I. That there is such a state.

THE word Babe is used sometimes in a natural, In [...], and [...]. and other times in a Me­taphorical sense: in a Natural sense, and thus, 1. A Child in the Womb is called ( [...]) a Babe, as Luke 1.44. The Babe leapt in my Womb for joy. 2. A Child new-born is called a Babe, as was [Page 54]our Saviour once, Luke 2.12. and 16. Ye shall find the Babe wrapt in swadling cloaths. 3. 'Tis used also to denote children grown up (as I may say) to Boys and Girls, so in Matth. 21.16. Out of the mouths of Babes and sucklings, thou hast perfected praise: and though the word there used for Babes be ( [...], which Etymologists derive from ( [...] à non fando) because they cannot speak) a word that often signifies one that cannot speak, and is joyn'd with Sucklings which are usually such; yet these were speaking and praising Babes, for they cryed Hosannah to the Son of David, and are called ( [...]) Children, Vers. 15. Last­ly, 'Tis used indefinitely for Children (of any underage) that survive their Parents ( Psal. 17.14. they leave the rest to their Babes) such as we call Orphans.

2. In [...]. The word Babe is used (when applyed to Morals) in a Metaphor cal sense, and that first by way of commendation, and excellency, as 1 Cor. 14.20. Brethren, be not Children in un­derstanding, but in malice (or in evil) be ye Children ( [...]) be ye Babes, but in un­derstanding be men ( [...]) perfect. Thus [...]o be B [...]bes, as to unacquaintedness with evil, were an excellency worthy of our ambition. Se­condly, Babe is used by way of diminution, de­rogation and disparagement, to set out the de­fectiveness of persons in understanding and other attainments, Isa 3.4. opposed to them in Vers. 2.3. so 'tis opposed to men, or being persect in understanding, 1 Cor. 13.11. and 14.20. and joyned with foolish, Rem. 2.20. [Page 55]'Tis all one as to be (a Servant) in bondage to the rudiments of the world, opposed to the adoption of Sons, or having the spirit of Sons, Gal. 4.1,—6. it notes unsteadiness and in­stability, such are tossed to and sro, Eph. 4.14. In which places the word should be translated Babes and not Children, as sometimes 'tis. It notes an ignorance or unskilfulness, Heb. 5.13. opposed to them who have their senses exer­cised to distinguish and discern things, and con­sequently to approve of what is best.

'Tis in this last Metaphorical and Moral sense that I am to speak of Babes, and by the way 'tis, perhaps, not unworthy of observation, that in the Metaphorical sense [...] is but once used (as I remember) and that by St. Peter, 1 Ephes. 2.2. but [...] is the word so frequently used by St. Paul; though by both they mean the same state of persons, as appears by the Milk which both mention when they speak of these Babes. Now that these metaphorical Babes (be they young or old for years) are a sort of professers inferiour to, and of a lower rank than, the [...], little Children which St. John speaks to, I evince not only from the different words used, and that so frequently Of which before in the Intro­duction. (which is not incon­siderable) but from the characters and proper attainments of the one and the other state, which is the best proof, and indeed, such as is undeniable and cannot be gain-sayed.

The word ( [...]) which in John is ren­dred little Children, is once used by Paul to denote want or weakness of understanding, [Page 56]1 Cor. 14.20. My Brethren, be not Children in understanding; that therefore it cannot be meant in that place of these little Children which John speaks of is clear as the Sun, for this is the excellency which John attributes to them, that they know the Father, they are called little Children from knowledge, which notes an understanding that amounts to assurance; but Babes (considered in nature or in grace) know not their Father: so that from this very character 'tis apparent that the state or rank of Babes is below that of little Children, these are Sons and know it, but Babes (though they be, yet) know not, i. e. have not the assu­rance that they are so: though they have the things that do assure, yet they have not (for want of light) either the assurance of the things, or assurance by them: but are in this sense [...], not reprobates (as we read it) but without proof, as the Apostle speaks to the Corinthian Babes, 2 Cor. 13.5. They sought a proof of Paul's Apostleship, and he requires a proof of their Conversion, but they were less able to prove this, than he was able to prove that, as Vers. 6. He was not ( [...]) but they were ( [...]) without proof. So that though they had grace, yet it was so weak in its actings & operations that it afforded them no as­surance, as strong and vigorous grace useth to do.

The Star-light of their grace is not clear enough in Babes to discern their conversation by it, and many times 'tis clouded too, that the Stars do not appear: and though grace live in their hearts, yet the light and comfort of it [Page 57]may be wanting; for though every man having the power of reflecting upon his own actions, can discern what thoughts are in him and what affections, and can tell what he loves, what he fears and grieves for, and the like; yet he may still be questioning and doubting whether this his love, sear, grief, &c. be gracious, spi­ritual, and truly holy actings or not: whereof the reason is this, because though the Spirit which is in a man knows the things of a man, 1 Cor. 2.11. Yet what is the true worth of these things which are in him, and whether given him of God, and wrought in him by God unto Salvation, this we cannot know but by a supervening light of the Spirit, who is not only the worker of Grace in us, but is given us to discover and enlighten it to us, Vers. 12. Now without this light or Testimony of the Spirit (which the little Children have, but Babes have not) 'tis with them as with the na­tural man, who knows not the things of the Spirit, Vers. 14. Whereas the spiritual man judgeth all things wrought in him by the Spirit by the light thereof: Now Babes not being spi­ritual (but as carnal) 1 Cor. 3.1. the Apo­stle could not write of such things as he did to the spiritual, chap. 2.13. but was sain to seed them with milk (like Babes as they were) for they were not able (as the spiritual were) to bear meat, viz. strong meat, having weak stomachs, chap. 3.2. They like the Hebrews could hear of and believe in Christ, in some kind, but to take him as Christ crucified, as the great high Priest, as their righteousness, [Page 58]they were yet in great part to learn and to di­gest; which was the case both of the Corinthi­an and Hebrew Babes, as will appear more anon by comparing 1 Cor. 3.2. with Heb. 5.10, 11. &c. for then by these distinct attain­ments and characters 'tis (as I hope) made plain that there is a Classis and Form of Babes in Christ, who are a degree below the little Children: and of this state of Babes I shall treat first, because they are the beginning of the new Creation of God; and I am apt to believe that the Kingdom of God and of Christ, in Hea­ven and in Earth, is made up and filled up more of these than of any other sort, not to say than of all the other sorts: that is to say, that there are more Babes in Christ, than there are Chil­dren or Young men or Fathers: to which per­adventure that saying of our Saviour may bear a Testimony, in a fuller sense than 'tis common­ly understood, though I doubt not but the [...] little Children there spoken of be meant in a natural and litteral sense. The place is Mark 10.14. Suffer the little Children to come to me, and forbid them not, for of such is the Kingdom of God: Of Infants or Babes (for so [...] must there signifie, Christ taking them into his arms, Vers. 16.) I say of Infants (both in a natural and spiritual sense) doth the King­dom of Heaven consist, as well as, if not more than, of others.

II. Of their Attainments.

2. THE Second thing I am to treat of, is, their Attainments and Characters, in relation to which I shall consider and compare 1 Cor. 3.1, 2. with Heb. 5.10. to the end, and chap. 6.1, 2, 3. in both which the Apostle useth the same words and things concerning them, and the explanation of the Milk and Meat in the Corinths is clear and full in the Hebrews, for he speaks plainly and without a Parable. He having spoken much of the Spirit, spiritual things and spiritual men in the second Chapter to the Corinthians, and of the wisdom of God to them that were perfect, Vers. 6. i. e. to them that were spiritual and could judge of and discern spiritual things, Vers. 15. he doth in the beginning of the third Chapter obviate an objection that might be made by the Corinthi­ans, thus, Why then do ye not Preach such things to us? to which he Answers, That he would gladly and with all his heart do it, but that they being not spiritual, but as carnal, being Babes, they were not heretofore nor at present in a capacity to receive them, q. d. If you will needs know the true reason, why I Preach not to you the deep mysteries of Godliness, or the wisdom of God in a mystery, or the hidden wisdom of God, chap. 2. vers. 7. 'tis not that I cannot or would not Preach it, but that you cannot bear it; you would say that to eat his Flesh, and drink his Blood, and live by it, were [Page 60]an hard saying, as ye did when Christ himself said so, Joh. 6. 53, 60. and if you can hard­ly hear this, but be offended, what would you be if I should Preach of his Ascension, and the executing of the other part of his Priestly office now in heaven, which is yet an higher D [...]ctrine and strong meat (as 'tis called in the Hebrews on this very occasion) if that offend you as it did those Babes, Joh. 6.60,—62. how much more would this, as our Saviour there intimates? For this reason my Brethren, I could not speak unto you as unto spiritual, but as unto carnal, and to feed you with Milk (the very Alphabet of Christ his Doctrine) Repentance, &c. I am sain to Preach to you as to sinners and carnal unconverted persons, the very same Doctrine that I did at first.

Let us in the next place see how pat and parallel to this, that other Text in the fifth of the Hebrews is. The Authour having told them, Vers. 9. That Christ Jesus being made perfect, i. e. glorified, was become the Au­thour or meritorious and procuring cause of Salvation to them that (believe in and) obey him, called of God an High Priest after the order of Melchisedee, Vers. 10. Of whom, saith he, Vers. 11. we have many things to say: why do ye not say on and speak out then? Why, because they are hard to be uttered, which doth not imply any defect or inability in the Apostle to utter them, as if he wanted either know­ledge or utterance, but an incapacity in them to entertain them, because they were dull of hearing; for though as to their standing they [Page 61]might have been teachers, yet as to their under­standing they needed to learn, and con over again the first principles, and lay the first founda­tion: They had need of Milk (as the Corin­thians had) i. e. to be taught to repent and believe as if they were scarce converted, but as carnal. Thus both these places concur in the same subjects and attributes. Before I come to speak of their attainments and characters par­ticularly, I shall briefly touch a few observations from these two Texts, which will make our way the more plain and smooth. As,

1. There are some Christians or persons in Christ which are not men in Christ, but only Babes: They have the Spirit of Christ (in a measure) or else they could not be his, Rom. 8.9. Yet though they have the Spirit, they are nt [...] spiritual (in any high degree). Though in Christ Jesus, (for else they were not new-born, or new creatures, 2 Cor. 5.17.) yet they are but Babes in Christ, and as (the very next degree to) carnal: they cry rather than speak, their voice is inarticulate and not distinct, 1 Cor. 13.11. They have the Image of God upon them, but not perfectly stampt and visible to every eye: 'Tis but (as I may say) God manifest in the Flesh, under a veil and darkly; Christ is not (perfectly) formed in them, Gal. 4.19. You may see some Prints and similitudes, but the se­veral features are not clearly discernable. They are translated from death to life, they are no Abortives; nor are they still-born: they have the beginning of life, and they do but begin to live. There is joy in Heaven that this Man­child [Page 62]is born, though he be not yet grown up, no nor throughly washed and cleansed from his pollution. He is yet but in swadling cloaths and in a Manger, if I may allude to what was said of Christ, when he was a Babe. As the life, so the image is imperfect; you can say there's the Image of a man, but who 'tis like (whether like its Father) you can hardly tell; yet this you can say 'tis not the Devils or the Sinners image; and God knows that 'tis his Image: and Christ knows it to be the Fathers Image, for 'tis born not of the Flesh, nor of the will of man, but of the Will of God. They should not have the name of Babes, if they had not the Fathers Image, though it be not so legible to standers by, as that of the spi­ritual man is. The Babe is a Christian in the smallest Print, but the spiritual man is one in Capital and Golden Letters.

2. Some persons may be but Babes for a long time, Heb. 5.12. Yea, though they live un­der the best Preaching in the world: as some were under Christ his own Ministery, Mat. 11.25. The Disciples (many of them) were no bet­ter, till Christ ascended, and the Spirit descend­ed. The Corinthians had heard three of the best Preachers on Earth; Paul, Apollo, and Cephas, 1 Ephes. 1.12. and chap. 3.4,—6. yet were but Babes. The Hebrews had sate under the like Ministry, and yet were but Babes for many years. Paul it seems had begotten (or planted) the Corinthians, he was their Fa­ther, 1 Cor. 4.14, 15. Apollo was their nursing Fathers, he had watered them, 1 Cor. 3.6. [Page 63] Paul continued among them a year and an half teaching the Word of God among them, as Acts 18.1,—11. you have the whole story. After Pauls departure Apollo came to Corinth (and watered them, whom Paul had planted) Acts 18.27. with 19.1. yet from that time to the day of the date of this Epistle, they con­tinued Babes. Philip, who (it seems) was called by Christ Jesus in the first year of his Mi­nistry, and in the beginning of that year, for he was called before the first Miracle that Christ wrought at the Wedding in Cana of Galilee, which was the first he did to confirm his Mini­sterial effice, Joh. 1.43. with 2.11. Yet this Philip who had lived with Christ all the time of his Ministry, was yet, when Christ was about to leave the world, but a Babe, for he knew not the Father (as the little Children do) which made Christ speak upbraidingly to him, Joh. 14.9. Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father, and how saist thou then, shew us the Father? Alas! of how many Hearers, may many a Preacher say, have I been so long with you, and yet ye know not the Father! You have not the knowledge of God, be it spoken to your shame, 1 Cor. 15.34. You are yet in a babish state, and not grown or advanced in Faith, Knowledge, Love, &c.

3. These Babes can eat milk, though nothing but milk; they suckt a year and a half and were not wean'd from the breast, but were Babes and Sucklings still. They could eat but milk, their stomachs were not able to bear [Page 64](though their appetite might desire) strong meat. When Christ Jesus was telling his Di­sciples the offices of the Spirit, he makes a stop and tells them, I have yet many things (more) to say unto you, but you cannot bear them yet (which is the character of these Babes Joh. 16.12. q. d. I could tell you what great things there are in mine and my Fathers heart and purpose con­cerning you, but you are not in a condition to receive them, till you have received the Spirit, and grown up to another (higher) state than yet you are in. Babes cannot bear the Mathematical and Metaphysical demonstrati­ons, they cannot understand them, but they are for similitudes, illustrations and Parables, and so Christ taught them, Mark 4.33. To tell them that there is joy in Heaven at the con­version of a sinner will not down with them, unless it be taught by the Parable of a lost and afterward found Sheep, &c. Babes are for living by sense more than by Faith. The He­brews understood but little of the Priest-hood of Christ and his Office, which is the strong meat, no though the Apostle illustrated it by their own (shadowy) Priest-hood, which they had under the Law. So the Apostle Peter speaking of the state of renovation (the new Heavens, and the new Earth) of which his beloved brother Paul had also written in his Epistles; of which (not Epi­stles, for there is a change of the gender, and 'tis [...], and refers to the these things) of which or among which things some are hard to be understood, by whom? viz. by [Page 65]the unlearned and unstable, and therefore he) presseth them not only to stedfastness but growth in grace, without which they will not attain to know the things hard to be understood, Prov. 14.6. 2 Pet. 3.13,—17. But they cannot eat strong meat, yet they can eat milk; though but milk, yet milk; which implies that they were not only alive, but had some (a very little) strength, and took in some nourishment, and had some ex­perience of the working of grace in them, though 'twere weak and faint. Saith the Apo­stle, I have fed you with milk, which notes that he did not only give it them, but that though they did not thrive much, yet it kept life and Soul together (as we use to say) it kept them alive in their present state, which was low and weak. What this milk is, I am to shew anon.

4. These Babes are owned for Brethren as well as the spiritual ones, by the Apostle; though they had not the right yet they had the left-hand of fellowship. And I Brethren, saith he, though you be but weak, yet you and I are Brethren: the spiritual Paul, and ( as carnal) Co­rinthian Babes were Brethren: yea not only Paul, but Christ himself (the first born among the many Brethren) is not ashamed to call the Babes, as well as others, Brethren, Heb. 2.11. which takes in all the Children, Vers. 13.14. For Christ took the whole seed of Abraham, Vers. 16. And if any are Christs (as these Babes are, for they are in him, saith our Text) then are they Abrahams seed and heirs ac­cording to promise, Gal. 3.29. The whole [Page 66]brother-hood have fellowship one with another, as all the members of the body have from head to foot.

This then is the summ of all that we have said; that these Babes have truth of Grace, the root of the matter is in them, God hath put truth in their inward parts, and written the truth of Repentance, Faith and Love in their hearts: They are true born, and not Bastards, as the distinction is, Heb. 12. 'Tis true also that their grace is weak; 'tis grace and but grace in a low degree; beside also 'tis mix'd with much corruption (strong corruptions are arguments of weak grace) they are as carnal: of all Saints the Babe-Saint hath the least grace and the most corruption. And (which is to be noted of all the rest also) these Babes have not their denomination, nor are so called meerly from their being but newly born, but from their continuance in such a state. No state is measured by one or two acts, but from the te­nor, frame and course of their hearts and lives for such a time and duration. We call no man a dunce or a bad Scholar from one daies dulness, or for one miscarriage in an exercise, but when he is constantly dull and blockish, as the He­brews were, who were Babes for a long time. 'Tis the habit that gives the denomination to this and every Classis or Form. And now I [...]all proceed to shew the attainment of these Babes, which in both Texts is exprest by

II. Of their Faith towards God.

THE second Principle of the beginning of Christ, which he calls M [...]k (and yet a foundation too) is faith towards God. The Object is God, the Act is Faith, the manner and power of its working i [...] towards, and but towards, God: and how happily our translation hath used this word in this case and place, may the better appear, that this word [...]) is scarce used again (in relation to Faith) in all the Scripture, with an accusative case, and it de­notes a tendency, and is therefore very well Englished, Faith towards God; and so this pre­position ( [...]) is used, Luke 10.9. The King­dom of God is come nigh unto you, or hath ap­preach'd towards you, 'tis at hand; so this Faith is an app [...]oach, a coming towards God: it hath not a tained its perfection and termina­tion, but is in motion and tendency; these Babes, I speak of the lowest and weakest of Babes, cannot b [...] so properly said to have closed, as to be closing with God; they are nigh and at hand, they are not so much said to be come, as to be coming; it notes a gradual, and but a gradual attainment; 'tis not a compleat and perfect act, but a begun and reaching Act; vet such as shall be compleated in its time, and is accepted for the present: for 'tis said, Joh. 6.37. He that is coming to me (so the Greek) I will in no wise cast out.

The Object of this Faith (you see) is God, viz. the Father, not in opposition to, [Page 109]yet in di [...]ction from the Son; for these Ju­daizing Christians, who were generally Babes, kept to the Old Testament Spirit, which was a Faith towards God, not without a respect to the Messiah; for as the Father and the Son act in the Soul (no man coming unto the Father but by the Son, nor any man coming to the Son, unless the Father draw him) so the Soul acts towards the Father and the Son, but yet mostly to the Father, as looking on him to be the person mostly offended, and with whom it stands in most need of reconciliatior, and there­fore makes its principal address to the Father, yet by Christ, or for the Lords sake, as Daniel speaks, chap. 9.17. And upon this account the distinction is (and better known to grown Saints) that Repentance is towards God, and Faith towards our Lord Jesus Christ. Acts 20.21. or ( [...]) unto God and unto Christ, as the words are. But the Babes being in great part ignorant of the union between the Father and the Son, in this work of grace to Salvation, as 'tis hinted to Philip, &c. Joh. 14.8.—11. and not considering that they are to honour the Son as they honour the Father, Joh. 5.23. they usually let their Faith and its motions to be most towards God, without such distinct considerations of Christ, as united to and in conjunction with the Father, as the Object of Faith.

The soul being awakened (as I have for­merly toucht) and made sensible that it hath displeased God by sin, and wrong'd it self, and that therefore it is unworthy to be ac­cepted, [Page 110]and welcomed upon its own account, and withal that (being without, strength and righteousness) it is unable to make its peace with God, and that if its peace be not made, it is undone, it makes addresses to him, upon a kind of common Faith that he is merciful, yet (if a Jewish Babe as of old) under the notion of a God that must be attoned by Sacri­fices, (the types of Christ) and if a Gentile converted Babe, then in the name of Christ, though too much without the notion of him as the Lord our righteousness (for they are un­skilful in that word) or being sound in him having the righteousness which is by Faith, and so to rejoyce in Christ J [...]sus and to have no con­fidence in the flesh, either their birth priviledges, or own graces and duties and actual righteous­ness, such as 'tis: but they make toward him as well as they can. And therefore by the way, that act of Faith, which we call reliance, ad­herence, and recumbency, cannot be the first saving act that Babes put forth (which yet they afterward do) but being convinced by the teachings of God, Joh. 6.45. concerning themselves (what was said newly) and that unless they believe in Christ Jesus they cannot be saved; and concerning Christ Jesus that there is Salvation to be had by him and no other, Acts 4.12. and that he came into the world to save sinners, 1 Tim. 1.15. and that whosoever believeth in him shall not perish, but have everlasting Life, Joh. 3.16. I say, being thus convinced, they do in some measure re­ceive this report and witness of God (made [Page 111]in and by the Gospel) and consequently in like measure receive Christ Jesus, and also come unto him; for by these two words (receiving and coming) is the first workings of Faith most usually exprest, Joh. 1.12, 13. with Joh. 6.35, 37, 44, 45, 47. compared. This is the beginning of their Faith, and (from this receiving, coming or addressing grows up in time reliance upon and trusting in him, though without an assurance that Christ is theirs and they are his) this I say, is saving Faith.

Seeing therefore the work of grace is (as experience generally shews) a confused thing (a kind of Chaos) at first, and many things are jumbled together without distinct conside­rations, and they go puddering on in a dark way; I shall therefore indeavour to shew the several workings of it, which it may be these souls will be better able to assent to, hear­ing it from others, and calling to mind what they have observed, than they will be able (otherwise) to discover and declare it them­selves.

We see there are two persons that this Faith of Babes hath to do with, viz. God and Christ, though God especially and in the first place; now how it acts towards God and then towards Christ I shall indeavour to make plain and evi­dent: and 1. How this their Faith acts to­wards God, viz. thus: 1. That God is and is a rewarder of them that seek him out; for as without this 'tis impossible to please God, so to come to God in a seeking and addressing [Page 112]way, Heb. 11.6. There is a Faith called coming, and there is a Faith preceding this coming, which is a believing that God is (for none would look after a non-entity or that which is not, or is not believed to be) and a believing that he is a rewarder of them that seek him; that they shall not seek in vain, if they seek in truth; now the Babe believes this in general, though it cannot yet see its coming and seeking to be such as shall be welcom and rewarded. As was the case of the woman of Canaan, and the Prodigal at first. 2. Babes believe this (as to God) that he can turn them, and save them if he please; and this believing his power (though not his will, as grown Saints do) is owned and accepted with great respect. When Ephraim was bemoaning himself, he saies, Turn thou me, and I shall be turned; and God presently saies, Ephraim is my dear Son, a pleasant child. I will surely have mercy on him, saith the Lord. Jer. 31.18,—20. So the Prodigal believed that his Father could (though he had spent all) yet set him up again, and that he might be a new-made-man. The Babe speaks like the Leper, Lord if thou wilt, thou canst make me clean, and it proved so. Yet be­lieves there is grace and bread enough in Gods house; if he have but will, he hath power enough to pardon: the Question is not about his power but about his Will. Yet throughout the Scripture this is owned and accepted. We read of one poor man that came to Christ dis­trusting his power, but Christ-puts him on believing that before he would do any thing for [Page 113]him; and when he did that, Christ did what he came for, Mark 9.22. &c. 3. Babes look further, even to the promises of God, they find many invitations and promises also, and they have recourse to these, but do not so much mind Christ, in whom all the promises of God are, yea and Amen, so that they do as 'twere rest upon the Ark, but do not come into it: whereas grown Saints, see Christ Jesus as the foundation and fulness of every promise, and do not take up with the Cabinet without the Jewel, or with the Field, without the Pearl hid in it. The Promises indeed are incou­raging means to Faith, but are not the Rest of the soul: Forgiveness of sins is not from the pro­mise without Faith in Christ, Acts 26.18. nor eternal life it self, 2 Tim. 1.1. nor righte­ousness, Phil. 3. Of this also the Babes have a general notion, and so they make toward Christ, not with full sails, but with a side-wind as 'twere; and this I am now to shew, how

2. The Faith of Babes acts toward Christ Je­sus. And that 1. As the Son of the living God, to whom the Father hath given and committed all things, and this is one of the things which is revealed unto Babes, as is clear by comparing Mat. 16.16, 17. with Mat. 11.25, 27. When Peter confest Christ to be the Son of the living God, our Saviour calls him blessed, and tells him that not flesh and blood but his Father had re­vealed it to him: and in the other place blesseth his Father who had hid this (as other things) from the wise and prudent, but had revealed them unto Babes. 2. Babes believe that God [Page 114]sent his Son into the world to save sinners; and 'tis a degree of Faith that Jesus Christ accepts, and commends, Joh. 17.8. Christ tells his Father of it by way of commendation, that his Disci­ples (as yet but Babes) had believed that he had sent him, viz. to be the Messiah to restore and redeem Israel, which though some of them understod (for a while) but carnally, yet they had it seems now a better notion of it, and in Joh. 16.27. he tells them that his Fa­ther loved them, because they loved him and believed that he came out from God, viz. to repair the world. And though they have not yet such distinct notions of the Priest-hood of Christ, of his becoming sin for them that they might be made the righteousness of God in him (both which are by imputation) yet this general Faith carries them towards Christ Je­sus: this assent leads them to an addressing Faith, as appears in these following discoveries of it.

1. This Faith which they have (as to both God and Christ) puts it self forth in purposes and resolutions to go to God, though it be but on a probability or possibility (such as that of the Lepers, 2 Kings 7.) uncertain hope is pre­ferred before certain danger and death: No sooner did the Prodigal believe that in his Fa­thers house there was bread enough, but (on this very account, though he knew not how he should speed) he would venture to go, ra­ther than perish with hunger: and this was first in a purpose, I will arise go, &c. Well, saith the soul, I see this, if I live in my sins I must die, [Page 115](sin and death keep company) but there is mercy with the Lord, he can forgive me, if it so please him; and 'tis a faithful saying and northy to be received that Jesus Christ came into the world to [...] save sinners; and though I cannot say God will be merciful to me, yet I will arise and go, I will adventure, and see what he will do with my poor Soul. And truely God takes this kindly (as 'twas said of David about building the Temple, that 'twas in his heart to arise and go:) these first motions are very ac­ceptable to God.

2. The Faith of Babes (toward God and Christ) puts it self forth in Prayers; this Babe not only breaths but cries: as 'tis said of Paul, Behold be prayeth, Acts 9.11. This Faith goes with a petition in its mouth, as the Prodi­gal did, I will not only arise and go, but I will say too, I will confess my sin, beg pardon, and withal a place in the house, though but that of a Servant. So the poor Publican, (yet afar off, as the Prodigal was) Lord be merciful to me a sinner; and this much upon the general ac­count of mercy (for hitherto (saith Christ of his Babes) ye have askt little or nothing in my name) and he went home justified, Luke 18. So that God pickt out Faith there, for by Faith (not by Prayer or Repentance) are we justi­fied. This Faith puts purposes into Prayers, and Prayers into practice, for the Prodigal arose and came; and was welcom.

3. Therefore this Faith puts it self in obedi­ence, and in submitting to ordinances, as Bap­tism, &c. as soon as any were new-born, I [Page 116]speak de adultis, did believe in Christ, they were initiated by Baptism into the mysteries of Christian Religion; and submission to this was (as to men) a proof of their Faith: and that this was the constant course appears not only by instances, but the Apostles conjoyning the doctrine of Faith with that of Baptisms, &c. Thus by degrees doth the Faith of Babes creep and go towards God and Christ. But there are yet some more inward things, which these souls (some of them, for they are not acted all alike) do find in themselves, though they can hardly express them distinctly, or tell what to make of them. As,

1. If there be, (for they (some of them) are full of its and doubtings, fearing that thee is no work, or that they are but Hypocrites) but say they, if there be any true work in us, and wrought by us, 'tis of God; we are wholly beholden to him for it. We cannot justifie and warrant our Repentance and Faith for sound and good; but if there be any such thing, 'tis wrought by God himself, for we are not sufficient of our selves to think one good thought, in us there dwelleth no good thing. If we are accepted, surely 'tis of grace in the beloved: From their Prayers for mercy I conclude that they attribute all to mercy, and say, Thanks be to God through Jesus Christ, as Paul did, Rom. 7. 'Tis, saith the poor Soul, 'tis the Lords mercy that I am not in Hell, and if ever I go to Heaven, I will admire grace and mercy.

2. There is this also in them, that they have [Page 117]a great value for Christ Jesus, though they can­not say that he is theirs, or that they are his: they think him the chiefest of ten thousand, and worthy to be beloved and believed in, though they have not attained him, so a to lie in his bosome, as John did and many others do. If they had ten thousand worlds, they would give it for him (for as yet they are for buying and purchasing, more than for believing) if he would but smile upon them, and kiss them with the kisses of his mouth, oh how would they love him! Higher Christians are rich in experiences, but these are rich only in wishes, desires and breathings. They so long after him, that they would be content to be (though but as hired Servants) any thing, in any condition, if he will but receive them; yea, if they may but gather the crumbs that fall under his Table, though they should not have the chil­drens bread bestowed upon them. If he would but let them know that they shall come to Ca­naan at last, or but open a door of hope for for them, they would willingly go through the Wilderness and the Valley of Achor too, and lay their mouth in the dust, if there may be but hope. If they may not have a full meal of joy in the Holy Ghost, nor rejoyce with joy unspeakable and full of glory, yet they will be thankful for some crumbs of comfort, and good hope through grace.

3. If these longings of theirs may not be satisfied, yet this they have fixed and rooted in them, that they would walk in this darkness and pain all their daies, rather than go back [Page 118]again to their old condition of living in sin. They will rather wait and beg at his doors to the death, rather than dwell in the tents or the most pleasant courts of wickedness. They will rather be Gods hired servants, than the Devils children, and live with the Swine of this world, that wallow in the mire and filth of sin and iniquity, as you may read in the re­turning Prodigal. No, no, they will not go back to Drunkenness and uncleanness, to im­penitency and hardness of heart; but if they must perish, they will perish repenting and praying, &c. if they must starve, be it so; at Gods door they will lie and beg, come of them what will: they will not go any whese else for Salvation. Though he kill them, they will trust in him, and rely upon him.

4. Besides all this, you will find that these Babes will confess, that now and then they have some secret soul-supporting in-comes, but say they, We know not what to make of them, nor whence they come, for they quickly depart again, and our fears return upon us notwith­standing. Sometime a word hath come and saluted them, but it passed by and went away. They will tell you, that they had such a (bath col) whisper in their Souls, my grace is sufficient for thee, or I have prayed that thy Faith fail not, &c. whence it came or whither it went they cannot tell, but alas this they can tell, that it vanished like an Eccho. The Di­sciples had many a support at times, yet ever and anon were carking, fearing and doubting again, like ( [...]) them of little Faith: [Page 119]So these poor Souls, though they have now and then a secret cordial given them, yet it doth but keep them alive, they are hungry, weak and faint still. Many such things as these are with them, and they are (to a grown and knowing Saint, who hath gone through them) very promising things concerning the future well-being of these Babes, though they them­selves scarce gather hope or not more from them. Thus have I shewn how the Faith of Babes doth act, and after what manner they, some of them, the lowest and weakest Babes, eat this second portion of Milk, Faith towards God: before I shew the rest, I think it necessa­ry to say something (as to this) by way of

III. Of their submission to 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 [Page 130]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 [Page 131]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 'twas 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 [Page 132]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.

[Page 133] 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 [Page 134]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, 'Tis 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 [Page 135]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 'tis 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 [Page 136]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, 'tis 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 'tis 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 [Page 137]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, Rom. 9.31, 32. with 10.2.3, 4. Their hopes of Heaven, and thoughts of Gods love do flow and ebbe, are higher or lower, according to the workings of their heart in [Page 138]their duties: They rejoyce in these things as the Disciples did at the subjection of Devils, more than (as grown Saints do) that their names are written in Heaven, Luke 10.17,—20.

They promise themselves great matters from their performances, and submission to Ordi­nances, as if opus operatum the work done did deserve something: My beloved I speak not these things to shame you, but (as Paul did to his Corinthian-Babes) as my beloved ones to warn and instruct you, 1 Cor. 4.14. and there­fore to clear this a little more, I intreat you to observe, that when Christ had told the young man that if he would leave all and follow him, he should have treasure in Heaven, Matth. 19.21. almost immediately thereupon, Peter said unto him, Vers. 27. Behold we have left all and fol­lowed thee, what shall we have therefore? this was a Babish expression, as if they had deserved some great matter: pray what was this all he talks of? 'twas a great all indeed! a poor little Fisher Boat, and an old Net, &c. and was not this worthy to be ushered in with a behold? and concluded with a what shall we have there­fore? Alas poor Babes, they thought them­selves very profitable servants, as our Saviour intimates to them, Luke 17.7, &c. to what purpose doth Christ tell them this story, but to let them know that he owes them no thanks, that they are servants to whom he is not be­holden, for they had done but what was (and not all that was) their duty to do, and there­fore makes the Application, vers. 10. so like­wise [Page 139]ye, when ye have done all things com­manded ye to do, say (sit down and write at the end of your accounts) we are unprofita­ble Servants. Thus he reproved them for ex­pecting a reward as due; Christ will reward them, not as debt, but by the gift of grace.

Take now a grown Saint, and he looks upon his all to be so little, and his best so bad, that he knows himself in debt to God, and not God in debt to him: he gives God but his own, what he first received, and which is still Gods due, and never thinks that he merits by paying his debts and doing what is his duty to do. When such an one hath done any thing for God, he is so far from demanding a reward of debt, that he looks for it only as a gift, as Paul did, 2 Tim. 4.7, 8. and doth not attri­bute the reward only to gift and grace, but all the duty and work which he hath done, and thanks God for it too, 1 Cor. 15.10. he looks on himself as needing Christ Jesus for his ac­ceptance, not only after his ill doing, but after his well doing, and would not be found in any righteousness but that which is by Faith for all the world, Phil. 3.9. when he hath done all his duty, he looks upon himself as an un­profitable servant, as well as he doth when he falls short of doing all his duty, or as if he had not done any thing at all, as they Matth. 25.37.

5. They too often value Ordinances accord­ing to the dispenser and administrater of them. Some of the Corinthian Babes gloried that they were Baptized by Paul, others that it was by Apollo, others that 'twas by Cepbas, 1 Cor. 1.12,—16. [Page 140]So as to Preaching, they are apt to confine God to such a man or such a sort of men; and like the same truth better if one man deliver it, than if another; and had ra­ther receive the Sacrament (as 'tis called) from such a man, than from such a man: thus Ba­bishly partial are these poor Babes. 'Tis true indeed God may make one mans Ministry more useful than anothers, and that doth much in­dear the man and his Ministry to such persons as have sate under it and felt it: but when people are divided by this and pussed up for one against another, 'tis then (as carnal) as I shall shew hereafter, and the Apostle chides them for it, as for a Babish trick, 1 Cor. 3.4. and 1 Cor. 4.6. When men are not taken with the Ordinance as Gods, but as mans, 'tis Babish; as 'tis noble indeed to receive the Word not as mans but Gods, 1 Thes. 2.13. to overvalue one and undervalue another, or to value the Word of God for the mans sake, is a foolish and Babish thing. Take a grown spiritual Christi­an, and so he be built up in the holy Faith, and taught the way of God more perfectly, teach him Paul, or teach him Apollo, or Cephas, 'tis all one to him, yea though it be Aquila and Priscilla, Acts 18.24.—26. Babes cannot say so, they must hear their Paul, Apollo, Ce­phas, or no body: so if they be to joyn in Prayer, they are dull and dead if such or such an one do not pray and be their mouth to God: whereas an intelligent Saint it may be finds more, much more of Gods Spirit breathing in one, that these Babes cannot have the patience [Page 141]to hear. Many more such things are with you, poor Babes, but as yet I spare you.

6. These Babes are sometimes sensible of their weakness and inability as to outward per­formances, but are not so much observant and sensible of their inward defects, as secret pride and confidence in what they seem to do well at any time: they say, as the Disciples, Why could not we cast him out? Matth. 17.19. they were aware that there was a defect of power, for they attempted to do it, but could not: yet when at other times the Devils were sub­ject to them, there was a spice and tang of pride attended their rejoycing at it, Luke 10.17.21. and though Christ thanked his Father for what they had received, yet he calls them Babes, Vers. 21. this word us, the Devils are subject to us, seems to take away a share from Christ, though they say, through thy name. And you shall find that after they had received the Spirit and were grown to a more spiritual condition, that they wholly lay the us aside and give all the glory to God in Christ, Acts 3.12, 13. why gaze ye on, as if we by our power, &c. God hath glorified his Son Jesus. Now you see the us is laid aside, and they do not run shares with Christ as they did before. So 'tis with Babes as to ordinances and duties, they find a weakness, they cannot do what they endeavour to do, to will is present but to do they have not power, this they are aware of; but now, when they meet with any power and stirrings and inlargements, they are apt to be lifted up, and if not to rest [...]n [Page 142]them, yet to divide the glory between God and themselves; till they grow up, and then they say, Not I but Christ liveth; not I but the grace of God; and not to us, not to us, but to thy name be all the glory. But I pass from hence to speak a little to these Babes by way of

IV. The Resurrection of the Dead, and Eternal Judgement.

THis these Babes do believe with an opera­tive Faith, which hath an influence upon their practice and Conversation, and so denotes a further attainment of theirs; they do not only submit to Ordinances for a time, the time of their Life, but they believe another Life after this is over, and that time is but a fore­runner of and Prophet for Eternity. Faith is for Eternity: The belief of a Resurrection supposeth dying, and Eternal Judgement sup­poseth that man is to be accountable for his living here in time, and that as he Sowes he shall Reap: He believes and is Baptized to no purpose that doth not believe an after and Eter­nal state, a [...] the Apost [...]e concludes, 1 Cor. 15. So then the Babes in Christ do not only repent from dead works, or only act Faith towards God, or submit to Ordinances and do duties, but they also believe the Resurrection of the Dead, and Eternal Judgement, and they that do no not believe this are not new-born [...] nor are or can be called Babes in Christ. The Faith of and in Jesus is for E [...]ernity, and not only for this L [...]te, for then were true Christians of all men most miserable, as the Apostle speaks.

I intend not any large or long Discourse about the Resurrection and Judgement to come, but only so much as serves to our present pur­pose, viz. to shew the attainment of Babes, [Page 154]in relation to which I shall briefly inquire, 1. What Resurrection and Judgement is here meant. And 2. how the belief of this doth influence Babes, and what that attainment is which results from it.

1. What Resurrection, &c. is here meant. We may in the first place here understand the Resur­rection of Christ from the Dead, by which we are begotten again to a lively hope, or hope o [...] life, 1 Pet. 1.3. And when the Apostle reckons up the grounds of our rejoycing in Christ Jesus, as being by him freed from condemnation, he puts a rather upon his Resurrection, Rom. 8.34. And when he writes to the Corinthian-Babes about the Resurrection, he begin with this as the foundation of all, that Christ died and rose again, 1 Cor. 15.3, 4. and thence proves the general Resurrection, Vers. 12, &c. Agreeably and in a correspendent sense to this, by the Eternal Judgement, we may understand that the Judge­ment concerning mens Eternal conditions is committed to Christ: that he (who is raised and is the Resurrection) will raise the dead, and Judge the dead to their Eternal states after he hath raised them; see Acts 10.41, 42. and 17.31 2 Tim. 4.1. But for fear (and indeed I do fear) that Babes may not have so distinct and exact a knowledge of this, as other Saints have, I shall pitch upon another sense and fix in it. 'Tis this,

That Babes do in the general believe that there shall be a Resurrection of all persons un­to Judgement, and a Judgement of all persons to an Eternal (good or evil) state, (and [Page 155]therefore 'tis called an Eternal Judgement) ac­cording to Joh. 5.28, 29. The time is coming in the which all that are in the Graves shall hear his (the Son of mans) voice and shall come forth, they that have done good to the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation (see Matth. 25.31,—46. Rom. 2.6,—16. 2 Cor. 5,—10.) They shall come forth, there is the Resurrecti­on; to life or damnation, there is the Eternal Judgement. There are many special things about the Resurrection, &c. which the Babes are not very capable of, and of which I shall say nothing now, but this, they do believe in the general that such a thing there will infallibly be as a future Eternal state of happiness or mi­sery to men, according to what they have done in this life: and they that believe not this are but falsely called Christians, or by the favour of a Synecdoche, which puts a part for the whole. A Saint not believing a life to come, is no less than a contradiction.

Object. But perhaps 'twill be objected that a man may be in Christ though but a Babe and as carnal, and yet not believe this doctrine of the Resurrection, for among these Corinthian-Babes some it seems did not own it, 1 Cor. 15.12.

Answ. To this I Answer, That by the same among you may not be meant the Corinthians themselves (for 'tis not said some of you) but false teachers that came among them; who were (it may be) worse and more infidels than Hymeneus and Philetus, who said the Re­surrection [Page 156]was past already, 2 Tim. 2.18. For these said there was none at all; which indeed was to deny Christ to be risen, and he that doth so, cannot be a Christian, not a Babe in Christ; but in this Faith that Christ was risen the Co­rinthians did stand, 1 Cor. 15.1, 4. therefore I conceive they were some among them, but not of them, as 1 Joh. 2.19 (however the foun­dation of God standeth sure, 2 Tim. 2.19. which is spoken upon a resembling occasion) and the Apostle doth not speak this so much by way of charge as caution, of accusation as warning, Vers. 34. I speak this [...] to your warning, that you may fear and be­ware of such Sadducees who have not the know­ledge of God nor Scripture, Matth. 22.29. and whose evil words and Epicurean language is apt to beget ill manners. So that notwith­standing this Objection 'tis clear enough, that he cannot be a true Christian, no, not of the lowest Form, who believes not the Resurrection of the Dead and Eternal Judgement. I shall therefore pass on to shew how the belief of this doth influence Babes and what attainment re­sults from it.

2. The Attainment of Babes from this be­liet, is, that they tremble at this Word of God, which is a blessed frame, Isa. 66.2. If the hearing of it make wicked men many times to tremble as it did Felix, Acts 24 [...] 25. If the sense of an after state make men pray, as Ba­ [...]un did, Let me die the death of the righteous, and let my afterward (so the Hebrew) he [...] theirs, Numb. 13.10. How much better in­fluence [Page 157]hath it on Babes in Christ? this trembling of theirs is of great use to the working out their Salvation, Phil. 2.12. it makes them wa­ry and cautious not to run with others to the same excess of riot, &c. 1 Pet. 4.3.—5. it hath an influence as to disswade from sin, so to perswade to duty; Knowing the terrour of the Lord [...] (with reference to Judgement) we perswade men, 2 Cor. 5.10, 11. The considera­tion of a future Judgement awes the most emi­nent Saints, as it did Job. Chap. 1.14. and 23. and David, Psal. 119.120. but it makes Babes especially to tremble; because they are yet without assurance of Eternal welfare: Per­fect Love casteth out fear and hath boidness in the day of Judgement, 1 Joh. 4.17, 18. but poor Babes are all their life long, subject to more or less bondage by the fear of death and Judge­ment, Heb. 2.14, 15. And this though Christ have died, for want of particular application of it to themselves; which grown [...]aints have attained to and can therefore challenge and brave death it self, as Paul did, Ram. 8.34,—39. 1 Cor. 15.55, 57. and can desire rather than fear to die, Phil. 1.23. Heb. 11.35. 2 Cor. 4.16,—18. But,

Babes are fearful; yet God makes use of this fear and trembling to many and great uses for their good and his glory: it lays a great restraint upon them as to sin, and (as love doth others) it constrains them to obedience. Therefore our Saviour speaks to their own Principle, Fear him that can destroy both Body [...]nd Soul in H [...], Matth. 10.28. And saith Paul, 2 Cor. 5.10, [Page 158]11. we perswade men, even poor Babes, who walk as men, and are got but a little be­yond natural men; terrour perswades with na­tural men, put them in fear that they may know they are but men, Psal. 9.20. and they scarce know God or acknowledge him but by the Judgements which he executes, Vers. 16. Now that which is of most use to perswade men, is of most use to perswade Babes, who are as car­nal, and walk as men, 1 Cor. 3.1, 3. 'Tis worth our while to take notice what and how many things are back't by this Argument of judgement to come and the terrour of the Lord. I will but touch them.

1. 'Tis an Argument to provoke to Repen­tance, Acts 17.30, 31. And this is Babes milk, which they are perswaded to take by this Argument, that there will be a Judgement Day.

2. 'Tis an Argument for Faith and Baptism too, as they are conjoyned here, and Mark 16.16. He that believeth and is Baptized shall be saved, but he that believeth not shall be damned: the fear of this dreadful after-clap of damnation drives many in to Faith and Baptism. It per­swades men to fear God and keep his com­mands, Eccl 12.13. this perswades men to be moderate in the use of worldly injoyments, which belong to the sensual and animal life, Eccl. 11.9, 10. Luke 21.34,—36. It per­swades men to embrace and improve Gospel op­portunities and the means of grace, as our Sa­vour hints, Matth. 11.20,—24. It perswades men not to censure, judge, despise and revile [Page 159]one another (which Babes are apt to do, 1 Cor. 3.3. 1 Pet. 2.1, 2.) I say it perswades them not to do such things, Jam. 4.11, 12. Rom. 14.10. 1 Cor. 4.3,—5. 1 Pet. 4.4, 5. with Jude 15. It perswades to patience, Jam. 5.8. It perswades to abide in Christ Je­sus, and not to Apostatize, 1 Joh. 2.28. It perswades men to watch and be ready, Mat. 24. and 1 Thes. 5.1,—7. In a word 'tis a very powerful Argument to engage to every duty and to serve God acceptably, 2 Cor. 5 9, 10. 2 Tim. 4.1, 2. Heb. 12.28, 29.

Thus we see of what huge use it is to believe the doctrine of the Resurrection and Eternal Judgement, as Babes do; and do it with fear and trembling. 'Tis true indeed that love (which acts the more grown Saints) is the more generous and noble principle, yet fear is of great use too, for the fear of the Lord is the beginning of wisdom, as love is the ful­filling of the Law; and under the Old Testa­ment (when men were generally Babes) Re­ligion is as much exprest by and called fear, as under the New Testament 'tis 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 [Page 160]them. 'Tis 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

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 [Page 164]might have chosen whether he would have ad­mitted man to repent; but now he hath, it favours of grace: and by this the Babes Taste that he is gracious.

2. They Taste that the Lord is gracious in that he hath provided a new and living way wherein to come to him, that they may be saved at anothers cost and charges: that he sent his Son into the world to save sinners, that through him they might believe in God, and that thence they might have hope in God, 1 Pet. 1.21.

3. They Taste grace in this, That God calls for no greater things at their hand than to eat Milk, Pro. 28.14. to Repent and Believe the Gospel, and doth not put them to do penance in Hell for thousands of years, or do some extraordinary tasks of duty in this world: and weeping out their eyes, wearing out their knees, &c.

4. They Taste his grace in that he not only commands, but invites and intreats them to come, to Repent and Believe that they may live; That God should condescend so far as to beseech and go a begging to them (as the word is) that they would be reconciled, gives them a Taste that the Lord is gracious, 2 Cor. 5.19, 20.

5. They Taste it in this, That God incou­rageth them to come by many great and preci­ous promises, Isa. 55.1, 2, 3. Matth. 11.28,—30, &c. Yea he swears to them as he lives that he delights not in the death of a sin­ner, but that he should return and live.

6. That God hath knockt so often and wait­ed [Page 165]so long to lead them by his goodness, pati­ence, and long suffering to Repentance, that though they have not answered unless it were surlily and sinfully, we will not come; that though they have put his patience to it, yet that he should knock and wait, this gives them a further Taste, that the Lord is gracious.

7. That they have been at last convinced of the necessity of Repentance toward God, and Faith in our Lord Jesus Christ, that they are come to themselves to see their dead, lost and undone condition, 'tis of grace; for who could have opened their eyes and wrought on their hearts, or would have done it but a gra­cious God? and in this they Taste his gr [...] ▪

8. That they have been enabled (with the Prodigal) to prosecute this conviction, to arise and go, to repent from dead works, and to make toward God by Faith, they Taste his grace in it, for Repentance and Faith are both the gifts of a gracious God to them, Act. 5.31. Ephes. 2.1,—8.

9. They Taste that the Lord is gracious in giving them a Spirit of Prayer and Supplicati­on, that they can bow their knees and beg not only the pardon of their sins, but the sancti­fying of their Souls. In this they Taste his grace.

10. They have a Taste of his being gracious in that they are bid welcom when they come, and that not only his Saints receive them into the brotherhood and fellowship to be free of then company, but that now and then God [Page 166]smiles on them too, and is pleased to kiss them with the kisses of his mouth, and to vouchsafe them some fellowship with himself.

11. They Taste that the Lord is gracious in that he sits on a Throne of grace and gives them leave to come with boldness for more mercy and grace, for their seasonable relief: and that he doth allow them sincere Milk to grow thereby.

12. They Taste his grace in this also, that they can discern the difference between their former and present state, how desperate and damnable that was, but how hopeful this is: that they had rather die than be dead in sins again.

13. What present peace they have, and what ever hopes of more, even to everlasting Consolation, 'tis from the grace of God; and in it they Taste that he is gracious, 2 Thes. 2.16.

These are some (among others) of the ex­periences that Babes have, or Tastes of the Lords being gracious; I have not set them out at large, because I would give you them (as they have them) viz. for Tastes: and though they are but such, yet these Tastes beget de­sires and longings after the sincere Milk that they may grow thereby. By this Taste of theirs they can a little distinguish between sin­cere and falsified Milk, between pure and im­pure Milk, between good and evil doctrine, though not so well as grown Saints: Their car tryeth words, whether it be a form of sound words; and their Taste trieth milk­meat, [Page 167]whether it be wholsome and nourishing or not, to allude to that in Job 12.11. and 34.3. and therefore though they be full of appetite and desire, yet 'tis to sincere milk, for they cannot thrive nor live by any other. Now though their desires after higher attain­ments be (at present) their (almost) high­est attainment, yet desires are not despicable things, but of value. The desire of a man is his kindness, and a poor man is better than a Lyar, Prov. 19.22. though they be but poor as to attainments, yet they are rich in desires, and God takes this kindness kindly at their hands, that 'tis in their hearts to do greater things and to grow: this poor man is better than a Lyar, than an Hypocrite that pretends to, makes professions and promises of great things with­out a real desire and kindness to the things which he make a fair shew of in a complement and in the flesh. If there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not, 2 Cor. 8.12. 'Tis not a little to be able to say as Nehemiab did, Chap. 1.11. O'Lord, I beseech thee, let now thine ear be attentive to the Prayer of thy Servant, and to the Prayer of thy Servants who desire to fear thy Name. And as the Author of the Epistle to the Hebrews, Chap. 13.18. Pray for us, for we trust that we have a good Conscience in all things willing to live honestly. This Babe is a man of desires (in both senses) i. e. he is loving and beloved, he is desiring and desired, Cant. 7.10. Isa. 26.8 9.2 2 Cor. 7 7. Thus you have seen the Tasts and [Page 168]desires of Babes to grow: which is an attain­ment not to be undervalued by them, nor are they to be undervalued by others. For a close to all their former attainments and characters I shall add one more, which is much taken no­tice of in Scripture.

VI. Their Love to the Brethren

THere is but one thing more which I shall take notice of in relation to Babes attain­ments, and that is, Their Love to the Brethren, whereby they act like members of the Body of Christ, whose office it is to have the same care one for another, 1 Cor. 12.25. and not be like this world, every man for himself, or say like Cain, Am I my Brothers keeper? That they do love the Brethren (in their degree fervently as well as truly) is attested by Peter, who writing to Babes saith, Seeing ye have purified your hearts in obeying the truth by the Spirit unto unfeigned Love of the Brethren, see that ye (con­tinue to) Love one another, with a pure heart fervently, 1 Pet. 1.22. he exhorts them to do that fully, which they already did in part, ac­cording to that, 1 Thes. 5 11. Comfort your selves together, and edifie one another, as ye also do. 'Tis the great Character of Christs Disci­ples that they Love one another, Joh. 13.35. and by this they are known to have part from death to life, because they love the Brethren, 1 Joh. 3.15. Where give me leave to note this as to this Epistle of John, the great duty urged [Page 169]in it is to love one another (spoken to and of all the children of God) and the sin so much declaimed against is hating or not loving of one another: and when he saith, Chap. 3.8. He that sinneth is of the Devil, he meaneth this sin in special, For, saith he, Vers. 9. whosoever is born of God doth not commit sin, viz. this sin, be­cause the seed of God (of whom he is born) remaineth in him (which is the same reason that is given by Peter pressing to the same duty, 1 Pet. 1.22, 23.) and Vers. 10. he distinguish­eth the Children of God from them of the De­vil by this very thing: and Vers. 12. instanceth in Cain who was of the wicked one, as he proves by his breaking this command of loving his Brother. And perhaps the sin unto death spoken of, Chap. 5.16,—19. is meant of this sin, for such an one abideth in death, Chap. 3.14. compare Chap. 3.7,—16. with Chap. 5.16,—19. and this seems to be very clear.

But to proceed as to the thing in hand, viz, that Babes Love the Brethren, 'tis clearly man [...] ­fested by this among other things, that they are ready to minister to their necessities, as occasi­on, opportunity and ability gives them leave to do. The Apostle boasts of his Corinthian-Babes, that he knew the forwardness of their mind, and boasted of their readiness to this thing, 2 Cor. 9.1, 2. and the Authour of the Epistle to the Hebrew-Babes, tells them, Chap. 6.10. that God was not unrighteous to forget their labour of Love, which they had shew'd to his name, in that they had ministred [Page 170]and did continue to minister to the Saints: and upon this score he is perswaded such good things of them as accompanied and contained Salvation, Vers. 9. of so great an esteem is this grace of Love, warranted and adjusted by mi­nistring to the Saints. And indeed 'tis the great thing for which Jesus Christ saith, Come ye blessed of my Father inherit the Kingdom pre­pared for you; why Lord? for I was hun­gry, &c. and you ministred to me in doing it to mine, Matth. 25.34,—40. This labour of Love is not in vain in the Lord.

I might inlarge on this Theam, but it shall suffice to have toucht it. And now that Babes may behold themselves in this Glass, I shall summ up their attainments and characters briefly thus: They have the Foundation laid; they are new-born and do eat Milk in obeying the Principles of the Doctrine of Christ: they have all things necessary to the being of a Saint, and such as accompany or contain Salvation; though not enough to a well-being here, or to have an entrance ministred to them abundantly in Heaven, as other Saints have: they have all constituting and essential Graces, as Repen­tance, Faith, Love, though not in so perfect a degree as the other Classes have, they press for­ward (after their manner, in desires) to grow; though they cannot run the race, yet they walk in the way of Gods Command­ments; they press after to follow the other Saints though slowly (as the Poet said of Ascanius,—sequitur non passibus aequis) and are not able to keep pace with them. This is [Page 171]their picture, the draught of their attainment; the particular features and lineaments whereof are described before in their respective places, to which I reser you. I must now proceed to shew them their desectiveness in comparison of other Saints, and wherein they are as carnal, that I may provoke them to jealousie and emu­lation, and thereby to perfection.

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 [Page 172]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, [Page 173]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 [...],

[Page 174] 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 [Page 175]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. [Page 176]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. [...]. [...]. 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 [Page 177]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 ( [...]) 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 [Page 178]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 [Page 179]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 [Page 180]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 [Page 181]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. [...]. 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. [Page 182]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 [Page 183]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. [Page 184]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 [Page 186]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, [Page 187]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 [Page 188]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 [Page 189]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 [Page 190]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 [Page 191]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: [Page 192]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!

[Page 193] 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 sail 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, d [...]st 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, [Page 194] 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. [Page 195]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. [Page 196]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 quâitur, sed quâ cundum est, we should not walk by what is done, but by what ought to be done, Morth. 19.1,—9.

8. They are as carnal in having more zeal [Page 197]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 [Page 198]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 exher­tation, 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 perse­cution. '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.

[Page 199] 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 Epi [...]ur [...]an [Page 200]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 defective 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.

IV. The Use of the whole.

• 1. By way of Examination and self-Cate­chizing, whether
  • We are 1. Babes or not.
  • We are 2. But Babes.
• 2. By way of Exhortation to all sorts,
  • As 1. To them without.
  • As 2. To them within.