Remains, Class 4
The FOURTH CLASSIS, OR, FATHERS IN ISRAEL.
From 1 John 2.13, 14.
Verſ. 13. I write unto you, Fathers, becauſe ye have known him that is from the beginning.—
Verſ. 14. I have written to you, Fathers, becauſe ye have known him that is from the beginning.—
THE Fathers, it ſeems (if I may adventure to ſay any thing of them) are uſually ſuch for Age as well as attainments, the Ancients and Elders of Iſrael, whoſe gray hairs are wiſe and found in the way, and filled with the fruits of righteouſneſs, which is their Crown of Glory. The Word of God dwells richly in them in all wiſdom and ſpiritual underſtanding, in ſenſe, experience and judgement, by which they diſcern perſons and things that differ. They are foreign and foreign ſpiritual and perfect in the third and ſuperlative degree. They have gone through all the former States and Degrees, having (like Enoch) a continual intercourſe and converſation with, as well as knowledge of him that is from the beginning from the firſt to laſt: and by reaſon of this their knowledge and experimental wiſdom, Jam. 3.17, 18. they are able to ſpeak to all the Caſes of Conſcience (and the various diſpenſations) which belong to the whole Chriſtian courſe: they can divide the Word aright and ſpeak words ſuteable (and in ſeaſon) to all; giving every one their portion. They bring out of their treaſures things new and old; they know how to ſpeak to the ſaint and weary, to the broken-hearted, and them that are caſt down, to the deſerted and tempted ones, knowing alſo how to diſcern between form and power, hypocriſie and ſincerity, pretenſions and realities, &c But—Haec deſiderantur. Of this State let daies ſpeak, and multitude of years teach this wiſdom, Job 32.7. I am but few of daies and durſt not ſhew you mine opinion (that I may borrow more of Elibu's words) in relation to this State, beyond what I have now hinted in the general. To conclude therefore, my deſign being to help Chriſtians to diſcover their States, attainments and growths, I ſhall to all that hath been ſaid add but a few things more to further this deſign.
1. That a Chriſtian may know his ſtate, in what Claſſis and Degree he is. As it may be known whether in the Faith, 2 Cor. 13.5. So it may be known how far a man hath proceeded in the Faith. For though there may be ſome Heteroclita (quae genus & flexum variant) ſome random-Saints, if I may ſo ſpeak, that are not fixed but fleeting; yet theſe alſo may be reduced (as to their ſtate in general) to one or other Claſſis for the moſt part.
2. 'Tis a great advantage (in many reſpects) to know where one is: to know ones place, rank and ſtation: as 'tis for a Servant in a Family, or a Souldier in an Army. They that know not what their work is, know not how to do their work; but if we know our ſtation, our work (both what and how to be done) is clear before us, and we may up and be doing.
3. Though a Saint ſhould be content with his preſent ſtate, yet but for the preſent; he ſhould deſire and pray, breath and pant, he ſhould hunger and thirſt, indeavour and labour after progreſs and preferment. Though he ſhould not forget to bleſs God for, yet he ſhould forget (what is behind) to reſt in, what he hath; and not think that he hath attained ſo much, or were already ſo perfect, as if there were no more to be attained; reaching and preſſing forward (as Paul did) is the duty of all, till they attain to the Reſurrection of the Dead. There's no ſtate on earth ſo ſatisfying as ſhould take a man off from looking & haſtning to the coming of Chriſt, that we may be alwaies with him and altogether like him, Phil 1.23. 1 Job. 3.2. 2 Pet. 3.11,—13. The good and bad things and conditions in this world call upon us to long to be above in Heaven; For, if it be bad to be here, 'tis good to be there; if it be good to be here, 'tis better to be there, to be ſure: though we may have enough ſometime to ſay, 'Tis good to be here, yet we have never enough to ſay, 'Tis beſt to be here.
4. We ſhould all take heed and beware that we do not place our growth and advance, only in knowledge (head and Book learning) nor only in gifts and parts, nor only in common graces; no, nor in going from one opinion to another, or one form of Church-Government to another, from one profeſſion to another; this I fear hath been a great miſtake, as if it were a going on to, when (alas! if this be all!) 'tis a going from perfection: for to be toſſed to and fro with every wind of Doctrine, is but babiſh, Epheſ. 4.13,—16. Alas! what is't to be Epiſcopal, Presbyterian, Congregational, &c. our Religion lies not, much leſs our perfection, in theſe or any other opinions, and forms of Government. I doubt not but there are Saints in all theſe Forms, yet withal I believe and affirm that none of theſe Forms make them Saints; a man may be in any of theſe and yet be but a Babe, yea and not be a Babe but carnal. This is but like them that go up and down the Streets of London, crying, Old Sattin and ends of Gold and Silver, by which they never grow rich, nor get any conſiderable eſtate.
5. We ſhould be as careful to mind and diſcharge the duties as to enjoy the priviledges and dignities of our ſtate; and mind not only to be in Chriſt but to walk in him and as he walked. Study commands as well as promiſes, and look after light that ye may walk in the light; for if we walk in the light (as children of light) we have fellowſhip one with another (i. e. God and we have.) Thus as God glorifies us, we glorifie him, for which we ſhould have a great ambition; yea, and to let our light ſo ſhine before men, that they alſo may glorifie our Father which is in Heaven, Matth. 5.13,—16. Let us live in love, and truth it in love, for oh how good and pleaſant a thing it is for Brethren to dwell together in unity! Let us not be like Ephraim and Judah, to envy and vex, to bite and devour one another; but love one another with a pure heart fervently. In fine, let us make it our buſineſs (and our pleaſure too) to adorn the Doctrine of God our Saviour, and to walk worthy of God to all-well-pleaſing: to which end, Let us grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, that to him (and to the Father by him) there may be thanks and glory given, both now and for ever. Amen.
FINIS.
End of the text · Ralph Venning, Remains (1675)