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Reverend and Dearly Beloved Brethren,
THough some think that Pauls Exhorta∣tion to these Elders, doth prove him their Ruler, we hope, who are this day to speak to you from the Lord, that we may freely do the like, with∣out any jealousies of such a Conclusion. Though we teach our people as Officers set over them in the
Lord, yet may we teach one another, as Brethren in Office as well as in Faith. If the people of our charge must teach and admonish, and exhort each other daily, Col. 3. ••6. Heb. 3. 13. no doubt Teach∣ers may do it to one another without any superemi∣nency of power or degree. We have the same sins to kill, and the same graces to be quickned and cor∣roborated, as our people have: we have greater works then they to do, and greater difficulties to over∣come, and no less necessity is laid upon us; and there∣fore we have need to be warned and wakened, if not to be instructed, as well as they: So that I confess I think such meetings should be more frequent, if we had nothing else to do together but this: And as plainly and closely should we deal with one another, as the most serious among us do with their Flocks; lest if only they have the sharp admonitions and re∣proofs, they only should be sound and lively in the Faith. That this was Pauls judgement, I need no other proof, then this rowsing heart-melting exhor∣tation to the Ephesian Elders: A short Sermon; but not soon learnt. Had the Bishops and Teachers of the Church but throughly learned this short ex∣hortation, though with the neglect of many a Vo∣lumn which hath taken up their time, and helpt them to greater applause in the world, how happy had it been for the Church and them!
Our present straits of time will allow me to touch upon no part of it but my Text; which, supposing Paul the speaker, and the Ephesine Elders his hearers, containeth, 1. A two-sold duty. 2. A four-fold motive to enforce it.
The first duty is to Take heed to themselves. The
second is, to take heed to all the Flock. And the main work for the Flock which is thus heedfully to be done, is expressed, even to feed them, or play the Shepherds for them.
The motives closely laid together are these. 1. From their engagement and Relation: They are the Over-seers of the Flock; It is their office. 2. From the efficient cause; even the authority and excellency of him that called them to it: which was the Holy Ghost. 3. From the dignity of the object, which is the matter of their charge; It is the Church of God: the most excellent and honourable society in the world. 4. From the tender regard that Christ hath to this Church, and the price it cost him: He purchased it with his own blood. This Motive is part∣ly subordinate to the former. The terms of the Text have no such difficulty as to allow me the spending of much of our little time for their explication. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here: is, maxima cura & diligentia animum adhibere; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Iansenius and others note, a little Flock. It signifieth not here the whole Church of Christ, which elsewhere is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in re∣ference to Christ the great Shepherd; but it signifieth that particular Church which these Elders had a spe∣cial charge of. Whether that was one or many, we shall enquire anon. What is meane by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bishops or Over-seers here, is thus far agreed on, that they were Officers appointed to Teach and Guide those Churches in the way to salvation; and that it is the same persons that are called Elders of the Church of Ephesus before, and Bishops here. Of whom more anon. The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seemeth here to import both the Qualification, Ordination, and par∣ticular
designation of these Elders or Bishops to their charge: for we must not limit and exclude without necessity. The Holy Ghost did by all these three waies make them Over-seers of their Flocks. 1. By qualifying them with such gifts as made them fit for it. 2. By directing the minds of those that Ordained them to the ministery. 3. By disposing both their own minds, and the Ordainers, and the peoples for the affixing them to that particular Church rather then another. Dicit eos constitutos à spiritu sancto, saith Grotius, quia constituti erant ab Apostolis plenis spiritu sancto, quanquam approbante plebe: But no doubt, in those times the Holy Ghost did give speci∣al directions as by internal oracle, for the disposal of particular teachers, as we read in the case of Saul and Barnabas, and for the provision for particular Congregations.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by some transla∣ted barely to feed, as ours here; by others only to Rule; but indeed as Gerhard, Ianseni∣us, and others note, it is not to be restrained to either, but containeth in it all the Pastoral work. In one word it is Pastorem agere, to do the work of a Pastor to the Flock. Whether it be the Ephesine Congrega∣tion before called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or whether it be the Universal Church which they may be said to feed and Rule, by doing their part towards it in their station (as a Justice of Peace may be said to rule the Land) is not a matter of much moment to be stood upon: but the former seems most likely to be the sense; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is both acquisivit & asseruit & in suam vindicavit. Its said to be done by the blood of God, by a Communicati∣on
of the names of the distinct natures: And it af∣fords us an argument against the Arrians, seeing Christ is here expresly called God.
BUT it is necessary before we proceed to Instru∣ction and Application, that we be resolved more clearly who those Elders or Bishops be that Paul doth here exhort. I am desirous to do all that law∣fully I may to avoid controversie, especially in this place, and on such occasions; But here it is unavoid∣able, because all our following application will much depend upon the explication: and if you shall once suppose that none of this Exhortation was spoken to men in your office and capacity; no wonder if you pass it over and let it alone and take all that I shall hence gather for your practise, as impertinent. This Text was wont to be thought most apt to awaken the Ministers of the Gospel to their duty: but of late the negligent are gratified with the News, (for news it is) that only Bishops in a s••pereminent sense, whom we usually call Prelates are spoken to in this Text; and not only so, but that no other Text of Scripture doth speak to any other Church Presbyters (certainly) but them; yea, that no other were in being in Scripture times. Here are two Questions before us to be resolved. 1. Whether the Elders here mentioned were the Elders of one Church of Ephesus, or of all that part of Asia, that is, of every Church one. This is but in order to the second, which is, whether these Elders were only Pre∣lates,
or such Bishops as among us have carried that name.
The reasons that may be brought to prove these to be the Prelates of the several Cities of Asia, and that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is those many Cities, are these following. 1. The affirmation of Irenaeus. To which we say; 1. There might be many Elders of Ephesus present, though some from the neerest Cities were there also: which is all that Irenaeus affirms. 2. We oppose to the saying of Irenaeus the ordinary exposi∣tion of the antients: The most singular is of least authority, caeteris paribus.
2. It may be said that Paul calls them to remem∣ber how he had been among them three years, not ceasing to warn every one, &c. But he was not three years at Ephesus only, but in Asia, &c. Answ. He may be said to be where his chief place of abode is. He that resideth ordinarily at Ephesus, though he thence make frequent excursions to the neighbour parts, may well be said to abide so long at Ephesus. And the Ephesian Elders might well be acquainted with his industry round about them, though here is no certainty that he mentioneth any more then what he did with them. For what he did in Ephesus, he did in Asia, as that which is done in London is done in England. Obj. 3. But it is meant of all Asia; for he saith, among whom I have gone, &c. Answ. 1. As though Paul might not go preaching the Gospel in Ephesus? 2. If he went further, the Ephesine Elders might accompany him. Ob. Ephesus was the Metro∣polis, and therefore all Asia might be thence denomi∣nated. Answ. 1. It must be proved that it was so denominated. All France is not called Paris, nor
all England London. 2. It is not whole Countries, but a Church that Paul speaks of; and it is yet un∣proved that the Church of one City had then any such dependance on the Church of another City, as lesser Cities had upon the Metropolis.
Our Reasons that make us think that either all or many of these Elders or Bishops were over the par∣ticular Church of Ephesus, are these. 1. It is expres∣ly said in the Text, that they were Elders of the Church, referring to Ephesus next before mentioned. He sent to Ephesus, and called the Elders of the Church. And it cannot be proved in all the New Te∣stament that the Bishops of other Churches and Ci∣ties, are called Bishops of a greater City, because it is the Metropolis. 2. Here is mention but of one Church and one Flock in the singular number, and not of many: when yet it is acknowledged that he speaketh not of the Universal Church (for then that language were not strange) but of a particular Church. And it is the use of the Apostles to speak still in the plural number when they mention the particular Churches of many Cities, and not to call them all one Church or Flock. 3. And it may seem else that the Elder of each one of these Cities hath a charge of all the rest. For they are required to take heed of all the Flock: which though it may possibly be by taking every one his part, yet if one should fail, the rest seem to have his charge upon them, which is more then they can do. 4. Paul was now in so great hast in his journey to Jerusalem, that Luke measureth it out by the daies. And it is not like that Paul could in such hast call the Elders from the several Cities of Asia. If he had passed through
the Brittish Seas in such haste, and lodged at Pli∣mouth, and had thence called to him the Elders of Paris, he must have staid many dayes or weeks, be∣fore he could have gathered also the Bishops of Rhemes, Arles, Orleance, and the rest of France. 5. The numbers of Prophets and gifted men in those times, and the state of other particular Churches, doth give us sufficient reason to conjecture that Ephesus was not so scant of help, as to have but one Presbyter. Grotius thought that Timothy with his Com-Presbyters made this appearance; but others have given very probable reasons that Timothy was none of them. 6. The Judgement of Expositors antient and modern running so commonly the other way, commandeth some respect from us.
But 1. I confess the matter seemeth but conjectu∣ral on both sides, and neither part to have a certain∣ty: but if probability may carry it, there seems to be many of the Elders of Ephesus, though possibly some of the neighbouring Cities might be with them. 2. But let this go how it will, it maketh not much to the main matter in hand. What if Ephesus and each other City or Church had then but one Presbyter? will it follow that he was a Prelate? No; but the contrary: It will prove that there was then none such at all, if there were no subject Pres∣byters. For there is no King without subjects; nor master without servants. 1. The stream of antient and modern Expositors do take this Text to speak of Presbyters in the common sense. And we must be cautelous before we be singular in the expounding of so many texts as speak the same way. 2. If men be put now in the end of the world to find out a new
foundation for Prelacy, supposing that it hath been amiss defended till now, and all these Texts (except by one or two) amiss expounded, it will occasion the shaking of the frame it self. 3. But the best is, we begin to be pretty well agreed, at least about the whole Government that. de facto was in being in Scripture-times. For 1. It is now at last confessed, that the word Presbyter is not certainly taken any where in the New Testament, for one that is subject to a Bishop, having not power of Ordination or Ju∣risdiction; and that no such Presbyters were in be∣ing in Scripture-times. And by what authority they are since erected let them prove that are concerned in it. 2. We are agreed now that they were the same persons who in Scripture are called Bishops & Pres∣byters. 3. And that these persons had the power of Ordination & Jurisdiction 4. And that these persons were not the Bishops of many particular Churches, but one only: They ruled not many Assemblies Or∣dinarily meeting for Church Communion: for there could no such meetings be kept up without a Bishop or Presbyter to administer the Ordinances of Christ in each. And if there were in a Diocess but one Bi∣shop, and no other Presbyters in Scripture times, then it must needs be that a Diocess contained but one ordinary Church Assembly, and that de facto no Biship in Scripture-times had under him any Pres∣byters nor more such Assemblies then one. That is, they Ruled the particular Churches just as our Pa∣rish Pastors do. So that we are satisfied that we go that way that the Apostles established and was used de facto in Scripture-times: And if any will prove the lawfulness of latter mutations, or will prove that
the Apostles gave power to these particular Pastors to degenerate into another sort of officers hereafter, according to the Cogency of their Evidence, we shall believe it. In the mean time, desiring to be guided by the word of God, and to go upon sure ground, and take only so much as is certain, we hold where we are, and are glad that we are so far agreed. Yet not presuming to censure all superiour Episco∣pacy, nor refusing to obey any man that command∣eth us to do our duty, but resolving to do our own work in faithfulness and peace.
For my own part, I have ever thought it easier to be Governed then to Govern; and I am ready (as the Brittish told Austin) to be obedient to any man in and for the Lord: Nor can I think that any Go∣vernment can be burdensom, which Christ ap∣pointeth; but all beneficial to us; as making our bur∣den lighter and not heavyer, and helping and not hindering us in the way to heaven. Were Christs work but throughly done, I should be the back∣wardest in contending, who should have the doing of it. Let us agree but on this one thing which is plain here in my Text, That the Churches or Flocks should be no greater then the Pastors can personal∣ly over-see, so that they may Take heed to all the Flock; and then let but able faithful men be the Over-seers, that will make the word of God the Rule, and lay out themselves for the saving of mens souls, and I am resolved never to contend with such about the business of superiority; but cheerfully to obey them in all things lawful, if they require my obedience. If the difference were not more about the matters commanded, and the work it self to be done,
then, Who should command it: me thinks humble men should be easily agreed. Would they but lay by all needless humane impositions and obtrusions, and be contented with the sufficient word of God, and not make new work to necessitate, new Canons and Authorities to impose it, but be content with the Gospel simplicity, and let us take that for a sufficient way to heaven, that Peter and Paul went thither in, I think I should not disobey such a Bishop, though I were not satisfied of his differing Order or Degree. Yea, if he were addicted to some encroaching usur∣pation of more power then is meet, would he but forbear the Ecce duo gladii, and come to us only with the sword of the spirit, which will admit of fair de∣bates, and works only upon the conscience, I know no reason much to fear such power, though it were un∣due. But enough of this.
THE Observations which the Text affordeth us are so many, that I may not now stay so much as to name them: but shall only lay down that one which containeth the main scope of the Text, and take in the rest as subordinate motives in the handling of that, in the method which the Apostle doth here deliver them to us.
Doct. THE Pastors or Over-seers of the Churches of Christ, must take great heed both to themselves, and to all their Flocks in all the parts of their Pastoral work.
The method which we shall follow in handling this point, shall be this. 1. I shall briefly open to you the terms of the subject: What is meant by Pastors and Churches. 2. I shall shew you what it is to Take heed to our selves, and wherein it must be done. 3. I shall give some brief Reasons of that part of the point. 4. I shall shew you, What it is to Take heed to all the Flock in our Pastoral work, and wherein it must be done. 5. I shall make some Application of all.
1. VVHat the words, Pastor, Bishop and Church do signifie, I will not wast time to tell you, they being so well known. As for the things signified. 1. By a Pastor or Bishop here is meant, An Officer appointed by Christ for the ordinary Teaching and Guiding a particular Church and all its members, in order to their salvation and the pleasing of God.
Christ appointeth the Office it self by his Laws. The person he calleth to it by his qualifying Gifts, Providential disposals, secret impulses, and ordi∣narily
by the Ordination of his present Officers, and the Acceptance of the Church.
Teaching and Guidance contain the main parts at least of the work to which they are designed. The particulars we shall further stand upon anon.
A particular Church is the object of their work; by which they are distinguished from Apostolical un∣fixed itinerant Ministers.
They are the stated Ordinary Teachers of such a Church, by which they are differenced, both from private men, who do occasionally teach; and from the foresaid Itinerant Ministers, that do but in transi∣tu, or seldom teach a particular Church. The subject is the matters of Salvation and Obedience to God, and the end is salvation it self, and the pleasing of God therein; by which work and ends the office is distinguished from all other offices, as Magistrates, School-masters, &c. though they also have the same remote or ultimate ends.
By the Flock and Church is meant that particular society of Christians of which these Bishops or El∣ders have the charge, associated for personal Com∣munion in Gods publike worship, and for other mu∣tual assistance in the way to Salvation. Exact De∣finitions we may not now stand on; we have more fully made some attempts that way hereto∣fore.
II. LET us next consider, What it is to take heed to our selves, and wherein it must be done. And here I may well for brevity sake adjoyn the Application to the Explication, it being about the matter of our Practise, that I may be put to go over as little as may be of the same things again. Take therefore I beseech you all this Explication, as so much Advice and Exhortation to the duty, and let your hearts attend it as well as your understand∣ings.
1. Take heed to your selves, lest you should be void of that saving Grace of God which you offer to others, and be strangers to the effectual workings of that Gospel which you preach; and lest while you proclaim the necessity of a Saviour to the world, your own hearts should neglect him, and you should miss of an interest in him and his saving be∣nefits? Take heed to your selves, lest you perish, while you call upon others to take heed of perishing! and lest you famish your selves while you prepare their food. Though there be a promise of shining as the stars to those that turn many to righteousness, Dan. 12. 3. that is but on supposition that they be first turned to it themselves: Such promises are meant, caeteris paribus, & suppositis supponendis. Their own sincerity in the faith is the condition of their glory simply considered, though their great ministe∣rial labours may be a condition of the promise of their greater glory; Many a man hath warned others
that they come not to that place of Torment, which yet they hasted to themselves: Many a Preacher is now in hell, that hath an hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refused it themselves: and for tel∣ling others those truths which they themselves neg∣lected and abused? Many a Taylor goes in raggs, that maketh costly cloathes for others: And many a Cook scarce licks his fingers, when he hath dress't for others the most costly dishes. Believe it Brethren, God never saved any man for being a Preacher, nor because he was an able Preacher: but because he was a justified, sanctified man, and consequently faithful in his masters work. Take heed therefore to your selves first, that you be that which you per∣swade your hearers to be, and believe that which you perswade them daily to believe: and have heartily entertained that Christ and Spirit which you offer unto others. He that bid you love your neighbours as your selves, did imply that you should love your selves & not hate and destroy your selves and them.
2. TAke heed to your selves, lest you live in those actual sins which you preach against in others, and lest you be guilty of that which dai∣ly you condemn. Will you make it your work to magnifie God, and when you have done, dishonour him as much as others? Will you proclaim Christs
Governing Power, and yet contemn it, and rebel your selves? Will you preach his laws, and willfully break them? If sin be evil, why do you live in it? If it be not, why do you disswade men from it? If it be dangerous, how dare you venture on it? If it be not, why do you tell men so? If Gods threat∣nings be true, why do you not fear them? If they be false, why do you trouble men needlesly with them, and put them into such frights without a cause? Do you know the Iudgement of God, that they that commit such things are worthy of death, and yet will you do them? Rom. 1. 32. Thou that teach∣est another, teachest thou not thy self? Thou that saiest a man should not commit adultery, or be drunk, or covetous, art thou such thy self? Thou that makest thy boast of the Law, through breaking the Law dis∣honourest thou God? Rom. 2. 21, 21, 23. What, shall the same tongue speak evil, that speaketh against evil? shall it censure, and slander, and secretly back∣bite, that cryes down these and the like in others? Take heed to your selves, lest you should cry down sin, and not overcome it, lest while you seek to bring it down in others, you bow to it, and become its slaves your selves. For of whom a man is over∣come, of the same is he brought in bondage, 2 Pet. 2. 19. To whom you yield your selves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteous∣ness. Rom. 6. 16. It is easier to chide at sin, then to overcome it.
3. TAke heed also to your selves, that you be not unfit for the great employments that you have undertaken. He must not be himself a babe in knowledge, that will teach men all those mysterious things that are to be known in order to salvation. O What qualifications are necessary for that man that hath such a charge upon him as we have! How many difficulties in Divinity to be opened? Yea, about the very fundamentals that must needs be known! How many obscure Texts of Scripture to be expounded? How many duties to be done, wherein our selves and others may miscarry, if in the matter, and end, and manner, and circumstances, they be not well informed? How many sins to be avoided, which without understanding and foresight cannot be done? What a number of slye and sub∣tile temptations must we open to our peoples eyes, that they may escape them? How many weighty and yet intricate cases of conscience have we almost daily to resolve? Can so much work, and such work as this be done by raw unqualified men? O what strong holds have we to batter, and how many of them? What subtile, and diligent, and obsti∣nate resistance must we expect at every heart we deal with? Prejudice hath blockt up our way: we can scarce procure a patient hearing. They think ill of what we say while we are speaking it. We cannot make a breach in their groundless hopes and carnal peace, but they have twenty shifts and seeming rea∣sons
to make it up again; and twenty enemies, that are seeming friends, are ready to help them. We dispute not with them upon equal terms: But we have children to reason with that cannot understand us: we have distracted men (in spirituals) to reason with, that will bawl us down with raging non-sense: We have wilful unreasonable people to deal with, that when they are silenced, they are never the more convinc't: and when they can give you no reason, they will give you their resolution: like the man that Salvian had to deal with (lib. 4. de Gubernat. p. 133.) that being resolved to devoure a poor mans means, and being intreated by Salvian to forbear, told him, He could not grant his request, for he had made a Vow to take it, so that the Preacher audita religio∣sissimi sceleris ratione was fain to depart. We dis∣pute the case against mens wills and sensual passions as much as against their understandings; and these have neither reason nor ears: Their best Arguments are, I will not believe you, nor all the Preachers in the world in such things. I will not change my mind, or life: I will not leave my sins; I will never be so precise, come on it what will. We have not one, but multitudes of raging passions, and contradicting enemies to dispute against at once, whenever we go about the conversion of a sinner; as if a man were to dispute in a Fair or tumult, or in the midst of a crowd of violent scolds: what equal dealing, and what success were here to be expected? why such is our work, and yet a work that must be done.
O Dear Brethren what men should we be in skil, re∣solution & unwearied diligence, that have all this to
do? Did Paul cry out, who is sufficient for these things? 2 Cor. 2. 16. and shall we be proud or care∣less, and lazy, as if we were sufficient: As Peter saith to every Christian in Consideration of our great approaching change, 2 Pet. 3. 11. What man∣ner of persons ought we to be in all holy Conversation and Godliness? so may I say to every minister, seeing all these things do lie upon our hands, What manner of persons ought we to be in all holy Endeavours and Resolutions for our work! This is not a burden for the shoulders of a child. What skill doth every part of our work require? and of how much mo∣ment is every part? To preach a Sermon I think is not the hardest part; and yet what skill is necessary to make plain the truth, to convince the hearers; to let in unresistible light into their consciences, and to keep it there, and drive all home! to scrue the truth into their minds, and work Christ into their affections; to meet with every objection that gain∣saies; and clearly to resolve it; to drive sinners to a stand, and make them see that there is no hope, but they must unavoidably be converted or condemned: and to do all this so for language and manner as be∣seems our work, and yet as is most suitable to the capacities of the hearers, this and a great deal more that should be done in every Sermon, should sure be done with a great deal of holy skill. So great a God whose message we deliver, should be honoured by our delivery of it! It is a lamentable case, that in a message from the God of heaven, of everlasting consequence to the souls of men we should behave our selves so weakly, so unhandsomly, so imprudent∣ly, or so sleightly, that the whole business should
miscarry in our hands, and God be dishonoured, and his work disgraced, and sinners rather hardened then converted, and all this much through our weakness or neglect! How many a time have carnal hearers gone jearing home at the palpable and dis∣honourable failings of the Preacher! How many sleep under us, because our hearts and tongues are slepy: and we bring not with us so much skill and zeal as to awake them!
Moreover what skill is necessary to defend the truth against gain-sayers, and to deal with disputing Cavillers according to their several modes and case! And if we fail through weakness, how will they in∣sult? but that is the smallest matter: but who knows how many weak ones may be perverted by the success, to their own undoing and the trouble of the Church?
What skill is there necessary to deal in private with one poor ignorant soul for their conversion (of which more in the end?)
O Brethren, do you not shrink and tremble under the sense of all this work! Will a common measure of holy skill and ability of prudence and other qualifi∣cations, serve for such a task as this! I know ne∣cessity may cause the Church to tolerate the weak: But woe to us if we tolerate and indulge our own weakness. Doth not reason and conscience tell you, that if you dare venture on so high a work as this, you should spare no pains to be fitted to perform it? It is not now and then an idle snatch or taste of stu∣dies that will serve to make a sound Divine. I know that laziness hath lately learned to pretend the low∣ness of all our studies, and how wholly and only the
Spirit must qualifie and assist us to the work: and so, as Salvian saith in another case (lib. 4. p. 134.) Authorem quodammodo sui sceleris deum faciu••t: As if God commanded us the use of means, and then would warrant us to neglect them! As if it were h••s way to cause us to thrive in a course of idlene••s; and to bring us to knowledge by dreams when we are asleep, or to take us up into heaven, and shew us his counsels, while we think of no such matter, but are routing in the earth. O that men should dare so sinfully by their laziness to quench the Spirit, and then pretend the Spirit for the doing of it. Quis un∣quam (saith he before mentioned) creder••t usque in loanc contumeliam Dei, progressuraam esse humanae cu∣piditatis (ignaviae) oudaciam! ut id ipsum in quo Christo injuriam facium, dicant se ob Christi homen esse facturos! O inestimabile facinus & prodigiosum! God hath required of us, that we be not sloathful in business, but fervent in spirit, serving the Lord, Rom. 12. 11. Such we must provoke our hearers to be, and such we must be our selves. O therefore Bre∣thren lose no time: study, and pray, and confer, and practise: for by these four waies your abilities must be increased. Take heed to your selves lest you are weak through your own negligence; and least you marr the work of God by your weakness. As the man is, so is his strength, Iudg. 8. 21.
4. MOreover take heed to your selves, lest your example contradict your Doctrine, and lest you lay such stumbling blocks before the blind, as may be the occasion of their ruine. Lest you unsay that with your lives, which you say with your tongues; and be the greatest hinderers of the suc∣cess of your own labours. It much hindereth our work when other men are all the week long contra∣dicting to poor people in private, that which we have been speaking to them from the word of God in publike because we cannot be at hand to manifest their folly: But it will much more hinder, if we contradict our selves, and if your actions give your tongue the lye, and if you build up an hour or two with your mouths, and all the week after pull down with your hands! This is the way to make men think that the word of God is but an idle tale: and to make preaching seem no better then prating. He that means as he speaks, will sure do as he speaks. One proud surly Lordly word, one needless con∣tention, one covetous action may cut the throat of many a Sermon, and blast the fruit of all that you have been doing. Tell me Brethren, in the fear of God: Do you regard the success of your labours, or do you not? Do you long to see it upon the souls of your hearers? If you do not, What do you preach for! What do you study for! and what do you call your selves the Ministers of Christ for? But if you do, then sure you cannot find in your
heart to mar your work for a thing of nought! What, do you regard the success of your labours, and yet will not part with a little to the poor, not put up an injury or a soul word, nor stoop to the meanest, nor forbear your passionate or ••ordly carriage, no not for the winning of souls, and at∣taining the end of all your labours! You much re∣gard the success indeed, that will fell it at so cheap a rate, or will not do so small a matter to attain it!
It is a palpable errour in those Ministers that make such a disproportion between their preaching and their living, that they will study hard to preach ex∣actly, and study little or not at all to live exactly: All the week long is little enough to study how to speak two hours: and yet one hour seems too much to study how to live all the week. They are loth to misplace a word in their Sermons or to be guilty of any notable infirmity (and I blame them not, for the matter is Holy and of weight;) but they make nothing of misplacing affections, words and actions in the course of their lives. O how curiously have I heard some men preach! and how carelesly have I seen them live! They have been so accurate as to the wordy part in their own preparations, that seldom preaching seemed a vertue to them, that their lan∣guage might be the more polite, and all the Rheto∣rical jingling writers they could meet with, were prest to serve them for the adorning of their stile, (and gawds were oft their chiefest ornaments.) They were so nice in hearing others, that no man pleased them that spoke as he thought, or that drowned not affections, or dulled not, or distemper∣ed
not the heart by the predominant strains of a phantastick wit. And yet when it came to matter of practice, and they were once out of Church, how incurious were the men, and how little did they re∣gard what they said or did, so it were not so palpably gross as to dishonour them! They that preached precisely, would not live precisely! What difference between their pulpit speeches and their familiar dis∣course? They that are most impatient of Barbarisms, Solecisms, and Paralogisms in a Sermon, can easily tolerate them in their conversations.
Certainly Brethren, we have very great cause to take heed what we do, as well as what we say: If we will be the servants of Christ indeed, we must not be tongue-servants only, but must serve him with our deeds, and be doers of the work, that in our deed we may be blessed, Iam. 1. 25. As our people must be Doers of the word, and not hearers only; so we must be Doers and not speakers only, least we be deceivers of our selves, Iam. 1. 22. A practical Doctrine must be practically preached. We must study as hard how to live well, as how to preach well. We must think and think again how to compose our lives as may most tend to mens salvation, as well as our Sermons. When you are studying what to say to them, I know these are your thoughts (or else they are naught and to no purpose) How should I get within them? and what should I say that is likely most effectually to con∣vince them, and convert them, and tend to their salva∣tion? And should you not as diligently bethink your selves, How shall I live, and what shall I say and do, and how shall I dispose of all that I have, as may most probably tend to the saving of mens souls? Brethren,
if saving souls be your end, you will certainly intend it as well out of the pulpit as in it! If it be your end, you will live for it, and contribute all your en∣deavours to attain it: And if you do so, you will as well ask concerning the money in your purse, as the words of your mouth, Which way should I lay it out for the greatest good, especially to mens souls? O that this were your daily study, how to use your wealth, your friends, and all you have for God, as well as your tongues? and then we should see that fruit of your labours that is never else like to be seen. If you intend the end of the Ministery in the pulpit on∣ly, then it seems you take your selves for Ministers no longer then you are there. And then I think you are unworthy to be esteemed such at all.
III. HAving shewed you in four particulars, How it is that we must Take heed to our selves, and what is comprized in this command; I am next to give you the Reasons of it, which I intreate you to take as so many Motives to awaken you to your duty, and thus Apply them as we go.
Reas. 1. You have a Heaven to win or lose your selves, and souls that must be happy or miserable for ever: and therefore it concerneth you to begin at home, and to take heed to your selves as well as un∣to others. Preaching well may succeed to the sal∣vation of others, without the holiness of your own hearts or lives; It is possible at least, though less
usual: but it is impossible it should serve to save your selves: [Many shall say at that day, Lord, have we not prophesied in thy name? Mat. 7. 22. Who shall be answered with an I never knew you, depart from me ye that work iniquity. v. 23. O Sirs, how many men have preached Christ, and perished for want of a saving interest in him! How many that are now in hell, have told their people of the torments of hell, and warned them to avoid it! How many have preached of the wrath of God against sinners, that are now feeling it! O what sadder case can there be in the world, then for a man that made it his very trade and calling to proclaim salvation, and to help others to attain it, yet after all to be himself shut out! Alas that ever we should have so many books in our li∣braries that tell us the way to heaven, that we should spend so many years in reading those books, and studying the Doctrine of eternal life, and after all this to miss of it! That ever we should study and preach so many Sermons of salvation, and yet fall short of it! so many Sermons of damnation, and yet fall into it! And all because we preached so many Sermons of Christ while we neglected him: of the Spirit while we resisted it; of faith, while we did not heartily believe; of Repentance and con∣version, while we continued in the state of flesh and sin; and of a Heavenly life, while we remained car∣nal and earthly our selves. If we will be Divines only in Tongue and Title, and have not the Divine Image upon our souls, nor give up our selves to the Divine honour and will, no wonder if we be separated from the Divine presence, and denyed the fruition of God for ever. Believe it Sirs, God is
no respecter of persons: He saveth not men for their coats or callings; A holy calling will not save ••n unholy man. If you stand at the door of the Kingdom of Grace, to light others in, and will not go in your selves; when you are burnt to the snuff ••ou will go out with a stink, and shall knock in vain ••t the gates of glory, that would not enter at the ••oor of Grace. You shall then find that your lamps should have had the oyl of grace as well as of mini∣sterial Gifts; of Holiness as well as of Doctrine, if you would have had a part in the glory which you preached. Do I need to tell you that Preachers of the Gospel must be judged by the Gospel; and stand at the same bar, and be sentenced on the same ••erms, and dealt with as severely as any other men? Can you think to be saved then by your Clergy? ••nd to come off by a legit ut Clericus, when there •• wanting the credidit & vixit ut Christianus? Alas, it will not be: You know it will not. Take ••eed therefore to your selves for your own sakes, seeing you have souls to save or lose as well as others.
2. TAke heed to your selves; For you have a depraved nature, and sinful inclinations as well as others. If innocent Adam had need of heed, ••nd lost himself and us for want of it, how much more need have such as we? sin dwelleth in us, when we have preached never so much against it. And one degree prepareth the heart to another, and
one sin inclineth the mind to more; If one theif be in the house, he will let in the rest; because they have the same disposition and design. A spark is the beginning of a flame: and a small disease may bring a greater. A man that knows himself to be purblind, should take heed to his feet. Alas, even in our hearts as well as in our hearers, there is an aversness to God, a strangeness to him, unreasonable and almost unruly passions. In us there is at the best the rem∣nants of pride, unbelief self seeking, hypocrisie, and all the most hareful deadly sins. And doth it not then concern us to take heed? Is so much of the fire of hell yet unextinguished, that at first was kindled in us? Are there so many Traytors in our very hearts, and is it not time for us to take heed? You will scarce let your little children go them∣selves while they are weak, without calling upon them to take heed of falling. And alas how weak are those of us that seem strongest? How apt to stumble at a very straw? How small a matter will cast us down, by ticing us to folly, or kindling our passions and inordinate desires, by perverting our Judgements, or abating our resolutions, and cooling our zeal, and dulling our diligence? Ministers are not only sons of Adam, but sinners against the Grace of Christ as well as others, and so have en∣creased their radical sin. Those treacherous hearts will one time or other deceive you, if you take not heed. Those sins that seem now to lie dead will re∣vive: Your pride, and worldliness, and many a noy∣som vice will spring up, that you thought had been weeded out by the roots. It is most necessary there∣fore, that men of such infirmities should take heed
to themselves, and be careful in the dieting and usage of their souls.
3. AND the rather also Take heed to your selves; because such great works as ours do put men on greater use and tryal of their graces, and have greater temptations, then many other mens. Weaker gifts and graces may carry a man out in a more even and laudable course of life, that is not put to so great tryals. Smaller strength may serve for lighter works and burdens. But if you will venture on the great undertakings of the Ministery, if you will lead on the Troops of Christ against the face of Satan and his followers; if you will engage your selves against principalities and powers, and spiritual wickednesses in high places; if you undertake to rescue captivated sinners, and to fetch men out of the Devils paws: do not think that a heedless, care∣less Minister is fit for so great a work as this. You must look to come off with greater shame, and deep∣er wounds of conscience, then if you had lived a common life, if you will think to go through such things as these with a careless soul. It is not only the work that calls for heed, but the workman also, that he may be fit for business of such weight; we have seen by experience, that many men that lived as private Christians, in good reputation for parts and piety, when they have taken upon them either military employment, or Magistracy, where the work was above their parts, and temptations did over∣match
their strength, they have proved scandalous disgraced men. And we have seen some private Christians of good note, that having thought too highly of their parts, and thrust themselves into the Ministerial office, they have been empty men, and al∣most burdens to the Church, and worse then some that we have endeavoured to cast out. They might have done God more service in the station of the higher rank of private men, then they do among the lowest of the Ministery. If you will venture into the midst of the enemies, and bear the burden and heat of the day, Take heed to your selves.
4. AND the rather also, Take heed to your selves; because the Tempter will make his first or sharpest onset upon you. If you will be the leaders against him, he will spare you no further then God restraineth him. He beareth you the greatest malice, that are engaged to do him the greatest mis∣chief. As he hateth Christ more then any of us, be∣cause he is the General of the field, and the Captain of our salvation, and doth more then all the world besides against the Kingdom of darkness; so doth he hate the Leaders under him, more then the com∣mon souldiers on the like account (in their propor∣tion) He knows what a rout he may make among the rest, if the leaders fall before their eyes. He hath long tryed that way of fighting, neither against great or small comparatively, but these: and of smiting the Shepherds, that he may scatter the Flock: And
so great hath been his success this way, that he will follow it on as far as he is able. Take heed therefore Brethren, for the enemy hath a special eye upon you. You shall have his most subtile insinuations, and incessant sollicitations, and violent assaults. As wise and learned as you are, Take heed to your selves lest he over-wit you. The Devil is a greater Scholar then you, and a nimbler disputant: he can transform himself into an Angel of light to deceive: He will get within you, and trip up your heels be∣fore you are aware: He will play the juglar with you undiscerned, and cheat you of your faith or inno∣cency, and you shall not know that you have lost it; nay he will make you believe it is multiplyed or in∣creased, when it is lost. You shall see neither hook nor line, much less the subtile Angler himself, whole he is offering you his bait. And his baits shall be so fitted to your temper and disposition, that he will be sure to find advantages within you, and make your own principles and inclinations to betray you, and when ever he ruineth you, he will make you the in∣struments of your own ruine. O what a conquest will he think he hath got, if he can make a Minister lazy and unfaithful; if he can tempt a Minister into covetousness or scandal! He will glory against the Church and say, These are your holy Preachers: you see what their preciseness is, and whither it will bring them. He will glory against Jesus Christ himself, and say, These are thy Champions! I can make thy chief∣est servants to abuse thee; I can make the Stewards of thy house unfaithful. If he did so insult against God upon a false surmise and tell him he could make Iob to curse him to his face (Iob 1. 11.) What would
he do if he should indeed prevail against us? And at last he will insult as much over you, that ever he could draw you to be false to your great trust, and to blemish your holy profession, and to do him so much service that was your enemy. O do not so far gratifie Satan, do not make him so much sport: suffer him not to use you as the Philistines did Sam∣pson, first to deprive you of your strength, and then to put out your eyes, and so to make you the matter of his triumph and derision.
5. TAke heed to your selves also, because there are many eyes upon you, and therefore there will be many observers of your fals. You can∣not miscarry but the world will ring of it. The Ec∣clipses of the Sun by day time are seldom without witnesses. If you take your selves for the Lights of the Churches, you may well expect that mens eyes should be upon you. If other men may sin with∣out observation, so cannot you. And you should thankfully consider, how great a mercy this is, That you have so many eyes to watch over you, and so many ready to tell you of your faults, and so have greater helps then others, at least for the re∣straining of your sin. Though they may do it with a malicious mind, yet you have the advantage by it: God forbid that we should prove so impudent, as to do evil in the publike view of all, and to sin wilful∣ly while the world is gazing on us! He that is drunk, is drunk in the night; and he that sleepeth,
doth sleep in the night, 1 These. 5. 7. What forni∣cator so impudent as to sin in the open streets while all look on? Why consider that you are still in the open light; Even the Light of your own Doctrine will disclose your evil doings. While you are as Lights set upon a hill, look not to lie hid, Mat. 5. 14. Take heed therefore to your selves, and do your works as those that remember that the world looks on them, and that with the quick-sighted eye of malice, ready to make the worst of all, and to find the smallest fault where it is, and ag∣gravate it where they find it, and divulge it and make it advantagious to their designs; and to make faults where they cannot find them. How cautelously then should we walk before so many ill-minded ob∣servers!
6. TAke heed also to your selves; for your sins have more hainous aggravations then other mens: Its noted among King. Alphonsus sayings, that a great man cannot commit a small sin; we may much more say, that a learned man, or a Teach∣er of others cannot commit a small sin: or at least, that the sin is great, as committed by him, which is smaller in another.
I. You are liker then others to sin against know∣ledge, because you have more then they. At least you sin against more light or means of knowledge. What, do you not know that Covetousness and Pride are sins? do you not know what it is to be
unfaithful to your trust, and by negligence or self∣seeking to betray mens souls? You know your ma∣sters will, and if you do it not, shall be beaten with many stripes. There must needs therefore be the more wilfulness, by how much there is the more knowledge. If you sin, it is because you will sin.
2. Your sins have more hypocrisie in them then other mens, by how much the more you have spoke against them. O what a hainous thing is it in us, to study how to disgrace sin to the utmost, and make it as odious to our people as we can, and when we have done, to live in it, and secretly cherish that which we openly disgrace? What vile hypocrisie is it, to make it our daily work to cry it down, and yet to keep it? to call it publikely all to naught, and privately to make it our bed-fellow and companion? To bind heavy burdens for others, and not to touch them our selves with a finger? What can you say to this in judgement? Did you think as ill of sin as you spoke? or did you not? If you did not, why would you dis∣semblingly speak it? If you did, why would you keep it and commit it? O bear not that badge of a mi∣serable Pharisee, They say but do not, Mat. 23. 3. Many a minister of the Gospel will be confounded, and not be able to look up, by reason of this heavy charge of hypocrisie.
3. Moreover, your sins have more perfidiousness in them then other mens. You have more engaged your selves against them. Besides all your common engagements as Christians, you have many more as Ministers. How oft have you proclaimed the evil and danger of it, and called sinners from it? how
oft have you declared the terrors of the Lord? all these did imply that you renounced it your selves. Every Sermon that you preacht against it, every pri∣vate Exhortation, every Confession of it in the Congregation, did lay an engagement upon you to forsake it. Every child that you have baptized, and entred into the Covenant with Christ: and every administration of the Supper of the Lord, wherein you called men to renew their Cove∣nant, did import your own renouncing of the flesh and the world, and your engagement unto Christ. How oft and how openly have you born witness of the odiousness, and damnable nature of sin? and yet will you entertain it against all these professions and testimonies of your own? O what treachery is it to make such a stir in the Pulpit against it, and after all to enter∣tain it in the heart, and give it the room that is due to God, and even prefer it before the glory of the Saints?
Many more such aggravations of your sins might be mentioned: but as we haste over these, so we must pass them by through our present haste.
7. TAke heed to your selves; for the honour of your Lord and Master, and of his holy Truth and waies, doth lie more on you then on other men. As you may do him more service, so al∣so more dis-service then others. The neerer men stand to God the greater dishonour hath he by their miscarriages: and the more will they be imputed by foolish men, to God himself. The heavy Judge∣ment was threatned and executed on Eli and on his house, because they kicked at his sacrifice and offer∣ing: 1 Sam. 2. 29. For therefore was the sin of the young men great before the Lord, for men abhorred the offering of the Lord; vers. 17. It was that great aggravation, of causing the enemies of the Lord to blaspheme; which provoked God to deal sharplyer with David then else he would have done, 2 Sam. 12. 11, 12, 13, 14. If you are indeed Christians, the glory of God is dearer to you then your lives. Take heed therefore what you do against it, as you would take heed what you do against your lives. Would it not wound you to the heart to hear the name and truth of God reproached for your sakes! To see men point to you, and say, There goes a co∣vetous Priest, a secret Tipler, a scandalous man; these are they that Preach for strictness, when themselves can live as loose as others; they condemn us by their Ser∣mons, and condemn themselves by their lives: For all their talk they are as bad as we. O Brethren, could your hearts endure to hear men cast the dung of
your iniquities in the face of the Holy God, and in the face of the Gospel, and of all that desire to fear the Lord? would it not break your hearts to think on it, that all the poor godly Christians about you should suffer reproach for your mis-doings? why, if one of you that is a Leader of the Flock should but once be ensnared in a scandalous crime, there is scarce a man or woman that seeketh diligently after their salvation, within the hearing of it but besides the grief of their hearts for your sin they are likely to have it cast in their teeth by the ungodly about them, though they never so much detest it and la∣ment it. The ungodly husband will tell the wife, and the ungodly parents will tell their children, and neighbours and fellow servants will be telling one another of it, and saying, These are your godly Preachers? you may see what comes of all your stir; are you any better then others? you are even all alike. Such words as these must all the godly in the Coun∣trey perhaps hear for your sakes. It must be that of∣fence come; but wo to that man by whom it com∣eth, Mat. 18. 7. O Take heed brethren in the name of God of every word that you speak, every step you tread, for you bear the Ark of the Lord, you are intrusted with his honour; and dare you let it fall, and cast it in the dirt? If you that know his will, and approve the things that are more excellent, being instructed out of the Law, and being confident that you your selves are Guides of the blind, and lights to them that are in darkness, instructers of the foolish, teachers of babes, &c. If you I say, should live con∣trary to your Doctrine, and by breaking the Law dishonour God, the name of God would be blasphemed
among the ignorant and ungodly through you, Rom. 2. 14, 20, 21, 23, 24. And you are not unacquaint∣ed with that standing Decree of Heaven, 1 Sam. 2. 30. Them that honour me, I will honour: and they that despise me, shall be lightly esteemed. Never did man dishonour God, but it proved the greatest dishonour to himself. God will find out waies enough to wipe off all that can be cast upon him: but you will not so easily remove the shame and sorrow from your selves.
8. TAke heed to your selves; for the souls of your hearers, and the success of all your labours do very much depend upon it. God useth to fit men for great works, before he will make them his instruments in accomplishing them. He useth to exercise men in those works that they are most suited to. If the work of the Lord be not soundly done upon your own hearts, how can you expect that he should bless your labours for the effecting it in others? He may do it if he please, but you have much cause to doubt whether he will. I shall here shew you some particular Reasons under this last, which may satisfie you, that He that would be a means of saving others, must take heed to himself, and that God doth more seldom prosper the labours of unsanctified men.
Reas. 1. Can it be expected that God should bless that mans labours (I still mean comparatively,
as to other Ministers) who worketh not for God, but for himself? why this is the case of every un∣sanctified man. None but the upright do make God their chief end, and do all or any thing heartily for his honour: They make the Ministery but a trade to live by: They choose it rather then another call∣ing, because their parents did destinate them to it, and because it is a pleasant thing to know, and it is a life wherein they have more opportunity to furnish their intellects with all kind of science; and because it is not so toylsom to the body, to those that have a will to favour their flesh; and because it is accom∣panied with some reverence and respect from men, and because they think it a fine thing to be Leaders and Teachers, and have others depend on them, and receive the Law at their mouth, and because it as∣fordeth them a competent maintenance. For such ends as these are they ministers, and for these do they preach; and were it not for these, and such as these, they would soon give over. And can it be ex∣pected that God should much bless the labours of such men as these? It is not him they preach for, but themselves, and their own reputation or gain: It is not him but themselves that they seek and serve, and therefore no wonder if he leave them to them∣selves for the success, and if their labours have no greater a blessing then themselves can give them, and the word reach no further then their own strength is able to make it reach.
2. Can you think that he is likely to be as success∣sul as others, that dealeth not heartily and faithfully in his work, & never soundly believeth what he saith, & never is truly serious when he seemeth to be most
ligent? And can you think that any unsanctified man can be hearty and serious in the ministerial work? It cannot be. A kind of seriousness indeed he may have, such as proceedeth from a common faith or opinion that the word is true, and is actuated by a natural servour, or by selfish ends: But the se∣riousness and fidelity of a sound believer that ulti∣mately intendeth God and mens salvation, this he hath not. O Sirs, all your preaching and perswading of others will be but dreaming and trifling hypocri∣sie, till the work be throughly done upon your selves. How can you set your selves day and night to a work that your carnal hearts are averse from? How can you call out with serious servour upon poor sinners to repent and come in to God, that never Repented or came in your selves? How can you heartily follow poor sinners with importunate sollicitations, to take heed of sin, and to set them∣selves to a holy life, that never felt your selves the evil of sin, or the worth of holiness? I tell you, these things are never well known till they are felt, nor well felt till they are possessed: And he that seeleth them not himself, is not so like to speak feelingly to others, nor to help others to the feeling of them. How can you follow sinners with compassion in your hearts, and tears in your eyes, and beseech them in the name of the Lord to stop their course and return and live, that never had so much compas••ion on your own souls as to do this much for your selves? What, can you love other men better then your selves? and have pitty on them that have none up∣on your selves? Sirs, do you think they will be hear∣ty and diligent to save men from hell, that be not
heartily perswaded that there is a hell? Or to bring men to heaven, that do not soundly believe that there is such a thing? As Calvin saith on my Text; Neque enim aliorum salutem sedulo unquam curabit qui suam negligit. He that hath not so strong a be∣lief of the word of God, and the life to come, as will take off his own heart from the vanities of this world, and set him upon a resolved diligence for salvation, I cannot expect that he should be faithful in seeking the salvation of other men. Sure he that dare damn himself, dare let others alone in the way to damnation; and he that will sell his master with Iudas for silver, will not stick to make merchandize of the flock; and he that will let go his hopes of heaven rather then he will leave his worldly and fleshly delights, I think will hardly leave these for the saving of others. In reason we may conceive, that he will have no pitty on others, that is wil∣fully cruel to himself; and that he is not to be trusted with other mens souls, that is unfaithful to his own, and will sell it to the Devil for the short pleasures of sin. I confess that man shall never have my consent to have the care and charge of others, and to over-see them in order to their salvation, that takes not heed to himself, but is careless of his own (except it were in case of abso∣lute Necessity, that no better could be had.)
3. Do you think that it is a likely thing, that he will fight against Satan with all his might, that is a servant to Satan himself? And will he do any great harm to the Kingdom of the Devil, that is himself a member and subject of that Kingdom? And will he be true to Christ that is in Covenant
with his enemy, and Christ hath not his heart? why this is the case of every unsanctified man, of what cloth soever his coat be made. They are the servants of Satan, and the subjects of his Kingdom; It is he that ruleth in their hearts: And are they like to be true to Christ that are ruled by the Devil? What Prince will chose the friends and voluntary servants of his enemy to lead his Armies in war against him? This is it that hath made so many Preachers of the Gospel to be enemies to the work of the Gospel which they Preach: No wonder if such be secretly girding at the Holy obedience of the faithful; and while they take on them to preach for a holy life, if they cast reproaches on them that use it! O how many such Traytors have been in the Church of Christ in all ages, that have done more against him under his colours, then they could have done in the open field! That have spoken well of Christ and Scripture, and godliness in the general, and yet slily and closely do what they can to bring it into disgrace, and make men believe that those that set themselves to seek God with all their hearts, are but a company of hypocrites, or self-conceited fan∣tastical fellows: And what they cannot for shame speak that way in the Pulpit, they will do it in secret amongst their companions. How many such Wolves have been set over the sheep, because they had sheeps cloathing; pretending to be Christians and as good as others. If there were a Traytor among the twelve in Christs family, no marvel if there be ma∣ny now. It cannot be expected that a slave of Sa∣tan, whose God is his belly, and who mindeth earthly things, should be any better then an enemy to the
Cross of Christ. What though they live civilly, and preach plausibly, and have the out-side of an easie cheap Religiousness? They may be as fast in the Devils snares by worldliness, pride, a secret distaste of a diligent godliness, or by an unsound heart that is not rooted in the faith, nor unreservedly devoted to God in Christ, as any others are by drunkenness, uncleanness and such disgraceful sins. Publicans and Harlots do sooner come to heaven then Pharisees, be∣cause they are sooner convinced of their sin & misery.
And though many of these men may seem excel∣lent Preachers, and cry down sin as loud as others, yet is it all but an affected fervency, and too com∣monly but a meer uneffectual bawling. For he that cherisheth it in his own heart, doth never fall upon it in good sadness in others. I know that a wicked man may be more willing of anothers reformation then his own, and may thence have a kind of real earnest∣ness in disswading them from it; because he can preach against sin at easier rates then he can forsake it, and another mans reformation may stand with his own enjoyments of his lusts. And therefore many a wicked Minister or Parent may be earnest with their people or family to amend, because they lose not their own sinful profits or pleasures by anothers re∣formation, nor doth it call them to that self denyal as their own doth. But yet for all this, there is none of that zeal, resolution and diligence, as is in all that are true to Christ. They set not against sin as the enemy of Christ, and as that which endangereth their peoples souls. A trayterous Commander, that shooteth nothing against the enemy but powder, may cause his Guns to make as great a sound or re∣port,
as some that are laden with bullets: but he doth no hurt to the enemy by it. So one of these men may speak as loud, and mouth it with an affect∣ed fervency: but he seldom doth any great execu∣tion against sin and Satan. No man can fight well, but where he hateth, or is very angry: Much less against them whom he loveth, and loveth above all. Every unrenewed man is so far from hating sin to purpose, that it is his dearest treasure; though not as sin, yet the matter of it is, as it affordeth delight to his sensual desires. So that you may see, that an unsanctified man is very unfit to be a Leader in Christs Army, who loveth the enemy; and to draw others to renounce the world and the flesh, who cleaveth to them himself as his chiefest Good.
4 And it is not a very likely thing that the people will regard much the Doctrine of such men, when they see that they do not live as they preach. They will think that he doth not mean as he speaks, if he do not as he speaks. They will hardly believe a man that seemeth not to believe himself. If a man bid you run for your lives, because a Bear, or an enemy is at your backs, and yet do not mend his pace him∣self in the same way, you will be tempted to think that he is but in jest, and there is really no such dan∣ger as he pretends. When preachers tell people of a necessity of Holiness, and that without it no man shall see the Lord, and yet remain unholy them∣selves, the people will think that they do but talk to pass away the hour, and because they must say some∣what for their money, and that all these be but words of course. Long enough may you lift up your voi∣ces
against sin, before men will believe, that there is any such harm or danger in it as you talk of, as long as they see the same man that reproacheth it, to put it in his bosom, and make it his delight. You rather tempt them to think that there is some special good in it, and that you dispraise it as gluttons do a dish which they love, that they may have it all to them∣selves. As long as men have eyes as well as ears, they will think they see your meaning as well as hear it; and they are apter to believe their sight then their hearing, as being the more perfect sense. All that a Preacher doth is a kind of preaching; And when you live a covetous or a careless life, you preach these sins to your people by your practice. When you drink, or game, or prate away your time in vain discourse, they take it as if you told them, Neighbours, this is that life that you should all live: you may venture on this course without any danger. If you are ungodly, and teach not your families the fear of God, nor contradict not the sins of the company you come into, nor turn the stream of their vain talking, nor deal with them plainly about the matters of their salvation, they will take it as if you preacht to them that such things are needless, and they may boldly do so as well as you. Yea, and you do worse then all this, for you teach them to think ill of others that are better. How many a faithful Mi∣nister & private man is hated and reproached for the sake of such as you? What say the people to them? You are so precise, and tell us so much of sin, and dan∣ger, and duty, and make such a stir about these mat∣ters; When such or such a Minister that is as great a Scholar as you, and as good a Preacher as you, will be
merry and jest with us, and let us alone, and never trouble themselves or us with such discourse. These busie fellows can never be quiet, but make more ado then needs; and love to fright men with talk of damna∣tion, when (ober, learned, peaceable Divines can be quiet, and live with us like other men. This is the very thoughts and talk of people, which your negligence doth occasion. They will give you leave to preach against their sins as much as you will, and talk as much for godliness in the pulpit, so you will but let them alone afterwards, and be friendly and merry with them when you have done, and talk as they do, and live as they, and be indifferent with them in your conscience and your conversation. For they take the Pulpit to be but as a stage; a place where Preachers must shew themselves and play their parts; where you have liberty to say what you list for an hour: and what you say they much regard not, if you shew them not by saying it personally to their faces, that you were in good earnest, and indeed did mean them. Is that man likely therefore to do much good, or fit to be a Minister of Christ, that will speak for him an hour, and by his life will preach against him all the week besides; yea and give his publike words the lye?
And if any of the people be wiser then to fol∣low the examples of such men yet the loathsomness of their lives will make their Doctrine the less effe∣ctual. Though you know the meat to be good and wholsom yet it may make a weak stomach rise against it, if the Cook or the servant that carryeth it have pocky, or leprous, or dingy-hands. Take heed there∣fore to your selves, if ever you mean to do good to others.
5. Lastly, consider, Whether the success of your labours depend not on the grace and blessing of the Lord; And where hath he made any promise of his assistance and blessing to ungodly men? If he do promise his Church blessing even by such, yet doth he not promise them any blessing. To his faithful servants he hath promised that he will be with them, that he will put his Spirit upon them, and his word into their mouthes, and that Satan shall fall before them as lightening from heaven. But where is there any such promise to the ungodly, that are not the children of the promise? Nay, do not you rather by your abuse of God, provoke him to forsake and blast your endeavours? at least, as to your selves, though he may bless them to his chosen. For I do not all this while deny but that God may often do good to his Church by wicked men, but not so ordi∣narily nor eminently as by his own.
And what I have said of the wicked themselves, doth hold in part of the godly while they are scanda∣lous and back-sliding, proportionably according to the measure of their sin. So much for the Reasons.