Christs School, Introduction – Class 1

Christs School · Introduction – Class 1

p. 1Chriſt's School: Conſiſting of Babes, Children, Young-Men and Fathers.

I. The INTRODUCTION. Where the general deſign and ſcope of the Treatiſe is laid down, aſſerted; cleared and applied.

THat there are degrees of grace, and conſequently that there are Believers, Chriſtians or Saints of ſeveral ſizes and degrees is granted by all; but how many ſorts there are, and whether they are to be ranked into ſeveral and diſtinct claſſes, ranks, orders, forms or degrees (as different States) ſeems not to be ſo clear to ſome pious and learned p. 2men: which yet with ſubmiſſion I humbly offer, and hope to evince and demonſtrate by the Scriptures light, which is the light of the Spirit by whom they were indited.

That there are Lambs and Sheep, John 21.15, 16, 17. That there are ſtrong and weak, Rom. 15.1. That there are ſpiritual and Babes, 1 Cor. 3.1. Or perfect and Babes, as 'tis Hebr. 5.13, 14. The Scriptures quoted do undeniably aſſert, and experience confirms it: and why there may not be more than two ſorts, I can ſee no reaſon to diſ-believe, but there ſeems to me a great deal of reaſon for the belief of it; The Apoſtle John naming three (Fathers, Young men and Children) and the Apoſtle Paul names a fourth, viz. Babes; for though they be as carnal, yet they are in Chriſt, 1 Cor. 3.1. but a degree below Children; as I think to make apparent in the following diſcourſes.

To clear the way, I ſhall examine this Text, 1 John 2.12, 13, 14. Which whether it denote and aſſert diſtinct Claſſes or kinds of Saints is yet the queſtion. But I hope to evince that theſe are three diſtinct ranks and ſlates of Saints, not with reference to their natural years, Partitur hic & in ſequeatibus Chriſtianus ia Claſſes tres, Puerorum, Adoleſcentum, Scuun; quae diſcrimina non ſecundum aetatem, ſed ſecundum gradus diverſo; tjus proſectus qui in Coriſto eſt, intelligi d…b…t. Grot. in Loc.or the time of their ſtanding (as to converſion and profeſſion) but with reference to their proper and peculiar attainments, whether elder or younger for years and ſtanding. Indeed p. 3the Scripture doth not meaſure them by that, but by this rule; or elſe there could not be any gradual Apoſtaſie in any Saints, as there was in them of the Church of Epheſus, Revel. 2. or any ſtanding (as 'twere) at a ſtay, as it ſeems to be with them, Heb. 5. So that their meaſure is to be taken by their attainments and proficiency, not by their years; See Wiſd; 4.8, 9.(for though with the ancient there (uſually) is wiſdom, yet gray hairs are not always wiſe; which made Elihu ſpeak as he did, Job 32.7, 9. The wiſe are always old, but the old are not always wiſe:) 'tis not how long they have ſtood, or how many years they have been in Chriſt, but their injoyments, experiences, proficiency and fruitfulneſs that denominates one above another: ſome may be in Chriſt before others, who yet may be out-grown by others, that came in long after them; as moſt of the elder Diſciples were out-grown by Paul a younger Brother, a Poſt-hume, 1 Cor. 15.8, 9, 10.1 Cor 15:81 Cor 15:91 Cor 15:10one born out of due time (as he ſpeaks of himſelf) who yet labour'd more abundantly than they all: ſo, many that are laſt ſhall be firſt. Some that are young for years, may be Fathers for experiences and attainments, when others that are old and aged as to time, may be but young and raw in knowledge and practice. Some are but children when they are old, and others may be men, when they are but young; as Timothy was, who knew the Scriptures from (the cradle and from the breaſt as 'twere, or from) a child. Some are but like David, a youth and ſtripling, and yet of more true valor p. 4and worth than Goliah who was a man of war from his youth, that I may ſpeak by alluſion. The Apoſtle tells us of ſome that for their time (if that had been the meaſure) might have been Teachers of others (might have attained to a great degree) but were ſuch Punies and Babes, that they needed to learn the A. B. C. of Religion; they were dull of hearing, had very weak ſtomachs and an ill digeſtion, Heb. 5. From whence this clearly and roundly follows, that a man, many men, may be of long ſtanding in Chriſt, may be old (Fathers) for years, and yet be but Babes for underſtanding and ability to digeſt the ſtrong meat of the Goſpel: Whereas other men, that are but Babes for time, but newly-new-born, may be men in Chriſt, as Paul was in a little time, according to that phraſe of his, 2 Cor. 12.2. if I may ſo apply it: and out of the mouths of ſuch (for their time but Babes and Sucklings) there may be more perfect praiſe, than from elder Perſons, men of many years ſtanding.

'Tis true, gray hairs found in a way of righteouſneſs are a Crown of glory (and uſually the elder the wine is, the better) and as to many of Gods Saints, their works have been more at laſt than at firſt, and their latter end better than their beginning: Father Abraham, Father Job, Father Moſes, Father Paul, and ſome others were Fathers not only for age but grace: in Act. 21.16. there is mention made of one Mnaſon, an old Diſciple, who was (another Gaius) an entertainer of the Apoſtles and Saints; but he is not called an old Diſciple p. 5meerly (as I ſuppoſe) for his years or age, but that he was as much a Diſciple as he was old (from his new birth) his Diſcipleſhip, ſaith and obedience ran along and kept pace with his age, that as he grew in years, ſo be he did in grace; he was an old Diſciple, a good proficient in the School of Chriſt. 'Twas a great commendation to Andronicus and Junia, not only that they were in Chriſt before Paul, but that they were of note, eminent, ſignal and of renown, viz. for their religion, Rom. 16.7. Glorious (becauſe gracious) things are ſpoken of old Zacharie and Elizabeth, Luk. 1.6, 7. And 'twas the great praiſe of the Church of Thyatira, that her laſt works were more than her firſt. But though it were thus with ſome, 'twas not ſo with all that were of equal age and ſtanding with theſe: for ſome were ever learning and learnt but little, ever doing yet did but little; the widows mite was more than theirs that caſt in much; Philadelphia, that had but little ſtrength did effectually do more, than Epheſus, of whom greater things are ſpoken, Heb. 3.8. with ch. 2.2, 3. Every man in Chriſt is not a man in Chriſt Jeſus, but a child it may be, or perhaps but a Babe. In this Text of Johns, here were Children that were Fathers, Children that were young Men, and Children that were but Children: and ſome others are but Babes, for under theſe four heads all are contained.

To clear this a little more let us conſider each Verſe a part and briefly: verſ. 12. I write to you little Children, foreign, which is not the ſame p. 6word we render little children, Verſ. 13. that is foreign; but this word foreign, ver. 12. is common to them all, to Fathers, to young men and to children, and ſo Mr. Cotton underſtands it, on Verſe 12. and Grotius, ſo doth Zanchie, nomine foreign i. e. filiorum omnes veri Chriſtiani, quòd per miniſterium Apoſtolorum regeniti ſint Chriſto & Deo. In or under this name are comprehended all true Chriſtians, becauſe by the Miniſtry of the Apoſtles they were begotten (or born) again to Chriſt and to God; ſo again on Verſe 13. N…m & Commune omnibus Chriſtianis nomen, foreign. 'Tis a name common to all Chriſtians. So that this word notes not any diſtinct ſtate as the other three do, viz. Fathers, Young-men, and foreign little Children, all which words the Apoſtle uſeth but this once and that in this diſtribution, except foreign once more, Verſe 18. but the other, viz. foreign he uſeth ſeven or eight times in common to them all: and accordingly the priviledge annexed (forgiveneſs of ſins) is in common to them all, to the youngeſt as well as the eldeſt, to the Child and Babe as well as to the Young man and Father-Saint; though it be not known by nor manifeſted to all alike.

If it ſhould be here inquired why the Apoſtle uſeth the diminutive ſo often, and ſpeaks to them as (not foreign Children but foreign) little Children; I Anſwer that it may be an alluſion to the manner and cuſtom of the Jewiſh Teachers, which was to call their Scholars Ketamin, little ones: yet withal it notes with what tenderneſs he loved them, and how dear they p. 7were unto him, as having begotten them by the preaching of the Goſpel, as Paul did the Corinthians, whom he calls beloved S…ns, 1 Cor. 4.14, 15. and the Galatians, whom he calls by this name, little Children, Gal. 4.19. and as our Saviour did his Diſciples, John 13.33. in conformity to whom John (who was the Beloved and loving Diſciple) uſeth this word.

But I proceed to Verſe 13, 14. where we have three diſtincts Claſſes or States of Chriſtians, with the proper and peculiar Attainment which is the character of each of them. 1. The Fathers, who had the knowledge (the moſt exact and perfect knowledge) of him who was from the beginning, that is Chriſt Jeſus, as 1 John 1.1. with John 1.1, 2. The ancient of days, the everlaſting Father, as Chriſt is called, Dan. 7.9, 13, 22. and Iſa. 9.6. Who is the ſame to day as yeſterday and will be for ever, Heb. 13.8. The Alpha and Omega, the beginning and the ending, which is and which was and which is to come Jehova, Rev. 1.8. 'Tis q. d. you are well acquainted with his ſeveral diſpenſations and workings from firſt to laſt. And this is repeated, Verſ. 14. Secondly, The Young-men of whom 'tis ſaid, that they have overcome the wicked one; and Verſe 14. that they were ſtrong, that the word of God did abide in them, (viz. in ſtrength, like Joſephs bow, Gen. 49.24. and) that they had overcome the wicked one. Thirdly, The little Children, of whom 'tis ſaid that they have p. 8known the Father; viz. as their heavenly Father who hath loved them.

This is the ſumm of theſe Verſes; which Interpreters generally underſtand to be ſpoken of all the orders of Chriſtians, and that there are no other than what are comprehended under theſe three names, viz. that all Saints are either little Children, or Young-men, or Father-Saints: but with ſubmiſſion I conceive that there is a fourth, inferior to, or younger than the youngeſt of theſe, who are (and are called) Babes, who do not (as ſuch and as yet) know the Father; as the little Children are ſaid to do. Mr. Cotton doth render foreign Babes, as the vulgar Latine doth, infantes; but ſaith Beza, foreign inferius quiddam ſignificat quam foreign, and ſaith Eraſmus, Inſans a Babe is by the Greeks called foreign aut foreign; by which laſt word the Babe-Saint is expreſt in Scripture, again and again, and is of a lower form than the little Children, as God willing ſhall be made to appear hereafter, when I come to handle the Characteriſtical differences of each ſtate. Of which for the preſent I hint only this in the General, that the Fathers are ſo called (whether elder or younger for years) from their great experience and wiſdom, having gone through each of the inferior States; the Young-men are denominated from their ſtrength (of faith) whereby they overcome the evil or wicked one; the little Children have their Character from knowing the Father, which notes a ſtate of aſſurance; and the Babes from eating milk, the firſt principles, viz. p. 9repentance, ſaith, &c. with deſires after growth; all which is evident from the ſeveral places of Scripture, where theſe diſtinct Claſſes and forms are mentioned, and that under theſe very names, all which we ſhall examine God willing in the following treatiſe.

Having thus given a general account of my intendment and deſign, viz. to treat of the ſeveral Claſſes and forms (if I may ſo ſpeak) of Saints, I ſhall for the preſent, make ſome general application of the whole, and ſpeak a little firſt to all, and then to every one, of theſe. To all. 1. Love one another without diſſimulation, unfeignedly, and with a pure heart fervently, 1 Pet. 1.22. but love not the world nor the things of the world, viz. the luſts of the fleſh, the luſts of the eye, and the pride of life, 1 John 2.15, 16. to both theſe (that preceeding, and this ſucceeding the Text) doth the word I write unto you, and I have written to you refer. He obligeth all of them to theſe two things, becauſe their ſins were forgiven them, Verſe 12. and each of them by their particular priviledges; viz. the Fathers, becauſe they have known him that is from the beginning: the young men, becauſe they are ſtrong, and are Conquerours: the Children, becauſe they have known the Father: q. d. ſeeing theſe things are ſo, love one another as I ſaid before, and love not the world, which is that I now ſay.

2. Let none meaſure himſelf by another, nor make compariſons either for lifting up or caſting down. 1 Cor. 4.6,—8.1 Cor 4:6Some of the Corinthians were p. 10apt to be puffed up becauſe of their ſuppoſing themſelves to have attained more than others, which is an ill ſign; for though they were high in gifts and parts, they were low in grace, for they were but Babes; and therefore the Apoſtle pulls down their Plumes with this quick interrogation, Who makes thee (whoever thou be) who makes thee to differ? And what haſt thou that thou didſt not receive? Now, if thou didſt receive it, why doſt thou glory (pride thy ſelf and boaſt) as if thou didſt not receive it? Grace gives us no leave to be proud, nor to deſpiſe undervalue others. And on the other hand there are ſome poor ſouls (and I believe there were ſuch among the Corinthians, as I ſhall clear by and by) that are apt to deſpond, when they compare and meaſure themſelves by others; when a Dwarf ſtands by a Gyant, a man of low ſtature by a tall one, as David by Goliah, he ſeems comparatively to be no body; but yet is (for kind) a man, a perfect man for all that, or notwithſtanding the great and vaſt difference that is between the one and the other. Many poor ſouls when they ſee how they are outſtript (in knowledge, faith, love and patience) by ſome that came into Chriſt long after themſelves, are apt to think that they are no Saints, becauſe they are not ſuch Saints; and this ſeems to be the caſe of ſome of the Corinthians, as I newly hinted, which will appear from 1 Cor. 12.15, &c. There were ſome who were but as the foot (both in ſtate and ſenſe) the very loweſt member p. 11of the body, and were therefore too prone and inclinable to think that they were not of the body: for thus the Apoſtle ſpeaks to them, If the foot ſhall ſay, becauſe I am not the hand, I am not of the body, is it therefore not of the body? and if the car ſhall ſay, becauſe I am not the eye, I am not of the body, is it therefore not of the body? No, no, you ſhould by no means ſay ſo, 'tis a meer non ſequitur. So if thou ſhouldſt ſay, becauſe I am not a Father, I am not a Child of God; it doth not follow, for thou maiſt be a Young-man; if not that, yet a little Child; if not that, yet a Babe in Chriſt; begin loweſt, do not ſtretch thy ſelf beyond thy meaſure. Nor let any be proud if they are gone beyond others, to be puffed up and deſpiſe the weak. But,

3. Let every one be thankful and bleſs God for what he hath attained, be it more or leſs: Are any of you, Cedars in Lebanon, when others are but Shrubs, as the Hyſope on the wall, or as the lillies of the valley? are any of you (like Saul) taller than your Brethren by the head and ſhoulders? are you crowned with the gray-hairs of wiſdom and righteouſneſs? have ye overcome the wicked one? have ye lain in the Fathers boſom? give God the Glory, who gave you the Grace. Are others of you but of late admiſſion? or but of little and low ſtature? are ye but Babes in Chriſt? Yet deſpiſe not the day of ſmall things, let none of his mercies or conſolations be ſmall to you, who are leſs than the leaſt of them all. 'Tis great mercy p. 12to be one of Chriſts, though but one of his little ones. Our Lord Jeſus choſe twelve to be with him, as his family, whereof three were (è ſecretioribus) admitted to be his confidents, Peter, James and John, and of theſe three, John was the darling; he was the Diſciple whom Jeſus loved with a peculiar love, and was admitted to lie in his boſom: now if thou be not a John, yet thank him, if thou be a Peter or a James; if not of them, yet that thou art one of the twelve, but not Judas; if not one of the twelve to be with him, yet one of the ſeventy (for he afterward inlarged the number) to do him any ſervice abroad. Bleſs him that thou art a member of his body, though but an ear or a foot: that thou art a ſtarr in his firmament, though not of the firſt magnitude, but the very leaſt of all. David had his ſeveral Worthies, and the loweſt was honorable, though he attained not to the firſt three, 2 Sam. 23.23. and among the thirty ſeven, Ʋriab the Hittite was the laſt, Verſe 39. Though thou be the laſt, yet 'tis mercy to be one of the thouſands of Iſrael. Though thou do not ſit at the Kings table, yet bleſs him if thou be a Dore-keeper to behold his goings out and comings in. Bleſs him that thou art one of the little flock, though thou be not the Principal, or the choiſe, but the leaſt of it. If thou have learnt the A. B. C. of Godlineſs, the firſt principles and elements of the Doctrine of Chriſt, bleſs him for it; thou knoweſt not how ſoon he may teach thee to ſpell out, yea to read diſtinctly the more perfect leſſons, p. 13that thy joy may be full: he takes notice of the kindneſs of thy Child-hood, of thy liſpings and eſſays to ſpeak and go, and he will perhaps take thee by the hand and teach thee to go from form to form, till thou come to be one of the uppermoſt in the School of Chriſt, and then he will remove and tranſlate thee into the Univerſity (the holy Academy,) where the Spirits of juſt men made perfect will bid thee welcome and be glad of thy Company: then ſhalt thou be of the Society of true Chriſtians, of them that are in Chriſt indeed, and ſhalt live with Chriſt for ever, which is beſt of all. At preſent, if thou be not worth thouſands (rich in grace) yet bleſs him that thou art worth any thing, worthy of his calling, and made meet to partake of the inheritance of the Saints in light, Coloſſ. 1.12. by being delivered from the power of darkneſs and tranſlated into the Kingdom of his dear Son, Verſe 13. Though he have not made thee a Father, yet bleſs him that he hath made thee a Son, though as yet but a Babe and under age: he that bleſſeth God for a little, is in the ready way to be bleſt with more. Therefore again,

4. Let every one (that is not) aim to be a Father, and every one that is (a Father) aim at being more ſo; for as there is a growth from one kind to another, ſo there is a growth from one degree to another: aym at and preſs forward to the higheſt ſtate and utmoſt degree of perfection, as Saint Paul did, and thereby ſhews others the way, Philip. 3.12,—17. Be not content with being Babes, but grow p. 14from thence to be little Children, and from thence to be Young-men; and from thence to be Fathers; and ſo to be perfect men in Chriſt Jeſus, Epheſ. 4.13,—16. Go from ſtrength to ſtrength till ye appear before God in Zion, which is above. Grow in grace and in the knowledge of our Lord and Saviour Jeſus Chriſt, 1 Pet. 3.18. He had ſaid immediately before, take heed, that ye fall not from: your own ſtedfaſtneſs, but leſt ye ſhould think, it enough not to be Apoſtates, or to be ſtedfaſt, he preſently and in the ſame breath ſubjoyns, but grow in grace, &c. So 'tis not only be ſtedfaſt and immoveable, but abound, yea be always abounding in the work of the Lord, 1 Cor. 15.58. and the Apoſtle Peter would not have us think that to be new-born and ſo to partake of a Divine nature is ſufficient, but ſaith he, beſides this add to your faith, &c. And if theſe things be in you (is that enough? No, but if theſe things be in you) and abound, then an abundant entrance ſhall be adminiſtred to you into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. 2 Pet. 1.4,—11. Do not content your ſelf meerly with ſo much grace as will bring you into heaven (the haven of happineſs,) but that you may enter in with full ſails, with a plerophorie and full aſſurance.

5. Let not the weak envy (though they may emulate) the ſtrong, nor let the ſtrong deſpiſe the weak, but be helpers of their faith and joy. Poor Babes are apt to ſuffer p. 15their eye to be evil, becauſe God is good, to grow ſullen, if others ſpeed better than themſelves; but theſe things ought not to be ſo: for God may do with his own what he pleaſeth, and give to every one as he will. Many of this form are like Davids Brother Eliab, who charged his inquiſitive boldneſs upon the pride of his heart, and conſidered not that 'twas of the Lord, who had choſen and preferr'd him before himſelf who was the elder Brother, 1 Sam. 17.28. with 1 Sam. 16.6, 7. Which haply was (altâ mente repoſtum) the very reaſon of the grudge and picque againſt his Brother David. Saul alſo ey'd him with an evil eye, when his Victories increaſed, and the ten thouſands were attributed to David, and but thouſands to himſelf, 1 Sam. 18.5,—9. Thus 'tis with weak Chriſtians, they are apt to envy their ſuperiors and betters the very grace of God: but let envyings as well as wrath be laid aſide, which the Apoſtles ſpeaks to Babes, 1 Pet. 2.1, 2. On the other hand, let not the ſtrong deſpiſe the weak, but bear with and bear their infirmities, which is to fulfil the Law of love and of Chriſt, Gal. 6.2, 3. with Rom. 15.1,—7. this honour is due to theſe weaker Veſſels, for God hath beſtowed it upon them, he hath ſo tempered the body that the hand cannot ſay to the eye, I have no need of thee, nor again the head ('tis ſtrange, for the head is Chriſt; yet his Church is his fulneſs, Epheſ. 1.23. much leſs can any of the members) ſay to the feet, I have no need of you, nay much more thoſe p. 16members of the body, which ſeem to be moſt feeble, are (not only convenient, but) neceſſary. And not only we do, or ought to give, but God himſelf doth give more abundant honour to that part which lacketh, 1 Cor. 1.12.21,—24. 'Tis ſaid, Prov. 22.2. The rich and poor meet together (in the ſame body) and the Lord is the maker of them all: he that made him poor, and thee rich, could have made him rich and thee poor: and as 'tis now, the rich need the poor as much as the poor need the rich; therefore deſpiſe not the poor and low. Job tells us that he deſpiſed not (nor durſt to deſpiſe) the cauſe of his Man-ſervant; no, nor of his Maid-ſervant; no, though they contended with him; for as he ſaith he could not Anſwer it to God, who made and faſhioned his Servant in the womb, as he did himſelf, Job 31.13,—15. Excellent arguments!

Well then, let not the Babe envy the Youngmen, &c. In a great court many times there is a ſpecial favorite, but all the reſt are apt to envy him, though they alſo are in the ſame court, becauſe they are not favoured and honoured as he is: Every one would be the only one. So too often in the Court of Heaven upon Earth, i. e. the Church, Jeſus Chriſt the King of Saints takes one or other (as John) to be his boſom favorite, and truely the other ambitious Courtiers cannot bear this, they look upon ſuch a perſon with an evil eye: as Peter did upon John, as you may read John 21. When Chriſt Jeſus had told Peter not p. 17only what he muſt do, but ſuffer alſo, (in relation to which he makes ſure of his love firſt, for one that loves not, or loves little, will not do or ſuffer much or willingly, yet after this being told of his ſufferings) and nothing of that nature ſaid concerning John, he ſeems to take it ill, and is not able to forbear asking the Queſtion, and what ſhall this man do? which was a ſpice of envy, for Chriſt takes him up for't with an angty, what is that to thee? Joh. 21.15-22. When ſome poor ſouls, Babes that they are! ſee Children-Saints made ſo much of, that they enjoy the light of Gods countenance, and lie in his boſom all the day long: and others Youngmen-Saints making great conqueſts and obtaining victories over temptations; and when they hear Father-Saints tell long ſtories of their antient acquaintance with Chriſt through every turn and diſpenſation, and what variety of experiences they have had in all conditions; and withal, how little joy, victory, experience, &c. they themſelves have, they are apt to envy and regret the others enjoyments and glory. So perhaps on the other ſide, when the Fathers hear the younger ones ſpeak of experiences, how they liſp and ſpeak but dimidiata verba, half words, and ſee how ſhort they fall of their attainments; when the Young-men ſee how the Children are baffled and led into captivity by temptations; when the little Children ſee how ignorant the Babes are, and that they know not their Father: at ſuch times the rich and ſtrong are apt to deride, or at leaſt to undervalue the poor and weak as unworthy of their company p. 18and converſe. 'Tis but too common with them that know much to know it too much; and for them that are wiſe and rich, though but in their own eyes ſo many times, to have very low thoughts, and to ſpeak as meanly of their inferiours: but it ſhould not be ſo with Saints, if it be, 'tis their infirmity, not to give it a worſe name: let not therefore him that eateth ſtrong meat, deſpiſe him that eateth milk, nor let him that eateth but milk, envy him that eateth ſtrong meat; that I may allude ſomething to what the Apoſtle ſpeakes in another caſe, Rom. 14.3.

6. Seeing there are ſeveral degrees of Saints, let all be willing that each may have a ſhare and portion at a Sermon, or in an Epiſtle, as here in 1 Job. 2.13, 14. or at leaſt that ſome may be ſpoken to at one time and ſome at another, for we cannot ſpeak to all at once. Some men muſt have patience at a Doal, for all cannot be ſerved at one time: ſo it is in this caſe. Some when they come to a Sermon, think nothing worth the hearing, but what is ſpoken to their caſe; and truly almoſt ſo many minds as men: if it be not a diſcourſe for humbling, ſaith one; for conſolation, ſaith another; for exhortation, ſaith a third, 'tis nothing worth: Thus one is for Paul, another for Apollo, and a third for Cephas: ſome for Barnabas, and others for Boanerges: ſome for the Law, and others for free-grace: ſome for Faith, and others for Works. Fathers are for antiquities; Young-men for wars; Children for love-tokens; and Babes for milk: But, my beloved, all ſhould p. 19wait for their meat and portion in due ſeaſon. And,

7. Every one ſhould endeavour to make the beſt uſe of what they hear and read. All Scripture is profitable, and is written for every ones learning. Are Fathers ſpoken to, 'tis of uſe to the younger ſort to provoke them to aſpire and endeavour after ſuch attainments and experiences; and therefore the Apoſtle reſolved to go on and to treat of perfection (ſtrong meat and doctrine) though his Hearers were but Babes, Heb. 6.1. Are the younger ſort ſpoken to, 'tis of uſe to Fathers, to call to remembrance what once they were; for ſuch were ſome of you: And alſo to ſtir them up to thankfulneſs, that God hath advanced them to a ſtate, of which it may be ſaid, ſuch honour have not all the Saints: and to ſay as David did, Who am I, O Lord God, and what is my houſe, that thou baſt brought me bitherto? 2 S…m. 7.18. I have heard of an eminent perſon, who had been with others at a Sermon, and when ſome complained and ſeemed to be offended, becauſe the Preacher was a Boanerges, and threatned wrath and the flaſhes of Hell fire to ſinners, he …ld them 'twas one of the ſweeteſt and moſt …mfortable Sermons that he had heard of a … time, for ſaid he, I bleſs God I am delivered … it all. This is to make a good uſe of a Sermon. Do you that are Saints hear Sermons Preacht to ſinners, to ſhew the miſery of their condition? then bleſs God that hath converted you. Do you that are ſinners hear Sermons Preacht to Saints, to ſhew their priviledges p. 20and happineſs? then pray to God to make you Saints alſo. Thus all and every one may make a good uſe of every Sermon they hear. Do not be offended or take pet, and ſay, I had as good to have ſtaid at home, what doth this concern me? Oh let not any ſay ſo. Concern thee? There is no truth, no doctrine but doth more or leſs concern thee, be thou a ſinner or a Saint; be thou a Father, Young-man, little Child, or Babe. And this brings me to ſpeak particularly a few words to each.

1. To Fathers, I entreat you, (for ſo I am commanded to do, 1 Tim. 5.1.) I entreat you to lay aſide childiſh things, and let it not be ſaid of any of you, that you were once a man but twice a child. 'Tis not comely for aged perſons to play the child, or to play with children. Saith the Apoſtle, When I was a Child, then indeed I ſpake as a Child, I underſtood as a Child, I thought as a Child: but when I became a man I put away childiſh things, 1 Cor. 13.11. The aged men and women ſhould be ſober and grave, teaching and giving examples to the younger ſort, Tit. 2.2-4. So Paul propounds himſelf, Phil. 3.17. with 20. Brethren, be followers of me, and mark them that walk ſo, as you have us for an example, for our converſation is in Heaven. Which (it ſeem… was written by him when he was Paul the age… it being when he was priſoner at Rome, and then he ſtiles himſelf Paul the aged as well as a priſoner, Philem. 9. Fathers and old men love to be telling ſtories, ſo do you read Lectures of your experiences to the younger ſort, and tell p. 21them (as David did his Children,) what God hath done for your ſoul. Tell them how God converted you, how God carried you on ſtep by ſtep, from Faith to Faith, and from one degree to another till you became Fathers in Iſrael. I might add alſo, diſdain not to learn, for St. John writes to you Fathers alſo concerning brotherly love, and not loving of the world, as if you had not perfectly learnt theſe things. But,

2. To Young-men I ſay, Be ſtrong in the grace that is in Chriſt Jeſus, and the Word that abideth in you; acquit your ſelves ſtill like the good Souldiers of Jeſus Chriſt, as Paul ſpeaks to the young-man, 2 Tim. 2.1, 3. And intangle not your ſelves with the affairs of this life (the love of the world) that you may pleaſe him who hath choſen you to be Souldiers, Ver. 4. The Fathers are for counſel, but you young-men for War; they ſit at ſtern, but you muſt fight; the glory of young-men is their ſtrength: be ſtrong then in Faith, for thence is your victory, by which you overcome the Devil and the World, Eph. 6.16. 1 Joh. 5 4-5. and flee youthful luſts, 2 Tim. 2.22. For they war againſt your ſouls, 1 Pet. 2.11. From theſe 'tis no cowardiſe but courage (even in young-men, who are ſtrong and Souldiers) to run and flee away.

Take heed of Pride alſo to which young and ſtrong-men ſouldiers are very prone; young and ſtrong men uſe to vapour and boaſt how they can caſt the Bar, Vault, Leap and do ſeats of activity and arms, what v…ctories they obtian: p. 22Well, though your marrow be in your bones (the Word of God abiding in you) yet be not liſted up, for Pride goeth before a fall. A mans Pride ſhall bring him low, how high and ſtrong ſoever he be, Prov. 29.23. And the helpers of Pride or ſtrength ſhall ſtoop under him, becauſe of Gods anger, Job 9.13. For God reſiſteth the proud, therefore ye younger be clothed with humility, 1 Pet. 5.5.

3. To the Children-Saints I ſay, be obedient to your Father, whom you know and know him to be loving, and be loving to your brethren, whom you are to love for your Fathers ſake; and whom if ye love not, you love not the Father, 1 Joh. 4.20, 21. 1 Joh. 5.1, 2. The Fathers are for knowledge, the young-men for ſtrength, but you are for love: your ſtate and age is proper for love.

4. To the Babe-Saints I ſay with the Apoſtle, 1 Pet. 2.1, 2. As new-born Babes deſire the ſincere milk of the Word that you may grow thereby, ſeeing ye have taſted (and as yet but taſted) that the Lord is gracious. Milk is your proper food, deſires your proper Acts, growth that which is ſet before you as their end, and taſting, i. e. experience the provoking of your appetite and deſire thereunto. Deſire it then that you may grow thereby to a ſtronger conſtitution and higher Stature.

p. 23II. 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 it ſelf 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 meer men and unconverted: between the worſt of Saints (viz. Babes) and the beſt of men, viz. P{hiloſophers, an d 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, Phil. 3.6. And yet the leaſt Saint, in the School of Chriſt, outgoes and ſurpiſſeth all theſe, 1 Cor. 1.18.—31. and 1 Cor. 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, 1 Cor. 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 O…re, doth yet exceed and excel all other m…, which are but p. 24clay 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.

'Tis upon this account (among others and in the firſt place) that the righteous is better than his Neighbour, viz. that is not righteous, Prov. 12.26. The leaſt Saint is better than the beſt man in the Pariſh that is not a Saint. As our Saviour 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 p. 25(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. Joh. 1.12, 13. and Jam. 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 ſervitours, 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 vertuouſly, 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 Chriſts body are vital and neceſſary, and yet ſome are more ſo than others; and as to their functions and operations p. 26do far excel the reſt: as the eye doth the ear, the hand the foot, 1 Cor. 12. And the Apoſtle tells us, 2 Tim. 2.20. That in a great houſe (ſuch is Gods Church) there are veſſels of Gold, and veſſels of Silver, and alſo of wood and earth, ſome to honour and ſome to diſhonour, which refers (not only to the difference that there is between common and ſpecial grace among men and Profeſſours, as Rom. 9.21. but) to the true members of the body, as 1 Cor. 12.23. they are called leſs honourable: Now no man doubts but the veſſels of Silver and Gold are more excellent and honourable 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 1 Cor. 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 inferiour to the moſt refined and pure Gold, as clay and earth is inferiour 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 1 Joh. 2.20,—27. which he ſpeaks of the (foreign) little Children, p. 27to whom he laſt of all addreſt his ſpeech, v. 18. The Babe is in Chriſt Jeſus as well as the Father, though not ſo well rooted and grounded in him, 1 Cor. 3.1. Col. 2.6, 7. their ſins are forgiven alike, 1 Joh. 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 eſpie—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 Cor. 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 Gods Family, and of the houſhold of Faith, the ſons of God; they are all in Chriſts 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 p. 28of 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 throughly 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 every one, 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 Valour, 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 1 Pet. 2.2. 'Tis 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 any thing of what is proper to the other three; only this, he is p…ſt from death to life, from being a ſinner to b… a Saint, though but a weak one. Of their ſeveral attainments and proper Characters I ſh…l treat hereafter more particularly, if God permit, Heb. 6.3.

p. 295. The diſparity or difference that is between thoſe Saints (as ſuch) is not in their gifts but graces; and not in common but i… ſpecial grace: No, nor only in acceſſaries and complemental, but in principal and fundamental graces, proper to each ſtate. 'Tis 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 honourable (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 ſhews 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 mans 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; p. 30not from profeſſion but practice. There is common Faith, and the Faith of Gods Elect; there were fooliſh as well as wiſe Virgins; are ſeeming as well as truly religious perſons; the ſtony ground hearers made a fair ſhew 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, 2 Pet. 2.20,—22. Surely, ſaith the Apoſtle, they that went out from us, were not of us (but a baſtardly brood) 1 Joh. 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 acceſſary graces, which conduce chiefly to the well-being, the comfort and refreſhment (or if I may ſo ſpeak) the recreation of Chriſtians, as Joy, Ecſtaſie, 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 p. 31doth 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. 'Tis 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, 1 Cor. 4.7. and 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 ſheweth 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 laboured more abundantly than they all, he ſeems to recall it, and ſaith, Not I but the grace of p. 32God which was beſtowed upon me, and was with me, viz. to aſſiſt and enable me, 1 Cor. 15.10. Luke 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 alwaies a great proficient) I profited more in the Jews religion, than many of my contemporaries that were of myſtanding, Gal. 1.14. But when he is converted, though he laboured 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 labour, I have reaſon to attribute it and pay my gratitudes 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 lyeth in his boſome; 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, 1 Cor. 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 p. 33Fland, that but a Foot, is becauſe God hath ſet the members in the Body, every one 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 every thing 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 **1 Pet. 2.5.1 Pet 2:5houſe 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, every one 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 an holy Temple in the Lord. So Col. 2.19. From the Head, viz. Chriſt, all the Body by joynts and bands having nouriſhment p. 34miniſtred, and knit together, increaſeth with the increaſe of God. And more fully, Eph. 4.16. From whom (the head—Chriſt) the whole body fitly joyned together and compacted, by that which every joynt ſupplieth, according to the effectual working in the meaſure of every part, maketh increaſe of the Body to the ediſying of it ſelf in Love. By all which we ſee with what curioſity and exectneſs 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, Ediſication, all met together.

The more pieces there are in any work drawn into an 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 rapt 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, 1 Cor. 12.20.1 Cor 12:20made up of ſuch different Members, as Fathers, Young men, little Children, and Babes, all united to ſo glorious an Head, as Chriſt is, and called his fulneſs. That in Muſick ſo many ſeveral ſounds ſhould melt into one; and in Painting ſo many lines and colours p. 35ſhould conſpire to make one Face, is admired even by Artiſts; but alas! what's Art to Nature? and what's Nature to Grace? What Bedy was ever like to the Body of Chriſt, ſo fitly framed together? But,

In 1 Cor. 12. the Apoſtle gives us a more particular account of Gods deſign herein and tells us that there is not one unneceſſary member, no not the moſt feeble, 1 Cor. 12.22. And if theſe have ſuch abundant honour 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 complear, for if there were but one ſort of members, it were no body, 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 honoured, all the reſt may rejoy… with it. There is ſuch a mutual aſſiſtance reſulting from this united variety, that p. 36'tis far better not only for the whole, but for each one, than if they were every one for themſelves (as the world is) and were to be concerned for none elſe. Wo to him that is alone without the Society and Sympathy of others; but what an hapiſying communion do the Babes deſires, the little Childrens love, the Young mens ſtrength, and the Fathers wiſdom, I ſay what an happiſying communion do theſe make in relation to one another! And that theſe may the better contribute to each other, God embodies them, as 1 Cor. 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 joynt 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 eitheir they have been, or may be tempted, and therefore ſhould bear one anothers 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 ſtrengthned 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 peſſeſt of it, but in communicating it: the deſign of ſuch mens having more grace than others is not only for their own ſalvation (leſs would do that) but for others edification alſo, as giſts ſo great degrees of grace are given foreign p. 37for a common good. As Paul was converted not meerly to ſave him, but that he might be an example to them that ſhould believe hereafter, 1 Tim. 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, 2 Cor. 1.3, — 6. in which exerciſe he was not a little converſant, 2 Cor. 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 ones own caſe. This indeed is the excellency of this great piece of Gods work, that all the members are ſo joynted, 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 rejoyce 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 p. 38the 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.

III. A further continuation of the Praecognita, things to be premiſed.

8. ALL theſe ranks and ſtates, and each of them have a meaſure to which they are appointed and a degree wherein they are fixed. The Foot is fixed to its place and meaſure, ſo are the reſt of the members; ſo 'tis in this body (though with this difference that ſome, who yet are Babes, may be little Children and ſo go on from degee to degree, yet) there is conſtantly theſe fixed ſtates of Babes, Children, &c. ſo that they who are appointed to be but Babes, go no higher; and ſo of Children, that come not to be young men; and Young men that come not to be Fathers. Though I cannot ſay, this or that perſon is fixed to be a Babe, a little Child, &c. and ſhall be no other; yet I can ſay that the ſtate of a Babe, &c. is fixed, and that they who are appointed thereunto proceed no further. Some die young, as Jeroboams Son, who run his race as ſoon as he could go almoſt. The Thief on the Croſs died almoſt in the moment (or p. 39hour) wherein he was new born, and yet might have more grace (and be of an higher degree) than ſome that were converted before him, and lived longer after it. God ſaith in this caſe as to the Sea, Thus far ſhalt thou go and no further: As he appoints the times and habitations, ſo their eſtates and riches to, which (as 'tis ſaid of their daies) they cannot paſs. There is the meaſure of every part, Epheſ. 4.16. and the meaſure of the Stature, Verſ. 12. and of the giſt of Chriſt, Verſ. 7. of Faith, Rom. 2.3. And as God hath appointed who ſhall be members, ſo alſo what growth each of theſe members ſhall attain to, for they increaſe with the increaſe of God, viz. of his appointment as well as bleſſing and production, Col. 2.19. as all Chriſts members were written in Gods Book, ſo the growth of them to; they are not to be all of the ſame ſtature, but according to the meaſure, that is allotted to them: ſome live and die Babes, &c.

9. Every one ſhall have grace ſuitable and ſufficient to his ſtate and degree: The Father for his, the Young man for his, and ſo of the reſt. God will ſeed them all with the food of their allowance, or food convenient for them, to allude to that of Agur, Prov 30.8. A Babe ſhall have Babes grace, Babes food and rayment. Babes allowance and portion, and ſo ſhall all the reſt have what is ſuitable to and ſufficient for them. That which will fit and ſuffice one, will not another, but the God of all grace (of all ſorts and degrees) will ſit and furniſh them all. As our Fathers according to the fleſh diſpoſe of p. 40and to their Children according to their age and capacity, ſo doth the Father of ſpirits his Children.

As to Talents, Mat. 25.15.Matt 25:15The Lord gave to every man according to his ability, or faculty, as Eraſmus, or as Dr. Hammond in his Paraphraſe, what was competent for that employment, place, office, exigence of buſineſs intruſted to him, and agreeable to his capacity. In caſe of temptation, he will not ſuffer them to be tempted above that they are able, 1 Cor. 10.13. In caſe of duties, he lays on them nothing but what is neceſſary (to their ſtate and condition) Act. 15.28. Our Saviour would not put new Wine into old Bottles, i.e. he would not put his Diſciples on Faſting, which was at that time a duty too hard for them, Matth 9.15,—17. He would not lay mens duties on Babes or Children; no, he hath a ſpecial tenderneſs for his little ones, he (as Jacob did his) drives them gently, as they can go, as he doth alſo them that are with young, and if his Lambs ſaint, he takes them into his boſom, Iſa. 40.11. He doth not (as the Phariſees) bind heavy burdens, or if he do, he will put to his helping hand. God keeps a good Table, he hath ſeveral Diſhes; Milk for Babes, and ſtrong meat for grown perſons: And in the firſt place he takes care that Peter ſeed his Lambs, and then his Sheep, Joh. 21. The Mother forgets not her ſucking Child to be ſure, though ſhe doth not neglect the reſt; the weak little ones ſhall be made much of, and have the breaſt or the ſpoon often, becauſe they cannot digeſt much at a time; that I may allude p. 41to that in Iſa. 28.9, 10. Precept ſhall be upon Precept, line upon line, here a little and there a little. God will give all their portion in due ſeaſon, and divide his Word aright among them, they ſhall have ſuitable dividends. He will give the tongue of the learned to one or other, that he ſhall know how to ſpeak a word in ſeaſon to him that is weary (Matth. 17.28.) Iſa. 50.4.Isa 50:4and to others alſo, as John did to Fathers, Young men and Children. He will not break the bruiſed Reed, nor quench the ſmoaking Flax, but ſupport that and cheriſh this; he will not cocker the wantons, but uſe the Rod, as well as rebuke them ſharply, that they may be found in the Faith. Still as their caſe and condition is, ſuch is the adminiſtration to them.

Our Saviour would not ſay more to his Diſciples than they could bear, Joh. 16.12. and ſo he hath taught his Apoſtles to tread in his ſteps; when Paul found the Corinthians to be but Babes, he ſpeaks to and treats them accordingly, 1 Cor. 3.1, 2. And ſo he did the Hebrews, Chap. 5. who were dull of hearing. 'Tis to do hurt and not good, to Preach to perſons otherwiſe than their capacities are. There is a time for all things, Non omnibus omnia, nec omnibus horis, every thing is beautiful in its ſeaſon; ſometimes new and ſometimes old things muſt be brought out of the treaſury; ſometimes promiſes, othertimes threatnings; that is beſt which is …teſt and moſt agreeable: We muſt not ſtudy what we can beſt Preach, Mark 4.33.Mark 4:33but what the people can beſt bear; we muſt not teach p. 42a Babe, as we would a Child or a Young man; A word fitly ſpoken is like Apples of God in Pictures of Silver, i. e. both inviting and taking, being lovely and diſireable, becauſe both pleaſing and profitable.

What ever we do, to be ſure God doth feed his people with food convenient for them, giving every one their portion ſuitably, which is the beauty of it. He knows what every one needs, and will ſupply it: The grace that Paul had already received might have been ſufficient for others, yea for himſelf perhaps in another caſe, but being buffered by Satan he needed more; and accordingly God told him, My grace ſhall be ſufficient for thee, q. d. I will give thee more ſtrength than thou yet haſt; for ſo Paul underſtands it, 1 Cor. 12.9, 10. and accordingly rejoyceth at it. If thou be a Babe he will feed thee (though it be but with Milk) and thou ſhalt not lack what's fitteſt for thee: if thou be a little Child he will ſmile on thee and ſhew thee his love: if thou be a Young man be will ſtrengthen thee, and thou ſhalt overcome the wicked one; if thou be a Father, he will rub up thy memory, and cauſe thee to remember, and tell others the ſtories of what acquaintance thou haſt had with him that is from the beginning. If thy work be great, and temptations ſtrong, he will not be an Aegyptian task-maſter to thee, but will enable thee with ſtrength in thy Soul. If thou be but a weakling, yet he will uphold and ſuccour thee: what ever thy ſtate be, his grace ſhall be ſufficient for thee.

p. 4310. 'Tis ſeldom that any of theſe (unleſs …he Fathers) be eminent in the exerciſe of all graces, at leaſt all alike: Though every grace …e ſeminally and radically in every one, yet they do not ſpring up and grow in all alike. 'Tis certain the Claſſis of Babes is not eminent in any grace, no not in them which are their proper Acts, and by which they are denominated; their repentance, deſire, and ſaith is imperfect and weak, though true: The little Children are for Love, and live the leſs by Faith, becauſe they live by a ſenſible knowledge of (the love of) the Father. The Young men are ſtrong, viz. in Faith: The Fathers have gone through all theſe and are filled with aſſurance and the riches of its joy.

There have been ſome perſons eminent in ſome ſpecial graces, as Abraham for Faith, Job for patience, Moſes for meekneſs, but few that have been eminent in all grace, which argues that there are but few in the uppermoſt Form (the Claſſis of Fathers) in the School of Chriſt, All have grace in ſome degree, but few have all grace in an high degree. As 'tis in giſts, 'tis in graces alſo many times, 1 Cor. 12.8,—18,—28. Some excell in one thing and ſome in another: The higheſt eſtate is the Fathers; the next the Young men, and ſo downward; now the lower the Form, the leſs and lower is the grace: and I fear that many who pretend high (perhaps ſo high as to be above all Forms) will be found to be as low as Babes, and that they need to learn their very Alphabet again. But,

11. Some (viz. ſuch as are appointed to p. 44paſs and proceed from one ſtate to another) grow up faſter than others: ſome that ſhall be Children, Young men, &c. are not ſo, ſo ſoon as others. 'Tis not here as in our Univerſity degrees, where at ſuch a time, after ſuch a ſtanding perſons may Commence, though not of equal learning and proficiency, and be called Maſters of Arts, though they be Maſter of none, and Doctor of Divinity, though they be yet to learn it: No, 'tis not ſo here, God gives not his grace as men do. Some grow up ſuddenly, per ſoltum. Others by degrees and more leiſurely, Paul ſtarts up in a trice, and is ſo great a proſicient, that he hath the right hand given him by James, Cephas, and John, to do more than allude to Gal. 2.9. the Theſſalonians grew exceedingly, beyond expectation, 2 Theſ. 1.3, 4, Others come on more ſlowly (like ſome Gram) firſt the Blade, then the Ear, then the full Corn in the Ear, Mark 4.18. As ſome are long in travail, and have hard labour ere they be delivered: ſo ſome are long at the breaſt before they are weaned, and 'tis a great while before they can go or ſpeak. Time is required to the moſt, as the Apoſtle hints, Heb. 5.12. But ſome ſhoot up and become men in a far leſs time than others do.

The reaſon of this in general is from the diſtinguiſhing grace of God, who cauſes the increaſe of ſome to be more expeditious than others: all increaſe and fruit is from him; but ſome he bleſſeth more abundantly, waters them every moment, pours out much of his Spirit upon them at the very beginning, more than p. 45others have all their life long, as was the caſe of Paul, who had a huge ſtock beſtowed upon him at the very firſt. So he that had five Talents at the firſt had more, than he that had ſour by improvement after a long time; ſuch get the ſtart ſo much at firſt that others cannot overtake them by all their induſtry. God gives what and how much he pleaſeth. Yet uſually he doth this when ſuch men are appointed to great undertakings and ſufferings as Paul was, what was told him at his firſt Converſion, and … why he was ſo filled with the Holy Ch… Acts 9.15, 16, 17, which was acc… …ene and forthwith to the amazem… of them that heard him, Verſ. 20, 21. and … …udden he increaſed the more in ſtr… …ſ. 12. or elſe, when ſuch perſons have … only much work to do, but a little t… to … inſoting newly called & converted … as they that came late into the Vineyard, ba… … ſeems) wrought as much as, and it may be better than, them that came in before them. And perhaps it was ſo with the Thieſ on the Croſs, for he acted a great deal of grace in that little time, and had not only hopes but ſurance too of being with Chriſt in Paradiſe. So when great things do ſuffer, God fills them full, as 'twere, at firſt, as Stephen was, Act. 6.5. who ſuffered death in a little time after, chap. 7.

12. But though ſome upon theſe accounts grow faſter than others, and are Fathers ſooner than others that were born before them, yet each of them ſhall ſoones or later grow up to p. 46that meaſure of the ſtature of Chriſt to which they are appointed. The Babe that is to be a Child by appointment, ſhall be ſo by attainment, and ſo of the reſt. No Saint ſhall die till he have attained the utmoſt of what he was deſigned to. As none of Gods Elect (I ſpeak de adultis of them come to years) die before they are converted, ſo no converted ones die till they come to their maturity and be ripe (like a ſhock of Corn) for the Garner of God. God gathers none but ripe fruit, though ſome be riper ſooner than other, and as I may ſay, ſome be Summer and others Winter fruit, ſome die young and others old, yet there ſhall not be an Infant of daies, nor an old man that hath not fulfilled his years, but every one ſhall attain to his full ſtature, Iſa. 65.20. Our Saviour could not, as he told that Fox, be perfected till he had finiſhed his work; and then his hour came, Luk. 13.32, 33. When any of the Saints (like him) have glorified God on Earth by finiſhing the work God hath given him to do (and every one hath his task ſet him, and his work cut out to his hands, Eccl. 9.10) then ſhall he go to be glorified, as Chriſt did, Joh. 17.4, 5. as he could not die till then, ſo he then would not but die.

David was a man of a publick ſpirit, and ſerved his Generation according to the Will of God; and what then? why then he fell aſleep; when his work was done he went to bed, to reſt in the boſom of God, Acts 13.36. though his body ſaw corruption, which Chriſts Body (who was without ſin) did not ſee. Indeed David p. 47thought to have done more work (viz. to build the Temple) but that was reſerved for another, and therefore having done his devoir, he fell aſleep. So it was with Paul, when the time of his departure was at hand, he was ready to be oftered, for ſaith he, 2 Tim. 4.6,—8. I have finiſhed my courſe, I have run to the end of my race, I have nothing to do but to die. So the reverend good old man (Simeon) could not die till he had ſeen (and could not but die when he had ſeen) the Salvation of God, This then is the thing in hand, that God (having begun a good work) will finiſh it before he take any of his converted ones out of this world: he will bring them to their appointed ſtature: it may be ſome may die in the good old age of Fathers; others while Young men in their prime, their marrow in their bones, after great and glorious atchievements and victories; others in their Child-hood, while their love is fervent and ſtrong; and others in their Babe-ſtate with the milk in their mouth: but every one (before the time of his departure come) ſhall finiſh that work which was appointed for him to do.

13. 'Tis neceſſary (to avoid ſcruples and objections) that I premiſe this alſo; theſe ſtates are not ſo conſtantly fixed and immutable, but that ſometimes for a ſeaſon there may be a variation: A Babe may have a Spring-tide now and then, but he ebbs again quickly, and comes to lowwater mark again. The Child of Light and Love may walk in darkneſs; God may ſo hide his face, that the Child may not know his Father. p. 48The Young man conqueror may be buffeted again, and perhaps led captive and made a priſoner to a temptation; a fit of forgetfulneſs or ſickneſs may befal a Father, and make him forgetful, that he may ſeem to be a Child again; but theſe intermiſſions (riſing of the low, and fallings of the high) do not alter their ſtate: No, God meaſures none by particular acts or caſes, but according to the tenour and conſtant courſe of their frames and exerciſes. The Corinthians made a great ſhew, kept a great deal ado, yet were Babes: Paul himſelf was buffeted, becauſe apt to be puffed up, prayed thrice before he had any Anſwer, and yet he was a Father, even at that time. There may be ſome unevenneſs in the high and low and yet no alteration of their ſtates.

The Church of Epheſus, her love and works were more at firſt, than when our Saviour ſent her that Epiſtle; and the Church of Thyatica her works more at laſt than at firſt; yet we cannot conclude from the partial decay of the former, or advance of the latter, which was beſt at laſt, for that might repent, and this not hold faſt, which were the duties called for; that from Epheſus, and this from Thyatira; but this we may clearly ſee, that great beginning; of zeal may be intermitted and decay; and on the other hand that ſmall beginnings may increaſe to more and more godlineſs. Some perſons run without wearineſs, and walk without faintneſs, grow without intermiſſion, they meet with no rubs nor lets, they are not nipt in the bud, and put back by an hard ſeaſon, as ſome p. 49others are. 'Tis ſaid of the Coloſſians, that from the very day they heard of the Goſpel and knew the grace of God in truth, that they brought forth fruit, Col. 1.6. there was no decay but a growth; but the Hebrews they (like the idle ſervant) ſtood ſtill at a ſtay, Heb. 5.Heb 5and were but Babes for a long time; and indeed they met with many a ſtumbling block in their way, which the Apoſtle indeavoured to remove in that Epiſtle, that they (if yet at laſt) might go on to perfection. There is a great variety in theſe things, the firſt laſt, and the laſt firſt very often; the younger born is the elder grown in grace. No man can conclude infallibly as to particular perſons, what their eſtate is at preſent, or ſhall be for the future: which brings me to a

14. Premiſe, ſeeing no man knows nor any man can tell him what he is appointed to, every one ſhould aim at and propound to himſelf to attain the higheſt ſtate; as many a common Souldier doth to be a Captain; many a young Student to be a Maſter; and many an Apprentice to be not only a free-man, or Common-council man, but an Alderman. This I ſpeak that none may be idle or negligent, but purſue after perfection: Great things have been attempted upon a peradventure, and an it may be. If thou be but a Babe at preſent, and haſt been ſo for many years, yet who knows but thou maiſt be a Father at laſt? Let none therefore ſay, I have heard, prayed and waited ſo long, and yet I ſee no more comes than did at firſt, therefore I will take up with this ſtint which I have; On let none ſay ſo, for who knows but that after p. 50you have been planted in the Houſe of the Lord and become well rooted & grounded, you may flouriſh as the Palm-tree, & grow up as the Cedars in Lebanon, you may be fat and flouriſhing, and ſhall bring forth more fruit in your old age than you did in your youth, Pſal. 92.12,—14. If God water thee with the dew of his bleſſing, thou wilt not only bloſſom as the Lilly, but caſt forth thy roots as Lebanon, thy branches and beauty ſhall ſpread and be as the Ofive-tree, Hoſ. 14.5.6. The cloud that was at firſt but as an hand-breadth did at laſt cover the face of the Heavens, and th…t: was an abundance of rain, 1 King. 18.44 45. The water that was at firſt but to the ankies, aſcended to the Knees, and thence upward to the Loins, at laſt it was a river to ſwim in and not ſordable, it roſe ſo high, Ezck. 47.3,—5. The Muſtard-ſeed is but little, yet grows to a great Tree: So are the workings of Grace in many a Soulgrowing up more and more to perfection. Many a man that began with little, yet being faithful and induſtrious hath become maſter of a great eſtate. Do not deſpond becauſe great things are difficult and thou art but little in Iſrael, who knows what he may come to? therefore preſs forward. Our degrees (like times and ſeaſons) are in the Fathers power, and are hid from us but to make us the more watchful and induſtrious. If thou have a mind to know the way and means of growing rich, then,

15. And laſtly, I premiſe this, that God uſually builds us up by that which he brought us in by, viz. his Word and Spirit. Nutrimur p. 51ex iiſdem è quibus conſtituimur. While we behold the glory of the Lord in the Goſpel glaſs, we are transformed into its Image from glory to glory by the ſpirit of the Lord, 2 Cor. 3.18. The ſame Spirit that convinceth of ſin, doth convince of righteouſneſs yea of judgement and victory too, Joh. 16.8. The giſts given to Paſtors and Teachers as well as thoſe given to Apoſtles, &c. are for the perfecting of the Saints, the edifying of the body of Chriſt, till we all come to a perfect man, i. e. to the meaſure of the ſtature of the fulneſs of Chriſt, Epheſ. 4.13. Now that every part of the Body hath a ſeveral meaſure is clear, Verſ. 16. But the Goſpel and the gifts of Miniſters are leſt to carry on this meaſure and perfect it in every one, till all come to make up the whole body compleat, which body is the fulneſs of Chriſt, who filleth all in all, i. e. ſupplies what every part hath, Epheſ. 1.23. The Apoſtle tells Timothy how uſeful the Word is to make every man of God perfect, for 'tis profitable for four things, which haply may refer to theſe four ſtates, for ſurely 'twas not only to make the Preaching, but the hearing men of God perfect, 2 Tim. 3.16, 17. 'Tis profitable for Doctring, to teach even Fathers themſelves; for reproof of young men if raſh and proud; for coirection of little Children if wanton; for inſtruction in righteouſneſs, which refers to Babes, of whom it is expreſly ſaid, that they are unskilful in the word of righteouſneſs, Heb. 5.13. We are born again not of corruptible ſeed, but of incorruptible by the Word of God, which liveth and abideth for p. 52ever; and this is the Word which by the Goſpel is preached unto you, 1 Pet. 1.23,—25. and it follows, Chap 2. 1, 2. Wherefore laying aſide &c. As new-born Babes deſire the ſincere milk of the Word that you may grow thereby. God brings us in and builds us up by his Word. And this I hint that the Preaching of the Goſpel may not be deſpicable in any of your eyes, as if when a man were once converted or had attained to ſome degree of Grace, he were paſt hearing; Oh no, you ſee plainly that that by which he begets us, he brings us up by, we grow by the Word as well as we are begotten by it: and 'tis not till one or two, but till we all come (every one) to our perfect ſtature, ſo that the whole body and every member is perfect and intire lackingnothing, as to its proper complement.

Having thus endeavoured to clear my way I ſhall now, God willing and enabling, proceed to treat of the ſeveral Claſſes and Forms in their order, from the ſeveral ſcriptures which are to be ſound ſpeaking on th…ſe Subjects; of which ſort I hope to find more than are ordinarily thought of, this being a Subject that I never yet met with handled diſtinctly, or conjunctly by any perſon.

p. 53The FIRST CLASSIS or FORM OF BABES.

From 1 Cor. 3.1, 2. and Heb. 5.11,—13, &c.

In relation to theſe I ſhall proceed in this Method, and ſhew firſt that there is ſuch a Claſſis, Form (or ſtate of Saints) as this of Babes, below that of (foreign) little Children. 2. I ſhall ſhew what their attainments (and therein what their characters) are. 3. Wherein they are (as carnal, and) defective, more than any of the other ſorts are. And 4. What uſe is to be made of this in relation to them without and them within.