Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. III.
Vers. 1.
ANd unto the Angel of the Church in Sardis, write, These things saith he that hath the seven Spirits of God, and the seven Stars; I kn…w thy w…rks, that thou hast a name that thou livest, and art dead.
2.
Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfe…t before God.
3.
Remember therefore how thou hast received, and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
4.
Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy.
5.
He that overcometh, the same shall be cloathed in white raiment, and I will not bl…t out his name out of the book of life, but I will confesse his name before my Father, and before his Angels.
6.
He that hath an ear, let him hear what the Spirit saith unto the Churches.
THis is the fifth Epistle, directed to the Church in Sardis. It hath the division that is common to the rest, to wit, there is, First, an Inscription, vers. 1. Secondly, the Body of the Epistle, vers. 2, 3, and 4. And, Thirdly, A Conclusion, vers. 5, and 6.
The party unto whom it is directed, is, the Angel of the Church of Sardis: this was spoken of, Chap. 1. vers. 11. It was once the seat of the rich King Cresus, abounding in much wealth, and also in much sin, and profanity; yet Christ by His Gospel begetteth a Church in this place. Although it be directed in common to Ministers and People, and for that end doth contain what respecteth the Church in common; yet we conceive it doth especially and principally relate to the case of the Minister, and to the People as joyned and agreeing with him in that dead condition, as the Exposition thereof will clear.
The person from whom the Epistle is sent, is set forth by two titles, First, He hath the seven Spirits of God: this was expounded, Chap. 1. vers. 4. and it is again repeated, Chap. 4. vers. 5, and 6. By these seven Spirits are understood the holy Ghost, in His severall Gifts, Graces, and Operations. Christ is said to have these: because He hath committed unto him the dispensing of these Gifts and Graces of the Spirit to the Church, and doth joyntly with the Father, send the holy Ghost the Comforter for the good of His People, as is clear from Ioh. 14. vers. 16, 17. and Chap. 16. vers. 7, 8, &c. and many other places. He taketh this title in this place: because having to do with a dead Minister and People, He would both make them know what must quicken them, to wit, the Spirit; and how they may attain the same, to wit, by Him. It is no little part of Christs glory, nor of the Believers consolation, that Christ hath the dispensing of life, and livelinesse unto His People. The second title, is, which hath the seven Stars: this is in part taken out of Chap. 1. vers. 16. where Christ is described as having in His hand seven Stars.
By Stars are here understood Ministers, as Chap. 1. vers. 20. is clear. Christ is here said to have them, as He hath the seven Spirits: which doth import. 1. His speciall interest in, and title to Ministers: He hath a peculiar right to the Church beside what He hath to the world; yet hath He a more peculiar right to the Ministers, as having their Commission from Him, and dependance on Him, in a more special manner. Therefore, Psal. 68. vers. 18. He is said after His Ascension peculiarly to have received gifts for men, or in the man: And yet these gifts, are no other but the gifts of Apostles, Pastors and Teachers, &c. which He again giveth to His Church, as is clear from Ephes. 4. vers. 8. and 11. Secondly, This title importeth Christs absolute Soveraignity over His Ministers in a special manner; for, he hath them: And so they being His, He may dispose of them at His pleasure, for f…rthering of them in His work if they be faithfull, and for blasting of them if it be otherwise. Thirdly, It points at Christs care of His Ministers, who doth in a special manner keep and preserve these Stars, as something that is much esteemed of by Him. Christ taketh this title unto Himself in this Epistle, 1. That He may provoke this lifeless Angel, to seek life in Him, seing He who had the seven Stars, had also the seven Spirits; and so especially they, to wit, His Ministers might expect to be made lively by Him, if He were improven by them, and so this title doth back the directions that follow. 2. It is also to let them know that are Ministers, that though they be in an eminent place; yet are they subject to Christ who is their Soveraign, and so ought to be dependent on Him, otherwise they are liable to His triall and censure, who can dispose of them as He will: and so this title addeth weight to the threatning, which is contained, vers. 3.
The Body of the Epistle followeth in the close of the first verse, with the 2, 3, and 4. We may take it up in these four, First, The Lord discovereth the hypocrisie and deadnesse of this Minister and Church, vers. 1. Secondly, He proposeth many directions as remedies, fit for their recovery. Thirdly, He presseth the practice of these directions by several weighty reasons and threatnings; and these two are intermixed, vers. 2, 3. Fourthly, There is a qualification of this charge, and a consolation in reference to some Members that were free from this challenge; aud this is held forth, vers. 4.
The case of this Minister and Church, is, in two expressions, 1. Setting out what they were thought-of by others. 2. Expressing what indeed they were before God. Before others they had a name that they were living, that is, they were thought to be in some good and lively condition more than ordinary, and were thought by others about them to be a Church, in better condition than other Churches: for, to have a name, doth import the esteem of somewhat in her, which was not ordinary; yet, saith the Lord, notwithstanding of that name they were dead, that is, very unsurable to that they were esteemed to be; and in respect thereof, indeed but spiritually dead. By this deadnesse we understand, First, A simple deadnesse in hypocrisie, and so it is to be understood, there are but many of you meer hypocrites, although ye have a fair shew. Secondly, Deadnesse may be understood comparatively, that is, either in respect of what they seemed to be, and were thought to be by others, or what they ought to have been; or, in respect of what somtimes they had been. And so even Believers may be thus charged, who having some life, yet in these respects were defective. And by considering what is said, v…. 2. where somthings ready to die, are spoken of, it will appear that this charge is so to be applied in reference to declining Believers in part, as to others who were altogether hypocrites. It is like this Church hath been free of grosse Errors; for there is no mention of the Nicolaitans in the same as in other Churches: It is like also there hath been no inward division amongst themselves, or grosse profanity of practice, or such like: for there is no mention of such in the reproof, nor would such have stood with an eminent name; but on the contrary, it is like they had Ordinances in frequencie and purity, the Minister had Gifts in some eminencie, external subjection was given to the Ordinances, and they were waited upon; and, it may be, there was zeal in outward Reformation, as was in Ephesus. Upon these, and the like grounds, they came to be esteemed-of by others, as being in an excellent frame; the Preachers were thought excellent Preachers, and no Church thought more happy than the Church of Sardis; and it is like, it was counted a blessed thing to live in such a place: and, it may be, that the Minister and People had their own too great esteem of themselves, as being priviledged beyond others, because they were free both of the Errors in Doctrine, defects in Discipline, and also of the crosses and trials, which we find other Churches lying under: whereupon they are said to have a name; and yet they were indeed, and before the Lord, in the respects formerly mentioned, dead, and unanswerable to that name: which is indeed a sad charge, and a most dangerous condition. Whence we may observe, That a Church, or Minister, or a particular person, may have a great esteem from others, and also have much esteem of themselves, and have some seeming grounds for the same; and yet either totally, or in part, and comparatively, be but dead and lifelesse; and in no such estimation before God. This may make all, both Ministers and People, to tremble, and to beware of being pleased with forthy and empty names, which oftentimes are found to be exceeding light before God.
It may be enquired on this occasion, 1. as to a private person, what grounds one may have to account himself living, when yet indeed he may be dead? For answer, We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible, to wit, how great length an hypocrite may go, and yet be still in the state of hypocrisie; as also of that other, to wit, how far a Believer may decline in the estate of Grace, and yet continue to be a Believer? because the deciding of these, as to the maximum or minimum quod sic, doth not tend to edification: And He would have His People keeping a distance, even from the borders and marches of these things in their practices. Yet we conceive, that it is clear from Scripture, that a hypocrite may have very many things that may be the occasion of a name to him; and yet really he may be still unfound. We may, for example, instance them in these particulars, 1. If we look to negatives, they be justly chargeable with nothing before men, either as to ommissions or commissions: and in this respect Paul was blamlesse, even while a Pharisee, Phil. 3, 6. 2. If we look to the common gifts of the Spirit, which come under that name of Gratia gratis data, they may come a great length here, as, to speak with tongues, to understand all Mysteries, to have all knowledge, 1 Cor. 13.2. And in this respect they may Preach well, Write well, Dispute well; yea, even to the edification of others; and, as to the exercising of a gift, Pray well also. And, no question, Iudas and others, whom the Lord will not own for His in the day of Judgement, were eminent in all these, as they were for casting out of devils and the working of miracles. 3. If we will look to the performance of externall duties, it will be found they may come a great length in this respect. That Pharisee, Luk. 18.11, 12. prayed and fasted often, and gave tithes of all: and that man, Matth. 19.20. said, All these things did I keep from my youth: which might be true, as to the outward performance of duties, and so as they understood them; which also is confirmed from the example of Paul. 4. If we look in to the spirituall meaning of the Law, as it doth obliege the inward man to a conformity thereto, we will find that hypocrites may go a length even in that: thus we find a discreet Scrib (Mark 12.32, 33.) acknowledging, that to love the Lord with all the heart, with all the understanding, with all the soul, with all the strength, and to love our neighboar as our self, is more than all burnt offerings or sacrifices. This is indeed much, to prefer internal moral duties to external ceremonial performances; and is more than usually was acknowledged amongst them: for which cause, the Lord saith in the next word, Thou art not far from the kingdom of God; yet He insinuateth he was not in the Kingdom of God, and so not really found notwithstanding. 5. They will sometimes have seeming fruits, even as to suffering: although no hypocrite can have a sincere end therein; yet it is clear, that many of them may suffer many things materially for the Truth of Christ. The Apostle, 1 Cor. 13. supposeth that one may give his body to be burnt, and yet want love: and, Gal. 3.4. he supposeth that there may be much suffering in vain. And certainly experience in all ages of the Church, hath made this appear to be truth. 6. If we look further in reference to Gospel duties, there may be fair flourishing in this respect also; as first, convictions of sin may be carried on a great length: Saul was often brought to say, I have sinned; Felix trembleth, while Paul preacheth to him, Act. 24.25. and even Simon Magus is brought to desire the help of Peters prayers, as being convinced of his hazard, Act. 8.24. Secondly, This conviction may be followed with something like Repentance, and sorrow for the committing of sin: thus, even Ahab humbleth himself, 1 King. 21. vers. 27, 29. and these that are mentioned, Psal. 78. vers. 34. &c. did seek and enquire after him who slew them. And certainly there wants not sorrow and bitternesse in Iudas his repentance, Mat. 26.3, &c. when he did really rew what he had done. Thirdly, There may be also something like faith; whereby one may in part be brought to believe the generall truths of the Gospel concerning Christ, &c. and to his own apprehension be perswaded in himself, that he hath received him; and so carry within himself as if indeed there were ground to expect what is promised in him. This is clear also from the many instances of historicall and temporall faith, that are recorded in Scripture: and in this respect, it is said of the temporary Believer, That anone he receiveth the word with joy, and goeth forth as if all were well. Thus Agrippa, is by the force of the Word almost perswaded to be a Christian, Act. 26.28. And, Isai. 48.1. and 2. some are said to call themselves of the holy city; and stay themselves on the Lord God of Israel (which supposeth an exercise of faith, at least in their account) and yet, it was not done in truth and in righteousnesse. In the seventh place, we may instance it in the common operations of the spirit on the affections within: we have already hinted something of convictions for sin, of fear, of wrath, and destruction of the soul, which certainly may sometimes affect many hypocrites; also of grief and worldly sorrow, which may seaze upon such, and in an high degree; who yet may have nothing of God in them: upon the other side, there may be much of it also in respect of the flashes of joy, tendernesse, and meltings of heart, which hypocrites may have at one time, either in some publick Ordinances, or possibly in secret, or otherwise, more than at other times; and yet there be nothing but the common operations of the spirit, such as were in many of Iohns Hearers, who for a srason rejoyced in his light, Iob. 5.35. and in the temporary Believer, as was formerly cited: for, the Lord that dispenseth the common gifts of the Spirit as He pleaseth, doth also dispense of these common effects of the Spirits operation, such as liberty, fear, joy, sorrow, and the like, according to his Soveraign pleasure, without respect to the eternall state, good or bad of the person on whom He bestoweth them. Now seing these things and such like may be where yet sincerity is not, what wonder is there that a person be said to have a name by others, or be thought to have reality by himself, when yet indeed there is nothing but deadnesse? Oftentimes men (that are ordinarily admirers of themselves and what is in themselves) are brought to think highly of themselves, and of the sincerity of their own state, and that w…th great perswasion, upon lesse grounds than these that are laid down, as we will find in the Epistle to Laodicea.
If it be asked, (supposing such things to be,) What can further be defective to reality?
Answ. To say no more, all these things may be, and yet there may be defect in these three, which are simply necessary for the differencing of a sincere person from an hypocrite, First, There may be a want of the new nature, and the person not yet be born again, as it is, Ioh. 3.3. Secondly, All these may be, and yet the person not be brought really to deny his own righteousnesse, and positively to receive Christ offered in the Gospel, and to rest upon Him, for the attaining of life through His righteousnesse and satisfaction: although they may be convinced it is good to do it, and although they may think they have done it, (being blinded by their own pride) and although they may some way comfort themselves as if they had done it in this their presumptuous dream; yet, really it is never done: for so, they could not but be saved, because of the immutable tearms of Gods Covenant, which say, Whosoever believeth in him shall not perish, but have eternal life. Thirdly, All these things may be, when yet there is defect in the nature of the inward duties (to say so) and in the manner of performing what is outward, that is, they may be both without the qualifications required to the constituting of sincerity and sincere acts spoken to, Chap. 2. So that still these fruits, are but fruits of the old tree and flesh, and are not brought forth by faith in Jesus Christ, without which nothing can be pleasing to God; neither is His glory singly aimed at in them, &c. without which the most glancing fruits, will be but rotten before the Lord.
Again, Secondly, considering this, Thou hast a name that thou livest, and art dead, with respect to the Minister: it may be enquired, 1. What kind of Minister this is, who may be said to have a name that he liveth, and is dead, 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others, and in such things as may gain an approbation before men, without that which may make him approveable before God?
To the first, we say, that in the describing of such a Minister, we must, 1. look to something… which he hath, that give the ground of his having a name. And, 2. to something which he hath not, the want whereof, proveth him to have no more but a name. First then, A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage. Secondly, he may have some good measure of gifts, and a pleasing quicknesse and dexterity in Preaching and mannaging of other duties that belong to his Calling. This gift it seemeth was in many Church-officers at Corinth, which made them appear exceeding eminent. Thirdly, he may have a frequency, and accurate formality in the discharge of all duties, as bearing forth much diligence and faithfulnesse in the discharge of them, with a seeming fervour and earnestnesse. It is like that these who preached Christ out of envy, Philip. 1.15. wanted not a good measure of this. Fourthly, he may have a great plausiblnesse, and a familiar kind of humanity, and discretion (to speak so) in his conversation with others, which often tendeth to gain applause from them, as if it were a speciall sign of humility, and an evidence of love and respect, whereby men oftentimes are engaged to esteem of such a Minister, more upon such an account, to wit, as being particularly friendly to them, than for their works sake, as the word is, 1 Thess. 5.13. It is like, that these false Teachers that got such a name, as, who but they, in Corinth and Galatia, had much of this way of insinuation: and also these mentioned, Philip. 1. cannot well be thought to be free in this respect, seing they Preached Christ out of envie and strife, vers. 15. as minding to gain a name thereby beyond Paul. Fifthly, Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people, and seeming countenance and fruit in outward things, as in the bearing down of Error, the suppressing of grosse scandals and outbreakings, and the bringing of his people to some conformity in publick and private duties: in which respects, his Congregation may be more formal than many others. Upon these and such like considerations, a Minister may have a name of a very eminent and excellent Minister; and yet there may be much unsoundnesse in two respects, 1. As to his own personal condition, he may be without life, or at the best without livelinesse in any sutable degree. 2. As to his publick Ministrie, he may be in many things defective as to the sincerity of his practice before God, even when he appeareth to be found and diligent before men, as it is here, vers. 2. I have not found thy works perfect before God. Where we shall consider this more particularly: and do therefore now leave this first Question.
The second Question, is, What may make a Minister so ready to please himself in the having of Gifts, and a name before others, when yet he may be so faulty before God?
Answ. The deceits of mens hearts are very deep: and although it be exceedingly to be regrated that Ministers should fall in this evil of resting in the applause of others, when in the mean time they want Gods approbation in a great part at least; yet it cannot be denied to be a truth: and what is written to the Angels of Ephesus, Sardis, and Laodicea, doth abundantly confirm the same: and these reasons may be given thereof, 1. Because oftentimes Ministers, especially such Ministers aim too much at the pleasing of men, and at the gaining of respect and applause amongst them: this may be a tentation to the most sincere, but it is really that which unfound men are swayed with, as it is clear, Philip. 2.21. and therefore when what they principally designed, is attained, it is no wonder that they rest therein. 2. Of all men in the world, Ministers are most obnoxious to this tentation of vanity, and seeking approbation from others; because, most of their appearances are in publick before others, and that in the exercise of some Gift of the mind, which is supposed to hold forth the inward worth of a person more than any other thing. Now, when this meeteth with applause, it holdeth out a peoples estimation of such a persons worth, which hath a great subtilty in its pleasing and tickling of him, and so is ready to incline him to rest satisfied therein. 3. Many Ministers are not travelling in birth to beget souls, and to have successe as to the Salvation of many, as well as outward fruits; but are at best studying to exoner themselves as having been diligent in their duty. Now, when such meet with applause from others, it is interpreted by them, as some confirmation of their diligence and seal of their exoneration in their Ministrie: for, men being naturally willing to absolve themselves, are easily induced to admit of any testimonie, which may seem to confirm their own integrity. 4. Oftentimes Ministers take more pains in external duties of their Ministrie that are obvious to the view of others, than they do in the inward secret duties of Christianity upon their own hearts, such as self-examination, the making of their own calling and election sure, the keeping of themselves in the love of God, the exercising of Faith, Repentance, &c. whereby it cometh to passe, that often that may be their regrate which is spoken, Song 1.6. They made me the keeper of the vineyards, but my own vineyard have I not keeped. And from this it is, that though their condition be exceeding defective before God; yet, they being unacquainted therewith cannot be affected with the same. An…, no question, many Ministers have much carnal quietnesse in their Ministrie, who could not entertain the same, if they knew how things were with them before God. 5. This evil also is incident to Ministers, and hath great influence upon the other, that their having such Gifts, seeming fruits and approbation before others, is oftentimes made use of to counterballance, and bear down any challenge that may arise concerning their own unfoundnesse, as if all these were testimonies to the contrary: and so, as oftentimes outward prosperity doth, through mens corruption, bear down challenges in some private persons, which adversity doth waken up in others; so an outward prosperous Ministrie (to say so) doth often smother many challenges of a mans inward unfoundnesse, which readily had been more taken notice of, had there not been such Gifts, outward countenance in external duties, and approbation from others. Hence we see, That as often the most tender Christian is under the crosse, so it is the most lively Minister who laboureth most under the sense of his own insufficiencie and short-coming in Gifts, who hath most grosse out-breakings in Errors, and profanity weighting him amongst his people; who meeteth with most disrespect, and maniest disappointments among the people and such like; these are often blessed of God to keep such a person lively, when others without these do sit up and forget themselves. O but Ministers that have a name, and some seeming countenance in the exercise of their Gifts, great applause and acceptation amongst the people, had need to be humble and watchful, lest they be liable to this charge, Thou hast a name that thou livest, but art dea… ! And, no question, many inadvertantly are slain by such things themselves, when they Preach to others.
We come now to the second thing in the Body of the Epistle, which is the directions that the Lord giveth both to Minister and people, for the recovering of them out of that condition, vers. 2, 3. And because the reasons whereby he presseth these directions, are intermixed, we shall speak to both in order as they ly. The directions are of two sorts. The first respecteth their present duty, and their carriage for the time to come, in reference to what might occur; the other respecteth what was past, and their carriage in reference to that. The first is in the 2. vers. comprehended in two directions: both which implie their former guiltinesse. The first is, be Watchful: which looketh both to watchfulnesse in the private duties of Christianity, and also to a more watchful sympathizing manner of going about the duties of the Ministrie: which implieth, that what ever name they had before others, that yet really there was much deadnesse and security, unwatchfulnesse, and untendernesse in both these respects before God. The second direction is, and strengthen the things that remain, which are ready to die: By things that remain and are ready to die, may be understood, 1. some remainders of the work of God in some that were honest, which being through carelesnesse and security exceedingly weakned and brought very low, were in hazard to die out, if not prevented: this respecteth especially these members who had declined from somewhat which once they had been at. And although, no question, there were many in that Church who never had any thing; yet it is no marvell that the Lord mould His directions with a speciall reference to such as had some honesty in them. 2. These words may be understood as peculiarly spoken to the Minister; And so the things that remain, &c. are some little stirrings amongst the People, as the fruits of his Ministery, which now are like to die out, because of his formall way of carrying of himself in his duty: or, it may look to the few honest ones, which were among them, who were not fed and nourished by him in their spiritual conditions, and so were like to starve, even when he was flourishing in the exercise of his gifts to the admiration of others. The direction, and strengthen the things that remain, must be expounded with respect to both these: and so with respect to the first, it saith, they that ever had any thing of God, and now have taken a stand, had need warmly and tenderly to nourish and confirm that which is behind; that by the exercise of tendernesse, prayer, repentance, and other things that belong to the life of Religion, that spunk may be keeped from dying out. With respect to the second, to wit, the Minister, it putteth him to a more carefull, painfull, and sympathizing way of looking to the Flock, and feeding them according to their several tempers, with what might be solide and nourishing to them; lest the blossoms of fruits, which he had in his Ministery, should evanish, and be blasted. And thus he is reproved for taking pains possibly in fitting his Sermons to the tastingnesse of some curious and vain Hearers, by the bringing forth of high notions and great words, whereby himself might be accounted a great man; and that yet in the mean time there was no care had to provide food, or Physick for hungry and sick souls.
This part of the directions, is backed by two Arguments. The first is implyed in these words, that are ready to die: which is in sum, if ye that are Christians be not diligent and serious, and ye that are Ministers be not watchfull and faithfull, ye that are private Christians are in hazard to have any beginnings that are in you extinguished: which may be understood respectively, both of saving and common stirrings; and ye that are Ministers may have your Ministery blasted, if these directions be not followed. This doth not imply any uncertainty of the persevering of the truely Godly; But doth set out, First, the connexion which God hath made betwixt livelinesse and diligence: And, Secondly, it sheweth how God sometimes useth to stir up secure Believers, to wit, by giving and blessing to them some sharp warnings.
The second way by which he presseth these directions, is more expresly set down in the end of vers. 2. For I have not found thy works perfect before God: which is, in a word, what ever men think of them as before them; yet I, having tried them according as they are before God and in His sight, who seeth further than men, have not found them to be perfect before Him. This word in the Greek is foreign, a word that is most ordinarily used in reference to Ministers, and setteth forth integrity and sincerity in their Ministrie, when they fulfill or make full proof of their Ministery, as it is, 2 Tim. 4.5. or when they fully preach the Gospel of Christ, as it is rendered, Rom. 15.19. and in other places. Therefore here it would seem especially to relate to the defects of the Minister, even when he went about his Ministeriall duties. And it importeth, 1. That Ministers ministeriall duties ought to be perfect before God. 2. That the Lord Jesus will especially take notice of them and their ministeriall duties. 3. It importeth this, that there are many Ministers who are very fair in their outward ministeriall carriage before others, and cannot be liable to any charge before men; that yet, when Christ cometh to try them, and reckon with them, will be found exceding defective before God. And on this occasion it is fit to consider, 1. What is necessarily requisite, according to this form of speech, that a Ministers works may be perfect before God. 2. What maketh a Minister, that may be abounding in externall labours, yet to be liable to this charge, that his works are not perfect before God. And this will clear a Question, which we left imperfect in the first verse, and not so particularly answered.
To the first, that a Ministers works may be perfect before God: beside the frequency of them, and what may also be in his other personall carriage, these things will be found to be required by vertue of this expression, 1. That in publick ministeriall duties a man be acted out of zeal to the glory of God and affection to the souls of these he Preacheth to: this was Pauls practice in his fulfilling of his Ministery, Col. 1.25. (where the same word is) being compared with what goeth immediately before, and what followeth after. And this is the great commendation of Timothy beyond others, Philip. 2.20. that he naturally cared for the state of the people, that is, he pursued their edification, as a Mother will seek the safety and good of her own child. This is a qualification of an high price before God, without which, no diligence will …e esteemed of. 2. That a Ministers ministeriall duties be thus perfect, it is requisit that in them he extend himself according to his ability to the utmost for the peoples edification. That is to make full proof of the Ministery, 2 Tim. 4, 5. when nothing is left unessayed which may put a mans gifts, time, ability, &c. to the utmost, for the Peoples good; so that his design is seriously to improve all for that end. 3. There must not only be diligence and faithfulnesse in externall duties; but there must also be a sutablnesse to Gods minde, in the end, motives, and manner of performing these duties, and also tendernesse and faithfulnesse in the performing of such duties as are not obvious to men, to wit, praying for the People, simpathyzing with them in straits, grieving when they are wounded, and the like, which we will find frequent in the practice of Paul. Now, when a Minister contenteth himself with the performing of such duties as are before men, and maketh no conscience of these, it looketh as if he aimed rather to be approven of men than of God: and therefore his works cannot be said to be perfect before Him. And to this belongeth a Ministers carrying of himself in Preaching, admonition, and every duty as in the sight of God. 2. Corinth. 2.17. For we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 4. This perfection taketh in an earnestnesse and universality in all the duties of the Ministrie, and that in reference to all times and persons: so the Minister must reprove, threaten and carry displeasing messages, as well as instruct, comfort, and preach that which may be more pleasing. He must do this also in reference to great men as well as to these who are mean, as well to these whom he loveth, and who loveth him, as to others: and so he is to be searching the secret faults of Professors, to wit, their security, pride, hypocrisie, &c. as well as the grosse out-breakings of others. It is like, that this Angel was defective in this respect, and searched not in his Doctrine so as to make discoverie of the hidden hypocrisie and corruption of hearts; and that he did not faithfully rip up their wounds, possibly fearing to displease them: for, oftentimes he that seeketh to heal the wounds most smoothly, gaineth most applause from others. Now, where there is defect in these, no ministeriall duties can ever be accounted perfect before God. When Paul is putting Timothie to make perfect, or full proof of his Ministrie, 2 Tim. 4. he thus proceedeth, vers. 2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine. And so he describeth himself to the same purpose, Col. 1.28, 29. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Iesus. Whereunto I also labour, striving according to his working, which worketh in me mightily.
From this now it will be easie to answer to the second, to wit, what defects in ministeriall duties may make them not to be accounted perfect before God: for, if the former four be necessary to make such works perfect, then when there is defect in these, or any of these, a Ministers works cannot but be found imperfect: and therefore we shall say no more of it.
The second sort of directions that some way relate to their former carriage, as well as to their present dutie, are set down, vers. 3. In them the Lord draweth them back to consider the time of their espousals (as it were) and the terms upon which they Contracted together; what He proposed to them, and what they received off His hand, when the Word came amongst them; that now themselves may see if they have been answerable to such Engagements and Resolutions; and if there be not reason to repent of their declinings. In general, this direction putteth them to a back-search of themselves: which is an excellent mean of recovery, either of Minister, or of People who have declined, as was cleared from the Epistle to Ephesus, Chap. 2.5. But more particularly, there are four words holding forth their dutie. 1. Remember how thou received: this importeth, First, That there was an offer made to them of the Gospel. Secondly, That they had in profession received the same. Thirdly, When it is said, how thou hast, &c. it importeth some more than ordinary conviction, or warmnesse in that their professed subjection to the proposed Gospel. It is like, some of them were as Iohn Baptist's hearers were, Ioh. 5.35. rejoycing in that light for a season; but afterward becoming carnall and secure. And if there was any honesty, it was then more lively in exercise, than it continued to be thereafter: therefore, saith the Lord, consider what hath become of that now, and if the present deadnesse be answerable to that tendernesse; and so, upon that consideration, be provoked to study more livelinesse. The second word is, how thou hast heard: this is almost the same with the former, and looketh to the terms which God proposed to them when He took them to be a Church, and what was their purpose when they submitted thereunto. As if the Lord had said, did I propose to you only to take on a name without reality? or did ye engage only to be professors in shew, and not to be throughly sincere? See then how this condition of yours answereth my proposall, and your engagement. The third word is, and hold fast: which is not to be understood, as if he were well pleased with their present condition, as in the Epistles to Thyatira and Philadelphia: because here He giveth them many directions and burdens (to say so) besides this, which He doth not in the other two Epistles: But it doth imply these two, 1. A necessity of holding fast the little thing that was, left they should run to the extremity of declining ere long. 2. It respecteth what they had received and heard: and so, the meaning is, that they would grip faster to hold that than formerly they had done. Under these directions we may gather what hath been their guiltinesse, and the steps by which they have come to such an hieght in this hypocrisie and declining. The last word is, Repent: which is a generall cure for all evils, and is of speciall use for the preventing, and removing of such inward evils, as, declining from any good condition, security, presumption, and hypocrisie, as we may see through all these Epistles. For readily it cannot be evil with the spiritual frame of a Christian when Repentance is in exercise, and it cannot be well when it is otherwise. But of this we shall say no more now.
The third thing in the Body of this Epistle, to wit, the way how the Lord presseth these exhortations in this verse, is by subjoyning a sharp threatning, If therefore thou shalt not watch, I will come on thee as a thief, and thou shall not know: this threatning is general; but it is the more comprehensive and sharp, If we consider these two, 1. That when He saith, He will come, &c. He doth not signifie any particular stroke He will bring on them, whereby they may gather, that there is no particular threatning; but it may be comprehended under this generall: and so it may be, I will come unto thee and remove thy Candlestick, or fight against thee with the sword of my mouth, or call thee and thy people some extraordinary way to a reckoning, and such like. The sin of hypocrisie, especially in a Minister, is a most dreadfull sin, and they who are guilty thereof, are in a most dreadfull condition: for, their doom is bl…k, and God may fill therein all the threatnings that are in this Book, as it is in Deut. 29.20. and Rev. 22.18. And they themselves cannot tell how many evils they are liable unto at Christs coming upon them. 2. If we consider, that this coming of Christs, is no friendly coming to them; but as the coming of an enemie upon them, and that in some terrible manner, suddenly and inexpectedly surprising them. And so it presseth them to the present exercise of Repentance, because the coming of the Lord would be dreadfull unto them in that condition; and yet it was hard to know how suddenly they might be surprized by the same.
The fourth thing in the Body of the Epistle, is, the consolation laid-down in reference to the handfull that had some life: for, if they were but as two or three on the tops of the uttermost branches, the Lord will not neglect them. This consolation, vers. 4. hath three parts. 1. The persons are described to whom it is sent. 2. The consolation is laid down in … promise. 3. The reason is given, why the Lord putteth this difference betwixt them and others. The persons are several wayes described, 1. They are said to be some names: this is according to the Scripture phrase, to shew their eminency and excellency beyond others, who by their integrity had, as it were, procured themselves a name in Christs account: so this phrase is understood, Act. 1.15. to wit, not only it signifieth some persons simply, but some persons that are eminent. 2. They are even in Sardis: and this commends their honesty, that had keeped somewhat lively, even where Minister and People were dead. 3. They are a few names: which sheweth, that in comparison with the multitude of this Church, there were but few sincere Believers, at least in a lively condition, although outward things looked exceeding fair, which also heightens their commendation. 4. In the description it is said, thou hast, relating to the Angel… which saith, that a lifelesse Minister may have some lively persons under his charge▪ and yet he is little to be thanked for it. We conceive, that this doth not only respect the title which he hath to all that are members; but it seemeth to relate to a peculiar interest in these few beside others; and so they might be said to be his, as being begotten by his Ministrie: in which respect, he could not be said to have these who had no sincerity at all. 5. They are described by this, That they have not defiled their garments: which relateth not only to purity in outward practice; (for it is like that was not so rare a thing in Sardis) but especially it relateth to their inward livelinesse and freedom from these evils, especially of security, formality, declining, hypocrisie, and such like, that were common in the place. And thus, to keep the garments, is often taken universally, as respecting mans inward condition, as well as that that is outward, and particularly, chap. 16. vers. 15.
The consolation it self, is in this promise, they shall walk with me in white: which hath a twofold consolation in it, 1. That they shall walk with Christ, and so enjoy his company and be made happy objectively by the possessing of His presence. …2. That in the enjoying of Christs company, they shall be cloathed with white: which we take to hold forth the unconceivable Glory which shall be put upon the souls, and even the bodies also of Believers, when they shall be raised in Glory and bear the Image of the heavenly, &c. 1 Cor. 15. and shall be conformed to Christs glorious Body, Philip. 3.21. and shall shine as the Son in the firmament, Matth. 13. It's called white, 1. because then there shall be no spot amongst all the Congregation of the firstborn. 2. When Christ is on his conquest, chap. 19 he appeareth in white: and in this place, it is to shew forth the Believers absolute victory over all difficulties and enemies. 3. When Christ was transfigured, His garments did shine, so saith he here, that the Believer, who keepeth himself pure, shall walk in Christs livery, and, as it were, He shall give them new cloaths like unto His own; Thus shall they be subjectively happy.
The reason subjoyned, is in these words, for they are worthy: we may take up worthinesse under several considerations, as, first, when there is supposed to be in proper justice a condignity between the deserving of the person, and the thing that is bestowed upon him▪ as when a workman is said to be worthy of his wages, speaking as …mongst men: in this respect, Scotus, and many of the Schoolmen that follow him, denie that men can merit any thing before God: because there is such a distance between God and creatures, that no creature can make God his debtor, without respect to His own free engagement and promise: and also, because there is no due proportionablnesse between the great happinesse of Eternal life, and what men can do to procure the same. This Doctrine is much opposed by the generality of the Schoolmen, and later Jesuites, as having these absurdities with it, 1. That it destroyeth all proper merit. 2. That it saith there is no condignity in good works themselves, without respect to Gods promise, whereas they say, such and such works had been condignly meritorious, although there had never been such a promise. 3. They say, it is all one with the Hereticks opinion, and such like: of which, possibly, we may say a word some-otherwhere (if the Lord will) Yet, this first acception of worthinesse or merit, cannot be admitted here: because, 1. it contrairs the end of Christs giving this promise, which is to expresse the freenesse of His Grace in taking notice of such, and bestowing such an excellent priviledge on them beyond their deserving. 2. It is contrary to what is implied in the promise: for, if they had absolute perfection for the time, so as to merit to be thus de…t with, Then it would suppose that they did already walk in white, and were simplie free of all blots; whereas Christ doth difference their future happy condition from what they had for the time in this respect, that although then they wanted not their own infirmities, albeit they were sincere, and free of the faults that others were lying under; yet wanted they not all spots: but at that time, when this promise should be fulfilled, these spots should be wiped away, and they should walk fully in white. Secondly, Worth, or merit, is sometimes taken as it respecteth Gods gracious acceptation of a sinner through Christ Jesus: and thus a believing sinner may be said to be worthy, and to have heaven bestowed upon him in Gods righteousnesse and faithfulnesse. 1. Because in Christ he is accepted as worthy: and so they may be said to be worthy in Him, as they are just and righteous in Him, that is, through the imputation of Christs worth and righteousnesse unto them: for, though it be said here, that they are worthy; yet it is not said that they are worthy in themselves. 2. In this respect, Believers may be said to be worthy; because God hath freely condescended to promise such things unto them: and therefore (to speak so) according to the terms of the Law of Grace, they may expect and claim the performance of such promises from the righteous Judge, who cannot in His justice but perform what He hath promised, as if there were a ty of strict justice by merit put upon Him. And this agreeth with the Apostles reasoning, 2 Tim. 4.7, 8. In the third place, often this word which is rendred worthy here, is to be understood of a meetnesse and sutablnesse which is in such a thing, without respect to any merit or proper justice: thus it is rendred, Mat. 3.8. Bring forth therefore fruits meet for repentance. The word rendred meet there, is the same that is rendred worthy here, and importeth only that there ought to be a sutablnesse in their fruits to true Repentance. This will agree well to this place, as the scope cleareth; The Lord saith, they kept themselves clean, when others were defiled: therefore they shall walk with me in white, when others shall be polluted: and the reason is subjoyned, it is sutable and meet it should be so, that these that difference themselves in keeping clean from the sins of others, should be by me brought to a condition where they shall have eternal and absolute whitenesse. And at the first view, it is clear, that the promise is conceived in these terms, so as it may carry in it a sutablnesse to their present honest condition. And the Lord often useth this expression, both in His promises and threatnings, when He intendeth not to shew what is due in strict justice; but only, that there is and will be a sute, ablnesse and poportionablnesse between mens carriage and His deal…ng with them, as we will after find, chap. 16. vers. 15, 16. And this we rest in, as the meaning of the place, and as most clear from the scope thereof.
The Conclusion followeth: Wherein, 1. there are some encouragements given to the overcomer, vers. 5. and then the common advertisement, vers. 6. which is in all the other Epistles. There are three promises made to the overcomer. The first is, the same shall be cloathed in white raiment: which is, upon the matter, that same which was promised to these few sincere Members that were in Sardis. And is here proposed, to shew, that not only these in Sardis, but all that shall faithfully wrestle and overcome, shall be made partakers of that excellent priviledge formerly mentioned: And yet I suppose none can say that all that shall be cloathed in white, and admitted to heaven, are in strict and proper Justice worthy of the same; yet, upon the former Popish principles, this will follow, if so be the proper worthinesse of these in Sardis, had been the thing that procured this priviledge unto them, to wit, to walk in white.
The second promise, is, And I will not blot out his name out of the book of life. The Book of Life is frequently mentioned in this Prophecie: and (God-willing) we may take occasion to speak somewhat of it, chap. 20. Only now we say, there are four Books figuratively attributed to God (to mention no more:) for, God hath neither need nor use of Books; but after the manner of men for helping us to take up His mind, He thus expresseth Himself. First, There is a Book that is more generall, and comprehendeth His decrees: which in His ordinary providence He executeth in the World from time to time. In this respect, all His works are said to be known to Him from the beginning, as if He had had a particular roll of them all: and it is with respect to this, that David (Psal. 139. vers. 16.) saith, Thine eyes did see my substance yet being imperfect, and in thy Book all my members were written, which in continuance were fashioned, when as yet there was none of them. A second Book, is, of Gods Omniscience: which taketh in all things past, present, and to come, as if He had keeped a Diarie of every event, and had written up ev…y word and action of men. In reference to this, the Books are said to be opened in the day of Judgement, Rev. 20.12. A third Book, is of Gods speciall care of His Church: whereby, as it were, He hath set forth Himself to have a peculiar care and oversight of her, and what concerneth her. This is mentioned, Chap. 5. vers. 1, &c. A fourth Book, is called the Book of Life: which relateth only to the names of such as our Lord hath ordained to Glory, and doth import that they are as definitely and distinctly determined and known by Him, as if they were by name and surname particularly recorded in a Book. It is this Book, that is here called the book of life: Because, 1. The end thereof is to ordain so many to Life. And, 2. because there is a immutable connexion betwixt being written in this Book of Life, and obtaining eternall life: and so, being the first and sure door that maketh enterance unto life possible and feasable, and gives the right to, and is the foundation of all that followeth; therefore deservedly it getteth this name to be called the book of life.
It rests then to consider, what it is not to blot out his name out of the book of life: It is not to be understood as if there were a scraping out, and putting in into that Book, posterior to Gods eternall and immutable decree: because, First, in that respect, it could not be called the Book of Life: for so, many might die who once were in it. Secondly, It is contrary also expresly to the end and use thereof in the day of Judgement, where (Chap. 20.12.) expresse mention is made of the opening of this Book, for this end, that whoever were found from the beginning written therein, might be keeped from the lake that burneth with fire and brimston, as is said in the 15. verse of that Chapter. And if the connexion of being written in this Book, and the obtaining of life, were not peremptory, there could be no such reason of openning this Book in the day of Judgement. Thirdly, What ever this be, it is something to be performed after this life: and seing it cannot be imagined that one can die with his name in this Book, and afterward have it blotted out: Therefore such a glosse cannot be put upon this place. And who would have further confirmation of this, may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus, as importing more than they expresse, to wit, that in the day of Judgement Christ will own the overcomer, and present him before God, as one that was inrolled in the Book of Life, and given to Him in the bargain of Redemption, for this very end, that He might raise him up in the last day, and give unto him eternall life, as it is, Ioh. 6.39, 40.
That this is the meaning, will appear by considering the third promise, But I will confesse his name before my Father, and before his Angels: which doth expresly hold forth what we assert of Christ solemn, and honourable owning of them as His and given to Him in the great Day, when all the holy Angels shall be present. We shall say nothing of the other part of the Conclusion, which is so often, but never needlesly repeated. Now, we may take some few Observations from the several parts of the Epistle, besides these that are already hinted.
Observe, 1. To have a name without reality, is an exceeding great evil; yet an evil incident both to Ministers and People. 2. These that have had once something, may through unwatchfulnesse be brought to a very low posture, as it were, to be ready instantly to expire. 3. Folks may have some extraordinary motions at sometimes, and yet afterwards fall from these, and forget them, as if they had never had such purposes and resolutions. 4. There may be some honest, where there is much deadnesse, even in the publick Ordinances; and God may keep some lively, even in such a place as Sardis, when the generality are dead, and this tendeth exceedingly to their commendation. 5▪ A Church may have a great name for many professors, and yet the number of the truly sincere may be very few. 6. God…inesse is of great value where ever it is, if it were amongst never so few: it is like, Religion in power was not much thought of in Sardis; yet what advantage will these few have, beyond others that were of the greatest name, when Christ shall come to Judgement? it will never be well understood what advantage there is in true Holinesse beyond profanity and hypocrisie, till by Christs second coming this be manifested.
Beside these Observations and what hath been said, there are yet some few Questions tending to the further clearing of this Epistle; as First, If an unfound hypocriticall man may be a sent Minister of Christ? Secondly, If such a man may have gifts in exercise; or, if even a Believer may have gifts in exercise when his grace is in no good condition? Thirdly, If such a Minister may have fruits? Fourthly, If usually such a Minister with his gifts hath many, or rather but few fruits? And lastly, if by his deadnesse the Ordinances be so polluted to others as they cannot without sin partake of the same with him? To which, we shall answer shortly in order, by laying down some Doctrines from the Text.
And to the first we say, that men that are unsound as to heart▪honesty, may be de facto Ministers in the Church of Christ, and, while continuing such, ought to be so accounted: What this Angel was simply in respect of his state, we shall not determine; yet this is certain that although he had a name to be living, he was dead; and his works were not perfect before God, what ever they were before men. And comparing this with the condition of the Angel of Laodicea following, we conceive there is ground to say, that men that are for their own case unsound, may yet be Ministers in Christs House; and are to be esteemed such, while they continue in that room, s…ing our Lord Jesus doth so here. And this is not to plead for profane Ministers, as if by this they themselves might have peace in their discharge of Ministeriall duties: or, as if others, whose place giveth them a hand in the admitting unto, or keeping in the Ministery, such as are, or may be discovered legally to be so, might from this have any defence; there will no such thing follow hence: But it is to plead for the Ordinance of the Lord Jesus Christ, that ought not to suffer derogation in whatsoever hands it be. Hence doth the Lord (Matth. 23.3, &c.) recommend to His Hearers to give due ministeriall respect to the Scribes and Pharisees, even when He is to discover their rottennesse, that therby the peoples derogating from the Lords Word in their mouth, while they sate in Moses Chair and spake truth might be prevented. Our Lords calling of Iudas to be an Apostle doth evince this (for He knew what simply was necessary to a Minister) who, no question, in his Preaching, was to be accounted an Ambassador of Christ with the rest: the reason is, because it is not Grace that intitleth one to that Charge, but Christ his Call and Commission: and seing it is certain that these may be separated, a Call from Grace, as Grace from a Call: It will follow therefore, that according to His Soveraignty He may make use of whom He will, who as He hath not chosen Holy sinlesse Angels, but sinfull earthen Vessels, to commit that treasure of the Gospel unto, that it might be known that the excellency of the power, is not of men, but of Go… ; so may He make use of sinfull men, even more sinfull than others, that it may be known that the edification of souls doth not necessarily depend on the holinesse of the Instrument, as Act. 3.12. Therefore we will find, that many who have been untender, have had hand at this work, as Matth. 7.23. Many shall say we have prophesi…d in thy name, &c. and Philip. 1.15. Some preach Christ out of envie, and saith Paul (Chap. 2.21.) almost of all, they seek their own things. This ought to make both Ministers and People to tremble, and to strive to be in at the strait gate of Holinesse, seing no place nor station, nor shining gift can change our nature, and exempt from the sentence of Christs curse in the last day: which use is made of it, Matth. 7.22, 23.
In Answer to the second Question▪ We may see, that Gifts may be in exercise, where there is little or none of inward Grace, or a great decay thereof. This Angel hath a name and is thought of, even while dead: this may be in unregenerate men, as in the former instances; and also may be in good men respectively. It is like, Iobs friends, for as excellently as they spoke, yet had much defect as to the inward life. And Solomon remarketh of himself (Ecles, 2.) that his wisdom remained with him, even when his heart was bent upon vanity: Gifts are deceitful and deceiving both to men themselves and to others: Grace is another thing, and although somtimes God will strike the Idol-shepherd in his right eye, and make even his Gifts to wither, thereby to shew the necessity of nearnesse with Him; yet somtimes will He continue the exercise of them, that thereby His soveraignty may appear, and that men may not lay too much weight on a common Gift, and also that the edification of others may be furthered.
To the third, we say, That a man whose particular condition is not approvable before God, may not only have gifts, and be called to be a Minister; but also he may have fruits, and some successe in his Ministrie: this Angel hath a few names, even in Sar…is: and, no question, Iudas in his Ministrie wanted not fruit, seing one report is made of all indifferently, Mark 6.30. And the Preaching of Christ by the Inviers (Philip. 1.4.) seemeth to have had successe: otherwise, their Preaching had been no great ground of rejoycing to Paul. This also is to shew the Lords soveraignty, who will make use of whom He will in His Work: and although saving Grace do not alwayes accompanie common gifts of the Spirit; yet are they given to profit withall, 1 Corinth. 12.7. And seing they do not alwayes nor often profit these to whom they are given, and yet are not simplie unprofitable when they are some way improven, They must therefore profit others for whom they are given.
To the fourth, we say, That although such a Minister may not be altogether alwayes without fruit; yet often great Gifts with an unsound frame of heart have but little fruit and few converts: he hath here names, but a few names, though he himself had a great name: and certainly in part it is imputed to his unsoundnesse, whose works were not perfect before God; so that although men could not censure him; yet before God he was not kindly and natively driving the design of that peoples edification, whereof this, of having a few names, is a consequent, as the real honestie, though with a little measure of Gifts, of the Angel of Philadelphia, did not want its own influence up… the success of his Min…strie: This therefore sheweth the danger of an unsound lifelesse Ministri…, that often the fruits are exceeding few, where there are any at all. Hence these Scribes and Pharisees are, in Christs account, as to fruit and to saving of souls, Matth. 9. as almost none at all, although he gave not people way at their own hand to cast at them. And considering, that turning of men from their evil way, and standing in Gods counsel, Ier. 23. vers. 22. and walking with God in equity, and turning many from their iniquity, Mal. 2. vers. 6. go together. It is no marvell that the…e who are negligent in the one, be also lesse blessed with the other. These, we conceive, God hath wisely linked together, that the more a man have of Him, the more fruit his Commission in his mouth sh…uld have. And although this be not peremptory in all cases, especially in the comparative degree amongst honest men; Yet, 1. this connexion is more sutable in it self, vers. 12. that one who tenderly and singly aimeth at fruit, should attain more than one who indeed intendeth but the feeding of himself. 2. The one hath a promise and may claim it, 1 Tim. 4.16. the other is judicially smitten in this: for, as fruits are in part some reward of Grace to a faithful Minister; so fruitlesnesse is a just stroak upon the other. 3. There is a connexion also in respect of means: tendernesse in a Minister disposeth to faithfulnesse, sympathie, &c. and the want of it, unfitteth a Minister to conceive experimentally of many things; and so he is indisposed to speak them seasonably: and it marreth that holy boldnesse, which immediate eyeing of God giveth; and by it, a Minister is incapacitated to deal in secret with God for the people and is apt to lay stumbling▪ blocks before them: and so, partly by wanting what he should have, and partly by being prone to foster their securitie, or rifle their wounds untenderly, or stumble them by his carriage, he, in these and many other respects, looketh as one not suited and fitted in an ordinary, at least a kindly, way, for the begetting of many: so that whatever in some extraordinary cases the Lord may do; yet this is most usual: which should make people desire lively Ministers, and pray that they may be kept so; and also should make Ministers conscionably see to their own particular conditions, and that in reference to their Ministrie, least by their declining in their own Spiritual estate, and their neglecting thereof, they have no lesse influence on the fruitlessenesse of their Ministrie, than by the direct neglecting of proper ministerial duties.
From this also we may gather, in answer to the last Question, That no personall corruption in joynt worshippers▪ doth pollute any of the Lords Ordinances to another; or, on that account, necessitate a separation from them: for, if the corruption of any had such influence, then it were especially the corruption of Ministers; and if the corruption of Ministers did so, then it were not to be thought that the Lord would have such; even after their discovery, to be acknowledged still to be Ministers, which yet here and in the former instances is clear. The Word and Sacraments administred by such, if rightly received and improven, are owned by Him as His Word and Sacraments, as well as when administred by the most Holy, as from the considering of the forementioned instances may appear.
There are yet two particular Questions, which possibly may be desiderated by some, to which we shall speak a word before we leave this Epistle. The first is, by what symptoms a Minister may discern his own deadnesse while things seem to go well with him in publick? or, what may give him occasion to suspect himself to be under such a charge, as is given against this Angel here? The second is, What may be the means of a Ministers preventing of such a condition, or, of recovering himself therefrom when fallen into it?
To the first, we say, that even when things go well in publick before others, a Ministers works may yet be liable to this charge of not being perfect before God: and, we conceive, upon search within, and reflection upon himself, may be discerned by these or such like symptoms, 1. When there is a decay or lifelesnesse in his own particular condition, that is, when there is no exercise of Repentance in himself as a Christian, nor freshnesse and tendernesse in communion with God in secret prayer and other Christian duties: if in such a case he should preach as an Angel, yet cannt that be said to be perfect before God. 2. In such a frame, a Minister ordinarily is not kindly affected with the discharge of ministeriall duties, nor with sympathy towards the People; but he goeth lightly under the burden of these, almost indifferent what come of the fruit, if fairly and without any palpable discovery of his infirmity such duties be put by. 3. Upon this it followeth, that if there be acceptation of the thing amongst the people, there is but too much quietnesse in the Minister, without reflecting upon his own indisposition and unsoundnesse, and without being taken up with the desire of fruitfulnesse among the people. This is suspicious-like, when a Minister so acteth in ministeriall duties, as if there were no more called-for, than the throughing of what is publick before m…n. 4. S…mething of this may be gathered from the scope and strain of his Doctrine, that is, if there be any secret aiming to commend himself by such Doctrine, or, if of its own nature it seem to tend more to that, than to edifie and feed the souls of Hearers. 5. If his own gift and present acceptation among the people be well satisfying to him, so as he be under little fear of sitting up, and if he be unfrequent and cold in adresses to God for livelinesse and successe: these and such like things look not well. 6. Somewhat may be perceived by Ministers inclination to converse with unserious untender men though they be civil; and to keep up general discourses and questions with them, rather than to converse with such as are tender, and love to have their exercises and practicall cases for the matter of their discourse: it cannot be well when it is so. 7. It is not right with a Minister, however it be in the exercise of his gift, when he is not walking under the impression of sinfull defects, and unsinglenesse and want of zeal as to his end and manner of carrying on the most commendable-like duties: for as it is no good token in a private Christian to be without the impression of his own corruptions and sinfull infirmities; so it cannot be right with a Minister when his ministeriall defects are not sensible to him: and when there is not an actuall exercise with the selfishnesse, carnalnesse, vanity, &c. that are in him, it's too like these have too much sway with them.
Now, to the second, to wit, What a Minister ought to do in such a case for recovering of himself? Answ. The reading of this Epistle seriously will indeed satisfie this: which we may draw out in these directions, 1. It's necessary that a Minister observe his own condition, and take notice of the sinfulnesse and hazard thereof: this is implied in the word remember, vers. 3. and indeed who cometh to ponder and consider rightly their own condition, are in a fair way of recoverie. 2. There will be a putting of every thing right that belongeth to a Christian: oftentimes decaying in Christianity, bringeth on this deadnesse in the Minister: and therefore there can be no better mean of recoverie than once to put the soul in a right posture in this respect. 3. It will furder this much, that he begin with the serious exercise of Repentance of what is past, and that as to the defects that cleave to him both as a Christian and as a Minister: this maketh the beginning of a recovery to be solid. Therefore it is commanded, vers. 3. 4. There would be special care had in the doing of ministeriall duties, that not only they be done, but that they be done in a right manner: that so every thing be done as in the sight of God, with an eye to this, that it may be found perfect before him. This is in the word be watchfull, and implyed under this Angels charge of not having his works perfect before God. 5. There would be zeal and carefulnesse in the begetting and keeping of life and livelinesse among the people, as in himself: and for that cause, a doing of every thing with respect to that end. This was the Angels fault in his deadnesse, to wit, the neglecting of this, and it is commanded to him, to strengthen what was ready to die, as a thing befitting his recovery. This is in a condescending way to seek to feed the people with what is profitable, though thereby a Minister should seem to some to lose of his name and reputation. 6. There is need in all things to be denied, and to exercise faith in Him that hath the seven Spirits of God, and the seven Stars also, without which there is no attaining to livelinesse: and for this end doth the Lord so describe Himself in the Inscription of this Epistle. Much dependence on Him, walking with Him, standing in His counsel, &c. and that in the meanest particular steps of any ministeriall dutie, as not daring to undertake any thing without Him, and so an acknowledging of Him in His grace, as to the fruit of every thing, This is a very fountain of the life of a Minister