04. II.Several things premised for the further clearing and understanding of this Subject, before...
II.Several things premised for the further clearing and understanding of this Subject, before I speak to each Classis.
Having already given a general account of my intendment, I shall for the more clear and distinct proceeding, lay down several things as Pracognita necessary to be known before I handle each Classis or form by itself and a part. As,
1. There is a vast difference between the least or lowest of Saints, and the highest of men, that are but mere men and unconverted: between the worst of Saints (viz. Babes) and the best of men, viz. Philosophers, and Moral men. Socrates and Seneca, &c. are great instances how far men may go by Natures help; and Paul (who was called Saul) before his conversion, how far a man may go by the help of the Law, Php 3:6. And yet the least Saint, in the School of Christ, outgoes and surpasseth all these, 1Co 1:18.—31, and 1Co 2:6.—10, for he is taught of God, Matth. 11.25, and though he be but a Babe, yet he is in Christ, and though as carnal, yet not a carnal man, 1Co 3:1, as all are that are not in Christ Jesus, and so new-creatures; Gold though but in the Oare exceeds the best of clay and earth: so a Babe-Saint, which is but Gold in the Ore, doth yet exceed and excel all other men, which are but clay and of the earth, earthly. The Philosophers tell us that the least Fly hath more of excellency in it than the highest Heavens, because ’tis a living thing, and moves from an internal principle of life, which they have not. And the wisest of men, Solomon tells us that a living Dog is better than a dead Lion: all which imports that life is the excellency of any being, and the more life the more excellency. Now men that are not converted are dead in sins wherein they walk, as the Prodigal was, Luk 15:32, and all were, Ephes. 2.1, 2, 3. And ’tis said of the Gentiles again, that they were alienated from the life God, Chap. 4.18. But the least, the Babe-Saint is quickened and made alive, for behold he breaths (Prayers) as ’twas said of Paul as soon as he was new-born, Acts 9:11. These Babes have life, yea life more abundantly, for in a measure and degree they partake of a Divine nature and life.
’It is upon this account (among others and in the first place) that the righteous is better than his Neighbor, viz. that is not righteous, Pro 12:26. The least Saint is better than the best man in the Parish that is not a Saint. As our Savior said of John, That he was among them born of women one of the greatest, yet that he who was least in the Kingdom of God was greater than he, Matth. 11.11, so in an allusive sense I may say, that the least and lowest of Saints, born of God, is greater than the greatest that is but born of a Woman. They that believe in Jesus have this honor to be called (and to be) the Sons of God, who are born not of Blood, nor of the will of the flesh, nor of the will of man, but of God; and surely they are most highly descended who are born from above, or of God. John 1:12-13, and Jas 1:18. Of his own will begat he us, that we should be the first-fruits (i.e., the most excellent) of his creatures: For as manis greater than all the Creation of God (Angels excepted, Psal. 8.4.—8.) so of all men, the Saints are the first-fruits, and in some respect advanced beyond the Angels, Heb 1:14. For the Angels are their attendants and servitors, yea they learn of the Church the manifold (or much varying) wisdom of God, Ephes. 3.10, and though Christ be head over them, yet he is not their head, as he is the head of the Church which is his Body, Ephes. 1.22, 23, and 5.23. The best of men are but men at best, but grace makes men more men than they were, and more than men.
2. As there is a great difference between Saints and men, so there is disparity between Saints and Saints; they (as the Stars) differ from one another in glory: All Saints are excellent, but they are not all alike excellent, Psal. 16.3. All of them do virtuously, but some excel the rest. In the Body of man there are some members that are far more noble than others, there are principal and vital, and there are less principal and but accidental as to life, indeed all the members of Christ’s body are vital and necessary, and yet some are more so than others; and as to their functions and operations do far excel the rest: as the eye doth the ear, the hand the foot, 1 Corinthians 12. And the Apostle tells us, 2Ti 2:20. That in a great house (such is God’s Church) there are vessels of Gold, and vessels of Silver, and also of wood and earth, some to honor and some to dishonor, which refers (not only to the difference that there is between common and special grace among men and Professors, as Rom 9:21, but) to the true members of the body, as 1Co 12:23, they are called less honorable: Now no man doubts but the vessels of Silver and Gold are more excellent and honorable than them of earth and wood. There are some that are but wooden-Saints, and but earthen-Saints, in comparison of some that are Silver and others that are golden-Saints: See and consider 1Co 3:12, —15. Yet this I say also, that the highest of Saints doth not so far exceed or excel the lowest, as the lowest exceeds and excels the highest of men; for the Saints compared one with another differ but ( gradu ) gradually, but Saints and men do differ ( specie ) in kind: Gold in the Oare is not so much inferior to the most refined and pure Gold, as clay and earth is inferior to Gold in the Oare; that difference is but gradual, but this is specifical.
3. There is something common to all the Saints of what degree soever they be, viz. they are all born of God, all his Children, all taught of God from the greatest to the least, Heb 8:11, with 1Jn 2:20, —27, which he speaks of the (<H&G>) little Children, to whom he last of all addressed his speech, v. 18. The Babe is in Christ Jesus as well as the Father, though not so well rooted and grounded in him, 1Co 3:1. Col 2:6-7, their sins are forgiven alike, 1Jn 2:12, to be gracious is common to all, though some have more grace than others; as ’tis to all men to be rational, though some are more rational than others. Truth of Grace is common to all, though growth of Grace be (in some respects) more peculiar to some. They are all brethren, and are brought forth in the Image of God, and created according to him (or his likeness) in righteousness and holiness of truth: You may espy—the Fathers Image in the Babe his eye. Though they be but newly born, yet they are new-born and new creatures. In short and fine, they are all members of the Body, the foot as well as the hand, the ear as well as the eye, 1 Corinthians 12. Though the Stars differ from one another in glory, yet they agree in this, that they are all of them Stars. The Fathers, the Young-men, the little Children, and the Babes also have this in common, that they are of God’s Family, and of the household of Faith, the sons of God; they are all in Christ’s School, though not all of one Form.
4. As there is something common to all, so there are some things proper and peculiar to each state; something proper to the Fathers, which cannot be said of the young-men; something proper to the young-men, which cannot be said of the little Children; something proper to the little Children, which cannot be said of the Babes; as there is something proper to the Babes which cannot be said of them that are not yet new-born; though there be too much in common with Babes and carnal men, they being not yet thoroughly cleansed from their blood and pollution, but are as carnal, and walk as men. There is something in the best Saints that may be found in everyone, but there is that in some that cannot be found in all. The Apostle gives these three Classes peculiar attributes; That of Fathers is Wisdom, that of Young-men is Valor, that of little Children is Love; and St. Paul tells us that the Babes eat but milk, i.e., they repent and believe (a little faintly) &c. to which St. Peter adds desires, as was noted before from 1Pe 2:2. ’It is true indeed the highest and greatest contains the less, but not the less the greater, much less the greatest. The Father knows all the four states, for he hath past from a Babe to a little Child, from a little Child to a Young-man, and from thence to a Father. The Young-man knows three states, for he past from a Babe to a little Child, and from thence to a Young-man; the little Child knows but two states, being gone no further than from a Babe to a little Child; but the Babe is acquainted with only his own state (at present) and knows not what ’tis to be anything of what is proper to the other three; only this, he is passed from death to life, from being a sinner to being a Saint, though but a weak one. Of their several attainments and proper Characters I shall treat hereafter more particularly, if God permit, Heb 6:3.
5. The disparity or difference that is between those Saints (as such) is not in their gifts but graces; and not in common but in special grace: No, nor only in accessories and complemental, but in principal and fundamental graces, proper to each state. ’It is not in their gifts but graces, for ’tis possible for persons to be full of and rich in gifts, yet poor in grace, as the Corinthians were, they came behind in no gift, 1 Ephes. 1.7, they were full, they were rich, they reigned as Kings; they were wise, strong, and honorable (at least in their own if not others esteem) 1 Ephes. 4.8, and 10, and yet were but Babes and as carnal, 1 Ephes. 3.1. And therefore the Apostle shows them a more excellent way than that of gifts, viz. grace, and in special the grace of Love, 1 Ephes. 12.31, and 13.1, —3. Apollo was a man very eloquent, mighty in the Scriptures, and being instructed in the way of the Lord, was fervent in Spirit, and taught zealously, diligently and boldly, yet needed to have the way of God expounded to him more perfectly, Acts 18:24, —26. And this was done not only by a man, Aquila, but a woman Priscilla; Apollo was a man in parts, but a woman (it seems) was more a man in grace. The Corinthians that came behind in no gift, yet came behind in and fell short of many a grace. So that the measure of a man’s excellency is not to be taken by what gifts of knowledge and eloquence he hath, but by what grace he acts.
Again, this measure is not to be taken from common, but from special and saving grace; not from profession but practice. There is common Faith, and the Faith of God’s Elect; there were foolish as well as wise Virgins; are seeming as well as truly religious persons; the stony ground hearers made a fair show in the flesh; and the thorny brought forth fruit, but not to perfection: Which is an argument that they knew not the root of the matter, or the grace of God in truth, for that brings forth ripe fruit, Col 1:6. There were some that through the knowledge of Christ had escaped the pollutions of the world, yet licked up their vomit (and therefore their nature was not changed, but they were Dogs still) and wallowed again in the mire, and therefore though they were washed, yet were Sows still, and not really converted so as to have a saving work upon them, 2Pe 2:20, —22. Surely, saith the Apostle, they that went out from us, were not of us (but a bastardly brood) 1Jn 2:19, where he speaks of them as distinguished from the [us] which word [us] he mentions five times by way of distinction, and the word [they] six times in that one Verse.
Yet again, the measure is not to be taken from accessory graces, which conduce chiefly to the well-being, the comfort and refreshment (or if I may so speak) the recreation of Christians, as Joy, Ecstasy, Rapture, &c. but from the graces which are essential and proper to each state; as wisdom and much experience is for Fathers; strength and the Word abiding for Young-men; Love for Children; and repentance, &c. for Babes. Now as any person doth act the substantial and fundamental graces of any state, such is his denomination; and as he passeth from one to another, such is his advance and preferment.
6. As this difference is to be measured by graces wrought and acted, so ’tis made by the grace of God working and actuating these graces in us. ’It is grace that makes the difference not only between Saints and sinners, but between Saints and Saints: that it makes it between men and men in taking one and making him a Saint, and leaving the other in his sins, is clear from Matth. 11.25. Rom 9:13, —16, and ver. 21, —24, with many other places. And ’tis as clear that grace and the good pleasure of God makes the difference between Saints also, that the one hath more grace and improveth grace more than another, 1Co 4:7; 1Co 12:11, —18. Indeed, God worketh all things according to (no counsel but) the counsel of his Will, and who shall say to him, Why hast thou made me thus? His wind bloweth, as where, so how, it listeth; and as he showeth mercy to whom he pleaseth, so ’tis what and how much he pleaseth; the first and the after increase is of God: he gives five Talents to one, two to another, and but one to a third; and ’tis not the man but the Talent that brings in the gain, as the Apostle, when he had said, I live, corrects himself with a not I, but Christ liveth in me, and my life is by Faith, Gal 2:20. And when he had said, He labored more abundantly than they all, he seems to recall it, and saith, Not I but the grace of God which was bestowed upon me, and was with me, viz. to assist and enable me, 1Co 15:10. Luk 19:16. And ’tis observable how Paul alters his language, when he speaks of what he did in a state of nature, and what he did in a state of grace: then he attributes all to himself, I was this, and I did this, (he was always a great proficient) I profited more in the Jews religion, than many of my contemporaries that were of my standing, Gal 1:14. But when he is converted, though he labored more than any, and outwent his Seniors, yet he is not arrogant and assuming, but modest and thankful, Not I, but the grace of God that was with me, q.d. Though by nature I was forward and zealous, yet as to this work and labor, I have reason to attribute it and pay my gratitude’s not to nature but to grace.
Well then, as ’tis of grace that one is taken and another left, so ’tis of grace that one is promoted and advanced more than another; that John lieth in his bosom; that Paul grows so fast; that he increaseth with the increase of God, is of God, and of the grace of God; that one should be a Father, and another, who is may be, was in Christ before him, should be but a Babe still, is of grace. One would think wise men should know most, yet by grace Babes are wiser, Matth. 11.25. That strong men should do most, and yet the weak do more, 1Co 1:25, —31. That the Children of the Kingdom should not enter, but Publicans and Harlots should, is a difference of graces making. And when in the Body, that this should be an Eye, that an Ear, this an Fland, that but a Foot, is because God hath set the members in the Body, everyone as it pleased him. That this is a Babe and but a Babe (and so of the rest) ’tis even so Father for it seemeth good in thy sight, ’tis thy Will and pleasure it should be so. And yet beside this,
7. God hath great and glorious ends in having people of several sizes and degrees in his Church, several members in the Body, and several Classes and Forms in the School of Christ. Though God be not bound to give an account of any of his matters, yet he is pleased to be so condescending as to vouchsafe to do it. As everything is beautiful in its season, so in its place. When God was about to erect the material temple, he made men and things fit on purpose; there were Stones and Timber as well as Gold, and Vessels of several sorts and sizes; some men wrought in Gold, some in purple and blew; some had one office and employment and some another. So when he erected a spiritual house and building (his Church, the Body of Christ) he did, and continueth to do the like, but far more gloriously, that as then so now, everyone may speak of his glory, or (as ’tis in the Margent) every whit may utter glory, viz. to him, to whom ’tis due, Psal. 29.9. To this the Apostle alludes, when he saith, Ephes. 2.21. In whom, i.e., in Christ Jesus the whole building fitly framed together, groweth unto a holy Temple in the Lord. So Col 2:19. From the Head, viz. Christ, all the Body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. And more fully, Eph 4:16. From whom (the head—Christ) the whole body fitly joined together and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body to the edifying of itself in Love. By all which we see with what curiosity and exactness of Art (may I so speak) God hath ordered every part in relation to the beauty and perfection of the whole: Here is Beauty, Harmony, Communion, Edification, all met together. The more pieces there are in any work drawn into a union, the more admirable is that work. When the Queen of Sheba saw the House that Solomon had built, &c. there was no more spirit in her, she was wrapped with admiration, 1 King. 10.4, 5. Much more is it matter of transport to see the variety and unity of the House of God! This made the first workmanship of God so glorious, that he brought together and united so many Atoms of dust into the Body of a man; to frame such a curious piece out of dust, was worthy of a behold and wonder. And ’tis no less a beauty that’s drawn by God himself, but a far greater in the second Creation; especially as to the whole Body-mystical, made up of such different Members, as Fathers, Young-men, little Children, and Babes, all united to so glorious a Head, as Christ is, and called his fullness. That in Music so many several sounds should melt into one; and in Painting so many lines and colors should conspire to make one Face, is admired even by Artists; but alas! What’s Art to Nature? And what’s Nature to Grace? What Body was ever like to the Body of Christ, so fitly framed together? But, In 1 Corinthians 12, the Apostle gives us a more particular account of God’s design herein and tells us that there is not one unnecessary member, no not the most feeble, 1Co 12:22. And if these have such abundant honor bestowed upon them, what is the honor of the comely parts that have no need? Vers. 23. No need? What though they need not what the other parts do, yet have they no need of one another? Yes surely, for God hath so tempered the Body, and hath so set the Members, That the Eye cannot say to the Hand, I have no need of thee: Nor the Head to the Feet (Oh stange!) I have no need of you, Vers. 21. There is as much need of the Foot as the Hand, of the Ear as the Eye, and of the Smelling as of Seeing and Hearing, (Vers. 15, 16, 17.) to make the Body complete, for if there were but one sort of members, it were nobody, Vers. 19. But what’s the end of all this variety and disparity? ’Tis Vers. 25, 26, that there should be no schism or division in the body; but that the members should have the same care one of another (as if it were for themselves, Heb 13:3, as if the case were your own, for so it may be) and that if one member suffer, all the members may suffer with it, or one member be honored, all the rest may rejoice with it. There is such a mutual assistance resulting from this united variety, that ’tis far better not only for the whole, but for each one, than if they were everyone for themselves (as the world is) and were to be concerned for none else. Woe to him that is alone without the Society and Sympathy of others; but what an happifying communion do the Babes desires, the little Children’s love, the Young-men’s strength, and the Fathers wisdom, I say what an happifying communion do these make in relation to one another! And that these may the better contribute to each other, God embodies them, as 1Co 12:27, it there follows.
What alas! Should the weak do, were there not some stronger to bear their infirmities? Rom 15:1. What should an overtaken one do, if there were not some spiritual ones to restore him, and set him in joint again with (a Ladies hand, yea with) a spirit of meekness? Gal 6:1. And this they are obliged to do as if they were in their stead and condition, considering themselves, that either they have been, or may be tempted, and therefore should bear one another’s burden. Yea, I may add also what would the elder sort do with all their strength and knowledge, if there were not others to be strengthened and taught by them, for scire tuum nihil est nisi te scire hoe sciat alter, the good of knowledge and experience is not only in being possessed of it, but in communicating it: the design of such men’s having more grace than others is not only for their own salvation (less would do that) but for others edification also, as gifts so great degrees of grace are given <H&G> for a common good. As Paul was converted not merely to save him, but that he might be an example to them that should believe hereafter, 1 Timothy 1. So in his tribulations and temptations he was comforted, not only for his own support, but for the consolation and salvation of others, that he might be able to comfort them which are in any trouble, by the comfort wherewith he was comforted of God, 2Co 1:3, — 6, in which exercise he was not a little conversant, 2Co 11:28-29.
Thus then you see that this body is so compact that the communion between the members is lively, sympathizing and assistant, as if it were every one’s own case. This indeed is the excellency of this great piece of God’s work, that all the members are so jointed, that if you touch one all the rest feel it, and have a sense of it, as the Head also hath if any of his members be abused, Acts 9.4.5. There are many carved and other painted pieces that please the Eye to look upon them, but have no life nor sense, if you touch one part, the rest are not concerned; but in this body, they rejoice together and suffer together according to the good or evil any members meet withal. If but a Toe be trodden on, the Head feels it, and cries out, Saul, Saul why persecutest thou me? If Peter be in Prison, the Church is at Prayers: the members of this body are partners in joy and sorrow; if they laugh, ’tis together; if they weep, ’tis together, like twins in one. As each member contributes to the making up and edification of the whole, Ephes. 4.16. So each partakers of the enjoyments or sufferings of the whole or any part. And to this purpose God hath framed (thus harmoniously and admirably) this body, made up of these members, Babes, little Children, Young-men and Fathers, all of whom are necessary and assistant to the edification and perfection of the whole Structure.