The Crown and Glory of Christianity, Uses · Use and exhortation 3 · Section 3
Firſt, there are diverſities of degrees of Angels in Heaven; There are Cherubims and Seraphims, and there are Angels and Archangels; now the Cherubims and Seraphims, are a lower rank and order of Angels, and the Archangels, are a higher rank and order of Angels. And the Apoſtle ſpeaks clearly of ſeveral ranks and orders of inviſible creatures, in that Col. 1.16. here you have an enumeration of, Thrones, Dominions, Principalities, and Powers, and ſo in that Eph. 1.21. Far above all Principalities, and Powers, and Might, and Dominion. Theſe principalities and powers, are the bleſſed Angels that Miniſter before the Lord, and that are ſubordinate unto one another; and here they are reckoned up by aſſending, power is above principality, and might above power, and dominion above might. To define thoſe orders and degrees of Angels, with which God is invironed, is a work too high and hard for mee; and though the Papiſts, and ſeveral School-men are ſo bold as to define their particular offices and orders,Dionyſius. Areopagita, Thomas Aquinas, Anſelm, &c. yet I dare not be wiſe above what is written; where the Scripture is ſilent, I love to be ſilent, and where the Scripture hath no tongue, there I deſire to have no ears. There is an order in Hell, an order among the Devils, and therefore you read in*Mat. 9.34. & chap. 12.34. Mark 3.22. The very ſuppoſition of order ſuppoſeth inequality, and diſproportion. three Scriptures of the Prince of Devils; and ſo much alſo that expreſſion imports, that you have in that Mat. 25.41. The Devil and his Angels, which intimates a Prince among thoſe unclean and damned ſpirits. Now ſhall there be order in Hell, and confuſion in Heaven: Shall there be order among the evil Angels, and ſhall there not much more be order among the good Angels? Certainly that God that is the God of order, and that hath made all things in order, and that to this day keeps all things in order here below, will never ſuffer the leaſt diſorder and confuſion, to be among thoſe Princes of glory, that ſtand continually before him. Hee that denies order in Heaven, denies Heaven to be Heaven; and hee that grants order in Heaven, grants degrees of glory in Heaven. Though there is no difference between the Angels in natura Angelica, the Angelical nature being alike in all, yet in officio, in office there is a great deal of difference in the glory of the Angels; for God imploys ſome of the Heavenly Hoſt in more high, noble, and excellent ſervices than others, and anſwerable thereunto ſhall their reward bee. Though all Angels ſhall ſhare alike in the eſſential, and ſubſtantial glory of Heaven, yet there is an additional glory, an accidental glory, an over-plus of glory, that ſhall be conferred upon the Angels, anſwerable to the ſeveral and various ſervices that they have managed and ingaged in. Now the Scripture tells us plainly,Matth. 22.30 that in Heaven wee ſhall be like to the Angels; and therefore if there be degrees of Angels, and if the Angels in Heaven ſhall have a different glory and reward, according to the work in which they have been employed, then the glory of the Saints in reſpect of degrees ſhall bee different alſo. But
Secondly, There are degrees of Torments in Hell, and therefore by the Rule of Contraries, there ſhall bee degrees of Glory in Heaven. Now that there are degrees of torments in Hell, is moſt evident from ſeveral plain Scriptures, as from that 10th. of Matth. v. 14, 15. And whoſoever ſhall not receive you, nor hear your words, when yee depart out of that houſe, or City, ſhake off the duſt of your feet. Verily I ſay unto you, Contempt of Chriſt and his Goſpel, is worſe than Sodomy.it ſhall be more tollerable for the Land of Sodom and Gomorrah, in the day of judgement, than for that City. Sodom and Gomorrah ſhall have an eaſier and cooler Hell, than ſuch Cities ſhall have, that have contemned the tenders of Grace, and the offers of Mercy. 'Tis very obſervable, that the puniſhments that God in this life hath inflicted upon the Jews for their contempt of Chriſt, and his everlaſting Goſpel, have been more terrible, than his raining Hell out of Heaven upon Sodom and Gomorrah, for on a ſudden, and in a moment God conſumed them, and burnt them up; but God hath for above this ſixteen hundred years, been a raining Hell out of Heaven upon the Jews; hee hath for a long time vext them with all manner of adverſity, and to this very day hee hath made them all the world over, a ſpectacle of his dreadful ſeverity; but all thoſe plagues and puniſhments that the Jews have been, and ſtill are under, are but flea-bitings, and ſcratches on the hand, to thoſe dreadful and amazing judgements, that God in the great day of account, will inflict upon all Chriſts refuſers, and Goſpel-deſpiſers. And ſo chap. 11.20, 21, 22, 23. Then began hee to upbraid the Cities, wherein moſt of his mighty works were done, becauſe they repented not. Woe unto thee Chorazin, wee unto thee Bethſaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in ſackcloth and aſhes. But I ſay unto you, it ſhall bee more tollerable for Tyre and Sidon, at the day of Judgement, than for you. And thou Capernaum, which art exalted up to Heaven, ſhalt bee brought down to Hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. The more mercy hath been upon the bare knee intreating ſinners to repent; the more earneſt the Lord Jeſus hath been in wooing ſinners to beleeve on him, and to reſign up themſelves wholly and only to him, the more clearly and ſweetly the everlaſting Goſpel hath ſounded in ſinners ears, and the more neer, and the more often Heaven hath been brought to ſinners doors, and yet they have bid defiance to all, and hardened themſelves in their ſins, with the greater violence, and with the more dreadful vengeance, ſhall ſuch be plunged into the loweſt Hell. And ſo in that, Mat. 23.14. Woe unto you Scribes, Phariſees, and Hypocrites, for yee devour Widdows houſes, and for a pretence make long prayer; therefore yee ſhall receive the greater damnation. Hypocrites ſhall bee double-damned, the hotteſt and the darkeſt place in Hell is reſerved for them. Give him his portion with hypocrites; for number and weight there are no torments in Hell to the torments of hypocrites. Counterfeit ſanctity is double iniquity, and therefore 'tis but juſtice that the hypocrite ſhould have double torment. And ſo in that, Luke 12.47, 48. That ſervant that knows his Masters will, and doth it not, ſhall be beaten with many ſtripes, and hee that knew it not, and did commit things worthy of ſtripes, ſhall bee beaten with few ſtripes. Sins againſt light and knowledge, are ſins againſt the nobleſt remedy; they waſte and wound the conſcience moſt; they moſt open ſinners mouths to blaſpheme God, and they moſt harden ſinners hearts in ſinning againſt God; and every way they dare God moſt, and provoke God moſt to ſtrike with an Iron-Rod, and to whip the knowing tranſgreſſor, not with Rods, but with Scorpions. 'Tis very obſervable, that the more light and knowledge men ſin againſt in this world,Rom. 1.21, 22, 23. the greater judgements God gives them up to, even in this life; take a remarkable inſtance in the moſt refined and civil Heathens (who are preſumed to have moſt light and knowledge) who were given up to the moſt beaſtly errours about the nature of God, as the Romans and Grecians, who worſhipped Feavers, and humane paſſions, yea every paltry thing, &c. whereas the Scythians, and more barbarous Nations worſhipped the Sun, and the Thunder, &c. things terrible in themſelves. Oh how much more then will God in the great day give them up to the greateſt judgements, who have given themſelves up to the greateſt ſins! Certainly the Profeſſors of this age, yea of this City, whether they go to Heaven or Hell, will be the greateſt debtors that ſhall be in either place; the one to the Free-grace of God, and the other to his Juſtice; that they that have moſt of Hell in their mouths, and moſt of Hell in their hearts, and moſt of Hell in their lives, ſhould have moſt of Hell in their ſouls at laſt, is but juſtice. I ſhall conclude this ſecond Argument with a ſaying of one of the Antients;Augustin. Look (ſaith hee) as in Heaven one is more glorious than another, ſo in Hell one ſhall be more miſerable than another. Now if there be degrees of torments in Hell (which I ſuppoſe the Scriptures but now cited doth undeniably prove) then doubtleſs there will be degrees of glory in Heaven.
Thirdly, God in this life diſpenſes the gifts and graces of his Spirit unequally among his Saints; to ſome hee gives two Talents, to others five, and to others ten. Hence 'tis you read both of a weak Faith, and of a ſtrong Faith.Matth. 25. and ch. 8.10, 26. & ch. 15.28. Why are yee afraid, O yee of little Faith? And, O woman great is thy Faith. And, Verily I have not found ſo great Faith, no not in Iſrael. And hence it is that you read both of weak Chriſtians, and of ſtrong Chriſtians. Hee that is weak in the Faith, receive. Rom. 14.1, 2. 1 Cor. 9.22. 2 Cor. 12.10. Heb. 5.13, 14 1 Pet. 2.2. v. 1.Another who is weak eateth herbs. And to the weak, I became as weak, that I might win the weak. Wee then that are ſtrong, ought to bear the infirmities of the weak, and not to pleaſe our ſelves. When I am weak, then am I ſtrong. And hence 'tis that you read of Babes, and of Children, and of young Men, and of old Men, in the Scripture. Saints are of different growths. Some are but babes in gifts and grace, others are children, others young men, and others old men. That God that diſtributes the good things of this world unequally among the Sons of men, as to ſome more, to others leſs; to ſome great things, to others little things; to ſome high things, to others low things; that God unequally diſtributes ſpiritual bleſſings among his deareſt children; to ſome hee gives more light, to others leſs; to ſome a greater meaſure of love, to others a leſs; to ſome a greater degree of joy, to others a leſs, &c. Some Saints ſhine in grace and holineſs as the Firmament, and others ſhine in grace and holineſs as the Stars; ſome ſhine in grace and holineſs as the Moon, and others ſhine in grace and holineſs as the Sun, and all this ſprings from thoſe different meaſures of grace and holineſs, that God beſtows upon his people. Now doubtleſs men may as well plead for equal degrees of grace, as they may for equal degrees of glory; they may as well plead for an equal ſhare in the good things of this world, as they may plead for an equal ſhare in the happineſs and bleſſedneſs of that other world. Doubtleſs as God diſpenſes his gifts and graces unequally in this life, ſo hee will diſpenſe his Rewards unequally in the other life. As mens gifts and graces are different here on earth, ſo their glory ſhall be different when they come to Heaven; without all peradventure they ſhall have the whiteſt and the largeſt Robes of Honour, and the heavieſt and the brighteſt Crowns of Glory; whoſe ſouls are moſt richly adorned with grace, and whoſe lives are moſt eminently beſpangled with holineſs. The more grace and holineſs any Saint hath here, the more hee is prepared and fitted for glory, and the more any Saint is fitted for glory, the more that Saint ſhall at laſt be filled with glory. The greateſt meaſures of grace & holineſs do moſt inlarge the ſoul, and widen the ſoul, and capacitate the ſoul, to take in the greateſt meaſures of glory; and therefore the more grace, the more glory; the more holineſs the more happineſs a Saint ſhall have at laſt. Certainly God will crown his own gracious works in his children, proportionable to what they are, but they are different and unequally in all his children (in reſpect of meaſures and degrees) and therefore God will ſet different Crowns of glory upon the heads of his children at laſt. But
Fourthly, They that have more grace and holineſs than others, they are more like to God than others. They bear his glorious Image in a greater print, they have a brighter character of God upon them, and they are the moſt lively picture of God in all the world.
Now wee know, though Parents love their children well, and wiſh all their children well, and do for all their Children well, yet commonly they love them moſt, and provide for them beſt that reſemble them moſt. Parents cannot but love thoſe children moſt, and lay up for them moſt, who have moſt of themſelves in them; and I cannot ſee how God can do otherwiſe than love them moſt, and provide for them beſt, who moſt reſembled him to the life; the nature of God is a holy nature, and ſo there lies a holy neceſſity on his nature, to love them moſt who have moſt grace and holineſs in them; look as tis natural to God to hate wickedneſs,Pſal. 45.7. ſo tis natural to God to love holineſs; and as the higher men riſe in wickedneſs, the more a holy God hates them; ſo the higher men riſe in holineſs, the more a holy God loves them; now the more any are like to God, and the more they are beloved of God, the higher doubtleſs in glory ſhall they bee advanced by God. The beſt and the largeſt Portion is laid up for that Childe that is moſt like his Father; the more any man in holineſs reſembles God on Ear…h, the greater and the larger Portion of glory, that man ſhall have when hee comes to Heaven. But,
Fiftly, and laſtly; to deny degrees of glory in Heaven, and to ſay that God won't ſute mens wages to their works, nor their rewards to their ſervices, nor crown the higheſt improvements of grace with the higheſt degrees of glory, is to render uſeleſs, many glorious exhortations, that are ſcattered up and down in the Scripture; as that in the 1 Cor. 15.58. Therefore my beloved Brethren, bee yee ſtedfaſt, unmoveable, alwaies abounding in the work of the Lord, for aſmuch as you know that your labour is not in vain in the Lord. If this were not a truth, that I have been all this while aſſerting, why then, when men meet with this exhortation, they may ſay, why, tis no great matter whether we are ſtedfaſt, unmoveable, and alwaies abounding in the work of the Lord or no, for if wee are, wee ſhall never advance our reward in Heaven, wee ſhall never add Pearls to our glorious Crown, wee ſhall never add one mite to our happineſs and bleſſedneſs: and if wee are not, wee ſhall bee as high in Heaven, and our reward as great, and our crown as weighty, as theirs ſhall bee who are ſtedfaſt, unmoveable, & alwaies abounding in the work of the Lord. And ſo the denyal of degrees of glory in Heaven, will take off alſo the edge of all thoſe other exhortations of perfecting holineſs, of ſowing liberally,2 Cor. 7 1. cap. 9.6. 2 Pet. 3. ult. Joh. 15.8. 2 Pet 1.5, 6, 7. of growing in grace, of bringing forth much fruit, and of adding vertue to vertue, &c. yea, this will cut the throat of all divine endeavours, for who will labour to bee rich in grace, and to bee much in ſervice, and to abound in all the fruits of righteouſneſs and holineſs, when none of all this will turn to a mans advantage in another world? If hee that ſows little, ſhall have as great a Harveſt, as hee that ſows much, if hee that is dull and negligent in the work of the Lord, ſhall have as great a reward, as hee that is active and abundant in the work of the Lord. If thoſe trees of righteouſneſs which bring forth much fruit, ſhall have no greater a recompence, than thoſe trees of righteouſneſs which bring forth many leaves (of profeſſion) but little fruit, &c. who would ſow much, and who would bee active, and abundant in the work of the Lord? and who would bring forth much fruit, verily but few, if any. But now the opinion or rather the truth, that I have been labouring to make good, viz. that there ſhall bee different degrees of glory in Heaven, and that God will proportion mens reward to their work, and that he will meaſure out happineſs and bleſſedneſs to them at laſt, according to the different meaſures of grace beſtowed upon his people, and according to the work, ſervice, and faithfulneſs of his people, in this world. This truth I ſay held forth in its luſter and glory, is a marvellous incouragement, and a mighty provocation to all ſincere Chriſtians, to labour after the higheſt pitches in Chriſtianity, and to bee very eminent in grace and holineſs; for what man is there that will not reaſon thus, the more grace the more glory, the more holineſs the more happineſs, the more work the more wages, and the greater my ſervice ſhall bee here, the greater ſhall bee my reward hereafter; and therefore, O my Soul! grow in grace, perfect holineſs, and abound in the work and ſervice of the Lord, knowing that thy labour ſhall not bee in vain in the Lord: And thus I have given you the reaſons, that prove that there ſhall bee degrees of glory in Heaven.
Now I have nothing further to do upon this point, but to give a few brief Anſwers, to ſuch Objections, as are commonly raiſed againſt this truth, that I have aſſerted and proved.
Obj. Firſt, Some object and ſay, that one Chriſt bought us all, and that all our portions are bought by the precious blood of our Lord Jeſus Chriſt, and that therefore all beleevers ſhall ſhare alike in the inheritance of the Saints in light; now to this Objection I ſhall Anſwer.
Firſt, That all Saints ſhall bee equal ſharers, in the ſubſtantial, and eſſential glory of Heaven, &c. but of this I have ſpoken before: and therefore,
Secondly, Though a Father buyes a rich inheritance for all his Children, yet this laies no neceſſity nor obligation at all upon him, to alot to every one of his Children an equal portion? ſo though our Lord Jeſus Chriſt, hath by his blood purchaſed a rich inheritance for his Children, yet this layes no neceſſity nor obligation at all upon Jeſus Chriſt, to divide this rich inheritance, by equal portions among his Children; tis true, that Chriſt hath purchaſed all with his blood, and tis as true, that hee may divide his purchaſe among his people as hee pleaſes; if every man may do with his own as hee pleaſeth why may not Chriſt, muſt hee needs bee bound when others are free?
Thirdly, and laſtly, I anſwer, that as it is true that the merits and ſatisfaction of Chriſt, is the ground and foundation of our reward, and that alone which makes our works capable of a reward; ſo tis as true, that our works are the ſubject of reward, and this is moſt agreeable to the compact that was made between Chriſt and his Father; that everlaſting happineſs and bleſſedneſs, that eternal glory and felicity ſhould bee meaſured out to the Saints, according to their different meaſures of grace, and different degrees of ſervice that they have been engaged in, in this world; and all this upon the credit of Chriſts blood; certainly there is nothing under heaven below the blood of our Lord Jeſus Chriſt that can make differing works, capable of a different reward: the Papiſts are moſt ſadly out, for they are ſo blinde and bold as to affirm that the more grace any man hath, the more glory hee merits by his grace, theſe men make degrees of grace and not the blood of Jeſus Chriſt, to be the meritorious cauſe of degrees of glory, and therefore of all men I think they are furtheſt from glory: certainly this is the beleevers glory, and his crown of rejoycing that all recompences and rewards ſhall flow in upon him, not upon the account of his merits, but upon the account of Chriſts blood, and thus much ſhall ſuffice, to have ſpoken by way of Anſwer to this Objection.
Obj. 2. But now in the Second place, I ſhall come to anſwer their grand and main objection, and that is taken from that Parable in the 20 Matth. where the Kingdome of Heaven is compared to a vineyard; now in this Parable there is mention made of a Husband-man that call'd ſeveral labourers into his vineyard, at ſeveral hours in the day, ſome hee call'd at the firſt hour, and ſome hee call'd at the third, and ſome at the ninth, and ſome at the eleventh, now when they came all to receive their wages, the ſtory tells us that hee gave every man a penny, hee gave every man an equal reward, they that laboured from the firſt hour, and they that laboured from the third hour, and they that laboured from the ſixth hour of the day, had no greater a recompence than hee that came in at the eleventh hour, and ſo had labour'd but one hour in the vineyard, and bore but little, if any, of the heat of the day, from whence the Objectors conclude that there are no degrees of glory in Heaven; but that all ſhall have glory alike, happineſs and bleſſedneſs alike, every man ſhall have his penny, every man ſhall have an equal reward, and no mans penny in Heaven ſhall bee brighter or bigger than anothers.
Now by way of anſwer, to this objection, give mee leave to premiſe theſe three things?
Firſt, That this Parable of the houſholder, in giving to every man a penny, hath no reference at all to Heaven, nor to the reward, nor to the glory that ſhall bee confer'd upon the Elect, and this I ſhall clearly and fully prove, by theſe four following Arguments.
Firſt, This illative particle, for, in verſ. 1. ſheweth that this Parable is inſerted to expound the former concluſion, viz. that the firſt ſhall bee laſt, and the laſt ſhall bee firſt, and therefore the end of the Parable is concluded, with the repetition of the ſame ſentence, verſ. 16. the laſt ſhall bee firſt, and the firſt ſhall be laſt. Chriſt by this Parable would teach his hearers, that there is no reaſon under Heaven why they which are firſt called in reſpect of time ſhould boaſt or triumph over others, becauſe hee can eaſily call the uncalled at pleaſure, and either make them equal with them, or elſe prefer them before them which are firſt. The ſcope of Chriſt in this Parable is not to ſet forth the equality of celeſtial glory, 'tis not to prove that the happineſs and bleſſedneſs of the Saints ſhall be equal in Heaven, but the very drift of the Parable is to ſhew, that they which are firſt called and converted, have no cauſe at all to deſpiſe the uncalled, & unconverted, or to trample upon them with the foot of pride, conſidering that they who are yet in their ſins, and in their blood, and in an unconverted, and unſanctified eſtate, may yet be called, and either made equal to them, or preferred before them. But
Secondly, Interpreters do generally agree in this, that by the Husbandman wee are to underſtand God himſelf, and by the Labourers men upon earth, and by the Vineyard the Church of God; and ſeveral of them ſay,Chryſoſtom, Origen, Jerom, Gregory, Austin. that by the five hours in the Parable, wee are to underſtand the five ages of man.
Firſt, By thoſe who were called in the morning,See my Apples of Gold. and ſent into the Vineyard, wee are to underſtand thoſe who in their childhood are called and converted, they are ſuch who begin to ſeek the Lord, and to ſerve the Lord, even as ſoon as they are capable of the uſe of reaſon; As Samuel did, and as Joſiah did, and as Timothy did.
Secondly, By thoſe who are called at the third hour, wee are to underſtand thoſe who are converted, and turned to the Lord in their youth, in the prime, the ſpring and morning of their daies.
Thirdly, By thoſe who were called at the ſixth hour, wee are to underſtand thoſe who are turned to the Lord in their ſtrength, and in their full and perfect age.
Fourthly, By thoſe who were called at the ninth hour, wee are to underſtand thoſe who are converted and turned to the Lord in their declining age.
And fifthly, By thoſe who were called at the eleventh hour, wee are to underſtand thoſe who are converted and turned to the Lord in their decrepit old age, when they have one foot in the grave, and there is but a ſhort ſtep between them and eternity; when with the Theef upon the croſſe they are even ready to bee turned off of the Ladder of life. Now the Vineyard being the Church, all that this parable proveth is no more but this, that whether men are cal'd into the Vineyard of the Church either ſooner or later; either at the firſt hour, or at the ninth, or eleventh hour. Yet this ſhall neither greaten nor leſſen their reward, for if they are called at the firſt hour, their recompence ſhall bee never the greater upon that account, or if they are called at the eleventh hour, their reward ſhall be never the leſſer upon that account; the reward ſhall not bee different according to the different times of mens being called and converted, and that this Parable proves; but the reward ſhall bee different according to the diverſity of our works, and that my former arguments prove. But,
Thirdly, If the PennyThe Roman penny is the eight part of an ounce, which after five ſhillings the ounce, is ſeven pence half penny. that every one had in the Parable be meant of glory, then it will roundly follow, that murmurers ſhall be ſaved, and glorified as well as others, for the murmurers had their Penny as well as the reſt, verſ. 10, 11, 12. But when the firſt came, they ſuppoſed that they ſhould have received more, and they likewiſe received every man a Penny. And when they had received it, they murmured against the good man of the houſe, ſaying, Theſe laſt have wrought but one hour, and thou haſt made them equal unto us, which have born the burden, and heat of the day. The Greek word foreign, that is here rendred murmured, ſignifies to grunt as Swine grunt; they grumbled and grunted, and they grunted and grumbled, and pray tell mee what ſhould ſuch Swine as murmurers are do grunting and grumb…ing in Heaven? doubtleſs the Crown of Glory is too bright, too noble, too glorious, and too weighty a Crown, to be ſet upon murmurers heads. Heaven would be no Heaven, if there were but one gruntler or murmure… there; in Heaven all the veſſels of Glory ſhall be full, and there ſhall not be the leaſt ſhadow of envy, or repining there. In the ſtreets of that new Jeruſalem above, none ſhall ever complain that others have too much, or that themſelves have too little; every glorified Saint ſhall ſit down fully ſatisfied and contented with his portion there. Now ſhould wee by the Penny underſtand a glorified eſtate and condition, then this would unavoidably follow, that many ſhall be brought to a ſtate of glory, which are not elected, nor ſanctified nor prepared for glory; but this can never, nor muſt never be granted; and therefore without all peradventure this Parable doth no way hold out that ſtate of glory and felicity which all the called and choſen of God, ſhall have at Chriſts coming to judge the quick and the dead. But
Fourthly, The Penny that is here mentioned in this Parable, cannot, nor may not be interpreted, ſo as to ſignifie an equality of glory, or an equality of happineſs and bleſſedneſs, that the Saints ſhall have in Heaven, becauſe ſuch an interpretation, ſuch an expoſition is croſs and contrary to the common and received Rules of interpreting and expounding of Scripture. Now among other Rules that are to be obſerved in the interpreting and expounding of Scripture, there are theſe two.
Firſt. You muſt ſo interpret and expound one Text of Scripture, that you do not ſet it at ſtrife and variance with another Text of Scripture; for though there is a ſeeming contradiction between Scripture and Scripture, yet there is a bleſſed harmony, and a glorious correſpondency between all the parts of Scripture, 'Tis a very dangerous thing ſo to interpret Scripture, as to raiſe conteſts and oppoſition between Scriptures and Scriptures; 'tis an evil thing to raiſe up Scripture againſt Scripture, and ſo to interpret one as to make it affront another. Woe to him that by his interpretations of Scripture proclaims the Scriptures to be at open war amongſt themſelves. Now to interpret the Penny in the Parable, ſo as to make it ſignifie an equality of glory and happineſs among the Saints in Heaven, is to ſet this Scripture at variance, and ſtrife, withall thoſe Scriptures that I have produced to prove an inequality in the glory and happineſs of the Saints in Heaven, and therefore ſuch an interpretation is rather to be abhorred, than to be received. But
Secondly, Another Rule that is to be obſerved in the interpreting of Scripture, is this, wee muſt alwaies interpret thoſe Scrptures that are more dark and myſterious by thoſe Scriptures that are more plain and clear, and not interpret thoſe Scriptures that are plain and clear, by thoſe that are dark and myſterious,Job 38.2. for this were to darken counſel by words without knowledge. Now they that interpret the Penny in the Parable to ſignifie an equality of glory among the Saints in Heaven; they tranſgreſs this ſecond Rule; for they muſt then interpret all thoſe clear and plain Scriptures that I have brought to prove degrees of glory in Heaven by this dark and myſterious Parable, whereas they ſhould interpret this dark and myſterious Parable (if I may ſo ſay) by thoſe plain and clear Scriptures that I have already cited; and therefore their interpretation muſt be rejected. 'Tis true, of ſome Parables wee may ſay as Gregory doth, viz. That they rather require a Practicer, than an Interpreter. And 'tis as true,Pſal. 49.4. & Pſal. 78.2. John 16.29. that other Parables are ſo dark, obſcure, and myſterious, that wee ſhall never underſtand them, without the ſweat of our brows, and the beating of our brains; and ſuch a Parable this ſeems to be, and therefore wee muſt interpret the parts of it rather by other clear Scriptures, than to make clear and plain Scriptures bow to this that ſeems to have a vail upon it. And thus you ſee by theſe Arguments that the Penny in the Parable hath no reference at all to Heaven, nor to any equality of glory that ſhall be among the Saints there.
Secondly, Chryſoſtome'sVide Chriſoſtom in hunc locum. counſel on the Text ſhould be eyed and followed, ſaith hee, Wee ſhould not ſtrain every particular of a Parable, but only conſider the ſcope of Chriſt in the propounding of it, and accordingly apply it. Wee look not on every particular colour in a well drawn picture, but on the whole peice: ſo when wee come to view a Parable, 'tis enough that wee caſt our eye principally upon the general intention and ſcope of it; hee that is very exact and curious to view and obſerve every particular circumſtance about Parables, may eaſily draw blood inſtead of milk out of the breaſts of Parables.Ezek. 2.10. Hier. in cap. 2. Ezek. Parables are like to the Role which Ezekiel ſaw in a Viſion ſpread before him, which was written within and without; without the Hiſtory was written, and within the myſtery was written. Now though the out-ſide, the hiſtory of a Parable be like the Golden Pot, yet the inſide, the myſtery of a Parable, is like the Manna that was hid therein, and 'tis the Manna, the Manna, that wee muſt ſeek after. Look, as 'tis their wiſdome, who deal in curious rich ſtuffs that are wrought on both ſides, to caſt a ſpecial eye upon the flowers that are on the inſide of thoſe ſtuffs: So 'tis our wiſdome to caſt a ſpecial eye upon the inſide of Parables, upon the myſtical reference that Parables have, than to lye poring upon the outſide of Parables. Now the ſcope of this Parable is not to prove that there is an equality of glory in Heaven, but to reprove the Jews, who being called into the Lords Vineyard betimes in the morning, repined and murmured that the Gentiles, who were called in at the latter end of the day, who were called in ſome thouſand years after them, that they ſhould through the riches of grace have an equal ſhare with them in the reward; and ſtand upon as good and as noble terms with God as themſelves, who had ſo long bore the heat of the day. God, to ſhew that his gifts, his grace, and his rewards are free, will give his pennies as well to thoſe who have laboured but a little, as to thoſe who have laboured much; and this is no prejudice at all to his truth and juſtice, that his grace is free. But
Thirdly and laſtly; That by the Penny wee cannot, nor wee may not underſtand everlaſting happineſs and bleſſedneſs; but ſome other reward that Hypocrites may attain to as well as ſincere-hearted-Chriſtians, and the reaſon is obvious; for hee that was ſent away for his envious grumbling and grunting, was ſent away alſo with his Penny;Some by the Penny do underſtand, worldly honour, and the eſtimation and approbation of men. take thy Penny, and be packing. By the Penny ſome pious Interpreters do underſtand ſome competent gift or other (whatever it were) which might be well managed and improved to advantage. The Vineyard is the Church, and every one that is called to labour in the Vineyard, is called to labour in the uſe and improvement of Ordinances. Now every one that is laborious in the uſe of Ordinances, ſhall be ſure to get ſomething; no man ſhall kindle a fire on Gods Altar for nought. And yet it many times comes to paſs, that thoſe who have been called and converted long before others, do yet make no greater, nor no better yearnings on it, than thoſe do that have been called and converted long after them; hee that is called at the firſt hour ſometimes gets no more than hee that is called at the eleventh hour. 'Tis in the Trade of Chriſtianity, as it is in other Trades. Now you know that many men who have been ſet up in this or that Trade, ten, nay twenty years before others, yet they many times make no more yearnings, no more advantage of their Trade, than they that have ſet up but the other day, as wee ſay. Why ſo many that have been called long to the Trade of Chriſtianity before others, yet they make no more yearnings, no more advantage of that Trade, than thoſe that have been called to it but yeſterday, as I may ſpeak; his gifts, his gain, his yearnings that is called in at the eleventh hour of the day, is many times equal to his that was called in at the firſt hour of the day. Yea I have formerly proved, that ſometimes many that are called later than others, do yet in gifts and grace excel thoſe that were called long before them. Now theſe Objections being anſwered, that Truth ſtands firm, like Mount Zion, viz. That the more holineſs you have here, the more happineſs you ſhall have hereafter; the more grace you have here on Earth, the more glory you ſhall have when you come to Heaven.