07. THE SECOND CLASSIS IN THE SCHOOL OF CHRIST, VIZ. LITTLE CHILDREN.

THE SECOND CLASSIS IN THE SCHOOL OF CHRIST, VIZ. LITTLE CHILDREN. From 1Jn 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 to all the Saints, for in that sense a Babe is a Child and a Father is but a Child; but here it notes a peculiar 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 cannot (at least) so eminently be said of all these or of my other sort of them; only that whatever excellency there is in the lowest is in the highest (gradually) much more, and whatever 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 (<H&G>) 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, whatever is written to them in common (as Chap. 2.1 and 12, and 28. Chap. 3.7, and 18. Chap. 5.21.) doth more or less concern each of them, the highest as well as lowest. 2. In that he writes to Fathers, that the Fathers are not past teaching, though they be the highest Form: ’The best may be yet better, Fathers may be more so than they are, they that have attained to most may attain to more, the most perfect may be more perfect, Php 3:12, —15. And 3, in that he used several and various arguments to engage 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 wrapped up and included in and under them, yet these which are named are the <H&G>, 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-men’s excellency, that they are persons of strength and valor, having overcome the wicked one: This is the excellency of the Little Children, that they are persons assured of God’s 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, implied, 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 (as to degree, 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 show 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 enjoyments and privileges. 4. What is the frame of the heart and soul, as also the manner of the conversation of these Little Children. 5. After all these I shall make some Application and so Conclude, as to this Classis.

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

SECT 1. To know the Father is sometime no more than to know or to have the knowledge of God: For, as Christ Jesus is known by the name of Lord, so God by the name of Father, 1Co 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, 1Co 15:34. John 8:19; John 8:54-55. John 16:2-3. There are irreligious and wicked not knowing the Lord, as ’tis said of Eli ’s Sons, 1Sa 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.

Beside, 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 Father 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, 2Co 1:3. The Father of Glory, Ephes. 1.17. The Father of Spirits, Heb 12:9. The Father of Lights, Jas 1:17. Yet this is not all, there is more meant than so: And therefore,

Yet again, to know the Father is not merely 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 1Jn 2:20-21; 1Jn 2:27, which it spoken of these (<H&G>) 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 Covenant, 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, John 6:44-45, which Babes partake of. This knowing of the Father spoken of these little Children must therefore signify 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, Philippians 3, and whereof I come now to speak more distinctly.

SECT. 2. To know the Father according to the scope and intendment of the Text in relation to the Little Children, is to know him by way of interest and experience: 1. By way of interest, as their Father, to know themselves to be his Children; and so it notes a state of assurance. ’It is a reciprocal knowledge in a relative notion, like that of the Spouse, I am my beloveds, and he is mine; to be able to say as Thomas, My Lord and my God. Though every Child of God (as Babes) cannot say, My Father, yet every of the Little Children can say, My Father; and not only, Abba Father, but My Father: according to Jer 3:19. I will put thee among the Children, and thou shalt call me, My Father. Our Savior 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, John 14:8, —20, and at that time he (by his Spirit) would show them plainly of the Father, John 16:25, with John 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 John. 16 13, —15, with 1Jn 5:19-20, and John 17:5, to assure them of Love.

2. ’It is to know the Father in a way of communion and experience, 1Jn 1:3, they find the communications and imparting’s of his Fatherly Love. Some have interest in a Father, Yet see not the Kings face (as was Absalom’s case, though called to Court) but these have a knowledge of enjoyment; 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, 1Jn 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 rejoiced.

CHAP. IIa.

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 enjoyment of union and communion with him. The next thing is to show 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 mortification, ver. 13, being led by the Spirit, Vers. 14, and being in part a Spirit of Adoption and Prayer, Vers. 15, did precede 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 1Co 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 man’s wisdom, going before, or) to spiritual persons, in reference to what follows, in the latter end of this and the beginning of the next Chapter. Again, 1Jn 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.

Perhaps some poor souls, 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 kissed with the kisses of his mouth, that they (who are sick of love for him) may be brought into his banqueting house, stayed with Flaggons, comforted with Apples, and that the banner over them may be Love, Song of Solomon 2:4-5, and for their sakes I shall make search (though it may seem a digression) to find out the footsteps of God’s 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 choose 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 shows mercy to whom he will, so ’tis what degrees of mercy he will to any; persons and times are wholly at God’s 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 showeth (this as all other) mercy.

2. God hath been pleased to pick and choose 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 favorite: As when Fathers have many Children, only one is the beloved, and kissed 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 show special manifestations of his love unto them. And he hath done it usually (and promised to do it) to such as these.

1. To such as come in to his service betimes; they that seek him shall find him sooner or later, but they that seek him early shall be sure to find him betimes and that right early, according to Pro 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, John 14:21; John 14:23, 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 show it by kindnesses, tokens, smiles, &c. and truly God himself doth usually do so. God is love, and he that dwelleth in love (of God and the Brethren) dwelleth in God, and God in him, 1Jn 4:7; 1Jn 4:12; 1Jn 4:16, 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 favorites, who were converted and did turn to God, when they were young: God remembers the kindness of Israel’s youth, and the love of espousals, which was while they were young, and went after him in the Wilderness, Jer 2:2, and then had they wonderful discoveries of his love. Not to mention Abel; Joseph was very gracious and tender-hearted, for he could not bear with the wickedness of his Brethren, even then when he was but seventeen years old, Gen 37:2, and presently hereupon God appeared to him, as to Solomon, twice, Vers. 4, and 9. Samuel ministered to the Lord, while yet a very Child for years, 1Sa 2:18; 1Sa 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 reign at eight years old, 2Ch 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 encouragement to persons to come in betime, to remember, &c. Ecc 12:1.

SECT. 3. A Continuation.

2. God hath been pleased to pick out such to show 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 pinched 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 a hard winter of humiliation, and hid herself 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, Song of Solomon 2:10, —15, and in the next sixteenth Verse she concludes (as one that had assurance) My beloved is mine and I am his.

’It is 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, 2Ch 33:12, and ’tis presently added in the 13th Verse that God heard his supplication, &c. Then, and then Manasseh knew that the Lord he was God, viz. gracious and forgiving sins. David no sooner confessed 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 2Sa 12:13, see more to this purpose in Isa 57:15; Isa 66:2. Jer 31:20, all which doth confirm what David said in this case, Psal. 51.17. A broken and contrite heart, O God, thou wilt not despise, which is a <H&G>, 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 encouragements 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! Woe 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 men’s 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 concerned 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 honor the Son as we do the Father, John 5:23. Now him that honoreth me (and consequently that honoreth my Son) I will honor, saith the Lord. What honor 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! 1Jn 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 Savior tells his Disciples that the Father loved them, for this very reason because they loved him; and that shortly they should have clear and plain manifestations of the Father, John 16:25.—27, according to what he promiseth to all that love him, John 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, 2Co 6:14; 2Co 6:17-18, 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 favor, 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 oil 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 oil 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 entered upon his ministry. The Apostles had the Spirit sent to prepare them for doing greater things than they had done in Christ’s time. And the reason that Paul had so early an assurance of his election (and being dearly beloved) of God, was because he was presently to go about great undertakings and to undergo great sufferings, Acts 9:15-16, so that he in a very little time in a few days, past from the Babe-state to that of a little Child, and from thence into that of a Young-man Saint: which few so suddenly do but on such an occasion as this. Thus have I discovered some of them (I cannot say all, for there is no confining nor limiting of God) to whom he is pleased to make himself known as a Father, to call them out of the Form of Babes, and to place them in the second higher Form, that of Children; and to give them assurance of his love that they may say unto him, Thou art our Father. Though I cannot say for whom of us God will do this, yet according to these presidents ’tis more than probable, that if we be found among this number, we shall in due (and it may be in a little) time know the Father. But I must proceed to show something more largely how he is thus made known, by the witness of his Spirit.

CHAP. IIb.

Continued and enlarged. Showing 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 show 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 established: 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 itself 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 1Co 2:10-12, of which I have given some account above in this, and more in the former Treatise of Babes. From whence I infer these two things.

1. That this witness of the Spirit is not a thing common to all Saints (for Babes have it not, though they have the things which do assure, yet they have not assurance, because they have not the Spirit witnessing with their spirit) ’tis not a thing that runs parallel with saintship, as having the work of the Spirit doth: If we have not the Spirit of Christ we are none of his, that’s true, Rom 8:9, but ’tis as true, that we may be his, though we have not the witness of his Spirit in us; for we are his before we have the witness of it; and the witness doth not make us so, but the Spirit finding us to be his, doth witness and declare that we are his. The witness doth not make us but manifest us to be, and to us that we are the Children of God, as the Text (and thing itself) 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, 1Jn 5:10, that he who believeth on the Son of God, hath the witness in himself, as if every Believer had it; yet I have two or three things to say hereunto, 1. That St. John perhaps writ not to Babes, but to all the higher Forms, (of Children, Young-men, and Fathers) and all these indeed have the witness (of the Spirit) in themselves: But 2. If we take in all (Babes among the rest) it may also be said of them that they have the thing which doth witness, and the witness of their own spirits; but it will not thence follow that they have the witness of the Spirit or assurance, which is the thing that I am speaking to. ’It is 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. ’It is already begun in every Believer, though everyone hath not the assurance of it, as is implied in the thirteenth Verse. Therefore,

2. I infer that this witness of the Spirit is not barely or only the working of Grace (by the Spirit) in our hearts, but something added thereunto, and superadded thereupon, beyond the gracious qualifications, which are called, The fruits of the Spirit, Gal 5:22-23. Whether it be a light shining upon their graces and making them clear; or whether it be the Application of someone 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 ways. 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 God’s Children have not (I fear) yet attained to be little Children, to know and have assurance of the Fathers Love. ’It is true the Fathers have; but how few are they? And that the conquering Young-men have; but how few are they? Yea that the little Children have; but how few are they? There was but one John among the many Disciples. However this is clear, that they who are of this Classis (be they few or many) have attained to assurance, and it may be said of them as Psal. 89.15, 16, 17. Blessed are the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance, in thy name (which is gracious, Exo 34:6, named upon them) shall they rejoice 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 favor 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. Showing 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 it often excuse, yet it often accuseth and leaves us doubtful which to take for truth: no, this witness is not perplexed, nor tells either false or feigned, dark or dubious stories. He that runs may read it, ’tis written in so fair and legible, in such Text-hand and Capital and Golden Letters. ’It is that we may know, 1Co 2:12. (Ut 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 disputing’s and fluctuations, it takes off all Skepticism, the thing is past dispute. ’It is not like the Spirit of the world which is ambiguous (as the Oracles newly mentioned) that may be interpreted pro and con, for or against (like Aio te Aeacida Romanos vincere posse) but like the Oracles of God, of a clear and certain, and of an ascertaining and assuring sound. For,

2. As ’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 lies. No lie is of the truth, nor of the Spirit of truth; this Spirit guides into all truth, and nothing but the truth: he never bears witness to Hypocrites or Formalists (but only to new born ones) that they are the Children of God. 2. As the Spirit of truth cannot deceive, so he cannot be deceived, for he knows the deep things of God and men; what is in God’s heart to us, 1Co 2:10-11, and what is in our hearts towards God, Rom 8:26-27. ’It is a vanity as well or ill as Villainy 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 man’s heart be a great deep also. This witness of God is true and sure: if we receive the witness of men, the witness of God is greater. ’Twas Paul’s great comfort that God was his witness, Rom 1:9. 1Th 2:4-5, he would not satisfy himself with this, that he knew nothing by himself, but as he was approved of God so he expected his Justification, 1Co 4:3, —5. 2Co 10:17-18. This witness is clear, true and sure. And therefore,

3. ’It is a powerful witness, for it satisfies and settles the Spirit of a man in a quiet, serene, peaceable and assured frame: the soul is carried by it above bondage and fear, 2Ti 1:7. ’tis like an oath that puts an end to strife and Controversy, Heb 6:16, and so affords strong Consolation, Vers. 18. The soul enjoys God and itself in Halcyon-days 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 filled it with Glory, 2Co 3:17-18. And yet further to show the influence and power of this witness (by which the Children know their Father) I shall discover several other effects thereof, which though I might refer to another part of this discourse, viz. either that which is to show the enjoyments, or that which is to show the frames of these Children, yet I shall choose to place some of it here in a few particulars.

SECT. 3. Showing 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, 1Th 1:4-6. 1Pe 1:6-8, 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 Eloquence in the world cannot acquaint you with the sweetness of this honey, so well as the taste can and doth do. ’It is like the new name, which no man knows but he that hath it; a stranger doth not intermeddle with this joy. And as none knows it but he hath it, so he that hath it cannot make it known as he hath it. If a single witness, that of a man’s own Conscience, afford so much joy, as the Apostle found it did, 2Co 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 Music as makes the Soul to leap and dance for joy, Hos 2:14-16. They were Babes and under bondage in Egypt, 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 Egypt.

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 favor, yea worthy to have been Children of wrath forever: 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 rejoicing together. This ingenuity is an effect of this assured reconciliation, as ’tis in Eze 16:62-63. I will establish my Covenant with thee, and thou shalt know that I Jehovah (viz. gracious and merciful) that thou mayest remember (thy ways, 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 confidence and boldness towards and with God. If our hearts condemn us not, we have confidence towards God, 1Jn 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, 1Jn 3:21-22, with 5.14, 15, but in the day of Judgment, Chap. 4.17, for there is no fear in love (thus made perfect) but it casteth out fear, and fills with confidence and boldness, familiarity and freedom.

4. The little Children having received this Testimony long exceedingly to be with their Father; not only to have their affections and conversations in Heaven, but to be personally there. Few Saints are willing to die that are but Babes and know not the Father; and I fear if God should not take them to Heaven before they were willing and desirous to die, I say I doubt that Heaven would be very thinly peopled, as to that sort of his people. But when they have got assurance that God is and Heaven shall be theirs, they sing their nune demittis with the reverend good old man (Simeon) Now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation. And not only Paul, 2 Corinthians 1.—8, and Php 1:23, but all the seed (that have received this Testimony, the first-fruits and earnest of happiness) do sigh and groan and long, yea and think it long till they be set free, Rom 8:23. While here they are absent from the Lord, and ’tis not without self-denial that they are willing to stay here: but while they must be here, they are hugely ambitious to be acceptable to God, as ’tis 2Co 5:9, and to serve the Churches good, as ’tis Php 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 remembering 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 days of their appointed time (though it be a warfare, as ’tis in that Text in Job) till their change come, Rom 8:23-25. As much as they long to be at home, they would make no more hast than good-speed. This much of the first thing. The second follows.

SECT. 4. Showing 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 joys: ’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 profaneness, 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 undiscernibly 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 God’s Spirit are secure and safe, though they that have it not cannot be so, whatever presuming confidences they may entertain themselves with. I shall therefore endeavor to clear this thing, that none may be hardened 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 ourselves, 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, persuade) our hearts before him, 1Jn 3:18, —21. And the Apostle tells us, Rom 8:16, that the Spirit bears witness with our spirit; as also it follows, 1Jn 3:24, we may have ours without that, but not that without our own; and therefore to make up the full and complete 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, 1Jn 5:8. And now to the Rules for discerning the difference between the true and the pretended or presumed witness the Spirit. The Rules are these three: 1. The witness is known from the Rule by which it speaks. 2. By the ground on which it speaks. 3. By the end to and for which it speaks. I say ’tis known,

1. By the Rule according to which it speaks: To the Law and to the Testimony, for if they speak not according to this Word, there is no light in them (Hebr. no morning in them) no, not so much as the dawning of the day, or the eye-lids of the morning, Isa 8:20. 1Jn 4:1, —6, and Epistle 2.7, —10. Gal 1:6, —9. 2Co 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 God’s Word and God’s Spirit do always 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 itself: and if its Kingdom be divided how can it stand? This conclusion therefore is infallibly true, that when and wherever the Spirit of God doth bear and give its Testimony, ’tis always according to the written Word, contained in the Old and New Testament: this is the foundation upon which it builds, both us and its Testimony, Eph 2:18, —22. The Spirit of God (as was hinted) did indite and dictate the Scripture, 2Pe 1:20-21. 2Ti 3:14, —17. 1Jn 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 trial. 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 testify of him, they should not believe him, and therefore bids them search the Scriptures, John 5:39. Our Savior confutes the errors of the Pharisees and the Sadducees by Scripture. He tells us that his Spirit shall not bring us a new Doctrine, but make Application of what he had taught, John 14:26. The Apostles commended them of Berea, that they searched the Scriptures to see if the Apostles spake true, Acts 17:10-11. And Peter prefers it to the (Bath cal filia vocis) the voice which he heard, calling it (in relation to the Jews) a more sure Word of Prophecy, 2Pe 1:16, —19. So then upon the whole ’tis clear that what is not according to the Sacred Scriptures, cannot be the witness of God’s Spirit.

SECT. 5. A Continuation.

2. The witness of the Spirit is known from any other by the grounds on which it witnesseth; of which I shall name but two. 1. The Spirit finds this ground-work laid that thou art new-born, though but a Babe or Infant of days and experience: this always 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. ’It is when and because ye are Sons that God sends forth the Spirit of his Son into your hearts, crying, Abba Father; and so thereupon or therewith beareth witness to and with our spirits, that we are the Children of God, Gal 4:6, with Rom 8:15-16. The work is always begun before the witness come; that which is not wrought cannot be witnessed to: If thou therefore be not new-born, thy believing thyself to be a Child of God is a delusion, not the witness of the Spirit.

2. The Spirit of God bears witness that a man is the Child of God, not upon the ground or account of works and self-righteousness, but upon the score of mercy and grace through the redemption which is by Christ Jesus. It witnesseth upon the account of mercy not of merit. Though there be a work wrought and working too, yet the witness attributes this to (and so witnesseth to it) as of grace. The Sons of God are and their salvation is not of works but of grace, John 1:12-13. Rom 4:1, —16, and 9.15, 16, and 11.5, 6. Jas 1:17-18. Tit 3:4-5. 2Ti 1:9, by all which it doth appear, that all is of grace, and on this bottom and foundation is the witness laid and born to it. ’It is called sonship by Adoption (which is merely 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 show more hereafter, and therefore content myself with but hinting a few things here. The design of the Spirit is the abasing of us, and the exalting of the Fathers and the Sons love, the Fathers grace and the Sons righteousness in our eyes; that we may be nothing, that God and Christ may be all in all: that we may admire the God of all grace & glorify his Son Jesus forever and forever. The best admirations are those which spring from knowledge and assurance; ignorance is the Mother of but faint, 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. ’It is to endear 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 days 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 prettiness’s 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, 1Jn 2:15, where he bespeaks the Fathers, Young-men, and little Children, Not to love the world, neither the things that are in the world, upon this very account that if any man love the world, the love (included in the knowledge) of the Father is not in him: he doth not know the Father. So that if any conceit themselves to be Children of God, and yet admire themselves, grow proud, wanton and worldly minded, they deceive themselves, for they have not the witness of, nor this witness from the Spirit. God’s 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. Php 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 show 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 privileges and the enjoyments of this attainment of the little Children.

CHAP. III.

Shows the privileges and enjoyments 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 privileges and enjoyments of these assured ones. Which privileges 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 privilege, dignity and honor of being able to cry, Abba Father, by the Spirit of Adoption received into and witnessing in ourselves: not barely Adoption, nor only the Spirit of Adoption, but by it to cry, Abba Father, is the great thing I shall instance in, according to Rom. 8.14.15, 16, compared with Gal 4:1, —7. Now, whether the Spirit of Adoption whereby we cry, Abba Father, be the same thing with the witness of the Spirit, whereby we know the Father, i.e. that we are his Children, or something precedaneous to it, or something succeeding it, and following thereupon, is a great question: in so critical and nice a thing we need be wary and cautious. Yet with all humble submission I shall speak what I think to be most clear and evident in this case; which I suppose to be this, viz. that the Spirit of Adoption may in part, and a little precede the witness of the Spirit, as the dawning of the day doth the Suns rising to our view; withal, that more of it may come and appear together with the witness; but especially and chiefly that most of all (as to exercise, use and comfort) doth flow from the witness after the receipt 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, Romans 8, with Galatians 4.) lay down several gradual positions, all which (well considered) will not a little contribute to the deciding of the question according to what I have already hinted.

Position 1. These Texts (with several others) do discover the great advantage and dignity of the Gospel state beyond that of the Law; under the Law they were Sons and Heirs, but under age, i.e., Babes, Gal 4:1. The Heir as long as he is a Babe (so the Word is) and Vers. 3. So we, while we were Babes (so the word is there also, which we render Children) yea they were Sons by Adoption, or by grace, Acts 15:11, for none have been the Sons of God any other way since the fall of Adam: But under the Law, they were under a Spirit of bondage more than of Adoption; and differed not from servants, Gal 4:1, were under bondage, Vers. 3, and received not the Spirit of Adoption till the redemption by Christ was over, Vers. 4, 5, and till they received the filliation or Sonship 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, 2Ti 1:7. This spirit of bondage is usually interpreted to signify a slavish frame of heart, whereby the Jews (like slaves and superstitious persons) did serve God out of fear, and this I shall not deny; their religion at the best was called, The fear of the Lord: yet I shall add this unto it, that they did serve God not only from fear, or out of fear, but that they were afraid and under bondage though they did serve God; their service did not free them from fear. They were afraid of suffering Death and Hell, notwithstanding their Services and Sacrifices, for Jesus Christ took flesh to free from this fear, Heb 2:14, and instead of it, to bring in the Spirit of Adoption, 2Ti 1:7. Gal 4:4-5, and so ’tis spoken of Romans 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 (Paul’s) or his own suffering, 2Ti 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 loath 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 Sonship; under the Law they were servant-sons, but now they are Son-servants, they have the Spirit of Sons: saith the Apostle, Now ye are no more Servants but Sons, viz. you that have received the Spirit of his Son, Gal 4:6-7. They are Sons (as all Babes are) before they have this Spirit of Sons, to cry, Abba Father. Indeed when God is pleased to translate a Babe into an higher Form and to place him among the little Children, this Spirit of Sonship or Adoption doth begin to exert itself, 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 filliation 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 sonship 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 God’s Spirit, or assurance; but as soon as the Spirit of Sons begins to put itself forth, then usually doth the witness of the Spirit join itself 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 endeavor to lisp out Father before, but now it opens its mouth wide and speaks, My Father. ’It is observable that the Spirit of Adoption whereby we cry, 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) always 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 he 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 Plerophory) of Faith we draw near to God, and cry, Abba Father; which we cannot so freely do before we have the knowledge of the Father to be ours, and that we are his Children. So then the Spirit of Sons, and the witness of the Spirit of God therewith is (not the Babes, or Servants, but) the Childs portion (and their that are above their Form, viz. the Young-men and Fathers) and henceforth they are taken from being Servants into the glorious and noble liberty of the Children and friends of God, Rom 8:19; Rom 8:21. Gal 4:7. John 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 privilege; to have the Adoption barely, seems, I confess, to be an advance beyond their Sonship 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, ’It is the height of Gospel glory to converse with, to enjoy and obey God, as Children do a Father. Though the Sons under the Law were under bondage, ’twas yet a state of more freedom than other Nations and people had; but this is a state of liberty, glorious liberty. ’It is a great advance and preferment to pass from servants to friends, John 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 Christ’s, and have the Spirit of Christ) cannot do without this special Spirit of his Son. In relation to this privilege, I shall, 1. Prove that ’tis a great and glorious one. 2. Show wherein the glory, excellency and sweetness of it is.

SECT. 3. Proving this to be a glorious privilege. That to know the Father (as I have spoken of it) is a great attainment and glorious privilege, will be evident by these following Considerations, or considerable proofs: to begin with the Old Testament. ’It is Prophesied of in the Old as the glory of the New Testament; The Prophecies of the time (and world to come, the Messiah or Gospel dispensation) were glorious far beyond their present enjoyments; and the Prophets were more Seers, in respect of what was to be, than of what was; so the Apostle tells us expressly, 1Pe 1:10,—12, and when the day dawns and the day-star ariseth in our hearts, it supersedes the Prophecies, they being then know in accomplishments; so that we may say with a little alteration, as John 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 felt him ourselves, 1Jn 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 glories of the Gospel-Saints, this is one, that they should know God as a Father, and their Father, Psal. 89.26. (which is spoken of David, and of Christ who was more a David, than David was) He shall cry unto me, Thou art my Father, Isa 63:16. (’tis spoken what they should say in time to come) Doubtless thou art our Father. So Chap. 64.8. But now, O Lord, thou art our Father. Jer 3:19. I said, How shall I put thee among the Children? And I said, thou shalt call me, My Father. Again, to know God as our Father, is (in the New-Testament) put as a greater glory than to know him as our God; for 2Co 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, 2Co 11:31. Ephes. 1.3. 1Pe 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, John 14:1, —7, whereupon saith Philip, Show us the Father and it sufficeth us, Vers. 8, from whence our Savior 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 rejoice 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 show 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. 1Jn 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, John 20:17. To have the witness of the Spirit, and so to know the Father, is such another honor as was conferred 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 honor and glory from God the Father, 2Pe 1:17. And when the like Testimony is born by the Spirit of God to our spirits, we receive honor and glory from God the Father: For if it be so great an honor to be known of God, how much is it to know him, and to know him as our Father, Gal 4:9. 1Co 13:11-12. Php 3:12. By all these things it appears that it is a great, glorious and sweet privilege to know the Father by the witness of his Spirit.

SECT. 4. Shows wherein the glory and sweetness of this privilege consists. The second thing I am obliged to discover and to treat of is, the glory and excellency of his privilege 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 appearing’s before him at the Throne of Grace, and in the day of Judgment. 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 always, John 11:41-42, and by his Prayers he can obtain and do mighty things, Matth. 26.53, because they are addressed to his Father; so ’tis also with these that know the Father, 1Jn 3:21-22; 1Jn 3:5; 1Jn 3:14-15. God always 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, Joshuah and Samuel, Abraham, Jacob, &c. And now these little Children (the Johns that lie in his besom, John 13:21, —26.) are such as they, viz. great prevailers with and obtainers from the Lord, as our Savior tells them and us, John 14:12-13. John. 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 Judgment also; for perfect love (a Plerophory or full assurance) hath boldness in the day of Judgment, 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) 1Jn 4:17, they shall have confidence at his coming, 1Jn 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 Christ’s standing consolation that God was his Father, and so ’tis theirs. It’s sufficient to now the Father, who is all-sufficient, and whose grace shall be sufficient for them, come what will or can. This is great and strong consolation,

1. In case we are mis-judged and mis-interpreted; thus it was to Christ himself, John 8:15, —19, and Vers. 47, —55. Whatever you think or say it matters not, My Father witnesseth to me, and my Father honoreth 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 apt to think that he did, 2Co 11:31. ’It is a small thing to be mis judged in man’s day, when our Father will be our Judge, and judge righteously, 1Pe 2:23.

2. ’It is great and strong consolation when we fear wants, we are but too prone to be solicitous for tomorrow, 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 Savior 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 pithily, and to address and make applications to God as a Father, who knows better what they need, and what’s fit for 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. Doubtless that art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father. This supported Christ himself when the Disciples fled and left him alone, yet he was not alone for his Father was with him. John 16:32.

4. In case of suffering not only from men but from God himself to know the Father ingageth to patience and submission, which is never without case and comfort. When a person was lanced and cut by a Chirugion her Father, and asked by one how she could endure it? Oh, said she, ’tis my Father and he loves me. Thus our Savior took the cup because his Father gave it him to drink, John 18:11. And the Apostle presseth to endure chastening upon this account, Heb 12:5, —10.

5. Yea in the time of desertion, Death and Judgment, 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 Jesus cried out, My God, my God why hast that forsaken me; yet presently he concludes in almost the same 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 Judgment.

6. ’It is great comfort that we know the Father and are known of him, when no man knows the good we do, it being done in secret, Matth. 6.4, and 6, yea though we forget the good we have done, yet our Father will remember it and bless us for it, Matth. 25. Come ye blessed of my Father, inherit the Kingdom prepared for you, who fed me, clothed 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 showed it in ministering to the Saints, Heb 6:9-10.

7. ’It is a great comfort when we are straitened in Prayer, and cannot express nor utter our own conditions, yet that our Father knows and concerns himself for all our affairs, Matth. 6.7, 8, 9, with Rom 8:26-27, which is spoken as referring to them that had the Spirit of Adoption, Vers. 15. The Spirit that witnesseth is assistant to such in Prayer, and commends their thoughts, sighs and groans to God, for he (saith the Text) searcheth the hearts.

8. ’It is a great comfort though at any time we have not some particular things that we pray for: our heavenly Father will not withhold any good thing; if he withhold 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 Luk 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, 1Jn 5:14. And beside this a Child of God would neither have nor ask anything knowingly. They are sure to have all that’s good (and ’tis best to be without what is not so) yea that which is denied, 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.

’It is time now to dismiss this third Chapter, having shewn in it the privileges and enjoyments (as far as I intended) of the little Children, who know the Father, and what sweetness and honey drops from this rock of ages the everlasting Father: I now proceed to the fourth particular, which is to discover the frame of the heart and conversation of the life of these little Children, who know the Father.

CHAP. IV.

Showing 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 Babes 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 endeavor to clear up these things, as an addition to several others hinted before.

SECT. 1.

1. That these little Children (who knew the Father by interest and experience) are of a very loving (which is a very lovely) disposition and frame, and consequently are of a very ingenuous, affable and obliging, yea of a winning conversation, Cos & magnus amvis amor, Love is the whetstone and lodestone of love; they therefore being beloved of the Father, and this Love being made known and assured to them, they cannot but feel inwardly and expressively, most dearly and significantly love and show their love to their Father and to their Brethren, 1Jn 4:19-21. Love begets Love, and the manifestation of Love begets the manifestation of Love. Seeing they lie in his bosom, under the influences of his smiles and kisses, they cannot but be enamored and inflamed with Love. The Love of God shed abroad in their hears, causeth their Love to be shed and spread abroad toward him and his, as 1 John. 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 fondness’s (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 gloss and beauty upon them. Mary and Martha were two of his special favorites, John 11:5. This Mary especially is she was loved so she loved much, Luk 7:47, and in the zeal and Ecstasy of her love (being wrapped and transported with it) she anointed the Lord with ointment, and not only washed his feet with her tears, but kissed them with her lips and wiped them with her hair, John 11:2, compared with Luk 7:37, —47, at which though others murmured, yet Christ commends both it and her for it, and withal upbraids Simon for falling short, hugely short of her, though he made him a feast.

2. Their Love appears in this that no danger will fright them from him whom they love: when the other Disciples fled, yet John (the Disciple whom Jesus loved) was found (and observed by Christ himself) standing by the Cross, John 20:26 But to instance in Mary Magdalene especially, Oh how is she carried beyond, above and out of herself by love to Jesus 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 Soldiers, rude and unruly though they were, John 20:1, when others were doubling, she heads to the Sepulcher early. and (as ’tis remarked there) while it was yet dark, this did not fright her, being made bold 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 ran to tell Peter and John how ’twas. John 20:2, which when they had seen they returned, but she stayed weeping, and as she wept she stooped down, and as she stooped down she looked, Vers. 11, busy love! And when the Angels asked nor why she wept? Alas, said she, do you ask me what I all (as he in Jdg 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, oh my Lord? Is this so? Am I not in a dream? Rabboni! And it seems she would have embraced him, but that love knows how to obey as well as to enjoy, and therefore being commanded away, away she goes. And this brings me to a;

3. Discovery of their love, which is in keeping his Commandments, and that without regret or grief, according to 1Jn 5:1, —3. Love is such a thing as desires not only to be beloved, 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 itself either wronged or suspected if it be not put upon the most high and difficult services: love never says, This is a hard saying, who can bear it, love never repines; neither doing nor suffering is grievous to it. Therefore ’tis noteworthy that when our Savior was about to tell Peter what he must do and suffer, he doth in the first place make sure of his love, John 21:15, —19. When the Father gives out commands, amor addidit al as, as love wings the soul that it flies to obedience with speed and pleasure. Love hath an ambition to please to the utmost, 2Co 5:9, with 14, to do something worthy of the Fathers love, 1Th 2:11-12, therefore the Apostle having prayed that they might know the unparalleled love of God and Christ, such as passeth knowledge, i.e., there was never the like known, Ephes. 3.18, 19, he presently exhorts them to walk worthy of their vocation, Ephes. 4.1.

SECT. 2. A Continuation.

2. Little Children are modest and humble, they seek not after greatness nor great things in this world, for they are weaned, Psal. 131.1, 2, being weaned and past the state of a Babe and suckling, they are not concerned to catch after and grasp at things which are not suitable to their state. The Disciples while but Babes were often querying who should be greatest? But our Savior 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 not enter into the Kingdom of Heaven (i.e., you shall have no abundant entrance, as 2Pe 2:11, and so the subsequent Verse expounds it) Who soever therefore shall humble himself as this little Child (the emblem of God’s 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 Classis to another, as from being Babes to little Children; for till we are thus converted we are not weaned from being as carnal, nor can we strengthen our Brethren, as Christ spake to Peter to do.

3. The little Children are full of bowels and compassion, very tender-hearted; God as a Father is so, and in being so we are his Children, Mat 5:44, —48. Eph 5:1. Col 3:12. And this is pure Religion before God as a Father, Jas 1:27. ’Twas upon this account that our Savior committed his blessed Mother to the beloved Disciple John, who of all was most like to be tender of her, John 19:27. Yet again, they are very tender-hearted in this respect, that if at any time they do anything 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, 1Pe 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, John 5:11, 2Co 3:2, John 16:12. Great things cannot be taught to Babes, Isa 28:9. But hear ye Children, Pro 4:1, and come near my children, I will teach you, Psal. 34.11. These are capable of strong meat, for they are spiritual, having received the Spirit of Adoption, and the witness of that Spirit by which they bring forth all the fruits of the Spirit, Gal 5:22, —26. These few things shall suffice concerning the disposition and conversation of these little Children, by which we may see what Doctrine is most proper to be Preached 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 show the uses of this Point. The Question is, Whether those that have assurance do always, to their dying day, lie in the enjoyment 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 enjoyment of their assurance, as 1Jn 5:18-20, 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) designed to be Young-men, then indeed they are tempted to call their Sonship into question, but by the word and witness abiding in them (like Josephs bow in strength) they overcome and conquer, as Christ Jesus did; which will appear in treating of the next degree or Classis, viz. that of the Young-men.

2. As to the influence of assurance in respect of joy, rapture, transport and the like, I humbly conceive that it doth not abide with any in so high a degree and great a measure as when it came at first: my reason is this, their Spirit would fail, for the vision is too strong, and the light too glaring and bright to be born always 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 seized 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 anything else. As when wrath is upon any, the Spirit would fail if God should so contend forever, as ’tis in Isa 57:16, —18. So indeed if God should continue the bright shine of glory always, 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 always apprehended as at the first conviction, so neither may love be; and yet the influence of this Sun may operate much when the Clouds interpose: and accordingly the little Children (during their abode in that state) have a sedate peace and calm serenity possessed 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 dispatched not all that I might, but all that I designed to speak as to the doctrinal part of this discourse about the little Children’s (attainment, enjoyment, disposition and conversation, as ’tis in and from) knowing the Father, viz. as their Father. I shall now conclude it with some Application.

CHAP. V. The Application, in two Sections.

SECT. I. An Exhortation to Babes. My Exhortation is first to the Babes, that they would be much in Prayer unto God for this attainment, that he would place them among the Children, and give them the Spirit of Adoption, and the witness of his Spirit therewith, that they may know the Father to be their Father, and themselves to be the Children of God, and so cry, Abba Father. Beg and beg again that he would fall on your neck and kiss you with the kisses of his mouth, which are better than Wine, yea and Corn and Oil too, Song of Solomon 1:2. Psal. 4.6, 7. For your help herein I present you with a Directory, not to be read by rote, 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 proclaimed his name ( The Lord gracious ) and that thou hast had a taste thereof; that there is such a saying (faithful and worthy of acceptance) that Jesus Christ came into the world to save sinners; that thou hast taken in the milk of this Gospel (the first principles of the doctrine of Christ) Repentance from dead works, and Faith towards God and Christ; that thou are taken into the Family though thou have but little of the Children’s 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 forever, 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 mayest cry, Abba Father; for the taste thou hast had of his grace, hath set thy soul a longing (as it did the Spouse, Song of Solomon 1:1,—3.) after the good fruit and growth of the Land: and that thou hopest, seeing he did find thee when thou soughtest him not, that he will make himself known to thee (as a Father) now thou enquirest after him. Tell him that ’tis a desire of his own begetting, and beg him that it may not be disappointed or denied by him, who hath styled himself, A God hearing Prayers, which is the great encouragement 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 today 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 show us any good?) for Corn and Wine and Oil, 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 favor (then the Father kissed 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, ’It is not my merit, no desert of mine, ’It is only thy pure Love hath made me thine.

Though it be a favor too great for thee to beg, yet not for him to give, who is the God of all grace, and hath promised, That if we confess our sin, he is just and faithful to forgive us our sin: They speed best, who confess their unworthiness and ill deserving, as the Prodigal and others did. If yet he smile not upon thee, tell him that ’tis really a great grief of heart to thee to see 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 disposition, 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 joys and raptures that they are. Tell him that thou comest not merely to have more pleasure for thyself, but to please him more, yea that thou mayest 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 honor also; Oh Lord strengthen me and perfect that which concerns thy Servant! If yet he make not himself known, tell him farther, That Jesus Christ promised that whatever (of this nature and concern) thou among others should ask in his name, that it should be done, and pray him to remember his own Son and Promise (surely he will be as good as his Word, who is faithful and cannot deny himself!) Is there not a much more put on the heavenly Father, the Father of Spirits, as to giving good things, yea his holy Spirit to them that ask it? Add hereunto, that thou art sick of Love, and so sick that if he do not shine on thee ’twill cost thee thy life; and will he see thee die in a love fit! He whom thou lovest is sick, and he who loves thee is sick, are the two obliging arguments, and though thou canst not say the former, yet thou canst the latter, and therefore pray him (who is Love) to have compassion on thee in this thy sickness, seeing Love hath made thee so: The Spouse had no sooner pleaded this, but he embraced her, his left hand was under her head, and his right hand over her heart, she was embosomed between the arms of Love, Cant. 2.5.6. Oh dear Lord, let it be so with me!

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

If he begin to speak, though it be against thee (as he did to Ephraim and the woman of Canaan) yet take hold of what he says, 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 puffed 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 mayest never receive this grace and favor 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 days, if at last this change may come; oh that this happy change may come! Conclude by telling him, that if thou have been bold, ’tis in the name of the great High Priest, who sits at his own right hand and is touched 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 always. 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 myself, that they do spy 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 me. Oh 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 thyself in him and he will give thee thy hearts desire, commit thyself and way to him, and he will bring it to pass, yea he shall bring forth thy righteousness as the light, and thy judgment as the noon day, unto victory; he will not quench the smoking 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 cheer, thy sins are forgiven thee, thou art a pleasant Child, be it unto thee as thou wilt; thou shalt no more be trembling at the door of hope, but have an abundant entrance into the Family, and be placed among the Children, to eat of their bread and to drink of their Wine, to enjoy the fruit of righteousness, which is peace and assurance forever, 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 witness 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 puffed up: you must expect to be set upon by Satan, as Christ was, when he had received the witness of the Spirit that he was the Son of God, Matth. 3.16 17 with Chap. 4.1. When Paul was advanced to Paradise, and inclinable thereupon to be puffed up, a messenger of Satan was sent to buffet him, 2Co 12:7, buffetings attend this state, but especially it there be puffing’s 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 Satan’s 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 Sonship) that we may be the better armed and able to defend ourselves, 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 honor the Son as you do the Father, John 5:23, for you are not justified by the Fathers 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, 2Th 2:16, be sure therefore that you do not so eye the love of the Father, as to look off from the Son, who is jointly engaged with the Father, in all the transactions of their happiness. When the Butler was advanced he forgot Joseph (to which that seems to be an allusion, Amo 6:6.) so some are apt to do by Jesus Christ, though ’twere by him they came to all their honor, 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 edify 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. Honor your Father; ’tis the sin of some that they glorify not God as God, and it may be your sin not to glorify God as a Father and as your Father, Mal 1:6. A Son honoreth his Father; not only as a man, or a man above him, but as his Father. The Father pitieth the Son that serves him, and the Son should honor & serve the Father that pities him. Be (as Christ Jesus was) always 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 Judgment.

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 loath to leave the Closet and go into the Field, and I cannot altogether blame you; yet if God call you forth to undergo trials, 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 Savior did) in Fasting and Prayer, lest and before you enter into the Battle: and not entangle yourselves with the affairs of this Life, that you may please him, who shall choose you to be Soldiers, and endure hardship as the good Soldiers of Jesus Christ, 2Ti 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, enjoyments, dispositions and conversations of Little Children who know the Father, i.e., who have assurance of the Fathers Love, and live in union and communion with him. The End of the Second Classis.