Christs School, Class 1 · Part 4
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 Catechiſe our ſelves and learn to know, 1. Whether we are Babes or no, whether new-born or not: and this we have great reaſon to do, becauſe not only our hearts are deceitful and may abuſe us by making us think otherwiſe of our ſelves than we are, and therefore 'tis fooliſh to truſt our hearts, Prov. 28.26. But becauſe many have been actually cozened, as the fooliſh Virgins, &c. many have thought themſelves rich who have been poor, and others have thought themſelves poor who have been rich, Prov. 13.7. of which former the Angel of Laodicea is an inſtance, Rev. 3.17. and of the latter the Angel of Smyrna, Rev. 2.9. that therefore we may paſs a right judgement on, let us examine, our ſelves.
In relation hereunto 'tis but neceſſary that I premiſe ſome things about Converſion for the preventing of Objections, the removing of offences, and ſo for the clearing of the way which leads us to know whether we are new-born, converted or not. As,
1. That the new-birth is a myſterie, converſion is a ſecret thing, a work that begins within, out of ſight; it puzzled Nicodemus a Maſter, a Rabby in Iſrael, to think what kind of thing regeneration ſhould be, Joh. 3.3,—13. Though there be motions and viſible turnings (as in the wheels of a Watch) yet the ſpring is within and hidden. How the Child is faſhioned in the Womb is a great myſterie; but the formings of the new-birth is a greater: for 'tis a work wholly and altogether of God; making, and 'tis curiouſly wrought in the ſec…t places of the heart, 'Tis a being renewed in the ſpirit of the mind (which is the prime and proper ſeat of it) Epheſ. 4.23. Now the work being ſo inward, ſecret and hidden, 'tis hard to trace Gods footſteps, and to ſearch mans heart: all the waies of God are unſearchable enough, but eſpecially theſe in the great deep, as mans heart is called. The way of a Serpent on a Rock, the way of a Ship in the Sea, and of a Bird in the Air cannot be found out, much leſs can this way of God, unleſs he reveal it by his Spirit, which works it, 1 Cor. 2.10,—12. Though the outſide of the 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 … and full relation and ſtory of this thing; 'tis ſo ſecret that many things paſs by undiſcerned: as who knows the errours, ſo who knows the true workings of his heart? 'tis the hidden man of the heart, and the heart is hidden from the man. If men underſtand but little of earthly things, which are their element, and whereof they profeſs themſelves maſters, how much leſs do they know ſuch a ſpiritual and heavenly thing as this, as our Saviour told Nicodemus, Joh. 3.7,—12. experience is the beſt School-Miſtriſs in this caſe, of which I ſhall ſpeak anon.
2. I premiſe this that God takes various occaſions to convert men, and uſeth various means to bring about this work: which I mention becauſe ſome are apt to think they are not converted, if it be not done in the ſame way as it hath with others. The firſt and moſt uſual is the Preaching of the Goſpel, for Faith cometh by hearing (one way or other) Rom. 10.14.—17. Sometimes God takes occaſion from reading to ſend a Preacher, as to the Eunuch, Acts 8.27. &c. and which way ſoever the Word attend upon us to ſave us, let us attend upon the ſaving Word: give thy ſelf to Reading and to Hearing, and who knows but God may give thee Faith whilſt thou art Reading or Hearing? if he have not done it for thee that way already. Sometime God takes occaſion to do it at a conference or a diſcourſe, as it was at that between Chriſt and the woman of Samaria, Joh. 4. Sometime God doth make uſe of an affiction and a low-brought condition, as he did to convert the Prodigal; and David found this of uſe for a reconverſion, Pſal. 119.67. and 71. Sometime he takes an occaſion from ſome mercy he hath ſhewn and deliverance which he hath wrought for a perſon, and ſo obliged and led him to Repentance by his goodneſs: ſuch a thing was the occaſion of the blind mans converſion, Joh. 9. and of one of the Lepers, and perhaps of the Jaylor. Sometime God takes occaſion by a dream to do it, Job 33.14,—30. Sometime from a mans curioſity, as he did Zacheus, Luk. 19. and many that have gone to ſee and be ſeen, or to hear words as a lovely Song (as Auſtine did Ambroſe) have been met with, and have felt a work. When they went to hear Paul for Novelty, Acts 17.19. yet then ſome believed, Verſ. 34. Yea, ſometime he ſtays till men be in a full careere of ſinning and then meets with them as he did with Saul, Acts 9. but ſuch caſes are not ordinary. Sometime God makes uſe of the good converſation of others; when men will not hear the good Word of God, yet the good works (though of women) may tend to and be made uſe of for their converſion, 1 Pet. 3.1, 2. Oh that there were more ſuch Preachers and Preaching, for then perhaps there would be more converſion. Sometime God makes uſe of the patient ſufferings of his Saints, as he did that of Chriſt to convince one and another at the time of his paſſion, Mat. 27.54. Luk. 23.39,—43. and in after Ages God bleſt it ſo much that it became a Proverbial ſpeech, Sanguis martyrum ſemen Eccleſiae, the blood of innocent and patient Martyrs became the ſeed of the Church.
We muſt not limit the holy one of Iſrael, for though he tie us to means, he hath not tied himſelf, but haply works on many ſo indiſcernably that they ſcarce know what was the occaſion taken or means uſed to do it: he waits to be gracious for he is a God of Judgement, he acts judiciouſly and takes what occaſions and means he pleaſeth, he beſt knows what will beſt take. If the work be done it ſhould not be a matter of doubt to us which way it be done or by what means; yet ſeeing the Word Preacht is the moſt uſual, we ſhould wait and watch at the door of hope, Prov. 8.34. and 'tis a great obligation upon all Chriſtians to diſcourſe and walk holily, and to ſuffer patiently as Chriſt did, ſeeing God may make uſe of their graces to make others gracious, to convince and convert men, that they ſhall glorifie God, and ſay God is in them of a truth, 1 Cor. 14.24, 25. 'tis a great mercy and bleſſing to be inſtrumental to the converſion of others, Dan. 12.3. Jam. 5 19, 20.
3. As the occaſions and means, ſo the manner of working is various and different; ſome he draws, others he drives in: Promiſes prevail with ſome, and threatnings with others: B…anerges works on this, and Barnabas on that. Terrours affect ſome moſt, but Love others. One is broken, another is melted. S…me he keeps long under the pangs of the new-birth, and they have hard labour of it, others have a more quick delivery. Some pay but a little fine, but a great deal of rent annually; and others pay a greater fine and leſs rent. Many ſuch things are with him, theſe are but ſome of his wares; who can tell all the waies that God takes with man, to turn back his ſoul from the pit? Some he leads on by degrees, others ſtart up on a ſudden, and are men almoſt as ſoon as they are born, as Paul was. He frowns and ſmiles, ſpeaks thunders or a ſtill voice, diſmal or joyful ſounds, as pleaſeth him; the Spirit bloweth where and how it liſteth, ſometime the bluſtering North, at other times a benigne South wind blows; ſometime there falls much rain, other times but a little dew, but all ſhall proſper. It coſt Paul and the Jaylor dear for the time, but 'twas ſoon over; as to Matthew and others, 'twas but follow me, and they follow immediately.
4. As the means and manner, ſo the time of converſion is various; There are no certain ſet times, as not before or after ſuch a year; but God calleth at any hour of the day, at it ſeemeth him good: ſome ſooner and ſome later, as he did labourers into the Vineyard, Matth. 20.1,—7. ſome are called when young, others when old; the Thief was called at the laſt gaſp as 'twere: 'twas one that none might deſpair, and but one that none might preſume.
5. Converſion is more felt by ſome than others, and the converſion of ſome is more viſible and ſignal than that of other men: ſome can tell the time and manner as well as means of their converſion, but others cannot do ſo: Zacheus, Saul and the Jaylor, &c. could tell the whole ſtory with all circumſtances, but Timothy (in likelihood) could not do ſo, having been good (as I may ſay) time out of mind, from the very Cradle. Some know the day of conception, the moment of quickening, and can give account of the Babes ſtirring in their Womb, from time to time; when others take it for granted, or hope it upon ſome general apprehenſions only that they are with Child. Now perſons may be conſidered either as not having heard the Goſpel (as the Gentiles at firſt) or as having been notorious ſinners as Saul and the Jaylor, &c. and theſe can better tell the time and manner of their converſion; but others that have lived under the Goſpel many years, or have had the advantage of better education and more civil lives, cannot give ſo exact account of the change in them; though it may be as true in theſe as the other, yet 'tis not ſo viſible and diſcernable. A little Sugar will ſweeten Wine, when a great deal muſt go to ſweeten Vinegar: and therefore uſually well bred and good diſpoſitioned perſons are more doubtful of their converſion, than others that have had ſo great a change made as to become clean contrary to themſelves. But,
6. Though converſion be a myſterie and wrought thus variouſly, yet ſtill 'tis a converſion, and therefore is more or leſs knowable; 'tis a being tranſlated from darkneſs to light, from death to life, from the power of Satan unto God, &c. and this cannot be done without making ſome conſiderable alteration in the perſons, and working ſuch good in the very beſt, as was not there before: and though the time of converſion may not be known, yet that the perſon is converted may be known. There are ſome things, which the moſt refined nature if not renewed cannot do; ſome things which are proper to all convers and only to ſuch, as to be new creatures, new-born, things which nature cannot ape: grace is an element above nature, and nature at the higheſt cannot riſe ſo high as grace at the loweſt: 'tis not ſhew and appearance but reality that makes the difference. Braſs though gilded over is no Gold, nature though reformed is not grace: a Dog may vomit, a Sow may be waſhed, but they retain the nature ſtill; but grace makes a new man, a new nature.
The Queſtion then is by what 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 reacht unto, nor can attain: to which the loweſt as well as the higheſt Chriſtian may ſet their ſeal that have known the grace of God in truth. As,
1. They deſire heartily and ſincerely not only that God may be their God, but that they may be his people: and wiſh as heartily that they may have a child-like love to him, as that he may have a Fatherly love to them. They are as willing to be his to ſerve him, as that he ſhould be theirs to ſave them. They take Chriſt Jeſus not as a Phyſitian to make uſe of him in a caſe of neceſſity, but as a Husband to love and live with him: and not only as a Saviour, but as a Prince to rule and a Prophet to teach them. They implicitely take whole Chriſt in all his offices, and not divided. And who but a new-born Soul doth? The natural man (eſpecially if aſſiſted by the common principles and grace of the Goſpel) deſires to be happy; and in relation thereunto may wiſh God to be his God by way of priviledge; but then he fails as to the other part of being equally deſirous to be Gods by way of duty; which every Saint doth do in its meaſure: yea, though they have not yet attained the witneſs and ſeal of the Spirit that they are the Children of God. The leaſt Saint feels the work, though it (if I may ſo ſpeak) have not yet heard the voice of the Spirit bearing witneſs thereunto, and is thereby in a ſure ſtate, though it have not the aſſurance of it: for 'tis beyond nature at higheſt, with all its attainments, to deſire and endeavour to ſerve God as well as to be ſaved by him; to be like him as to be lik'd of him; to be conformable to him, as to have Salvation from him; to obey commands as to enjoy promiſes and priviledges; to be holy, as to be happy; to have grace to glorifie God, as well as to be glorified thereby; to be in Jeſus Chriſt, not only that there may be no condemnation, but a new creation; and to be ſanctified as to be juſtified and ſaved; to live as well as to die the death of the righteous.
2. New-born ones have the Law of God in and written in their hearts, and from this as from the living principle they act, and bring forth the fruits of righteouſneſs. When the Law of God is in our hearts, our hearts will b… ſet to do it, as 'tis ſaid, Pſal. 40.8. I delight to do thy Will O God, thy Law is in my heart; and Iſa. … 7. they are ſaid to be the people who know righteouſneſs, the people in … heart Gods Law is: others may do ſome righteous Acts, but theſe do it as their proper fruit ſpringing from the root of the matter (the Law of God and his truth) in them; and ſo 'tis an evidence of their new-birth, 1 Joh. 2. every one foreign that is a righteouſneſs-maker (as his Trade) as ſome are called ſin-makers in oppoſition to theſe, 1 Joh. 3.7,—10.) every one that doth ſo do righteouſneſs (in obedience to God whoſe Law is in his heart) is born of God. Now this is ſaid of the very Corinthian-Babes, 2 Cor. 3.3. ye are manifeſtly declared to be the Epiſtle of Chriſt, written not with Ink, but with the Spirit of the living God, not in Tables of Stone, but in the fleſhly Table of the heart. This cannot be ſaid of any but new-born ones, and may be ſaid of them that ar… but newly born, even Babes in Chriſt.
From this Law written in their heart, there follow and flow forth deſires and endeavours after growth, and ſuch as will not permit theſe ſouls to be ſatisfied, unleſs they attain it. I ſay it begets deſires after growth, ſuch as was clear'd before to be in Babes, from 1 Pet. 2.2. For having taſted that the Lord is gracious and taken into their hearts what they have taſted, they cannot but deſire the ſincere Milk of the Word of Grace to grow thereby. They deſire not only to live, but to thrive and to be lively. And though theſe Babes do not know or ſee that they grow according to their deſire, yet they know that they do deſire to grow, and that they would, as be planted in the houſe, ſo flouriſh in the Courts of the Lord, and not be trees without fruit. 'Tis much to be fear'd that they have no grace who do not deſire to grow in grace; and whether they have grace enough to be ſaved, who can be content with only ſo much grace as will ſave them.
Again, they do not only wiſh and deſire, but do indeavour alſo to attain their wiſhes and deſires, viz. that they may grow; and do therefore diligently and conſcientiouſly attend upon and uſe all means that God hath appointed for their growth. Naked velleities and idle wiſhes may be found in formaliſts and hypocrites, but to be as indeavourous as deſirous is congruous to and only found in the new creatures, the new-born ones. Balaam could profeſs and wiſh like a godly man, but he inſtead of uſing anſwerable endeavours, practiſed the clean contrary: in formaliſts the end only is deſirable, but in true Saints the means are as deſirable, being not only the way to, but a part of their happineſs.
Yet once more, True Converts (though but Babes) take not up and reſt ſatisfied with deſires and endeavours, unleſs they attain the end of deſires and endeavours; or with the uſe of means without the end of means; now it's true theſe Babes attain but little, and that's the reaſon they are ſo reſtleſs and unſatisfied. They have the leaſt ſatisfaction of any Saints, becauſe they are much in deſire and little in injoyment, and therefore deſire the more. Others take up with deſires and endeavours, which theſe cannot do, they proſecute and purſue ſtill, and ſay as Abſolom, Why am I come up from Geſhur, if I may not ſee the Kings face? Hearing, Praying, &c. is not a ſatisfaction to them (though they do it as a duty) unleſs they have communion with and conformity to God, cekt out and carryed on thereby: and all this is becauſe the Law of God is written in their hearts.
3. New-born ones are for the having their ſin to be taken away, and that not only by pardoning but by purging, yea though their ſorrows ſhould continue. If God ſhould ſay to ſuch a Soul, I will take away all thy ſorrows, and make thee a chearful heart, thou ſhalt have Corn, and Wine, and Oyl enough, it would ſtill ſay, O Lord, what's this if I go graceleſs, if my ſins be not forgiven me; take away my ſins Lord, though thou leave my ſorrows, and make me water my Couch with tears every day, and walk mournfully all the daies of my life: do any thing with me ſo my ſins may be done away: my heart will never be at eaſe till my ſins be forgiven. And this is not all, but if God ſhould further ſay to ſuch a Soul, I will forgive thy ſin and remember it no more to charge it upon thee, but I will leave thee under the power and bondage of it; Oh Lord, would this foul ſay, though I bleſs thee for a pardon and that I ſhall by that be kept from being damned, yet Lord this doth not ſatis fie me, I have as hearty a requeſt to make that I may be purged, and that I may be taken from ſin, as that ſin may be taken from me, that I may be delivered from ſins dominion as from damnation. David doth not only pray, Lord blot out my tranſgreſſions, but Lord waſh me, and cleanſe me throughly from my ſin, Pſal. 51.1, 2. and (it ſeems) this was after the Prophet had ſaid, The Lord hath put away thy ſin, 2 Sam. 12, 13. and who but converted ones are of this frame? Others can be content with hearts eaſe, peace and good things, though they live in the love of one or other darling ſin, eſpecially if they do but entertain a conceit that God will pardon them, purging is not the thing that any do heartily mind but gracious Souls.
Beſide, there is this conſiderable and worthy of a remark as to theſe new-born ones, that though they have no aſſurance of a pardon nor have any great conqueſts over their corruptions, by reaſon whereof they have little ſatisfaction and much ſorrow, yet they can in their ſerious and ſedate frames truely ſay, that they are glad to hear and ſee that other Saints do God better ſervice than they do: they mourn that themſelves are no better, and yet rejoyce that there are any better than themſelves. Indeed in a fit and pang they do more than emulate, even envy thoſe happy and advanced ſouls, and yet (in cold blood as we ſay) cannot but be glad that God hath better ſervants than they are; that there are Sons in his houſe and ſervice, though they be but as hired Servants. Alas! ſaith ſuch a poor Babe, I am one of the moſt worthleſs wretches on earth, I live at ſo poor, low and inconſiderable a rate, that I am aſhamed of my ſelf, and am not worthy to be called a Chriſtian, but notwithſtanding this I can through grace rejoyce, that God hath his Abrahams, Davids, Jobs, Pauls, &c. who glorifie his name at a better rate. They admire the happineſs of and bleſs them, who ſtand before the Lord and miniſter to his name and glory; as the Queen of Sheba did Solomons Servants. Yea if at any time in any thing they have been inſtrumental to the glory of God and ſerviceable to his name and people (as the Babes were, Heb. 6.10.) they are glad of it, though they have not yet the reward of it, but God ſeems to have forgotten it, and they themſelves do ſcarce keep it in mind, as appears by Matth. 25.37. But now take Hypocrites and Formaliſts, they grudge what they do, as Mal. 3.14. and profeſs Chriſt Jeſus out of envy to the Saints, as vying with them for a reputation, Phil. 1.15, 16.
4. New-born ones will not depart from God; let God (ſay they) deal with us how he will, yet this is the reſolve of our ſouls, we will never leave him nor forſake him, for all the pleaſures, profits and preferments of this world; no, though he kill us we will truſt in him. Though God uſe them like the Dogs under his Table, and feed them with but a bit and a knock too, and give them not a meal of the Childrens bread, yet they will thank him for what they have and wait for more, as the woman of Canaan did. Will an Hypocrite do this, wait and pray alwaies? I trow not. Theſe Babes ſay to God as Ruth to Naomi, I will not leave thee, but will follow thee and the Lamb, though to the Grave, come of it what will; In the way of thy Judgements will we wait on thee, Iſa. 26.8. If (like Ephraim) they are under the chaſtenings of God, and be for a while as a Bullock unaccuſtomed to the yoke, yet they cry out again, Turn thou me and I ſhall be turned; they return and repent, they ſmite on the thigh and are aſhamed; and God hears this as the voice of his dear child, and doth remember them, and will ſurely have mercy on them, Jer. 31.18,—20. If (like Iſrael) they have followed other lovers, and God therefore hedge up their way with Thorns, yet they return to their firſt Husband and grant it to be their folly that they departed from him, Hoſ. 2. Though Peter fail of his promiſe and plighted troth, yet he weeps bitterly and makes it good at laſt, that he will rather die than utterly and finally forſake or deny him: and ſo 'tis with every Babe in Chriſt, who though they fall yet fall not away, but return and live. Only, let me leave this caution, Take not up with theſe words without this work, with fancy without feeling. It may be ſome Hypocrite or Formaliſt may hear this and give it out as if he had attained this; but 'tis not what the words of our mouth are, but what the frame of our heart is: 'tis not ſaying but feeling, not expreſſion but experience that will warrant us to be in ſuch a ſtate. 'Tis not being able to ſay theſe things by heart, but having them in our heart, and holding them forth in our lives that will do us good.
Theſe are the things which I lay down as the characteriſtical diſcoveries of new-born ones, which diſtinguiſh them not only from common ſinners, but from the moſt refined Hypocrites and Formaliſts: I have not pitcht on many leſt I ſhould clog, nor on doubtful ones leſt I ſhould amuſe poor Babes; but theſe which are eſſential to the new-birth ſtate, for indeed they are all promiſed in the new Covenant, and wrought in all their hearts with whom the Covenant is made, and that is with all Saints as ſuch and not with reſpect to degrees, as ſome promiſes are (which was hinted long ſince) Let us examine the Covenant and we ſhall find all theſe things punctually and particularly ſo, Jer. 31.31,—34. with 32.38,—40.
1. I will be their God and they ſhall be my people. This is not only promiſed, but effected and wrought; and as 'tis in Gods heart to be their God, ſo 'tis in their heart to be Gods people; and the one and other is deſired by them, which made the firſt head.
2. I will put my Law into their hearts. This is not to be laid up there as writings in a cheſt to be idle and without effect, but 'tis there that they may do it, that they may fear the Lord and keep his Commandments: that they breath after full obedience thereunto, which made the ſecond head,
3. I will remember their ſin no more. Which notes not only forgiving but ſubduing of ſin, Rom. 6 14. which makes the third Head.
4. They ſhall not depart from me. That is, wholly and finally: as God will not leave them totally, ſo nor they God: which is the fourth Head.
Now this is clear as the Sun, that the new Covenant Promiſes and frames are found accompliſhed in all Saints, and in none but Saints: that is, the end of all and none but redeemed ones, which is the end of the Redeemer, and that is to be holy, &c. Tit. 2.14. and that becomes the aim and end of Elected ones, which is Gods in Electing, and that you may read, Epheſ. 1.4. God the Father, Son and Spirit are one and agree in one. Election, Redemption, Sanctification to Salvation have one and the ſame ſubjects; and all theſe have one and the ſame deſire as to the things deſigned, they all agree in breathing after the effects of God the Father, Son and Spirits deſign, which no other perſons do.
'Tis true, theſe things may not be acted alike powerfully and diſcernably at all times, but they are rooted and riveted in them, and do more or leſs appear in their effects upon occaſion. Take the beſt of Saints, and they are not acted alwaies alike; ſome of them are eminent for a particular grace which hath appeared moſt evidently, and run moſt evenly through the whole courſe of their lives; as Abraham for Faith; Iſaac for fear, and therefore God is called the fear of Iſaac, viz. the God whom he feared; Jacob for Prayer, and therefore the Seekers and praying people are called his ſeed; Moſes for meekneſs; Job for patience, &c. not but that theſe met with ſome interruptions and breaks, of which weighty reaſons might be given, were it ſeaſonable here. So take any Claſſis of Saints, and they have variety of leſſons to take out, ſeveral Books to read, and ſeveral exerciſes to perform; now when they are about any-one of theſe, the reſt ſeem not to be or to lie dormant for that time, though it be not ſo, but they adminiſter a ſecret contribution to one another in their turns. Sometimes Saints are moſt exerciſed about their own emptineſs and inſufficiency; ſometimes about the riches and freeneſs of grace; ſometimes about the beauty of holineſs and uſefulneſs of good works; ſometimes ſorrow and fear, at another time love and joy take hold of them; by reaſon of this variety and turning ſome are prone to think that they were never converted till they came to act ſo and ſo, which is but grace putting it ſelf forth in another way of growth; as the ſap of a tree doth firſt in buds, then in leaves and bloſſomes, and then in fruit, which fruit alſo hath its time to ripen, and its form and colour is very various till it come to its maturity and be perfectly ripe. I take occaſion to ſpeak of theſe things out of tenderneſs to poor Babes, who are too apt to miſtake and miſ-judge, and to let them know that if they will judge aright of their ſtate, they muſt not judge by what is proper and peculiar to an higher Claſſis and ſize of Saints, but by what is proper to the new-birth as ſuch, what is eſſential and makes the ſpecifical difference, which degrees do not do, Gradus non variat ſpeciem.
2. The next thing we ſhould Catechiſe and examine our ſelves about, is, whether we are but Babes; perhaps many a Profeſſor hath been long in the School of Chriſt, and yet is but in the loweſt Form to this day: 'tis not time and ſtanding, length of daies and many years, but experiences and attainments that denominate an Advance: the Corinthians and the Hebrews were Babes, though for their time they had been long in Chriſt. Would we therefore know whether we are but Babes ſtill, let us review the defects and carnalities of Babes ſpoken of before, and not expect a repetition of them here. As the beginnings of grace, and their eating Milk, with the other eſſential (Covenant) frames newly mentioned, do give us to know that they are Babes, new-born ones; ſo their defects and being as carnal, give us to know that they are but Babes: examine your ſelves therefore, commune with the Word and with your own hearts, compare them together, look into the Glaſs (as St. James ſpeaks) and ſee what manner of hearts and faces you have, and be not forgetful hearers, as you may be, though you remember all theſe Sermons word for word, Jam. 1.25. Examination and Prayer hereabout is clove an Cloſet work, I commend it to you, and you to God, being to proceed to the