Remains, 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 ſecret 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 newman 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 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 Criterìa 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. 51.7. 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 are 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, eekt 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
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 Saviour aſſures us with no leſs than four Verilies, Job. 3.3. and 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 intreat, perſwade 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 intreat 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 Chriſts 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 Chriſts little ones. If not for their ſake or Gods 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 offences are committed again his perſon and dectrine, 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, verſ. 10.) one of theſe little ones which believe in me, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea: This being thus drowned was lookt on as a dreadful puniſhment, but that's nothing compared with being thrown into the depth of Hell, with a Milſtone weight and load of thine offences 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 tydings, 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, Judges 7.as Gideon ſaid to Zebah and Zalmunna, What manner of men were they wh…m ye ſlew at Tabor? and they will then A ſwer, As thou art ſ… were they, each …f 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 demned body and ſoul, I will deſtroy you in Hell. P…part 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 Gods 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. 'Tis the Devils Logick 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 it ſelf is criminal! The grace of God hath taught all to deny ungodlineſs and wordly luſts, to live ſoberly, righteouſly, and godly in this preſent world; which if Prof;eſſors 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 daies are few and evil. How we ſhould walk inoffenſively, yea winningly, theſe following Texts will tell us, Matth. 5.16. with Tit. 3.8. 1 Cor. 10.31,—33. with Epheſ. 5.15.—17. and Col. 4.5, 6. 1 Pet. 2.12,—18. with Chap. 3.1, 2. and 8,—17. All Saints ſhould exerciſe themſelves to keep good Conſciences void of offence 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 H…ads, 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 1 Cor. 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 forgat Gods work of old. Call to mind the former daies, 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 ſucklings, 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 …me to be young men; and by ſighting the fight … 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, meerly 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 waies 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. 'Tis 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 your ſelves were once Babes, as 'tis ſaid to Iſrael in behalf of the ſtranger, Exod. 23.9. and Levit. 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 honour due to the weaker veſſels and uncomely parts, 1 Cor. 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, 1 Theſ. 2.7.
4. Give good examples to Babes, and abuſe not your liberty to their offence: 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 (…n …minent perſon) was carried away by that diſſimulation, Gal. 2.13. …d 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, 1 Cor. 8.9, —13.
5. Acquaint the Babes with your experiences, as Paul did, 2 Cor. 1.6,—10. and with Satans devices, as he did, 1 Cor. 7.5. 2 Cor. 2.11. 2 Cor. 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 an Hiſtory (of Gods dealing with them and Amaleks 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. 'Tis 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, new-born 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 laught 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 Sion. 'Tis obſervable how differently the condition of Iſrael (and ſo thine) is expreſt, Pſal. 107.4. with 7. in the 4. Verſ. 'tis ſaid, they wandred 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 Cloaths ſhall nor wear out.
3. Thy being a Babe hath more of incouragement 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 cloathed with a robe, nor kiſt 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 raggs, even naked and bare. 'Twas more for the Diſciples that the Spirit was willing, than againſt them that the fleſh was weak. 'Tis ſo with us as to our Babes, their being ours doth more indear them to us, than their being froward and peeviſh doth diſingage 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 rejoyce, and be glad.
4. Though thou be as carnal, yet on conviction of this thy carnality thou art angry with it and thy ſelf, and doſt repent and abhor thy ſelf as in duſt and aſhes. The Corin…hia… 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 Cor. 7. Yea thus it was with the Inceſtuous perſon himſelf, 2 Cor. 2.4, 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, when ever 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. 'Tis one of the burthens 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. 'Tis 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 Gods 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 Sucklings 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 joynts 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 P…ophet 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 Sucklings (from whence our Saviour 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 luſtre, but the Stars alſo do twinkle; ſo though an Abraham, &c. is ſtrong in Faith giving great glory to God, yet Gods praiſe is not fully perfected, till the Babes contribution be taken in, ſmall though it be. In the body, the leaſt member; in an Houſe the leaſt Pin hath its uſe and tends to the perfecting of the whole; and veſſels of an inferiour office ſerve not a little to eek out the glory of more honourable 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 glorifie 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 accrews to God hereby; for, that theſe poor Babes who have ſo much corruption (and not without conſiderable temptations too) ſhould yet be kept from Apoſtafie; 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; no… 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. 'Tis a prime part of the Chriſtians ingenuity to be low and vile in his own eyes, under the ſenſe of imperſections and defects, yea and that though God be pacified towards him, Ezek. 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 mens Miniſtry? The more perſons are priviledged 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, 1 Cor. 5.1, 2. It is reported commonly (and in this, fama non eſt mendax, report is no Lyar) 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 an half among theſe Corinthians, Act. 18.11. and had written to them two or three times, and was yet ready to come again to correct their B…biſh-carnality, as 2 Cor. 12.14. with 20.21. and Chap. 13.1, 2. Our Saviour 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. 'Tis 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 Gods 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 … 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 Poſthume, born after Chriſt died and roſe and went to Heaven, yet out-ſtript and labour'd more abundantly than many that lived in Chriſts time and Family. To allude to the Story in 2 Sam. 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 wandrings. The Gentiles came in laſt, but out; un the Jews who were firſt: and is't 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 …k out your humbling, that a… 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 c… 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 chear, 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 our ſelves, they are as peeviſh, at bumorous, as proud, as carnal as others. Alas! obeſtech 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 m…n: I, this indeed adorns the doctrine of God our Saviour, and otherwiſe men bring diſgrace and reproach upon it. If we would not do Religion (and our ſelves) the right to practiſe 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 c…ſt 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 maiſt be ſaved, yet ſo as by fire, as Paul tells his Babes, 1 Ger. 3.13.—15. This fl…ſh and blood of thine cannot enter into the Kingdom of God, thou muſt through a Purgatory of water … fire, of Repentance and Z…al, before thou … thine inheritance among them which are …a…ctified by Faith in J…ſus. Be thou therefore humbled betimes, and … 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 B…be, 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, C…l. 2.6. Yea not only to be and walk in him, but to abide in him, and to walk as be walked, 1 Joh. 2.6. to be rooted and built up in him, to be eſtabliſht in the Faith, as we have been taught, and to abound therein with thanſgiving, Col. 2.7. Having taſted that the Lord is gracious, ſhould quicken our appetite after the Word to grow thereby, 1 Pet. 2.2. to grow in Grace and (as an help to it) in the knowledge of our Lord and Siviour Jeſus Chriſt, 2 Pet. 3.18. that we may abound in Faith with thankſgiving as before; in hope, Rom. 15.13. in liberality, 2 Cor. 8.7. in every good work, 2 Cor. 9.8. in mutual love, Phil. 1.9. and 1 Theſ. 3.12. in the work of the Lord, 1 Cor. 15.58. in pleaſing God, 1 Theſ. 4.1. in all grace, 2 Pet. 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 labour is not, nor ſhall be, in vain in the Lord, 1 Cor. 15.58. But 3. an abundant entrance ſhall be miniſtred to us, into the Kingdom of our Lord and Saviout, 2 Pet. 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 perſect man, unto the meaſure of the ſtature of the fulneſs 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, Phil. 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 ones ſelf 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 endeavour it as to our ſpiritual life? Little Faith is full of Fear (which exclules preſent joy and comfort) and is as no Faith in that reſpect, for ſo ſaith our Saviour, Matth. 8.26. Why are ye fearful, O ye of-little Faith? which Mark 4.40. is thus expreſt, 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 Gods praiſe, but 'tis very little; herein is our Father glorified when we bring forth much fruit, Joh. 15.8. 'Tis being filled with fruits of righteouſneſs which brings full glory to God, Phil. 1.11. And Abraham being ſtrong in Faith gave glory to God, Rom. 4.20. If therefore you would glorifie 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 Cor. 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 glorifie 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; Humihty promotes us, 'tis foreign to aſcend downward. Humility and a low eſteem of our ſelves is the ready way to grow high. The Trees ſpread moſt upward that have the deepeſt roots. Before Honour is Humility, 'tis Hoours Uſher, Prov. 15.33. He that is lifed up is like to fall, Prov. 18.12. ſo Heb. 2.4. with H…b. 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 puſſed up (though without cauſe) 1 Cor. 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 bearts 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 Luke 19.16,—26. To every one 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 Luke 8.18. that which he thinks he hath or ſeems to have) ſhall be taken …om him.
3. 'Tis 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 ſubjoynes this as conducing thereunto, he of one mind, live in peace, 2 Cor. 13.11. for Love is the bond of perfectneſs, Col. 3.12, 13, 14. and the bleſſing of the God of love and peace will be with ſuch, as the Apoſtle tells them, 2 Cor. 13.11. and his bleſſing maketh rich, Prov. 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, 1 Pet. 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, Phil. 3.8,—14. Babes in Chriſt know not the Father, and are unskilful 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, 2 Pet. 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 …ound 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 deſanding that we may aſcend as he did) Phil. 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, 2 Pet. 1.4. but that we might cleanſe our ſilves from all filthineſs of fleſh and ſpirit to perfect holineſs in the fear of God, 2 Cor. 7.1. and might add grace to grace, to abound and be fruitful, as it follows in 2 Pet. 1.5,—8. The Covenant refers to our being and birth, but the promiſes to our well-being and growth: if therefore Davids houſe do not grow he hath recourſe to the Covenant, 2 Sam. 23.5. but that it may grow, he hath recourſe to the Promiſes, 2 Sam. 7.25,—29. As ever therefore you would enjoy what's promiſed and contain'd 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 ſe…arate and touch not the unclean thing, 2 Cor. 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, 2 Cor. 7.1. having theſe Promiſes (the Emphaſis is in theſe) let us cleanſe our ſelves, &c. that ſo we may injoy what's pr… miſed, viz. God as a Father, &c.
A little to inform you about making uſ of and improving promiſes, I ſhall (to prevent a miſtake) inlarge 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 lye; but beloved let me tell you (leſt you deceive your ſelves) that 'tis not ſo much Faith as obedience and practice which is neceſſary to the enjoyment of theſe promiſes: if you practiſe the duty to which the promiſe is made, God will make it good, whether you believe it or no, 2 Tim. 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; what ever promiſes are made to Faith, ſhall be made good to Faith; and what ever 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 Plerophorie 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 perſect, intire and lack nothing (viz. of perfection) Jam. 1.4. Patience is a compleating and perfecting grace, as God ſpeaks to Abraham, Gen. 17.1. Walk before me and be th… 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, Luke 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 ſtedfaſt and immoveable, which helps to abounding and growth, as appears by the places where they are joyned together, 1 Cor. 15.58. 2 Pet. 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 conditior: but patience doth ſettle, fix and eſtabliſh the ſoul, as the Apoſtle tells us, Jam. 5.8. Be patient, ſtabliſh your hearts, i.e. ſtabliſh them by patience: For, as 'tis hinted in a parallel place, Luke 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 any thing from the Lord, Jam. 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, inabling to wait till the hoped and long'd 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 waies (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, Phil. 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 beg'd the Prayers of others (his inferiours alſo) for himſelf; much more ſhould you, who being but ſickly Saints cannot pray as much and well as you ought for your ſelves, 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 your ſelves. 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 J… ſus Chriſt, to whom be glory for ever and ever. Amen.