---

I. THAT THE IGNORANCE AND SINFULNESS OF A PEOPLE ARE A JUST CAUSE WHY FAITHFUL AND WISE MINISTERS OF THE WORD DO NOT SOMETIMES PREACH OF THE MORE SUBLIME AND EXCELLENT POINTS IN CHRISTIANITY. Paul desired not only to lay a good foundation, but also to build an excellent superstructure, but the ignorance of his hearers restrained him. Even as the husbandman does not sow his best seed, wheat, and the like, because his ground is so barren that it will not bear it. As the schoolmaster teacheth not his choicest notions, because the scholar cannot receive them. To open the doctrine, consider that in Christianity, and so in our preaching, there is a twofold kind of matter.

1. That which is fundamental, plain, necessary, and easy, being the first principles of religion, the total ignorance whereof damneth.

2. There are admirable consequences and conclusions to be deduced from and improved out of these, unto which the godly are to grow, not resting in the former, but greedily desiring the latter. This is to show you that Christ's school hath many forms, and it is a sin and a shame to be always in the alphabet. For further prosecuting the doctrine, consider, first, how ignorance doth restrain the minister's abilities. And ignorance is an impediment to our preaching, in these particulars: first, the more eminent and sublime mysteries of the gospel about Christ and His righteousness we cannot so frequently preach upon, but these things which may be known of God by the natural light of conscience and by the works of creation. There are things known of God partly by natural light of conscience, especially if furthered with education, and things by supernatural revelation and authority of the Scripture merely; such is the old doctrine about Christ and His offices. Now this later sort of matter, which is the marrow end life of all preaching, many of our congregations, as they now stand corrupted with blindness and ignorance, are not prepared to receive it. Secondly, as those sublime mysteries cannot be often preached on (though sometimes we must, because we are debtors to the wise as well as the foolish, and there are spiritual as well as carnal in our congregations), so likewise that growth in knowledge, and increase more and more in heavenly light and knowledge, cannot be pressed where gross ignorance is. Can we expect any increase or fruit when men are not so much as plants planted by God? Alas! the ministers of God have far higher and larger degrees of knowledge and grace to press you to if once the foundation were laid. Thirdly, there are many choice and excellent duties in the exercise whereof a Christian would have much joy and bring much glory to God; but the ignorance of a people makes the minister not so frequently urge those, because other things must be done first. The duties are these: Let the Word of God dwell plentifully in you, teaching and admonishing one another (Colossians 3:6). Fourthly, the ignorance of a people restraineth the ministers of God, that they cannot so powerfully press at first the pure and sincere worship of God, and the leaving of all superstitious and traditional ways of worship; but they must by degrees, here a little, and there a little, as they are able to bear it. Thus much for ignorance. Then the sinfulness of people makes them incapable of many precious truths in religion. As, first, the minister's labour is most spent in discovering the damnable nature of gross sins, taking them off from their brutish ways; and as for spiritual sins, unbelief, diffidence in the promises, carnal confidence in themselves, &c. These they cannot so much press against, because such auditors come far short of civility, and therefore much less reach to piety. Secondly, to a people living in gross sins we cannot so frequently and gloriously preach Jesus Christ in the offices of a Mediator. We cannot make it our work to set forth the promise of the gospel in its glory. We cannot preach of joy and peace in believing. Thirdly, the performing of duties in a spiritual and gracious manner, so as to have communion with God and to enjoy Him. This also is too high for wicked men. Use: To awaken people out of their ignorance and sinfulness. If Aristotle thought a young man no fit auditor for his morals because he was subject to unruly affections, how fit can people blind in mind, corrupt in affections, be to receive the truths of God! How much of the study, labour, parts, and godliness of a minister may be lost through the indocibleness of hearers! Though we preach not Latin, yet the matter we preach may be so spiritual, heavenly, that it may be as unintelligible as an unknown tongue.

II. THAT EVEN AMONG THOSE WHO ARE TRULY AND INDEED OF THE VISIBLE CHURCH OF GOD, THERE IS A VAST DIFFERENCE; SOME ARE SPIRITUAL, SOME ARE CARNAL, SOME ARE MEN, SOME ARE BABES. Though God created Adam and Eve in their full perfection, :yet He doth not regenerate us into a full stature in Christ. The apostle in the text speaks of two degrees only amongst the godly — the spiritual and the carnal, the men and the babes. These Corinthians are said to abound in all utterance, and they came behind no Church in any gift; yet no Church so carnal. Here were gross heresies, divisions, and several gross practices; so that a spiritual people is not a people of parts and knowledge and abilities only, but of grace and raised sanctification also. Now as there are these degrees in the truly godly, so there are peculiar duties required of them. The spiritual man is, first, to be charitable and indulgent to those that are weaker, not to despise them. Secondly, the spiritual man is to walk humbly, and to be always in an holy fear and trembling. Thirdly, the spiritual man is to consider God requireth mere of him than of others; his account will be the more terrible. Then as for the carnal or babes, two things belong to them. First, that they be not dejected, or quite out of hopes, because they are babes. Fathers have naturally tender affections to those children that are most infirm and weak. Secondly, take heed of resting in low things. To be always weak, to be always carnal, doth highly provoke God and grieve a faithful ministry; to grow in grace and bring forth much fruit are made necessary to our continuance in the state of grace.Use 1. To confute that proud and arrogant doctrine that will have none members of a Church but who are perfect, and those also who arrogate perfection to themselves. Where can such be found?Use 2. If those that are truly godly, yet imperfect, retaining some ignorance and some infirmities on them, are such a trouble unto the godly ministers, how unsufferable then are such as are altogether carnal! If wheat, because of some blemish in it, be to be blamed, what then is cockle and plain weeds? If imperfect fruit displease the gardener, what then do brambles and weeds?

(A. Burgess.)

---

---

KJV: And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.

WEB: Brothers, I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ.