06. THE FIRST CLASSIS OR FORM OF BABES.

THE FIRST CLASSIS OR FORM OF BABES. From 1Co 3:1-2, and Heb 5:11, —13, &c. In relation to these I shall proceed in this Method, and show first that there is such a Classis, Form (or state of Saints) as this of Babes, below that of (<H&G>) little Children. 2. I shall show what their attainments (and therein what their characters) are. 3. Wherein they are (as carnal, and) defective, more than any of the other sorts are. And 4. What use is to be made of this in relation to them without and them within.

I. That there is such a state.

1. The word Babe is used sometimes in a natural, and other times in a Metaphorical sense: in a Natural sense, and thus, 1. A Child in the Womb is called (<H&G>) a Babe, as Luk 1:44. The Babe leapt in my Womb for joy. 2. A Child new-born is called a Babe, as was our Savior once, Luk 2:12; Luk 2:16. Ye shall find the Babe wrapped in swaddling clothes. 3. ’It is used also to denote children grown up (as I may say) to Boys and Girls, so in Matth. 21.16. Out of the mouths of Babes and suckling’s, thou hast perfected praise: and though the word there used for Babes be (<H&G>, which Etymologists derive from <H&G>, a non fando, because they cannot speak,) a word that often signifies one that cannot speak, and is joined with Suckling’s which are usually such; yet these were speaking and praising Babes, for they cried Hosannah to the Son of David, and are called (<H&G>) Children, Vers. 15. Lastly, ’It is used indefinitely for Children (of any underage) that survive their Parents (Psal. 17.14, they leave the rest to their Babes) such as we call Orphans.

2. The word Babe is used (when applied to Morals) in a Metaphorical sense, and that first by way of commendation, and excellency, as 1Co 14:20. Brethren, be not Children in understanding, but in malice (or in evil) be ye Children (<H&G>) be ye Babes, but in understanding be men (<H&G>) perfect. Thus to be Babes, as to unacquaintedness with evil, were an excellency worthy of our ambition. Secondly, Babe is used by way of diminution, derogation and disparagement, to set out the defectiveness of persons in understanding and other attainments, Isa 3:4, opposed to them in Vers. 2.3, so ’tis opposed to men, or being perfect in understanding, 1Co 13:11; 1Co 14:20, and joined with foolish, Rom 2:20. ’It is all one as to be (a Servant) in bondage to the rudiments of the world, opposed to the adoption of Sons, or having the spirit of Sons, Gal 4:1, —6, it notes unsteadiness and instability, such are tossed to and sro, Eph 4:14. In which places the word should be translated Babes and not Children, as sometimes ’tis. It notes an ignorance or unskillfulness, Heb 5:13, opposed to them who have their senses exercised to distinguish and discern things, and consequently to approve of what is best.

’It is in this last Metaphorical and Moral sense that I am to speak of Babes, and by the way ’tis, perhaps, not unworthy of observation, that in the Metaphorical sense <H&G> is but once used (as I remember) and that by St. Peter, 1 Ephes. 2.2, but <H&G> is the word so frequently used by St. Paul; though by both they mean the same state of persons, as appears by the Milk which both mention when they speak of these Babes. Now that these metaphorical Babes (be they young or old for years) are a sort of professors inferior to, and of a lower rank than, the <H&G>, little Children which St. John speaks to, I evince not only from the different words used, and that so frequently (which is not inconsiderable) but from the characters and proper attainments of the one and the other state, which is the best proof, and indeed, such as is undeniable and cannot be gain-said. The word (<H&G>) which in John is rendered little Children, is once used by Paul to denote want or weakness of understanding, 1Co 14:20. My Brethren, be not Children in understanding; that therefore it cannot be meant in that place of these little Children which John speaks of is clear as the Sun, for this is the excellency which John attributes to them, that they know the Father, they are called little Children from knowledge, which notes an understanding that amounts to assurance; but Babes (considered in nature or in grace) know not their Father: so that from this very character ’tis apparent that the state or rank of Babes is below that of little Children, these are Sons and know it, but Babes (though they be, yet) know not, i.e. have not the assurance that they are so: though they have the things that do assure, yet they have not (for want of light) either the assurance of the things, or assurance by them: but are in this sense <H&G>, not reprobates (as we read it) but without proof, as the Apostle speaks to the Corinthian Babes, 2Co 13:5. They sought a proof of Paul ’s Apostleship, and he requires a proof of their Conversion, but they were less able to prove this, than he was able to prove that, as Vers. 6. He was not (<H&G>) but they were (<H&G>) without proof. So that though they had grace, yet it was so weak in its actings & operations that it afforded them no assurance, as strong and vigorous grace useth to do. The Star-light of their grace is not clear enough in Babes to discern their conversation by it, and many times ’tis clouded too, that the Stars do not appear: and though grace live in their hearts, yet the light and comfort of it may be wanting; for though every man having the power of reflecting upon his own actions, can discern what thoughts are in him and what affections, and can tell what he loves, what he fears and grieves for, and the like; yet he may still be questioning and doubting whether this his love, sear, grief, &c. be gracious, spiritual, and truly holy acting’s or not: whereof the reason is this, because though the Spirit which is in a man knows the things of a man, 1Co 2:11. Yet what is the true worth of these things which are in him, and whether given him of God, and wrought in him by God unto Salvation, this we cannot know but by a supervening light of the Spirit, who is not only the worker of Grace in us, but is given us to discover and enlighten it to us, Vers. 12. Now without this light or Testimony of the Spirit (which the little Children have, but Babes have not) ’tis with them as with the natural man, who knows not the things of the Spirit, Vers. 14. Whereas the spiritual man judgeth all things wrought in him by the Spirit by the light thereof: Now Babes not being spiritual (but as carnal) 1Co 3:1, the Apostle could not write of such things as he did to the spiritual, chap. 2.13, but was said to feed them with milk (like Babes as they were) for they were not able (as the spiritual were) to bear meat, viz. strong meat, having weak stomachs, chap. 3.2. They like the Hebrews could hear of and believe in Christ, in some kind, but to take him as Christ crucified, as the great high Priest, as their righteousness, they were yet in great part to learn and to digest; which was the case both of the Corinthian and Hebrew Babes, as will appear more anon by comparing 1Co 3:2, with Heb 5:10-11. &c. for then by these distinct attainments and characters ’tis (as I hope) made plain that there is a Classis and Form of Babes in Christ, who are a degree below the little Children: and of this state of Babes I shall treat first, because they are the beginning of the new Creation of God; and I am apt to believe that the Kingdom of God and of Christ, in Heaven and in Earth, is made up and filled up more of these than of any other sort, not to say than of all the other sorts: that is to say, that there are more Babes in Christ, than there are Children or Young-men or Fathers: to which peradventure that saying of our Savior may bear a Testimony, in a fuller sense than ’tis commonly understood, though I doubt not but the <H&G> little Children there spoken of be meant in a natural and literal sense. The place is Mark 10:14. Suffer the little Children to come to me, and forbid them not, for of such is the Kingdom of God: Of Infants or Babes (for so <H&G> must there signify, Christ taking them into his arms, Vers. 16.) I say of Infants (both in a natural and spiritual sense) doth the Kingdom of Heaven consist, as well as, if not more than, of others.

II. Of their Attainments.

2. The Second thing I am to treat of, is, their Attainments and Characters, in relation to which I shall consider and compare 1Co 3:1-2, with Heb 5:10, to the end, and chap. 6.1, 2, 3, in both which the Apostle useth the same words and things concerning them, and the explanation of the Milk and Meat in the Corinthians is clear and full in the Hebrews, for he speaks plainly and without a Parable. He having spoken much of the Spirit, spiritual things and spiritual men in the second Chapter to the Corinthians, and of the wisdom of God to them that were perfect, Vers. 6, i.e., to them that were spiritual and could judge of and discern spiritual things, Vers. 15, he doth in the beginning of the third Chapter obviate an objection that might be made by the Corinthians, thus, Why then do ye not Preach such things to us? To which he Answers, That he would gladly and with all his heart do it, but that they being not spiritual, but as carnal, being Babes, they were not heretofore nor at present in a capacity to receive them, q.d. If you will needs know the true reason, why I Preach not to you the deep mysteries of Godliness, or the wisdom of God in a mystery, or the hidden wisdom of God, chap. 2, verse. 7, ’tis not that I cannot or would not Preach it, but that you cannot bear it; you would say that to eat his Flesh, and drink his Blood, and live by it, were a hard saying, as ye did when Christ himself said so, John 6:53; John 6:60, and if you can hardly hear this, but be offended, what would you be if I should Preach of his Ascension, and the executing of the other part of his Priestly office now in heaven, which is yet a higher Doctrine and strong meat (as ’tis called in the Hebrews on this very occasion) if that offend you as it did those Babes, John 6:60, —62, how much more would this, as our Savior there intimates? For this reason my Brethren, I could not speak unto you as unto spiritual, but as unto carnal, and to feed you with Milk (the very Alphabet of Christ his Doctrine) Repentance, &c. I am fain to Preach to you as to sinners and carnal unconverted persons, the very same Doctrine that I did at first.

Let us in the next place see how pat and parallel to this, that other Text in the fifth of the Hebrews is. The Author having told them, Vers. 9. That Christ Jesus being made perfect, i.e., glorified, was become the Author or meritorious and procuring cause of Salvation to them that (believe in and) obey him, called of God a High Priest after the order of Melchizedek, Vers. 10. Of whom, saith he, Vers. 11, we have many things to say: why do ye not say on and speak out then? Why, because they are hard to be uttered, which doth not imply any defect or inability in the Apostle to utter them, as if he wanted either knowledge or utterance, but an incapacity in them to entertain them, because they were dull of hearing; for though as to their standing they might have been teachers, yet as to their understanding they needed to learn, and con over again the first principles, and lay the first foundation: They had need of Milk (as the Corinthians had) i.e. to be taught to repent and believe as if they were scarce converted, but as carnal. Thus both these places concur in the same subjects and attributes. Before I come to speak of their attainments and characters particularly, I shall briefly touch a few observations from these two Texts, which will make our way the more plain and smooth. As,

1. There are some Christians or persons in Christ which are not men in Christ, but only Babes: They have the Spirit of Christ (in a measure) or else they could not be his, Rom 8:9. Yet though they have the Spirit, they are not spiritual (in any high degree). Though in Christ Jesus, (for else they were not new-born, or new creatures, 2Co 5:17,) yet they are but Babes in Christ, and as (the very next degree to) carnal: they cry rather than speak, their voice is inarticulate and not distinct, 1Co 13:11. They have the Image of God upon them, but not perfectly stamped and visible to every eye: ’It is but (as I may say) God manifest in the Flesh, under a veil and darkly; Christ is not (perfectly) formed in them, Gal 4:19. You may see some Prints and similitudes, but the several features are not clearly discernible. They are translated from death to life, they are no Abortives; nor are they still-born: they have the beginning of life, and they do but begin to live. There is joy in Heaven that this Manchild is born, though he be not yet grown up, no nor thoroughly washed and cleansed from his pollution. He is yet but in swaddling clothes and in a Manger, if I may allude to what was said of Christ, when he was a Babe. As the life, so the image is imperfect; you can say there’s the Image of a man, but who ’tis like (whether like its Father) you can hardly tell; yet this you can say ’tis not the Devils or the Sinners image; and God knows that ’tis his Image: and Christ knows it to be the Fathers Image, for ’tis born not of the Flesh, nor of the will of man, but of the Will of God. They should not have the name of Babes, if they had not the Fathers Image, though it be not so legible to standers by, as that of the spiritual man is. The Babe is a Christian in the smallest Print, but the spiritual man is one in Capital and Golden Letters.

2. Some persons may be but Babes for a long time, Heb 5:12. Yea, though they live under the best Preaching in the world: as some were under Christ his own Ministry, Mat 11:25. The Disciples (many of them) were no better, till Christ ascended, and the Spirit descended. The Corinthians had heard three of the best Preachers on Earth; Paul, Apollo, and Cephas, 1 Ephes. 1.12, and chap. 3.4, —6, yet were but Babes. The Hebrews had sat under the like Ministry, and yet were but Babes for many years. Paul it seems had begotten (or planted) the Corinthians, he was their Father, 1Co 4:14-15. Apollo was their nursing Fathers, he had watered them, 1Co 3:6. Paul continued among them a year and a half teaching the Word of God among them, as Acts 18:1, —11, you have the whole story. After Paul’s departure Apollo came to Corinth (and watered them, whom Paul had planted) Acts 18:27, with 19.1, yet from that time to the day of the date of this Epistle, they continued Babes. Philip, who (it seems) was called by Christ Jesus in the first year of his Ministry, and in the beginning of that year, for he was called before the first Miracle that Christ wrought at the Wedding in Cana of Galilee, which was the first he did to confirm his Ministerial office, John 1:43, with 2.11. Yet this Philip who had lived with Christ all the time of his Ministry, was yet, when Christ was about to leave the world, but a Babe, for he knew not the Father (as the little Children do) which made Christ speak upbraidingly to him, John 14:9. Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father, and how sayest thou then, show us the Father? Alas! Of how many Hearers, may many a Preacher say, have I been so long with you, and yet ye know not the Father! You have not the knowledge of God, be it spoken to your shame, 1Co 15:34. You are yet in a babish state, and not grown or advanced in Faith, Knowledge, Love, &c.

3. These Babes can eat milk, though nothing but milk; they sucked a year and a half and were not weaned from the breast, but were Babes and Suckling’s still. They could eat but milk, their stomachs were not able to bear (though their appetite might desire) strong meat. When Christ Jesus was telling his Disciples the offices of the Spirit, he makes a stop and tells them, I have yet many things (more) to say unto you, but you cannot bear them yet (which is the character of these Babes John 16:12, q.d. I could tell you what great things there are in mine and my Fathers heart and purpose concerning you, but you are not in a condition to receive them, till you have received the Spirit, and grown up to another (higher) state than yet you are in. Babes cannot bear the Mathematical and Metaphysical demonstrations, they cannot understand them, but they are for similitudes, illustrations and Parables, and so Christ taught them, Mark 4:33. To tell them that there is joy in Heaven at the conversion of a sinner will not down with them, unless it be taught by the Parable of a lost and afterward found Sheep, &c. Babes are for living by sense more than by Faith. The Hebrews understood but little of the Priest-hood of Christ and his Office, which is the strong meat, no though the Apostle illustrated it by their own (shadowy) Priest-hood, which they had under the Law. So the Apostle Peter speaking of the state of renovation (the new Heavens, and the new Earth) of which his beloved brother Paul had also written in his Epistles; of which (not Epistles, for there is a change of the gender, and ’tis <H&G>, and refers to the these things ) of which or among which things some are hard to be understood, by whom? Viz. by the unlearned and unstable, and therefore he) presseth them not only to steadfastness but growth in grace, without which they will not attain to know the things hard to be understood, 2Pe 3:13, —17. But they cannot eat strong meat, yet they can eat milk; though but milk, yet milk; which implies that they were not only alive, but had some (a very little) strength, and took in some nourishment, and had some experience of the working of grace in them, though ’twere weak and faint. Saith the Apostle, I have fed you with milk, which notes that he did not only give it them, but that though they did not thrive much, yet it kept life and Soul together (as we use to say) it kept them alive in their present state, which was low and weak. What this milk is, I am to show anon.

4. These Babes are owned for Brethren as well as the spiritual ones, by the Apostle; though they had not the right yet they had the left-hand of fellowship. And I Brethren, saith he, though you be but weak, yet you and I are Brethren: the spiritual Paul, and (as carnal) Corinthian Babes were Brethren: yea not only Paul, but Christ himself (the first born among the many Brethren) is not ashamed to call the Babes, as well as others, Brethren, Heb 2:11, which takes in all the Children, Vers. 13.14. For Christ took the whole seed of Abraham, Vers. 16. And if any are Christ’s (as these Babes are, for they are in him, saith our Text) then are they Abraham’s seed and heirs according to promise, Gal 3:29. The whole brother-hood have fellowship one with another, as all the members of the body have from head to foot. This then is the sum of all that we have said; that these Babes have truth of Grace, the root of the matter is in them, God hath put truth in their inward parts, and written the truth of Repentance, Faith and Love in their hearts: They are true born, and not Bastards, as the distinction is, Hebrews 12. ’It is true also that their grace is weak; ’tis grace and but grace in a low degree; beside also ’tis mixed with much corruption (strong corruptions are arguments of weak grace) they are as carnal: of all Saints the Babe-Saint hath the least grace and the most corruption. And (which is to be noted of all the rest also) these Babes have not their denomination, nor are so called merely from their being but newly born, but from their continuance in such a state. No state is measured by one or two acts, but from the tenor, frame and course of their hearts and lives for such a time and duration. We call no man a dunce or a bad Scholar from one days dullness, or for one miscarriage in an exercise, but when he is constantly dull and blockish, as the Hebrews were, who were Babes for a long time. ’It is the habit that gives the denomination to this and every Classis or Form. And now I shall proceed to show the attainment of these Babes, which in both Texts is expressed by; Their Feeding on Milk.

Where, what is meant by Milk, and how they Feed on this Milk, is discovered, 1. More generally. 2. More Particularly.

Milk we see is the Food of Babes: and therefore ’tis necessary that we come to know what this Milk is, for the better discovery of their state and attainment. In the general, all the Word of God (the Gospel) is called Milk, 1Pe 2:2. As new-born Babes desire the sincere milk of the Word, that you may grow thereby; This Milk is for growth; the word is not only for begetting, as chap. 1.23, and 25, but ’tis for nourishing and bringing up also, even to a perfect stature, Ephes. 4.11, —16. ’It is observable, that Peter doth not speak merely of the Word written in the Bible, but of the Word Preached, chap. 1.25. But then this Word Preached must be sincere milk of the Word, not mixed and corrupted with and by the devices, inventions, glosses and comments of Jews or Gentiles; this the Apostle Paul disclaims and declaims against, 2Co 2:17. We are not as many, who corrupt, or deal deceitfully with the Word of God; but as of sincerity, but as of God, in the sight of God speak we in Christ, which he also hath again, chap 4.2. We have renounced the hidden things of dishonesty (or shame) not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God. We are no hucksters like them mentioned, 2Pe 2:1, —3. As this word must not be mixed with and corrupted by false Doctrine and base ends, so this milk must not be made luscious and fulsome with the Sugar and Honey of men’s wisdom and eloquence, for this doth the Apostle no less disown and disallow, as may be seen, 1Co 2:4. My speech and my Preaching was not with enticing words of man’s wisdom (I was not as sounding brass or a tinkling cymbal, I did not use feigned and made words to show wit and learning; I came not with that wisdom which lies in words, with witticisms, chap. 1.17.) but in demonstration of the Spirit and power. So then ’tis not a sound of words, but sound and sincere doctrine or Milk of the Word by which we grow and thrive. But more particularly (as to our Subject) milk is used to denote weak nourishment, and is opposed to strong meat; and thus Milk notes the first principles of the Oracles of God, the Alphabet of Christian Religion, of this the Babes have their mouth and belly full, but are weak and puny things notwithstanding. That Milk therefore, in these Texts, is put for the principles (the first Elements of the Doctrine of Christ) or as ’tis in the Margent, the word of the beginning of Christ, Heb 5:12, with 6.1. The very foundation of Repentance, &c. which is, that the Kingdom of God (the Messiah dispensation) was at hand, Mark 1:15; so that Milk notes preparation doctrine, and the very first dements of the beginning of the Oracles of God, as the words are, Heb 5:12, the initiating Doctrine, wherein (saith Jac. Cappel) the Jews and Christians did agree, as a foundation to build upon: Now what this Doctrine was, is expressed under several heads, chap. 6.1, 2, viz. Repentance from dead works, Faith towards God, &c. But (it may be) some will object, here is no mention of Faith in Christ, and can they be Christians in any degree (though but Babes) who believe not in Christ? To this I answer, That these Principles or Foundation Doctrines, are called the Word or Doctrine of the beginning of Christ, Vers. 1, and therefore this Repentance and Faith is not without respect to Christ; and when the Apostle mentions these two elsewhere, he speaks of Christ as the object of Faith, testifying both to the Jews and to the Greeks, Repentance towards God, and Faith in our Lord Jesus Christ, Acts 20:21, and this the Apostle taught the Corinthians at first, 1Co 15:2-3, which opens the meaning of that speech of his, 1Co 2:2. Beside, in calling this foundation Doctrine, Christ must needs be taken in, for other foundation can no man lay, 1Co 3:11, because God hath laid him and no other, Acts 4:11-12, and ’tis by him that we believe in God, as the Apostle hath it, 1Pe 1:21. Withall we must remember that these were but Babes, and were unskillful in the word of righteousness, though not without some confused notions of it.

Indeed both God and Christ are the objects of Faith; and though God be the ultimate object of Faith, for Christ’s design is to bring us to God, 1Pe 3:18. Yet Christ is the more immediate object of it; but nature teaching us to look to God, and revelation of grace only to look to Christ, many persons (especially Babes) are apt to have more recourse to God than to Christ: For the Faith of Babes is of no higher an elevation, than theirs generally was under the Old Testament, who had not such distinct notions of Christ Jesus as we under the Gospel have or ought to have, he being now manifested to manage all affairs for us between the Father and us; and therefore our Savior bids his Disciples not only to believe in God, but in him also, John 14:1, and accordingly all along afterward, the Apostles in their Preaching, direct men to believe in Christ Jesus; and this is the excellency of knowing (or the excellent knowledge of) Christ Jesus, to know him so as to be found in him, not having our own righteousness which is of the Law (which Babes too much look after) but that which is by Faith in Christ, Phil. 3.8.9. And this is that which the Apostle directs the Corinthians to, 1Co 1:30; 1Co 3:10-11. And so the Hebrews, in setting him forth to them as a High Priest after the order of Melchizedek, the King of righteousness, and the Lord our righteousness.

Hence then I conclude, that their eating of Milk is the receiving and practicing these Principles, or Elements, the beginning of the Doctrine of Christ, viz. Repentance, Faith, &c. which in the general takes in such things as these, a sight and sense of sin, together with sorrow for and Repentance from it, as also Prayer for pardon: a secret relying on the mercy of God in Christ Jesus, which gives them hope: An obedience to Ordinances, as Baptism, &c. A believing of the Resurrection, and of eternal Judgment. But there are sealings of the Spirit, joys in the Holy Ghost, &c. which the Babes are not acquainted with: they attain to what is necessary, and but what is necessary to Salvation, Heb 6:9. They have enough to keep them out of Hell, and to land them safe in Heaven; but as to the well-being of a Saint, viz. an assurance of the Fathers Love, which the little Children have; strength of Faith to overcome temptations, which the Young-men have; great wisdom from long or much experience, which the Fathers have: of these they know nothing. They are God’s building indeed, 1Co 3:9, but only of the first Floor, or story, just laid upon the foundation, yet so that they also are the Temple of God, and the Spirit of God dwelleth but almost indiscernibly in them, 1Co 3:16, they will, I say, have an entrance into Heaven, because these things are in them, but not an abundant entrance because these things do not abound in them, as Peter intimates, 2Pe 1:8,—11, and all this is spoken of a state wherein they may live and die and not reach beyond it.

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

Answ. You may remember how I premised that none can tell but he may be built up a Story (or more) higher, and therefore none should take up with this stint, but press forward; yet seeing there is such a state (which is to abide so) the question is of these, and to it I answer, first by concession that growth of grace is required of all as the evidence of its truth; but then I say there are several kinds of growth, and all of them are not necessary to this state: as the state is, such is the growth required. There is a growth by addition, and a growth of continuation and perseverance and going on to the end; that growth is required of and is necessary to the other states, but this only is necessary unto this state of Babes; the others growth is by addition, 2Pe 1:5, —11, but Growth of these is by abiding in grace: they but con the same lesson over and over, when others take out new ones, and turn over leaf. Or as a Tree that grows in a continuance of bringing forth the fruit of its kind, Gen 1:11, but if a graft or scion of a nobler sort be ingrafted on or into it, then it brings forth other and better fruit. So that growth in these is not a superaddition of new grace, but a renewing of and abounding in their first grace. This must be the growth of the Corinthians and Hebrews, or else there was none at all, for they were the same after a long time that they were before. And therefore Paul puts the Corinthians only to prove (for the present) that they were in the Faith, and that Christ was in them, 2Co 13:5, and though he put the Hebrews upon giving diligence to a full assurance, chap. 6.11, yet on supposition they should not attain it, he often calls upon them to hold fast and not to apostatize, concluding that if they did not advance, yet they might be saved by abiding in the present state, though they were but Babes, chap. 3.6,—12, 13, 14, and 10.23,—35, and tells them that the just shall live by Faith (that which they had) that is, they should continue believing to the end, and not draw back to perdition, Vers. 36.—39. To seek out this and clear it too, let us consider some other places, which show that a going on and continuing in the same grace, or an holding fast of what they have is that only which is required of some Christians, as Rev 2:24-25. ’It is said to them of Thyatira, who kept free from Jezebels doctrine, I will put upon you none other burden, but that which ye have already, hold fast till I come, keep your ground; so again, Rev 3:11. ’tis said to Philadelphia, who had but a little strength, Vers. 8. Hold fast that which thou hast, and to him that overcometh, &c. So that perseverance in the little strength that any have, hath the promise of Salvation (and is all some Saints growth) He that continueth to the end shall be saved; and this is called overcoming, which hath the notion of some kind of growth in it. And therefore it seems clear, that the gain of Babes is in not losing, and their growth in not decreasing and declining: or if you had rather express it so, the Babes growth is in reiterated acts of the same kind, or in abounding in acts (which is a growing in degrees of the same kind) as also in desires after higher attainments (as I shall show anon) eating more and more Milk, repenting more and more, and believing more and more, even unto the end, increasing in these things to their fullness, and not in passing into another state. I speak still of one appointed to this state alone. And on this occasion before I close up this Chapter, it will not be amiss to take notice (in relation hereunto) of the Covenant of God made with all Saints, and the promises of God made but to some Saints; the promises of growth (by addition) I humbly conceive are not made to Saints, as such; but to Saints under such a qualification, and acting such and such graces and duties in such and such degrees; as for instance, Psal. 1.3, there is a promise of growth; ’tis not every Saint shall, but he shall: who is that he? Viz. he that delights in the Law of the Lord, and in his Law doth meditate day and night: this meditation shall be to him, as the watering of the River is to a Tree. But now the Covenant (as it gives, so it secures grace) it is made to and with the lowest Saint, and warrantiseth it against falling away only, Jer 32:40. I will put my fear in their hearts, and they shall not depart from me: As Christ prayed for Peter that his Faith might not (totally and utterly) fail, Luk 22:32. And this I speak for the encouragement of poor Babes, that they may not stumble at this, that they do not grow as others do; I tell them and would have them bless God for it, that they grow with a growth suitable to their state, i.e. they rely and cleave close, they Apostatize not, but hold fast, they persevere in eating milk till death them do part; they attain to the extent of the Covenant, perseverance, and to the end of their Faith, the saving of their Souls. And this much of the Attainment of Babes in the general. The more particular attainments of Babes, as Repentance, Faith, &c. From Heb 6:1-2. The Apostle doth not in this place put the Babes upon laying aside these things, but speaks his own intendment to lay them aside (as to his present further discourse concerning them) and to go on to treat of other and higher matters, more perfect doctrine, i.e. such as belongs to perfect and grown Saints: he calls these Doctrines Foundations, and therefore doubtless would not have them digged up, but would have them build on these other and higher stories, even to the laying of the top stone. At present he only names them to show what these Babes had attained to.

These six principles are (as I may call them) six portions of Milk, which the Babes did eat and were nourished by: the two first, viz. Repentance and Faith are internal graces wrought and working in them; the other four are proofs of this internal work: the two first of the four, viz. their submission to the ordinances of Baptism and laying on of hands, are proofs of their Conversion, in the fight of men; the two latter of the four, viz. their practical belief of the Resurrection, and eternal Judgment, are proofs of their Conversion, Repentance, and Faith in the sight of God: and these should not be separated: for submitting to Ordinances, without believing the Resurrection and eternal Judgment thereupon, are no proofs of Repentance and Faith; No, for without this Faith, the other is in vain and men are yet in their sins as our Apostle tells us, 1 Cor. 15.12.17. And else what shall they do that are Baptized for the dead, if the dead rise not at all? Why are they then Baptized for the dead? q.d. Baptism is in vain submitted to, if there be no Resurrection. When the very notion and design of Baptism is to denote the Resurrection from death, Rom 6:3, —5. Col 2:12-13. So on the other hand, to believe the Resurrection and Judgment (as the Jews did) is no proof of Conversion, without submitting to Ordinances of Baptism, &c. Therefore when our Savior bid his Disciples Preach the Gospel, ’tis thus, he that believeth and is Baptized shall be saved, Mark 16:16. Well then, all these principles conjunctly are the discoveries of the Babes attainment: of all which I shall now proceed to speak in order as they lie in the Text. Of their Repentance from dead Works.

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

1. That this is the first Milk they eat: which will the better appear, by considering who have been and are accounted Babes (throughout the whole Scripture) as 1. The most and generality of the people of God under the Old Testament: There were indeed some Fathers, as Abraham, &c. but as I may say there was but one of a sort, as Abraham the Father of the faithful, Job of the patient, Moses of the meek, &c. There were also some Young-men, who were strong and overcame the evil one, as Joshua and Caleb, who followed God fully, the Word of God did abide in them; but there were Babes in abundance, as the Apostle tells us, Gal 4:3-4. When we were Children (the word is, Babes) i.e., Vers. 4, when we were under the Law, we were in a state of bondage, rather as servants, than Children, Vers. 7. And accordingly the milk given these to eat was the doctrine of Repentance (for Christ Jesus was under a veil, and represented to them mostly in types and shadows, and their Faith was but towards God and Christ.) 2. The people of God in John Baptist’s time were but Babes generally, and therefore he also fed them with milk, the doctrine of Repentance, yet still directing their Faith to Christ who was to come after him: his doctrine and Baptism was that of Repentance. 3. In Christ’s time, while in the world, most of Disciples were but Babes (as was hinted heretofore.) And Christ himself gave them Milk for their first feeding, yet mixed with Faith, as Mark 1:15. Repent and believe the Gospel, which he (in Vers. 1.) calls the beginning of the Gospel of Christ, as ’tis called in the Text before us, Heb 6:1. They did also believe in God; and our Savior calls upon them to believe in him also, as an advance of their Faith, John 14:1. Again, 4. All at first Conversion are Babes, and to all these is Repentance better known than Faith, for some time (more or less) and the first doctrine Preached to the first Converts, was Repentance, Acts 2:38, and they that are appointed to be no more than Babes, feed on this Milk all their days.

2. I am to show that Babes digest this and are better at it, than at Faith, Love, &c. They are best at Repentance, ’tis their excellency, or the chief of their attainments: not that they are better at it than the Saints of higher Forms, but that as they have more need of it, so they are more Artists at it (it being their trade and calling) than they are at other graces. The best of the generality of the Jewish Saints under the Old Testament lay in repenting and returning (a word in great use under that dispensation) in weeping and mourning, all which belong to Repentance: So in John’s time, the fruits were to be such as were worthy of, or agreeable and suitable to Repentance, as their highest pitch; in Christ’s own time, not only Peters weeping bitterly, but other such like Acts were found among the Disciples, as the best of what they had attained to: So in the Hebrews, this leads the Van, that they repented from dead works; who yet were unskillful as to the word of righteousness. The Corinthians, among whom were so many Babes, were famous for repenting, as may be seen, 2Co 7:10-11.

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

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

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

There are indeed some common Principles (like seeds) scattered here and there in the hearts of men that live under the sound of the Gospel, before this powerful conviction come upon them, and by which way is made for Conversion. As, not only that there is a God, and that he ought to be worshipped (which the Heathen also have) but that the Will of God is the rule of worship, and that this Will and rule is revealed in the Scripture, from whence we learn what the good is which we ought to do, and the evil which we ought to leave undone: that he who transgresseth this Law doth sin; that whoever sins, deserves the wages of sin; that all are sinners; that every sinner stands in need of a Redeemer and Mediator; that Jesus Christ, Immanuel, the Son of God and the Virgin Mary, is this Redeemer and Mediator; and that the benefit (as to Salvation) which accrues to us from this Christ, is by Faith in him. But though these Principles be owned by men, and God makes use of them to work on men, yet they amount not to a powerful and converting conviction, without a particular application and setting of them home by the Spirit of God. How many have this common notion that they are sinners, yea that they are such and such sinners, as Swearers, Drunkards, unclean, &c. yet are far enough from seeing the ugliness and feeling the burden of sin, so as to repent of it. Therefore the conviction I speak of is accompanied with a sense, which is called pricking at heart, made by a special application of sin, and usually (if not always) in the first place of one or other particular sin: For not only common reason tells us, that generals are known by the particulars wherein they exist, but experience also tells us, that you shall scarce find any man, that is convinced of a bad nature, but by a bad life, The tree is known by its fruit. Hazael would not believe the Prophet that he had such a dogged nature; No nor Peter that he had so treacherous an heart, till sad experience made the conviction by its own breaking out. ’It is by a particular conviction of sin, either that of omission or commission, that men come to believe the more general corruption of their nature. When it comes to a Thou art the man, ’tis effectual indeed. And I think that the instances of converted ones (such excepted as have been as ’twere sanctified from the Womb) will evince this, that the first conviction is from being guilty of a particular sin; and accordingly their confession and reformation begins there. This then is the sight and sense of sin which Babes have leading them to Repentance, viz. of one or other particular sin; of sin in the fruit, more than in the root; of sinful lives more than of sinful hearts; though this also come on by degrees afterward. The deceitfulness and desperate wickedness of the heart was a thing that the many were not much convinced of, Jer 17:9. No, nor the Disciples in Christ’s own time, for our Savior tells them that they were without understanding in this point, Matth. 15.15, —20. And the Apostle cautions the Hebrew -Babes to take heed lest there be an evil heart of unbelief or any root of bitterness in them, more than they were aware of: Few Babes know what’s latent in their hearts. Peter tells Christ upon occasion that he was a sinner, yet would not believe that his heart was so sinful, as Christ told him he would find it to be. They are generally (as carnal and) like other men in this, who know they sin, yet scarce know whence it comes (<H&G> ;) and therefore commonly charge it more upon the Devil than upon themselves, and upon his temptations, rather than their own corrupt natures, if not on God himself, see Jas 1:13-15.

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

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

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

Again, you may observe in them, that as the sight and sense of a particular sin did first awaken them, so it still startles them, and they think that scarce any other, or all the other are such a cloud between God and them as that one sin; and they scarce mind so much a general pardon, as the pardon of that one sin: Indeed they sometimes cry out in general, Wretch that I am! Who shall deliver me from this body of death? But their most common complaint is of such particular sins; and of such in which Satan generally hath an hand; but as for the secret lurking’s of lust, the stealing’s away of the heart from God, private correspondencies with pride and worldly love, &c. these things (which are the great trials and exercises of grown Saints) are little taken notice of, or minded by the Babes. Where they do sorrow, ’tis true they do sorrow greatly, and sometimes like Rachel refuse to be comforted, and are in danger to be swallowed up with over much sorrow, i.e. with despair; of which there are these reasons, 1. Because they have a sense of sin but not of forgiveness, they are convinced of sin but not of righteousness: Now though the sense of a pardon do not take away all sorrow for sin, yet it takes away the excess of it, as also the legality, but this being not fully attained by Babes, they sorrow many times as men without hope: and this continues the more violent, because, 2. They find their corruption yet strong and unmortified: and because ’tis not done, they think it shall not be done, but they shall one day perish by the hand of Saul. The taste and tang of their former sins is (many times by Satan) kept fresh and strong, though they have repented, and therefore they fear and mourn desperately, but this sorrow needs sorrowing for, it being so drossy and mercenary, for they even think to make God amends this way, and to compound with God, so much sorrow for so much sin, without eying Jesus Christ (the Propitiation and the Advocate) as they ought. All this (beside the confirmation that is from experience of young converts) will be evinced by the story of the Prodigal, Luke 15, of whom ’tis said in the first place, that (after being long dead in sin) he came to himself, i.e. was convinced of his wicked living, and therewithal of his own lost undone and perishing condition, which is the very hinge upon which he turns about to go to his Father: The first sense is not of sin as against God (though that came in afterward) but as against himself: whereupon he takes up a resolution to go and complain of sin, and withal that he will indent with God, to serve him for wages as an hired servant: but as soon as the Father had kissed him, and assured him of his Love, though he goes on to confess his sin, yet not a word more of being an hired Servant. So these poor Babes they come to God with a composition, and indent like hirelings, they are afraid of being damned, and rather than so, they will serve God with Prayers and Tears day and night; but after God hath kissed them with the kisses of his mouth, they abide in the house as Sons that serve him, and not as Servants. The grown Saints then, we see, do much in a little; when Babes (at and while such) do but a little (though they keep much ado) in all they do. Love and Faith do more in a day, than Fear will be able to do in many days, or years. But,

3. To come to the highest step and degree of Repentance, ’tis not only for but from dead works; there is a reformation and fruits worthy of, proper and suitable to, this their Repentance. Men that repent do not only say, What have I done? And mourn for that, but what? Lord! What wilt thou have me to do? And so fall into a way of obedience. When John the Baptist called for fruits worthy of Repentance; ’tis very observable, that Luk 3:7, —14, the people asked, What shall we do? Vers. 10, and the Publicans, What shall we do? Vers 12, and the Soldiers, What shall we do? Vers. 14. To all whom he gives directions to leave their former (particular) sins, and to lead new lives directly contrary to their former lives; which is the proper fruit of Penitents. When they were pricked at heart, Acts 2:37, they cried out, What shall we do? And the Jailor, Acts 16. Sirs, what must I do? And Paul himself, Acts 9. Lord what wilt thou have me to do? True Penitents are not only for humiliation, but reformation: they repent not only for, but from dead works, yea the Babes do so. How? Or in what sense? Thus,

Dead works are properly such sins as they lived in before conviction and conversion, such as are the course of the world and of men acted by the Devil, as is clear by Eph 2:1-3. There are other sins which are deadly workings (for to be carnally minded is death, Rom 8:6.) which yet cannot in a strict sense be called dead works, which are the sins of men dead in trespasses and sins. So that though grown Saints do mortify, not only the flesh, but the lusts and affections too, yet Babes scarce go further than leaving the works of the flesh, the sins in which they lived before conversion; thus did the Prodigal, he spent no more of his time and substance upon Harlots and riotous living. Zacheus begins with mercy and restitution as to any wrongs he had done to any, Luk 19:8. So Paul to Preach the Christ and the way which he had persecuted, Acts 9. The Jailor from making wounds, turns Surgeon and binds up the wounds which he had made, Acts 16. Throughout the Scripture you will find, that babes became clean contrary to themselves, you shall not find them retaining the sins which they were first convinced as guilty of, and this is their Repentance from dead works. And this shall suffice to have been spoken concerning the Explication of the first attainment of Babes, or their eating the first portion of Gospel-milk, viz. Repentance from dead works. The Application follows.

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

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

1. Consider this, that all the common principles which thou hast received from the light of Nature, Law, or Gospel will not be sufficient to justify, but they will to condemn thee, as Rom 1:18.—21, &c. and chap. 2.14, —27. Our Lord Jesus Christ will one day sit in Judgment upon men, and he will then convince and condemn them from their own Principles: Men’s Consciences will be one of the Books that shall then be opened, and they will be self-condemned. As for example, suppose Christ Jesus to ask these Questions, Did not you believe and know that there was a God? Yes Lord, we did, Why then did you not serve him? Did not you believe that his Word declared his Will? Yes Lord, saith Conscience, Why then did ye not obey his Word? &c. Men will be speechless and silent, having nothing to say for themselves, as he that came without a wedding garment. If thy Principles do not convince thee now, they will condemn thee hereafter, and thou wilt cry out when ’tis too late, my perdition is of myself, even I being Judge, I have rewarded evil to mine own soul.

2. Confider, how many times God hath been knocking at thy door, and how long waiting to be gracious unto thee: How many times hast thou been smitten at a Sermon, and trembled like Felix; how often thou hast been almost persuaded (as Agrippa ) to be a Christian; how many times thou hast purposed and promised to sin no more; and yet after all this thou hast given up thyself to sin, and even like another Ahab, sold thyself to work wickedness: How thou hast eaten, drunk, played and slept away the convictions that have been upon thee: How thou hast forgotten, or smothered and put off these things thus; ’tis true sin is an ugly thing, but it hath its pleasure for the present; ’tis time enough and I intend to repent hereafter; others are as bad as I and yet we scape well enough; only a qualm and gripe comes over us now and then, but it goes off again; Ministers must have leave (because ’tis their place) to reprove sin; but God is merciful, &c. Thus do many put off all convictions, and though they have been gashed and wounded, yet (like Dogs) they lick themselves whole again, as they think. Yet after all this it pleaseth God to take more pains with thee, this day he calls on thee once more, to hear his voice lest thou be hardened by the deceitfulness of sin, and by thy impenitency and hardness of heart shouldst heap up wrath against the day of wrath. Oh what goodness is this! Despise it not at thy peril, see Rom 2:4-5. For,

3. Consider and know assuredly, if thou die impenitent and in thy sins, thou art damned (forever) irrecoverably. If thou harden thy heart, God may harden it too; if thou give up thyself, God may give thee up too, and then thou art in the Suburbs of Hell, and dost but fill up thy measure, and heat the Furnace seven times hotter while thou art adding sin to sin. The tokens of Death are upon thee, the very Plague sore, for such is a hard heart: and I have nothing to say but the Lord have mercy upon thee; which if he have not, thou wilt howl and cry and roar in Hell; Oh wretch that I was, that for a little sinful pleasure, and worldly pelf (which was but for a little time) I have undone, undone my Soul and that forever, forever (woe and alas) forever. But now if God bless this to awaken thee, that thou do in earnest say, What shall I do to be saved? If thou be a-thirst, then hear God’s Proclamation, Isaiah 55. Ho, everyone that thirsteth, come and buy Wine and Milk, without money and without price (take the waters of Life freely, Rev 22:17.) Incline your ear and come, hear and your Souls shall live, &c. Dost thou not hear him calling? Come to me all ye that are weary and heavy laden, and I will give you rest, Matth. 11.28, behold he calleth thee.

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

1. Think what a mercy ’tis that God hath put a stop to thine issue of blood, and to that fountain of uncleanness which did run over into thy conversation: Consider what thou wert doing, wert thou not committing iniquity with both hands greedily, drinking it down as water, and doing wickedly as thou couldest, to thy utmost? And hath God stopped thee in thy career? Oh think what mercy ’tis: How many thousand actual sins more mightest thou have been guilty of, if God had not put this hook into thy nostrils, and bit into thy Jaws, and so kept thee from rushing like the Horse into the battle. Had not God hedged thy way with these pricking thorns and grieving briars of conviction and Repentance; thou wouldst have followed thy Lovers to death and hell; and is it nothing that he hath prevented thee? Bless God (as David did for Abigails coming) who kept thee from sinning this day. It may be thou wert resolved (like Saul, though ’t were madness in thee as in him) to go on in being injurious, a persecutor and blasphemer; to be as proud, covetous, unclean, &c. as thou couldst, to gratify the lust of the eye, the flesh and pride of life to the utmost; hath God diverted, yea converted thee? Bless him for it. ’It is a great thing to have a stop put to sin, though it be but newly done, or little else done: as the Apostle tells the Corinthian Babes, Such were some of you (viz. such as were incapable of Heaven, and fit for Hell) but ye are washed, &c. 1Co 6:9, —11, and yet the work of grace was but very imperfect in them.

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

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

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

5. Think of this also, though thou have not assurance, yet thou hast that which will secure thee, and doth ensure thy Soul. Every grace is assuring in its nature and degree, though thou have not the evidence and comfort of it: and is it nothing to be safe? Thou art upon the Foundation and shalt stand and not fall, for thou art in a state of blessedness; Eternal life is begun, and there is no falling from Eternal life, This day is Salvation come unto thee (as it did to Zacheus) and it will never depart from thee. This state is blessed, for so are they that mourn, and in due time they shall be comforted, Matth. 5.3, 4. The beginnings of grace (though but poor and therefore mourners) is blessed, and it shall be blessed, as old Isaac said of Jacob. Poor weeping soul, thou little knowest what Joy there is in Heaven at thy weeping on earth, see Luk 15:7, and again Vers. 10, and Vers. 32. Thy sighs make Angels sing: The crying of the Babe makes the Father laugh, as our saying is, and ’tis true of the heavenly Father; and all this is spoken of this first attainment of Babes, viz. Repentance. Paul rejoiced that he made the Corinthian Babes sorrowful, because they sorrowed to Repentance, which was to salvation, and never to be repented of, 2Co 7:9-10, yea Jesus Christ seeing the travail of his soul safely delivered, rejoiceth that a man or woman child is born, though it be not yet any more than new-born: thy sorrow makes him forget his sorrow. Our Savior after his Resurrection appeared to Peter before he did to the twelve, 1Co 15:5, and the Angel sent the first tidings of his Resurrection to Peter, Mark 16:7, for he was repenting and weeping bitterly, which was as another Conversion to him, as our Savior hinted to him before, Luk 22:32. When the Incestuous person repented, Paul takes care that he may be comforted, lest he should be swallowed up of over-much sorrow, 2Co 2:7. Thus are we given to understand how precious the tears of Penitents are, and yet withal that God would not that they sorrow over-much. Though he love to see them swim in tears, yet he takes care that they may not be drowned (as the word notes) in tears: though he love a broken, i.e. a contrite heart, yet he would not that such should break their hearts, or despair and mourn as them that are without hope. In Song of Solomon 2:14, the Spouse was fallen to the ground (for grief and sorrow, as I take it) and hid herself in the clefts of the rock and the secret places of the stairs, and the little Foxes (Satan’s temptations and wiles) did endeavor to spoil the Vine that had but tender grapes; but the Bride-groom, seeing her in this disconsolate condition, bespeaks her thus, Rise up my Love, my fair one and come away, Vers. 10, and again Vers. 13. Let me see thy countenance and hear thy voice; Mine O Lord, alas I dare not look up, I am so black; as ’tis said of the poor Publican, Luk 18:13, that he stood afar off, and would not lift up his eyes to Heaven, but smote upon his breast and said, God be merciful to me a sinner: My countenance, O Lord, ’tis not worth looking on, saith this poor soul, these blubbered checks of mine and eyes standing full of tears will not give me leave to look up: But saith he, Let me see thy Face for it is comely; I love it now the tears run down, I love to see it beset with these Diamonds, and silver drops of tears, ’tis a precious sight in my eyes; and therefore let me see thy face; yea and let me hear thy voice; My voice Lord, alas, I can but chatter as the Crane, and mourn as the Dove; Oh let me hear this voice of thine, thy sighs and groans are music and make melody in mine ears, let me therefore hear it, For sweet is thy voice and thy countenance comely; Rise up my Love, my Dove, my fair one and come away: for lo the winter is past, the rain is over and gone, the flowers appear on the earth, the time of singing is come, and the voice of the Turtle is heard in our Land; The Fig-tree puts forth her green Figs, and the Vines with the tender Grapes give a good smell; I will take the Foxes that spoil the Vines, and preserve the tender Grapes. Thus may the dear and loving Jesus (and oh that he would thus) speak to thee, poor soul; that after thy April of showers, thou mayest have a month of May with all its flowers, and be able to conclude as the Spouse did, Vers. 16. My beloved is mine, and I am his. In the meantime, if thou hear not this joyful sound, if thou have not Wine to drink, nor meat to eat, yet go thy way and eat thy milk with as merry a heart as thou canst, for God accepteth thy work (even thy Repentance from dead works) to allude to that, Ecc 9:7, only take not up here, but go on and believe too. And this brings me to speak to the second attainment of Babes, Faith towards God, which is another portion of the Milk they eat.

II. Of their Faith towards God. The second Principle of the beginning of Christ, which he calls Milk (and yet a foundation too) is faith towards God. The Object is God, the Act is Faith, the manner and power of its working is towards, and but towards, God: and how happily our translation hath used this word in this case and place, may the better appear, that this word (<H&G>) is scarce used again (in relation to Faith) in all the Scripture, with an accusative case, and it denotes a tendency, and is therefore very well Englished, Faith towards God; and so this preposition (<H&G>) is used, Luk 10:9. The Kingdom of God is come nigh unto you, or hath approached towards you, ’tis at hand; so this Faith is an approach, a coming towards God: it hath not attained its perfection and termination, but is in motion and tendency; these Babes, I speak of the lowest and weakest of Babes, cannot be so properly said to have closed, as to be closing with God; they are nigh and at hand, they are not so much said to be come, as to be coming; it notes a gradual, and but a gradual attainment; ’tis not a complete and perfect act, but a begun and reaching Act; vet such as shall be completed in its time, and is accepted for the present: for ’tis said, John 6:37. He that is coming to me (so the Greek) I will in no wise cast out. The Object of this Faith (you see) is God, viz. the Father, not in opposition to, yet in distinction from the Son; for these Judaizing Christians, who were generally Babes, kept to the Old Testament Spirit, which was a Faith towards God, not without a respect to the Messiah; for as the Father and the Son act in the Soul (no man coming unto the Father but by the Son, nor any man coming to the Son, unless the Father draw him) so the Soul acts towards the Father and the Son, but yet mostly to the Father, as looking on him to be the person mostly offended, and with whom it stands in most need of reconciliator, and therefore makes its principal address to the Father, yet by Christ, or for the Lord’s sake, as Daniel speaks, chap. 9.17. And upon this account the distinction is (and better known to grown Saints) that Repentance is towards God, and Faith towards our Lord Jesus Christ. Acts 20:21, or (<H&G>) unto God and unto Christ, as the words are. But the Babes being in great part ignorant of the union between the Father and the Son, in this work of grace to Salvation, as ’tis hinted to Philip, &c. John 14:8.—11, and not considering that they are to honor the Son as they honor the Father, John 5:23, they usually let their Faith and its motions to be most towards God, without such distinct considerations of Christ, as united to and in conjunction with the Father, as the Object of Faith. The soul being awakened (as I have formerly touched) and made sensible that it hath displeased God by sin, and wronged itself, and that therefore it is unworthy to be accepted, and welcomed upon its own account, and withal that (being without, strength and righteousness) it is unable to make its peace with God, and that if its peace be not made, it is undone, it makes addresses to him, upon a kind of common Faith that he is merciful, yet (if a Jewish Babe as of old) under the notion of a God that must be atoned by Sacrifices, (the types of Christ) and if a Gentile converted Babe, then in the name of Christ, though too much without the notion of him as the Lord our righteousness (for they are unskillful in that word) or being sound in him having the righteousness which is by Faith, and so to rejoice in Christ Jesus and to have no confidence in the flesh, either their birth privileges, or own graces and duties and actual righteousness, such as ’tis: but they make toward him as well as they can. And therefore by the way, that act of Faith, which we call reliance, adherence, and recumbency, cannot be the first saving act that Babes put forth (which yet they afterward do) but being convinced by the teachings of God, John 6:45, concerning themselves (what was said newly) and that unless they believe in Christ Jesus they cannot be saved; and concerning Christ Jesus that there is Salvation to be had by him and no other, Acts 4:12, and that he came into the world to save sinners, 1Ti 1:15, and that whosoever believeth in him shall not perish, but have everlasting Life, John 3:16. I say, being thus convinced, they do in some measure receive this report and witness of God (made in and by the Gospel) and consequently in like measure receive Christ Jesus, and also come unto him; for by these two words (receiving and coming) is the first workings of Faith most usually expressed, John 1:12-13, with John 6:35; John 6:37; John 6:44-45; John 6:47, compared. This is the beginning of their Faith, and (from this receiving, coming or addressing grows up in time reliance upon and trusting in him, though without an assurance that Christ is theirs and they are his) this I say, is saving Faith.

Seeing therefore the work of grace is (as experience generally shows) a confused thing (a kind of Chaos) at first, and many things are jumbled together without distinct considerations, and they go puttering on in a dark way; I shall therefore endeavor to show the several workings of it, which it may be these souls will be better able to assent to, hearing it from others, and calling to mind what they have observed, than they will be able (otherwise) to discover and declare it themselves.

We see there are two persons that this Faith of Babes hath to do with, viz. God and Christ, though God especially and in the first place; now how it acts towards God and then towards Christ I shall endeavor to make plain and evident: and 1. How this their Faith acts towards God, viz. thus: 1. That God is and is a rewarder of them that seek him out; for as without this ’tis impossible to please God, so to come to God in a seeking and addressing way, Heb 11:6. There is a Faith called coming, and there is a Faith preceding this coming, which is a believing that God is (for none would look after a non-entity or that which is not, or is not believed to be) and a believing that he is a rewarder of them that seek him; that they shall not seek in vain, if they seek in truth; now the Babe believes this in general, though it cannot yet see its coming and seeking to be such as shall be welcome and rewarded. As was the case of the woman of Canaan, and the Prodigal at first. 2. Babes believe this (as to God) that he can turn them, and save them if he please; and this believing his power (though not his will, as grown Saints do) is owned and accepted with great respect. When Ephraim was bemoaning himself, he says, Turn thou me, and I shall be turned; and God presently says, Ephraim is my dear Son, a pleasant child. I will surely have mercy on him, saith the Lord. Jer 31:18, —20. So the Prodigal believed that his Father could (though he had spent all) yet set him up again, and that he might be a new-made-man. The Babe speaks like the Leper, Lord if thou wilt, thou canst make me clean, and it proved so. Yet believes there is grace and bread enough in God’s house; if he have but will, he hath power enough to pardon: the Question is not about his power but about his Will. Yet throughout the Scripture this is owned and accepted. We read of one poor man that came to Christ distrusting his power, but Christ-puts him on believing that before he would do anything for him; and when he did that, Christ did what he came for, Mark 9:22. &c. 3. Babes look further, even to the promises of God, they find many invitations and promises also, and they have recourse to these, but do not so much mind Christ, in whom all the promises of God are, yea and Amen, so that they do as ’twere rest upon the Ark, but do not come into it: whereas grown Saints, see Christ Jesus as the foundation and fullness of every promise, and do not take up with the Cabinet without the Jewel, or with the Field, without the Pearl hid in it. The Promises indeed are encouraging means to Faith, but are not the Rest of the soul: Forgiveness of sins is not from the promise without Faith in Christ, Acts 26:18, nor eternal life itself, 2Ti 1:1, nor righteousness, Philippians 3. Of this also the Babes have a general notion, and so they make toward Christ, not with full sails, but with a side-wind as ’twere; and this I am now to show, how

2. The Faith of Babes acts toward Christ Jesus. And that 1. As the Son of the living God, to whom the Father hath given and committed all things, and this is one of the things which is revealed unto Babes, as is clear by comparing Mat 16:16-17, with Mat 11:25; Mat 11:27. When Peter confessed Christ to be the Son of the living God, our Savior calls him blessed, and tells him that not flesh and blood but his Father had revealed it to him: and in the other place blesseth his Father who had hid this (as other things) from the wise and prudent, but had revealed them unto Babes. 2. Babes believe that God sent his Son into the world to save sinners; and ’tis a degree of Faith that Jesus Christ accepts, and commends, John 17:8. Christ tells his Father of it by way of commendation, that his Disciples (as yet but Babes) had believed that he had sent him, viz. to be the Messiah to restore and redeem Israel, which though some of them understood (for a while) but carnally, yet they had it seems now a better notion of it, and in John 16:27, he tells them that his Father loved them, because they loved him and believed that he came out from God, viz. to repair the world. And though they have not yet such distinct notions of the Priest-hood of Christ, of his becoming sin for them that they might be made the righteousness of God in him (both which are by imputation) yet this general Faith carries them towards Christ Jesus: this assent leads them to an addressing Faith, as appears in these following discoveries of it.

1. This Faith which they have (as to both God and Christ) puts itself forth in purposes and resolutions to go to God, though it be but on a probability or possibility (such as that of the Lepers, 2 Kings 7.) uncertain hope is preferred before certain danger and death: No sooner did the Prodigal believe that in his Fathers house there was bread enough, but (on this very account, though he knew not how he should speed) he would venture to go, rather than perish with hunger: and this was first in a purpose, I will arise go, &c. Well, saith the soul, I see this, if I live in my sins I must die, (sin and death keep company) but there is mercy with the Lord, he can forgive me, if it so please him; and ’tis a faithful saying and worthy to be received that Jesus Christ came into the world to save sinners; and though I cannot say God will be merciful to me, yet I will arise and go, I will adventure, and see what he will do with my poor Soul. And truly God takes this kindly (as ’twas said of David about building the Temple, that ’twas in his heart to arise and go:) these first motions are very acceptable to God.

2. The Faith of Babes (toward God and Christ) puts itself forth in Prayers; this Babe not only breaths but cries: as ’tis said of Paul, Behold be prayeth, Acts 9:11. This Faith goes with a petition in its mouth, as the Prodigal did, I will not only arise and go, but I will say too, I will confess my sin, beg pardon, and withal a place in the house, though but that of a Servant. So the poor Publican, (yet afar off, as the Prodigal was) Lord be merciful to me a sinner; and this much upon the general account of mercy (for hitherto (saith Christ of his Babes) ye have asked little or nothing in my name) and he went home justified, Luke 18. So that God picked out Faith there, for by Faith (not by Prayer or Repentance) are we justified. This Faith puts purposes into Prayers, and Prayers into practice, for the Prodigal arose and came; and was welcome.

3. Therefore this Faith puts itself in obedience, and in submitting to ordinances, as Baptism, &c. as soon as any were new-born, I speak de adultis, did believe in Christ, they were initiated by Baptism into the mysteries of Christian Religion; and submission to this was (as to men) a proof of their Faith: and that this was the constant course appears not only by instances, but the Apostles conjoining the doctrine of Faith with that of Baptisms, &c. Thus by degrees doth the Faith of Babes creep and go towards God and Christ. But there are yet some more inward things, which these souls (some of them, for they are not acted all alike) do find in themselves, though they can hardly express them distinctly, or tell what to make of them. As,

1. If there be, (for they, some of them, are full of its and doubting’s, fearing that thee is no work, or that they are but Hypocrites) but say they, if there be any true work in us, and wrought by us, ’tis of God; we are wholly beholden to him for it. We cannot justify and warrant our Repentance and Faith for sound and good; but if there be any such thing, ’tis wrought by God himself, for we are not sufficient of ourselves to think one good thought, in us there dwelleth no good thing. If we are accepted, surely ’tis of grace in the beloved: From their Prayers for mercy I conclude that they attribute all to mercy, and say, Thanks be to God through Jesus Christ, as Paul did, Romans 7. ’It is, saith the poor Soul, ’tis the Lord’s mercy that I am not in Hell, and if ever I go to Heaven, I will admire grace and mercy.

2. There is this also in them, that they have a great value for Christ Jesus, though they cannot say that he is theirs, or that they are his: they think him the chiefest of ten thousand, and worthy to be beloved and believed in, though they have not attained him, so a to lie in his bosom, as John did and many others do. If they had ten thousand worlds, they would give it for him (for as yet they are for buying and purchasing, more than for believing) if he would but smile upon them, and kiss them with the kisses of his mouth, oh how would they love him! Higher Christians are rich in experiences, but these are rich only in wishes, desires and breathings. They so long after him, that they would be content to be (though but as hired Servants) anything, in any condition, if he will but receive them; yea, if they may but gather the crumbs that fall under his Table, though they should not have the children’s bread bestowed upon them. If he would but let them know that they shall come to Canaan at last, or but open a door of hope for them, they would willingly go through the Wilderness and the Valley of Achor too, and lay their mouth in the dust, if there may be but hope. If they may not have a full meal of joy in the Holy Ghost, nor rejoice with joy unspeakable and full of glory, yet they will be thankful for some crumbs of comfort, and good hope through grace.

3. If these longings of theirs may not be satisfied, yet this they have fixed and rooted in them, that they would walk in this darkness and pain all their days, rather than go back again to their old condition of living in sin. They will rather wait and beg at his doors to the death, rather than dwell in the tents or the most pleasant courts of wickedness. They will rather be God’s hired servants, than the Devils children, and live with the Swine of this world, that wallow in the mire and filth of sin and iniquity, as you may read in the returning Prodigal. No, no, they will not go back to Drunkenness and uncleanness, to impenitency and hardness of heart; but if they must perish, they will perish repenting and praying, &c. if they must starve, be it so; at God’s door they will lie and beg, come of them what will: they will not go anywhere else for Salvation. Though he kill them, they will trust in him, and rely upon him.

4. Besides all this, you will find that these Babes will confess, that now and then they have some secret soul-supporting in-comes, but say they, We know not what to make of them, nor whence they come, for they quickly depart again, and our fears return upon us notwithstanding. Sometime a word hath come and saluted them, but it passed by and went away. They will tell you, that they had such a (bath col) whisper in their Souls, my grace is sufficient for thee, or I have prayed that thy Faith fail not, &c. whence it came or whither it went they cannot tell, but alas this they can tell, that it vanished like an Echo. The Disciples had many a support at times, yet ever and anon were carking, fearing and doubting again, like (<H&G>) them of little Faith: So these poor Souls, though they have now and then a secret cordial given them, yet it doth but keep them alive, they are hungry, weak and faint still. Many such things as these are with them, and they are (to a grown and knowing Saint, who hath gone through them) very promising things concerning the future well-being of these Babes, though they themselves scarce gather hope or not more from them. Thus have I shewn how the Faith of Babes doth act, and after what manner they, some of them, the lowest and weakest Babes, eat this second portion of Milk, Faith towards God: before I show the rest, I think it necessary to say something (as to this) by way of

Application.

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

2. To such as are Babes and have Faith towards God.

1. To such as are not Babes, and have not Faith towards God; Without breach of Charity it may be feared that there are yet more than many, who though they profess Faith, do not believe; The bleating of the Sheep, and lowing of the Oxen (to speak in Samuel’s language to Saul) their living in sins doth witness against them. Surely he must be very prodigal of his Faith, and have a Creed very large and contradictory to that of the Apostles, who can believe unsanctified persons to be Believers, when the very natural operation and effect of Faith is sanctification, Acts 26:18, to such therefore would I speak in Christ his own words, Repent and believe the Gospel; take in therefore this Milk of the Word, that you may live and grow thereby.

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

2. Consider this too that thou hast had and long had the means of Faith, viz. the Preaching and Hearing of the Gospel by which Faith comes: now what a sad thing is it to hear of Faith and not feel it, to be a hearer and not a Believer? Have ye not heard? Yes the Gosspel hath sounded loud and long in your ears. ’It is sad when the Gospel comes to thee, and thou dost not come to God! When it comes in word and not in power! It had been better for thee thou hadst never heard, than to have heard and not believe. Better thou hadst never known the way of righteousness, than knowing it not to walk in it. ’Twill be more easy for Turks than for thee, according as ’twill for Sodom and Gomorrah in the day of Judgment than for Capernaum, as our Savior speaks, Matth. 11. These things are said (as the Gospel is written) that you may believe that Jesus is the Son of God, and that believing ye might have life through his Name, John 20:31. And truly if you believe not the Gospel, neither would you believe if one should come from the dead: the more means of Faith, the greater condemnation if men do not believe, and greater means than that of God’s appointing there can be none. And then,

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

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

1. Consider that thou art gone farther than thou art aware of, thou art nearer Heaven than thou thinkest for, in having Faith towards God: though thou be a great way off, yet thou art within thy Fathers ken and view, as ’tis said concerning the Prodigal while he was yet afar off (but a coming, but beginning to come) his Father saw him, had compassion of him, &c. the Father saw him before he saw the Father, and though he were but coming, yet ’tis said he was come; he arose and came, i.e. was a coming, for as yet he was afar off, and yet ’tis said he arose and came; his coming was looked on as if he were come; as Abraham is said to offer his Son in that he did purpose and was about to do it, so the Prodigal and the Babe is said to be come, though as yet but coming towards God. It’s something to be on thy legs, that thy journey is begun (dimidium facti qui been coepit habet) thou art on thy way, and thy Father sees it and hath compassion on thee, and as to Christ Jesus, he will never cast thee off, no by no means, see John 6:37, —39.

2. If thou never go further than to be a Babe all thy days, (suppose that) yet thou art gone far enough to be saved: by Faith we are saved, as safe as if we were saved. There is a blessing for this Faith, as before, Matth. 16.17, and Justification for this Faith, as before, Luk 18:14, and God loves such Believers, as before from John 16:27. ’It is not a little remarkable, that blessedness is annexed to the lowest as well as to the highest Form in the School of Christ, as in the Beatitudes, Matthew 5, and to these Hebrew Babes the Apostle saith, I hope better things of you (than of some that had been enlightened, &c.) and things that accompany or contain salvation (though you be but Babes) Heb 6:9-10. Salvation is not annexed to degrees (as such) but to truth of grace (as such) in the lowest degree, John 6:37, him that is but coming.

3. As weak as thy Faith is, the gates of Hell shall not prevail against it, thou shalt be kept through this Faish by the power of God unto Salvation, 1Pe 1:5. This poor Soul is apt to scruple and say, Alas, my Faith is but small (if any) and I fear what will become of me in an hour of temptation, my strength is so small that I shall faint in the day of affliction. But the Lord saith to thee, Fear not, for though thou have but a little strength, yet because thou dost not deny his name, God will keep thee from the hour of temptation, or from the temptation of the hour, as it may be read, Rev 3:8, —10. Though Saul pursue thee and hunt thee, yet the house of Saul shall grow weaker and weaker, and the house of David shall grow stronger and stronger, and the weak shall be as David, who notwithstanding his fear did not perish by the hand of Saul. Though thy enemies be strong and thy grace weak, yet thy weak grace shall be too strong for thy strongest enemies: Though the Sons of Zeruiah be strong, and in thine eyes too strong for thee, yet shalt thou die in peace. Maugre all the malice and power of Satan, the gates of Hell shall not prevail against thee, as Christ promised Peter, who believed as thou dost, that Christ is the Son of the living God: nor did it fail when Satan sifted him, for though he denied that he knew the man, he yet still believed that Christ was the Son of God, which was the Faith that Christ prayed might not fail. Let the rain descend, the floods come, and the winds blow and beat (all together) upon thee, yet thy house shall stand, for ’tis founded (like Mount Zion) on a rock that cannot be moved, Matth. 7.24, 25. Indeed if thy Faith alone were to buckle with Satan, ’twere impar congressus an unequal match, but thou art kept by the power of God, and the Prayer of Christ, so that there is more power for thee, than there is against thee, though it be all the power of Hell.

4. These experiences which thou hast at present are such as none but a true Saint ever had or can have; the most exquisite hypocrite that ever was, never attained to what thou hast, viz. to be new-born and to be a Babe in Christ. To which of the Saints wilt thou turn? Ask them one by one whether ever any that cast themselves upon the grace of God in Christ Jesus (as thou dost) did ever perish, or that their hope was ashamed? No, no, the hypocrites hope shall perish, though he have gained a great name and repute, but thine shall not, though thou be but poor in Israel, and one of the least of many thousands. If thou canst but Seal to the workings of Faith (before spoken of) and I know thou canst if in Christ Jesus, though but a Babe in him, I then say, ’tis more than the exactest, most studied and polished hypocrite ever did or can attain to. A hypocrite may be gilded over, but thou art Gold; he may be enlightened, but thou art light in the Lord; he may grow up as the grass, but thou as a tree planted and rooted in Christ Jesus; he may seem to be, but thou art a Christian: whatever may be counterfeited, the new-birth cannot be counterfeited. When the conceitedly rich Laodiceans shall be found poor, thou who art as Smyrna, poor in thine own eyes, wilt be owned for rich by God himself, Rev 2:9. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven, Matth. 5.3. ’twas the first blessing that ever Christ pronounced with his mouth, that we read of, and ’twas spoken of such as thou art.

5. Whatever thou think of it, yet ’tis a joy to good men and Ministers as ’twas to John (the bridegroom’s friend) that thou and such as thou do hear the bridegrooms voice, and come unto him, John 3:26; John 3:30. Yea our Savior rejoined in Spirit and thanked his Father too, that such things were revealed to Babes, Luk 10:21, yea there is joy in Heaven at the return of the Prodigal, though he were but newly come home, just alive, just found and no more, yet behold what joy there is at his coming, Luke 15, the joy is not delayed and put off till he be grown up, but there’s a feast for his birth-day, and joy that the man-child was born. His Fathers heart leapt for joy, when as yet he had not the robe, not the ring put on, which followed afterward. Do not then reckon that small, which God makes so much of.

6. Thou wantest but the knowledge of thy happiness to make thee almost as happy as Angels: Thou art a Son, and if thou didst but know it, ’twere to be almost in Heaven. In Christ thou dost live, move, and hast thy being, and if thou didst but know this, what a well-being wouldst thou have? Paul in Gal 4:9, speaking of Babes, says they are rather known of God than know God: Indeed, what God is now a doing they know not, but they shall know hereafter, as Christ told Peter, John. 13 7, and when thou shalt come to know as thou art known, thou wilt be filled with admirations and raptures; in the meantime wait with patience: yet so, as,

2. Remember to press forward, that thou mayest apprehend that for which thou art apprehended of Christ Jesus, Php 3:12. Seeing thou art in the way, keep on and mend thy pace; be not slothful (saith the Apostle to the Hebrew Babes) but followers of them (whose conversation is in Heaven, Php 3:17; Php 3:20.) Who through Faith and Patience inherit the promises, Heb 6:12. Grow in grace, not only by adding new acts of the same, and so persevering to the end, but add Faith to Faith, for the righteousness of God is revealed from Faith to Faith, Rom 1:17. Go on then from a Faith of address to a Faith of reliance, and so on to the full assurance of Faith and Hope, as the Apostle speaks to his Babes to do, Heb 6:11. Ye believe in God believe in me also, saith our Savior to his, John 14:1. If thou wilt grow in grace it must be by growing in the knowledge of our Lord and Savior Jesus Christ, as Peter tells his new-born Babes, 2Pe 3:18. ’tis by being skillful in the Word of righteousness, and having thy senses exercised to discern between not only good and evil, but good and better. Pitch on Christ more immediately and perfectly, and not only through the intervention and mediation of thine own graces: let not his attendants be so much in thine eye as the King of Glory himself; in thy graces thou mayest see something of him by reflection, but in him thou wilt see perfect beauty, righteousness and strength.

Till thou come to this (or if thou shouldst never come to it) know for thy comfort, that ’tis no small thing to be known of God and accepted of him: God expresseth the privileges of the old Israel by this, You have I known above all people: God’s knowledge is not like ours; we know this and that man, and he is little the better for it, it makes no alteration in him, but God’s knowledge is operative and efficacious: ’twas God’s consolation, that though he could not know the way of God, yet God knew the way that he took, and when God had thoroughly tried him, he should come out like Gold, see Job 23:9-10. This world is thy Furnace and Purgatory, and though thou know not what God is a doing, yet he knows that he is now purifying thee from thy dross, that thou mayest be the pure and fine Gold. Yea though thou lie down in the dust of the grave in this state, yet he will raise thee up in glory, and when thou awakest thou shalt be filled with his Image. If in the meantime thou know not what to do, let thine eyes be to him, who is never at a loss nor out of his way, but is still carrying on his work to perfection, though it be in the dark to thee.

III. Of their submission to Baptism, &c. The two next things (of the six) which follow, are to show not only the Doctrine which was taught to Babes, but also their submission thereunto, and are proofs (before men) of their conversion. As to the things themselves (Baptismes and laying on of hands) there is some difference, if not Controversy among Interpreters. Of the Doctrine of Baptism, (gr. Baptismes) some say this, That it refers to the several washings used by the Jews, one of which was with reference to the admission of Proselytes, to which Baptism succeeded; others, that it refers to both the outward and inward Baptism, that of water, and this of the Spirit. Of the Doctrine of laying on of hands; some say, that it refers to confirmation; others, to absolution; others, to ordination, &c. It seems to be the practice of Christ’s Apostles after they had Baptized persons (sooner or later) to lay hands on them, by which gifts were conferred, Acts 8:17; Acts 19:4, —6, with many other places: Now, whether the Doctrine of Baptismes may not refer to the Baptizing of Gentiles as well as Jews; and laying on of hands also refer to both (a thing which the Jews could hardly bear) I submit to the consideration of others. As to our present purpose (not to meddle with Controversies) I do conceive that by these two things is noted in general, how Babes do submit and give up themselves to the obedience of such institutions, duties and ordinances as they are capable and convinced of: And further than this I shall not handle the Doctrine of Baptisms, and laying on of hands: and this all agree in.

Babes do submit to such ordinances, and duties, as (I say) they are capable and convinced of, for of all they are not, nor are they required at their hands, till in a capacity: Whatever Doctrine comes under the name of strong meat, they cannot bear. Our Savior would not put meat into Babes mouths, no more than men would put new Wine into old Bottles; and therefore they were not put upon fasting, (for want whereof in part they could not cast out one kind of Devils, Mat 17:19, —21.) till Christ’s departure and the descent of the Spirit, Mat 9:14, —17. This duty of fasting (how formally soever used by the Pharisees) is a duty too strong for Babes to be put much upon. Our Savior had many things (more) to say, which they could not bear till the Spirit came upon them, John 16:12-13, they could hardly endure the doctrine of Christ’s death, Matth. 16.21, 22, they understood it not, Luk 9:44-45, nor the doctrine of his Resurrection, Mark 9:9-10, nor that of his Ascension to the Father and Intercession for them, John 16:16, —18, which are the strong meat that grown Believers feed upon (as they also afterward did) Rom 8:34, they were, while Babes, exceeding sorry at these things, Matth. 17.22, 23, which yet were to turn to their greatest joy after they came to a riper understanding of his Love and design herein, as Christ told them it should, John 16:19, —28, and so strong Believers find it, Rom 8:34, —39, he had some things also to tell them by way of Command, as that they should go and Preach to the Gentiles, Baptize and lay hands on them also, which as yet they could not bear: and while they were under this weakness, their first Commission was but for the Cities of Judea. Yea after Christ’s Ascension, Peter himself was not convinced but by a Vision, that they might go to the Gentles; and ’twas a matter of great admiration to the Jewish Converts (who generally were but Babes) that to the Gentiles God had granted Repentance to life, Acts 11:18, and as they were Babes in point of gifts (for they were to do greater things after Christ’s Ascension than they could before, John 14:12, viz. such as we read of, Mark 16:15, —20, which was much beyond (both for the persons to be Preached to, and things to be done by them in) the first Commission, Matth. 10.1.) so were they Babes in grace also, (they were but of little Faith, Matth. 6.30.) they were very carnal in their apprehensions of Christ’s Kingdom, as if it had been of this world; they were very dull of hearing the Doctrine of his death, &c. as was touched even now; there was much strife and envy among them; and a wrathful spirit calling for fire from Heaven; they were forward to promise, but not so to perform, for they could not watch with him one hour, &c. by which it appears they were as carnal and but Babes, not capable of strong meat for Doctrine or duty.

What they (Babes) are, and what they are not capable of or able to bear, I shall not undertake to determine, only this I am sure of, that they are not to be received to doubtful disputations (if that be the meaning of the place) Rom 14:1, of which I think the Margent gives a better account. But now, what they are capable of and convinced of, that they submit to and act accordingly, Acts 19. There were Disciples that had not heard whether there were a Holy Ghost or no, but as soon as they were convinced they submitted. The Disciples were not convinced of the Messiahs Offices, but in the general notion (without distinct apprehensions of the manner and way) of restoring the world; and therefore till after his Ascension, which proved theirs too, they had asked nothing in his name, John 16:24, —26. Christ indeed had declared his Fathers name (The Lord gracious) and taught them to Pray, Our Father, and tells God that they had kept his Word, and believed that he came out from him, as sent by him, Job 17:6, —8, but a more particular Faith in him, and praying in his name (was to be taught by the Spirit, and) were things they were not yet convinced of. The great thing I have now to do is to show, how and after what manner these Babes attend upon Ordinances and do their duties: which, alas, is in a very poor low way, the weaknesses whereof God overlooks, and accepts their will for the deed (and better than that) many times.

1. They are more at duty than in it, and use Ordinances much, but make little use of them, and (if I may so speak) are very full of duties, but little dutiful; very little comes of all their attendance upon and addresses unto God, they are where and as they were still, little earnings do they make, God knows. They drive a great trade at hearing and praying, &c. hear precept upon precept, and line upon line; heap duty upon duty, but are very bunglers at it, and unprofitable after it. Like young children that make many meals, eat all the day long, and spoil as much as they eat, they mangle and crumble what is set before them, and dwindle away their time without feeding. Thus it was with the Hebrew -Babes, they did eat and eat, yet were always in need of milk, they do not, cannot walk in the strength of their meat (as the Prophet did) but are hungry again presently; the Word profits them little because not mixed with Faith, they have a bad digestion, and as ill a concoction; so that though they eat much, they are lean from day today. The Disciples who heard Christ Jesus Preach so often were yet (like the Hebrews) dull of hearing, and ever and anon were to know the meaning of this and that very plain and easy Similitude and Parable with which Christ taught them, and understood not this and the other saying. They were so unacquainted with praying, that they must needs have a Form of Prayer, or a Directory set before them. Though the Jews fasted often, yet to God not at all or very little; they abound in performances, and keep on the road and round of duties, yet make no riddance not work of it; there is little Faith in their believing, little love in their loving, little obedience in their obeying: there is much of quantity, but little of quality; there is a great bulk of duties, but little of Spirit and life in them: their much is little.

2. They are very apt to place Religion in and to confine it to some certain duties, and say, ’It is good to be here (as Peter did) not knowing what they say. They are apt to think that nothing is duty (and that they must scarce do anything else) but to hear and pray: if I may allude to what is said of the Pharisees, Matth. 23.23, they are exact and punctual at positives, but defective in morals, they too much neglect the weightier things, as Faith and Love, &c. whereas a grown Christian sees that the great part of his duty is in a faithful discharge of his particular calling, in buying and selling, eating and drinking, and doing all he doth (from the highest to the lowest duty) to the glory of God. The Babes are, as I may say, hearing and praying Christians, and so are the grown Christians also, but withal they are doing and practicing Christians which the Babes are but a little acquainted with. When Jesus Christ had cast a Devil out of a man, he that had been possessed prayed that he might be with him, but Christ had other work for him to do, Mark 5:18-19, so these Babes cry to be with him (for so they call being at Sermons and Prayers) little considering that they may serve him better in being elsewhere many times: these things ought ye to do, and not to leave the other undone, say I to the Babes, as Christ did to the Pharisees. Constant walking with God, and finishing the work he hath given us to do, is the best being with him, and therein properly is our communion with him (to which hearing and praying is but relative, as means and helps to such an end) 1Jn 1:6-7. Oh that Babes would learn this. For young beginners think they must lay almost all aside in comparison of hearing and praying, as if following their callings, and doing the work of their places were nothing to this, but (as Spira thought at the beginning) that they must lay aside all and live upon providence: whereas the excellency of a grown Saint is much in this that he divides his work aright, and gives everyone its portion in due season, for then ’tis beautiful; and so is he (in this sense alluding to 2Ti 2:15.) approved of God, a workman that needeth not to be ashamed.

3. They are apt to place more in Ordinances and duties, and to look for more from them, than God hath placed and put in them. They go to them as Rachel to Jacob, Give me Children or I die; but they may Answer (as he did her) Am I in God’s stead? If God shut who can open? Poor Babes, if they have not what they have a mind to, they take pet, are sullen and discontented; what should I hear, pray and wait for? They did look for joy, but none came; they went to hear the joyful sound, but heard it not; they went to the Lord’s Feast, as to a sealing ordinance, but found no impressions of its Seal: and therefore are apt to complain, why should I go anymore? But let me tell you this is your Babishness: as that King said to the Woman who came to him for help, so may Ordinances say to you, how can we help if God do not help? God hath not called Ordinances and duties your comforters, but his holy Spirit is the comforter; the partaking of the Lord’s Feast doth not Seal, ’tis the Spirits office: God never intended that you should make God’s and Savior’s of his Ordinances, but that you should look through them and above them, while you use them; grown Saints do so: they go to (and also go from) a duty and ordinance to God himself: They know ’tis not the man that speaks the word, nor the word that man speaks, but God that works. They go to them as to God’s Wells and Conduit pipes, which they know have no water but from the Fountain, in whom all their fresh Springs are, and from whom all their fruit and increase is, 1Co 3:6-7. Paul’s planting, and Apollo ’s watering comes to nothing, if God do not give the increase by his blessing.

4. Babes (some of them) are too prone to think that they deserve something at God’s hand by what they do (being yet under the bondage of hired Servants, and an Old Testament legal frame) they do not so much work righteousness, but they as much work for righteousness: they think to pray and weep themselves into the Love of God, and are as carnal men, who think to be heard for their much and long speaking, they are much for vows and Covenants, they set tasks on themselves; so many Chapters, so long at Prayers, &c. But if they fail of their expectation, then they are apt to say, What profit is there if we keep his Ordinances? And what gain if we draw nigh unto him, and have hands laid on us? And why have we afflicted our Souls, &c. like them in Isa 58:2-3. If they do anything with enlargedness, and as they think better than ordinary, they then conclude (as Leah did, Gen 30:20.) God hath endowed me with a good Dowry, now will he dwell with me, for I have born him Six Sons; and they call their duties Zebulun’s, i.e., dwellings. If they find some enlargement in duty and bring forth such things plentifully, then say they, shall we have something from Heaven today, a smile or a token for good, because we have prayed with sighs and tears as well as groans today, and attended upon Ordinances with longings today; now we shall be God’s darlings, surely he will make much of us: they being ignorant of God’s (word of) righteousness, go about to establish their own, and look for acceptance and manifestations of love from their humbling’s and Prayers (which is to be had in, by and through Christ only) and so they attain it not, because they seek it not by Faith, but as it were by the works of the Law, Rom 9:31-32, with 10.2.3, 4. Their hopes of Heaven, and thoughts of God’s love do flow and ebb, are higher or lower, according to the workings of their heart in their duties: They rejoice in these things as the Disciples did at the subjection of Devils, more than (as grown Saints do) that their names are written in Heaven, Luk 10:17,—20.

They promise themselves great matters from their performances, and submission to Ordinances, as if opus operatum the work done did deserve something: My beloved I speak not these things to shame you, but (as Paul did to his Corinthian -Babes) as my beloved ones to warn and instruct you, 1Co 4:14, and therefore to clear this a little more, I entreat you to observe, that when Christ had told the Young-man that if he would leave all and follow him, he should have treasure in Heaven, Matth. 19.21, almost immediately thereupon, Peter said unto him, Vers. 27. Behold we have left all and followed thee, what shall we have therefore? This was a Babish expression, as if they had deserved some great matter: pray what was this all he talks of? ’Twas a great all indeed! A poor little Fisher Boat, and an old Net, &c. and was not this worthy to be ushered in with a behold? And concluded with a what shall we have therefore? Alas poor Babes, they thought themselves very profitable servants, as our Savior intimates to them, Luk 17:7, &c. to what purpose doth Christ tell them this story, but to let them know that he owes them no thanks, that they are servants to whom he is not beholden, for they had done but what was (and not all that was) their duty to do, and therefore makes the Application, verse. 10, so likewise ye, when ye have done all things commanded ye to do, say (sit down and write at the end of your accounts) we are unprofitable Servants. Thus he reproved them for expecting a reward as due; Christ will reward them, not as debt, but by the gift of grace.

Take now a grown Saint, and he looks upon his all to be so little, and his best so bad, that he knows himself in debt to God, and not God in debt to him: he gives God but his own, what he first received, and which is still God’s due, and never thinks that he merits by paying his debts and doing what is his duty to do. When such an one hath done anything for God, he is so far from demanding a reward of debt, that he looks for it only as a gift, as Paul did, 2Ti 4:7-8, and doth not attribute the reward only to gift and grace, but all the duty and work which he hath done, and thanks God for it too, 1Co 15:10, he looks on himself as needing Christ Jesus for his acceptance, not only after his ill doing, but after his well doing, and would not be found in any righteousness but that which is by Faith for all the world, Php 3:9, when he hath done all his duty, he looks upon himself as an unprofitable servant, as well as he doth when he falls short of doing all his duty, or as if he had not done anything at all, as they Matth. 25.37.

5. They too often value Ordinances according to the dispenser and administrator of them. Some of the Corinthian Babes gloried that they were Baptized by Paul, others that it was by Apollo, others that ’twas by Cephas, 1Co 1:12, —16. So as to Preaching, they are apt to confine God to such a man or such a sort of men; and like the same truth better if one man deliver it, than if another; and had rather receive the Sacrament (as ’tis called) from such a man, than from such a man: thus Babishly partial are these poor Babes. ’It is true indeed God may make one man’s Ministry more useful than another’s, and that doth much endear the man and his Ministry to such persons as have sat under it and felt it: but when people are divided by this and puffed up for one against another, ’tis then (as carnal) as I shall show hereafter, and the Apostle chides them for it, as for a Babish trick, 1Co 3:4, and 1Co 4:6. When men are not taken with the Ordinance as God’s, but as man’s, ’tis Babish; as ’tis noble indeed to receive the Word not as man’s but God’s, 1Th 2:13, to overvalue one and undervalue another, or to value the Word of God for the man’s sake, is a foolish and Babish thing. Take a grown spiritual Christian, and so he be built up in the holy Faith, and taught the way of God more perfectly, teach him Paul, or teach him Apollo, or Cephas, ’tis all one to him, yea though it be Aquila and Priscilla, Acts 18:24.—26. Babes cannot say so, they must hear their Paul, Apollo, Cephas, or nobody: so if they be to join in Prayer, they are dull and dead if such or such an one do not pray and be their mouth to God: whereas an intelligent Saint it may be finds more, much more of God’s Spirit breathing in one, that these Babes cannot have the patience to hear. Many more such things are with you, poor Babes, but as yet I spare you.

6. These Babes are sometimes sensible of their weakness and inability as to outward performances, but are not so much observant and sensible of their inward defects, as secret pride and confidence in what they seem to do well at any time: they say, as the Disciples, Why could not we cast him out? Matth. 17.19, they were aware that there was a defect of power, for they attempted to do it, but could not: yet when at other times the Devils were subject to them, there was a spice and tang of pride attended their rejoicing at it, Luke 10.17.21, and though Christ thanked his Father for what they had received, yet he calls them Babes, Vers. 21, this word us, the Devils are subject to us, seems to take away a share from Christ, though they say, through thy name. And you shall find that after they had received the Spirit and were grown to a more spiritual condition, that they wholly lay the us aside and give all the glory to God in Christ, Acts 3:12-13, why gaze ye on, as if we by our power, &c. God hath glorified his Son Jesus. Now you see the us is laid aside, and they do not run shares with Christ as they did before. So ’tis with Babes as to ordinances and duties, they find a weakness, they cannot do what they endeavor to do, to will is present but to do they have not power, this they are aware of; but now, when they meet with any power and stirrings and enlargements, they are apt to be lifted up, and if not to rest in them, yet to divide the glory between God and themselves; till they grow up, and then they say, Not I but Christ liveth; not I but the grace of God; and not to us, not to us, but to thy name be all the glory. But I pass from hence to speak a little to these Babes by way of;

Application.

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

1. To Consider not only what you ought to do, but how you ought to do it, not only the matter but the manner of all duties; and to measure your obedience more by the quality than the quantity, the weight than number of it, together with what ends you have in it: ’tis not the bigness or juiciness of the fruit, but the relish that gives the commendation, and that is the end you have in doing your duties. If thy obedience have not a good relish (ad gustum Dei) if it do not taste well, though thy duties be never so many and well colored and full of enlarged affections, they are not acceptable to God, nor a sweet smelling savor to him. The usual question that Babes make is about the what of duty, what shall we do? Say they, Acts 2, what must I do, saith the Jailor? Lord, what wilt thou have me to do? Saith Paul. They mind the matter of duty and ask often about the what: but as we should mind what to hear and do, so how to hear and do. We should not only receive the Lord’s Supper, but so as to discern the Lord’s Body; not only pray, but pray according to his Will; not only submit to Baptism, &c. but mind the how and why, as Rom 6:3, —5. Col 2:11, —13. God doth not look so much to the hand as to the heart, to the action as to the Spirit by which, and the end for which ’tis done. The rich men threw in much more for quantity than the Widow, yet her Mite was more than their abundance: there may be more of prayer in a short Ejaculation, than a long prayer of many words. God is taken more with a little well done, than with much good done: Deus magis delectatur adverbiis quam nominibus; adverbs set out God best, as all that he did was good exceedingly, and Jesus Christ is not only true, but (<H&G>) truly bread: so adverbs set out our best, when we do what we do, truly, sincerely, faithfully, &c. for these express the Spirit and end of duties. A little Gold refined is more worth than much in the Oar, and one Diamond hath more of value in it than a heap of common stones. A contracted Prayer may have more in it than a long one; not that I speak against the enlargedness of any persons affections in duty, for if God opens who can shut? But that none should place the excellency of a duty in length, or merely in fervency, for many things may occasion it, when it may not be fervency of spirit wrought by the Spirit of God. ’It is not how much but how well, not how affectionate but how spiritual, that God minds: many Lads when they begin to write, strive to write much, but saith their Master, write me two lines well and I will take it better, than if you scribble and scrawl a side of Paper: Sat’ & sat’ cito si sat’ been. ’It is not worshipping at Jerusalem but in spirit and truth that God minds; and as ’tis to place, ’tis to bulk, To what purpose is the multitude of your sacrifices? ’It is a broken heart that I will not despise. The Apostle doth not take care only to pray or sing, but to do it with understanding and his Spirit also, 1Co 14:15, spiritual things should be done spiritually; we should not only do the things which are pleasing to God, but do them so that the doing of them may be pleasing to him; his Will according to his Will.

2. Consider what is the true state, condition and design of Ordinances and Duties; they are not your food, but the dishes in which your food is set before you; not the water of Life, but the Conduit pipes through which ’tis conveyed to you; ’It is not the end of Ordinances and duties that you should make them your end; no, they are but means to an end: would you take up with food or Physic without health? Why then with Ordinances without the power, blessing and effects of them? Though I speak not this to take you off from Ordinances and Duties, yet that you may not look for that there which God hath not placed there, not have that value for them and trust in them which is due to the God of Ordinances: live not without Ordinances, but live above them while you use them.

3. Be more universal in your obedience and do not confine Religion to certain days and duties: God is the universal good, and we are most like him, when we are universally so: Then shall we not be ashamed, when we have respect to all his Commandments, Psal. 119.6. ’Twas the great commendation of Zacharias and Elizabeth, that they walked in all the Commandments and Ordinances of God without blame. They did not pick and choose some, make ifs and ands as to others; but were indeed lovers of all. And here is love that we keep his commands, viz. all of them, and they (not any of them) are not grievous, 1Jn 5:3. Every creature is good in one or other respect, they are particular goods, this or that; but God (as I said) is all good, and doth good to all: all his commands also are holy, just and good, and we should study to know, & do all the good and acceptable and perfect Will of God, Rom 12:2, to be as like God, and to do all that God likes, as much as possible.

4. Observe the proper season of Ordinances and Duties, of Hearing and Praying, &c. everything is beautiful in its season: ’It is the glory of the Tree planted by Preaching, watered by Baptism, blessed with the laying on of hands, to bring forth fruit in season; for as it follows ( Heb 6:7.) the earth which drinketh in the rain, that cometh oft upon it (precept on precept, and line on line) and bringing forth herbs meet (suitable and seasonable) for them by whom it is dressed, receiveth blessing from God; which refers to the Parable of the good ground hearers, as what follows, Vers. 8, refers to the thorny ground. There is a time for all things, and because man knoweth not his time, his sorrows are great upon him: ’tis unseemly for a man to mourn in a time of joy, as ’tis to rejoice in a time of mourning. To speak more to Babes, ’tis not beautiful because not seasonable to be praying in a time that calls for another duty, or to be hearing when it may be some duty in your calling or Family calls upon you to be then and there to mind that. Babes are too apt to rob Peter to clothe Paul, to take from one duty and give to another, therefore I speak thus unto them.

5. Do what you do more out of ingenuity than fear, and more out of thankfulness and gratitude than custom or constraint. Many carnal ones come as the people cometh, company, custom, and the Bell, more than Conscience, tolls them to Ordinances; and too often Babes in Christ are in this as carnal, that sometimes they do not so properly come as are driven and forced to Ordinances and duties: There is a thing called Conscience which when ’tis awakened keeps a great deal of do; and when men are convinced of sin they will do almost anything for case and quiets sake; and when they have been used to hear and pray and have found some relief by it, they are under a kind of bondage and dare not omit it (though perhaps it be not a season) for fear Conscience should fly in their face, they are afraid ’twill chide and whip them; and therefore to prevent this they will to hear and pray, &c. Yea, but if thou wilt do anything well, do it from a better nature, from ingenuity, and a childlike spirit, as one sensible what obligations lie upon thee not to sin and to be dutiful, though there were no threatening’s nor terrors that attended the omission of good nor commission of evil.

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

’It is a greater honor to us that we serve God, than ’tis to him that we do serve him; as ’twas to Solomon ’s servants more an honor that they waited on him, than ’twas to him to be waited on by them: Blessed are thy Servants, said the Queen of Sheba. ’It is a blessing to be dutiful, beside the blessing that is to come after we have been dutiful. Take you care for duty, and God will take care for your comfort: Only, mark that only let your conversation be as becometh the Gospel, take care for nothing but that, Php 1:27. ’tis said of Christ, Isa 49:3-5. Thou art my Servant O Israel, by whom I will be glorified; Now, though he labored in vain (as to the Jews) in great part, yet his judgment, work and reward was with the Lord; as the Apostles also were a sweet favor unto God, though some perished, 2Co 2:15. Comfort thyself with this (if thou receive no other comfort) that thou art doing thy duty, the work that God hath given thee to do. Thou hast been often at Ordinances and duties, and thou hast said, Oh that I might see God as well as seek him, and yet he hath not lifted up the light of his countenance upon thee; well, yet be glad that he hath kept thee in way of duty: thou hast need of more patience yet (it may be) that after thou hast done the Will of God thou mayest enjoy the Promise. However do thou go on to serve him, and make it appear that thou does it not out of constraint or for lucre’s sake, but of a ready, and generous mind, to allude to that, 1Pe 5:2, and if thou find any duty too hard for thee, pray as the Disciples did, when Christ bid them forgive seven times (a hard duty) Lord increase my Faith, Luk 17:9 much and great Faith will help thee to do much and great work.

7. And lastly, look to Jesus Christ and roll thyself on him notwithstanding thou do all things well. We need not only a Christ for the doing of duty, without whom we can do nothing, John 15:5, and through whom we can do all things, Php 4:13. But we need a Christ for the acceptance of what we do; even our fruits of righteousness are not acceptable, but by him (in whom we are accepted) our most spiritual sacrifices must be offered on this Altar and by it sanctified, 1Pe 2:5. Rev 8:3. We need a Christ not only to bring us to God at first, but always and forever. As our sin is pardoned, so our duties are accepted for Christ his sake. Christ is all and in all. Do all thou canst as if there were no Christ, and after that rely on Christ as if thou hadst done nothing, as well as thou didst or shouldst at first when thou hadst done nothing. In him and with whom, and what’s in him, is God well pleased. The second Use is for consolation to these Babes: though I have in this part showed your lowness and weakness, yet I have a word two or three of Consolation for you. As,

1. God will separate the precious from the vile, the Gold from the dross, he will pick out the best and make much of it, though it be but little: and for what thou judgest thyself, thou shalt not be judged of the Lord, as the Apostle tells his Babes, in 1Co 11:31, in relation to their odd and ill way of attending upon that great Ordinance of the Lord’s Feast, or Supper, as we tender it. He will put thy tears into his Bottle, he will remember thy thinking on his name, when others said, It is in vain to serve God, and what profit is there that we have kept his Ordinances, Mal 3:14, —18. Thou hast toiled all day and caught nothing, yet at his command thou hast cast in thy Net again, and hast caught a great draught, but some are good and some are bad; why, though it be so, yet God will separate the good from the bad, he will gather the good into his Vessels, and cast the bad away, that I may allude to the story of Peter ’s Fishing, joined with what is said, Matth. 13.47, 48. In the story of Sarah, Gen 18:12, —15, what grace could you find there? And yet God doth, and ’tis recorded, 1Pe 3:6, that Sarah called her Husband Lord, which she did at that time, when the Angel chide her both for unbelief and telling a lie too. When the Disciples failed of their duty and promise to Christ, he yet picks out this, that their spirit was willing, Matth. 26.41. He takes it ill that they did not watch, yet takes it well that ’twas in their heart, and they were willing to watch: and though they had often miscarried, yet our Savior puts a better interpretation upon them, than they (or anybody else) could, and tells his Father, They have kept thy Word, John 17:6. When David prayed God to hear his voice, Psal. 130.2, he brings in that which (at first view) seems to be a strange Argument, Vers. 3. If thou shouldst mark iniquities, who shall stand? He tells God of his iniquities which might stand as a cloud between God and him, But ’tis an excellent way to confess our sins when we make our Prayer, and then they shall not hinder good things from us, because God will not mark them, when we do, for Vers. 4, there is forgiveness with him that he may be feared: and for this reason and in this way, he doth, Vers. 7, exhort Israel also to hope in God, for with him is mercy, yea plenty of it. And so he says, Psal. 103.8, and infers from thence that God will not always chide, Vers. 9. Yea that as a Father pitieth his (poor, weak and defective) children, so the Lord pitieth them that fear him, for he knows their frame as well as their frailty, Vers. 13,14.

2. I tell thee this for thy comfort, that though thou sin in falling so short of righteousness, yet thou hast an Advocate with the Father (both his and thine) Jesus Christ the righteous, who is the propitiation for thy sin, 1Jn 2:1-2. The first design of writing this, is, that you may not sin, but if any man of you that come under the name of (<H&G>) Sons, though he be but a Babe, if any of you sin, We (from the highest to the lowest) have an Advocate, who is the Lord our righteousness, and by whose righteousness our sins shall be taken away; for he will never give over making intercession till he have saved to the utmost, which he is able to do, because he ever lives to make intercession for all that come to God by him. And therefore when the Apostle had said in Rom 8:34. Who shall condemn? He doth not barely say, It is Christ that died, or rather that is risen again, or moreover that he sits at the right hand of God, but also that be maketh Intercession for us: this secures all the rest, ’tis the utmost completing Act of our High Priest, and whereby he saves to all intents and purposes, perfectly or to the utmost.

3. Take this word of Consolation also, there is a Resurrection and Eternal Judgment to come, after which though thou shalt not rest day or night from serving God in a way of Praise, Rev 4:8, yet thou shalt rest from thy labor, and serve him no more in a way of pain as now thou dost, Rev 14:13. And in the meantime, though thy soul lie under the Altar, yet it shall not sleep, though it be at rest, but it shall be clad with white and glorious robes, Rev 6:9, —11. And the God of all Grace after the sufferings of the brother-hood (as the word is) shall be accomplished, this same God of all Grace, who hath called you into, will instate you in his Eternal Glory by Christ Jesus, and perfect all that concerns you, 1Pe 5:9-10. Then shalt thou keep an everlasting Sabbath or rest with God, and that without interruption or distraction; and sing Songs with Moses and the Lamb forever: Comfort yourselves and one another with these words, 1Th 4:18. The Resurrection and Eternal Judgment shall come and will not tarry. And this brings me to the next things mentioned as foundation doctrine, and some of the Milk which Babes suck in, viz.

IV. The Resurrection of the Dead, and Eternal Judgment. This these Babes do believe with an operative Faith, which hath an influence upon their practice and Conversation, and so denotes a further attainment of theirs; they do not only submit to Ordinances for a time, the time of their Life, but they believe another Life after this is over, and that time is but a forerunner of and Prophet for Eternity. Faith is for Eternity: The belief of a Resurrection supposeth dying, and Eternal Judgment supposeth that man is to be accountable for his living here in time, and that as he Sowes he shall Reap: He believes and is Baptized to no purpose that doth not believe an after and Eternal state, as the Apostle concludes, 1 Corinthians 15. So then the Babes in Christ do not only repent from dead works, or only act Faith towards God, or submit to Ordinances and do duties, but they also believe the Resurrection of the Dead, and Eternal Judgment, and they that do no not believe this are not new-born; nor are or can be called Babes in Christ. The Faith of and in Jesus is for Eternity, and not only for this Life, for then were true Christians of all men most miserable, as the Apostle speaks.

I intend not any large or long Discourse about the Resurrection and Judgment to come, but only so much as serves to our present purpose, viz. to show the attainment of Babes, in relation to which I shall briefly inquire, 1. What Resurrection and Judgment is here meant. And 2, how the belief of this doth influence Babes, and what that attainment is which results from it.

1. What Resurrection, &c. is here meant. We may in the first place here understand the Resurrection of Christ from the Dead, by which we are begotten again to a lively hope, or hope of life, 1Pe 1:3. And when the Apostle reckons up the grounds of our rejoicing in Christ Jesus, as being by him freed from condemnation, he puts a rather upon his Resurrection, Rom 8:34. And when he writes to the Corinthian -Babes about the Resurrection, he begins with this as the foundation of all, that Christ died and rose again, 1Co 15:3-4, and thence proves the general Resurrection, Vers. 12, &c. Agreeably and in a correspondent sense to this, by the Eternal Judgment, we may understand that the Judgment concerning men’s Eternal conditions is committed to Christ: that he (who is raised and is the Resurrection) will raise the dead, and Judge the dead to their Eternal states after he hath raised them; see Acts 10:41-42; Acts 17:312Ti 4:1. But for fear (and indeed I do fear) that Babes may not have so distinct and exact a knowledge of this, as other Saints have, I shall pitch upon another sense and fix in it. ’It is this, That Babes do in the general believe that there shall be a Resurrection of all persons unto Judgment, and a Judgment of all persons to an Eternal (good or evil) state, (and therefore ’tis called an Eternal Judgment) according to John 5:28-29. The time is coming in the which all that are in the Graves shall hear his (the Son of man’s) voice and shall come forth, they that have done good to the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation (see Matth. 25.31, —46. Rom 2:6, —16. 2 Corinthians 5, —10.) They shall come forth, there is the Resurrection; to life or damnation, there is the Eternal Judgment. There are many special things about the Resurrection, &c. which the Babes are not very capable of, and of which I shall say nothing now, but this, they do believe in the general that such a thing there will infallibly be as a future Eternal state of happiness or misery to men, according to what they have done in this life: and they that believe not this are but falsely called Christians, or by the favor of a Synecdoche, which puts a part for the whole. A Saint not believing a life to come, is no less than a contradiction.

Object. But perhaps ’twill be objected that a man may be in Christ though but a Babe and as carnal, and yet not believe this doctrine of the Resurrection, for among these Corinthian -Babes some it seems did not own it, 1Co 15:12.

Answ. To this I Answer, That by the same among you may not be meant the Corinthians themselves (for ’tis not said some of you) but false teachers that came among them; who were (it may be) worse and more infidels than Hymenaeus and Philetus, who said the Resurrection was past already, 2Ti 2:18. For these said there was none at all; which indeed was to deny Christ to be risen, and he that doth so, cannot be a Christian, not a Babe in Christ; but in this Faith that Christ was risen the Corinthians did stand, 1Co 15:1; 1Co 15:4, therefore I conceive they were some among them, but not of them, as 1Jn 2:19 (however the foundation of God standeth sure, 2Ti 2:19, which is spoken upon a resembling occasion) and the Apostle doth not speak this so much by way of charge as caution, of accusation as warning, Vers. 34. I speak this <H&G> to your warning, that you may fear and beware of such Sadducees who have not the knowledge of God nor Scripture, Matth. 22.29, and whose evil words and Epicurean language is apt to beget ill manners. So that notwithstanding this Objection ’tis clear enough, that he cannot be a true Christian, no, not of the lowest Form, who believes not the Resurrection of the Dead and Eternal Judgment. I shall therefore pass on to show how the belief of this doth influence Babes and what attainment results from it.

2. The Attainment of Babes from this belief, is, that they tremble at this Word of God, which is a blessed frame, Isa 66:2. If the hearing of it make wicked men many times to tremble as it did Felix, Acts 24:25. If the sense of an after state make men pray, as Balaam did, Let me die the death of the righteous, and let my afterward (so the Hebrew) be as theirs, Numb. 13.10. How much better influence hath it on Babes in Christ? This trembling of theirs is of great use to the working out their Salvation, Php 2:12, it makes them wary and cautious not to run with others to the same excess of riot, &c. 1Pe 4:3.—5, it hath an influence as to dissuade from sin, so to persuade to duty; Knowing the terror of the Lord (with reference to Judgment) we persuade men, 2Co 5:10-11. The consideration of a future Judgment awes the most eminent Saints, as it did Job. Chap. 1.14, and 23, and David, Psal. 119.120, but it makes Babes especially to tremble; because they are yet without assurance of Eternal welfare: Perfect Love casteth out fear and hath boldness in the day of Judgment, 1Jn 4:17-18, but poor Babes are all their life long, subject to more or less bondage by the fear of death and Judgment, Heb 2:14-15. And this though Christ have died, for want of particular application of it to themselves; which grown Saints have attained to and can therefore challenge and brave death itself, as Paul did, Ram. 8.34, —39. 1Co 15:55; 1Co 15:57, and can desire rather than fear to die, Php 1:23. Heb 11:35. 2Co 4:16, —18. But,

Babes are fearful; yet God makes use of this fear and trembling to many and great uses for their good and his glory: it lays a great restraint upon them as to sin, and (as love doth others) it constrains them to obedience. Therefore our Savior speaks to their own Principle, Fear him that can destroy both Body and Soul in Hell, Matth. 10.28. And saith Paul, 2Co 5:10-11, we persuade men, even poor Babes, who walk as men, and are got but a little beyond natural men; terror persuades with natural men, put them in fear that they may know they are but men, Psal. 9.20, and they scarce know God or acknowledge him but by the Judgments which he executes, Vers. 16. Now that which is of most use to persuade men, is of most use to persuade Babes, who are as carnal, and walk as men, 1Co 3:1; 1Co 3:3. ’It is worth our while to take notice what and how many things are backed by this Argument of judgment to come and the terror of the Lord. I will but touch them.

1. ’It is an Argument to provoke to Repentance, Acts 17:30-31. And this is Babes milk, which they are persuaded to take by this Argument, that there will be a Judgment Day.

2. ’It is an Argument for Faith and Baptism too, as they are conjoined here, and Mark 16:16. He that believeth and is Baptized shall be saved, but he that believeth not shall be damned: the fear of this dreadful after-clap of damnation drives many in to Faith and Baptism. It persuades men to fear God and keep his commands, Ecc 12:13, this persuades men to be moderate in the use of worldly enjoyments, which belong to the sensual and animal life, Ecc 11:9-10. Luk 21:34, —36. It persuades men to embrace and improve Gospel opportunities and the means of grace, as our Savior hints, Matth. 11.20, —24. It persuades men not to censure, judge, despise and revile one another (which Babes are apt to do, 1Co 3:3. 1Pe 2:1-2.) I say it persuades them not to do such things, Jas 4:11-12. Rom 14:10. 1Co 4:3, —5. 1Pe 4:4-5, with Jude 1:15. It persuades to patience, Jas 5:8. It persuades to abide in Christ Jesus, and not to Apostatize, 1Jn 2:28. It persuades men to watch and be ready, Matthew 24, and 1Th 5:1, —7. In a word ’tis a very powerful Argument to engage to every duty and to serve God acceptably, 2 Cor. 5 9, 10. 2Ti 4:1-2. Heb 12:28-29.

Thus we see of what huge use it is to believe the doctrine of the Resurrection and Eternal Judgment, as Babes do; and do it with fear and trembling. ’It is true indeed that love (which acts the more grown Saints) is the more generous and noble principle, yet fear is of great use too, for the fear of the Lord is the beginning of wisdom, as love is the fulfilling of the Law; and under the Old Testament (when men were generally Babes) Religion is as much expressed by and called fear, as under the New Testament ’tis by Faith and Love: which two Babes are not wholly destitute of, though they be acted most by fear. The Babes Faith is a fearful Faith, which argues its imperfection; but the grown Saints fear is full of Faith which is an Argument of its perfection: for it loves to please the God it fears, and fears to offend the God it loves. Self-preservation is natural to men, and fear hath is great influence on men to avoid what will hurt them, as love hath to do what will preserve them. ’It is true, fear hath torment (which perfect love casts out) but yet it tends to the escaping of a greater torment, and is therefore not a little useful to the state of Babes. This then is that which Babes attain to by believing the Resurrection and Eternal Judgment, that they tremble at God’s Word of threatening, and work out their Salvation with fear and trembling. But lest they should fear and tremble more than need, I shall speak to them a little by way of

Application.

Come poor Babes, you that tremble at the Word of God, and serve him though it be with fear, hear this for your Consolation, that the high and lofty one who dwelleth in the high and holy place, doth not despise such a trembling soul but will dwell with it, Isa 66:2. Be not afraid of the Resurrection nor of Judgment, ’twill be a happy day for thee, read it they self what is said, 1Th 4:13, —18, and 5.1, —11, thou hast a friend in the Court of Heaven, Jesus Christ thine Advocate, and he ’tis that shall be thy Judge, who to be sure will not condemn any that are in him, although they be but Babes. He will remember thy labor of little love, Heb 6:9-10, as thou mayest see him telling thee aforehand, Matth. 25.34, —37, where thou hast that he remember what thou hast forgotten, and placeth that to account, which it may be thou were afraid was worth nothing. He is so gracious that thy sins he will remember no more, but he is so righteous that he will not forget thy labor of love, no nor thy fear; for he hath a Book of remembrance written for them that feared the Lord and thought (mark that) that did think (and it may be could do little more than) think upon his name, Mal 3:16.

Well then as the wicked should rejoice with trembling, Psal. 2, do thou tremble with rejoicing. Abide in him, keep close to him whom thou hast chosen for thy Savior, and thou shalt not be ashamed before him at his coming, 1Jn 2:28. Be steadfast and immovable, yea abound always in the work of the Lord, for thy labor shall not be in vain (at the Resurrection) 1Co 15:58. In the meantime live as one that looks for and hastens to the coming of the Lord, 2Pe 3:11-12, and seeing he will come (without sin) a Savior, and change thy vile body, and make it like to his most glorious Body, let not only thine affections, but conversation be in Heaven, Col 3:1, —4. Php 3:20-21, which no man is or can be that doth not believe the Resurrection and Eternal Judgment. Be glad therefore and bless God who hath given thee this Milk, and taught thee to take it in, for else thou hadst been still without God (<H&G>) in the world: yea, and in the world to come; which will be a world of happiness to thee and all Saints, who have not their portion of good in this life (as the wicked have) but ’tis reserved for them to be theirs, at the Resurrection and Eternal Judgment. So much for the attainments of Babes from this Text.

V. Of their tasting that the Lord is gracious, and their desiring the sincere Milk of the Word to grow thereby, From 1Pe 2:1, —3. The Apostle Peter had to do with Babes, as well as Paul (for such were the Jewish Converts generally) and having told them, Chap. 1.23, that they were born again, he doth in this Text exhort them to lay aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking (to which they being yet as carnal, were too prone, as was noted before) and as new born Babes to desire the sincere Milk of the Word, that they may grow thereby, if so be (or seeing and because) they have tasted that the Lord is gracious. This tasting is their coming to Christ and believing in him as the chief corner-stone, v. 4.6, and their growth is their being built up on him a spiritual House, &c. Vers. 5, which notes both the nature and inclination of these Babes, viz. to come to and believe in Christ, and withal to grow up in and to be built on him; that as he is precious or an honor to them, Vers. 7, so they may be precious or an honor to him, and show forth the virtues (and thereby the praises of him) who hath called them out of their darkness into his marvelous light, Vers. 9. But of their Faith I have spoken before; I shall now speak of some of their experience, which I conceive is couched in this word of tasting: The perfect Christian hath many senses exercised, he is full of many and rich experiences, Heb 5:14. But the Babe hath the exercise of this one Sense (Tasting) especially: which begets in him a desire and longing after the Word for growth, that he may suck and be satisfied with the breasts of Consolations, that he may milk out and be satisfied with the abundance of glory. To allude to Isa 66:11. The Babe hath a taste as soon as he is born, and hath Milk given him to eat, in which he tastes a sweetness, and from which he finds so much nourishment and strength as holds his soul in life: If he were not alive he could not taste, and if he did not taste, he could not live. Experience is often expressed by tasting, which is a thing beyond Hearing, and is joined with Seeing, Psal. 34.8. Oh Taste and See that the Lord is good; Now, as Seeing, so Tasting affects the heart, and quickens the Appetite, and therefore, saith he, desire the Milk; which doth not only express the duty, but the nature and inclination of Babes, and that grounded on Tasting, Seeing or because they have Tasted that the Lord is gracious: several experiences (as Tastes) they have had of this. As,

1. That the Lord will admit them to Repentance, this is of his grace: when man had sinned the Law was inexorable, a man’s Repentance could find no place there for re-acceptance though it had been sought with tears. God might have chosen whether he would have admitted man to repent; but now he hath, it favors of grace: and by this the Babes Taste that he is gracious.

2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him, that they may be saved at another’s cost and charges: that he sent his Son into the world to save sinners, that through him they might believe in God, and that thence they might have hope in God, 1Pe 1:21.

3. They Taste grace in this, That God calls for no greater things at their hand than to eat Milk, to Repent and Believe the Gospel, and doth not put them to do penance in Hell for thousands of years, or do some extraordinary tasks of duty in this world: and weeping out their eyes, wearing out their knees, &c.

4. They Taste his grace in that he not only commands, but invites and entreats them to come, to Repent and Believe that they may live; That God should condescend so far as to beseech and go a begging to them (as the word is) that they would be reconciled, gives them a Taste that the Lord is gracious, 2Co 5:19-20.

5. They Taste it in this, That God encourageth them to come by many great and precious promises, Isa 55:1-3. Matth. 11.28, —30, &c. Yea he swears to them as he lives that he delights not in the death of a sinner, but that he should return and live.

6. That God hath knocked so often and waited so long to lead them by his goodness, patience, and long suffering to Repentance, that though they have not answered unless it were surlily and sinfully, we will not come; that though they have put his patience to it, yet that he should knock and wait, this gives them a further Taste, that the Lord is gracious.

7. That they have been at last convinced of the necessity of Repentance toward God, and Faith in our Lord Jesus Christ, that they are come to themselves to see their dead, lost and undone condition, ’tis of grace; for who could have opened their eyes and wrought on their hearts, or would have done it but a gracious God? And in this they Taste his grace.

8. That they have been enabled (with the Prodigal) to prosecute this conviction, to arise and go, to repent from dead works, and to make toward God by Faith, they Taste his grace in it, for Repentance and Faith are both the gifts of a gracious God to them, Acts 5:31. Ephes. 2.1, —8.

9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication, that they can bow their knees and beg not only the pardon of their sins, but the sanctifying of their Souls. In this they Taste his grace.

10. They have a Taste of his being gracious in that they are bid welcome when they come, and that not only his Saints receive them into the brotherhood and fellowship to be free of their company, but that now and then God smiles on them too, and is pleased to kiss them with the kisses of his mouth, and to vouchsafe them some fellowship with himself.

11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace, for their seasonable relief: and that he doth allow them sincere Milk to grow thereby.

12. They Taste his grace in this also, that they can discern the difference between their former and present state, how desperate and damnable that was, but how hopeful this is: that they had rather die than be dead in sins again.

13. What present peace they have, and whatever hopes of more, even to everlasting Consolation, ’tis from the grace of God; and in it they Taste that he is gracious, 2Th 2:16.

These are some (among others) of the experiences that Babes have, or Tastes of the Lord’s being gracious; I have not set them out at large, because I would give you them (as they have them) viz. for Tastes: and though they are but such, yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby. By this Taste of theirs they can a little distinguish between sincere and falsified Milk, between pure and impure Milk, between good and evil doctrine, though not so well as grown Saints: Their car trieth words, whether it be a form of sound words; and their Taste trieth milk-meat, whether it be wholesome and nourishing or not, to allude to that in Job 12:11; Job 34:3, and therefore though they be full of appetite and desire, yet ’tis to sincere milk, for they cannot thrive nor live by any other. Now though their desires after higher attainments be (at present) their (almost) highest attainment, yet desires are not despicable things, but of value. The desire of a man is his kindness, and a poor man is better than a Liar, Pro 19:22, though they be but poor as to attainments, yet they are rich in desires, and God takes this kindness kindly at their hands, that ’tis in their hearts to do greater things and to grow: this poor man is better than a Liar, than an Hypocrite that pretends to, makes professions and promises of great things without a real desire and kindness to the things which he make a fair show of in a complement and in the flesh. If there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not, 2Co 8:12. ’It is not a little to be able to say as Nehemiah did, Chap. 1.11. O’ Lord, I beseech thee, let now thine ear be attentive to the Prayer of thy Servant, and to the Prayer of thy Servants who desire to fear thy Name. And as the Author of the Epistle to the Hebrews, Chap. 13.18. Pray for us, for we trust that we have a good Conscience in all things willing to live honestly. This Babe is a man of desires (in both senses) i.e., he is loving and beloved, he is desiring and desired, Song of Solomon 7:10. Isa. 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tastes and desires of Babes to grow: which is an attainment not to be undervalued by them, nor are they to be undervalued by others. For a close to all their former attainments and characters I shall add one more, which is much taken notice of in Scripture.

VI. Their Love to the Brethren

There is but one thing more which I shall take notice of in relation to Babes attainments, and that is, Their Love to the Brethren, whereby they act like members of the Body of Christ, whose office it is to have the same care one for another, 1Co 12:25, and not be like this world, every man for himself, or say like Cain, Am I my Brothers keeper? That they do love the Brethren (in their degree fervently as well as truly) is attested by Peter, who writing to Babes saith, Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren, see that ye (continue to) Love one another, with a pure heart fervently, 1Pe 1:22, he exhorts them to do that fully, which they already did in part, according to that, 1 Thes. 5 11. Comfort yourselves together, and edify one another, as ye also do. ’It is the great Character of Christ’s Disciples that they Love one another, John 13:35, and by this they are known to have part from death to life, because they love the Brethren, 1Jn 3:15. Where give me leave to note this as to this Epistle of John, the great duty urged in it is to love one another (spoken to and of all the children of God) and the sin so much declaimed against is hating or not loving of one another: and when he saith, Chap. 3.8. He that sinneth is of the Devil, he meaneth this sin in special, For, saith he, Vers. 9, whosoever is born of God doth not commit sin, viz. this sin, because the seed of God (of whom he is born) remaineth in him (which is the same reason that is given by Peter pressing to the same duty, 1Pe 1:22-23.) and Vers. 10, he distinguisheth the Children of God from them of the Devil by this very thing: and Vers. 12, instanceth in Cain who was of the wicked one, as he proves by his breaking this command of loving his Brother. And perhaps the sin unto death spoken of, Chap. 5.16, —19, is meant of this sin, for such a one abideth in death, Chap. 3.14, compare Chap. 3.7, —16, with Chap. 5.16, —19, and this seems to be very clear. But to proceed as to the thing in hand, viz, that Babes Love the Brethren, ’tis clearly manifested by this among other things, that they are ready to minister to their necessities, as occasion, opportunity and ability gives them leave to do. The Apostle boasts of his Corinthian -Babes, that he knew the forwardness of their mind, and boasted of their readiness to this thing, 2Co 9:1-2, and the Author of the Epistle to the Hebrew-Babes, tells them, Chap. 6.10, that God was not unrighteous to forget their labor of Love, which they had showed to his name, in that they had ministered and did continue to minister to the Saints: and upon this score he is persuaded such good things of them as accompanied and contained Salvation, Vers. 9, of so great an esteem is this grace of Love, warranted and adjusted by ministering to the Saints. And indeed ’tis the great thing for which Jesus Christ saith, Come ye blessed of my Father inherit the Kingdom prepared for you; why Lord? For I was hungry, &c. and you ministered to me in doing it to mine, Matth. 25.34, —40. This labor of Love is not in vain in the Lord.

I might enlarge on this Theam, but it shall suffice to have touched it. And now that Babes may behold themselves in this Glass, I shall sum up their attainments and characters briefly thus: They have the Foundation laid; they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ: they have all things necessary to the being of a Saint, and such as accompany or contain Salvation; though not enough to a well-being here, or to have an entrance ministered to them abundantly in Heaven, as other Saints have: they have all constituting and essential Graces, as Repentance, Faith, Love, though not in so perfect a degree as the other Classes have, they press forward (after their manner, in desires) to grow; though they cannot run the race, yet they walk in the way of God’s Commandments; they press after to follow the other Saints though slowly (as the Poet said of Ascanius,—sequitur non passibus aequis ) and are not able to keep pace with them. This is their picture, the draught of their attainment; the particular features and lineaments whereof are described before in their respective places, to which I refer you. I must now proceed to show them their defectiveness in comparison of other Saints, and wherein they are as carnal, that I may provoke them to jealousy and emulation, and thereby to perfection.

III. Of the Babes defectiveness in comparison of other Saints, and wherein they are as carnal, and walk as men.

1. Of their defectiveness, and wherein they fall short in comparison of the higher Classes of Saints. That they fall short of Fathers and Young-men, who are strong Saints, ’tis needless to take up much time or many words to declare, because ’tis so obviously known and easily granted by all; but that they fall short of the little Children is that which I am to evince. The character of little Children is that they know the Father, viz. to be their Father, 1Jn 2:13. But the Babe-child, the Infant of (attainment as well as) days, the sucking Child that is sed only with Milk, though he have a Father, and a Father that provides for him, yet he knows him not to be his Father. The generality of the Old Testament professors were but Babes, and their usual way of address to God was, as the God that made Heaven and Earth, the Creator; and sometimes as the God of Abraham, Isaac and Jacob, the Promiser: But seldom, not above twice (as a collective body) addressed to God as their Father; the places where they did so address are Isa 63:16; Isa 64:8, both which are rather Prophecies of what they should do hereafter, than assertions of what they did do, as some conceive. And in this latter they address to him as a Father, viz a maker and Sovereign, as appears by calling themselves the clay, and God the Potter, and telling him that they were the works of his hand. And to prevent an Objection that may be made from the Prodigal, who did at first address to God, as his Father (I will go to my Father, and in my Fathers house) it might be in this sense of a Creator, as in Dent. 32.6, beside, I may say that he seems to be the representative of a returning back-slider, rather than of a Convert at the very first: and though returning also is a Conversion, and works much like what it doth at the very first, yet it hath respect to a former relation, which was not wholly cut off, as was the case of returning Israel, in Hos 1:7. Jer 3:1, —5, where they speak of him as theirs, though they had been called by him Loammi not my people, and almost divorced by him, which they deserved to be. So for a while at the beginning of the Gospel, the Disciples were but as Babes, for they knew not the Father, Job 14:6, —11. And though Christ had taught them to pray Our Father, yet ’twas long ere they had learned to ask of the Father in the name of Christ, John 16:23-24, or to know their union with the Father and the Son: and therefore our Savior tells them so often that they should know and enjoy more at that day: what day? Viz. when he was ascended to the Father, for then ’twas my Father and your Father, my God and your God, John 20:17. And the Spirit descended from the Father, the Holy Ghost not being given till Christ was glorified, Job. 7.39, saith Christ, At that day, ye shall know that I am in my Father, and you in me, and I in you (which yet you know not, though it be so) John 14:20. In that day ye shall ask me nothing; Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, Chap. 16.23, and Vers. 25. The time cometh (viz. that day) when I shall no more speak to you in Parables, but show you plainly of the Father. And again, Vers. 26. In that day ye shall ask in my name. And accordingly after Christ’s Ascension, and the receiving of the Holy Ghost, they did usually cry, Abba Father, Rom 8:15-16. Gal 4:6, they addressed to God, as the Father of our Lord Jesus Christ, and God our Father; as may be seen in places more than too many to be quoted here: they had more knowledge (even assurance) of their interest in the Father and the Son, of communion and fellowship with the Father and the Son, 1Jn 1:3, which for a great while they were unacquainted with. This then is the conclusion which I draw from these Premises, That,

1. The Babe-Saints though they have interest in and communion with God and Christ, yet (while such) ’tis much in the dark to them, and they have not the assurance of it, as the little Children and other higher degrees of Saints have: I may say of these, as God did of Israel in their infant age, Hos 11:1; Hos 11:3. When Israel was a Child (a Babe) I loved him, I taught Ephraim also to go, but they knew not that I healed them: The Babes are rather said to be known of God, than they can be said to know him, as ’tis expressed concerning them, Gal 4:9. Babes have life, and light, and power in a measure; there are influences from God to them, and a secret converse between God and them, which yet they apprehend and discern but a little. It may be said of them as Jacob said, Surely the Lord is in this place and I knew it not, Gen 26:16. God descends into them by many elapses, they ascend to God by many breathings, yet they are not sure, they know not whether this be God that come down, or grace that goes up. The best see but darkly and through a glass, but in part in comparison of what vision is to be; but these see more darkly than the others that see but darkly, and know less than they that know but in part: being Babes they understand as Babes, for so that is which we render Child, 1Co 13:11. Now though there be more than a Potentia, some Acts, yet they have so little understanding, that ’tis insignificant in comparison of men, 1Co 14:20. They see as the poor man did at first in a confused way, men as Trees, yet walking, Mark 8:24, when other Saints see them as they are, men clearly; as that man did after the second touch of Christ’s hand, Vers. 25. These poor Babes act grace, but can hardly say ’tis grace: they walk and follow, as Peter did the Angel out of Prison, but wist not that it was true, which was done unto him, Acts 12:9. They hear God and answer to his call as little Samuel did, but as yet he knew not the Lord, 1Sa 3:7. They have attained to more things, than they have attained to the knowledge of, which is the advance of other Saints. Their eyes are held in great measure as the Disciples were, that though Jesus draw near and talk with them, yet they know him not, Luk 24:15-16, he tells them this and the other thing, and they feel its working, but know not what to make of it, and are afraid to ask him, Luk 9:45. Many saw and talked with Jesus, yet took him for the Gardener, and knew him not till a while after, John 20:14, —17. So ’tis with these poor souls, though God know them, and work in them, and talk to them, yet what he is doing, they know not yet, as Christ said to Peter, John 13:7, if they be in the Mount and see any glory, they are more afraid than transported, and say, It is good to be here, and yet know not what they say, Luk 9:33. While Christ talks to them their hearts burn within them, some heat and warmings they feel, but they know him not, Luk 24:16, —32, they are troubled, and thoughts arise in their hearts, though he say, Peace be to you, Vers. 36, 37. And then again, they believe not for joy, Vers. 41, that which would promote another’s, seems to obstruct and put a stop to their Faith. This is their first defect in comparison of others, and wherein they fall short, that though they are (and act like) God’s people (in a measure) yet they know it not, nor can yet discern clearly the work of grace, nor can say, I am my beloveds, and he is mine.

2. They are defective in this, far short of other Saints, that they are unskillful in the Word of righteousness, because they are Babes, Heb 5:13, the Word of righteousness is the Gospel, or Christ Jesus who is the whole of the Gospel; for to Preach the Gospel, and to Preach Christ is all one, so a Minister of Christ and the Gospel, or the Word, is all one. Christ Jesus is called the Word, John 1:1, the Word of Salvation, Acts 13:26, with Acts 3:26, the Word of God’s grace, Acts 20:32, the Word of Life, Php 2:16, and here the Word of righteousness, in which these Babes were unskillful, <H&G>. Which is not negative, excluding all knowledge; but privative, excluding full knowledge and skill. Now as to this they were inexpert or unskillful to discern and know Christ (as they should) to be the root of righteousness, for justification and sanctification, to be made of God to us righteousness, both by imputation and operation.

1. They were unskillful in the Word of righteousness for justification. These Jewish or Hebrew -Babes could not easily, Exuere hominem Judaicum, put off the legal man, who sought righteousness by, or at least as it were by the works of the Law, Rom 9:32; Rom 10:2, —4. Saith Vatablus of this Babe, Non potest intelligere sermonem Evangelicum, qui docet veram justitiam: he cannot understand the Word of the Gospel which teacheth the true righteousness, and that is Justification by Faith and not by the works of the Law. This Babe knows the Elements (<H&G>) the letters of the Gospel, but is not yet able to spell and read the whole Word of righteousness. Though Jesus Christ were made of God to the Corinthian -Babes righteousness, as 1Co 1:30, yet they were ignorant how, viz. that he became sin and a curse for us, that we might be the righteousness of God in him, as the Apostle tells them and us, 2Co 5:21, and therefore he resolved to know (or make known) nothing among them, but Christ and him crucified, 1Co 2:2, that is, as dying for our sins (for he had none, knew none of his own) and as he rose again for our Justification, Rom 4:25, which was the thing he Preached to the Corinthians at first, but doubted a little, whether they firmly believed it, 1Co 15:1,—5, and therefore were but Babes as well as for other things, which he mentions, 1 Corinthians 3. And that this is the Apostles meaning, as to the Hebrew -Babes, is clear from the context and the scope of the whole Epistle, which is to show the excellency of Christ the High Priest after the order of Melchizedek (the Lord our righteousness) beyond that of the Law which made none perfect nor righteous. He begins, Vers. 10, 11, with this High Priest after the order of Melchizedek, which is the Word of righteousness and strong meat, and the sum of all which he had to say, as he speaks in Chap 8.1, where he reassumes the discourse and goes on with it, telling them that this is more excellent and better, which word (better) he useth of Christ and the Gospel dispensation at least thirteen times. This their weak stomachs could not concoct, and therefore he calls them Babes: to this purpose Jac. Capelius speaks clearly and fully, Qui typorum ceremonialium ita particeps est, ut iis indigere se putet, ut cibum suum amplectatur, is sermonem justitie, foedus Evangelicum, in quo vera justitiae doctrina traditur, capere non potest; repuerascit enim, adeoque jam redit ad infantiam, eamque priore deteriorem. In short, he that thinks he needs the ceremonial types and makes them his meat, cannot take in the Word of righteousness, the Evangelical Covenant, for he is a worse Babe than they were of old. The Galatians also were guilty of this babishness and were not past the Spoon; they were receding and going back again to the Law, or at least blending and mixing it with Faith for righteousness; for which Paul calls them foolish, the same with Babes and unskillful, as appears by the whole Epistle, and the scope and design thereof takes up hereabout: yea he travels again for them, to bring them out from the Law to a more perfect knowledge and Image of Christ, Chap. 4.19. So then, this is the Babes defect that he is unskillful in the Word of righteousness, that and how Christ is our righteousness. The Christian Jews were many of them but Jewish Christians, they were not easily brought to lay Moses and his Law aside; and the Christian Gentiles were too much but Gentile-Christians, they could hardly part with their old acquaintance, the Law of Nature and works. Few were come to Paul ’s pitch to rest only in Christ Jesus, to reckon all Ceremonies, Privileges, Tears, Prayers, Humiliations and all that may be called our own righteousness to be loss and dung as to Justification, yea though as touching the Law, blameless; and to be found in him and the righteousness that is of God by Faith in him, that they may have no confidence in the flesh (which is but grass) and rejoice in Christ Jesus only. And therefore ’tis observable that the Apostles whether they writ to Jews or Gentiles made it still their business to bring them off from every Law and Covenant, to that of Faith; and there to ground and build them upon the only true foundation and corner-stone Christ Jesus, that he (as he deserves) might in all things have the preeminence, and be all in all, Col 3:10-11. Gal 6:15-16. Heb 13:7-8. 1Pe 2:5-6. 1Co 1:29,—31.

2. Babes are also unskillful in the Word of righteousness for sanctification, to know him experimentally as the root of sanctification, and that they are not only to bring forth fruit, but to bring it forth by and in him. We have not only our first but future grace from Christ, and our fruits of righteousness which are by Christ, are also (even then when we are filled with them) acceptable to God, and to the glory and praise of God by him, in whom all our fresh springs are, in whom is our fruit found, from whose fullness we receive grace for grace, and without being and abiding in him we can do nothing, Php 1:11. 1Pe 2:5. Hos 14:8. Psal. 87.7. John 1:16; John 15:5. They that will grow in grace, must grow in the knowledge of Christ, as the root of that growth, 2Pe 3:18, that as they have received him they may walk in him, rooted and built up in him, Col 2:6-7, that he may be not only the foundation, but the whole structure and the adorning may be from him. As it is essential to Gospel sanctification to do all for God, is our end; so ’tis to do all from and in the strength of Christ, through which alone we are able to do all things, Php 4:13, as the glory of God is the final, so Christ is the efficient cause of all the fruits of righteousness, Php 1:11.

Indeed, ’tis as hard a thing to live out of ourselves and fetch all from another, to say as Paul, It is not I that live, but Christ liveth in me, as ’tis not to live to ourselves but to another. Babes act and speak as if they lived on their own stock, and boast too often as if they had not received, as the Corinthians did, 1Co 4:7. This principle of deriving all sanctification from Christ is not presently and distinctly known to all believers; ’tis probable that the Disciples understood it not, till Christ taught it them in that Sermon, John 15, and this indeed is the case of Babes, for though to them Christ be made wisdom, righteousness, sanctification and redemption, yet they are unskillful and inexpert as to the derivation of it, and to have particular recourse to him for it. Again,

3. Babes are defective in this, that though they love to hear much, yet they are unable to bear much, especially anything that is beyond Milk, and called meat, yea strong meat: and therefore ’twere to hurt and not to help them, to feed them with Bread and Wine, such as Melchizedek presented to Abraham, Gen 14:18. Our Savior had many things to say, his heart was full, but he could not give it vent then, for his Disciples were not able to bear it, Job 16:12. And Paul tells his Corinthian -Babes, that he had fed them with Milk and not with strong meat, for hitherto ye were not able to bear it nor yet are ye able, 1Co 3:2, so the Hebrew Babes were dull, thick and hard of hearing the Doctrine which he calls strong meat, they could digest Milk only, Chap. 5.11, &c. Strong meat makes Babes sick of hearing. ’It is like Saul ’s Armor to David, too heavy for him, he hath not been used to it, nor tried it, and therefore cannot bear it, he must to his Sling or can do no feats. They are not yet so strong to put on all the Armor of God, they cannot wield the Sword of the Spirit, nor use the Shield of Faith dexterously. They are not yet weaned from the Milk, and who can teach them knowledge? i.e. High and great knowledge of wisdom, &c. they must have line on line, now and then a little, Isa 28:9, —11, they must have the same things over and over; as little-ones when they go to School, are a great while a learning their Alphabet, and must be shewn again and again, which is A, and which is B, &c. a man must lisp and stammer and tone it to them in their way. Many a young Student takes a great deal of pains, is ever reading, but is not Master of what he reads; and the fault is not so much in the memory, or the Will, as in the understanding: so ’tis with these Babes, they hear and read much, but cannot digest and concoct it; no, though they remember it: but strong men love to make their meals of strong meat, Heb 5:14. Again,

4. Babes are defective in this that they have not attained to use or a habit as they of full age (or the perfect) have: as much difference as there is between habit and disposition, so much there is between Babes and grown Saints, for so the distinction is, Heb 5:14. Habits are full of skill and strength and make operation easy, whereas dispositions are faint and weak, mere essays and attempts, such as are in Babes to speak and go. They have not (like David as to his Armor) been used nor habited to such things, and cannot go nor walk in them as others can that have tried again and again: we easily do things we have been used or wont to do, but we are bunglers at things for want of use and habit, which is the case of Babes; so that the difference between these and grown Saints, is as much as between manhood and infancy, the strength and weakness of the one and other, as between an habit of perfection and an imperfect disposition and inclination.

5. Babes are defective in this, that they have not the senses exercised (the taste they have (as before) but not all the senses exercised) to discern both good and evil. Heb 5:14, that which strong men have, Babes want, viz. discerning faculties, and an ability to distinguish things that differ, that they may approve of the things which are most excellent, as Paul prayed that the Philippians might be able to do (Chap. 1.10, compared with the Margent) and not only hold fast that which is good. For want of this skill of discerning.

6. The Babes are apt to be tossed to and fro with every (fair) wind of Doctrine, and to be abused by crafty mates and false teachers, that can make and fit as well as feign words on purpose: this is hinted in Ephes. 4.14. That we henceforth be no more Children (gr. Babes) tossed to and fro, and carried about with every wind of doctrine, by the slight of men and cunning craftiness, whereby they lie in wait to deceive. And of all them to whom Epistles were written, the people that are called Babes were in most danger; as the Corinthians, 1Co 4:15, —21, which is the occasion of his putting them upon watching, standing fast in the Faith, to quit themselves like men and to be strong, 1Co 16:13. And again tells them his fears of them lest as the Serpent beguiled Eve (in her infancy) through his subtlety, so their minds should be corrupted (by false teachers) from the simplicity that is in Christ, 2Co 11:1, —5, and again, Vers. 12, —15, so the Hebrews (the Babe Christian Jews in Judea) were in great danger of being turned aside by false teachers, which occasioned that Epistle to them: and the Jews dispersed also were in the like danger, as appears by a Pet. 2.1, —3, and 3.17, and the Galatians also, as is evident from Chap. 1.6, —9, and the scope of the whole Epistle, but the little Children are more fixed and firm, 1 Job. 2.18, —27.

7. The Babes defectiveness is seen in this, that they serve God rather after the manner of Servants, than as Children: they are (as the Prodigal did at first wish to be) as hired Servants. This is clear from Galatians 4, the Heir, Vers. 1, as long as he is a Child (gr. a Babe) differeth nothing from a Servant, but is, Vers. 2, under Tutors and Governors (a Schoolmaster, the Law, Chap. 3.24.) and while they are Children (gr. Babes) are in bondage under the Elements, or rudiments of the world, Vers. 3, which he calls beggarly, Vers. 7, and tells them ’tis (though they desire it) to be in bondage, Vers. 7, and opposeth the Son and Servant, Vers. 6. But now, the grown Saints stand fast in the liberty, wherewith Christ had made them free, as Paul exhorts, Gal 5:1, and will not be again entangled with this yoke of bondage; but worship God in Spirit and in Truth. Thus have I shewn wherein Babes are defective in comparison of other Saints; and now I must show worse things than these, viz. their carnality, wherein they are as carnal.

II. Of their being as Carnal and walking as men.

These poor Babes are but a degree above Carnal men; though they be not carnal, yet as carnal: Many of them are so, for (as I have once and again hinted) there are degrees among them, and they are not acted nor do act all alike: some of the Babes are less defective and less carnal than others. Of the Corinthians the Apostle speaks, not only that they were Babes and not spiritual, but that they were as carnal, and walked as men; there was but little difference (in many things) between them and mere carnal men, men in and walking in and after the flesh, 1Co 3:1, —3. This will appear in (alas!) but too many particulars and instances. As,

1. They were as carnal in this, that there was among them, envy, strife, and division or faction, Vers. 3, and because of this which was undeniable, the Apostle appeals to them and makes them Judges, whether they were not carnal and walked as men, viz. in the flesh, or according to men and not according to God, as Grotius expresseth it: Are ye not carnal? Ye cannot deny it, ’tis undeniable; You cannot deny that ye are envious, &c. it witnesseth (and is not only witnessed by others) to your faces, and therefore you cannot deny but you are carnal; for such things are the works of the flesh, Gal 5:19,—21, and it comes from below, not only from earth and men, but from Hell and the Devil (who worketh these things in the children of disobedience, and in you who are herein disobedient children) if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth, for this wisdom descendeth not from above, but is sensual, earthly and devilish, Jas 3:14-15. ’It is such as a spiritually and heavenly wise man would be ashamed of. Whoever then be found such as these Corinthians are, but Babes and as carnal, how high soever they may carry it, and how great soever their name may be: the same thing that denominates them Babes, will denominate any or all others so, where ever ’tis found. Only this is to be noted, that this is not ascribed to them from any particular act (for who liveth and sinneth not, in many things we offend all) but ’tis from a kind of habitual frequency and continuance, for so the word walking doth import. A Christian should excel the best of men in all morality and Ingenuity, but to be like the worst of men (envious ones, the Devils pictures) is very carnal indeed. But let us inquire a little into the occasion and rise of this. The occasion not given but taken was from Paul and Apollo, who planted and watered them; from hence they grow into more than emulations, for they were envious for their sakes (as Joshua was for Moses) and puffed up for one against another, Chap. 4.6, one was for Paul, and another for Apollo, as being of them, and this was their carnality, Vers. 4, but wherein lay this carnality? Were they more carnal in saying, I am one of Paul’s Children, or one of Paul’s Hearers, than Paul in calling himself their Father and Teacher? Surely no, the carnality lay not in this. Paul calls Timothy and Titus his Sons, and faith of these Corinthians, Chap. 4.14, 15, that they were his Sons, that he had begotten them, that they were of him; and therefore in that relative, respective and resembling sense they might without carnality call him Father, and say they were of him. But the carnality lay in such things as these following.

1. They were more taken with the gifts and parts of either of these than with their office and graces: men have (as I may say) several humors, and they are most taken with that man, that takes and toucheth their humor most: Some that were for down-right plainness took Paul ’s part; others that were of a more nice and ticklish humor were taken with Apollo ’s Eloquence: for Paul came not with Oratory, Chap. 2.1,—4, but with plainness of speech, 2Co 3:12. And Apollo was an Eloquent man, Acts 18:24. In this they were Babes and as carnal; for whereas they should have no man’s person or parts in admiration, but honor the man of God for the works sake, they seemed to honor each for their words sake, and not for God’s Word sake, which came unto them. And alas! How many such Babes are there among us also Some are all for a bold Preacher (that comes with down-right blows) for a plain man without welt or guard as we say: and others are more fine and curious, they must have the Dish garnished, the Cloth laced and trimmed Al-a-mode, they care not for plain Song: this is all Babish and carnal to look after what suits our humor, and not after edification and increase.

2. These Babes, and as carnal Corinthians did it seems much confine, not only themselves but God too, to such a man’s Ministry: they looked for no increase (some of them) unless Paul did Preach, nor others unless Apollo did Preach; as if their Faith and the blessing had come from the man, as is intimated in Chap. 3, verse. 5, 6.7, with Chap. 1.13, 14, if Paul Baptized, Preached and administered the Lord’s Feast or Supper, then they promised themselves great matters, as others did from Apollo; as if the success had been from men and not from God. Poor Babes! That will let none feed them but such a Nurse, or such a Servant, as if the Milk would do them most good when this or that person puts it into their mouth. How many of these are there to this day, that care not to hear unless such a man Preach; tush, say they, this is not the man I came to hear, and away they go. My heart will never be beaten down and broken, saith one, unless Paul Preach; nor mine quickened and raised up, saith another, unless Apollo Preach. They are more taken with man than God, and man’s word than God’s too too often: when we must know that if any work be wrought ’tis the Lord’s doing, and he alone should be wonderful in our eyes: whoever brings a mercy ’tis God sends and blesseth it, and the glory should be his. These Babes receive a man, that they affect, as an Angel of God, yea as Christ Jesus, and bless him too, Gal 4:14-15, and it may be after awhile another steals away their hearts (for they are giddy, and unstable many of them) and then Apollo is beyond Paul, and he becomes their enemy for telling them the truth, Vers. 16, and they exclude him for another, Vers. 17. Thus as if the men were all in all, as they affect, do they celebrate and admire; as if not Christ but Paul, &c. had been crucified for them, or were divided, the Apostle upbraids them, 1Co 1:12-13.

3. These Babes were yet so carnal that some truth would scarce be believed by them unless it came out of Paul ’s mouth, nor by others unless it came from Apollo ’s: they embraced the truth for the man’s sake, more than the man for the truths sake; and the feet were more beautiful than the tidings, or else the tidings were not beautiful, if such a man’s feet did not bring them. If Paul said it was an Oracle, his (ipse dixit) word was sufficient to some, who would scarce believe it from Apollo; and others that were for Apollo preferred it much beyond what they would have done if Paul had said it: ’tis to them as if ’twere another thing, another Gospel, another Christ, another Spirit, 2Co 11:4. And as it was then is it not now? Some truths will not down with some persons unless it come from such a man, as if he made it more and another less true than it was; whereas the truth is the same whether in Paul or Apollo ’s mouth; and not at all the more or less true for this or that man’s saying it. If such a man or party of men say so, we will believe it, say many Babes. This or that man is their Oracle, if he say it, it must be true; if he do not say it, especially if he gainsay it, it cannot be true.

4. They were yet so carnal that they fell into parties, and took sides, and thence came envying and strife, faction and confusion; they break out into vilifying of one another, they grew proud and quarrelsome, and could scarce live in love and peace together. We say Paul is the best Preacher, he Preacheth strongly, say the Paulinists; and say the Apollonians, Apallo is the best Preacher, he Preacheth fluently: and they can scarce forbear fighting, and crying out, Who is on our side? Who? And woe and alas, is not this fulfilled in our ears in our days! Who would think that Babes should make so much a do? But the question resolves itself, the Babes are carnal; and whence comes fighting and war but from the lusts of the flesh? Jas 4:1. Oh that I might by entreaty prevail that these Babish and carnal tricks may be laid aside: it shall be granted to you that God may use one man more than another for bringing in and building up; but still remember that the excellency of the power is of God and not of the Earthen Vessel. It shall be granted that thou mayest love, if thou wilt not Idolize thy Father Paul, not call him Father as the Jews did the Pharisees. It may be Boanerges may suit one and Barnabas another better; but remember, it must not be judged by humor. Hear thine Apollo, but receive the Word not as his but as God’s, or else ’twill not work effectually, 1Th 2:13, do not call him thy (magnus Apollo) thine Oracle. Believe the truth whoever Preach it, Paul or Apollo, but do not pin thy Faith on any man’s sleeve, be it white or black: be of what Church thou wilt, so thou be of the Church of Christ, and do not glory in this, I am of Paul, and I of Apollo; for there is no Church in Scripture called this man’s or that man’s, ’tis the Church of God, and the Churches of Christ. I could say other things, but I intend to spare you all I can, though there are many more carnalities yet to be mentioned; pudetque referre, &c.

2. They were as carnal in that they were proud of being in Church communion, though they had and kept communion with very unclean persons (and their lump was leavened) That they did so is clear from 1 Corinthians 5, and yet were puffed up, Vers. 2, and gloried, Vers. 6, they boasted of being in fellowship, though it were with gross and unheard of sinners, Vers. 1, which puts the Apiole upon such Exhortations as we find in Vers. 11, and 2Co 6:14, —When persons can content themselves with and be proud of such common, profane (and therefore fulsome and offensive) communion at large, ’tis an argument of their being as carnal: when content with Ordinances disorderly administered, they are as carnal, 1Co 11:17, —34, when human partitions steal the name of a Church, and mixed participations the name of communion, and Christians can please themselves with and glory in it, they are as carnal. Be not therefore unequally yoked; and if any that is called Brother be a Fornicator, &c. with such a one don’t you eat.

3. That these Corinthian -Babes were as carnal appears by their going to Law with one another before the unbelievers and unjust, 1Co 6:1, —8, this they were bold and daring in, durst any of you? Vers. 1, this they did for toys and trifles, the smallest matters, Vers. 2, they had cause to be ashamed of it, Vers. 5, as if there had not been one wise or honest man among them; ’twas utterly and undeniably a fault, Vers. 7. And yet being but Babes and as carnal, this they durst to do. Such Babes are all they who do after this fashion: so is everyone, such another piece of carnality, who refuseth the hearing of the Saints, and goes to Law with his Brother before unbelievers and the unjust. The Apostle speaks angerly in this case, What? Dare you? Know ye not, &c. Can you profess and pray? And yet not forgive, nor suffer, but wrong and defraud, and that your Brethren! Oh what a strange thing is this, it cannot be excused nor any plea can be made for it, ’tis utterly a fault (’tis altogether and wholly a fault, as the gr.) ’tis base all over!

4. Babes appear to be as carnal in this, that they pass from one extreme to another in their acting’s, and are not acquainted with the golden mean and moderation: they either under or over do. A while these Corinthians were so careless that they did not mind to cast out or censure the incestuous person, 1 Corinthians 5, and anon they are so violent, that they will not forgive him, but suffer him to be swallowed up with overmuch sorrow, 2 Corinthians 2. Thus they go from the extreme of defect, to that of excess, and are not acquainted with the divine mediocrity to walk in the midst of the paths of Judgment. So the Galatian Babes, at the first they admire Paul, and bless him, but after a while, they carry it to him as if he had been their enemy, Gal 4:14, —16, and this was soon done, Chap. 1.6. At the beginning, who but Paul, they were ready to Deify him; after a while, he was nobody, they were ready to defy him: thus do they, not veeze about by degrees, but chop about from one extreme to another, being tossed with every wind of doctrine, Ephes. 4.14, they fail with that wind that blows, and are carried with the last man they heard, poor weather-cocks that they are. When our Savior began to wash the Disciples feet, John 13, says Peter, Vers. 6. Lord, dost thou wash my feet? He seems to put it off with scorn; what have I no more manners, than to let thee wash my feet? Thou shalt never wash my feet, Vers. 8, and yet when Christ had told him but a word or two, says he, Vers. 9. Lord, not only my feet, but my hands and my head. The one extreme was, thou shalt not, never wash my feet; and the other extreme is, wash my head: he passeth from one extreme to another in a moment as ’twere. In matter of practice the Corinthians were in the extreme; one while not cast out, another not take in the incestuous person: in point to affection, the Galatians would now pull out their eyes for Paul, and then pull out his eyes: and as for protestation, Peter is one time for not at all, and by and by for all over: this is the way of these Babes, and this their way is their folly, for they are as carnal.

5. They are as carnal in this, that they take great exceptions at a little matter, they will take pet at nothing almost. If you be not of their way and follow them, they will take it ill even to the forbidding of doing Christ’s work, as the Disciples did, Mark 9:38, but they were as carnal in this, and therefore Christ forbids them to do any such thing, and on weighty reasons too, Vers. 39, 40. Babes in Christ are many of them of a touchy, peevish and sour humor. So when the Disciples met with colder entertainment than they looked for, they were for fire from Heaven, which was an evident sign that they knew not what spirit they were of, Luk 9:51, —55. When the Apostle Paul had made a promise to the Corinthians of coming to them, 1Co 16:5, —7, and was disappointed, they presently accuse him of lightness and complement, which puts him upon Apologizing for himself; 2Co 1:15, —24, and surely they are as babish as these were, that are so rash and censorious, that take pet and make exception without cause: they are as carnal.

6. Babes are as carnal in making many questions, either trivial or needless ones; they concern themselves much about things of little concernment to their edification. Under the notion of a case or scruple of Conscience they will ask many an impertinent question. The way of asking questions may be of great use, Qui dubitat, qui saepe rogat, &c. but carnal men as the Pharisees and Sadducees were, asked Christ many a captious and quarrelsome question; yea the Devil abused our common Mother by a Query: and in this the Babes are as carnal that they take up a great deal of time and discourse about impertinent and little things. The Corinthians troubled Paul about such things as common discretion would have determined, and therefore he tells them so often in relation to it, thus say I, not the Lord, (1Co 7:6; 1Co 7:12; 1Co 7:25-26; 1Co 7:40.) as much as to say, these things are not so much matter of Religion and Conscience, as of prudence and discretion. As about Marrying, so about eating they seemed to be very solicitous and much concerned, 1 Corinthians 8, which yet was an indifferent thing, Vers. 8, only such liberty must not be abused to the offense of others, Vers. 9, else ’tis not a matter of Conscience whether I may eat or not, this or that, for anything that is sold in the Shambles and good for food is lawful to be eaten without a dispute, 1Co 9:27, —33, so the Disciples till Christ’s Ascension were full of pitiful questions, who shall be greatest? Matth. 18.1, what shall this man do? John 21:21. Wilt thou at this time restore the Kingdom to Israel? Acts 1:6. Alas! What a poor low way of questioning is this? Indeed to ask, What shall I do to be saved? What is the Will of God concerning me in my place and relation? How shall I attain to a more perfect state? Such things are considerable and worth the asking: but to be taken up about little and low things, is to be as Babes, and as carnal; more nice than wise.

7. These Babes live much more by Tradition and the example of men, than by rule or reason. They are as to their Faith a kind of implicit believers, and believe as the Church, or such and such a great wise and learned Doctor believes: and their practice is a kind of imitation of some men in such and such things. This made Paul speak to his Corinthians to follow him but as he followed Christ, if you will follow and have an example of me, look on me only as in, and walking in the steps of Christ Jesus, 1Co 11:1, —3. I fear that to this day many persons take into such a track, because such and such men (whom they affect) do so, more than for any conviction that is upon them, or any account they can give that it is the way of God. But remember, Non quaitur, sed qua cundum est, we should not walk by what is done, but by what ought to be done, Matth. 19.1, —9.

8. They are as carnal in having more zeal than knowledge to manage it: of the Jews the Apostle speaks thus, Rom 10:2-3, and in like manner doth he speak of the Galatian -Babes, and upon the like occasion, Gal 4:16, —21, and Chap. 3.1, —5. They no sooner get a notion by the end, but they are all of a flame; they (like tinder) take fire presently, and suffer zeal (though without discretion) to eat them up. Paul himself, while carnal, was a most zealous man, but ’twas in the days of his ignorance. Zeal (like fire) is a good Servant indeed, but ’tis a bad Master, it need be well watched. When the Disciples in their zeal would have called for fire from Heaven, ’twas from their unacquaintedness with their own spirit. And ’twas in such a fit that Peter drew his Sword. But this is not the way of Christ, whose Kingdom is not of this world, and therefore will not that his servants fight, Matth. 26.51, with John 18:10; John 18:36. ’tis like carnal men to think we do God good service by killing them that do not deserve it, as being not of our way, John 16:2, and usually this zeal of such men shows itself most in the presence of their leaders and dies in their absence, Gal 4:18. 2Ch 24:2. I will not undertake to tell who are, and how many such Babes there are in our days, but I am afraid there are too many.

9. Babes are as carnal in this that they can hardly bear a reproof or an Exhortation: carnal men, and Babes that are as carnal look on reproofs as reproaches and cannot bear them. They are not without heart risings and grudging’s against them that reprove them; the Corinthians were nettled at Paul ’s dealing roundly with, and rebuking them sharply that they might be found in the Faith: they could hardly bear with him, but almost called him fool for his kindness and love, 2Co 11:1; 2Co 12:11, —15, the Author of the Epistle to the Hebrew-Babes is fain to entreat them to suffer a word of Exhortation, Heb 13:22. I beseech you Brethren, suffer the word of exhortation, for I have written a Letter to you in few words. Though one speak but a little, but a few words, they think them too many, if they like not what is said, though perhaps it concerns none so much as themselves. Eli ’s carnal Sons could not bear reproof from their Father; nor can Babes as carnal bear any though from a Father. And beside this, they are loath to suffer for Religion, but will rather comply and conform with & to the rudiments of this world, as the Hebrews with Jewish, and the Corinthians with Gentile Rites rather than suffer persecution. ’It is true the Hebrews after they were illuminated, endured a great fight of affliction at first, Heb 10:32, but they had weak hands and feeble knees, and began to faint and be weary, which occasioned that quickening exhortation, Chap. 12, which he entreats them to suffer, Chap. 13.22. The Disciples themselves were scattered and fled at the smiting of the Shepherd, so tedious a thing is suffering to them that are but Babes, and as carnal. If thou saint in the day of affliction, thy strength is small, Pro 24:10.

10. To name no more, some of them are apt to measure God’s heart by his hand, as carnal men do love and hatred by the things before them, which is a false rule. If God’s hand be open to and fill them with his blessings, then all is well; but if his hand be shut up from, or laid upon them, then (like Zion of old) God hath forsaken them: this is their infirmity, for the best of this world is not good enough to be a Love token, nor the worst of it bad enough to be a token of hatred. If God slay their Son, or take away what they love, they draw sad conclusions, as if God had no respect for them: so it seems the Corinthians were apt to do, when God afflicted them, and therefore the Apostle tells them, 1Co 11:32, when we are Judged (though for this cause, Vers. 30.) yet we are chastened of the Lord, that we may not be condemned with the world. And so the Hebrew -Babes were heartened by the like consideration that they might not measure God’s heart by his hand, nor his promises and love by his providential dispensations, but that he dealt with them as Sons, Heb 12:5, —13.

These (seeing I have promised to name no more) are the things (too many) wherein the Babes are as carnal; and so, as no other degree of Saints are, at least in such a degree as they are. These are naughty things and unbecoming because carnal, and therefore Paul threatens the Corinthians with a Rod, if they mend not their manners, which were corrupted the more by the evil words of an Epicurean sort of men crept in among them, 1 Corinthians 15. Twice if not thrice the Apostle speaks to them of these things as such whereof they might well be ashamed, 1Co 4:14; 1Co 6:5; 1Co 15:34, and shakes the Rod over them again and again that they might fear to be carnal anymore, 1Co 4:18, —21. 2Co 1:23; 2Co 10:9, —11, and 12.20, 21, and 13.10. And now I have finished what I designed and promised, as to the doctrinal part of this Subject, having shewn, 1. That there is such a Form or state of Saints, as Babes are, inferior to them called by St. John, little Children. 2. What their attainments and characters are. And 3, wherein they are defective and short of all other Saints, and as carnal, but a degree above carnal men, being new-born ’tis true, but as yet not washed clean from their bloods, no not comparatively as other Saints are. I now proceed to the last thing.

IV. The Use of the whole.

1. By way of Examination and self-Catechizing, whether We are 1. Babes or not.

We are 2. But Babes.

2. By way of Exhortation to all sorts, As 1. To them without. As 2. To them within.

1. By way of Examination, that we may Catechize ourselves and learn to know, 1. Whether we are Babes or no, whether new-born or not: and this we have great reason to do, because not only our hearts are deceitful and may abuse us by making us think otherwise of ourselves than we are, and therefore ’tis foolish to trust our hearts, Pro 28:26. But because many have been actually cozened, as the foolish Virgins, &c. many have thought themselves rich who have been poor, and others have thought themselves poor who have been rich, Pro 13:7, of which former the Angel of Laodicea is an instance, Rev 3:17, and of the latter the Angel of Smyrna, Rev 2:9, that therefore we may pass a right judgment on, let us examine, ourselves. In relation hereunto ’tis but necessary that I premise some things about Conversion for the preventing of Objections, the removing of offenses, and so for the clearing of the way which leads us to know whether we are new-born, converted or not. As,

1. That the new-birth is a mystery, conversion is a secret thing, a work that begins within, out of sight; it puzzled Nicodemus a Master, a Rabbi in Israel, to think what kind of thing regeneration should be, John 3:3, —13. Though there be motions and visible turnings (as in the wheels of a Watch) yet the spring is within and hidden. How the Child is fashioned in the Womb is a great mystery; but the forming’s of the new-birth is a greater: for ’tis a work wholly and altogether of God; making, and ’tis curiously wrought in the secret places of the heart, ’It is a being renewed in the spirit of the mind (which is the prime and proper seat of it) Ephes. 4.23. Now the work being so inward, secret and hidden, ’tis hard to trace God’s footsteps, and to search man’s heart: all the ways of God are unsearchable enough, but especially these in the great deep, as man’s heart is called. The way of a Serpent on a Rock, the way of a Ship in the Sea, and of a Bird in the Air cannot be found out, much less can this way of God, unless he reveal it by his Spirit, which works it, 1Co 2:10, —12. Though the outside of the new-man which is created in righteousness and true holiness may be discerned, yet the inwards of it are like the white name which none knows but he (I, and perhaps not every he) that hath it. There are but few can give an exact and full relation and story of this thing; ’tis so secret that many things pass by undiscerned: as who knows the errors, so who knows the true workings of his heart? ’Tis the hidden man of the heart, and the heart is hidden from the man. If men understand but little of earthly things, which are their element, and whereof they profess themselves masters, how much less do they know such a spiritual and heavenly thing as this, as our Savior told Nicodemus, John 3:7, —12, experience is the best School-Mistress in this case, of which I shall speak anon.

2. I premise this that God takes various occasions to convert men, and useth various means to bring about this work: which I mention because some are apt to think they are not converted, if it be not done in the same way as it hath with others. The first and most usual is the Preaching of the Gospel, for Faith cometh by hearing (one way or other) Rom 10:14.—17. Sometimes God takes occasion from reading to send a Preacher, as to the Eunuch, Acts 8:27. &c. and which way soever the Word attend upon us to save us, let us attend upon the saving Word: give thyself to Reading and to Hearing, and who knows but God may give thee Faith whilst thou art Reading or Hearing? If he have not done it for thee that way already. Sometime God takes occasion to do it at a conference or a discourse, as it was at that between Christ and the woman of Samaria, John 4. Sometime God doth make use of an affliction and a low-brought condition, as he did to convert the Prodigal; and David found this of use for a reconversion, Psal. 119.67, and 71. Sometime he takes an occasion from some mercy he hath shewn and deliverance which he hath wrought for a person, and so obliged and led him to Repentance by his goodness: such a thing was the occasion of the blind man’s conversion, John 9, and of one of the Lepers, and perhaps of the Jailor. Sometime God takes occasion by a dream to do it, Job 33:14, —30. Sometime from a man’s curiosity, as he did Zacchaeus, Luke 19, and many that have gone to see and be seen, or to hear words as a lovely Song (as Augustine did Ambrose) have been met with, and have felt a work. When they went to hear Paul for Novelty, Acts 17:19, yet then some believed, Vers. 34. Yea, sometime he stays till men be in a full career of sinning and then meets with them as he did with Saul, Acts 9, but such cases are not ordinary. Sometime God makes use of the good conversation of others; when men will not hear the good Word of God, yet the good works (though of women) may tend to and be made use of for their conversion, 1Pe 3:1-2. Oh that there were more such Preachers and Preaching, for then perhaps there would be more conversion. Sometime God makes use of the patient sufferings of his Saints, as he did that of Christ to convince one and another at the time of his passion, Mat 27:54. Luk 23:39, —43, and in after Ages God blest it so much that it became a Proverbial speech, Sanguis martyrum semen Ecclesiae, the blood of innocent and patient Martyrs became the seed of the Church.

We must not limit the holy one of Israel, for though he tie us to means, he hath not tied himself, but haply works on many so indiscernibly that they scarce know what was the occasion taken or means used to do it: he waits to be gracious for he is a God of Judgment, he acts judiciously and takes what occasions and means he pleaseth, he best knows what will best take. If the work be done it should not be a matter of doubt to us which way it be done or by what means; yet seeing the Word Preached is the most usual, we should wait and watch at the door of hope, Pro 8:34, and ’tis a great obligation upon all Christians to discourse and walk holily, and to suffer patiently as Christ did, seeing God may make use of their graces to make others gracious, to convince and convert men, that they shall glorify God, and say God is in them of a truth, 1Co 14:24-25. ’tis a great mercy and blessing to be instrumental to the conversion of others, Dan 12:3. Jam. 5 19, 20.

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

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

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

6. Though conversion be a mystery and wrought thus variously, yet still ’tis a conversion, and therefore is more or less knowable; ’tis a being translated from darkness to light, from death to life, from the power of Satan unto God, &c. and this cannot be done without making some considerable alteration in the persons, and working such good in the very best, as was not there before: and though the time of conversion may not be known, yet that the person is converted may be known. There are some things, which the most refined nature if not renewed cannot do; some things which are proper to all convers and only to such, as to be new creatures, new-born, things which nature cannot ape: grace is an element above nature, and nature at the highest cannot rise so high as grace at the lowest: ’tis not show and appearance but reality that makes the difference. Brass though gilded over is no Gold, nature though reformed is not grace: a Dog may vomit, a Sow may be washed, but they retain the nature still; but grace makes a new man, a new nature. The Question then is by what Criteria or characters it may be known that a person is new-born? I shall not Answer only by their eating of Milk, of which before: but I shall lay down some things which are found in all true converts, and such as which the best nature (with all the advantages of education) never reached unto, nor can attain: to which the lowest as well as the highest Christian may set their seal that have known the grace of God in truth. As,

1. They desire heartily and sincerely not only that God may be their God, but that they may be his people: and wish as heartily that they may have a childlike love to him, as that he may have a Fatherly love to them. They are as willing to be his to serve him, as that he should be theirs to save them. They take Christ Jesus not as a Physician to make use of him in a case of necessity, but as a Husband to love and live with him: and not only as a Savior, but as a Prince to rule and a Prophet to teach them. They implicitly take whole Christ in all his offices, and not divided. And who but a new-born Soul doth? The natural man (especially if assisted by the common principles and grace of the Gospel) desires to be happy; and in relation thereunto may wish God to be his God by way of privilege; but then he fails as to the other part of being equally desirous to be God’s by way of duty; which every Saint doth do in its measure: yea, though they have not yet attained the witness and seal of the Spirit that they are the Children of God. The least Saint feels the work, though it (if I may so speak) have not yet heard the voice of the Spirit bearing witness thereunto, and is thereby in a sure state, though it have not the assurance of it: for ’tis beyond nature at highest, with all its attainments, to desire and endeavor to serve God as well as to be saved by him; to be like him as to be liked of him; to be conformable to him, as to have Salvation from him; to obey commands as to enjoy promises and privileges; to be holy, as to be happy; to have grace to glorify God, as well as to be glorified thereby; to be in Jesus Christ, not only that there may be no condemnation, but a new creation; and to be sanctified as to be justified and saved; to live as well as to die the death of the righteous.

2. New-born ones have the Law of God in and written in their hearts, and from this as from the living principle they act, and bring forth the fruits of righteousness. When the Law of God is in our hearts, our hearts will be set to do it, as ’tis said, Psal. 40.8. I delight to do thy Will O God, thy Law is in my heart; and Isa 51:7, they are said to be the people who know righteousness, the people in whose heart God’s Law is: others may do some righteous Acts, but these do it as their proper fruit springing from the root of the matter (the Law of God and his truth) in them; and so ’tis an evidence of their new-birth, 1 John 2, everyone <H&G> that is a righteousness-maker (as his Trade) as some are called sin-makers in opposition to these, 1Jn 3:7, —10.) everyone that doth so do righteousness (in obedience to God whose Law is in his heart) is born of God. Now this is said of the very Corinthian-Babes, 2Co 3:3, ye are manifestly declared to be the Epistle of Christ, written not with Ink, but with the Spirit of the living God, not in Tables of Stone, but in the fleshly Table of the heart. This cannot be said of any but new-born ones, and may be said of them that are but newly born, even Babes in Christ. From this Law written in their heart, there follow and flow forth desires and endeavors after growth, and such as will not permit these souls to be satisfied, unless they attain it. I say it begets desires after growth, such as was cleared before to be in Babes, from 1Pe 2:2. For having tasted that the Lord is gracious and taken into their hearts what they have tasted, they cannot but desire the sincere Milk of the Word of Grace to grow thereby. They desire not only to live, but to thrive and to be lively. And though these Babes do not know or see that they grow according to their desire, yet they know that they do desire to grow, and that they would, as be planted in the house, so flourish in the Courts of the Lord, and not be trees without fruit. ’It is much to be feared that they have no grace who do not desire to grow in grace; and whether they have grace enough to be saved, who can be content with only so much grace as will save them.

Again, they do not only wish and desire, but do endeavor also to attain their wishes and desires, viz. that they may grow; and do therefore diligently and conscientiously attend upon and use all means that God hath appointed for their growth. Naked velleities and idle wishes may be found in formalists and hypocrites, but to be as endeavorous as desirous is congruous to and only found in the new creatures, the new-born ones. Balaam could profess and wish like a godly man, but he instead of using answerable endeavors, practiced the clean contrary: in formalists the end only is desirable, but in true Saints the means are as desirable, being not only the way to, but a part of their happiness.

Yet once more, True Converts (though but Babes) take not up and rest satisfied with desires and endeavors, unless they attain the end of desires and endeavors; or with the use of means without the end of means; now it’s true these Babes attain but little, and that’s the reason they are so restless and unsatisfied. They have the least satisfaction of any Saints, because they are much in desire and little in enjoyment, and therefore desire the more. Others take up with desires and endeavors, which these cannot do, they prosecute and pursue still, and say as Absalom, Why am I come up from Geshur, if I may not see the Kings face? Hearing, Praying, &c. is not a satisfaction to them (though they do it as a duty) unless they have communion with and conformity to God, eked out and carried on thereby: and all this is because the Law of God is written in their hearts.

3. New-born ones are for the having their sin to be taken away, and that not only by pardoning but by purging, yea though their sorrows should continue. If God should say to such a Soul, I will take away all thy sorrows, and make thee a cheerful heart, thou shalt have Corn, and Wine, and Oil enough, it would still say, O Lord, what’s this if I go graceless, if my sins be not forgiven me; take away my sins Lord, though thou leave my sorrows, and make me water my Couch with tears every day, and walk mournfully all the days of my life: do anything with me so my sins may be done away: my heart will never be at ease till my sins be forgiven. And this is not all, but if God should further say to such a Soul, I will forgive thy sin and remember it no more to charge it upon thee, but I will leave thee under the power and bondage of it; Oh Lord, would this foul say, though I bless thee for a pardon and that I shall by that be kept from being damned, yet Lord this doth not satisfy me, I have as hearty a request to make that I may be purged, and that I may be taken from sin, as that sin may be taken from me, that I may be delivered from sins dominion as from damnation. David doth not only pray, Lord blot out my transgressions, but Lord wash me, and cleanse me thoroughly from my sin, Psal. 51.1, 2, and (it seems) this was after the Prophet had said, The Lord hath put away thy sin, 2 Samuel 12, 13, and who but converted ones are of this frame? Others can be content with hearts ease, peace and good things, though they live in the love of one or other darling sin, especially if they do but entertain a conceit that God will pardon them, purging is not the thing that any do heartily mind but gracious Souls.

Beside, there is this considerable and worthy of a remark as to these new-born ones, that though they have no assurance of a pardon nor have any great conquests over their corruptions, by reason whereof they have little satisfaction and much sorrow, yet they can in their serious and sedate frames truly say, that they are glad to hear and see that other Saints do God better service than they do: they mourn that themselves are no better, and yet rejoice that there are any better than themselves. Indeed in a fit and pang they do more than emulate, even envy those happy and advanced souls, and yet (in cold blood as we say) cannot but be glad that God hath better servants than they are; that there are Sons in his house and service, though they be but as hired Servants. Alas! saith such a poor Babe, I am one of the most worthless wretches on earth, I live at so poor, low and inconsiderable a rate, that I am ashamed of myself, and am not worthy to be called a Christian, but notwithstanding this I can through grace rejoice, that God hath his Abraham’s, David’s, Jobs, Paul’s, &c. who glorify his name at a better rate. They admire the happiness of and bless them, who stand before the Lord and minister to his name and glory; as the Queen of Sheba did Solomon’s Servants. Yea if at any time in anything they have been instrumental to the glory of God and serviceable to his name and people (as the Babes were, Heb 6:10.) they are glad of it, though they have not yet the reward of it, but God seems to have forgotten it, and they themselves do scarce keep it in mind, as appears by Matth. 25.37. But now take Hypocrites and Formalists, they grudge what they do, as Mal 3:14, and profess Christ Jesus out of envy to the Saints, as vying with them for a reputation, Php 1:15-16.

4. New-born ones will not depart from God; let God (say they) deal with us how he will, yet this is the resolve of our souls, we will never leave him nor forsake him, for all the pleasures, profits and preferments of this world; no, though he kill us we will trust in him. Though God use them like the Dogs under his Table, and feed them with but a bit and a knock too, and give them not a meal of the Children’s bread, yet they will thank him for what they have and wait for more, as the woman of Canaan did. Will a Hypocrite do this, wait and pray always? I think not. These Babes say to God as Ruth to Naomi, I will not leave thee, but will follow thee and the Lamb, though to the Grave, come of it what will; In the way of thy Judgments will we wait on thee, Isa 26:8. If (like Ephraim) they are under the chastening’s of God, and be for a while as a Bullock unaccustomed to the yoke, yet they cry out again, Turn thou me and I shall be turned; they return and repent, they smite on the thigh and are ashamed; and God hears this as the voice of his dear child, and doth remember them, and will surely have mercy on them, Jer 31:18, —20. If (like Israel) they have followed other lovers, and God therefore hedge up their way with Thorns, yet they return to their first Husband and grant it to be their folly that they departed from him, Hosea 2. Though Peter fail of his promise and plighted troth, yet he weeps bitterly and makes it good at last, that he will rather die than utterly and finally forsake or deny him: and so ’tis with every Babe in Christ, who though they fall yet fall not away, but return and live. Only, let me leave this caution, Take not up with these words without this work, with fancy without feeling. It may be some Hypocrite or Formalist may hear this and give it out as if he had attained this; but ’tis not what the words of our mouth are, but what the frame of our heart is: ’tis not saying but feeling, not expression but experience that will warrant us to be in such a state. ’It is not being able to say these things by heart, but having them in our heart, and holding them forth in our lives that will do us good.

These are the things which I lay down as the characteristical discoveries of new-born ones, which distinguish them not only from common sinners, but from the most refined Hypocrites and Formalists: I have not pitched on many lest I should clog, nor on doubtful ones lest I should amuse poor Babes; but these which are essential to the new-birth state, for indeed they are all promised in the new Covenant, and wrought in all their hearts with whom the Covenant is made, and that is with all Saints as such and not with respect to degrees, as some promises are (which was hinted long since) Let us examine the Covenant and we shall find all these things punctually and particularly so, Jer 31:31,—34, with 32.38,—40.

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

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

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

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

Now this is clear as the Sun, that the new Covenant Promises and frames are found accomplished in all Saints, and in none but Saints: that is, the end of all and none but redeemed ones, which is the end of the Redeemer, and that is to be holy, &c. Tit 2:14, and that becomes the aim and end of Elected ones, which is God’s in Electing, and that you may read, Ephes. 1.4. God the Father, Son and Spirit are one and agree in one. Election, Redemption, Sanctification to Salvation have one and the same subjects; and all these have one and the same desire as to the things designed, they all agree in breathing after the effects of God the Father, Son and Spirits design, which no other persons do.

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

2. The next thing we should Catechize and examine ourselves about, is, whether we are but Babes; perhaps many a Professor hath been long in the School of Christ, and yet is but in the lowest Form to this day: ’tis not time and standing, length of days and many years, but experiences and attainments that denominate an Advance: the Corinthians and the Hebrews were Babes, though for their time they had been long in Christ. Would we therefore know whether we are but Babes still, let us review the defects and carnalities of Babes spoken of before, and not expect a repetition of them here. As the beginnings of grace, and their eating Milk, with the other essential (Covenant) frames newly mentioned, do give us to know that they are Babes, new-born ones; so their defects and being as carnal, give us to know that they are but Babes: examine yourselves therefore, commune with the Word and with your own hearts, compare them together, look into the Glass (as St. James speaks) and see what manner of hearts and faces you have, and be not forgetful hearers, as you may be, though you remember all these Sermons word for word, Jas 1:25. Examination and Prayer hereabout is clove and Closet work, I commend it to you, and you to God, being to proceed to the II. Use of Exhortation.

1. To them without and not yet Babes in Christ, being not new-born.

2. To them within, of all ranks and degrees.

1. To them without, who are not yet new-born, but remain in a state of nature, and who cannot enter into the Kingdom of God, unless they be born again, as our Savior assures us with no less than four Verilies, Job 3:3; Job 3:5. And alas how many are there who yet lie under the condemnation of the Word and their own Consciences, as having known nothing of conversion, no not in a profession, but live in a known and owned course of a sinful life? Oh that I might yet entreat, persuade and prevail with such to consider their way and the end thereof, which is Hell, if they turn not to God, and believe in Christ Jesus. To you, poor souls, I have spoken before by way of conviction and invitation too, under the two heads of Repentance and Faith, when I made Application thereof, which I entreat you to peruse and consider, that I may not speak the same things over and over. Further, And beside that, I have two other things to say unto unto you, by way of Exhortation; 1. Do not offend any of Christ’s little ones, no not his Babes. 2. Be not offended with Christ and Religion, because of Babes, though they be yet but as carnal.

1. Let me exhort and beseech you not to offend these little ones, the least and weakest of the stock of Christ: ’tis a great sin, and a sin which will be greatly punished to offend one of Christ’s little ones. If not for their sake or God’s sake, yet for thine own sake take heed of this sin. There is an enmity in the heart of sinners against the seed of God, which they express by reproaches and persecutions, by which they are injurious to and do offend and wrong them; but oh that they would hear and fear and do no more so wickedly, for Jesus Christ doth not only take notice of what offenses are committed again his person and doctrine, but of what are committed against his people, the very least of them. Consider what himself hath said in this case, Matth. 18.6, —10. Whosoever shall offend (i.e., despise, verse. 10.) one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea: This being thus drowned was looked on as a dreadful punishment, but that’s nothing compared with being thrown into the depth of Hell, with a Millstone weight and load of thine offenses about thy neck: for if Jesus Christ deal severely with them that were not merciful to his people, as he will, Matth. 25.41, —45, how, oh how will he deal with them that have been cruel to his people? Especially seeing ’tis a cruelty to himself! Of this not only their Angels carry tidings, Vers. 10, but Christ himself knows it by feeling, as he tells Paul, Acts 9:4. And he will one day say to non-converted ones that have slain his little ones, as Gideon said to Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they will then Answer, As thou art so were they, each of them resembled the Children of a King; to which he will reply, as Gideon did, They were my Brethren, if ye had saved them alive I would not have stain you; but now you shall be damned body and soul, I will destroy you in Hell. Depart ye cursed, take them Devil. Hear therefore and fear to despise or offend his little ones. And,

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

1. In General to all, to walk wisely towards them that are without and within, to be circumspect and accurate, not as fools but as wise, redeeming the time, because our days are few and evil. How we should walk inoffensively, yea winningly, these following Texts will tell us, Matth. 5.16, with Tit 3:8. 1Co 10:31, —33, with Ephes. 5.15.—17, and Col 4:5-6. 1Pe 2:12, —18, with Chap. 3.1, 2, and 8, —17. All Saints should exercise themselves to keep good Consciences void of offense to God and to men, both them without and them within. What other uses concerned all I have taught at the beginning, viz. in the Application made in the Introduction, to which I refer you: what remains as to particulars, I shall reduce to two Heads, 1. An Exhortation to grown Saints. 2. An Exhortation to Babes.

1. To grown Saints, to whom I would say these things. 1. Remember what you were, not only when unconverted, as 1Co 6:11. (I speak not to that now) but what you were at your first conversion, viz. but Babes, for such were you: be not like Israel who forgot God’s work of old. Call to mind the former days, Forsan & haee olim meminisse juvabit, ’twill be worth your while and be of great use to you. Remember there was a time when you were but Babes and suckling’s, and how before that God took you by the hand and taught you to go, what go-carts and hold-bys you made use of then; remember what kisses you have had from his mouth when you were little Children, and how he led you forth after that to fight his battles when you came to be Young-men; and by fighting the fight of Faith, and using the sword of the Spirit, which is the Word of God, you overcame the wicked one and led captivity Captive; if you are Fathers remember him whom you have known from the beginning, who hath given you all the experiences and wisdom with which you are endowed. Though you can eat strong meat now, yet time was you could eat but Milk. The remembrance of these things will be of huge use to you to give God the glory of your higher attainments and all your advances from step to step: ’twill make you greatly useful to the instruction of Babes, which is one of your great works and duties: ’twill keep you low in your own eyes, when you see that you owe a beholdingness to God for bringing you hitherto, merely of and by his grace, not for any worth or merit of your own: ’twill help you to know that you were converted long ago, and not to think (as some are apt to do) that all the work was as nothing, till they came to such or such a pitch; which occasions a neglect of them below that pitch, and an ingratitude to God for what went before it and led to it. Thus will it be many ways advantageous to remember the work of old.

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

3. Be not ashamed of your youngest brethren that are but Babes, Paul, nay Christ himself was not ashamed to call them Brethren; but carry it lovingly, gently and tenderly towards them; you know the heart of a Babe, for you yourselves were once Babes, as ’tis said to Israel in behalf of the stranger, Exo 23:9, and Levite. 19.33, 34. It may be some (patres aequum esse censent nos jamjam a pueris illico nasci senes) poor Babes complain, that such and such do not regard them, because they are not grown up to their stature; but pray remember, these things ought not to be so, there is an honor due to the weaker vessels and uncomely parts, 1 Corinthians 12. We should be nurses to these froward Bantlings, and crying Babes, and as Paul was among the Thessalonians, we should be gentle as a nurse that cherisheth her own children nurslings, 1Th 2:7.

4. Give good examples to Babes, and abuse not your liberty to their offense: I told you that Babes mind example much, and if they have bad ones given them, especially by good and eminent men, they are drawn aside by it; as when Peter dissembled, the other Jews dissembled also, insomuch that Barnabas (an eminent person) was carried away by that dissimulation, Gal 2:13. and saith the Apostle, take heed lest by any means your liberty become a stumbling block to them that are weak; for if any (weak and ignorant, which is a Babe) man see thee which hast knowledge to sit at meat in the Idols Temple, shall not the conscience of him that is weak be emboldened (gr. edified) he takes thy example for a warrant, and thinks he is edified thereby, when alas ’tis to his loss and detriment, 1Co 8:9, —13.

5. Acquaint the Babes with your experiences, as Paul did, 2Co 1:6, —10, and with Satan’s devices, as he did, 1Co 7:5. 2Co 2:11. 2Co 11:2. Babes have but little skill to distinguish between good and evil, between impressions from the good or evil spirit; especially if Satan transform himself into an Angel of Light: Israel of old was to tell the story to and write a History (of God’s dealing with them and Amalek’s against them) for after Ages: and to instruct the children how God had dealt with the Fathers; so do you. Let the little Children tell stories of the Fathers love; the Young-men of his power; and the Fathers of his wisdom, in carrying on the work of Grace: how God overthrew Pharaoh, led them through the Wilderness, sought for and provided for them from heaven, till they came to the good Land. But,

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

I. To be glad that they are Babes.

II. To be humbled that they are but Babes.

III. To press after being more than Babes.

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

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

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

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

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

5. Though thou be but a Babe yet God hath some praise from thee; ’tis true indeed he hath more from others, but yet ’tis true that he hath some from thee: thou dost help to perfect his praise. ’It is one of the burdens of these poor souls that they are such unprofitable servants, not only (as others are) in that they do but their duty, but alas in that they do not do their duly, but fall short of it and the glory of God: herein is God glorified when much fruit is brought forth, but as for us, say they, we bring forth but little. ’It is true, but yet thy Mite of grace gives a measure of glory; all the good-ground Hearers brought forth fruit to the glory of God, though some more than others, Matth. 13.8. When the Pharisees were displeased at the Hosanna ’s ascribed to Christ by little ones, and are angry with him that he had not rebuked them, as if they had taken God’s name in vain, for say they with a scorn, Hearest thou what these say? Yea, saith he, have ye never read, Out of the mouths of Babes and Suckling’s thou hast perfected praise? Matth. 21.15, 16. Christ hears their Hosanna ’s with joy and gladness, as that which full-fills a Scripture, and helps to fill up the praise and glory of God. A Babe is one of the joints and members of the Body, and supplies its measure even to the perfection of praise. As ’tis in Nature, there is one glory of the Heavens, another of the Earth; One of the Son, and another of the Moon and Stars; the Heavens declare his glory, and the Earth his goodness, for ’tis full of it; the Sacred and Royal Prophet doth not only admire the Heavens and the Sun, but the Moon and Stars too, and that in the very Psalm where he speaks of Babes and Suckling’s (from whence our Savior quotes it) Psal. 8.2, 3. For as ’tis in Nature, so ’tis in grace, not only the greatest, but lesser Luminaries; not only the highest but the lowest creatures do contribute something to the praise of God: the Sun indeed shines bright, and gives a great luster, but the Stars also do twinkle; so though an Abraham, &c. is strong in Faith giving great glory to God, yet God’s praise is not fully perfected, till the Babes contribution be taken in, small though it be. In the body, the least member; in a House the least Pin hath its use and tends to the perfecting of the whole; and vessels of an inferior office serve not a little to eke out the glory of more honorable one The Milk that the Babes do eat, doth every spoonful of it, give praise and glory to God: Repentance doth so, Faith towards God, submission to Ordinances, trembling at his Word, desires after growth, love of the Brethren; these all praise and glorify his name, though not with so loud a voice and so open a mouth as that (and the higher attainments) of Children, Young-men and Fathers doth do. And the truth of it is, that ’tis not a little glory which accrues to God hereby; for, that these poor Babes who have so much corruption (and not without considerable temptations too) should yet be kept from Apostasy; that Grace should live (like a spark of fire in the midst of waters) and not be extinct, is a wonder; and such an one, as that ’tis not so great a wonder that other Saints of higher Forms cleave close to God, as that these do; nor that the Devil is conquered and baffled by them, as that he is defeated by these: ’tis much to the praise and glory of God and his grace, though not so actually given by them, as ’tis by others.

2. The second Branch of this Use is to exhort Babes to be humbled that they are but Babes, i.e. as carnal, and not past the spoon, and so incapable of having strong meat to eat, or of any more than the Alphabet of Religion, such as we Preach to sinners, viz. Repentance, and Faith towards God, &c. which is but Milk: and this especially concerns them, who are old in years, and yet but Babes as to understanding and practice, who have been professors of long standing, but little proficiency. ’It is a prime part of the Christians ingenuity to be low and vile in his own eyes, under the sense of imperfections and defects, yea and that though God be pacified towards him, Eze 16:60, —63. Let Babes therefore that are as carnal, though they be in Christ Jesus, be very humble in the sense of their defectiveness, and, which is worse, their carnality. Especially considering,

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

2. Be the more humbled considering that many of the more refined sort of Heathens would have scorned to be so carnal as some of you: the Apostle upbraids the Corinthian Babes and thereby provokes them to shame by this very thing, 1Co 5:1-2. It is reported commonly (and in this, fama non est mendax, report is no Liar) that there is Fornication among you, and such Fornication, as is not so much as named (recorded of any) amongst the Gentiles, that one should have his Fathers Wife, and yet ye are puffed up and have not rather mourned. It should deeply humble Christians to be guilty of that which the Gentiles are not and scorn to be.

3. Let your Humiliation and Humility be the more, that ye have been better taught, Ephes. 4.17, —21, and that for a long time, Paul had spent a year and a half among these Corinthians, Acts 18:11, and had written to them two or three times, and was yet ready to come again to correct their Babish-carnality, as 2Co 12:14, with 20.21, and Chap. 13.1, 2. Our Savior upbraids his Disciples with this, that he had been so long with them, and yet they were ignorant of the Father and of him, Jeh. 14.9, and another time asks them (as one grieved and angry too) How long shall I be with you? Will ye never learn, &c. ’It is with this that the Author of the Epistle to the Hebrews twits them also, that for their time and standing they might have been Teachers, and yet were still to learn, yea and stood in need of being taught their Primer over and again, Heb 5:12. When men have been planted in God’s Hort-yard and have been often watered with the dew of Heaven, and he comes year after year for Fruit, yet finds none, this calls for deep Humiliation. To be old men in profession, and novices in knowledge and practice is that which should lay us low.

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

5. Let this eke out your humbling, that as yet you are incapable of the strong meat, which God hath prepared for his: ’tis true, you are fed with Milk, which keeps your soul in life; but the choicest dainties are behind, reserved for a second course. Were you more spiritual he would lead you into his Wine-Cellar, he would feed you with Apples, and his Binner of Love would be displayed to you and spread over you: he would make you drink of his Flaggons, yea of his Rivers of pleasure, and fill you with joy unspeakable and full of glory. While you are but Babes you cannot bear this, you are ignorant of the choicest of Gospel mysteries, of the most intimate and sweetest communion with the Father and the Son; and how should this these you and make you lay your mouth in the dust, that after so long a standing, you should be capable of no more than the common cheer, the ordinary fare of the Gospel, which is but Milk, without Bread and Wine, &c.

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

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

3. Be exhorted also to press forward after being more than a Babe, yea than a Babe at the best: It should not suffice us barely to be in Christ Jesus, but we should be ambitious to walk in him, Col 2:6. Yea not only to be and walk in him, but to abide in him, and to walk as he walked, 1Jn 2:6, to be rooted and built up in him, to be established in the Faith, as we have been taught, and to abound therein with thanksgiving, Col 2:7. Having tasted that the Lord is gracious, should quicken our appetite after the Word to grow thereby, 1Pe 2:2, to grow in Grace and (as a help to it) in the knowledge of our Lord and Savior Jesus Christ, 2Pe 3:18, that we may abound in Faith with thanksgiving as before; in hope, Rom 15:13, in liberality, 2Co 8:7, in every good work, 2Co 9:8, in mutual love, Php 1:9, and 1Th 3:12, in the work of the Lord, 1Co 15:58, in pleasing God, 1Th 4:1, in all grace, 2Pe 1:8. There are many encouragements hereunto; as 1. Because grace hath abounded toward us, Rom 5:20, and Ephes. 1.7, 8. And 2, our labor is not, nor shall be, in vain in the Lord, 1Co 15:58. But 3, an abundant entrance shall be ministered to us, into the Kingdom of our Lord and Savior, 2Pe 1:8, —11. And lest we should sear and despond as if ’twere not attainable, we are Fourthly to knew this, That God is able to make grace abound, 2 Gor. 9.8. Let us therefore go on to perfection, from Babes to little Children, from little Children to Young-men, from Young-men to Fathers; till we all come into the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Ephes. 4.13, —16. In relation hereunto I shall add to what hath been said, 1. Some Considerations to provoke to growth. 2. Some helps to further and promote growth. To the first, in brief, none knows but he may attain to more than a Babe and therefore should press forward on these Considerations.

1. The highest Saints (Fathers) press forward, and therefore much more should you. See how Paul presseth forward, Php 3:8, —14. Shall one that hath attained so much as he had, be so pressing, and will not you that have attained but little? Let the zeal of the highest provoke the lowest to zeal.

2. Little Grace hath but a little comfort: Though the Babe have enough for a being, yet but a little for well-being. Vivere est valere, to live is not barely to be, but to enjoy oneself and to be well; as to this Life we do not take care only for so much as will keep life and soul together, but that we may live comfortably: and shall we not much more endeavor it as to our spiritual life? Little Faith is full of Fear (which excludes present joy and comfort) and is as no Faith in that respect, for so saith our Savior, Matth. 8.26. Why are ye fearful, O ye of-little Faith? Which Mark 4:40, is thus expressed, Why are ye so fearful? How is it that ye have no Faith? Would ye therefore have less fear and more joy? Press forward then to grow in grace.

3. Little grace gives but little glory to God; ’tis true, the Babe contributes something to the perfecting of God’s praise, but ’tis very little; herein is our Father glorified when we bring forth much fruit, John 15:8. ’It is being filled with fruits of righteousness which brings full glory to God, Php 1:11. And Abraham being strong in Faith gave glory to God, Rom 4:20. If therefore you would glorify God to purpose, grow in Grace.

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

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

1. To be humble and lowly in mind; Humility promotes us, ’tis <H&G> to ascend downward. Humility and a low esteem of ourselves is the ready way to grow high. The Trees spread most upward that have the deepest roots. Before Honor is Humility, ’tis Honors Usher, Pro 15:33. He that is lifted up is like to fall, Pro 18:12, so Heb 2:4, with Heb 10:38. But the same God who takes no pleasure in, but resisteth the proud, is greatly in love with, and will assist, teach and give grace to the humble. Some Babes alas are apt to be puffed up (though without cause) 1Co 4:8, but pride hinders growth.

2. Be thankful for what’s received: ingrateful and unthankful persons never or seldom thrive, Rom 1:21. Because when they knew God, they glorified him not as God, neither were thankful, they became vain in their imaginations, and their foolish hearts were darkened, professing themselves to be wise, they became fools. But he that blesseth God for what he hath, is like to be blest with more, as Luk 19:16, —26. To everyone that hath (thankfully acknowledged his Receipts and Improvements) shall be given (more) but from him that hath not, even that which he hath (or as Luk 8:18, that which he thinks he hath or seems to have) shall be taken from him.

3. ’It is no little help to growth to be united one to another in oneness of mind and affection; they are not like to come to much excellency that are divided in Jaceb and scattered in Israel; for where there are divisions, there is least contribution of help and mutual assistance. When the Apostle exhorts the Corinthian Babes to be perfect, he subjoins this as conducing thereunto, he of one mind, live in peace, 2Co 13:11, for Love is the bond of perfectness, Col 3:12-14, and the blessing of the God of love and peace will be with such, as the Apostle tells them, 2Co 13:11, and his blessing maketh rich, Pro 10:22.

4. Attend conscientiously and with eager desires on the word of grace that you may grow thereby: use Ordinances to make use of them for your perfection; to which end they are as much designed as to bringing in, Ephes. 4.11. Pastors and Teachers are for the perfecting of the Saints, for the edifying of the Body of Christ (and every member thereof) till we all come to a perfect man: Desire therefore the sincere Milk of the Word that you may grew thereby, 1Pe 2:2.

5. Get better acquaintance with Christ Jesus: The Apostle knew Christ Jesus in a good measure; and yet that he might perfectly win him and perfection by him, and attain to the mark and the prize, he breaths and presseth after more, even the excellency of the knowledge of Christ Jesus, Php 3:8, —14. Babes in Christ know not the Father, and are unskillful in the Word of righteousness; now the Father cannot be known but by the Son, nor grace grow but through the distinct and excellent knowledge of Christ Jesus our Lord, 2Pe 3:18. As ever therefore you would grow in Grace and attain assurance of the Fathers love, look after the distinct and excellent knowledge of Christ, which consists mostly in being found in him, i.e., his righteousness, in knowing the power of his Resurrection, though it be by the fellowship of his suffering and by being made conformable to his Death (by descending that we may ascend as he did) Php 3:9-10. Ephes. 4.9, 10.

6. Would ye grow? Make use of the Promises then, which are given not only that we might escape the pollutions which are in the world by lust, and so be made partakers of a divine nature, 2Pe 1:4, but that we might cleanse ourselves from all filthiness of flesh and spirit to perfect holiness in the fear of God, 2Co 7:1, and might add grace to grace, to abound and be fruitful, as it follows in 2Pe 1:5, —8. The Covenant refers to our being and birth, but the promises to our well-being and growth: if therefore David’s house do not grow he hath recourse to the Covenant, 2Sa 23:5, but that it may grow, he hath recourse to the Promises, 2Sa 7:25, —29. As ever therefore you would enjoy what’s promised and contained in the Promise, be careful to do that to which the Promise is made: as for instance, Would ye that God be a Father (and not only a God) to you, and you be to him (not only a people, but) Sons and Daughters, then be ye separate and touch not the unclean thing, 2Co 6:17-18, and mark it, these Promises, viz. of being a Father, &c. are of most use to the perfecting of us: for so it follows, 2Co 7:1, having these Promises (the Emphasis is in these ) let us cleanse ourselves, &c. that so we may enjoy what’s promised, viz. God as a Father, &c. A little to inform you about making us of and improving promises, I shall (to prevent a mistake) enlarge further on this head: Some persons do think that the chief if not only way of improving promises is by believing (as they call it) than which I think there is scarce a greater mistake, that is in this sense; when they read or hear a promise (as that God will be a Father, that all things shall work together for good, &c. ) they think there is to more required but to believe that God will make this good, and do as he hath promised; there is no question but he will, for he is faithful that hath promised and cannot lie; but beloved let me tell you (lest you deceive yourselves) that ’tis not so much Faith as obedience and practice which is necessary to the enjoyment of these promises: if you practice the duty to which the promise is made, God will make it good, whether you believe it or no, 2Ti 2:11,—13, but if you believe it a thousand times over and do not do the duty, God is under no obligation to make good the promise. If you love not God, how can you expect that all things should work together for good to you, when the promise is made to none but lovers of God: so if you separate not from uncleanness, how can you expect God will be a Father to you, when ’tis promised only to them that separate, &c. Take heed then of an idle and dead Faith: ’tis true, Faith is a duty, but not Faith alone, Faith that’s idle and dead; whatever promises are made to Faith, shall be made good to Faith; and whatever promises are made to Love, to Humility, to Patience, shall be made good when these graces are acted. Saith the Apostle, Heb 10:23-24. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with clean water. Let us hold fast (this) profession of our Faith without wavering, for he is faithful that hath promised: by which we see that there can be no Plerophory or full assurance of Faith (without the other qualifications therewith mentioned, viz. a true heart, &c. ) by which we can expect the performance of promises, This I thought good to hint, that none might think Faith enough in relation to the promises without obeying in that very particular to which the promise is made. But to proceed.

7. Would you attain to perfection, be patient then: Babes are apt to be impatient and peevish, for which they have been already noted; but impatiency hinders growth; as ever therefore you would be perfect, let patience have its perfect work, then shall ye be perfect, entire and lack nothing (viz. of perfection) Jas 1:4. Patience is a completing and perfecting grace, as God speaks to Abraham, Gen 17:1. Walk before me and be thou perfect, that is, not only sincere (as ’tis in the Margent) but patient; wait yet a while longer till I give thee seed by Sarah, perfect thy hitherto waiting, by waiting to the end. So the good-ground-hearers bringing forth fruit with patience, is opposed to the Thorny-ground-hearers not bringing forth fruit to perfection, Luk 18:14-15, so that patience doth not a little contribute to the bringing forth perfect fruit, and to our growing up to a perfect stature. For,

1. It establisheth the heart, makes it steadfast and immovable, which helps to abounding and growth, as appears by the places where they are joined together, 1Co 15:58. 2Pe 3:17-18. While persons hang loose and are tossed to and fro (as Babes are apt to be, Eph 4:14.) they are not in a growing condition: but patience doth settle, fix and establish the soul, as the Apostle tells us, Jas 5:8. Be patient, stablish your hearts, i.e., stablish them by patience: For, as ’tis hinted in a parallel place, Luk 21:19. In patience we possess our souls; when as an impatient man is wavering and unstable, is uncertain, inconstant and double-minded, ever doubtful and in suspense, and therefore receives little if anything from the Lord, Jas 1:6, —8.

2. Patience helps the soul to wait notwithstanding disappointments and sufferings: disappointments, &c. are discouraging things, they dishearten, weaken and make us faint, and so put us under an incapacity of thriving, but patience steels and strengthens our hearts; when hope deferred makes us sick, patience gives supports and cordials, enabling to wait till the hoped and longed for desire be granted, which is as a Tree of Life. This may be seen in such places as these, Rom 8:23, —25, Heb. 10.35.36, and 12.1. Both these ways (to name no more) doth patience help us onward.

8. As ever you would grow and proceed to perfection, watch over your hearts and lives, and keep your accounts well, observing how you gain or lose day by day: narrowly view your daily experiences considering what’s attained and what’s lacking, that you may forget what’s behind (so as to rest in it) and press forward to what is yet before, as the Apostle did, Php 3:13. They are not like to thrive that keep not their Books and Accounts well, but let all go at fix and seven, and run at random: As ever you would grow, keep your diurnal, monthly and annual annotations, for else how can you discern the difference between what you were, are and ought to be?

9. And lastly, make Conscience of Prayer, your own and others: Praying Saints, and Saints Prayed for are most like to prosper. The great Apostle not only prayed himself, but often begged the Prayers of others (his inferiors also) for himself; much more should you, who being but sickly Saints cannot pray as much and well as you ought for yourselves, and therefore should call in the help of Elders and the Church to pray for you. Read over the Prayers which the Apostle made for Babes, and make them for yourselves. I will instance only in one, and with that conclude this whole Discourse, ’tis that in Heb 13:20-21. Now the God of Peace, who brought again from the Dead our Lord Jesus, the great Shepherd of the Sheep, through the Blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is well pleasing in his sight through Jesus Christ, to whom be glory forever and ever. Amen.