt not intend any ſuch thing, but doſt hope that if he will give thee this Pearl, it ſhall not be caſt to a Swine that will trample upon it, nor to a Dog that will turn again and rend it; and doſt alſo pray him that thou maiſt never receive this grace and favour in vain, or turn it into wantonneſs, or ſit becauſe his grace abounds. If he tell thee the time is not yet come, reply to him, that thou wilt wait his pleaſure, and not awake him till he pleaſe, but wait all thy daies, if at laſt this change may come; oh that this happy change may come! Conclude by telling him, that if thou have been bold, 'tis in the name of the great High-Prieſt, who ſits at his own right hand and is toucht with the feeling of thy infirmities, by whom thou haſt been emboldened to come with thy Petitions, and preſent them to the throne of his Grace, that thou mighteſt obtain this mercy and grace for thy opportune and ſeaſonable relief: and therefore though thou canſt not call him thy Father, yet thou canſt call upon him as the Father of Jeſus Chriſt, who heareth him alwaies. Yea at an adventure ſpeak to him and call (though thou canſt not cry aloud and confidently) yet call him Father; and tell him, Oh my dear Lord look upon me, and ſee if this be not thy Sons Coat: Though I am as carnal, yet thine Apoſtle calls me (not carnal, but) a Babe in Chriſt; and I am told by them who think better of me than I dare do of my ſelf, that they do ſpie thine image in mine eye; which makes me the more inclinable to ſay, Father, look upon me and ſee if there be not ſomething of the ſpirit of a Son in m • . O • therefore ſend thy good Spirit the Comforter to witneſs with this ſpirit that I am thy Child: dear God and Father do this for thy poor Babe!

Thus plead with God, and who knows but he may be gracious to thee? delight thy ſelf in him and he will give thee thy hearts deſire, commit thy ſelf and way to him, and he will bring it to paſs, yea he ſhall bring forth thy righteouſneſs as the light, and thy judgement as the noon day, unto victory; he will not quench the ſmoaking Flax, nor break the bruiſed Reed; but as he hath done to them that have thus pleaded with and ſubmitted to him, ſo (I believe) he will do for thee; he will revive the heart of the humble, and they ſhall live: yea, it may be thou ſhalt (within a little time) hear the joyful ſound of, Son be of good chear, thy ſirs are fargiven thee, thou art a pleaſ • nt Child, be it unto thee as thou wilt; thou ſh • lt no more ſtrembling at the door of hope, but have an abund • nt entrance into the Family, and be placed among the Children, to eat of their bread and to drink of their Wine, to injoy the fruit of righteouſneſs, which is peace and aſſurance for ever, Amen.

SECT. 2. An Exhortation to the little Children in ſeveral particulars.

THE next branch of Exhortation is to them that know the Father, who by the w • neſs of the Spirit are aſſured that they are the Children of God; I exhort you Brethren, 1. That you be not wanton, through this abundance of Revelation to be proud and puſſed up: you muſt expect to be ſet upon by Satan, as Chriſt was, when he had received the witneſs of the Spirit that he was the Son of God, Matth. 3.16 17 with Chap. 4.1. When Paul was advanced to Paradiſe, and inclinable thereupon to be puffed up, a meſſenger of Satan was ſent to buffet him, 2 Cor. 12.7. buffettings attend this ſtate, but eſpecially it there be puffings up, therefore beware. High fortunes (as the world ſpeaks) are the way to high minds; but high minds and mountainous Spirits are more liable to tempeſts and ſtorms from Satans wind and weather, than the humble Valleys: they are moſt like to be brought down, who are liſted up. Indeed God is very gracious in giving the witneſs of his Spirit, and ſo manifeſting himſelf as a Father, before the Tempter comes, before we are to enter the field and fight with the Devil (in this caſe, about our So • ſhip) that we may be the better armed and able to defend our ſelves, yet the Devil takes (and our hearts too often give him) occaſion to take this opportunity to tempt us. Beware and take heed that you be not lifted up by this advancement.

2. Now you know the Father and his everlaſting Love towards you, take heed you do not neglect the Son of his Love and the righteouſneſs which is by him; God expects that you honour the Son as you do the Father, Joh. 5.23. for you are not juſtified by the F • thers Grace and Love, but in conjunction with and through the redemption that is by Jeſus Chriſt, Rom. 3.24. the Father indeed choſe you, and he bleſſeth you with all ſpiritual bleſſings, but ſtill 'tis in Chriſt Jeſus, Epheſ. 1.2,—5. The everlaſting Conſolation is from not only the Father but the Son alſo, who hath loved you, 2 Theſ. 2.16. be ſure therefore that you do not ſo eye the love of the Father, as to look off from the Son, who is joyntly ingaged with the Father, in all the tranſactions of their happineſs. When the Butler was advanced he forgat Joſeph (to which that ſeems to be an alluſion, Amos 6.6.) ſo ſome are apt to do by Jeſus Chriſt, though 'twere by him they came to all their honour, if at leaſt come they be as they pretend.

3. Grieve not the holy Spirit of God whereby you are ſealed to the day of redemption, Epheſ. 4.30. If you be not kind one to another, tender-hearted, forgiving one another, ye do not only forget God and Chriſt, for whoſe ſake God forgave you, but you grieve the Spirit, who brought you this good news; for all theſe are connected, together with Verſ. 30. and ſo is that alſo, Verſ. 29. if you do not edifie one another, and in your communications miniſter Grace to them that hear you. If God ſhould (as it were) call back the witneſs of his Spirit and leave thee to walk in darkneſs, in what a woe-ſtate wouldſt thou be; 'twill in ſome reſpects be far worſe with thee than 'twas before, when thou wert but a Babe. Oh then grieve not the Spirit, nor give God an occaſion to put thee under a ſtate of deſertion.

4. Honour your Father; 'tis the ſin of ſome that they glorifie not God as God, and it may be your ſin not to glorifie God as a Father and as your Father, Mal. 1.6. A Son honoureth his Father; not only as a man, or a man above him, but as his Father. The Father pittieth the Son that ſerves him, and the Son ſhould honor & ſerve the Father that pities him. B • (as Chriſt Jeſus was) alwaies about your Fathers buſineſs, and bring forth much fruit whereby his and your Father may be glorified. Fill up the converſation of Children, live like Children: be loving, be humble, be tender-hearted, be teachable and imitate your Father, to be perfect as your heavenly Father is perfect. The more you abound in theſe things, the more communion and joy will be your portion; you will know the dignity and enjoyment of Aſſurance, and what it is to call upon and live with God as a Father; of which I have ſpoken and need not to repeat and tell you how it will carry you above cares and fears; what a cordial it will be in time of ſuffering, Death and Judgement.

5. And laſtly, Let the Word of God dwell richly in you in all wiſdom, that if the Lord call you forth to fight his Battels (as he doth ſome of your Claſſis, to be Young men) you may be ſtrong and overcome the wicked one, by the Word of God abiding in you. Perhaps ſuch laplings as you, are loth to leave the Cloſet and go into the Field, and I cannot altogether blame you; yet if God call you forth to undergo tryals, and be tempted, remember that Loves commands (them from and to Love) are not grievous; and therefore you need to hide the Word in the heart and to ſpend ſome time (as our Saviour did) in Faſting and Prayer, leſt and before you enter into the Battle: and not entangle your ſelves with the affairs of this Life, that you may pleaſe him, who ſhall chuſe you to be Souldiers, and endure hardſhip as the good Souldiers of Jeſus Chriſt, 2 Tim. 2.3, 4. But of this more hereafter in handling the next rank of Saints, viz. Young men, and their Glory, which is ſtrength. And this ſhall ſuffice to have been ſpoken of the Attainment, injoyments, diſpoſitions and converſations of Little Children who know the Father, i. e. who have aſſurance of the Fathers Love, and live in unton and communion with him.

The End of the Second Claſſis.

SECT. 1. About Chriſts and the Young mens Temptations.

ABout theſe Temptations of Chriſt I have a larger Diſcourſe than I think convenient to infert here (which if God pleaſe may come forth by it ſelf in due time) at preſent I ſhall only touch the parallel between Chriſts and the Young mens temptations after the teſtimony of the Fathers Love. The Young men having been proclaimed, as Chriſt was, by a voice like to a ſrumpet from Heaven, which gives a certain ſound, that they are the Sons of God, and Heirs of God and glory; the Devil puts in his exceptions againſt this Title, and would fain have them believe that this is but Enthuſiaſm, a meer fancied and pretended apprehenſion, without any true and juſt ground; and therefore comes and calls it into queſtion, cavilling (as at firſt) if thou be the Son of God, &c He labours firſt to make a doubt of it; and if he cannot attain that, he then indeavours to bring them to preſume upon and make bold with it. His firſt deſign is to make it doubtful, Matth. 4.3. If thou be the Son of God, command that theſe Stones be made bread; this was after he had faſted forty daies and forty nights and was an hungred. That which he ſlyly inſinuates is this; thou thinkeſt thy ſelf, and ſuppofeſt to have witneſs from Heaven, that thou art the Son of God; but if God were thy Father and did love thee, would he ſuffer thee to be ſo poor and hungry? and could he find it in his heart to put thee on ſo much hardſhip, as faſting, and ſo long too, &c. would he let thee be in the Wilderneſs among the Beaſts? Fathers provide for their Children, and if thou wert his Son, ſurely he would maintain thee at a better rate than this, would be not? canſt thou (it being thus with thee) believe thy ſelf to be the Son of God?

Accordingly he pleads with and againſt the Children of God, when in a low eſtate in this world: it hath pleaſed God to chuſe many of the poor of this world to be rich in Faith and Heirs of the Kingdom, Jam. 2.5. and many of theſe who have this aſſurance are many times hard put to it in the world, and by Satan too becauſe of this their poverty, as if 'twere inconſiſtent with the riches of Faith and title of an Heir to a Kingdom: but now as Chriſt anſwered and conquered, ſo do they by the Word of God abiding in them. One Anſwer ſerves them both, viz. Man lives not by Bread (a mans life conſiſts not in the abundance of things enjoy'd) but by every or any word that cometh out of the mouth of God, any thing that God ſhall appoint, yea his Word can do it without any thing elſe. Theſe things below are not good enough for Love-tokens, as hatred ſo Love is not known by external low or high conditions: Some may have Bread and no Love; and others Love, though they have no Bread. God can and will provide in due time. And what is't to thee, O Devil, if I am contented with the Will of God, Pſal. 4.6 • and have meat to eat which thou knoweſt not of! Thus being ſtrong in Faith by the Word of God abiding in them, they overcome the wicked one, and will not queſtion their Sonſhip becauſe they are poor and low brought in this world.

SECT. 2. A Continuation.

THE Devils firſt Argument being invalidated, he takes up another of a far different aſpect, and would now have Chriſt be as confident and preſuming as before, he would have had him diffident and doubtful; and ſo deals he with the Young men. Saith he, Matth. 4.6. If thou be the Son of God eaſt thy ſelf down (from the Pinacle) for it is written, He ſhall give his Angels charge concerning thee, and in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone. That this Promiſe did belong to Chriſt in a ſpecial maner, is undoubtedly true; and the Devil perceiving how precious the written Word of God was to Chriſt Jeſus, he fills his mouth with Scripture and a Promiſe, but leaves out the condition of it to which the protection is annexed; and that which he would cunningly inſinuate amounts to this, q. d. If thou be the Son wilt thou not truſt thy Fathers power and promiſe? canſt have better ſecurity than the power of a faithful God, and the Faith of a powerful God? hath he not appointed thee a Life-guard of Angels to bear thee in their Arms, and wilt be afraid?

Thus he often ſets on the Young men; what need you be ſo ſolicitous and concern'd for means, have you not Promiſes of teaching, protection, preſervation, &c. What will you not truſt your Father and take his Word? But as before, ſo now one Anſwer fits both: 'tis this, Thou ſhalt not tempt the Lord thy God. Indeed to truſt in means is to deſpiſe God, but to neglect means is to tempt God. There is no need of caſting my ſelf down, of making ſuch daring attempts, for there is a way down, and the fartheſt way about is the neareſt way home. Thou ſhalt not tempt the Lord thy God, i. e. thou ſhalt not go out of his which is thy way, and wherein only is preſervation promiſed. While there is an ordinary appointed way and means, I muſt not attempt nor preſume on extraordinary; that were to enquire after Signs and Miracles, when there is no need of them, which is no leſs than to tempt God. Thou, O Devil, doſt tempt me to tempt God, which is not the Genius of his Sons to do, though thou wouldſt have me to do it under that name: no Satan no, though thou tempt me I will not the Lord my God by going out of my way and neglecting the means of his appointment.

SECT. 3. A further Continuation.

HAving been defeated in the way of diſpute, the Devil takes another courſe and falls to offering of terms and making of Bargains; ſaith he, Matth. 4.9. All theſe things (the Kingdoms of the world and the glory of them) will I give thee, if thou wilt fall down and worſhip me. Here are fine and brave things, grandeur and gallantry; pleaſure, prettineſs and pomp; here are the luſts of the eye, the fleſh and the pride of life, the things which the Young men in the world are inamour'd of even to fondneſs and dotage: theſe are the things which the Alexanders and Julius Caeſars of this world, the Nimrods and hunters after glory purſue with might and main ambition; do but fall down and bow the knee to worſhip me, and all ſhall be thine. And this ſeems to be the Devils (Saera Anchora) laſt hope, if he cannot prevail this way he deſpairs; he hath choaked many a forward and far-gone Profeſſor (as the thornyground hearers) with this bit and bait, as he did our firſt Parents even in innocency; and therefore S • . John immediately after his having ſpoken to the Young men, ſubjoyns this, Love nor the world nor the things thereof, 1 Joh. 2.14, 15.

But let us hear the Anſwer from the Word of God, written not only in the Bible but in their hearts; Then Jeſus (and the Young man Saint) ſaith unto him, Get thee hence Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve, q. d. No man can ſerve two maſters, God and Mammon, God and the Devil. God is too good a Maſter to be left, and the Devil too bad an one to be ſerved. Get hence vile varlet, wretched caitiff, thou wicked one! doſt think I will leave Heaven for Hell, God for the Devil, the Kingdom and glory of God, for the Kingdoms and glory of this world, which is all but vanity and vexation of Spirit! Is God and Heaven, and my ſoul no more worth than this! avaunt Devil, get hence for ſhame! doſt think I will fell my Soul for a paultry vanity, and become a Lover of that which will make me the enemy of my God, and make a God of mine enemy; no, no, avoid Satan and get hence.

Now after this the Devil leaves him and runs away; he cannot ſtand before the Word of God: if he be reſiſted (by being ſtedfaſt in the Faith) he will flee; and if he flee he is (for the preſent) conquered; and he is put to flight and conquered by the It is written, the Word of God abiding in power and efficacy in the Young men; as he was by our Saviour. Thus I have briefely ſhewn the parallel between the temptations which attended Chriſt and which attend the Young men (after the witneſs of the Spirit concerning their Sonſhip) which are defeated and put to flight by the Word of God. The ſigns of this victory ſhall be ſhewn openly as in triumph in due time, but at preſent I ſhall ſpeak to one and only to one temptation more, which aſſaults ſome of the little Children and the Young men, and then proceed to prove the victory by the ſpoiles which ſhall be brought forth as ſigns thereof.

SECT. 4. One Temptation more which they undergo and conquer too.

THere is one Argument which the Devil could not make uſe of againſt Chriſt (who was without ſin) but doth often make uſe of againſt the little Children and Young men too (if poſſible, to) make them call their Sonſhip into queſtion: 'tis that they are not without ſin, but do in many things offend either by doing evil, or omitting good, or by falling ſhort of their duty and giving God the glory due to his name. Thou (ſaith the Devil) canſt not be a Child of God, nor know him as a Father, for ſuch do not commit ſin nor can they; do but read 1 Joh. 3.4-10. and 5.18. and tell me what thou canſt ſay to theſe things? if thou ſay thou ſinneſt not, I will prove it; if thou ſay thou haſt no ſin, thou doſt lie and ſinneſt in ſaying ſo; and if thou ſin, how canſt thou ſay that thou art born of God, when the Scripture ſaith that he who is born of God doth not commit ſin? This is a two-edged Sword, an Argument that cuts on both ſides; it ſeems to put theſe poor ſouls to a Dilemma: but yet by the Word of God abiding in them, they defeat this alſo.

To this they Anſwer, 1. By following the example of Chriſt Jeſus in oppoſing truly quoted and rightly underſtood Scripture, to the Scripture which is falſely quoted and miſapply'd (which latter is as bad as the former) the Devil wreſts and ſo wrongs the Scripture (and knows it) though it be to his own confutation and confuſion: they ſay (as our Saviour did) again, It is written, and as the Devil knows that the ſeeming oppoſite Scriptures may be reconciled, ſo he cannot endure that they ſhould be reconciled; he will rather be ſilent and anſwer nothing, as when Chriſt oppoſed his half quotation by a whole one. Thus then may the Young man Anſwer; Satan, thou knoweſt that Abraham, Moſes, David, &c. were born of God and had the witneſs of his Spirit that they were his Children, and yet were not without ſin, but ſinned after their new birth or converſion; and thou knoweſt that if we ſay (the we ſpoken of in the foregoing Verſes, who had fellowſhip with God) if we ſay that we have not ſinned (ſince converſion) we make him a lyar and his Word is not in us, 1 Joh. 1.10. This the Devil either cannot or will not reconcile, though he knows 'tis reconcileable with the fore-alledged Texts, and therefore they are miſapplyed as to the caſe in hand and the perſons concern'd in this diſpute. But,

2. Say the Young men, the Texts which thou haſt quoted, do not ſeem to ſpeak of every or any ſin in any degree, but of a ſpecial Sin, viz. hating or not loving of the Brethren, which they that are born of God cannot be guilty of, 1 Joh. 4.20. but thou knoweſt, Satan, and that to thy vexation, that I love the Brethren, and am paſt from Death to Life. To this purpoſe ſee what's ſaid in the Treatiſe of Babes, in the Chapter of their love to the Brethren. Or elſe it may refer to the ſin unto death, 1 Joh. 5.16, 17, 18. Yet,

3. If the Text may not be reſtrain'd to that, I can ſay further that I do not live in ſin nor make a trade of ſin as thou doſt, I am no ſin-maker as thou art: I ſin not as they that are of thee who workeſt in the Children of diſobedience that they may fulfil the luſts and wills of the fleſh, Epheſ. 2.1,—3. and of ſuch (thou canſt not deny but) the quoted Texts do ſpeak.

4. I can ſay yet more in a true ſenſe, as the Apoſtle doth, Rom. 7.15,—20. that 'tis not I (who am born of God) that ſin, but ſin that dwelleth in me: though I with my fl • ſh may (alas that I do!) ſerve the Law of ſin, yet thanks be to God through Jeſus Chriſt our Lord, with the mind I my ſelf do ſerve the Law of God, Rom. 7.25. There is therefore no condemnation to me who am in Chriſt Jeſus, and walk not after the fleſh, but after the Spirit, Rom. 8.8. Though I (wretch that I am!) may be ſins Captive yet not •• s Subject that I ſhould obey it in the luſts thereof; ſin may domineer but hath no dominion over me, becauſe I am not under the Law, but under Grace, Rom. 6.1,—18. thou Satan knoweſt that I am none of ſins Servants! Beſide,

5. I confeſs my ſin and have my pardon, and what doſt thou Satan ſay to this, or what canſt thou ſay againſt it that God ſhould forgive my ſin? according to what is ſaid in 1 Joh. 1.8, 9. have I not reaſon to be of good cheer (though by reaſon of thee my warfare is not accompliſhed, yet) God hath ſpoken to mine heart and ſaid, Son, be of good cheer, thy ſins are forgiven thee. 'Tis not againſt thee that I have ſinned, but againſt God (which goes moſt to my heart) and if God pardon me, what's that to thee? is thine eye evil becauſe God is good and gracious? may he not do (without thy leave) what he will with his own? Laſtly,

6. Satan, to ſtop thy mouth, I have an Advocate with the Father (both his and mine) Jeſus Chriſt the righteous, who is the Propitiation for my ſin, 1 Joh. 2.1, 2. Thou haſt nothing to lay to the charge of Gods Elect, for he juſtifies, Rom. 8.33. Canſt thou condemn? ſeeing Chriſt hath died, yea and is riſen again (he died for our ſin, and is riſen for our Juſtification, Rom. 4.25.) yea he is at the right hand of God and appears in Heaven for us, and ever liveth to make Interceſſion for them that come to God by him, and ſo ſaves perfectly and to the utmoſt: what haſt thou to ſay to this? away Satan, for I have heard a voice, a loud voice ſaying from Heaven, Now is Salvation, and ſtrength, and the Kingdom of our God, and the power of his Chriſt, for the accuſer of the Brethren is caſt out, which accuſed them before our God day and night, but they overcame him by the blood of the Lamb, and by the word of their Teſtimony, and loved not their lives unto the Death, Rev. 12.10, 11.

This ſhall ſuffice to have ſpoken to this thing, from whence a fair way is open to proceed in to ſhew what is meant by their having overcome the wicked one: where I am to ſhew what the notion of overcoming doth import, and in what ſenſe and how far they have overcome the wicked one.