name be all the glory But I pass from hence to speak a little to these Babes by way of Application THese things being so which you cannot well deny poor Babes let me bespeak you and exhort you 1. To Consider not only what you ought to do but how you ought to do it not only the matter but the manner of all duties and to measure your obedience more by the quality than the quantity the weight than number of it together with what ends you have in it 't is not the bigness or juiciness of the fruit but the relish that gives the commendation and that is the end you have in doing your duties If thy obedience have not a good relish ad gustum Dei if it do not taste well though thy duties be never so many and well coloured and full of enlarged affections they are not acceptable to God nor a sweet smelling savour to him The usual question that Babes make is about the what of duty what shall we do say they Acts 2. what must I do saith the Jaylor Lord what wilt thou have me to do saith Paul They mind the matter of duty and ask often about the what but as we should mind what to hear and do so how to hear and do We should not only receive the Lords Supper but so as to discern the Lords Body not only pray but pray according to his Will not only submit to Baptism c. but mind the how and why as Rom. 6.3 5. Col. 2.11 13. God doth not look so much to the hand as to the heart to the action as to the Spirit by which and the end for which 't is done The rich men threw in much more for quantity than the Widdow yet her Mite was more than their abundance there may be more of prayer in a short Ejaculation than a long prayer of many words God is taken more with a little well done than with much good done Deus magis delectatur adverbiis quam nominibus adverbs set out God best as all that he did was good exceedingly and Jesus Christ is not only true but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly bread so adverbs set out our best when we do what we do truly sincerely faithfully c. for these express the Spirit and end of duties A little Gold refined is more worth than much in the Oar and one Diamond hath more of value in it than a heap of common stones A contracted Prayer may have more in it than a long one not that I speak against the inlargedness of any persons affections in duty for if God opens who can shut but that none should place the excellency of a duty in length or meerly in fervency for many things may occasion it when it may not be fervency of spirit wrought by the Spirit of God 'T is not how much but how well not how affectionate but how spiritual that God minds many Lads when they begin to write strive to write much but saith their Master write me two lines well and I will take it better than if you scrible and scrawle a side of Paper Sat ' sat ' cito si sat ' bene 'T is not worshipping at Jerusalem but in spirit and truth that God minds and as 't is to place 't is to bulk To what purpose is the multitude of your sacrifices 'T is a broken heart that I will not despise The Apostle doth not take care only to pray or sing but to do it with understanding and his Spirit also 1 Cor. 14.15 spiritual things should be done spiritually we should not only do the things which are pleasing to God but do them so that the doing of them may be pleasing to him his Will according to his Will 2. Consider what is the true state condition and design of Ordinances and Duties they are not your food but the dishes in which your food is set before you not the water of Life but the Conduit pipes through which 't is conveyed to you 'T is not the end of Ordinances and duties that you should make them your end no they are but means to an end would you take up with food or Physick without health why then with Ordinances without the power blessing and effects of them Though I speak not this to take you off from Ordinances and Duties yet that you may not look for that there which God hath not placed there not have that value for them and trust in them which is due to the God of Ordinances live not without Ordinances but live above them while you use them 3. Be more universal in your obedience and do not confine Religion to certain daies and duties God is the universal good and we are most like him when we are universally so Then shall we not be ashamed when we have respect to all his Commandments Psal 119.6 'T was the great commendation of Zachary and Elizabeth that they walked in all the Commandments and Ordinances of God without blame They did not pick and choose some make ifs and ands as to others but were indeed lovers of all And here is love that we keep his commands viz. all of them and they not any of them are not grievous 1 Joh. 5.3 Every creature is good in one or other respect they are particular goods this or that but God as I said is all good and doth good to all all his commands also are holy just and good and we should study to know do all the good and acceptable and perfect Will of God Rom. 12.2 to be as like God and to do all that God likes as much as possible 4. Observe the proper season of Ordinances and Duties of Hearing and Praying c. every thing is beautiful in its season 'T is the glory of the Tree planted by Preaching watred by Baptism blessed with the laying on of hands to bring forth fruit in season for as it follows Heb. 6.7 the earth which drinketh in the rain that cometh oft upon it precept on precept and line on line and bringing forth herbs meet suitable and seasonable for them by whom it is drest receiveth blessing from God which refers to the Parable of the good ground hearers as what follows Vers 8. refers to the thorny ground There is a time for all things and because man knoweth not his time his sorrows are great upon him 't is unseemly for a man to mourn in a time of joy as 't is to rejoyce in a time of mourning To speak more to Babes 't is not beautiful because not seasonable to be praying in a time that calls for another duty or to be hearing when it may be some duty in your calling or Family calls upon you to be then and there to mind that Babes are too apt to rob Peter to cloath Paul to take from one duty and give to another therefore I speak thus unto them 5. Do what you do more out of ingenuity than fear and more out of thankfulness
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
hungry again presently the Word profits them little because not mixed with Faith they have a bad digestion and as ill a concoction so that though they eat much they are lean from day to day The Disciples who heard Christ Jesus Preach so often were yet like the Hebrews dull of hearing and ever and anon were to know the meaning of this and that very plain and easie Similitude and Parable with which Christ taught them and understood not this and the other saying They were so unacquainted with praying that they must needs have a Form of Prayer or a Directory set before them Though the Jews fasted often yet to God not at all or very little they abound in performances and keep on the road and round of duties yet make no riddance not work of it there is little Faith in their believing little love in their loving little obedience in their obeying there is much of quantity but little of quality there is a great bulk of duties but little of Spirit and life in them their much is little 2. They are very apt to place Religion in and to confine it to some certain duties and say 'T is good to be here as Peter did not knowing what they say They are apt to think that nothing is duty and that they must scarce do any thing else but to hear and pray if I may allude to what is said of the Pharisees Matth. 23.23 they are exact and punctual at positives but defective in morals they too much neglect the weightier things as Faith and Love c. whereas a grown Christian sees that the great part of his duty is in a faithful discharge of his particular calling in buying and selling eating and drinking and doing all he doth from the highest to the lowest duty to the glory of God The Babes are as I may say hearing and praying Christians and so are the grown Christians also but withall they are doing and practising Christians which the Babes are but a little acquainted with When Jesus Christ had cast a Devil out of a man he that had been possest prayed that he might be with him but Christ had other work for him to do Mark 5.18 19. so these Babes cry to be with him for so they call being at Sermons and Prayers little considering that they may serve him better in being elsewhere many times these things ought ye to do and not to leave the other undone say I to the Babes as Christ did to the Pharisees Constant walking with God and finishing the work he hath given us to do is the best being with him and therein properly is our communion with him to which hearing and praying is but relative as means and helps to such an end 1 Joh. 1.6 7. Oh that Babes would learn this For young beginners think they must lay almost all aside in comparison of hearing and praying as if following their callings and doing the work of their places were nothing to this but as Spira thought at the beginning that they must lay aside all and live upon providence whereas the excellency of a grown Saint is much in this that he divides his work aright and gives every one its portion in due season for then 't is beautiful and so is he in this sense alluding to 2 Tim. 2.15 approved of God a workman that needeth not to be ashamed 3. They are apt to place more in Ordinances and duties and to look for more from them than God hath placed and put in them They go to them as Rachel to Jacob Give me Children or I die but they may Answer as he did her Am I in Gods stead if God shut who can open Poor Babes if they have not what they have a mind to they take pet are sullen and discontented what should I hear pray and wait for they did look for joy but none came they went to hear the joyful sound but heard it not they went to the Lords Feast as to a sealing ordinance but found no impressions of its Seal and therefore are apt to complain why should I go any more but let me tell you this is your Babishess as that King said to the Woman who came to him for help so may Ordinances say to you how can we help if God do not help God hath not called Ordinances and duties your comforters but his holy Spirit is the comforter the partaking of the Lords Feast doth not Seal 't is the Spirits office God never intended that you should make Gods and Saviours of his Ordinances but that you should look through them and above them while you use them grown Saints do so they go to and also go from a duty and ordinance to God himself They know 't is not the man that speaks the word nor the word that man speaks but God that works They go to them as to Gods Wells and Conduit pipes which they know have no water but from the Fountain in whom all their fresh Springs are and from whom all their fruit and increase is 1 Cor. 3.6 7. Pauls planting and Apollo's watring comes to nothing if God do not give the increase by his blessing 4. Babes some of them are too prone to think that they deserve something at Gods hand by what they do being yet under the bondage of hired Servants and an Old Testament legal frame they do not so much work righteousness but they as much work for righteousness they think to pray and weep themselves into the Love of God and are as carnal men who think to be heard for their much and long speaking they are much for vows and Covenants they set tasks on themselves so many Chapters so long at Prayers c. But if they fail of their expectation then they are apt to say What profit is there if we keep his Ordinances and what gain if we draw nigh unto him and have hands laid on us and why have we afflicted our Souls c. like them in Isa 58.2 3. If they do any thing with inlargedness and as they think better than ordinary they then conclude as Leah did Gen. 30.20 God hath endowed me with a good Dowry now will he dwell with me for I have born him Six Sons and they call their duties Zebulun's i.e. dwellings If they find some enlargement in duty and bring forth such things plentifully then say they shall we have something from Heaven to day a smile or a token for good because we have prayed with sighs and tears as well as groans to day and attended upon Ordinances with longings to day now we shall be Gods darlings surely he will make much of us they being ignorant of Gods word of righteousness go about to establish their own and look for acceptance and manifestations of love from their humblings and Prayers which is to be had in by and through Christ only and so they attain it not because they seek it not by Faith but as it were by the works of the Law
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 't is 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 't is 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 't is an evidence of their new-birth 1 Joh. 2. every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 'T is 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
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