Christs School, Class 2

Christs School · Class 2

p. 249The SECOND CLASSIS IN THE School of CHRIST, Viz. Little CHILDREN.

From 1 John 2.13.

I write unto you little Children, becauſe ye have known the Father.

HAving formerly ſpoken to the firſt and loweſt Claſſis or Form of Saints, viz. Babes in Chriſt from ſeveral other Texts, I now proceed to treat of the ſecond Claſſis, or degree, or rank of Chriſtians, who are called Little Children: which Title is not uſed here (as ſometime 'tis elſewhere) for a name common p. 250to all the Saints, for in that ſenſe a Babe is a Child and a Father is but a Child; but here it notes appeculiar ſtate, characterized and diſcovered by a peculiar attainment, as was cleared in the former Treatiſe, where I gave a general account of this Text: and to which I muſt refer the Reader, as for many other things.

That in the School of Chriſt there are ſeveral and diſtinct Claſſes of Fathers, Young-men, little Children, and Babes; that theſe ſtates are not to be meaſured by their age or years, but by their attainments and experiences; That there is ſomething common to all theſe; and ſomething proper to each of theſe which cann… (at …) ſo eminently be ſaid of all theſe or of my other ſort of them; only that what ever excellency there is in the loweſt is in the higheſt (gradually) much more, and what ever defect or carnality is in the lower, is in his higher much leſs: I ſay of all theſe things I have treated at large before, and ſhall not make any further repetition of them here.

Before I come to the next rank, viz. Little Children, 'twill be convenient to give an account of two or three things; 1. That what is here written to the (foreign) Sons or Children, which is the name in common to all theſe three following diviſions of Saints (Fathers, Young-men, and Little Children) I ſay, what ever is written to them in common (as Chap. 2.1 and 12. and 28. Chap. 3.7. and 18. Chap. 5.21.) doth more or leſs concern each of them, the higheſt as well as p. 251loweſt. 2. In that he writes to Fathers, that the Fathers are not paſt teaching, though they be the higheſt Form: 'The beſt may be yet better, Fathers may be more ſo than they are, they that have attained to moſt may attain to more, the moſt perfect may be more perfect, Phil. 3.12,—15. And 3. in that he uſed ſeveral and various arguments to ingage and provoke all to the ſame things, we may obſerve that the moſt likely way to prevail with perſons (whom we ſpeak or write to) is to uſe ſuch reaſons and arguments as are moſt proper and peculiar to them: As, I write to you Fathers (to this and that purpoſe) becauſe ye have known him that is from the beginning; I write to you Young-men, becauſe ye have overcome the wicked one; I write unto you little Children, becauſe ye have known the Father.

And now to come nearer to our purpoſe; There are in this Text three ſorts of Saints denominated from and characterized by their ſeveral and ſpecial attainments and excellencies; and though many other things are wrapt up and included in and under them, yet theſe which are named are the foreign, the Apex, the Culmen, the Top, the Crown and chief excellency of each of them: This is the Fathers, that they are perſons of great, much and long experience and wiſdom, having known him that is from, and having known him from the firſt or beginning: This is Young-mens excellency, that they are perſons of ſtrength and valour, having overcome the wicked one: This is the excellency of the Little Children, that they p. 252are perſons aſſured of Gods Love, having known him as their Father. And ſo this ſtate of little Children is (we ſee) a middle ſtate between Babes (whom they excel) and Young-men to whoſe excellency they have not yet attained, much leſs to that of Fathers.

In the Words you may take notice, 1. Of the ſubject ſpoken of, viz. Little-Children. 2. Of that which is predicated and ſaid of them, viz. that they have known the Father; 3. The time of their having had this knowledge, implyed, viz. you have lately known the Father; 'tis not long ſince that you were new-born and were but Babes. For though every new-born one be (in the general acceptation) a Child of God, yet he is not a Child (…s to d…gree, but a Babe) till he know the Father; and this ſome attain to later and ſome ſooner, as the Father is pleaſed to make himſelf known unto them. The whole of what I intend to ſpeak to, I ſhall reduce to theſe 5. Heads, 1. To ſhew what their proper attainment is, which is in knowing the Father. 2. How they come to this attainment, to know the Father. 3. What the reſult of this attainment is as to their injoyments and priviledges. 4. What is the frame of the heart and ſoul, as alſo the manner of the converſation of theſe Little Children. 5. After all theſe I ſhall make ſome Application and ſo Conclude, as to this Claſſis.

p. 253CHAP. I. Of their Attainment, or their knowledge of the Father, in two Sections.

SECT 1.

TO know the Father is ſometime no more than to know or to have the knowledge of God: For, as Chriſt Jeſus is known by the name of Lord, ſo God by the name of Father, 1 Cor. 8.5, 6. and this name Father is in the general no more than Creator, Iſa. 64.8. Now many have not this knowledge of God, 1 Cor. 15.34. Joh. 8.19. and 8.54, 55. Joh. 16.2, 3. There are irreligious and wicked not knowing the Lord, as '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,

p. 254Yet 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 (foreign) 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 p. 255I 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 p. 256find 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.

p. 257CHAP. II. How they come to and by this knowledge of the Father, in three Sections.

SECT. 1.

I Have ſhewn you the attainment of Little Children, which is a ſenſible aſſurance of the Love of God in the injoyment of union and communion with him. The next thing is to ſhew how they come by and unto this knowledge: and that is by the working and witneſſing of the Spirit; I put both together, becauſe though he may work where he doth not witneſs (as in Babes) yet he never witneſſeth but where he hath wrought, as Rom. 8.13,—16. where '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. p. 258Again, 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 p. 259Love, 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.

p. 2601. 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 p. 261the 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.

p. 262SECT. 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 p. 263Lord 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 foreign 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 p. 264mens 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 p. 265the 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. p. 266And 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 Babeſtate 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.

p. 267CHAP. II. Continued and inlarged. Shewing how they come to know the Father by the witneſs of the Spirit, in five Sections.

SECT. I.

AT the beginning of this Chapter I began to ſhew how they came to know the Father, or (which is equivalent and all one) that they are the Children of God and dearly beloved of him; and that was by (not barely the working of the Spirit in them, but after and over and above that, by) the Spirit witneſſing to them, clearing up that work to be of God which is wrought in their own hearts and ſpirits, Rom. 8.18. Here are two witneſſes (and both Spirits) that out of the mouth of two knowing witneſſes, this thing may be eſtabliſht: our ſpirit affirms, and the Spirit of God confirms. Our ſpirit knows what acts and workings are wrought in us and by us; our ſpirit affirms, that ſuch Repentance, Faith, Love, &c. there is in us, but whether this be wrought according to God our ſpirit by it ſelf cannot tell without and until the Spirit of God bear witneſs to it, that it is according to the Will of God, Rom. 8.26, 27. with 1 Cor. 2.10, 11, 12. of which I have given ſome account p. 268above 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 p. 269himſelf, 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 p. 270and 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, p. 271and 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 p. 272is 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 p. 273of 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 p. 274this 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 p. 275it but he hath hath it, ſo he that hath it cannot make it known as he hath it. … ſingle witneſs, that of a mans own Conſcience, afford ſo much joy, as the Apoſtle found it did, 2 Cor. 1.12. what incomparable joy muſt that be which flows from a double witneſs, viz. That of the Spirit bearing witneſs with our ſpirit, that we are the Children of God: this is the joyful ſound, it's ſuch Muſick as makes the Soul to leap and dance for joy, Hoſ. 2.14, 15, 16. They were Babes and under bondage in Aegypt, but now they ſing like the Children that had heard the joyful ſound of the Silver Trumpets, proclaiming love and peace, in their youth they ſang when God had proclaimed them his Sons and firſt-born, and called them (his Sons) out of Aegypt.

2. Notwithſtanding this joy, yet (conſiſtently enough) they bluſh and are ingenuouſly aſhamed in the ſenſe of their former ſinfulneſs, which made them unworthy of ſuch favour, yea worthy to have been Children of wrath for ever: The Fathers lips were no ſooner off from them of the returning Prodigal, but the firſt words he utters are, Father I have ſinned againſt Heaven, and in thy ſight, and am no more worthy to be called thy Son, Luk. 15.20 21. And this confeſſion was a great part of his gratitude, and ſo taken by his Father; for this interrupts not their feaſting and rejoycing together. This ingenuity is an effect of this aſſured reconciliation, as 'tis in Ezek 16.62, 63. I will eſtabliſh my Covenant with thee, and thou ſhalt know that I Jehovah (viz. gracious and p. 276merciful) 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 p. 277peace, 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.Eph 1:13Eph 1:14the 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.

p. 278SECT. 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 p. 279to 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 p. 280the 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: p. 281this 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.

p. 282SECT. 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 p. 283merit. 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 p. 284of 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: p. 285he 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.

p. 286CHAP. III. Shews the priviledges and injoyments of the little Children in knowing the Father, in four Sections.

SECT. 1.

HOw upon having received the witneſs of the Spirit, they do triumph over the Law, Sin, the world and preſent enjoyments, I have declared long ſince in a little ſhort Diſcourſe in Print, called the Triumph of Aſſurance, being an Appendix to the firſt part of my Orthodox Paradoxes; to which I refer the Reader, and proceed to diſcover other the priviledges and enjoyments of theſe aſſured ones. Which priviledges muſt be more than ordinary or common, becauſe to know the Father is more than common knowledge; and the more excellent the knowledge, the more excellent the enjoyment is, whether it be in kind or but only in degree. That which I ſhall chiefly inſtance in is the great priviledge, dignity and honour of being able to cry, Abba Father, by the Spirit of Adoption received into and witneſſing in our ſelves: not barely Adoption, nor only the Spirit of Adoption, but by it to cry, Abba Father, is the great thing I ſhall inſtance in, according to Rom. 8.14.15, 16. compared with Gal. 4.1,—7. Now, p. 287whether 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 p. 288Heirs, 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 p. 289did 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 p. 290are 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 p. 291uſually 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 p. 292the 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 p. 293wherein 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, p. 294that 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 p. 295the 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 p. 296to 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 p. 297do 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,

p. 2981. 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 p. 299him 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…. p. 300Come 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 p. 301what 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.

p. 302CHAP. IV. Shewing the frame and converſation of theſe little Children, who know the Father: in two Sections.

THis ſtate or Claſſis of Saints being not ſo much noted particularly as that of B…bes is, I ſhall not be able to bring many inſtances of particular perſons; yet conſidering the nature of their attainment, by rules of proportion and degrees of grace, and what the ſacred Writ ſays in general, I ſhall endeavour to clear up theſe things, as an addition to ſeveral others hinted before.

SECT. 1.

1. 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 … p. 303Love 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 p. 304the 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

p. 3053. 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.

p. 306SECT. 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.

p. 3073. 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. p. 308Theſe 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, p. 309but 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 p. 310their 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.

p. 311CHAP. V. The Application, in two Sections.

SECT. I. An Exhortation to Babes.

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

In the firſt place be ſure to bleſs God for what thou haſt received, Do not deſpiſe the day of ſmall things, nor think any of his conſolations little, ſeeing thou art leſs than the leaſt of all: bleſs him that he hath preclaimed his p. 312name (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 p. 313Father) 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 hath made me thine.

Though it be a favour too great for thee to beg, yet not for him to give, who is the God of all grace, and hath promiſed, That if we confeſs our ſin, he is juſt and faithful to forgive us our ſin: They ſpeed beſt, who confeſs their unworthineſs and ill deſerving, as the Prodigal p. 314and 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 p. 315Love, 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 p. 316purſue 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 p. 317laſt 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 p. 318as 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 p. 319ſent 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 p. 320to look off from the Son, who is joyntly ingaged with the Father, in all the tranſactions of their happineſs. When the Bather was advanced he forgat Joſeph (to which that ſeems to be an alluſion, Amos 6.6.) ſo ſome are apt to do by Jeſus Chriſt, though '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 p. 321was) 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 p. 322you 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.