The Reformed Pastor, Chapter 1

The Reformed Pastor · Chapter 1

p. 1CHAP. I.

SECT. I.

Reverend and Dearly Beloved Brethren,

THough ſome think that Pauls Exhortation 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, without any jealouſies of ſuch a Concluſion. Though we teach our people as Officers ſet over them in the p. 2Lord, 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 Teachers may do it to one another without any ſupereminency of power or degree. We have the ſame ſins to kill, and the ſame graces to be quickned and corroborated, as our people have: we have greater works then they to do, and greater difficulties to overcome, and no leſs neceſſity is laid upon us; and therefore 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 reproofs, 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 exhortation to the Epheſian Elders: A ſhort Sermon; but not ſoon learnt. Had the Biſhops and Teachers of the Church but throughly learned this ſhort exhortation, though with the neglect of many a Volumn 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 p. 3ſecond 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 partly 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. foreign, here: is, maxima cura & diligentia animum adhibere; foreign, as Ianſenius and others note, a little Flock. It ſignifieth not here the whole Church of Chriſt, which elſewhere is called foreign, in reference to Chriſt the great Shepherd; but it ſignifieth that particular Church which theſe Elders had a ſpecial charge of. Whether that was one or many, we ſhall enquire anon. What is meane by foreign. 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 foreign, ſeemeth here to import both the Qualification, Ordination, and particular p. 4deſignation 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 ſpecial 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.

foreign, is by ſome tranſlated barely to feed, as ours here; by others only to Rule; but indeed as Gerhard, Ianſenius, 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 Congregation before called foreign, that is here called foreign, 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; foreign, is both acquiſivit & aſſeruit & in ſuam vindicavit. Its ſaid to be done by the blood of God, by a Communication p. 5of the names of the diſtinct natures: And it affords us an argument againſt the Arrians, ſeeing Chriſt is here expreſly called God.

SECT. II.

BUT it is neceſſary before we proceed to Inſtruction 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 lawfully I may to avoid controverſie, eſpecially in this place, and on ſuch occaſions; But here it is unavoidable, 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 Prelates, p. 6or 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 foreign, 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 expoſition of the antients: The moſt ſingular is of leaſt authority, caeteris paribus.

2. It may be ſaid that Paul calls them to remember 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 Metropolis, and therefore all Aſia might be thence denominated. Anſw. 1. It muſt be proved that it was ſo denominated. All France is not called Paris, nor p. 7all England London. 2. It is not whole Countries, but a Church that Paul ſpeaks of; and it is yet unproved 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 particular Church of Epheſus, are theſe. 1. It is expreſly 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 Teſtament that the Biſhops of other Churches and Cities, 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 p. 8the Brittiſh Seas in ſuch haſte, and lodged at Plimouth, and had thence called to him the Elders of Paris, he muſt have ſtaid many dayes or weeks, before 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 conjectural on both ſides, and neither part to have a certainty: 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 Preſbyters. 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 p. 9foundation 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 Juriſdiction; and that no ſuch Presbyters were in being 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 & Presbyters. 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 Ordinarily 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 Biſhop, 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 Preſbyters nor more ſuch Aſſemblies then one. That is, they Ruled the particular Churches juſt as our Pariſh 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 p. 10the 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 Epiſcopacy, nor refuſing to obey any man that commandeth 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 Government can be burdenſom, which Chriſt appointeth; but all beneficial to us; as making our burden 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 backwardeſt 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 perſonally 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, p. 11then, 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 uſurpation 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 debates, and works only upon the conſcience, I know no reaſon much to fear ſuch power, though it were undue. But enough of this.

SECT. III.

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.

p. 12Doct. 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.

SECT. IV.

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 ordinarily p. 13by 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 unfixed 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 tranſitu, 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 Elders have the charge, aſſociated for perſonal Communion in Gods publike worſhip, and for other mutual aſſiſtance in the way to Salvation. Exact Definitions we may not now ſtand on; we have more fully made ſome attempts that way heretofore.

p. 14SECT. V.

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 underſtandings.

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 benefits? 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 miniſterial labours may be a condition of the promiſe of their greater glory; Many a man hath warned others p. 15that 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 telling others thoſe truths which they themſelves neglected 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 perſwade 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.

SECT. VI.

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 daily 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 p. 16Governing 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 threatnings 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 teacheſt 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 diſhonoureſt 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 backbite, 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 overcome, 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 righteouſneſs. Rom. 6. 16. It is eaſier to chide at ſin, then to overcome it.

p. 17SECT. VII.

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 ſubtile 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 obſtinate 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 reaſons p. 18to 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 religioſiſsimi ſceleris ratione was fain to depart. We diſpute 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, reſolution & unwearied diligence, that have all this to p. 19do? Did Paul cry out, who is ſufficient for theſe things? 2 Cor. 2. 16. and ſhall we be proud or careleſs, 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 manner 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 moment 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 gainſaies; 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 beſeems 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 imprudently, or ſo ſleightly, that the whole buſineſs ſhould p. 20miſcarry 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 diſhonourable 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 inſult? 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 qualifications, ſerve for ſuch a task as this! I know neceſsity 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 ſtudies that will ſerve to make a ſound Divine. I know that lazineſs hath lately learned to pretend the lowneſs of all our ſtudies, and how wholly and only the p. 21Spirit 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 unquam (ſaith he before mentioned) creder…t uſque in loanc contumeliam Dei, progreſſuraam eſſe humanae cupiditatis (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 Brethren 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.

p. 22SECT. VIII.

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 ſucceſs of your own labours. It much hindereth our work when other men are all the week long contradicting 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 contention, 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 p. 23heart 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 attaining the end of all your labours! You much regard 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 exactly, 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 language might be the more polite, and all the Rhetorical 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 diſtempered p. 24not 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 regard 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 diſcourſe? 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 convince them, and convert them, and tend to their ſalvation? 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, p. 25if 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 endeavours 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 only, 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.

SECT. IX.

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 unto others. Preaching well may ſucceed to the ſalvation of others, without the holineſs of your own hearts or lives; It is poſſible at leaſt, though leſs p. 26uſual: 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 libraries 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 converſion, while we continued in the ſtate of fleſh and ſin; and of a Heavenly life, while we remained carnal 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 p. 27no 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 miniſterial 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.

SECT. X.

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 p. 28one 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 remnants 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 themſelves 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 encreaſed 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 revive: Your pride, and worldlineſs, and many a noyſom vice will ſpring up, that you thought had been weeded out by the roots. It is moſt neceſſary therefore, that men of ſuch infirmities ſhould take heed p. 29to themſelves, and be careful in the dieting and uſage of their ſouls.

SECT. XI.

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, careleſs Miniſter is fit for ſo great a work as this. You muſt look to come off with greater ſhame, and deeper 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 overmatch p. 30their 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 almoſt 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.

SECT. XII.

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 miſchief. As he hateth Chriſt more then any of us, becauſe 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 common ſouldiers on the like account (in their proportion) 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 p. 31ſo 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 before you are aware: He will play the juglar with you undiſcerned, and cheat you of your faith or innocency, and you ſhall not know that you have loſt it; nay he will make you believe it is multiplyed or increaſed, 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 inſtruments 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 chiefeſt 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 p. 32he 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 Sampſon, 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.

SECT. XIII.

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 cannot miſcarry but the world will ring of it. The Ecclipſes 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 without 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 reſtraining 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 wilfully while the world is gazing on us! He that is drunk, is drunk in the night; and he that ſleepeth, p. 33doth ſleep in the night, 1 Theſe. 5. 7. What fornicator 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 aggravate 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 obſervers!

SECT. XIV.

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 Teacher 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 knowledge, 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 p. 34unfaithful to your truſt, and by negligence or ſelfſeeking to betray mens ſouls? You know your maſters 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 diſſemblingly ſpeak it? If you did, why would you keep it and commit it? O bear not that badge of a miſerable 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 p. 35oft 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 private 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 Covenant, 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 entertain 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.

p. 36SECT. XV.

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 alſo 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 Judgement was threatned and executed on Eli and on his houſe, becauſe they kicked at his ſacrifice and offering: 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 covetous 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 Sermons, 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 p. 37your 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 lament 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 Countrey perhaps hear for your ſakes. It muſt be that offence come; but wo to that man by whom it cometh, 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 contrary to your Doctrine, and by breaking the Law diſhonour God, the name of God would be blaſphemed p. 38among the ignorant and ungodly through you, Rom. 2. 14, 20, 21, 23, 24. And you are not unacquainted 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.

SECT. XVI.

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, p. 39as to other Miniſters) who worketh not for God, but for himſelf? why this is the caſe of every unſanctified 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 calling, 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 accompanied 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 aſfordeth 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 expected 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 themſelves 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 ſucceſsſul 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 p. 40ligent? 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 ſeriouſneſs and fidelity of a ſound believer that ultimately intendeth God and mens ſalvation, this he hath not. O Sirs, all your preaching and perſwading of others will be but dreaming and trifling hypocriſie, 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 themſelves 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 upon your ſelves? Sirs, do you think they will be hearty and diligent to ſave men from hell, that be not p. 41heartily 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 belief 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 wilfully 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 abſolute 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 p. 42with 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 fantaſtical 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 many now. It cannot be expected that a ſlave of Satan, whoſe God is his belly, and who mindeth earthly things, ſhould be any better then an enemy to the p. 43Croſs 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, becauſe they are ſooner convinced of their ſin & miſery.

And though many of theſe men may ſeem excellent Preachers, and cry down ſin as loud as others, yet is it all but an affected fervency, and too commonly 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 earneſtneſs 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 reformation, 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 report, p. 44as 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 affected fervency: but he ſeldom doth any great execution 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 himſelf in the ſame way, you will be tempted to think that he is but in jeſt, and there is really no ſuch danger 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 themſelves, the people will think that they do but talk to paſs away the hour, and becauſe they muſt ſay ſomewhat for their money, and that all theſe be but words of courſe. Long enough may you lift up your voices p. 45againſt 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 themſelves. 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 Miniſter & 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 danger, and duty, and make ſuch a ſtir about theſe matters; When ſuch or ſuch a Miniſter that is as great a Scholar as you, and as good a Preacher as you, will be p. 46merry 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 damnation, 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 follow the examples of ſuch men yet the loathſomneſs of their lives will make their Doctrine the leſs effectual. 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 therefore to your ſelves, if ever you mean to do good to others.

p. 475. 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 ordinarily 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 ſcandalous and back-ſliding, proportionably according to the meaſure of their ſin. So much for the Reaſons.