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 Pâ—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 't is 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 'T is 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 't is 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 Hâ—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 't will 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 â—â—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 't will make you greatly useful to the instruction of Babes which is one of your great works and duties 't will 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 't will 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 'T is true God had some little praise from you when but Babes but now he expects much more that you bring forth much fruit and be filled with it that you be strong in Faith that you abound in love that ye be filled with all wisdom and knowledge to walk worthy of God to all-well-pleasing and to do all to his glory 3. Be not ashamed of your youngest brethren that are but Babes Paul nay Christ himself was not ashamed to call them Brethren but carry it lovingly gently and tenderly towards them you know the heart of a Babe for you your selves were once Babes as 't is 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
wrath and the flashes of Hell fire to sinners he â—â—ld them 't was one of the sweetest and most â—â—mfortable Sermons that he had heard of a 〈◊〉 time for said he I bless God I am delivered 〈◊〉 it all This is to make a good use of a Sermon Do you that are Saints hear Sermons Preacht to sinners to shew the misery of their condition then bless God that hath converted you Do you that are sinners hear Sermons Preacht to Saints to shew their priviledges and happiness then pray to God to make you Saints also Thus all and every one may make a good use of every Sermon they hear Do not be offended or take pet and say I had as good to have staid at home what doth this concern me Oh let not any say so Concern thee There is no truth no doctrine but doth more or less concern thee be thou a sinner or a Saint be thou a Father Young-man little Child or Babe And this brings me to speak particularly a few words to each 1. To Fathers I entreat you for so I am commanded to do 1 Tim. 5.1 I entreat you to lay aside childish things and let it not be said of any of you that you were once a man but twice a child 'T is not comely for aged persons to play the child or to play with children Saith the Apostle When I was a Child then indeed I spake as a Child I understood as a Child I thought as a Child but when I became a man I put away childish things 1 Cor. 13.11 The aged men and women should be sober and grave teaching and giving examples to the younger sort Tit. 2 2-4 So Paul propounds himself Phil. 3.17 with 20. Brethren be followers of me and mark them that walk so as you have us for an example for our conversation is in Heaven Which it seemâ— was written by him when he was Paul the ageâ— it being when he was prisoner at Rome and then he stiles himself Paul the aged as well as a prisoner Philem. 9. Fathers and old men love to be telling stories so do you read Lectures of your experiences to the younger sort and tell them as David did his Children what God hath done for your soul Tell them how God converted you how God carried you on step by step from Faith to Faith and from one degree to another till you became Fathers in Israel I might add also disdain not to learn for St. John writes to you Fathers also concerning brotherly love and not loving of the world as if you had not perfectly learnt these things But 2. To Young-men I say Be strong in the grace that is in Christ Jesus and the Word that abideth in you acquit your selves still like the good Souldiers of Jesus Christ as Paul speaks to the young-man 2 Tim. 2.1 3. And intangle not your selves with the affairs of this life the love of the world that you may please him who hath chosen you to be Souldiers Ver. 4. The Fathers are for counsel but you young-men for War they sit at stern but you must fight the glory of young-men is their strength be strong then in Faith for thence is your victory by which you overcome the Devil and the World Eph. 6.16 1 Joh. 5 4-5 and flee youthful lusts 2 Tim. 2.22 For they war against your souls 1 Pet. 2.11 From these 't is no cowardise but courage even in young-men who are strong and Souldiers to run and flee away Take heed of Pride also to which young and strong-men souldiers are very prone young and strong men use to vapour and boast how they can cast the Bar Vault Leap and do seats of activity and arms what vâ—ctories they obtian Well though your marrow be in your bones the Word of God abiding in you yet be not listed up for Pride goeth before a fall A mans Pride shall bring him low how high and strong soever he be Prov. 29.23 And the helpers of Pride or strength shall stoop under him because of Gods anger Job 9.13 For God resisteth the proud therefore ye younger be clothed with humility 1 Pet. 5.5 3. To the Children-Saints I say be obedient to your Father whom you know and know him to be loving and be loving to your brethren whom you are to love for your Fathers sake and whom if ye love not you love not the Father 1 Joh. 4.20 21. 1 Joh. 5.1 2. The Fathers are for knowledge the young-men for strength but you are for love your state and age is proper for love 4. To the Babe-Saints I say with the Apostle 1 Pet. 2.1 2. As new-born Babes desire the sincere milk of the Word that you may grow thereby seeing ye have tasted and as yet but tasted that the Lord is gracious Milk is your proper food desires your proper Acts growth that which is set before you as their end and tasting i. e. experience the provoking of your appetite and desire thereunto Desire it then that you may grow thereby to a stronger constitution and higher Stature II. Several things premised for the further clearing and understanding of this Subject before I speak to each Classis HAving already given a general account of my intendment I shall for the more clear and distinct proceeding lay down several things as Pracognita necessary to be known before I handle each Classis or form by it self and a part As 1. There is a vast difference between the least or lowest of Saints and the highest of men that are but meer men and unconverted between the worst of Saints viz. Babes and the best of men viz. Philosophers an d Moral men Socrates and Seneca c. are great instances how far men may go by Natures help and Paul who was called Saul before his conversion how far a man may go by the help of the Law Phil. 3.6 And yet the least Saint in the School of Christ outgoes and surpisseth all these 1 Cor. 1.18 31. and 1 Cor. 2.6 10. for he is taught of God Matth. 11.25 and though he be but a Babe yet he is in Christ and though as carnal yet not a carnal man 1 Cor. 3.1 as all are that are not in Christ Jesus and so new-creatures Gold though but in the Oare exceeds the best of clay and earth so a Babe-Saint which is but Gold in the Oâ—re doth yet exceed and excel all other mâ— which are but clay and of the earth earthly The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens because 't is a living thing and moves from an internal principle of life which they have not And the wisest of men Solomon tells us that a living Dog is better than a dead Lion all which imports that life is the excellency of any being and the more life the more excellency Now men that are not converted are dead in sins wherein they walk as the Prodigal was Luk. 15.32 and all were Ephes 2.1
past from a Babe to a little Child and from thence to a young man the little Child knows but two states being gone no further than from a Babe to a little Child but the Babe is acquainted with only his own state at present and knows not what 't is to be any thing of what is proper to the other three only this he is pâ—st from death to life from being a sinner to bâ— a Saint though but a weak one Of their several attainments and proper Characters I shâ—l treat hereafter more particularly if God permit Heb. 6.3 5. The disparity or difference that is between those Saints as such is not in their gifts but graces and not in common but iâ— special grace No nor only in accessaries and complemental but in principal and fundamental graces proper to each state 'T is not in their gifts but graces for 't is possible for persons to be full of and rich in gifts yet poor in grace as the Corinthians were they came behind in no gift 1 Ephes 1.7 they were full they were rich they reigned as Kings they were wise strong and honourable at least in their own if not others esteem 1 Ephes 4.8 and 10. and yet were but Babes and as carnal 1 Ephes 3.1 And therefore the Apostle shews them a more excellent way than that of gifts viz. grace and in special the grace of Love 1 Ephes 12.31 and 13.1 3. Apollo was a man very eloquent mighty in the Scriptures and being instructed in the way of the Lord was fervent in Spirit and taught zealously diligently and boldly yet needed to have the way of God expounded to him more perfectly Acts 18.24 26. And this was done not only by a man Aquila but a woman Priscilla Apollo was a man in parts but a woman it seems was more a man in grace The Corinthians that came behind in no gift yet came behind in and fell short of many a grace So that the measure of a mans excellency is not to be taken by what gifts of knowledge and eloquence he hath but by what grace he acts Again this measure is not to be taken from common but from special and saving grace not from profession but practice There is common Faith and the Faith of Gods Elect there were foolish as well as wise Virgins are seeming as well as truly religious persons the stony ground hearers made a fair shew in the flesh and the thorny brought forth fruit but not to perfection Which is an argument that they knew not the root of the matter or the grace of God in truth for that brings forth ripe fruit Col. 1.6 There were some that through the knowledge of Christ had escaped the pollutions of the world yet licked up their vomit and therefore their nature was not changed but they were Dogs still and wallowed again in the mire and therefore though they were washed yet were Sows still and not really converted so as to have a saving work upon them 2 Pet. 2.20 22. Surely saith the Apostle they that went out from us were not of us but a bastardly brood 1 Joh. 2.19 where he speaks of them as distinguished from the us which word us he mentions five times by way of distinction and the word they six times in that one Verse Yet again the measure is not to be taken from accessary graces which conduce chiefly to the well-being the comfort and refreshment or if I may so speak the recreation of Christians as Joy Ecstasie Rapture c. but from the graces which are essential and proper to each state as wisdom and much experience is for Fathers strength and the Word abiding for young men Love for Children and repentance c. for Babes Now as any person doth act the substantial and fundamental graces of any state such is his denomination and as he passeth from one to another such is his advance and preferment 6. As this difference is to be measured by graces wrought and acted so 't is made by the grace of God working and actuating these graces in us 'T is grace that makes the difference not only between Saints and sinners but between Saints and Saints that it makes it between men and men in taking one and making him a Saint and leaving the other in his sins is clear from Matth. 11.25 Rom. 9.13 16. and ver 21 24. with many other places And 't is as clear that grace and the good pleasure of God makes the difference between Saints also that the one hath more grace and improveth grace more than another 1 Cor. 4.7 and 12.11 18. Indeed God worketh all things according to no counsel but the counsel of his Will and who shall say to him Why hast thou made me thus His wind bloweth as where so how it listeth and as he sheweth mercy to whom he pleaseth so 't is what and how much he pleaseth the first and the after increase is of God he gives five Talents to one two to another and but one to a third and 't is not the man but the Talent that brings in the gain as the Apostle when he had said I live corrects himself with a not I but Christ liveth in me and my life is by Faith Gal. 2.20 And when he had said He laboured more abundantly than they all he seems to recall it and saith Not I but the grace of God which was bestowed upon me and was with me viz. to assist and enable me 1 Cor. 15.10 Luke 19.16 And 't is observable how Paul alters his language when he speaks of what he did in a state of nature and what he did in a state of grace then he attributes all to himself I was this and I did this he was alwaies a great proficient I profited more in the Jews religion than many of my contemporaries that were of my standing Gal. 1.14 But when he is converted though he laboured more than any and outwent his Seniors yet he is not arrogant and assuming but modest and thankful Not I but the grace of God that was with me q. d. Though by nature I was forward and zealous yet as to this work and labour I have reason to attribute it and pay my gratitudes not to nature but to grace Well then as 't is of grace that one is taken and another left so 't is of grace that one is promoted and advanced more than another that John lyeth in his bosome that Paul grows so fast that he increaseth with the increase of God is of God and of the grace of God that one should be a Father and another who is may be was in Christ before him should be but a Babe still is of grace One would think wise men should know most yet by grace Babes are wiser Matth. 11.25 That strong men should do most and yet the weak do more 1 Cor. 1.25 31. That the Children of the Kingdom should not enter but Publicans and Harlots should is a difference of graces
promised to sin no more and yet after all this thou hast given up thy self to sin and even like another Ahab sold thy self to work wickedness How thou hast eaten drunk played and slept away the convictions that have been upon thee How thou hast forgotten or smothered and put off these things thus 't is true sin is an ugly thing but it hath its pleasure for the present 't is time enough and I intend to repent hereafter others are as bad as I and yet we scape well enough only a qualm and gripe comes over us now and then but it goes off again Ministers must have leave because 't is their place to reprove sin but God is merciful c. Thus do many put off all convictions and though they have been gashed and wounded yet like Dogs they lick themselves whole again as they think Yet after all this it pleaseth God to take more pains with thee this day he calls on thee once more to hear his voice lest thou be hardened by the deceitfulness of sin and by thy impenitency and hardness of heart shouldst heap up wrath against the day of wrath Oh what goodness is this despise it not at thy peril see Rom. 2.4 5. For 3. Consider and know assuredly if thou die impenitent and in thy sins thou art damned for ever irrecoverably If thou harden thy heart God may harden it too if thou give up thy self God may give thee up too and then thou art in the Suburbs of Hell and dost but fill up thy measure and heat the Furnance seven times hotter while thou art adding sin to sin The tokens of Death are upon thee the very Plague sore for such is an hard heart and I have nothing to say but the Lord have mercy upon thee which if he have not thou wilt howl and cry and roar in Hell Oh wretch that I was that for a little sinful pleasure and worldly pelf which was but for a little time I have undone undone my Soul and that for ever for ever wo and alas for ever But now if God bless this to awaken thee that thou do in earnest say What shall I do to be saved if thou be a-thirst then hear Gods Proclamation Isa 55. Ho every one that thirsteth come and buy Wine and MIlk without money and without price take the waters of Life freely Rev. 22.17 Incline your ear and come hear and your Souls shall live c. Dost thou not hear him calling Come to me all ye that are weary and heavy laden and I will give you rest Matth. 11.28 behold he calleth thee 2. The second branch of this use is to you Babes who have repented from dead work And 't is to bespeak you not to despise the day of small things but bless God that hath brought you hitherto God hath laid a foundation and he will lay the top-stone in due time that I may allude to what is said Zach. 4.9 10. In this Text that we are upon this Doctrine is called a Foundation and surely 't is not laid in vain We come sometime to a place where some great person is about to build a great House and when we see only the ground-work laid and a great deal of rubbish lying about it we think little of it but if we stay a while till it be built upon we haply admire the design and structure too God brought a goodly world out of the Chaos which was first made and so he doth in the new Creation the first work seems to be a confused business I but if we stay till the six daies be over and God have finished his work we shall then say Behold it is good exceedingly When the Jews began to build the Heathen laugh'd them to scorn What will these feeble Jews dâ— will they revive the stones out of the heaps of the rubbish if the Fox group he shall break down this stone wall Nehem. 4.2 3. But for all this the head stone thereof was brought forth with shouting Grace grace unto it And so shall it be with thee O Babe thou shalt attain to thy perfect stature therefore do not look on this small beginning as a thing of nought God will carry thee from Repentance to Faith and from thence to obedience thou shalt have food convenient for thee to bring thee up Bless God then that thou hast learned the first letter of his Name The Lord gracious for so thou hast tasted him 1 Pet. 2.2 3. that thou hast learnt the first lesson in the School of Christ and till thou learn more consider these things that follow as well as those that have been already spoken 1. Think what a mercy 't is that God hath put a stop to thine issue of blood and to that sountain of uncleanness which did run over into thy conversation Consider what thou wert doing wert thou not committing iniquity with both hands greedily drinking it down as water and doing wickedly as thou couldest to thy utmost and hath God stopt thee in thy career Oh think what mercy 't is How many thouland actual sins more mightest thou have been guilty of if God had not put this hook into thy nostrils and bit into thy Jâ—ws and so kept thee from rushing like the Horse into the battle Had not God hedged thy way with these pricking thorns and grieving bryars of conviction and Repentance thou wouldst have followed thy Lovers to death and bell and is it nothing that he hath prevented thee Bless God as David did for Abigals coming who kept thee from sinning this day It may be thou wert resolved like Saul though 't were madness in thee as in him to go on in being injurious a persecutor and blasphemer to be as proud covetous unclean c. as thou couldst to gratifie the lust of the eye the flesh and pride of life to the utmost hath God diverted yea converted thee bless him for it 'T is a great thing to have a stop put to sin though it be but newly done or little else done as the Apostle tells the Corinthian Babes Such were some of you viz. such as were incapable of Heaven and fit for Hell but ye are washed c. 1 Cor. 6.9 11. and yet the work of grace was but very imperfect in them 2. Consider how many there are yet in the world and it may be many of thine own relations Bone of thy bone and flesh of thy flesh and some that have sate in the same Pew and heard the same Gospel that thou hast and yet are not come so far as Repentance from nor conviction of their dead works they are yet dead in sins and trespasses fast asleep in their security without any sense of sin and sorrow for it and hath God awakened thee to righteousness Oh despise not the buddings of grace but bless him that thou art so far quickned that thou canst eat a little milk though as yet but one portion When so many sit and walk in darkness the
Baptism c. THE two next things of the six which follow are to shew not only the Doctrine which was taught to Babes but also their submission thereunto and are proofs before men of their conversion As to the things themselves Baptismes and laying on of hands there is some difference if not Controversie among Interpreters Of the Doctrine of Baptism gr Baptismes some say this That it refers to the several washings used by the Jews one of which was with reference to the admission of Proselytes to which Baptism succeeded others that it refers to both the outward and inward Baptism that of water and this of the Spirit Of the Doctrine of laying on of hands some say that it refers to confirmation others to absolution others to ordination c. It seems to be the practice of Christs Apostles after they had Baptized persons sooner or later to lay hands on them by which gifts were conferred Acts 8.17 and 19.4 6. with many other places Now whether the Doctrine of Baptismes may not refer to the Baptizing of Gentiles as well as Jews and laying on of hands also refer to both a thing which the Jews could hardly bear I submit to the consideration of others As to our present purpose not to meddle with Controversies I do conceive that by these two things is noted in general how Babes do submit and give up themselves to the obedience of such institutions duties and ordinances as they are capable and convinced of And further than this I shall not handle the Doctrine of Baptismes and laying on of hands and this all agree in Babes do submit to such ordinances and duties as I say they are capable and convinced of for of all they are not nor are they required at their hands till in a capacity What ever Doctrine comes under the name of strong meat they cannot bear Our Saviour would not put meat into Babes mouths no more than men would put new Wine into old Bottles and therefore they were not put upon fasting for want whereof in part they could not cast out one kind of Devils Mat. 17.19 21. till Christs departure and the delcent of the Spirit Mat. 9.14 17. This duty of fasting how formally soever used by the Pharisees is a duty too strong for Babes to be put much upon Our Saviour had many things more to say which they could not bear till the Spirit came upon them Joh. 16.12 13. they could hardly endure the doctrine of Christs death Matth. 16.21 22. they understood it not Luke 9.44 45. nor the doctrine of his Resurrection Mark 9.9 10. nor that of his Ascension to the Father and Intercession for them Joh. 16.16 18. which are the strong meat that grown Believers feed upon as they also afterward did Rom. 8.34 they were while Babes exceeding sorry at these things Matth. 17.22 23. which yet were to turn to their greatest joy after they came to a riper understanding of his Love and design herein as Christ told them it should Joh. 16.19 28. and so strong Believers find it Rom. 8.34 39. he had some things also to tell them by way of Command as that they should go and Preach to the Gentiles Baptize and lay hands on them also which as yet they could not bear and while they were under this weakness their first Commission was but for the Cities of Judaea Yea after Christs Ascension Peter himself was not convinced but by a Vision that they might go to the Gentles and 't was a matter of great admiration to the Jewish Converts who generally were but Babes that to the Gentiles God had granted Repentance to life Acts 11.18 and as they were Babes in point of gifts for they were to do greater things after Christs Ascension than they could before Joh. 14.12 viz. such as we read of Mark 16.15 20. which was much beyond both for the persons to be Preacht to and things to be done by them in the first Commission Matth. 10.1 so were they Babes in grace also they were but of little Faith Matth. 6.30 they were very carnal in their apprehensions of Christs Kingdom as if it had been of this world they were very dull of hearing the Doctrine of his death c. as was toucht even now there was much strife and envy among them and a wrathful spirit calling for fire from Heaven they were forward to promise but not so to perform for they could not watch with him one hour c. by which it appears they were as carnal and but Babes not capable of strong meat for Doctrine or duty What they Babes are and what they are not capable of or able to bear I shall not undertake to determine only this I am sure of that they are not to be received to doubtful disputations if that be the meaning of the place Rom. 14.1 of which I think the Margent gives a better account But now what they are capable of and convinced of that they submit to and act accordingly Acts 19. There were Disciples that had not heard whether there were an Holy Ghost or no but as soon as they were convinced they submitted The Disciples were not convinced of the Messiahs Offices but in the general notion without distinct apprehensions of the manner and way of restoring the world and therefore till after his Ascension which proved theirs too they had asked nothing in his name Joh. 16.24 26. Christ indeed had declared his Fathers name The Lord gracious and taught them to Pray Our Father and tells God that they had kept his Word and believed that he came out from him as sent by him Job 17.6 8. but a more particular Faith in him and praying in his name was to be taught by the Spirit and were things they were not yet convinced of The great thing I have now to do is to shew how and after what manner these Babes attend upon Ordinances and do their duties which alas is in a very poor low way the weaknesses whereof God overlooks and accepts their will for the deed and better than that many times 1. They are more at duty than in it and use Ordinances much but make little use of them and if I may so speak are very full of duties but little dutiful very little comes of all their attendance upon and addresses unto God they are where and as they were still little earnings do they make God knows They drive a great trade at hearing and praying c. hear precept upon precept and line upon line heap duty upon duty but are very bunglers at it and unprofitable after it Like young children that make many meals eat all the day long and spoil as much as they eat they mangle and crumble what is set before them and dwindle away their time without feeding Thus it was with the Hebrew-Babes they did eat and eat yet were alwaies in need of milk they do not cannot walk in the strength of their meat as the Prophet did but are
and called fear as under the New Testament 't is by Faith and Love which two Babes are not wholly destitute of though they be acted most by fear The Babes Faith is a fearful Faith which argues its imperfection but the grown Saints fear is full of Faith which is an Argument of its perfection for it loves to please the God it fears and fears to offend the God it loves Self preservation is natural to men and fear hath is great influence on men to avoid what will hurt them as love hath to do what will preserve them 'T is true fear hath torment which perfect love casts out but yet it tends to the escaping of a greater torment and is therefore not a little useful to the state of Babes This then is that which Babes attain to by believing the Resurrection and Eternal Judgement that they tremble at Gods Word of threatning and work out their Salvation with fear and trembling But lest they should fear and tremble more than need I shall speak to them a little by way of Application COme poor Babes you that tremble at the Word of God and serve him though it be with fear hear this for your Consolation that the high and lofty one who dwelleth in the high and holy place doth not despise such a trembling soul but will dwell with it Isa 66.2 Jer. 3.13 Be not afraid of the Resurrection nor of Judgement 't will be an happy day for thee read it they self what is said 1 Thes 4.13 18. and 5.1 11. thou hast a friend in the Court of Heaven Jesus Christ thine Advocate and he 't is that shall be thy Jodge who to be sure will not condemn any that are in him although they be but Babes He will rememâ— thyâ— bâ—ur of little love Heb. 6.9 10. as thou maâ—sâ— him telling theâ— afâ—rehand Matth. 25.34 37. where thou hast that he remember what thou hast for 〈◊〉 and placeth thaâ— account which it may be thou 〈◊〉 worth nothing He is so 〈…〉 he will remember no more but he is so righteous that he will not forget thy labour of love no nor thy fear for he hath a Book of remembrance written for them that feared the Lord and thought mark that that did think and it may be could do little more than think upon his name Mal. 3.16 Well then as the wicked should rejoyce with trembling Psal 2. do thou tremble with rejoycing Abide in him keep close to him whom thou hast chosen for thy Saviour and thou shalt not be ashamed before him at his coming 1 Joh. 2.28 Be stedfast and immoveable yea abound alwaies in the work of the Lord for thy labour shall not be in vain at the Resurrection 1 Cor. 15.58 In the mean time live as one that looks for and hastens to the coming of the Lord 2 Pet. 3.11 12. and seeing he will come without sin a Saviour and change thy vile body and make it like to his most glorious Body let not only thine affections but conversation be in Heaven Col. 3.1 4. Phil. 3.20 21. which no man is or can be that doth not believe the Resurrection and Eternal Judgement Be glad therefore and bless God who hath given thee this Milk and taught thee to take it in for else thou hadst been still without God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world yea and in the world to come which will be a world of happiness to thee and all Saints who have not their portion of good in this life as the wicked have but 't is reserved for them to be theirs at the Resurrection and Eternal Judgement So much for the attainments of Babes from this Text. V. Of their tasting that the Lord is gracious and their desiring the sincere Milk of the Word to grow thereby From 1 Pet. 2.1 3. THE Apostle Peter had to do with Babes as well as Paul for such were the Jewish Converts generally and having told them Chap. 1.23 that they were born again he doth in this Text exhort them to lay aside all malice and all guile and hypocrisies and envies and all evil speaking to which they being yet as carnal were too prone as was noted before and as new born Babes to desire the sincere Milk of the Word that they may grow thereby if so be or seeing and because they have tasted that the Lord is gracious This tasting is their coming to Christ and believing in him as the chief corner-stone v. 4.6 and their growth is their being built up on him a spiritual House c. Vers 5. which notes both the nature and inclination of these Babes viz. to come to and believe in Christ and withal to grow up in and to be built on him that as he is precious or an honour to them Vers 7. so they may be precious or an honour to him and shew forth the vertues and thereby the praises of him who hath called them out of their darkness into his marvellous light Vers 9. But of their Faith I have spoken before I shall now speak of some of their experience which I conceive is coucht in this word of tasting The perfect Christian hath many senses exercised he is full of many and rich experiences Heb. 5.14 But the Babe hath the exercise of this one Sense Tasting especially which begets in him a desire and longing after the Word for growth that he may suck and be satisfied with the breasts of Consolations that he may milk out and be satisfied with the abundance of glory To allude to Isa 66.11 The Babe hath a taste as soon as he is born and hath Milk given him to eat in which he tastes a sweetness and from which he finds so much nourishment and strength as holds his sonl in life If he were not alive he could not taste and if he did not taste he could not live Experience is often exprest by tasting which is a thing beyond Hearing and is joyn'd with Seeing Psal 34.8 Oh Taste and See that the Lord is good Now as Seeing so Tasting affects the heart and quickens the Appetite and therefore saith he desire the Milk which doth not only express the duty but the nature and inclination of Babes and that grounded on Tasting Seeing or because they have Tasted that the Lord is gracious several experiences as Tastes they have had of this As 1. That the Lord will admit them to Repentance this is of his grace when man had sinned the Law was inexorable a mans Repentance could find no place there for re-acceptance though it had been sought with tears God might have chosen whether he would have admitted man to repent but now he hath it favours of grace and by this the Babes Taste that he is gracious 2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him that they may be saved at anothers cost and charges that he sent his Son into the world to save
sinners that through him they might believe in God and that thence they might have hope in God 1 Pet. 1.21 3. They Taste grace in this That God calls for no greater things at their hand than to eat Milk Pro. 28.14 to Repent and Believe the Gospel and doth not put them to do penance in Hell for thousands of years or do some extraordinary tasks of duty in this world and weeping out their eyes wearing out their knees c. 4. They Taste his grace in that he not only commands but invites and intreats them to come to Repent and Believe that they may live That God should condescend so far as to beseech and go a begging to them as the word is that they would be reconciled gives them a Taste that the Lord is gracious 2 Cor. 5.19 20. 5. They Taste it in this That God incourageth them to come by many great and precious promises Isa 55.1 2 3. Matth. 11.28 30 c. Yea he swears to them as he lives that he delights not in the death of a sinner but that he should return and live 6. That God hath knockt so often and waited so long to lead them by his goodness patience and long suffering to Repentance that though they have not answered unless it were surlily and sinfully we will not come that though they have put his patience to it yet that he should knock and wait this gives them a further Taste that the Lord is gracious 7. That they have been at last convinced of the necessity of Repentance toward God and Faith in our Lord Jesus Christ that they are come to themselves to see their dead lost and undone condition 't is of grace for who could have opened their eyes and wrought on their hearts or would have done it but a gracious God and in this they Taste his grâ—â— 8. That they have been enabled with the Prodigal to prosecute this conviction to arise and go to repent from dead works and to make toward God by Faith they Taste his grace in it for Repentance and Faith are both the gifts of a gracious God to them Act. 5.31 Ephes 2.1 8. 9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplication that they can bow their knees and beg not only the pardon of their sins but the sanctifying of their Souls In this they Taste his grace 10. They have a Taste of his being gracious in that they are bid welcom when they come and that not only his Saints receive them into the brotherhood and fellowship to be free of then company but that now and then God smiles on them too and is pleased to kiss them with the kisses of his mouth and to vouchsafe them some fellowship with himself 11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace for their seasonable relief and that he doth allow them sincere Milk to grow thereby 12. They Taste his grace in this also that they can discern the difference between their former and present state how desperate and damnable that was but how hopeful this is that they had rather die than be dead in sins again 13. What present peace they have and what ever hopes of more even to everlasting Consolation 't is from the grace of God and in it they Taste that he is gracious 2 Thes 2.16 These are some among others of the experiences that Babes have or Tastes of the Lords being gracious I have not set them out at large because I would give you them as they have them viz. for Tastes and though they are but such yet these Tastes beget desires and longings after the sincere Milk that they may grow thereby By this Taste of theirs they can a little distinguish between sincere and falsified Milk between pure and impure Milk between good and evil doctrine though not so well as grown Saints Their car tryeth words whether it be a form of sound words and their Taste trieth milk-meat whether it be wholsome and nourishing or not to allude to that in Job 12.11 and 34.3 and therefore though they be full of appetite and desire yet 't is to sincere milk for they cannot thrive nor live by any other Now though their desires after higher attainments be at present their almost highest attainment yet desires are not despicable things but of value The desire of a man is his kindness and a poor man is better than a Lyar Prov. 19.22 though they be but poor as to attainments yet they are rich in desires and God takes this kindness kindly at their hands that 't is in their hearts to do greater things and to grow this poor man is better than a Lyar than an Hypocrite that pretends to makes professions and promises of great things without a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not 2 Cor. 8.12 'T is not a little to be able to say as Nehemiab did Chap. 1.11 O'Lord I beseech thee let now thine ear be attentive to the Prayer of thy Servant and to the Prayer of thy Servants who desire to fear thy Name And as the Author of the Epistle to the Hebrews Chap. 13.18 Pray for us for we trust that we have a good Conscience in all things willing to live honestly This Babe is a man of desires in both senses i. e. he is loving and beloved he is desiring and desired Cant. 7.10 Isa 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and desires of Babes to grow which is an attainment not to be undervalued by them nor are they to be undervalued by others For a close to all their former attainments and characters I shall add one more which is much taken notice of in Scripture VI. Their Love to the Brethren THere is but one thing more which I shall take notice of in relation to Babes attainments and that is Their Love to the Brethren whereby they act like members of the Body of Christ whose office it is to have the same care one for another 1 Cor. 12.25 and not be like this world every man for himself or say like Cain Am I my Brothers keeper That they do love the Brethren in their degree fervently as well as truly is attested by Peter who writing to Babes saith Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren see that ye continue to Love one another with a pure heart fervently 1 Pet. 1.22 he exhorts them to do that fully which they already did in part according to that 1 Thes 5 11. Comfort your selves together and edifie one another as ye also do 'T is the great Character of
I have spoken of it is a great attainment and glorious priviledge will be evident by these following Considerations or considerable proofs to begin with the Old Testament 'T is Prophesied of in the Old as the glory of the New Testament The Prophecies of the time and world to come the Messiah or Gospel dispensation were glorious far beyond their present injoyments and the Prophets were more Seers in respect of what was to be than of what was so the Apostle tells us expresly 1 Pet. 1.10 12. and when the day dawns and the day-star ariseth in our hearts it supersedes the Prophecis they being then know in accomplishments so that we may say with a little alteration as Joh. 4.39 42. Many believed because of the Prophecies which testified of these things but more believed because of his own word and now they may say We believe not only because of their sayings but because we have heard and selt him our selves 1 Joh. 1.1 3. and know that this is indeed the Spirit of his Son which beareth witness with our Spirit of Adoption Now among many other Prophecies of the glorys of the Gospel-Saints this is one that they should know God as a Father and their Father Psal 89.26 which is spoken of David and of Christ who was more a David than David was He shall cry unto me Thou art my Father Isa 63.16 't is spoken what they should say in time to come Doubtless thou art our Father So Chap. 64.8 But now O Lord thou art our Father Jer. 3.19 I said How shall I put thee among the Children and I said thou shalt call me My Father Again to know God as our Father is in the New-Testament put as a greater glory than to know him as our God for 2 Cor. 6.16 't is said I will be their God and they shall be my people but if they come out from among them and be separate and touch not the unclean thing then I will receive them and will be a Father to them and they shall be my Sons and Daughters saith the Lord God Almighty God is the God of Angels but to which of them said he at any time Thou art my Son this day have I begotten thee and again I will be to him a Father and he shall be to me a Son The Apostles add this Title to that of God 2 Cor. 11.31 Ephes 1.3 1 Pet. 1.3 The God and Father of our Lord Jesus Christ from whence 't is apparent that 't is fuller of sweetness that God is Our Father than if he were only our God The great if not the greatest discovery which Christ promised to make by sending the Spirit to do it was to make known the Father They had heard him speak much of the Father and of knowing the Father Joh. 14.1 7. whereupon saith Philip Shew us the Father and it sufficeth us Vers 8. from whence our Saviour takes an occasion to speak more at large of the union that was between him and the Father and that in knowing him they might know the Father also and that whoever loves him shall be loved of the Father and that the Father would send the Holy Ghost to be the Comforter under which name he had not yet been at least not so clearly and fully known and that therefore they should rejoyce because he went to the Father with many other such like sweet things in that Chapter And Chap. 16.25 The time cometh viz. when the Comforter cometh that I will shew you plainly of the Father and in Vers 26 27. places more comfort in it than in his own intercession for us which yet is one of the greatest comforts we have as may be seen in Rom. 8.34 Heb. 7.25 1 Joh. 2.1 Accordingly the good news which he sent his Disciples after his Resurrection was this that he was ascending to his God and their God and not only so but to his Father and their Father Joh. 20.17 To have the witness of the Spirit and so to know the Father is such another honour as was confer'd on Christ himself as the Spirit is the Spirit of his Son so the glory is the glory of his Son viz. such as he had Matth. 3.17 and 17.5 which voice and testimony is called a receiving honour and glory from God the Father 2 Pet. 1.17 And when the like Testimony is born by the Spirit of God to our spirits we receive honour and glory from God the Father For if it be so great an honour to be known of God how much is it to know him and to know him as our Father Gal. 4.9 1 Cor. 13.11 12. Phil. 3.12 By all these things it appears that it is a great glorious and sweet priviledge to know the Father by the witness of his Spirit SECT 4. Shews wherein the glory and sweetness of this priviledge consists THE second thing I am obliged to discover and to treat of is the glory and excellency of his priviledge that the little Children can cry Abba Father And it lies much in two things 1. That they have a great deal of freedom boldness and assurance in their addresses to God and appearings before him at the Throne of Grace and in the day of Judgement That they have at the throne of Grace is express upon the account of their Intercessor and High-Priest Heb. 4.14 16. And indeed the Spirit becomes a Spirit of Prayer an Intercessor in them as it follows Rom. 8.26 27. The Spirits knowledge is more to their advantage and comfort than their ignorance is to their detriment They go to God as to a Father as Children use to do to their Fathers but with a much more assurance Matth. 7.11 as the Prayers of Christ are heard alwaies Joh. 11.41 42. and by his Prayers he can obtain and do mighty things Matth. 26.53 because they are addrest to his Father so 't is also with these that know the Father 1 Joh. 3.21 22. and 5 14 15. God alwaies had his favorites who had his ear and heart and hand to command almost for his Sons and Daughters such were Noah Daniel and Joh Moses Jâ—shuah and Samuel Abraham Jacob c. And now these little Children the Johns that lie in his besom Joh. 13.21 26. are such as they viz. great prevailers with and obtainers from the Lord as our Saviour tells them and us Joh. 14.12 13. Joh. 15.7 and 16.23.24 all which places and promises refer to what they should ask and receive and do after he was ascended and had sent the Spirit to make known the Father to them As they have great boldness at the throne of Grace so in the day of Judgement also for perfect love a Pierophorie or full assurance hath boldness in the day of Judgement because as he is so these are in this world viz. he is declared and witnessed to be the Son and these are to be the Sons of God 1 Joh. 4.17 they shall have confidence at his coming 1 Joh. 2.28 2. The
who when he had received the witness of the Spirit from Heaven was led into the Wilderness to be tempted of the Devil God doth not take his Young men out of Babes immediately but out of little Children who are made strong by the Word and Witness of God abiding in them and the glory of these Young men is their strength Which leads me to the second thing to be treated of viz. what their strength is and wherein it lies CHAP. II. What is meant by their being Strong THE Text tells us that these Young men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong The great Critick Hesyâ—hius makes the word equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcator a treader down and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmus a settled and fixed person and both these are suitable to the thing in hand for our Young man is a conqueror and hath trodden down strength viz. the Devil under foot which is the usuâ—l phrase to denote conquest victory and triumph as may be seen in Deut. 33.29 Josh 10.24 25. Psal 44.5 Rom. 16.20 beside many other places which speak to the same purpose The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a settled person is pâ—t to the case also for settlement flows from victory others are aptto be tossed to and sro but these conquerors are fixed and immoveable But to keep close to the word and thing I shall speak of this their being strong as it notes the strength preceding the Victory and whereby they overcome and not that which succeeds to and abides after their conquest and victory Ye are strong i. e. ye are mighty and were so before the dispute and fight as well as after or else you had not overcome The strength of the Young men notes and denominates them to be men of might and valour men fit to undergo labour and to endure hardship as the good Souldiers of Jesus Christ and according to this notion you shall find that in the Scripture the hardest and most difficult employments have been assigned to and performed by Young men because they are strong and fit for such service The glory of young men is their strength Prov. 20.29 't is thus remarqued concerning Jeroboam 1 Kings 11.28 And the man Jeroboam was a mighty man of valour and Solomon seeing the young man that he was industrious Hebr. that he did work he made him Ruler over all the charge Hebr. burthen of the house of Joseph here is might valour work and burden-bearing spoken of this Young man In 2 Tim. 2.1 5. strength induring hardship and being a good Souldier are joyn'd all together Joshuah sent young men to spy out the Land Josh 6.23 The Porters mentioned in 1 Chron. 26.6 8. are said to be mighty men of valour strong men able men for strength for the service Now as 't is naturally 't is also morally the glory of Young men that they are strong But the Question is Wherein their Strength doth lie 'T is said of Sampson that his strength was in his Hair and of the Bohemoth that his strength is in his Loyns and his force in the Navel of his Belly Job 40.16 but wherein is the strength of these Young men 'T is originally in the Lord and the power of his might Ephes 6.10 or the grace which is in Christ Jesus 2 Tim. 2.1 't is not the grace that is in us but that which is in him that is sufficient for us 2 Cor. 12.8 9. and 't is of his sulness that we receive grace for grace as we have occasion to use it Joh. 1.16 with Heb. 4.16 God hath laid our help on him who is mighty to save and who goeth forth conquering and to conquer till all his enemies be made his footstool and subdued under his feet But among and above all the grace communicated to them their strength is in Faith or in believing for this is the victory whereby we overcome the world even our Faith 1 Joh. 5.4 5. and as hereby we overcome the world so him also who is in the world that is the Devil and therefore though every piece of Gods Armour be of great use yet we are advised above all to take the Shield of Faith whereby we quench the fiery darts of the Devil Ephes 6.11 16. Abraham was strong in Faith and in the strength of Faith did David encounter Goliah a type of the Devil and 't was by Faith that the Heroes mentioned in Heb. 11. wrought such wonders and obtained victories Vers 32 34. so that these young men are strong in the Lord strong in the Faith that is in them they go out in his name and do prevail 't is not in their own but his strength Phil. 4.13 for 't is not they of themselves do conquer but he that liveth in them by Faith that makes them conquerors Rom. 8.37 These Young men are Christs Armour-bearers and they slay after him as 't is said of Jnathan's 1 Sam. 14.13 'T is Jesus Christ who teacheth their hands to War and their fingers to fight so that the Devils bow of steel is broken by them and they believe down the Devil under their feet Through the strength of Christ living in them by Faith Ephes 3.16 17. they are almost omnipotent for they are able to do all things not only to abound but to be abased and to endure hardship Phil. 4.11 13 and by the power of his might all things are possible to them Abraham conquered doubts fears yea and naturally impossible things by strength of Faith he could live by Faith when his own body and Sarahs Womb were dead the things which crost and bound up his hope were no more to him than new Ropes and green Wit hs viz. the strongest were to Sampson before his Hair was shaved and his strength even God departed from him By this strength Jacob prevail'd with God and had his new name from thence Israel a prevailer with God 'T is by this strength that the Young men overcome the evil one and every one of his evils for so his temptations are called and the day of temptation is called The evil day Ephes 6.13 Be strong saith the Apostle in the grace or that grace which is in Christ Jesus 2 Tim. 2.1 Now it may well refer to Faith which is in Christ Jesus for though it as all other graces be from him yet this is in him we believe in him and accordingly the same Apostle bids the same Timothy fight the good fight of Faith 1 Tim. 6.12 Faith is the Armour of proof against the Devils darts as was hinted but lately and if we will resist the Devil so that he may flee from us it must be by being stedfast in the Faith 1 Pet. 5.8 9. Though the Devil roar most dreadfully like a Lyon yet a strong and stedfast Faith will make this King of terrours to run away And therefore as the Apostle saith 1 Cor. 16.13 Watch ye stand sast in the Faith quit ye like men be