Venning's remains, or, Christ's school consisting of four classes of Christians, I. babes, II. little children, III. young men, IV. fathers : with their several characteristical differences and attainments, also the doctrines proper to be taught to each of them : being the substance of many sermons / preached by Ralph Venning and fitted by him for the press before his death.

Of their Repentance from dead Works.

REpentance is the first Milk which they suck, take in and best of all digest; they repent not only for but from dead Works, i. e. such works as they do who are dead in sins, Ephes 2.1, 2, 3. They escape the gross polluti∣ons which are in the world through lust. The other portion of Milk, viz. Faith, is of more hard digestion with them, and stays long in their mouth, before they let it down; For, saith the Text, 'tis but Faith towards God, it is but in motion and tendency, rather in fieri than in esse, in acting than acted: and this not so much and properly towards Christ, as to∣wards God: not excluding Christ, but that they have less still in exercising Faith towards Christ, than towards God. But as to Repen∣tance they are better skill'd and able to act it at a better rate than Faith. In relation to this, there are three things which I shall do, 1. Shew that this is the first Milk that Babes eat. And 2. That they are better at eating this, viz. Re∣pentance, than Faith. 3. The nature of Re∣pentance, and how Babes act it.

1. That this is the first Milk they eat: which will the better appear, by considering who have been and are accounted Babes (through∣out the whole Scripture) as 1. The most and generality of the people of God under the old Testament: There were indeed some Fathers, as Abraham, &c. but as I may say there was but one of a sort, as Abraham the Father of the

faithful, Job of the patient, Moses of the meek, &c. There were also some young men, who were strong and overcame the evil one, as Joshua and Caleb, who followed God fully, the Word of God did abide in them; but there were Babes in abundance, as the Apostle tells us, Gal. 4.3, 4. When we were Children (the word is, Babes) i. e. Vers. 4. when we were under the Law, we were in a state of bondage, rather as servants, than Children, Vers. 7. And accordingly the milk given these to eat was the doctrine of Repentance (for Christ Jesus was under a vail, and represented to them mostly in types and shaddows, and their Faith was but towards God and Christ.) 2. The peo∣ple of God in John Baptist's time were but Babes generally, and therefore he also fed them with milk, the doctrine of Repentance, yet still directing their Faith to Christ who was to come after him: his doctrine and Baptism was that of Repentance. 3. In Christs time, while in the world, most of Disciples were but Babes (as was hinted heretofore.) And Christ him∣self gave them Milk for their first feeding, yet mixt with Faith, as Mark 1.15. Repent and belive the Gospel, which he (in Vers. 1.) calls the beginning of the Gospel of Christ, as 'tis called in the Text before us, Heb. 6.1. They did also believe in God; and our Saviour calls upon them to believe in him also, as an advance of their Faith, Joh. 14.1. Again, 4. All at first Conversion are Babes, and to all these is Repentance better known than Faith, for some time (more or less) and the first do∣ctrine

Preach'd to the first Converts, was Re∣pentance, Acts 2.38. and they that are ap∣pointed to be no more than Babes, feed on this Milk all their daies.

2. I am to shew that Babes digest this and are better at it, than at Faith, Love, &c. They are best at Repentance, 'tis their excel∣lency, or the chief of their attainments: not that they are better at it than the Saints of higher Forms, but that as they have more need of it, so they are more Artists at it (it being their trade and calling) than they are at other graces. The best of the generality of the Jewish Saints under the Old Testament lay in repenting and returning (a word in great use under that dispensation) in weeping and mourning, all which belong to Repentance: So in John's time, the fruits were to be such as were worthy of, or agreeable and suitable to Repentance, as their highest pitch; in Christs own time, not only Peters weeping bitterly, but other such like Acts were found among the Disciples, as the best of what they had attain∣ed to: So in the Hebrews, this leads the Van, that they repented from dead works; who yet were unskilful as to the word of righteousness. The Corinthians, among whom were so many Babes, were famous for repenting, as may be seen, 2 Cor. 7.10, 11.

Having cleared these two things, I come now to shew briefly,

3. The nature of Repentance, and how the Babes do act it. As to the nature of it, I shall proceed gradually and discover it by several steps. The

1. Whereof is, a sight and sense of sin: The first work of the Spirit is to convince of sin, which is not only to let men see it, but to make them feel it; that they may be sensible what an evil thing it is to be a sinner.

There are indeed some common Principles (like seeds) scattered here and there in the hearts of men that live under the sound of the Gospel, before this powerful conviction come upon them, and by which way is made for Conversion. As, not only that there is a God, and that he ought to be worshipped (which the Heathen also have) but that the Will of God is the rule of worship, and that this Will and rule is reveal'd in the Scripture, from whence we learn what the good is which we ought to do, and the evil which we ought to leave un∣done: that he who transgresseth this Law doth sin; that whoever sins, deserves the wages of sin; that all are sinners; that every sinner stands in need of a Redeemer and Mediator; that Je∣sus Christ, Immanuel, the Son of God and the Virgin Mary, is this Redeemer and Mediator; and that the benefit (as to Salvation) which accrews to us from this Christ, is by Faith in him.

But though these Principles be owned by men, and God makes use of them to work on men, yet they amount not to a powerful and converting conviction, without a particular ap∣plication and setting of them home by the Spi∣rit of God. How many have this common no∣tion that they are sinners, yea that they are such and such sinners, as Swearers, Drunkards, un∣clean,

&c. yet are far enough from seeing the ugliness and feeling the burden of sin, so as to repent of it. Therefore the conviction I speak of is accompanied with a sense, which is called pricking at heart, * 1.1 made by a special ap∣plication of sin, and usually (if not alwaies) in the first place of one or other particular sin: For not only common reason tells us, that ge∣nerals are known by the particulars wherein they exist, but experience also tells us, that you shall scarce find any man, that is convinced of a bad nature, but by a bad life, The tree is known by its fruit. Hazael would not believe the Prophet that he had such a dogged nature; No nor Peter that he had so treacherous an heart, till sad experience made the conviction by its own breaking out. 'Tis by a particular conviction of sin, either that of omission or com∣mission, that men come to believe the more general corruption of their nature. When it comes to a Thou art the man, 'tis effectual in∣deed. And I think that the instances of con∣verted ones (such excepted as have been as 'twere sanctified from the Womb) will evince this, that the first conviction is from being guilty of a particular sin; and according∣ly their confession and reformation begins there.

This then is the sight and sense of sin which Babes have leading them to Repentance, viz. of one or other particular sin; of sin in the fruit, more than in the root; of sinful lives more than of sinful hearts; though this also come on by degrees afterward. The deceit∣fulness

and desperate wickedness of the heart was a thing that the many were not much con∣vinced of, Jer. 17.9. No, nor the Disciples in Christs own time, for our Saviour tells them that they were without understanding in this point, Matth. 15.15,—20. And the Apostle cautions the Hebrew-Babes to take heed lest there be an evil heart of unbelief or any root of bitterness in them, more than they were aware of: Few Babes know what's latent in their hearts. Peter tells Christ upon occasion that he was a sinner, yet would not believe that his heart was so sinful, as Christ told him he would find it to be. They are generally (as carnal and) like other men in this, who know they sin, yet scarce know whence it comes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) and therefore commonly charge it more upon the Devil than upon them∣selves, and upon his temptations, rather than their own corrupt natures, if not en God himself, see Jam. 1.13, 14, 15.

2. The second step or degree of Repentance is confession of and sorrow for sin, (I put them both into one, because they go together) with∣out which there is no true Repentance: 'Tis godly sorrow that leads to a full Repentance, and this sorrow cannot be kept in ('tis as coals of fire in the b••som) it breaks out in con∣fessions, lamentations and self-abhorrency. As there must be a sight and sense, so there will be sighs and groans in true penitents; a woman may as well be delivered in a dream and with∣out pain, as a soul repent without sor∣row: and where this sorrow is, it is at∣tended

with confessions and complaints to God.

How these things are in and are exprest by Bibes, I am now to declare, and 'tis thus: The thing which pincheth most and conse∣quently comes first out in confession is the par∣ticular sin they were convinced of. Take a new Convert at Prayers, and I warrant you, that you will hear him telling God sad stories of what he was convinced of, be it good omitted, or evil committed, be it what sin so∣ever: For I take it to be an infallible rule that according to the sight and sense, such is the sor∣row and complaint; and that being of parti∣cular sin, this also is of the same. It is with these souls, as 'tis with children playing in the dust, they are not so much concerned for all the rest, as for that which falls into their eyes, they brush off the rest without much ado, but at that in their eyes they sall a crying. 'Tis said of Paul (assoon as converted) Behold he prays, and had you over-heard him, doubtless you would have heard sad bemoanings of his persecuting the Saints, a thing which stuck close to him, as a thorn in his flesh, all his daies.

Beside this 'tis to be observed, that there is a great deal of legal bondage cleaving (as dross to Gold) unto their sorrow, for as yet they mourn more for sin as against them and a burden to themselves, than as 'tis against and a burden to God: more as it stands in the way of their peace and Salvation, than the glory of God; though that also have a

little place. Woe unto us, we have rewarded evil to our own Souls, say they in the Old Testa∣ment: A grown Saint doth not leave out the consideration of the evil it hath done to him∣self, when he sorrows for sin, and God allows it should be so, yet this goes most to his heart, as it did to Davids, Psal. 51. That against thee, against thee I have sinned; he could better bear his broken bones, his own shame and pain, than the sense of this, that he hath grieved and dishonoured his God: But this is the weak∣ness of poor B••bes (to which yet God will be merciful) that whereas they fetch a sigh now and then for Gods sake, they fetch many for their own. They are best at that to which nature is assistant and helpful, as 'tis to sorrow for sin, because they have wrong'd themselves; but Faith and Hope are altogether superna∣tural and therefore are more faintly acted by them.

Again, you may observe in them, that as the sight and sense of a particular sin did first awaken them, so it still startles them, and they think that scarce any other, or all the other are such a cloud between God and them as that one sin; and they scarce mind so much a general pardon, as the pardon of that one sin: Indeed they sometimes cry out in general, Wretch that I am! who shall deliver me from this body of death? But their most common complaint is of such particular sins; and of such in which Sa∣tan generally hath an hand; but as for the se∣cret lurkings of lust, the stealings away of the heart from God, private correspondencies with

pride and worldly love, &c. these things (which are the great tryals and exercises of grown Saints) are little taken notice of, or minded by the Babes.

Where they do sorrow, 'tis true they do sorrow greatly, and sometimes like Racbel re∣fuse to be comforted, and are in danger to be swallowed up with over much sorrow, i. e. with despair; of which there are these reasons, 1. Because they have a sense of sin but not of forgiveness, they are convinced of sin but not of righteousness: Now though the sense of a pardon do not take away all sorrow for sin, yet it takes away the excess of it, as also the legality, but this being not fully attained by Babes, they sorrow many times as men without hope: and this continues the more vio∣lent, because, 2. They find their corruption yet strong and unmortified: and because 'tis not done, they think it shall not be done, but they shall one day perish by the hand of Saul. The tast and tang of their former sins is (many times by Satan) kept fresh and strong, though they have repented, and therefore they fear and mourn desperately, but this sorrow needs sor∣rowing for, it being so drossie and mercenary, for they even think to make God amends this way, and to compound with God, so much sorrow for so much sin, without eying Jesus Christ (the Propitiation and the Advocate) as they ought. All this (beside the confirmation that is from experience of young converts) will be evinced by the story of the Prodigal, Luke 15. of whom 'tis said in the first place,

that (after being long dead in sin) he came to himself, i. e. was convinced of his wicked living, and therewithall of his own lost undone and perishing condition, which is the very hinge upon which he turns about to go to his Fa∣ther: The first sense is not of sin as against God (though that came in afterward) but as against himself: whereupon he takes up a reso∣lution to go and complain of sin, and withal that he will indent with God, to serve him for wages as an hired servant: but assoon as the Father had kissed him, and assured him of his Love, though he go••s on to confess his sin, yet not a word more of being an hired Servant. So these poor Babes they come to God with a com∣position, and indent like hirelings, they are afraid of being damned, and rather than so, they will serve God with Prayers and Tears day and night; but after God hath kist them with the kisses of his mouth, they abide in the house as Sons that serve him, and not as Servants. The grown Saints then, we see, do much in a little; when Babes (at and while such) do but a little (though they keep much ado) in all they do. Love and Faith do more in a day, than Fear will be able to do in many daies, or years. But,

3. To come to the highest step and degree of Repentance, 'tis not only for but from dead works; there is a reformation and fruits wor∣thy of, proper and suitable to, this their Re∣pentance. Men that repent do not only say, What have I done? and mourn for that, but what? Lord! what wilt thou have me to do? and so fall into a way of obedience. When John

the Baptist called for fruits worthy of Repen∣tance; 'tis very observable, that Luke 3.7,—14. the people askt, What shall we do? Vers. 10. and the Publicans, What shall we do? Vers 12. and the Souldiers, What shall we do? Vers. 14. To all whom he gives directions to leave their former (particular) sins, and to lead new lives directly contrary to their former lives; which is the proper fruit of Penitents. When they were prickt at heart, Acts 2.37. they cryed out, What shall we do? And the Jaylor, Acts 16. Sirs, what must I do? And Paul him∣self, Acts 9. Lord what wilt thou have me to do? True Penttents are not only for humiliation, but reformation: they repent not only for, but from dead works, yea the Babes do so. How? or in what sense? Thus,

Dead works are properly such sins as they lived in before conviction and conversion, such as are the course of the world and of men acted by the Devil, as is clear by Eph. 2.1, 2, 3. There are other sins which are deadly work∣ings (for to be carnally minded is death, Rom. 8.6.) which yet cannot in a strict sense be called dead works, which are the sins of men dead in trespasses and sins. So that though grown Saints do mortifie, not only the flesh, but the lusts and affections too, yet Babes scarce go further than leaving the works of the flesh, the sins in which they lived before conversion; thus did the Prodigal, he spent no more of his time and substance upon Harlots and riotous living. Zacbeus begins with mercy and resti∣tution as to any wrongs he had done to any,

Luke 19.8. So Paul to Preach the Christ and the way which he had persecuted, Acts 9. The Jaylor from making wounds, turns Chi∣rurgion and binds up the wounds which he had made, Acts 16. Throughout the Scripture you will find, that babes became clean contrary to themselves, you shall not find them retaining the sins which they were first convinced as guil∣ty of, and this is their Repentance from dead works. And this shall suffice to have been spoken concerning the Explication of the first attainment of Babes, or their eating the first portion of Gospel-milk, viz. Repentance from dead works.

Notes

• * 1.1

  Acts 2.37.