Christs School, Class 1 · Part 3
III. Of the Babes defectiveneſs in compariſon of other Saints, and wherein they are as carnal, and walk as men.
1. Of their defectiveneſs, and wherein they fall ſhort in compariſon of the higher Claſſes of Saints.
THat they fall ſhort of Fathers and Young men, who are ſtrong Saints, 'tis needleſs to take up much time or many words to declare, becauſe 'tis ſo obviouſly known and eaſily granted by all; but that they fall ſhort of the little Children is that which I am to evince. The character of little Children is that they know the Father, viz. to be their Father, 1 Joh. 2.13. But the Babe-child, the Infant of (attainment as well as) daies, the ſucking Child that is ſed only with Milk, though he have a Father, and a Father that provides for him, yet he knows him not to be his Father. The generality of the Old Teſtament profeſſors were but Babes, and their uſual way of addreſs to God was, as the God that made Heaven and Earth, the Creator; and ſometimes as the God of Abraham, Iſaac and Jacob, the Promiſer: But ſeldom, not above twice (as a collective body) addreſt to God as their Father; the places where they did ſo addreſs are Iſa. 63.16. and 64.8. both which are rather Prophecies of what they ſhould do hereafter, than aſſertions of what they did do, as ſome conceive. And in this latter they addreſs to him as a Father, viz a maker and Soveraign, as appears by calling themſelves the clay, and God the Potter, and telling him that they were the works of his hand. And to prevent an Objection that may be made from the Prodigal, who did at firſt addreſs to God, as his Father (I will go to my Father, and in my Fathers houſe) it might be in this ſenſe of a Creator, as in Dent. 32.6. beſide, I may ſay that he ſeems to be the repreſentative of a returning back-ſlider, Luk. 22.32.rather than of a Convert at the very firſt: and though returning alſo is a Converſion, and works much like what it doth at the very firſt, yet it hath reſpect to a former relation, which was not wholly cut off, as was the caſe of returning Iſrael, in H…ſ. 1.7. Jer. 3.1,—5. where they ſpeak of him as theirs, though they had been called by him L…ammi not my people, and almoſt divorced by him, which they deſerved to be.
S…or a while at the beginning of the Goſpel, the Diſciples were but as Babes, for they knew not the Father, Job. 14.6,—11. And … them to pray Our Father, yet 'twas long ere they had learned to ask of the Father in the name of Chriſt, Joh. 16.23, 24. or to know their union with the Father and the Son: and therefore our Saviour tells them ſo often that they ſhould know and enjoy more at that day: what day? viz. when he was aſcended to the Father, for then 'twas my Father and your Father, my God and your God, Joh. 20.17. And the Spirit deſcended from the Father, the Holy Ghoſt not being given till Chriſt was glorified, Job. 7.39. ſaith Chriſt, At that day, ye ſhall know … I am in my Father, and you in me, and I i… you (which yet you know not, though it be ſo) Joh. 14.20. In that day ye ſhall ask me n…ing; Verily, verily, I ſay unto you, whatſoever ye ſhall ask the Father in my name, he will give it you, Chap. 16.23. and Verſ. 25. The time cometh (viz. that day) when I ſhall no more ſpeak to you in Parables, but ſhew you plainly of the Father. And again, Verſ. 26. In that day ye ſhall ask in my name. And accordingly after Chriſts Aſcenſion, and the receiving of the Holy Ghoſt, they did uſually cry, Abba Father, Rom. 8.15, 16. Gal. 4.6. they addreſt to God, as the Father of our Lord Jeſus Chriſt, and God our Father; as may be ſeen in p…ces more than too many to be quoted here: they had more knowledge (even aſſurance) of their intereſt in the Father and the Son, of communion and fellowſhip with the Father and the Son, 1 Joh. 1.3. which for a great while they were unacquainted with. This then is the concluſion which I draw from theſe Premiſes, Tha…,
1. The Babe-Saints though they have intereſt in and communion with God and Chriſt, yet (while ſuch) 'tis much in the dark to to them, and they have not the aſſurance of it, as the little Children and other higher degrees of Saints have: I may ſay of theſe, as God did of Iſrael in their infant age, Hoſ. 11.1, 3. When Iſrael was a Child (a Babe) I loved him, I taught Ephraim alſo to go, but they knew not that I bealed them: The Babes are rather ſaid to be known of God, than they can be ſaid to know him, as 'tis expreſt concerning them, Gal. 4.9. Babes have life, and light, and power in a meaſure; there are influences from God to them, and a ſecret converſe between God and them, which yet they apprehend and diſcern but a little. It may be ſaid of them as Jacob ſaid, Surely the Lord is in this place and I knew it not, Gen. 26.16. God deſcends into them by many illapſes, they aſcend to God by many breathings, yet they are not ſure, they know not whether this be God that come down, or grace that goes up. The beſt ſee but darkly and through a glaſs, but in part in compariſon of what viſion is to be; but theſe ſee more darkly than the others that ſee but darkly, and know leſs than they that know but in part: being Babes they underſtand as Babes, for ſo that is which we render Child, 1 Cor. 13.11. Now though there be more than a Potentia, ſome Acts, yet they have ſo little underſtanding, that 'tis inſignificant in compariſon of men, 1 Cor. 14.20. They ſee as the poor man did at firſt in a conſuſed way, men as Trees, yet walking, Mark 8.24. when other Saints ſee them as they are, men clearly; as that man did after the ſecond touch of Chriſts hand, Verſ. 25. Theſe poor Babes act grace, but can hardly ſay 'tis grace: they walk and follow, as Peter did the Angel out of Priſon, but wiſt not that it was true, which was done unto him, Acts 12.9. They hear God and anſwer to his call as little Samuel did, but as yet he knew not the Lord, 1 Sam. 3.7. They have attained to more things, than they have attained to the knowledge of, which is the advance of other Saints. Their eyes are held in great meaſure as the Diſciples were, that though Jeſus draw near and talk with them, yet they know him not, Luke 24.15, 16. he tells them this and the other thing, and they feel its working, but know not what to make of it, and are afraid to ask him, Luke 9.45. Many ſaw and talkt with Jeſus, yet took him for the Gardiner, and knew him not till a while after, Joh. 20.14,—17. So 'tis with theſe poor ſouls, though God know them, and work in them, and talk to them, yet what he is doing, they know not yet, as Chriſt ſaid to Peter, Joh. 13.7. if they be in the Mount and ſee any glory, they are more afraid than tranſported, and ſay, It is good to be here, and yet know not what they ſay, Luk. 9.33. While Chriſt talks to them their hearts burn within them, ſome heat and warmings they feel, but they know him not, Luk. 24.16,—32. they are troubled, and thoughts ariſe in their hearts, though he ſay, Peace be to you, Verſ. 36, 37. And then again, they believe not for joy, Verſ. 41. that which would promote anothers, ſeems to obſtruct and put a ſtop to their Faith. This is their firſt defect in compariſon of others, and wherein they fall ſhort, that though they are (and act like) Gods people (in a meaſure) yet they know it not, nor can yet diſcern clearly the work of grace, nor can ſay, I am my beloveds, and he is mine.
2. They are defective in this, far ſhort of other Saints, that they are unskilful in the Word of righteouſneſs, becauſe they are Babes, Heb. 5.13. the Word of righteouſneſs is the Goſpel, or Chriſt Jeſus who is the whole of the Goſpel; for to Preach the Goſpel, and to Preach Chriſt is all one, ſo a Miniſter of Chriſt and the Goſpel, or the Word, is all one. Chriſt Jeſus is called the Word, Joh. 1.1. the Word of Salvation, Acts 13.26. with Acts 3.26. the Word of Gods grace, Acts 20.32. the Word of Life, Phil. 2.16. and here the Word of righteouſneſs, in which theſe Babes were unskilful, Heſvch. foreign.foreign. Which is not negative, excluding all knowledge; but privative, excluding full knowledge and skill. Now as to this they were inexpert or unskilful to diſcern and know Chriſt (as they ſhould) to be the root of righteouſneſs, for juſtification and ſanctification, to be made of God to us righteouſneſs, both by imputation and operation.
1. They were unskilful in the Word of righteouſneſs for juſtification. Theſe J…wiſh or Hebrew-Babes could not eaſily, Exu…re hominem Judaicum, put off the legal man, who ſought righteouſneſs by, or at leaſt as it were by the works of the Law, Rom. 9.32. and 10.2,—4. Saith Vatablus of this Babe, Non poteſt intelligere ſermonem Evangelicum, qui docet veram juſtitiam: he cannot underſtand the Word of the Goſpel which teacheth the true righteouſneſs, and that is Juſtification by Faith and not by the works of the Law. This Babe knows the Elements (foreign) the letters of the Goſpel, but is not yet able to ſpell and read the whole Word of righteouſneſs. Though Jeſus Chriſt were made of God to the Corinthian-Babes righteouſneſs, as 1 Cor. 1.30. yet they were ignorant how, viz. that he became ſin and a curſe for us, that we might be the righteouſneſs of God in him, as the Apoſtle tells them and us, 2 Cor. 5.21. and therefore he reſolved to know (or make known) nothing among them, but Chriſt and him crucified, 1 Cor. 2.2. that is, as dying for our ſins (for he had none, knew none of his own) and as he roſe again for our Juſtification, Rom. 4.25. which was the thing he Preacht to the Corinthians at firſt, but doubted a little, whether they firmly believed it, 1 Cor. 15.1,—5. and therefore were but Babes as well as for other things, which he mentions, 1 Cor. 3.
And that this is the Apoſtles meaning, as to the Hebrew-Babes, is clear from the context and the ſcope of the whole Epiſtle, which is to ſhew the excellency of Chriſt the High-Prieſt after the order of Melchiſedee (the Lord our righteouſneſs) beyond that of the Law which made none perfect nor righteous. He begins, Verſ. 10, 11. with this High-Prieſt after the order of Melchiſedec, which is the Word of righteouſneſs and ſtrong meat, and the ſumm of all which he had to ſay, as he ſpeaks in Chap 8.1. where he reaſſumes the diſcourſe and goes on with it, telling them that this is more excellent and better, which word (better) he uſeth of Chriſt and the Goſpel diſpenſation at leaſt thirteen times. This their weak ſtomachs could not concoct, and therefore he calls them Babes: to this purpoſe Jac. Capelius ſpeaks clearly and fully, Qui typorum ceremonialium ita particeps eſt, ut iis indigere ſe putet, a… …es ut cibum ſuum amplectatur, is ſermonem juſtitie, foedus Evangelicum, in quo vera juſtitiae doctrina traditur, capere non poteſt; repueraſcit enim, adeoque jam redit ad infantiam, eamque priore deteriorem. In ſhort, he that thinks he needs the ceremonial types and makes them his meat, cannot take in the Word of righteouſneſs, the Evangelical Covenant, for he is a worſe Babe than they were of old. The Galatians alſo were guilty of this babiſhneſs and were not paſt the Spoon; they were receding and going back again to the Law, or at leaſt blending and mixing it with Faith for righteouſneſs; for which Paul calls them fooliſh, the ſame with Babes and unskilful, as appears by the whole Epiſtle, and the ſcope and deſign thereof takes up hereabout: yea he travels again for them, to bring them out from the Law to a more perſect knowledge and Image of Chriſt, Chap. 4.19. So then, this is the Babes defect that he is unskilful in the Word of righteouſneſs, that and how Chriſt is our righteouſneſs. The Chriſtian Jews were many of them but Jewiſh Chriſtian… they were not eaſily brought to lay Moſes an… his Law aſide; and the Chriſtian Gentiles were too much but Gentile-Chriſtians, they could hardly part with their old acquaintance, the Law of Nature and works. Few were come to Paul's pitch to reſt only in Chriſt Jeſus, to reckon all Ceremonies, Priviledges, Tears, Prayers, Humiliations and all that may be called our own righteouſneſs to be loſs and dung as to Juſtification, yea though as touching the Law, blameleſs; and to be found in him and the righteouſneſs that is of God by Faith in him, Gal. 6.14. Phil. 3.that they may have no confidence in the fleſh (which is but graſs) and rejoyce in Chriſt Jeſus only. And therefore 'tis obſervable that the Apoſtles whether they writ to Jews or Gentiles made it ſtill their buſineſs to bring them off from every Law and Covenant, to that of Faith; and there to ground and build them upon the only true foundation and corner-ſtone Chriſt Jeſus, that he (as he deſerves) might in all things have the preheminence, and be all in all, Col. 3.10, 11. Gal. 6.15, 16. Heb. 13.7, 8. 1 Pet. 2.5, 6. 1 Cor. 1.29,—31.
2. Babes are alſo unskilful in the Word of righteouſneſs for ſanctification, to know him experimentally as the root of ſanctification, and that they are not only to bring forth fruit, but to bring it forth by and in him. We have not only our firſt but future grace from Chriſt, and our fruits of righteouſneſs which are by Chriſt, are alſo (even then when we are filled with them) acceptable to God, and to the glory and praiſe of God by him, in whom all our freſh ſprings are, in whom is our …it found, from whoſe fulneſs we receive grace for grace, and without being and abiding in him we can do nothing, Phil. 1.11. 1 Pet. 2.5. Hoſ. 14.8. Pſal. 87.7. Joh. 1.16. and 15.5. They that will grow in grace, muſt grow in the knowledge of Chriſt, as the root of that gr…th, 2 Pet. 3.18. that as they have received him they may walk in him, rooted and built up in him, Col. 2.6, 7. that he may be not only the foundation, but the whole ſtructure and the adorning may be from him. As it is eſſential to Goſpel ſanctification to do all for God, is our end; ſo 'tis to do all from and in the ſtrength of Chriſt, through which alone we are able to do all things, Phil. 4.13. as the glory of God is the final, ſo Chriſt is the efficent cauſe of all the fruits of righteouſneſs, Phil. 1.11.
Indeed, 'tis as hard a thing to live out of our ſelves and fetch all from another, to ſay as Paul, It is not I that live, but Chriſt liveth in me, as 'tis not to live to our ſelves but to another. Babes act and ſpeak as if they lived en their own ſtock, and boaſt too often as if they had not received, as the Corinthians did, 1 Cor. 4.7. This principle of deriving all ſanctification from Chriſt is not preſently and diſtinctly known to all believers; 'tis probable that the Diſciples underſtood it not, till Chriſt taught it them in that Sermon, John 15. and this indeed is the caſe of Babes, for though to them Chriſt be made wiſdom, righteouſneſs, ſanctification and redemption, yet they are unskilful and inexpert as to the derivation of it, and to have particular recourſe to him for it. Again,
3. Babes are defective in this, that though they love to hear much, yet they are unable to bear much, eſpecially any thing that is beyond Milk, and called meat, yea ſtrong meat: and therefore 'twere to hurt and not to help them, to feed them with Bread and Wine, ſuch as Melchiſedee preſented to Abraham, Gen. 14.18. Our Saviour had many things to ſay, his heart was full, but he could not give it vent then, for his Diſciples were not able to bear it, Job. 16.12. And Paul tells his Corinthian-Babes, that he had fed them with Milk and not with ſtrong meat, for hitherto ye were not able to bear it nor yet are ye able, 1 Cor. 3.2. Heſych. foreign.ſo the Hebrew Babes were dull, thick and hard of hearing the Doctrine which he calls ſtrong meat, they could digeſt Milk only, Chap. 5.11, &c. Strong meat makes Babes ſick of hearing. 'Tis like Saul's Armour to David, too heavy for him, he hath not been uſed to it, nor tryed it, and therefore cannot bear it, he muſt to his Sling or can do no feats. They are not yet ſo ſtrong to put on all the Armour of God, they cannot weild the Sword of the Spirit, nor uſe the Shield of Faith dextrouſly. They are not yet wean'd from the Milk, and who can teach them knowledge? i. e. high and great knowledge of wiſdom, &c. they muſt have line on line, now and then a little, Iſa. 28.9,—11. they muſt have the ſame things over and over; as little-ones when they go to School, are a great while a learning their Alphabet, and muſt be ſhewn again and again, which is A, and which is B, &c. a man muſt liſp and ſtammer and tone it to them in their way. Many a young Student takes a great deal of pains, is ever reading, but is not Maſter of what he reads; and the fault is not ſo much in the memory, or the Will, as in the underſtanding: ſo 'tis with theſe Babes, they hear and read much, but cannot digeſt and concoct it; no, though they remember it: but ſtrong men love to make their meals of ſtrong meat, Heb. 5.14. Again,
4. Babes are defective in this that they have not attained to uſe or an habit as they of full age (or the perfect) have: as much difference as there is between habit and diſpoſition, ſo much there is between Babes and grown Saints, for ſo the diſtinction is, Heb. 5.14. Habits are full of skill and ſtrength and make operation eaſie, whereas diſpoſitions are faint and weak, meer eſſays and attempts, ſuch as are in Babes to ſpeak and go. They have not (like David as to his Armour) been uſed nor habited to ſuch things, and cannot go nor walk in them as others can that have try'd again and again: we eaſily do things we have been uſed or wont to do, but we are bunglers at things for want of uſe and habit, which is the caſe of Babes; ſo that the difference between theſe and grown Saints, is as much as between manhood and infancy, the ſtrength and weakneſs of the one and other, as between an habit of perfection and an imperfect diſpoſition and inclination.
5. Babes are defective in this, that they have not the ſenſes exerciſed (the taſte they have (as before) but not all the ſenſes exerciſed) to diſcern both good and evil. Heb. 5.14. that which ſtrong men have, Babes want, viz. diſcerning faculties, and an ability to diſtinguiſh things that differ, that they may approve of the things which are moſt excellent, as Paul prayed that the Philippians might be able to do (Chap. 1.10. compared with the Margent) and not only hold faſt that which is good. For want of this skill of diſcerning.
6. The Babes are apt to be toſſed to and fro with every (fair) wind of Doctrine, and to be abuſed by crafty mates and falſe teachers, that can make and fit as well as feign words on purpoſe: this is hinted in Epheſ. 4.14. That we henceforth be no more Children (gr. Babes) uſſed to and fro, and carried about with every wind of doctrine, by the ſlight of men and cunning craftineſs, whereby they lie in wait to deceive. And of all them to whom Epiſtles were written, the people that are called Babes were in moſt danger; as the Corinthians, 1 Cor. 4.15,—21. which is the occaſion of his putting them upon watching, ſtanding faſt in the Faith, to quit themſelves like men and to be ſtrong, 1 Cor. 16.13. And again tells them his fears of them leſt as the Serpent beguiled Eve (in her infancy) through his ſubtlety, ſo their minds ſhould be corrupted (by falſe teachers) from the ſimplicity that is in Chriſt, 2 Cor. 11.1,—5. and again, Verſ. 12,—15. ſo the Hebrews (the Babe Chriſtian Jews in Judea) were in great danger of being turned aſide by falſe teachers, which occaſioned that Epiſtle to them: and the Jews diſperſed alſo were in the like danger, as appears by a Pet. 2.1,—3. and 3.17, and the Galatians alſo, as is evident from Chap. 1.6,—9. and the ſcope of the whole Epiſtle, but the little Children are more fixed and firm, 1 Job. 2.18,—27.
7. The Babes defectiveneſs is ſeen in this, that they ſerve God rather after the manner of Servants, than as Children: they are (as the Prodigal did at firſt wiſh to be) as hired Servants. This is clear from Gal. 4. the Heir, Verſ. 1. as long as he is a Child (gr. a Babe) differeth nothing from a Servant, but is, Verſ. 2. under Tutors and Governours (a Schoolmaſter, the Law, Chap. 3.24.) and while they are Children (gr. Babes) are in bondage under the Elements, or rudiments of the world, Verſ. 3. which be calls beggarly, Verſ. 7. and tells them 'tis (though they deſire it) to be in bondage, Verſ. 7. and oppoſeth the Son and Servant, Verſ. 6. But now, the grown Saints ſtand faſt in the liberty, wherewith Chriſt had made them free, as Paul exhorts, Gal. 5.1. and will not be again intangled with this yoke of bondage; but worſhip God in Spirit and in Truth. Thus have I ſhewn wherein Babes are defective in compariſon of other Saints; and now I muſt ſhew worſe things than theſe, viz. their carnality, wherein they are as carnal.
II. Of their being as Carnal and walking as men.
THeſe poor Babes are but a degree above Carnal men; though they be not carnal, yet as carnal: Many of them are ſo, for (as I have once and again hinted) there are degrees among them, and they are not acted nor do act all alike: ſome of the Babes are leſs defective and leſs carnal than others. Of the Corinthians the Apoſtle ſpeaks, not only that they were Babes and not ſpiritual, but that they were as carnal, and walkt as men; there was but little difference (in many things) between them and meer carnal men, men in and walking in and after the fleſh, 1 Cor. 3.1,—3. This will appear in (alas!) but too many particulars and inſtances. As,
1. They were as carnal in this, that there was among them, envy, ſtrife, and diviſion or faction, Verſ. 3. and becauſe of this which was undeniable, the Apoſtle appeals to them and makes them Judges, whether they were not carnal and walked as men, viz. in the fleſh, or according to men and not according to God, as Grotius expreſſeth it: Are ye not carnal? ye cannot deny it, 'tis undeniable; You cannot deny that ye are envious, &c. it witneſſeth (and is not only witneſſed by others) to your faces, and therefore you cannot deny but you are carnal; for ſuch things are the works of the fleſh, Gal. 5.19,—21. and it comes from below, not only from earth and men, but from Hell and the Devil (who worketh theſe things in the children of diſobedience, and in you who are herein diſobedient children) if ye have bitter envying and ſtrife in your hearts, glory not, and lie not againſt the truth, for this wiſdom deſcendeth not from above, but is ſenſual, earthly and deviliſh, Jam. 3.14, 15. 'Tis ſuch as a ſpiritually and heavenly wiſe man would be aſhamed of. Whoever then be found ſuch as theſe Corinthians are, but Babes and as carnal, how high ſoever they may carry it, and how great ſoever their name may be: the ſame thing that denominates them Babes, will denominate any or all others ſo, where ever 'tis found. Only this is to be noted, that this is not aſcribed … them from any particular act (for who liveth and ſinneth not, in many things we offend all) but 'tis from a kind of habitual frequency and continuance, for ſo the word walking doth import. A Chriſtian ſhould excel the beſt of men in all morality and Ingenuity, but to be like the worſt of men (envious ones, the Devils pictures) is very carnal indeed. But let us inquire a little into the occaſion and riſe of this.
The occaſion not given but taken was from Paul and Apollo, who planted and watered them; from hence they grow into more than emulations, for they were envious for their ſakes (as Joſhuah was for Moſes) and puſſed up for one againſt another, Chap. 4.6. one was for Paul, and another for Apollo, as being of them, and this was their carnality, Verſ. 4. but wherein lay this carnality? were they more carnal in ſaying, I am one of Pauls Children, or one of Pauls Hearers, than Paul in calling himſelf their Father and Teacher? ſurely no, the carnality lay not in this. Paul calls Timothy and Titus his Sons, and faith of theſe Corinthians, Chap. 4.14, 15. that they were his Sons, that he had begotten them, that they were of him; and therefore in that relative, reſpective and reſembling ſenſe they might without carnality call him Father, and ſay they were of him. But the carnality lay in ſuch things as theſe following.
1. They were more taken with the gifts and parts of either of theſe than with their office and graces: men have (as I may ſay) ſeveral humours, and they are moſt taken with that man, that takes and toucheth their humour moſt: Some that were for down-right plainneſs took Paul's part; others that were of a more nice and tickliſh humour were taken with Apollo's Eloquence: for Paul came not with Oratory, Chap. 2.1,—4. but with plainneſs of ſpeech, 2 Cor. 3.12. And Apollo was an Elequent man, Acts 18.24. In this they were Babes and as carnal; for whereas they ſhould have no mans perſon or parts in admiration, but honour the man of God for the works ſake, they ſeemed to honour each for their words ſake, and not for Gods Word ſake, which came unto them. And alas! how many ſuch Babes are there among us alſo Some are all for a bold Preacher (that comes with down-right blows) for a plain man without welt or guard as we ſay: and others are more fine and curious, they muſt have the Diſh garniſhed, Ezek. 33.30,—32. 2 Tim. 4. …, 3, 4.the Cloath laced and trim'd Al-a-mode, they care not for plain Song: this is all Babiſh and carnal to look after what ſuits our humour, and not after edification and increaſe.
2. Theſe Babes, and as carnal Corinthians did it ſeems much confine, not only themſeives but God too, to ſuch a mans Miniſtry: they lookt for no increaſe (ſome of them) unleſs Paul did Preach, nor others unleſs Apollo did Preach; as if their Faith and the bleſſing had come from the man, as is intimated in Chap. 3. verſ. 5, 6.7. with Chap. 1.13, 14. if Paul Baptized, Preacht and adminiſtred the Lords Feaſt or Supper, then they promiſed themſelves great matters, as others did from Apollo; as if the ſucceſs had been from men and not from God. Poor Babes! that will let none feed them but ſuch a Nurſe, or ſuch a Servant, as if the Milk would do them moſt good when this or that perſon puts it into their mouth. How many of theſe are there to this day, that care not to hear unleſs ſuch a man Preach; tuſh, ſay they, this is not the man I came to hear, and away they go. My heart will never be beaten down and broken, ſaith one, unleſs Paul Preach; nor mine quickened and raiſed up, ſaith another, unleſs Apollo Preach. They are more taken …ith man than God, and mans word than Gods too too often: when we muſt know that if any work be wrought 'tis the Lords doing, and he alone ſhould be wonderful in our eyes: who ever brings a mercy 'tis God ſends and bleſſeth it, and the glory ſhould be his. Theſe Babes receive a man, that they affect, as an Angel of God, yea as Chriſt Jeſus, and bleſs him too, Gal. 4.14, 15. and it may be after awhile another ſteals away their hearts (for they are giddy, and unſtable many of them) and then Apollo is beyond Paul, and he becomes their enemy for telling them the truth, Verſ. 16. and they exclude him for another, Verſ. 17. Thus as if the men were all in all, as they affect, do they celebrate and admire; as if not Chriſt but Paul, &c. had been crucified for them, or were divided, the Apoſtle upbraids them, 1 Cor. 1.12, 13.
3. Theſe Babes were yet ſo carnal that ſome truth would ſcarce be believed by them unleſs it came out of Paul's mouth, nor by others unleſs it came from Apollo's: they embraced the truth for the mans ſake, more than the man for the truths ſake; and the feet were more beautiful than the tydings, or elſe the tydings were not beautiful, if ſuch a mans feet did not bring them. If Paul ſaid it was an Oracle, his (ipſe dixit) word was ſufficient to ſome, who would ſcarce believe it from Apollo; and others that were for Apollo preferred it much beyond what they would have done if Paul had ſaid it: 'tis to them as if 'twere another thing, another Goſpel, another Chriſt, another Spirit, 2 Cor. 11.4. And as it was then is it not now? ſome truths will not down with ſome perſons unleſs it come from ſuch a man, as if he made it more and another leſs true than it was; whereas the truth is the ſame whether in Paul or Apollo's mouth; and not at all the more or leſs true for this or that mans ſaying it. If ſuch a man or party of men ſay ſo, we will believe it, ſay many Babes. This or that man is their Oracle, if he ſay it, it muſt be true; if he do not ſay it, eſpecially if he gainſay it, it cannot be true.
4. They were yet ſo carnal that they fell into parties, and took ſides, and thence came envying and ſtrife, faction and confuſion; they brake out into vilifying of one another, they grew proud and quarrelſome, and could ſcarce live in love and peace together. We ſay Paul is the beſt Preacher, he Preacheth ſtrongly, ſay the Pauliniſts; and ſay the Apollonians, Apallo is the beſt Preacher, he Preacheth fluently: and they can ſcarce forbear fighting, and crying out, Who is on our ſide? who? and wo and alas, is not this fulfilled in our ears in our daies! Who would think that Babes ſhould make ſo much a do? but the queſtion reſolves it ſelf, the Babes are carnal; and whence comes fighting and war but from the luſts of the fleſh? Jam. 4.1. Oh that I might by entreaty prevail that theſe Babiſh and carnal tricks may be laid aſide: it ſhall be granted to you that God may uſe one man more than another for bringing in and building up; but ſtill remember that the excellency of the power is of God and not of the Earthen Veſſel. It ſhall be granted that thou maiſt love, if thou wilt not Idolize thy Father Paul, not call him Father as the Jews did the Phariſees. It may be Boanerges may ſuit one and Barnabas another better; but remember, it muſt not be judged by humour. Hear thine Apollo, but receive the Word not as his but as Gods, or elſe 'twill not work effectually, 1 Theſ. 2.13. do not call him thy (magnus Apollo) thine Oracle. Believe the truth who ever Preach it, Paul or Apollo, but do not pin thy Faith on any mans ſleeve, be it white or black: be of what Church thou wilt, ſo thou be of the Church of Chriſt, and do not glory in this, I am of Paul, and I of Apollo; for there is no Church in Scripture called this mans or that mans, 'tis the Church of God, and the Churches of Chriſt. I could ſay other things, but I intend to ſpare you all I can, though there are many more carnalities yet to be mentioned; pudetque referre, &c.
2. They were as carnal in that they were proud of being in Church communion, though they had and kept communion with very unclean perſons (and their lump was leavened) That they did ſo is clear from 1 Cor. 5. and yet were puſſed up, Verſ. 2. and gloried, Verſ. 6. they boaſted of being in fellowſhip, though it were with groſs and unheard of ſinners, Verſ. 1. which puts the Apoille upon ſuch Exhortations as we find in Verſ. 11. and 2 Cor. 6.14,—When perſons can content themſelves with and be proud of ſuch common, prophane (and therefore fulſome and offenſive) communion at large, 'tis an argument of their being as carnal: when content with Ordinances diſorderly adminiſtred, they are as carnal, 1 Cor. 11.17,—34. when humane partitions ſteal the name of a Church, and mixt participations the name of communion, and Chriſtians can pleaſe themſelves with and glory in it, they are as carnal. Be not therefore unequally yoked; and if any that is called Brother be a Fornicator, &c. with ſuch an one don't you eat.
3. That theſe Corinthian-Babes were as carnal appears by their going to Law with one another before the unbelievers and unjuſt, 1 Cor. 6.1,—8. this they were bold and daring in, durſt any of you? Verſ. 1. this they did for toyes and trifles, the ſmalleſt matters, Verſ. 2. they had cauſe to be aſhamed of it, Verſ. 5. as if there had not been one wiſe or honeſt man among them; 'twas utterly and undeniably a fault, Verſ. 7. And yet being but Babes and as carnal, this they durſt to do. Such Babes are all they who do after this faſhion: ſo is every one, ſuch another piece of carnality, who refuſeth the hearing of the Saints, and goes to Law with his Brother before unbelievers and the unjuſt. The Apoſtle ſpeaks angerly in this caſe, What? dare you? know ye not, &c. Can you profeſs and pray? and yet not forgive, nor ſuffer, but wrong and defraud, and that your Brethren! Oh what a ſtrange thing is this, it cannot be excuſed nor any plea can be made for it, 'tis utterly a fault ('tis altogether and wholly a fault, as the gr.) 'tis baſe all over!
4. Babes appear to be as carnal in this, that they paſs from one extream to another in their actings, and are not acquainted with the golden mean and moderation: they either under or over do. A while theſe Corinthians were ſo careleſs that they did not mind to caſt out or cenſure the inceſtuous perſon, 1 Cor. 5. and anon they are ſo violent, that they will not forgive him, but ſuffer him to be ſwallowed up with overmuch ſorrow, 2 Cor. 2. Thus they go from the extream of deſect, to that of exceſs, and are not acquainted with the divine mediocrity to walk in the midſt of the paths of Judgement. So the Galatian Babes, at the firſt they admire Paul, and bleſs him, but after a while, they carry it to him as if he had been their enemy, Gal. 4.14,—16. and this was ſoon done, Chap. 1.6. At the beginning, who but Paul, they were ready to Deify him; after a while, he was no body, they were ready to defie him: thus do they, not veeze about by degrees, but chop about from one extream to another, being toſſed with every wind of doctrine, Epheſ. 4.14. they fail with that wind that blows, and are carried with the laſt man they heard, poor weather-cocks that they are.
When our Saviour began to waſh the Diſciples feet, John 13. ſaies Peter, Verſ. 6. Lord, dof thou waſh my feet? he ſeems to put it off with ſcorn; what have I no more manners, than to let thee waſh my feet? thou ſhalt never waſh my feet, Verſ. 8. and yet when Chriſt had told him but a word or two, ſaies he, Verſ. 9. Lord, not only my feet, but my hands and my head. The one extream was, thou ſhalt not, never waſh my feet; and the other extream is, waſh my head: he paſſeth from one extream to another in a moment as 'twere. In matter of practice the Corinthians were in the extream; one while not caſt out, another not take in the inceſtuous perſon: in point to affection, the Galatians would now pull out their eyes for Paul, and then pull out his eyes: and as for proteſtation, Peter is one time for not at all, and by and by for all over: this is the way of theſe Babes, and this their way is their folly, for they are as carnal.
5. They are as carnal in this, that they take great exceptions at a little matter, they will take pet at nothing almoſt. If you be not of their way and follow them, they will take it ill even to the forbidding of doing Chriſts work, as the Diſciples did, Mark 9.38. but they were as carnal in this, and therefore Chriſt forbids them to do any ſuch thing, and on weighty reaſons too, Verſ. 39, 40. Babes in Chriſt are many of them of a touchy, peeviſh and ſowr humour. So when the Diſciples met with colder entertainment than they lookt for, they were for fire from Heaven, which was an evident ſign that they knew not what ſpirit they were of, Luke 9.51,—55. When the Apoſtle Paul had made a promiſe to the Corinthians of coming to them, 1 Cor. 16.5,—7. and was diſappointed, they preſently accuſe him of lightneſs and complement, which puts him upon Apologiſing for himſelf; 2 Cor. 1.15,—24. and ſurely they are as babiſh as theſe were, that are ſo raſh and cenſorious, that take pet and make exception without cauſe: they are as carnal.
6. Babes are as carnal in making many queſtions, either trivial or needleſs ones; they concern themſelves much about things of little concernment to their edification. Under the notion of a caſe or ſcruple of Conſcience they will ask many an impertinent queſtion. The way of asking queſtions may be of great uſe, Qui dubitat, qui ſaepe rogat, &c. but carnal men as the Phariſees and Sadducees were, askt Chriſt many a captious and quarrelſome queſtion; yea the Devil abuſed our common Mother by a Quaerie: and in this the Babes are as carnal that they take up a great deal of time and diſcourſe about impertinent and little things. The Corinthians troubled Paul about ſuch things as common diſcretion would have determined, and therefore he tells them ſo often in relation to it, thus ſay I, not the Lord, (1 Cor. 7.6. and 12. and 25, 26. and 40.) as much as to ſay, theſe things are not ſo much matter of Religion and Conſcience, as of prudence and diſcretion. As about Marrying, ſo about eating they ſeemed to be very ſolicitous and much concerned, 1 Cor. 8. which yet was an indifferent thing, Verſ. 8. only ſuch liberty muſt not be abuſed to the offence of others, Verſ. 9. elſe 'tis not a matter of Conſcience whether I may eat or not, this or that, for any thing that is ſold in the Shambles and good for food is lawful to be eaten without a diſpute, 1 Cor. 9. 27,—33. ſo the Diſciples till Chriſts Aſcention were full of pitiful queſtions, who ſhall be greateſt? Matth. 18.1. what ſhall this man do? Joh. 21.21. Wilt thou at this time reſtore the Kingdom to Iſrael? Acts 1.6. Alas! what a poor low way of queſtioning is this? indeed to ask, What ſhall I do to be ſaved? what is the Will of God concerning me in my place and relation? how ſhall I attain to a more perfect ſtate? ſuch things are conſiderable and worth the asking: but to be taken up about little and low things, is to be as Babes, and as carnal; more nice than wiſe.
7. Theſe Babes live much more by Tradition and the example of men, than by rule or reaſon. They are as to their Faith a kind of implicite believers, and believe as the Church, or ſuch and ſuch a great wiſe and learned Doctor believes: and their practice is a kind of imitation of ſome men in ſuch and ſuch things. This made Paul ſpeak to his Corinthians to follow him but as he followed Chriſt, if you will follow and have an example of me, look on me only as in, and walking in the ſteps of Chriſt Jeſus, 1 Cor. 11.1,—3. I fear that to this day many perſons take into ſuch a track, becauſe ſuch and ſuch men (whom they affect) do ſo, more than for any conviction that is upon them, or any account they can give that it is the way of God. But remember, Non qu…itur, ſed quâ cundum eſt, we ſhould not walk by what is done, but by what ought to be done, Matth. 19.1,—9.
8. They are as carnal in having more zeal than knowledge to manage it: of the Jews the Apoſtle ſpeaks thus, Rom. 10.2, 3. and in like manner doth he ſpeak of the Galatian-Babes, and upon the like occaſion, Gal. 4.16,—21. and Chap. 3.1,—5. They no ſooner get a notion by the end, but they are all of a flame; they (like tinder) take fire preſently, and ſuffer zeal (though without diſcretion) to eat them up. Paul himſelf, while carnal, was a moſt zealous man, but 'twas in the daies of his ignorance. Zeal (like fire) is a good Servent indeed, but 'tis a bad Maſter, it need be well watch'd. When the Diſciples in their zeal would have called for fire from Heaven, 'twas from their unacquaintedneſs with their own ſpirit. And 'twas in ſuch a fit that Peter drew his Sword. But this is not the way of Chriſt, whoſe Kingdom is not of this world, and therefore will not that his ſervants fight, Matth. 26.51. with Joh. 18.10. and 36. 'tis like carnal men to think we do God good ſervice by killing them that do not deſerve it, as being not of our way, Joh. 16.2. and uſually this zeal of ſuch men ſhews it ſelf moſt in the preſence of their leaders and dies in their abſence, Gal. 4.18. 2 Chron. 24.2. I will not undertake to tell who are, and how many ſuch Babes there are in our daies, but I am afraid there are too many.
9. Babes are as carnal in this that they can hardly bear a reproof or an Exhortation: carnal men, and Babes that are as carnal look on reproofs as reproaches and cannot bear them. They are not without heart riſings and grudgeings againſt them that reprove them; the Corinthians were nettled at Paul's dealing roundly with, and rebuking them ſharply that they might be found in the Faith: they could hardly bear with him, but almoſt called him fool for his kindneſs and love, 2 Cor. 11.1. and 12.11,—15. the Author of the Epiſtile to the Hebrew-Babes is fain to entreat them to ſuffer a word of Exhortation, Heb. 13.22. I beſeech you Brethren, ſuffer the word of exhortation, for I have written a Letter to you in few words. Though one ſpeak but a little, but a few words, they think them too many, if they like not what is ſaid, though perhaps it concerns none ſo much as themſelves. Eli's carnal Sons could not bear reproof from their Father; nor can Babes as carnal bear any though from a Father. And beſide this, they are loth to ſuffer for Religion, but will rather comply and conform with & to the rudiments of this world, as the Hebrews with Jewiſh, and the Corinthians with Gentile Rites rather than ſuffer perſ… cution. 'Tis true the Hebrews after they were illuminated, indured a great fight of affliction at firſt, Heb. 10.32. but they had weak hands and feeble knees, and began to faint and be weary, which occaſioned that quickening exhortation, Chap. 12. which he intreats them to ſuffer, Chap. 13.22. The Diſciples themſelves were ſcattered and fled at the ſmiting of the Shepherd, ſo tedious a thing is ſuffering to them that are but Babes, and as carnal. If thou ſaint in the day of affliction, thy ſtrength is ſmall, Prov. 24.10.
10. To name no more, ſome of them are apt to meaſure Gods heart by his hand, as carnal men do love and hatred by the things before them, which is a falſe rule. If Gods hand be open to and fill them with his bleſſings, then all is well; but if his hand be ſhut up from, or laid upon them, then (like Sion of old) God hath forſaken them: this is their infirmity, for the beſt of this world is not good enough to be a Love token, nor the worſt of it bad enough to be a token of hatred. If God ſlay their Son, or take away what they love, they draw ſad concluſions, as if God had no reſpect for them: ſo it ſeems the Corinthians were apt to do, when God afflicted them, and therefore the Apoſtle tells them, 1 Cor. 11.32. when we are Judged (though for this cauſe, Verſ. 30.) yet we are chaſtened of the Lord, that we may not be condemned with the world. And ſo the Hebrew-Babes were heartned by the like conſideration that they might not meaſure Gods heart by his hand, nor his promiſes and love by his providential diſpenſations, but that he dealt with them as Sons ,Heb. 12.5,—13.
Theſe (ſeeing I have promiſed to name no more) are the things (too many) wherein the Babes are as carnal; and ſo, as no other degree of Saints are, at leaſt in ſuch a degree as they are. Theſe are naughty things and unbecoming becauſe carnal, and therefore Paul threatens the Corinthians with a Rod, if they mend not their manners, which were corrupted the more by the evil words of an Epicurean ſort of men crept in among them, 1 Cor. 15. Twice if not thrice the Apoſtle ſpeaks to them of theſe things as ſuch whereof they might well be aſhamed, 1 Cor. 4.14. and 6.5. and 15.34. and ſhakes the Rod over them again and again that they might fear to be carnal any more, 1 Cor. 4.18,—21. 2 Cor. 1.23. and 10.9,—11. and 12.20, 21. and 13.10. And now I have finiſhed what I deſigned and promiſed, as to the doctrinal part of this Subject, having ſhewn, 1. That there is ſuch a Form or ſtate of Saints, as Babes are, inferiour to them called by St. John, little Children. 2. What their attainments and characters are. And 3. wherein they are delective and ſhort of all other Saints, and as carnal, but a degree above carnal men, being new-born 'tis true, but as yet not waſhed clean from their bloods, no not comparatively as other Saints are. I now proceed to the laſt thing.