Remains, 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.