Christs School, Class 1 · Part 2
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 1 Cor. 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 Corinths 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. verſ. 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 an hard ſaying, as ye did when Chriſt himſelf ſaid ſo, Joh. 6. 53, 60. and if you can hardly hear this, but be offended, what would you be if I ſhould Preach of his Aſcenſion, and the executing of the other part of his Prieſtly office now in heaven, which is yet an higher D…ctrine and ſtrong meat (as 'tis called in the Hebrews on this very occaſion) if that offend you as it did thoſe Babes, Joh. 6.60,—62. how much more would this, as our Saviour there intimates? For this reaſon my Brethren, I could not ſpeak unto you as unto ſpiritual, but as unto carnal, and to feed you with Milk (the very Alphabet of Chriſt his Doctrine) Repentance, &c. I am ſain to Preach to you as to ſinners and carnal unconverted perſons, the very ſame Doctrine that I did at firſt.
Let us in the next place ſee how pat and parallel to this, that other Text in the fifth of the Hebrews is. The Authour having told them, Verſ. 9. That Chriſt Jeſus being made perfect, i. e. glorified, was become the Authour or meritorious and procuring cauſe of Salvation to them that (believe in and) obey him, called of God an High Prieſt after the order of Melchiſedee, Verſ. 10. Of whom, ſaith he, Verſ. 11. we have many things to ſay: why do ye not ſay on and ſpeak out then? Why, becauſe they are hard to be uttered, which doth not imply any defect or inability in the Apoſtle to utter them, as if he wanted either knowledge or utterance, but an incapacity in them to entertain them, becauſe they were dull of hearing; for though as to their ſtanding they might have been teachers, yet as to their underſtanding they needed to learn, and con over again the firſt principles, and lay the firſt foundation: They had need of Milk (as the Corinthians had) i. e. to be taught to repent and believe as if they were ſcarce converted, but as carnal. Thus both theſe places concur in the ſame ſubjects and attributes. Before I come to ſpeak of their attainments and characters particularly, I ſhall briefly touch a few obſervations from theſe two Texts, which will make our way the more plain and ſmooth. As,
1. There are ſome Chriſtians or perſons in Chriſt which are not men in Chriſt, but only Babes: They have the Spirit of Chriſt (in a meaſure) or elſe they could not be his, Rom. 8.9. Yet though they have the Spirit, they are nt… ſpiritual (in any high degree). Though in Chriſt Jeſus, (for elſe they were not new-born, or new creatures, 2 Cor. 5.17.) yet they are but Babes in Chriſt, and as (the very next degree to) carnal: they cry rather than ſpeak, their voice is inarticulate and not diſtinct, 1 Cor. 13.11. They have the Image of God upon them, but not perfectly ſtampt and viſible to every eye: 'Tis but (as I may ſay) God manifeſt in the Fleſh, under a veil and darkly; Chriſt is not (perfectly) formed in them, Gal. 4.19. You may ſee ſome Prints and ſimilitudes, but the ſeveral features are not clearly diſcernable. They are tranſlated from death to life, they are no Abortives; nor are they ſtill-born: they have the beginning of life, and they do but begin to live. There is joy in Heaven that this Manchild is born, though he be not yet grown up, no nor throughly waſhed and cleanſed from his pollution. He is yet but in ſwadling cloaths and in a Manger, if I may allude to what was ſaid of Chriſt, when he was a Babe. As the life, ſo the image is imperfect; you can ſay there's the Image of a man, but who '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 Miniſtery, Mat. 11.25. The Diſciples (many of them) were no better, till Chriſt aſcended, and the Spirit deſcended. The Corinthians had heard three of the beſt Preachers on Earth; Paul, Apollo, and Cephas, 1 Epheſ. 1.12. and chap. 3.4,—6. yet were but Babes. The Hebrews had ſate under the like Miniſtry, and yet were but Babes for many years. Paul it ſeems had begotten (or planted) the Corinthians, he was their Father, 1 Cor. 4.14, 15. Apollo was their nurſing Fathers, he had watered them, 1 Cor. 3.6. Paul continued among them a year and an half teaching the Word of God among them, as Acts 18.1,—11. you have the whole ſtory. After Pauls departure Apollo came to Corinth (and watered them, whom Paul had planted) Acts 18.27. with 19.1. yet from that time to the day of the date of this Epiſtle, they continued Babes. Philip, who (it ſeems) was called by Chriſt Jeſus in the firſt year of his Miniſtry, and in the beginning of that year, for he was called before the firſt Miracle that Chriſt wrought at the Wedding in Cana of Galilee, which was the firſt he did to confirm his Miniſterial effice, Joh. 1.43. with 2.11. Yet this Philip who had lived with Chriſt all the time of his Miniſtry, was yet, when Chriſt was about to leave the world, but a Babe, for he knew not the Father (as the little Children do) which made Chriſt ſpeak upbraidingly to him, Joh. 14.9. Have I been ſo long time with you, and yet haſt thou not known me, Philip? He that hath ſeen me hath ſeen the Father, and how ſaiſt thou then, ſhew us the Father? Alas! of how many Hearers, may many a Preacher ſay, have I been ſo long with you, and yet ye know not the Father! You have not the knowledge of God, be it ſpoken to your ſhame, 1 Cor. 15.34. You are yet in a babiſh ſtate, and not grown or advanced in Faith, Knowledge, Love, &c.
3. Theſe Babes can eat milk, though nothing but milk; they ſuckt a year and a half and were not wean'd from the breaſt, but were Babes and Sucklings ſtill. They could eat but milk, their ſtomachs were not able to bear (though their appetite might deſire) ſtrong meat. When Chriſt Jeſus was telling his Diſciples the offices of the Spirit, he makes a ſtop and tells them, I have yet many things (more) to ſay unto you, but you cannot bear them yet (which is the character of theſe Babes Joh. 16.12. q. d. I could tell you what great things there are in mine and my Fathers heart and purpoſe concerning you, but you are not in a condition to receive them, till you have received the Spirit, and grown up to another (higher) ſtate than yet you are in. Babes cannot bear the Mathematical and Metaphyſical demonſtrations, they cannot underſtand them, but they are for ſimilitudes, illuſtrations and Parables, and ſo Chriſt taught them, Mark 4.33. To tell them that there is joy in Heaven at the converſion of a ſinner will not down with them, unleſs it be taught by the Parable of a loſt and afterward found Sheep, &c. Babes are for living by ſenſe more than by Faith. The Hebrews underſtood but little of the Prieſt-hood of Chriſt and his Office, which is the ſtrong meat, no though the Apoſtle illuſtrated it by their own (ſhadowy) Prieſt-hood, which they had under the Law. So the Apoſtle Peter ſpeaking of the ſtate of renovation (the new Heavens, and the new Earth) of which his beloved brother Paul had alſo written in his Epiſtles; of which (not Epiſtles, for there is a change of the gender, and 'tis foreign, and refers to the theſe things) of which or among which things ſome are hard to be underſtood, by whom? viz. by the unlearned and unſtable, and therefore he) preſſeth them not only to ſtedfaſtneſs but growth in grace, without which they will not attain to know the things hard to be underſtood, Prov. 14.6.2 Pet. 3.13,—17. But they cannot eat ſtrong meat, yet they can eat milk; though but milk, yet milk; which implies that they were not only alive, but had ſome (a very little) ſtrength, and took in ſome nouriſhment, and had ſome experience of the working of grace in them, though '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 ſhew anon.
4. Theſe Babes are owned for Brethren as well as the ſpiritual ones, by the Apoſtle; though they had not the right yet they had the left-hand of fellowſhip. And I Brethren, ſaith he, though you be but weak, yet you and I are Brethren: the ſpiritual Paul, and (as carnal) Corinthian Babes were Brethren: yea not only Paul, but Chriſt himſelf (the firſt born among the many Brethren) is not aſhamed to call the Babes, as well as others, Brethren, Heb. 2.11. which takes in all the Children, Verſ. 13.14. For Chriſt took the whole ſeed of Abraham, Verſ. 16. And if any are Chriſts (as theſe Babes are, for they are in him, ſaith our Text) then are they Abrahams ſeed and heirs according to promiſe, Gal. 3.29. The whole brother-hood have fellowſhip one with another, as all the members of the body have from head to foot.
This then is the ſumm of all that we have ſaid; that theſe Babes have truth of Grace, the root of the matter is in them, God hath put truth in their inward parts, and written the truth of Repentance, Faith and Love in their hearts: They are true born, and not Baſtards, as the diſtinction is, Heb. 12. 'Tis true alſo that their grace is weak; 'tis grace and but grace in a low degree; beſide alſo 'tis mix'd with much corruption (ſtrong corruptions are arguments of weak grace) they are as carnal: of all Saints the Babe-Saint hath the leaſt grace and the moſt corruption. And (which is to be noted of all the reſt alſo) theſe Babes have not their denomination, nor are ſo called meerly from their being but newly born, but from their continuance in ſuch a ſtate. No ſtate is meaſured by one or two acts, but from the tenor, frame and courſe of their hearts and lives for ſuch a time and duration. We call no man a dunce or a bad Scholar from one daies dulneſs, or for one miſcarriage in an exerciſe, but when he is conſtantly dull and blockiſh, as the Hebrews were, who were Babes for a long time. 'Tis the habit that gives the denomination to this and every Claſſis or Form. And now I …all proceed to ſhew the attainment of theſe Babes, which in both Texts is expreſt by
Their Feeding on Milk.
Where, what is meant by Milk, and how they Feed on this Milk, is diſcovered, 1. More generally. 2. More Particularly.
MIlk we ſee is the Food of Babes: and therefore 'tis neceſſary that we come to know what this Milk is, for the better diſcovery of their ſtate and attainment. In the general, all the Word of God (the Goſpel) is called Milk, 1 Pet. 2.2. As new-born Babes deſire the ſincere milk of the Word, that you may grow thereby; This Milk is for growth; the word is not only for begetting, as chap. 1.23. and 25. but 'tis for nouriſhing and bringing up alſo, even to a perfect ſtature, Epheſ. 4.11,—16. 'Tis obſervable, that Peter doth not ſpeak meerly of the Word written in the Bible, but of the Word Preach'd, chap. 1.25. But then this Word Preach'd muſt be ſincere milk of the Word, not mixt and corrupted with and by the devices, inventions, gloſſes and comments of Jews or Gentiles; this the Apoſtle Paul diſclaims and declaims againſt, 2 Cor. 2.17. We are not as many, who corrupt, or deal deceitfully with the Word of God; but as of ſincerity, but as of God, in the ſight of God ſpeak we in Chriſt, which he alſo hath again, chap 4.2. We have renounced the hidden things of diſhoneſty (or ſhame) not walking in craftineſs, nor handling the Word of God deceitfully, but by manifeſtation of the truth, commending our ſelves to every mans conſcience in the ſight of God. We are no huckſters like them mentioned, 2 Pet. 2.1,—3. As this word muſt not be mixed with and corrupted by falſe Doctrine and baſe ends, ſo this milk muſt not be made luſcious and fulſome with the Sugar and Honey of mens wiſdom and eloquence, for this doth the Apoſtle no leſs diſown and diſallow, as may be ſeen, 1 Cor. 2.4. My ſpeech and my Preaching was not with inticing words of mans wiſdom (I was not as ſounding braſs or a tinkling cymbal, I did not uſe feigned and made words to ſhew wit and learning; I came not with that wiſdom which lies in words, with witticiſms, chap. 1.17.) but in demonſtration of the Spirit and power. So then 'tis not a ſound of words, but ſound and ſincere doctrine or Milk of the Word by which we grow and thrive.
But more particularly (as to our Subject) milk is uſed to denote weak nouriſhment, and is oppoſed to ſtrong meat; and thus Milk notes the firſt principles of the Oracles of God, the Alphabet of Chriſtian Religion, of this the Babes have their mouth and belly full, but are weak and pa…y things notwithſtanding. That Milk therefore, in theſe Texts, is put for the principles (the firſt Elements of the Doctrine of Chriſt) or as 'tis in the Margent, the word of the beginning of Chriſt, Heb. 5.12. with 6.1. The very foundation of Repentance, &c. which is, that the Kingdom of God (the Meſſiah d…penſation) was at hand, Mark. 1.15; ſo that Milk notes preparation doctrine, and the very firſt dements of the beginning of the Oracks of God, as the words are, Heb. 5.12. the initiating Doctrine, wherein (ſaith Jac. Capellus) the Jews and Chriſtians did agree, as a foundation to build upon: Now what this Doctrine was, is expreſt under ſeveral heads, chap. 6.1, 2. viz. Repentance from dead works, Faith towards God, &c.
But (it may be) ſome will object, here is no mention of Faith in Chriſt, and can they be Chriſtians in any degree (though but Babes) who believe not in Chriſt? To this I anſwer, That theſe Principles or Foundation Doctrines, are called the W…d or Doctrine of the beginning of Chriſt, Verſ. 1. and therefore this Repentance and Faith is not without reſpect to Chriſt; and when the Apoſtle mentions theſe two elſewhere, he ſpeaks of Chriſt as the object of Faith, teſtifying both to the Jews and to the Greeks, Repentance towards God, and Faith in our Lord Jeſus Chriſt, Acts 20.21. and this the Apoſtle taught the Corinthians at firſt, 1 Cor. 15.2, 3. which opens the meaning of that ſpeech of his, 1 Cor. 2.2. Beſide, in calling this foundation Doctrine, Chriſt muſt needs be taken in, for other foundation can no man lay, 1 Cor. 3.11. becauſe God hath laid him and no other, Acts 4.11, 12. and 'tis by him that we believe in God, as the Apoſtle hath it, 1 Pet. 1.21. Withall we muſt remember that theſe were but Babes, and were unskilfull in the word of righteouſneſs, though not without ſome confuſed notions of it.
Indeed both God and Chriſt are the objects of Faith; and though God be the ultimate object of Faith, for Chriſts deſign is to bring us to God, 1 Pet. 3.18. Yet Chriſt is the more immediate object of it; but nature teaching us to look to God, and revelation of grace only to look to Chriſt, many perſons (eſpecially Babes) are apt to have more recourſe to God than to Chriſt: For the Faith of Babes is of no higher an elevation, than theirs generally was under the Old Teſtament, who had not ſuch diſtinct notions of Chriſt Jeſus as we under the Goſpel have or ought to have, he being now manifeſted to manage all affairs for us between the Father and us; and therefore our Saviour bids his Diſciples not only to believe in God, but in him alſo, Joh. 14.1. and accordingly all along afterward, the Apoſtles in their Preaching, direct men to believe in Chriſt Jeſus; and this is the excellency of knowing (or the excellent knowledge of) Chriſt Jeſus, to know him ſo as to be found in him, not having our own righteouſneſs which is of the Law (which Babes too much look after) but that which is by Faith in Chriſt, Phil. 3.8.9. And this is that which the Apoſtle directs the Corinthians to, 1 Cor. 1.30. and 3.10, 11. And ſo the Hebrews, in ſetting him forth to them as an High Prieſt after the order of Melchiſedec, the King of righteouſneſs, and the Lord ou… righteouſneſs.
Hence then I conclude, that their eating of Milk is the receiving and practiſing theſe Principles, or Elements, the beginning of the Doctrine of Chriſt, viz. Repentance, Faith, &c. which in the general takes in ſuch things as theſe, a ſight and ſenſe of ſin, together with ſorrow for and Repentance from it, as alſo Prayer for pardon: a ſecret relying on the mercy of God in Chriſt Jeſus, which gives them hope: An obedience to Ordinances, as Baptiſm, &c. A believing of the Reſurrection, and of eternal Judgement. But there are ſealings of the Spirit, joyes in the Holy Ghoſt, &c. which the Babes are not acquainted with: they attain to what is neceſſary, and but what is neceſſary to Salvation, Heb. 6.9. They have enough to keep them out of Hell, and to land them ſafe in Heaven; but as to the well-being of a Saint, viz. an aſſurance of the Fathers Love, which the little Children have; ſtrength of Faith to overcome temptations, which the young men have; great wiſdom from long or much experience, which the Fathers have: of theſe they know nothing. They are Gods building indeed, 1 Cor. 3.9. but only of the firſt Floor, or ſtory, juſt laid upon the foundation, yet ſo that they alſo are the Temple of God, and the Spirit of God dwelleth but almoſt indiſcernably in them, 1 Cor. 3.16. they will, I ſay, have an entrance into Heaven, becauſe theſe things are in them, but not an abundant entrance becauſe theſe things do not abound in them, as Peter intimates, 2 Pet. 1.8,—11. and all this is ſpoken of a ſtate wherein they may live and die and not reach beyond it.
Queſt. Before I proceed 'tis neceſſary to clear up one ſcruple that may ariſe from hence, which is this: Seeing growth of grace is neceſſary to prove the truth of grace, how can theſe be ſaid to grow, if they may continue in this ſtate all their daies?
Anſw. You may remember how I premiſed that none can tell but he may be built up a Story (or more) higher, and therefore none ſhould take up with this ſtint, but preſs forward; yet ſeeing there is ſuch a ſtate (which is to abide ſo) the queſtion is of theſe, and to it I anſwer, firſt by conceſſion that growth of grace is required of all as the evidence of its truth; but then I ſay there are ſeveral kinds of growth, and all of them are not neceſſary to this ſtate: as the ſtate is, ſuch is the growth required. There is a growth by addition, and a growth of continuation and perſeverance and going on to the end; that growth is required of and is neceſſary to the other ſtates, but this only is neceſſary unto this ſtate of Babes; the others growth is by addition, 2 Pet. 1.5,—11. but Growth of theſe is by abiding in grace: they but con the ſame leſſon over and over, when others take out new ones, and turn over leaf. Or as a Tree that grows in a continuance of bringing forth the fruit of its kind, Gen. 1.11. but if a graft or ſcyon of a nobler fort be ingraſted on or into it, then it brings forth other and better fruit. So that growth in theſe is not a ſuperaddition of new grace, but a renewing of and abounding in their firſt grace. This muſt be the growth of the Corinthians and Hebrews, or elſe there was none at all, for they were the ſame after a long time that they were before. And therefore Paul puts the Corinthians only to prove (for the preſent) that they were in the Faith, and that Chriſt was in them, 2 Cor. 13.5. and though he put the Hebrews upon giving diligence to a full aſſurance, chap. 6.11. yet on ſuppoſition they ſhould not attain it, he often calls upon them to hold ſaſt and not to apoſtatize, concluding that if they did not advance, yet they might be ſaved by abiding in the preſent ſtate, though they were but Babes, chap. 3.6,—12, 13, 14. and 10.23,—35. and tells them that the juſt ſhall live by Faith (that which they had) that is, they ſhould continue believing to the end, and not draw back to perdition, Ve…ſ. 36.—39.
To ſeek out this and clear it too, let us conſider ſome other places, which ſhew that a going on and continuing in the ſame grace, or an holding faſt of what they have is that only which is required of ſome Chriſtians, as Rev. 2.24, 25. 'Tis ſaid to them of Thyatira, who kept free from Jeſabels doctrine, I will put upon you none other burthen, but that which ye have already, hold faſt till I come, keep your ground; ſo again, Rev. 3.11. 'tis ſaid to Philadelphia, who had but a little ſtrength, Verſ. 8. Hold faſt that which thou haſt, and to him that overcometh, &c. So that perſeverance in the little ſtrength that any have, hath the promiſe of Salvation (and is all ſome Saints growth) He that continueth to the end ſhall be ſaved; and this is called overcoming, which hath the notion of ſome kind of growth in it. And therefore it ſeems clear, that the gain of Babes is in not loſing, and their growth in not decreaſing and declining: or if you had rather expreſs it ſo, the Babes growth is in reiterated acts of the ſame kind, or in abounding in acts (which is a growing in degrees of the ſame kind) as alſo in deſires after higher attainments (as I ſhall ſhew anon) eating more and more Milk, repenting more and more, and believing more and more, even unto the end, increaſing in theſe things to their fulneſs, and not in paſſing into another ſtate. I ſpeak ſtill of one appointed to this ſtate alone.
And on this occaſion before I cloſe up this Chapter, it will not be amiſs to take notice (in relation hereunto) of the Covenant of God made with all Saints, and the promiſes of God made but to ſome Saints; the promiſes of growth (by addition) I humbly conceive are not made to Saints, as ſuch; but to Saints under ſuch a qualification, and acting ſuch and ſuch graces and duties in ſuch and ſuch degrees; as for inſtance, Pſal. 1.3. there is a promiſe of growth; 'tis not every Saint ſhall, but he ſhall: who is that he? viz. he that delights in the Law of the Lord, and in his Law doth meditate day and night: this meditation ſhall be to him, as the watering of the River is to a Tree. But now the Covenant (as it gives, ſo it ſecures grace) it is made to and with the loweſt Saint, and warrantiſeth it againſt falling away only, Jer. 32.40. I will put my fear in their hearts, and they ſhall not depart from me: As Chriſt pray'd for Peter that his Faith might not (totally and utterly) fail, Luk. 22.32. And this I ſpeak for the incouragement of poor Babes, that they may not ſtamble at this, that they do not grow as others do; I tell them and would have them bleſs God for it, that they grow with a growth ſuitable to their ſtate, i. e. they rely and cleave cloſe, they Apoſtatize not, but hold faſt, they perſevere in eating milk till death them do part; they attain to the extent of the Covenant, perſeverance, and to the end of their Faith, the ſaving of their Souls. And this much of the Attainment of Babes in the general.
The more particular attainments of Babes, as Repentance, Faith, &c.
From Heb. 6.1, 2.
THE Apoſtle doth not in this place put the Babes upon laying aſide theſe things, but ſpeaks his own intendment to lay them aſide (as to his preſent further diſcourſe concerning them) and to go on to treat of other and higher matters, more perfect doctrine, i. e. ſuch as belongs to perfect and grown Saints: he calls theſe Doctrines Foundations, and therefore doubtleſs would not have them dig'd up, but would have them build on theſe other and higher ſtories, even to the laying of the top ſtone. At preſent he only names them to ſhew what theſe Babes had attained to.
Theſe ſix principles are (as I may call them) ſix portions of Milk, which the Babes did eat and were nouriſhed by: the two firſt, viz. Repentance and Faith are internal graces wrought and working in them; the other four are proofs of this internal work: the two firſt of the four, viz. their ſubmiſſion to the ordidinances of Baptiſm and laying on of hands, are proofs of their Converſion, in the fight of men; the two latter of the four, viz. their practical belief of the Reſurrection, and eternal Judgement, are proofs of their Converſion, Repentance, and Faith in the ſight of God: and theſe ſhould not be ſeparated: for ſubmitting to Ordinances, without believing the Reſurrection and eternal Judgement thereupon, are no proofs of Repentance and Faith; No, for without this Faith, the other is in vain and men are yet in their ſins as our Apoſtle tells us, 1 Cor. 15.12.17. And elſe what ſhall they do that are Baptized for the dead, if the dead riſe not at all? why are they then Baptiz…d for the dead? q. d. Baptiſm is in vain ſubmitted to, if there be no Reſurrection. When the very notion and deſign of Baptiſm is to denote the Reſurrection from death, Rom. 6.3, —5. Col. 2.12, 13. So on the other hand, to believe the Reſurrection and Judgement (as the Jews did) is no proof of Converſion, without ſubmitting to Ordinances of Baptiſm, &c. Therefore when our Saviour bid his Diſciples Preach the Goſpel, 'tis thus, he that believeth and is Baptized ſhall be ſaved, Mark 16.16. Well then, all theſe principles conjunctly are the diſcoveries of the Babes attainment: of all which I ſhall now proceed to ſpeak in order as they lie in the Text.
Of their Repentance from dead Works.
REpentance is the firſt Milk which they ſuck, take in and beſt of all digeſt; they repent not only for but from dead Works, i. e. ſuch works as they do who are dead in ſins, Epheſ 2.1, 2, 3. They eſcape the groſs pollutions which are in the world through luſt. The other portion of Milk, viz. Faith, is of more hard digeſtion with them, and ſtays long in their mouth, before they let it down; For, ſaith the Text, 'tis but Faith towards God, it is but in motion and tendency, rather in fieri than in eſſe, in acting than acted: and this not ſo much and properly towards Chriſt, as towards God: not excluding Chriſt, but that they have leſs ſtill in exerciſing Faith towards Chriſt, than towards God. But as to Repentance they are better skill'd and able to act it at a better rate than Faith. In relation to this, there are three things which I ſhall do, 1. Shew that this is the firſt Milk that Babes eat. And 2. That they are better at eating this, viz. Repentance, than Faith. 3. The nature of Repentance, and how Babes act it.
1. That this is the firſt Milk they eat: which will the better appear, by conſidering who have been and are accounted Babes (throughout the whole Scripture) as 1. The moſt and generality of the people of God under the old Teſtament: There were indeed ſome Fathers, as Abraham, &c. but as I may ſay there was but one of a ſort, as Abraham the Father of the faithful, Job of the patient, Moſes of the meek, &c. There were alſo ſome young men, who were ſtrong and overcame the evil one, as Joſhua and Caleb, who followed God fully, the Word of God did abide in them; but there were Babes in abundance, as the Apoſtle tells us, Gal. 4.3, 4. When we were Children (the word is, Babes) i. e. Verſ. 4. when we were under the Law, we were in a ſtate of bondage, rather as ſervants, than Children, Verſ. 7. And accordingly the milk given theſe to eat was the doctrine of Repentance (for Chriſt Jeſus was under a vail, and repreſented to them moſtly in types and ſhaddows, and their Faith was but towards God and Chriſt.) 2. The people of God in John Baptiſt's time were but Babes generally, and therefore he alſo fed them with milk, the doctrine of Repentance, yet ſtill directing their Faith to Chriſt who was to come after him: his doctrine and Baptiſm was that of Repentance. 3. In Chriſts time, while in the world, moſt of Diſciples were but Babes (as was hinted heretofore.) And Chriſt himſelf gave them Milk for their firſt feeding, yet mixt with Faith, as Mark 1.15. Repent and belive the Goſpel, which he (in Verſ. 1.) calls the beginning of the Goſpel of Chriſt, as 'tis called in the Text before us, Heb. 6.1. They did alſo believe in God; and our Saviour calls upon them to believe in him alſo, as an advance of their Faith, Joh. 14.1. Again, 4. All at firſt Converſion are Babes, and to all theſe is Repentance better known than Faith, for ſome time (more or leſs) and the firſt doctrine Preach'd to the firſt Converts, was Repentance, Acts 2.38. and they that are appointed to be no more than Babes, feed on this Milk all their daies.
2. I am to ſhew that Babes digeſt this and are better at it, than at Faith, Love, &c. They are beſt at Repentance, 'tis their excellency, or the chief of their attainments: not that they are better at it than the Saints of higher Forms, but that as they have more need of it, ſo they are more Artiſts at it (it being their trade and calling) than they are at other graces. The beſt of the generality of the Jewiſh Saints under the Old Teſtament lay in repenting and returning (a word in great uſe under that diſpenſation) in weeping and mourning, all which belong to Repentance: So in John's time, the fruits were to be ſuch as were worthy of, or agreeable and ſuitable to Repentance, as their higheſt pitch; in Chriſts own time, not only Peters weeping bitterly, but other ſuch like Acts were found among the Diſciples, as the beſt of what they had attained to: So in the Hebrews, this leads the Van, that they repented from dead works; who yet were unskilful as to the word of righteouſneſs. The Corinthians, among whom were ſo many Babes, were famous for repenting, as may be ſeen, 2 Cor. 7.10, 11.
Having cleared theſe two things, I come now to ſhew briefly,
3. The nature of Repentance, and how the Babes do act it. As to the nature of it, I ſhall proceed gradually and diſcover it by ſeveral ſteps. The
1. Whereof is, a ſight and ſenſe of ſin: The firſt work of the Spirit is to convince of ſin, which is not only to let men ſee it, but to make them feel it; that they may be ſenſible what an evil thing it is to be a ſinner.
There are indeed ſome common Principles (like ſeeds) ſcattered here and there in the hearts of men that live under the ſound of the Goſpel, before this powerful conviction come upon them, and by which way is made for Converſion. As, not only that there is a God, and that he ought to be worſhipped (which the Heathen alſo have) but that the Will of God is the rule of worſhip, and that this Will and rule is reveal'd in the Scripture, from whence we learn what the good is which we ought to do, and the evil which we ought to leave undone: that he who tranſgreſſeth this Law doth ſin; that whoever ſins, deſerves the wages of ſin; that all are ſinners; that every ſinner ſtands in need of a Redeemer and Mediator; that Jeſus Chriſt, Immanuel, the Son of God and the Virgin Mary, is this Redeemer and Mediator; and that the benefit (as to Salvation) which accrews to us from this Chriſt, is by Faith in him.
But though theſe Principles be owned by men, and God makes uſe of them to work on men, yet they amount not to a powerful and converting conviction, without a particular application and ſetting of them home by the Spirit of God. How many have this common notion that they are ſinners, yea that they are ſuch and ſuch ſinners, as Swearers, Drunkards, unclean, &c. yet are far enough from ſeeing the uglineſs and feeling the burden of ſin, ſo as to repent of it. Therefore the conviction I ſpeak of is accompanied with a ſenſe, which is called pricking at heart, Acts 2.37.made by a ſpecial application of ſin, and uſually (if not alwaies) in the firſt place of one or other particular ſin: For not only common reaſon tells us, that generals are known by the particulars wherein they exiſt, but experience alſo tells us, that you ſhall ſcarce find any man, that is convinced of a bad nature, but by a bad life, The tree is known by its fruit. Hazael would not believe the Prophet that he had ſuch a dogged nature; No nor Peter that he had ſo treacherous an heart, till ſad experience made the conviction by its own breaking out. 'Tis by a particular conviction of ſin, either that of omiſſion or commiſſion, that men come to believe the more general corruption of their nature. When it comes to a Thou art the man, 'tis effectual indeed. And I think that the inſtances of converted ones (ſuch excepted as have been as 'twere ſanctified from the Womb) will evince this, that the firſt conviction is from being guilty of a particular ſin; and accordingly their confeſſion and reformation begins there.
This then is the ſight and ſenſe of ſin which Babes have leading them to Repentance, viz. of one or other particular ſin; of ſin in the fruit, more than in the root; of ſinful lives more than of ſinful hearts; though this alſo come on by degrees afterward. The deceitfulneſs and deſperate wickedneſs of the heart was a thing that the many were not much convinced of, Jer. 17.9. No, nor the Diſciples in Chriſts own time, for our Saviour tells them that they were without underſtanding in this point, Matth. 15.15,—20. And the Apoſtle cautions the Hebrew-Babes to take heed leſt there be an evil heart of unbelief or any root of bitterneſs in them, more than they were aware of: Few Babes know what's latent in their hearts. Peter tells Chriſt upon occaſion that he was a ſinner, yet would not believe that his heart was ſo ſinful, as Chriſt told him he would find it to be. They are generally (as carnal and) like other men in this, who know they ſin, yet ſcarce know whence it comes (foreign;) and therefore commonly charge it more upon the Devil than upon themſelves, and upon his temptations, rather than their own corrupt natures, if not en God himſelf, ſee Jam. 1.13, 14, 15.
2. The ſecond ſtep or degree of Repentance is confeſſion of and ſorrow for ſin, (I put them both into one, becauſe they go together) without which there is no true Repentance: 'Tis godly ſorrow that leads to a full Repentance, and this ſorrow cannot be kept in ('tis as coals of fire in the b…ſom) it breaks out in confeſſions, lamentations and ſelf-abhorrency. As there muſt be a ſight and ſenſe, ſo there will be ſighs and groans in true penitents; a woman may as well be delivered in a dream and without pain, as a ſoul repent without ſorrow: and where this ſorrow is, it is attended with confeſſions and complaints to God.
How theſe things are in and are expreſt by Bibes, I am now to declare, and 'tis thus: The thing which pincheth moſt and conſequently comes firſt out in confeſſion is the particular ſin they were convinced of. Take a new Convert at Prayers, and I warrant you, that you will hear him telling God ſad ſtories of what he was convinced of, be it good omitted, or evil committed, be it what ſin ſoever: For I take it to be an infallible rule that according to the ſight and ſenſe, ſuch is the ſorrow and complaint; and that being of particular ſin, this alſo is of the ſame. It is with theſe ſouls, as 'tis with children playing in the duſt, they are not ſo much concerned for all the reſt, as for that which falls into their eyes, they bruſh off the reſt without much ado, but at that in their eyes they ſall a crying. 'Tis ſaid of Paul (aſſoon as converted) Behold he prays, and had you over-heard him, doubtleſs you would have heard ſad bemoanings of his perſecuting the Saints, a thing which ſtuck cloſe to him, as a thorn in his fleſh, all his daies.
Beſide this 'tis to be obſerved, that there is a great deal of legal bondage cleaving (as droſs to Gold) unto their ſorrow, for as yet they mourn more for ſin as againſt them and a burden to themſelves, than as 'tis againſt and a burden to God: more as it ſtands in the way of their peace and Salvation, than the glory of God; though that alſo have a little place. Woe unto us, we have rewarded evil to our own Souls, ſay they in the Old Teſtament: A grown Saint doth not leave out the conſideration of the evil it hath done to himſelf, when he ſorrows for ſin, and God allows it ſhould be ſo, yet this goes moſt to his heart, as it did to Davids, Pſal. 51. That againſt thee, againſt thee I have ſinned; he could better bear his broken bones, his own ſhame and pain, than the ſenſe of this, that he hath grieved and diſhonoured his God: But this is the weakneſs of poor B…bes (to which yet God will be merciful) that whereas they fetch a ſigh now and then for Gods ſake, they fetch many for their own. They are beſt at that to which nature is aſſiſtant and helpful, as 'tis to ſorrow for ſin, becauſe they have wrong'd themſelves; but Faith and Hope are altogether ſupernatural and therefore are more faintly acted by them.
Again, you may obſerve in them, that as the ſight and ſenſe of a particular ſin did firſt awaken them, ſo it ſtill ſtartles them, and they think that ſcarce any other, or all the other are ſuch a cloud between God and them as that one ſin; and they ſcarce mind ſo much a general pardon, as the pardon of that one ſin: Indeed they ſometimes cry out in general, Wretch that I am! who ſhall deliver me from this body of death? But their moſt common complaint is of ſuch particular ſins; and of ſuch in which Satan generally hath an hand; but as for the ſecret lurkings of luſt, the ſtealings away of the heart from God, private correſpondencies with pride and worldly love, &c. theſe things (which are the great tryals and exerciſes of grown Saints) are little taken notice of, or minded by the Babes.
Where they do ſorrow, 'tis true they do ſorrow greatly, and ſometimes like Racbel refuſe to be comforted, and are in danger to be ſwallowed up with over much ſorrow, i. e. with deſpair; of which there are theſe reaſons, 1. Becauſe they have a ſenſe of ſin but not of forgiveneſs, they are convinced of ſin but not of righteouſneſs: Now though the ſenſe of a pardon do not take away all ſorrow for ſin, yet it takes away the exceſs of it, as alſo the legality, but this being not fully attained by Babes, they ſorrow many times as men without hope: and this continues the more violent, becauſe, 2. They find their corruption yet ſtrong and unmortified: and becauſe 'tis not done, they think it ſhall not be done, but they ſhall one day periſh by the hand of Saul. The taſt and tang of their former ſins is (many times by Satan) kept freſh and ſtrong, though they have repented, and therefore they fear and mourn deſperately, but this ſorrow needs ſorrowing for, it being ſo droſſie and mercenary, for they even think to make God amends this way, and to compound with God, ſo much ſorrow for ſo much ſin, without eying Jeſus Chriſt (the Propitiation and the Advocate) as they ought. All this (beſide the confirmation that is from experience of young converts) will be evinced by the ſtory of the Prodigal, Luke 15. of whom 'tis ſaid in the firſt place, that (after being long dead in ſin) he came to himſelf, i. e. was convinced of his wicked living, and therewithall of his own loſt undone and periſhing condition, which is the very hinge upon which he turns about to go to his Father: The firſt ſenſe is not of ſin as againſt God (though that came in afterward) but as againſt himſelf: whereupon he takes up a reſolution to go and complain of ſin, and withal that he will indent with God, to ſerve him for wages as an hired ſervant: but aſſoon as the Father had kiſſed him, and aſſured him of his Love, though he go…s on to confeſs his ſin, yet not a word more of being an hired Servant. So theſe poor Babes they come to God with a compoſition, and indent like hirelings, they are afraid of being damned, and rather than ſo, they will ſerve God with Prayers and Tears day and night; but after God hath kiſt them with the kiſſes of his mouth, they abide in the houſe as Sons that ſerve him, and not as Servants. The grown Saints then, we ſee, do much in a little; when Babes (at and while ſuch) do but a little (though they keep much ado) in all they do. Love and Faith do more in a day, than Fear will be able to do in many daies, or years. But,
3. To come to the higheſt ſtep and degree of Repentance, 'tis not only for but from dead works; there is a reformation and fruits worthy of, proper and ſuitable to, this their Repentance. Men that repent do not only ſay, What have I done? and mourn for that, but what? Lord! what wilt thou have me to do? and ſo fall into a way of obedience. When John the Baptiſt called for fruits worthy of Repentance; 'tis very obſervable, that Luke 3.7,—14. the people askt, What ſhall we do? Verſ. 10. and the Publicans, What ſhall we do? Verſ 12. and the Souldiers, What ſhall we do? Verſ. 14. To all whom he gives directions to leave their former (particular) ſins, and to lead new lives directly contrary to their former lives; which is the proper fruit of Penitents. When they were prickt at heart, Acts 2.37. they cryed out, What ſhall we do? And the Jaylor, Acts 16. Sirs, what muſt I do? And Paul himſelf, Acts 9. Lord what wilt thou have me to do? True Penttents are not only for humiliation, but reformation: they repent not only for, but from dead works, yea the Babes do ſo. How? or in what ſenſe? Thus,
Dead works are properly ſuch ſins as they lived in before conviction and converſion, ſuch as are the courſe of the world and of men acted by the Devil, as is clear by Eph. 2.1, 2, 3. There are other ſins which are deadly workings (for to be carnally minded is death, Rom. 8.6.) which yet cannot in a ſtrict ſenſe be called dead works, which are the ſins of men dead in treſpaſſes and ſins. So that though grown Saints do mortifie, not only the fleſh, but the luſts and affections too, yet Babes ſcarce go further than leaving the works of the fleſh, the ſins in which they lived before converſion; thus did the Prodigal, he ſpent no more of his time and ſubſtance upon Harlots and riotous living. Zacbeus begins with mercy and reſtitution as to any wrongs he had done to any, Luke 19.8. So Paul to Preach the Chriſt and the way which he had perſecuted, Acts 9. The Jaylor from making wounds, turns Chirurgion and binds up the wounds which he had made, Acts 16. Throughout the Scripture you will find, that babes became clean contrary to themſelves, you ſhall not find them retaining the ſins which they were firſt convinced as guilty of, and this is their Repentance from dead works. And this ſhall ſuffice to have been ſpoken concerning the Explication of the firſt attainment of Babes, or their eating the firſt portion of Goſpel-milk, viz. Repentance from dead works.
The Application follows.
I. With reference to them that have not Repented, and ſo are not Babes. 2. To them who are Babes, and have repented from dead works.
1. WIth reference to them who have not repented, and are not yet Babes, not new-born. Alas! there are but too many who live under the Preaching and Profeſſion of the Goſpel, & are called Chriſtians, who have not received into themſelves this firſt ſpoonful of Milk, nor learnt the firſt principle of Repentance from dead works. Though men take up the common Principles (which I named above but newly) yet they have eyes and ſee not, ears and hear not, ſo as to underſtand with their heart, to be converted and healed. Their hearing and ſeeing doth not affect their hearts, they are ſtill without a ſenſe and feeling of ſin. How many that know Drunkenneſs, Uncleanneſs, &c. to be ſins, and that they live in ſuch ſins, yet are not prickt at heart? they never yet ſo ſaw ſin as to feel it; nor ſo ſelt it, as to confeſs and be ſorry for it; or never ſo complained or ſorrowed as to repent from dead works; to cry out, What have I done! Or, Lord, what wilt thou have me to do! they have done more than enough to undo themſelves; have been told the way of recovering and ſaving themſelves; and yet theſe things are but to them as idle tales, and we are to them (as Let to his Sons in Law) like them that mo…k; that flatter them with promiſes, or ſcare them with threatnings, as if we were not in good earneſt. But that they may yet at laſt be awakened, and if peradventure God may give them Repentance, I ſhall intreat them to conſider theſe things.
1. Conſider this, that all the common principles which thou haſt received from the light of Nature, Law, or Goſpel will not be ſufficient to juſtifie, but they will to condemn thee, as Rom. 1.18.—21, &c. and chap. 2.14,—27. Our Lord Jeſus Chriſt will one day ſit in Judgement upon men, and he will then convince and condemn them from their own Principles: Mens Conſciences will be one of the Books that ſhall then be opened, and they will be ſelfcondemned. As for example, ſuppoſe Chriſt Jeſus to ask theſe Queſtions, Did not you believe and know that there was a God? Yes Lord, we did, Why then did you not ſerve him? Did not you believe that his Word declared his Will? Yes Lord, ſaith Conſcience, Why then did ye not obey his Word? &c. Men will be ſpeechleſs and ſilent, having nothing to ſay for themſelves, as he that came without a wedding garment. If thy Principles do not convince thee now, they will condemn thee hereafter, and thou wilt cry out when 'tis too late, my perdition is of my ſelf, even I being Judge, I have rewarded evil to mine own ſoul.
2. Confider, how many times God hath been knocking at thy door, and how long waiting to be gracious unto thee: How many times haſt thou been ſmitten at a Sermon, and trembled like Felix; how often thou haſt been almoſt perſwaded (as Agrippa) to be a Chriſtian; how many times thou haſt purpoſed and promiſed to ſin no more; and yet after all this thou haſt given up thy ſelf to ſin, and even like another Ahab, ſold thy ſelf to work wickedneſs: How thou haſt eaten, drunk, played and ſlept away the convictions that have been upon thee: How thou haſt forgotten, or ſmothered and put off theſe things thus; 'tis true ſin is an ugly thing, but it hath its pleaſure for the preſent; 'tis time enough and I intend to repent hereafter; others are as bad as I and yet we ſcape well enough; only a qualm and gripe comes over us now and then, but it goes off again; Miniſters muſt have leave (becauſe 'tis their place) to reprove ſin; but God is merciful, &c. Thus do many put off all convictions, and though they have been gaſhed and wounded, yet (like Dogs) they lick themſelves whole again, as they think. Yet after all this it pleaſeth God to take more pains with thee, this day he calls on thee once more, to hear his voice leſt thou be hardened by the deceitfulneſs of ſin, and by thy impenitency and hardneſs of heart ſhouldſt heap up wrath againſt the day of wrath. Oh what goodneſs is this! deſpiſe it not at thy peril, ſee Rom. 2.4, 5. For,
3. Conſider and know aſſuredly, if thou die impenitent and in thy ſins, thou art damned (for ever) irrecoverably. If thou harden thy heart, God may harden it too; if thou give up thy ſelf, God may give thee up too, and then thou art in the Suburbs of Hell, and doſt but fill up thy meaſure, and heat the Furnance ſeven times hotter while thou art adding ſin to ſin. The tokens of Death are upon thee, the very Plague ſore, for ſuch is an hard heart: and I have nothing to ſay but the Lord have mercy upon thee; which if he have not, thou wilt howl and cry and roar in Hell; Oh wretch that I was, that for a little ſinful pleaſure, and worldly pelf (which was but for a little time) I have undone, undone my Soul and that for ever, for ever (wo and alas) for ever. But now if God bleſs this to awaken thee, that thou do in earneſt ſay, What ſhall I do to be ſaved? if thou be a-thirſt, then hear Gods Proclamation, Iſa. 55. Ho, every one that thirſteth, come and buy Wine and MIlk, without money and without price (take the waters of Life freely, Rev. 22.17.) Incline your ear and come, hear and your Souls ſhall live, &c. Doſt thou not hear him calling? Come to me all ye that are weary and heavy laden, and I will give you reſt, Matth. 11.28. behold he calleth thee.
2. The ſecond branch of this uſe is to you Babes who have repented from dead work. And 'tis to beſpeak you not to deſpiſe the day of ſmall things, but bleſs God that hath brought you hitherto; God hath laid a foundation and he will lay the top-ſtone in due time, that I may allude to what is ſaid, Zach. 4.9, 10. In this Text that we are upon, this Doctrine is called a Foundation, and ſurely 'tis not laid in vain. We come ſometime to a place where ſome great perſon is about to build a great Houſe, and when we ſee only the groundwork laid, and a great deal of rubbiſh lying about it, we think little of it; but if we ſtay a while till it be built upon, we haply admire the deſign and ſtructure too: God brought a goodly world out of the Chaos which was firſt made; and ſo he doth in the new Creation: the firſt work ſeems to be a confuſed buſineſs; I but if we ſtay till the ſix daies be over, and God have finiſhed his work, we ſhall then ſay, Behold it is good exceedingly. When the Jews began to build, the Heathen laugh'd them to ſcorn, What will theſe feeble Jews d…? will they revive the ſtones out of the heaps of the rubbiſh? if the Fox group he ſhall break down this ſtone wall, Nehem. 4.2, 3. But for all this, the head ſtone thereof was brought forth with ſhouting, Grace, grace unto it: And ſo ſhall it be with thee O Babe, thou ſhalt attain to thy perfect ſtature, therefore do not look on this ſmall beginning as a thing of nought. God will carry thee from Repentance to Faith, and from thence to obedience, thou ſhalt have food convenient for thee to bring thee up: Bleſs God then that thou haſt learned the firſt letter of his Name (The Lord gracious, for ſo thou haſt taſted him, 1 Pet. 2.2, 3.) that thou haſt learnt the firſt leſſon in the School of Chriſt, and till thou learn more, conſider theſe things that follow, as well as thoſe that have been already ſpoken.
1. Think what a mercy 'tis that God hath put a ſtop to thine iſſue of blood, and to that ſountain of uncleanneſs which did run over into thy converſation: Conſider what thou wert doing, wert thou not committing iniquity with both hands greedily, drinking it down as water, and doing wickedly as thou couldeſt, to thy utmoſt? and hath God ſtopt thee in thy career? Oh think what mercy 'tis: How many thouland actual ſins more mighteſt thou have been guilty of, if God had not put this hook into thy noſtrils, and bit into thy J…ws, and ſo kept thee from ruſhing like the Horſe into the battle. Had not God hedged thy way with theſe pricking thorns and grieving bryars of conviction and Repentance; thou wouldſt have followed thy Lovers to death and bell; and is it nothing that he hath prevented thee? Bleſs God (as David did for Abigals coming) who kept thee from ſinning this day. It may be thou wert reſolved (like Saul, though 't were madneſs in thee as in him) to go on in being injurious, a perſecutor and blaſphemer; to be as proud, covetous, unclean, &c. as thou couldſt, to gratifie the luſt of the eye, the fleſh and pride of life to the utmoſt; hath God diverted, yea converted thee? bleſs him for it. 'Tis a great thing to have a ſtop put to ſin, though it be but newly done, or little elſe done: as the Apoſtle tells the Corinthian Babes, Such were ſome of you (viz. ſuch as were incapable of Heaven, and fit for Hell) but ye are waſhed, &c. 1 Cor. 6.9,—11. and yet the work of grace was but very imperfect in them.
2. Conſider how many there are yet in the world, and it may be many of thine own relations, Bone of thy bone, and fleſh of thy fleſh, and ſome that have ſate in the ſame Pew and heard the ſame Goſpel that thou haſt, and yet are not come ſo far as Repentance from, nor conviction of their dead works: they are yet dead in ſins and treſpaſſes, faſt aſleep in their ſecurity, without any ſenſe of ſin and ſorrow for it; and hath God awakened thee to righteouſneſs? Oh deſpiſe not the buddings of grace, but bleſs him that thou art ſo far quickned, that thou canſt eat a little milk, though as yet but one portion. When ſo many ſit and walk in darkneſs the way to Hell, that thine eyes ſhould be opened to ſee the danger, and cry out, What ſhall I do to be ſaved, is a mercy not to be undervalued, but to be prized by thee, and God to be praiſed for it. 'Tis great mercy that the foundation is laid, that the work is begun.
3. Conſider this, that though thou be not yet …l…athed like the Sons of Nobles, and richly dreſt like them, yet that the plain cloath, the country ruſſet with which thou art clad will preſerve thee. 'Tis with Gods Children as 'tis with the children of men in this reſpect; you come to a poor mans Houſe, he hath a child newly born, 'tis dreſt too, I but in very plain clouts; when in the rich mans Houſe, the new-born child is dreſt up gorgeouſly, with fine linnen, ſcarlet mantle and Gold lace, and is as fine as hands and money can make it. Though God be the Father of all new-born Babes, yet ſome he dreſſeth like the children of the poor, others like the children of rich men: as to ſome, he doth but cover their nakedneſs, that it may not appear; but others he adorns, as 'tis expreſt in Ezek. 16. When the Prodigal came home he put on the beſt robe, and the Ring ('twas ſealing time very early) and the Shoes of the preparation of the Goſpel on his feet, and Bread and Fleſh, ſtrong meat to feed him; when others it may be, though God have compaſſion on them and take them into his Family, and give them Milk to keep them from periſhing with hunger, yet they have not a Ring given them all their daies, nor any thing but Milk to eat; and though they be cloathed with the ſame righteouſneſs for kind, yet 'tis not ſo embroidered, and ſet forth to the eye, as the others was. The Church or Spouſes garment is of diverſe colours. 'Tis a time of Love, but God doth not tell them of it, as he doth ſome as ſoon as he waſheth them from their blood: The Father loves them, though he do not kiſs them yet, as he doth ſome others of his Children. Well, however bleſs him that he covers thy nakedneſs; though thou ſee not the riches of his grace laid out upon thee, yet that he forgives thee.
4. Conſider this, that God is better pleaſed with that little grace, than he is diſpleaſed with that much corruption which is in thee (only do not like thy corruption the more, but love and praiſe thy God the better) Though thou be but as Gold in the O…r, God hath more regard to thee, than to throw away the Gold becauſe of the O…r; On no, he will loſe no Gold: The Diſciples were little better than this, and yet he would not loſe one of them, nor the leaſt grain of grace that appeared in them; but made much of the willingneſs of their ſpirit when the bodily fleſh was weak, and the corrupt fl…ſh ſtrong: Though they were but as bruiſed Reeds and ſmoaking Flax, yet he had not a little value for them; though there were more ſmoak than fire, yet he would not quench but cheriſh it. Though thy grace be little and thy corruption much, yet he will prize thee.
5. Think of this alſo, though thou have not aſſurance, yet thou haſt that which will ſecure thee, and doth enſure thy Soul. Every grace is aſſuring in its nature and degree, though thou have not the evidence and comfort of it: and is it nothing to be ſafe? thou art upon the Foundation and ſhalt ſtand and not fall, for thou art in a ſtate of bleſſedneſs; Eternal life is begun, and there is no falling from Eternal life, This day is Salvation come unto thee (as it did to Z…cheus) and it will never depart from thee. This ſtate is bleſſed, for ſo are they that mourn, and in due time they ſhall be comforted, Matth. 5.3, 4. The beginnings of grace (though but poor and therefore mourners) is bleſſed, and it ſhall be bleſſed, as old Iſaac ſaid of Jacob. Poor weeping ſoul, thou little knowſt what Joy there is in Heaven at thy weeping on earth, ſee Luke 15.7. and again Verſ. 10. and Verſ. 32. Thy ſighs make Angels ſing: The crying of the Babe makes the Father laugh, as our ſaying is, and 'tis true of the heavenly Father; and all this is ſpoken of this firſt attainment of Babes, viz. Repentance. Paul rejoyced that he made the Corinthian Babes ſorrowful, becauſe they ſorrowed to Repentance, which was to ſalvation, and never to be repented of, 2 Cor. 7.9, 10. yea Jeſus Chriſt ſeeing the travail of his ſoul ſafely delivered, rejoyceth that a man or woman child is born, though it be not yet any more than new-born: thy ſorrow makes him forget his ſorrow. Our Saviour after his Reſurrection appeared to Peter before he did to the twelve, 1 Cor. 15.5. and the Angel ſent the firſt tidings of his Reſurrection to Peter, Mark 16.7. for he was repenting and weeping bitterly, which was as another Converſion to him, as our Saviour hinted to him before, Luke 22.32. When the Inceſtuous perſon repented, Paul takes care that he may be comforted, leſt he ſhould be ſwallowed up of over-much ſorrow, 2 Cor. 2.7. Thus are we given to underſtand how precious the tears of Penitents are, and yet withal that God would not that they ſorrow over-much. Though he love to ſee them ſwim in tears, yet he takes care that they may not be drowned (as the word notes) in tears: though he love a broken, i. e. a contrite heart, yet he would not that ſuch ſhould break their hearts, or deſpair and mourn as them that are without hope.
In Cant. 2.14. the Spouſe was fallen to the ground (for grief and ſorrow, as I take it) and hid her ſelf in the clefts of the rock and the ſecret places of the ſtairs, and the little Foxes (Satans temptations and wiles) did endeavour to ſpoil the Vine that had but tender grapes; but the Bride-groom, ſeeing her in this diſconſolate condition, beſpeaks her thus, Riſe up my Love, my fair one and come away, Verſ. 10. and again Verſ. 13. Let me ſee thy countenance and hear thy voice; Mine O Lord, alas I dare not look up, I am ſo black; as 'tis ſaid of the poor Publican, Luke 18.13. that he ſtood afar off, and would not lift up his eyes to Heaven, but ſmote upon his breaſt and ſaid, God be merciful to me a ſinner: My countenance, O Lord, 'tis not worth looking on, ſaith this poor ſoul, theſe blubbered checks of mine and eyes ſtanding full of tears will not give me leave to look up: But ſaith he, Let me ſee thy Face for it is comely; I love it now the tears run down, I love to ſee it beſet with theſe Diamonds, and ſilver drops of tears, 'tis a precious ſight in my eyes; and therefore let me ſee thy face; yea and let me hear thy voice; My voice Lord, alas, I can but chatter as the Crane, and mourn as the Dove; Oh let me hear this voice of thine, thy ſighs and groans are muſick and make melody in mine ears, let me therefore hear it, For ſweet is thy voice and thy countenance comely; Riſe up my Love, my Dove, my fair one and come away: for lo the winter is paſt, the rain is over and gone, the flowers appear on the earth, the time of ſinging is come, and the voice of the Turtle is heard in our Land; The Fig-tree puts forth her green Figs, and the Vines with the tender Grapes give a good ſmell; I will take the Foxes that ſpoil the Vines, and preſerve the tender Grapes. Thus may the dear and loving Jeſus (and oh that he would thus) ſpeak to thee, poor ſoul; that after thy April of ſhowers, thou maiſt have a month of May with all its flowers, and be able to conclude as the Spouſe did, Verſ. 16. My beloved is mine, and I am his. In the mean time, if thou hear not this joyful ſound, if thou have not Wine to drink, nor meat to eat, yet go thy way and eat thy milk with as merry an heart as thou canſt, for God accepteth thy work (even thy Repentance from dead works) to allude to that, Eccl. 9.7. only take not up here, but go on and believe too. And this brings me to ſpeak to the ſecond attainment of Babes, Faith towards God, which is another portion of the Milk they eat.