Christs Alarm to Drowsy Saints, Sermon 1
REVEL. 3. 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 Starres, I know thy works, that thou haſt a name that thou liveſt, and art dead.
SAint JOHN being baniſht into the Iſle of Patmos, though the perſecuters of the Goſpel thought to doe him a diſpleaſure, yet the Lord turned it unto his great good: For the place of his exile was like Pauls third Heaven unto him, he was raviſht in the Spirit on the Lords day, and had abundance of revelations vouchſafed unto him, of the things that ſhould occurre in the Church, and out, from thence unto the end of the world. Before which he hath a charge given him to write to the ſeven Churches of Aſia, chap. 1. the Church of Epheſus, the Church of Smyrna, and of Pergamus, and of Thyatira, theſe foure are written unto in the ſecond Chapter; the other three are written unto in this: the Church of Sardis, and the Church of Philadelphia, and the Church of Laodicea. Now that which I have choſen to handle, and if God afford liberty, I deſire to goe through it, is the Epiſtle unto the Church of Sardis; wherein we may conſider foure things.
Firſt, The Inſcription, containing a ſpecification whom the Epiſtle is ſpecially directed unto. And to the Angel of the Church in Sardis, write.
Secondly, the Subſcription, containing a deſcription of the Lord Jeſus Chriſt, the King of the Church: Theſe things ſaith he that hath the ſeven Spirits of God, and the ſeven Starres. I call it a ſubſcription, becauſe in our letters we uſe to ſubſcribe our names, or to write our names beneath at the latter end. But it may be called rather a ſupraſcription, as Kings write their names above for honours ſake, ſo does Chriſt the King of Sion, write his Name above.
Thirdly, the ſubſtance or matter of the Epiſtle, I know thy works, that thou haſt a name that thou liveſt, and art dead. Be watchfull, & ſtrengthen the things which remain, that are ready to die, for I have not found thy works perfect before God, &c. verſ. 1, 2, 3, 4.
Fourthly, the concluſion, He that overcommeth, the ſame ſhall be clothed in white raiment, &c. v. 5, 6.
Firſt, I ſay, the Inſcription, And unto the Angel of the Church in Sardis, write. In which words Saint John is directed whom to inſcribe this Epiſtle unto, and that is, unto the Church which is in Sardis: but eſpecially unto the Angel of it, that is, the Miniſter, or Miniſters of it: for that's the meaning of Angel in this place.
Secondly, for the Subſcription, or rather ſupraſcription, that contains the deſcription of the Lord Jeſus Chriſt, from whom the Epiſtle is ſent, and he is deſcribed by two Royalties, the firſt is, in having of the ſeven Spirits of God. Theſe things ſaith he that hath the ſeven Spirits of God, that is, that hath power to ſend the holy Ghoſt unto all the Elect: for ſo the holy Ghoſt is called the ſeven Spirits that are before the Throne, Rev. 1. 4. He meanes there the holy Ghoſt, not as though there were ſeven holy Ghoſts, but he is expreſſed in the plurall number in regard of the abundance of graces that he infuſes into his Churches; and the number ſeven is rather taken then any other number, partly becauſe this number is put for a perfect number, as implying the perfection of his influence, & partly becauſe of the preſent buſineſſe in hand, for here he writes to the ſeven Churches of Aſia. Now the Lord Jeſus Chriſt hath Spirit enough to ſend forth into them all. This is his firſt Royalty, that he hath the ſeven ſpirits of God. Another Royalty of his is, that he hath the ſeven Starres, that is, the ſeven Paſtors of theſe Churches, Chriſt hath them all in his hand, it is he that preſerves thoſe Miniſters that are faithfull; he hath power to raiſe them up, to gift them, to protect them, to defend them; and they are called Stars, becauſe they are to ſhine in the firmament of the Church.
Thirdly, for the ſubſtance and matter of the Epiſtle, it containeth three parts.
Firſt, a Reproofe, and the reproofe is in theſe words, I know thy works; that is, I know them all, and they are ſtark naught for the moſt part, what ever they ſeem; they may ſeem to be very good, but I tell you plainly, I know them all what they be, q. d. generally they are ſtark naught; and then he inſtances in particular, as for example, thy deadneſſe of heart in Religion, Thou haſt a name to live, but thou art dead; that is, thou goeſt for an excellent Miniſter, and and excellent Church, ye doe profeſſe Religion very fairly, and in a goodly manner, that to ſee to thou art alive, and thou art taken ſo too of all thy Neighbour-churches, they all think and hope thou art alive; but the truth is, thou art dead, the grace of life is hardly in thee at all. This is the firſt, the Reproof.
Then ſecondly, here's a remedy annexed: for he does not reprove them out of any ill will, but for their good, and ſo he preſcribes them a remedy, and the remedy is twofold. The firſt is, To ſtrengthen the things that remain, that are ready to die. q. d. as many of you as are not quite and clean dead, ſtirre up your ſelves, quicken up your hearts: and this is amplified by ſhewing how they ſhould doe thus: O, be watchfull, ſayes he, q. d. that is the reaſon why ye languiſh in this faſhion, and yee will languiſh more and more becauſe yee are not watchfull: therefore Be watchfull: and alſo by rendring a motive to preſſe this remedy; For I have not found thy works perfect before God; that is, thou art hardly ſincere a jot, thou art full of hypocriſie, and rottenneſſe, and formality, and thou wilt loſe all thy labour if thou doſt not look well about thee: therefore ſhake up thy ſelfe, and ſtrengthen the things that remain. This is the firſt remedy.
The ſecond remedy is, to repent, and this is amplified by ſhewing how, and that is two wayes: Firſt, Remember how thou haſt received and heard; that is, conſider how thou haſt been taught, and bewaile thy declinings: for thou art horribly departed from what thou haſt learned in the Miniſtery of the word.
Secondly, Hold faſt, that is, ſo bewail thy warpings, & wanings, and degeneratings, that thou mayſt get up againe, hold thee faſt there when thou art up. Now leſt they ſhould neglect the uſing of this remedy, the Lord Jeſus ſharpens his ſpeech with a threatning, telling them the danger, if they will not be awakened: If therefore thou ſhalt not watch, I will come on thee as a thiefe, and thou ſhalt not know what houre I will come upon thee. This is the ſecond part of the matter of this Epiſtle, the Remedy.
Thirdly, another part of the matter of this Epiſtle is, a commendation of ſome particular perſons in the Church, that were not carried away in the deadneſſe of the times, and theſe he does praiſe very much, and he gives them an excellent promiſe; the praiſe is in theſe words: Thou haſt a few names even in Sardis, which have not defiled their garments; that is, there be ſome among you, though they be but a few, that have not been ſutted and ſoyled with others bad examples; though others be dead, yet they are not dead too for company: and then the promiſe is to them in theſe words, They ſhall walk with me in white; that is, I will give them the grace of repentance, and I wil keep them unſpotted unto my heavenly Kingdome and glory. And he addes a reaſon in theſe words: For they are worthy, not as though they did merit repentance and glory; no, but they are worthy in Chriſt, and Chriſt hath made them meet to be made partakers of this mercy. Thus you ſee the matter of the Epiſtle.
The fourth and laſt thing is the concluſion of the Epiſtle; and that is in the fifth and ſixth verſes, He that overcometh ſhall be cloathed in white raiment, &c. In which words we have the concluſion of the Epiſtle, and it conſiſts of two parts:
Firſt, a promiſe to every one that overcometh, He that overcomes, &c.
Secondly, a precept to command every gracious Saint to attend to theſe things. The promiſe:
Firſt, it is to be conſidered to whom it is made; it is made to him that overcometh: that is, ye know there is to be a holy warre againſt all manner of ſin, and all temptations, and all the policies of Satan, and all the alluring baits of the world, and all the inclinations of the fleſh. Now he that overcomes all theſe, which is no other but one that is born of God, who alone is able to overcome, He that overcomes, this is the party to whom it is promiſed.
Secondly, what it is that is promiſed. Here bee three things that are promiſed to him that overcomes: Firſt, White raiment; He ſhall be clothed in white raiment; that is, he ſhall be preferred to everlaſting bleſſedneſſe, and hee ſhall walk in triumph in a conquerours robe. Secondly, a permanent and laſting name in the Booke of life, I will not put out his name out of the Book of life, that is, there be many hundreds that are written in the book of life in the judgement of men, and in the hope of men; but in the end the Lord blots them out, he makes it appeare, that their names are not there: But this man ſhall never bee blotted out thence. As he hopes his name is enrolled there, ſo it ſhall for a certain appeare to be enrolled there, and it ſhall never be croſſed out. Thirdly, Chriſts confeſſing of that mans name before his Father and his holy Angels: And I will confeſſe his name before my Father and his holy Angels; that is, I will acknowledge him to be mine. Thus you ſee the firſt thing, the promiſe which is made to him that overcomes.
The ſecond part of the concluſion is a precept to command every gracious Saint to attend to theſe things, and that is in the ſixth verſe; He that hath an eare to heare, let him heare what the Spirit ſaith unto the Churches.
Of theſe in their order, and firſt of the Inſcription.
And to the Angel of the Church of Sardis, write.
By the Angel he means not the Angels of Heaven, noSome trāſlate it ſo too, Which have received the law by the diſpoſition of Angels, and have not kept it. Acts 7. 53. And ſo 1 Cor 11. 10. Becauſe of the Angels. nor the Angels of the bottomleſſe pit: he does not mean the Angels of heaven, becauſe they are perfectly holy, they have no ſinne in them. Now the Lord Jeſus ſpeakes of ſuch an Angel here as hath much ſinned; for he reproves him exceedingly. Neither does he mean any Angel of the bottomleſſe pit, becauſe they are perfectly evill, they have no ſpirituall goodneſſe at all in them. Now the Lord Jeſus ſpeaks of ſuch an Angel here, whom though he reproves for many things amiſſe, yet he commends him too for ſome gracious things; and therefore he can be Angell of the bottomleſſe pit. It remains then, that a Metaphoricall Angel is here underſtood, and that is the Miniſter of the Church. Now as the Angels are called Miniſters, Bleſſe ye the Lord all ye his Hoſts, ye Miniſters that doe his pleaſure, Pſal. 103. 21. So the Miniſters are called Angels, An Angel of the Lord came up from Gilgal to Bochim, &c. Judg. 2. 1. that i…, a Miniſter, Phinehas, or ſome Prophet or other, as it ſeems, came and preached unto the people. The point then is this,
That Miniſters are to be Angels, as it were.Obſerv.
They are Angels in ſome ſenſe.
1. Angels are Spirits, yee know they are ſpiritual ſubſtances,1. as the Pſalmiſt ſpeaks: He maketh his Angels ſpirits, Pſal. 104. 4. they are ſpirituall creatures, their communion is ſpirituall, their food is ſpirituall, their delights are ſpirituall, their affections & minds are ſpirituall: ſo a Miniſter though he be a Body as well as his people, yet he ſhould be a ſpiritual man. I confeſs every true Chriſtian is ſpiritual, as the Apoſtle ſayes: If any man be overtaken in a fault, ye that are ſpiritual, reſtore ſuch a man in the ſpirit of meeknes, Gal. 6. he ſpeakes to every true Chriſtian, he is a ſpirituall man: But a Miniſter ſhould more eſpecially be ſpirituall; nay, our own phraſes will riſe up in judgement againſt us, if we be not ſpirituall. Doe not we call our ſelves the Spiritualty, as though the people were carnall in compariſon of us? Now if we ſhould be more carnall then they, out of our own mouthes the Lord will condemne us. The truth is, many of us may be called ſpirituall men, if we will: but we are mad ſpirituall men, as the Prophet Hoſea ſpeakes, The ſpirituall man is mad, Hoſea 9. 7. Mad ſpirituall men indeed, when we are nothing leſſe then what we profeſſe our ſelves to be, when we are ſpirituall men in a mockery: yee know what a mock is brought up upon this name; people call a ſpirituall Pig, that is, the pooreſt of all the ten, that hath no ſubſtance in it, that is given to the Miniſter: ſo many of us are ſpirituall in a mockery, having no reaſon why we ſhould be ſo tearmed, but onelyonly becauſe there is no ſubſtance in us, no goodneſſe, no holineſſe at all in us; whereas we ſhould exceed others in it. We ſhould be ſpiritual in a ſpecial manner, we ſhould be like animae ſeparatae, like ſpirits ſequeſtred from bodily things, taken up with ſpirituall affaires, holding forth the fruits of the ſpirit; we ſhould be as Angels in our Pariſhes, labouring to draw people from all their carnal courſes, endeavouring to breed in them a ſavour and a reliſh of all the things of the ſpirit of God: our Sermons ſhould not be onelyonly moral, but ſpiritual; our carriage ſhould be a ſpiritual walking; where we come, our diſcourſe ſhould be ſpirituall, we ſhould be like a company of ſpirits, for ſo the Apoſtle calls us, Try the ſpirits whether they be of God, 1 John 4. 1. that is, try your Miniſters whether they be of God, yea or no; whether their doctrine be the doctrine of life, that wil make the ſoul live: whether their converſation be after the ſpirit, leſt ye follow a falſe guide: whether their Miniſtery be the Miniſtery of the ſpirit. If any man think himſelfe to be a Prophet, or ſpirituall, 1 Cor. 14. 37. We cannot think our ſelves Prophets, except we be ſpiritual men. When our courſes are carnal, we ſin againſt our callings: for we are to bee as Angels by our places in this ſenſe, leſt our own profeſſion hit us in the teeth at the laſt.
Secondly, the Angels are creatures of another world, not of this world, though they walk up and down on Gods errands here, yet they are creatures of another world; and therefore they are called the Angels of Heaven, Matth. 24. 36. Heavenly ſouldiers, Luke 2. 13. True, every child of God is a heavenly creature, but a Miniſter ſhould be in a more ſpecial manner, a creature of another world, crucified unto this, as Paul ſayes, I am crucified to the world, and the world unto me. The preaching of the word is called the Kingdome of heaven, ſo we that are the Preachers of it, ſhould be of heaven too, not only in regard of the news we bring, but we our ſelves that bring it, ſhould be heavenly ones. When our Saviour Chriſt had told Nicodemus, that he muſt be begotten from above, O, ſayes hee, art thou a Teacher in Iſrael, and knoweſt not theſe things? How beautiful upon the mountains! The Miniſters of the Goſpel ſhould be men aloft, the world ſhould bee a vally to them beneath, they ſhould not bee Secular men. What care Angels for fine houſes, or great livings? They had rather be in the priſon with Peter, then with Herod at the Court. Doe Angels care for outward things? No, no more ſhould Miniſters. Paul was all for Jeſus Chriſt, I determined not to know any thing among you, but Jeſus Chriſt and him crucified, 1 Cor. 2. 2. He cared not though the great Philoſophers of Corinth took him for a Dunce in all human learning; Jeſus Chriſt and him crucified, Paul included all his learning in that.
Thirdly, the Angels ſtand before God, as Daniel ſayes, Ten thouſand times ten thouſand ſtood before him, Dan. 7. 10. So the Miniſters of God are to ſtand before God, as God ſaith to Jeremy, Thou ſhalt ſtand before me, Jer. 15. 19. The Miniſters of God are to ſtand before God, to know what his pleaſure is unto the people, what meſſage he hath for them. Again, the Angels are Miniſtring ſpirits, ſent forth for the good of them that are heirs of ſalvation, Heb. 1. 14. So Miniſters, they are to miniſter unto them that are the heires of ſalvation, to watch over their ſouls, to be uſefull unto them in all their wayes. Again, the Angels pitch their tents round about them that are good, as the Prophet ſpeaks; ſo the Miniſters, they are the Churches Angels. Whether Paul, or Apollos, or Cephas, all are yours, they are not their own: But as they are Chriſts, ſo next under him, they are theirs that are Chriſts, they are Miniſters by whom they beleeve, helpers of their faith; they are Gods ſervants to bring Jacob again to him. Angels are Gods meſſengers, they never come but when they are ſent from God: ſo it is ſaid of Miniſters, There was a man ſent from God, whoſe name was John, John 1. 6.
The uſe of this is, Firſt, Here we ſee that the MiniſteryUſe 1. is no baſe Office; the world makes a matter of nothing of Gods faithfull Miniſters; vile men will Sirra them at their pleaſure, and take them up as if they were their diſhclouts. But beloved, here we ſee they are as it were Angels of God. Chriſt himſelfe the Apoſtle makes bold to call him a Miniſter, Rom. 15. 8. Now I ſay (ſayes he) that Jeſus Chriſt was a Miniſter: the Apoſtle knew it was no diſparagement unto him. Solomon when he would chuſe him his Title, and might have called himſelfe, The King of Iſrael and Judah, yet he rather takes this as honorable enough, The Preacher; Thus ſaith the Preacher, Eccleſ. 1. 1. The office of a Miniſter is an Angels office. When Zachary perceived that his child ſhould be a Miniſter, though yet he were a little babe lying in the cradle, he admires him: And thou child ſhalt be called the Prophet of the Higheſt, for thou ſhalt goe before the face of the Lord to prepare his wayes, to give knowledge of ſalvation for the remiſsion of ſins, to give light unto them that ſit in darkneſſe, and in the ſhadow of death, to guide their feet in the way of peace, Luke 1. 76, 77. The Angels of heaven never go on greater errands then theſe. When they came to the Shepheards, what did they doe? they did but tell them of the birth of Chriſt, of peace on earth, and good will towards men. Now this is the Miniſters duty, let the world think what they will of us, as though our calling were mean, and they care not much whether they heare us or no, they will not regard what we preach. O beloved, conſider what an office we have, we are Gods Angels unto you, to declare unto man his righteouſneſſe, Job. 33. 23. to pray men in Chriſts ſtead to be reconciled unto God, 2 Cor. 5. 20. to gather together the ſaints, Epheſ. 4. 12. Theſe are no ſmall things, no mean imployments to treat between God and Man about eternall life, to be Chriſts Paranymphs, and the friends of the Bridegroom, to deale about the getting of a wife for the Lamb, to cater for heaven, to bring in cuſtome for the Kingdome of God. The whole world hath not a greater office in it; yee cannot deſpiſe neither our perſons nor our meſſage and be ſaved, as Paul ſayes, Let a man ſo eſteem of us, as of the Miniſters of Chriſt, and the ſtewards of the myſteries of God, 1 Cor. 4. 1. q. d. O take heed how yee ſlight us, or our Miniſtery, yee cannot have the myſteries of grace without us, yee cannot have ſaving knowledge, nor regeneration, nor faith without us. I doe not ſpeak what God may doe extraordinarily; but this is Gods ordinary way: How can they beleeve on him of whom they have not heard? and how can they heare without a Preacher? Rom. 10. 4. and therefore our office is no mean office, we are as the Angels of God unto you, and people ſhould honour our Miniſtery when a Miniſter comes into the Pulpit, even as if an Angel did appeare. It is ſaid when Samuel came to Bethlehem, the Elders of the town trembled at his coming, 1 Sam. 16. 4.
Secondly, are Miniſters Angels? then they muſt be holy;Uſe 2. ye know the Angels are holy: When the Son of man ſhall come in his glory, and all his holy Angels with him, Matth. 25. 31. They are holy all of them: ſo ſhould the Miniſters be holy; otherwiſe they may be Angels indeed, but they are evill angels, angels of darkneſſe; they are Devils if they be not holy. Every ignorant, graceleſſe, and unconſcionable Miniſter is ready to preſſe the dignity of his calling, and what an honorable office he hath; but hee never conſiders what a Miniſter then he muſt be. If we be Angels, brethren, why then as we like this honorable Title, we muſt have a care to be holy, or elſe, I ſay, we are Devils. Thoſe Angels that are not holy, are Devils. Nay, our very calling ſuppoſes us to be holy, Let thy Urim and thy Thummim be with thy holy one, Deut. 33. 8. ſo that our very calling will teſtifie againſt us, if we be not holy: We of all men ſhould labour to be holy; What, a Miniſter, and yet a drunkard? a Miniſter, and yet a whoremonger? a Miniſter, and yet without the feare of God? a Miniſter, and yet have a dead heart? O conſider what God ſayes, What haſt thou to doe to declare my ſtatutes, or that thou ſhouldſt take my covenant within thy mouth, ſeeing thou hateſt inſtruction, and haſt caſt my words behind thee? Pſal. 50. 16, 17. With what face can we here ſtand in a Pulpit, and preach againſt ſin, and teach our hearers to make conſcience of all their wayes, and denounce the judgements of God againſt them that doe evill, if we that condemne another do the ſame things or as bad? How inexcuſable are we, if we can preach the ſtraitneſſe of heavens gate, and the narrowneſſe of the way, and the ſtrictneſſe of the account the people ſhall be forced to give at the laſt day, and lay heavie burdens on other mens ſhoulders, and we our ſelves not touch them with one of our fingers? Teach preciſely, and live looſely, teach graciouſly, and walke broadly? This is groſſe hypocriſie; act zeal and goodnes in the Pulpit, and be heartleſſe and luke-warm in our private duties unto God.
Again, we can never look to doe good, if we be not holy; as Jet will not draw if it be not clean: For how can we hope our people will follow our exhortations, if they ſee we doe not follow them our ſelves? When S. Luke had ſhewed how Barnabas exhorted the Chriſtians to cleave cloſe unto God, Acts 11. 23. preſently he gives a reaſon why he might well exhort them to do ſo, For he was a good man, full of the holy Ghoſt and of Faith, v. 24. When our hearers are met with for any of their ſinnes, when wee rub their conſciences with our Sermons, preſently their eye is at us, and if they ſee us to be vain and worldly, this heals them again; though the word wounded them, yet this is an eaſe to them, O think they, he is as bad himſelfe, and we ſee no ſuch holineſſe in him, and we are as faire for heaven as he, he loves his peny as well as we, he is as ready to quarrell as we, he is as proud, and ambitious, and fearfull, and idle, as we; he loves to ſleep in a whole skin, what wil not hee doe rather then loſe his living? hee'l break the Sabbath, and teach others to doe ſo. Now, my brethren, how ſhould we abhorre this! O it ſhould prick and ſpur us up to ſtudy holineſſe of life, that ſo our Miniſtery may be powerful.
Thirdly, are Miniſters Angels? Then they ſhould beUſe 3. apt to teach, ready to preach, and to labour in Word and Doctrine. It is ſaid of the Angels, that they have wings, One of the Seraphims came flying unto me, Iſa. 6. 6. They are ready preſt to doe any thing that the Lord gives them in charge; ſo ſhould we be, or elſe how ſhould we beare the name of Angels? We muſt labour, that we may be fruitful in our labour among our people. You know the Angels are called Reapers, and ſo are Gods Miniſters▪ I ſent you to reap, John 4. 38. When a man reaps he gathers; nay, Chriſt chuſeth good Miniſters for this end, that they ſhould bring forth fruit in their places, I have ordained you that yee ſhould goe and bring forth much fruit, John 15. 16. Nay, our Saviour Chriſt ſuppoſes that all his true Miniſters are fruitfull upon ſome. Every ſower though heMatth. 13. 3. 8. have ſome high-way ground to ſow in, and ſome thorny ground, and ſome ſtony ground, yet he hath ſome good ground or other.
For firſt, a good Miniſter it is the deſire of his ſoul to ſee1. the fruits of his labours; As a Hen, many a Hen will hardly ever off from her egges, till ſhe ſee a young chickens bill peep; nay, ſhe will ſit ſtil till ſhe die before ſhe will off. What made Paul ſo deſirous to come to the Romans? Was it onelyonly to ſee them, and to be among them, or to take his tythes or his maintenance? No, it was that he might have ſome fruit, Rom. 1. 13. And certainly, this is the ſtudy of every true Miniſter, that he may ſee his preaching fruitfull in the converſion and ſalvation of ſome, that ſome are awakened by his means, that ſome are quickned, ſome are made to leave their ſinnes, and to become new creatures unto God.
Secondly, does not every man count it a miſery to be2. unprofitable? The Lord names it as a brand upon wicked men, that they are unprofitable, Rom. 3. 12. What a wofull brand is this, when we can live two, three, ſeven, ten, twenty yeares in a place, and our ſervices are unprofitable, no man delivered out of ignorance, no man purged from his filthineſſe by our means; when our Miniſtery is a dead letter, we preach without life, and no man is tranſlated from death unto life by it? I ſay, this is to bee unprofitable, like ſalt that hath loſt his ſavour. I confeſſe the beſt Miniſters may have little takings, as the beſt tradeſman may have little vent for his wares when his trading growes dead.
Nay thirdly, this is the end of our gifts, that wee may3. profit with them; as the Apoſtle ſayes, The manifeſtation of the Spirit is given unto every man to profit withall, 1 Cor. 12. 7. Hath he given us knowledge? He hath given it us that we ſhould profit others with it. Hath hee given us skill in the opening and applying of the Scriptures? He hath given it unto us, that we may doe good with the ſame. And therefore, O how earneſt ſhould we be that our Miniſtery may profit, that our pains may be profitable and ſucceſsfull, that we may ſay with the Prophet Eſay, Lord, behold I and the Children whom thou haſt given me.
Fourthly, this is the beſt argument that God hath of a4. certain called us to bee Miniſters in his Church. If we have called our ſelves, and run without ſending, then no marvell if we be fruitleſſe, and doe little or no good. But if we find that God bleſſeth our labours, this is the beſt ſeal of our miniſtery: as if the arrow hit, it's a good ſign it was ſent out of the bow; it may fall out of the bow of it own accord, but then it never hits: but when it is ſent out of the bow, ye know he that ſends it, will aim; and therefore now when it hits, that's a ſigne it was ſent indeed: ſo when a Miniſter converts peoples ſoules, this is a good ſigne that God ſent him; when a Miniſter can ſay to his people, as Paul to the Corinthians, The ſeale of mine Apoſtleſhip are ye in the Lord, 1 Cor. 9. 2. though I be not an Apoſtle unto others, yet doubtleſſe I am unto you: For the ſeale of my Apoſtleſhip are ye in the Lord. So the ſeale of us Miniſters are yee in the Lord: though I have not converted others, yet doubtleſſe I have converted you unto God, as he ſayes, Truly, the ſignes of an Apoſtle were wrought among you, 2 Cor. 12. 12, &c.
Fifthly, this is that which will give us comfort, when5. we lie upon our death-beds, when we can ſay, we have been faithfull in our callings, and can ſhew a token of it too, by bleſſing of our faithfulneſſe in the gaining of foules, as Paul ſaith to the Theſſalonians, What is our hope, or joy, or crown of rejoycing? Are not even yee in the preſence of our Lord Jeſus Chriſt at his coming? For ye are our glory and joy, 1 Theſſ. 2. 19, 20. This is a pledge of our glory. The promiſe is cleare, They that turn others unto righteouſneſſe, ſhall ſhine as the ſtarres, Dan. 12. 3. I doe not deny, but a wicked Miniſter that hath parts, and is gifted of God with an Art of ſpeaking to the conſcience, may convert; and therefore it is not a naked argument. But when a man hath had▪ this ſucceſſe by his faithfulneſſe, and hath ſet himſelf to doe it in Gods way indeed; what an unſpeakable comfort is this! He is not the wiſeſt Miniſter that can plot moſt for prefermet, or can preach beſt for applauſe, or the like: No, no; but he that can moſt compoſe himſelfe to doe good, He that winneth ſoules is wiſe, Prov. 11. 30. that is, as he had need to be a wiſe man, and to goe wiſely to work, that would doe it: ſo he is a wiſe man, he is wiſe to himſelf, he layes up to himſelf a good foundation of comfort againſt the world to come.
Sixthly, and laſtly, if we can endure to be unprofitable,6. not to ſtirre up our ſelves, not to point and ſharpen our Miniſtery that it may pierce into mens conſciences, nor never ſtudy how to doe good, what a heavie woe will lie upon us? You read what was done to the unprofitable ſervant, he was bound hand and foot, and caſt out into utter darkneſſe, where is weeping and gnaſhing of teeth, Matth. 25. 30. O then how carefull ſhould we be to doe good, and to be effectual Preachers, that we may ſay, theſe and theſe I have been an inſtrument of good to; by the mercy of God theſe and theſe I have begotten through the Goſpel, then are we Angels indeed, that are ſent out for the good of Gods elect. I confeſs it is good to civilize our people, to abate their wickedneſſe, to make them Profeſſors, and I would to God we could ſee more of theſe effects rather then none. But to gather in Gods elect, this is an Angels work, the converſion of one ſoule is better then the civilizing of a thouſand. And therefore let us be diligent and induſtrious, and preach in ſeaſon and out of ſeaſon, let us con the skill of preaching, not to tickle mens itching eares, not ſo much to make our people ſay, our Miniſter is a fine Scholar, a good Churchman, as to rouze up the conſciences of our hearers, to pull down their hearts before God, to feed their ſouls with divine meat, with the good knowledge of the Lord, to ſhew them the ſeverall wiles of Satan, as Paul ſayes, Speak thou the things which become ſound doctrine, that the aged men be ſober and grave, &c. Tit. 2. 1. that is, ſo preach, as to good, to old men, to old women, to young men, to young women, to Maſters, to ſervants, to all, as it follows there; wee muſt look unto our life, that we defile not our Angels place, that we doe not undoe what we preach. Alas! if we doe not ſincerely practice all that we doe deliver, if our lives doe not anſwer our teaching, we are like unto kine that give very good milk, but then put their feet into the paile, or throw down the paile when they have done. This is to make our preaching of no effect: and therefore as the Apoſtle ſays to Timothy, Take heed unto thy ſelfe, and to thy doctrine, continue in them, for in doing this, thou ſhalt both ſave thy ſelfe and them that heare thee, 2 Tim. 4. 16. They are the beſt Miniſters, that carry people unto heaven; when men think to ſend people to heaven, and not goe themſelves, ſuppoſe this ſhould doe the deed, yet what will it profit us, if our people goe to heaven, and we ſtay behind, and never come there? Nay, we cannot look they will go, except they ſee us goe before them; and therefore let us do nothing that may hinder the fruitfulneſſe of our Sermons. Thus ſhall we be Angels indeed.
Fourthly, another uſe is, If Miniſters be Angels, thenUſe 4. let us know that we are mainly for Gods elect, as the Pſalmiſt ſayes of every elect perſon, God ſhall give his Angels charge over thee▪ to keep thee in▪ all thy wayes, Pſal. 91. 11. Mark, the Angels have the charge of the elect, they are their main charge; may be they are to doe many things towards others, but theſe are their principall charge; ſo it muſt be with Gods Miniſters, their chiefe charge is towards Gods elect, as the Apoſtle ſayes, I endure all things for the elects ſake, that they may alſo obtain the ſalvation which is in Chriſt Jeſus, which is eternall glory, 2 Tim. 2. 10. Wee that are Gods Miniſters, have all our gifts and graces for their ſakes; He gave ſome Apoſtles, and ſome Prophets, & ſome Evangeliſts, and ſome Paſtors and Teachers. For what? For the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Chriſt, Epheſ. 4. 11, 12. And therefore if wee have any that feare God in our Pariſhes, wee ſhould bend our main Miniſtery unto them, and for the adding of more to them; wee ſhould not bee like thoſe wretched Miniſters that count ſuch perſons the worſt of their flock, and they doe moſt hate them, and oppoſe them, and jeere them: No, no, we ſhould moſt dearly love them, and tender them, and bend our ſelves unto them; nay, we ſhould not altogether in theſe bad times, ſtand declaiming againſt drunkards, murtherers, and ſo leave the Lords Saints without their portion. The truth is, yee that live in your ungodly courſes, yee that walk after your wicked luſts, and wil not be gotten to forſake your curſed doings, we could bee content to lay hell here before you in every Sermon, and ſpend our ſhot on you, all the houres that we have of preaching in the week, are little enough to tell you what a damned condition yee are in. But if yee wil not enter in into the ſtrait gate, we muſt not neglect them that wil; if yee will be filthy, be filthy ſtill, and if yee wil to hell, and we cannot perſwade you to live out of your ſins. Though there be but two or three that are wel-minded in our Pariſhes, we are to bend our ſelves chiefly unto them. Indeed as long as we have any hope of adding more to their company, we muſt preach points for them too. May be ſome of Gods elect are among you, and if there be, the Word wil find them out. I ſay, this is our main charge, to be groping for Gods elect, and when any of them appeare, to tender them moſt, ſo ſhall we ſhew our ſelves Angels indeed for the good of Gods choſen. More uſes I might make, and very many too.
But I will content my ſelf with one more, and that ſhalUſe 5. be to you that are hearers. If Gods Miniſters be Angels, then how ſhould you come to the hearing of the word of God? Even as if an Angel ſhould drop down from heaven unto you. How ſhould you receive the Miniſters of God that deſire to be faithful? Even as the Galatians received Paul, even as an Angel of God, Gal. 4. 14. yea even as Chriſt himſelfe; yee muſt not look up into the Pulpit, as ſeeing nothing but a poor mortal man there, but as though an Angel of God were ſtanding there. How grave ſhould our meetings here bee? how reverently ſhould yee ſit in your Pewes? how ſacredly ſhould we ſtand in our desks? how graciouſly ſhould we deliver Gods errands, and you heare them with feare and trembling? When a good Miniſter appeares in the Congregation, it is as if an Angel of heaven appeared unto you to ſpeak unto you. O what a homely manner doe we come to Churches? the Majeſty of the Word is not ſeen; nay, we may ſpeak it with ſhame, neither by us the ſpeakers, nor by you the hearers; we do not come to the Word as if an Angel from heaven had ſpoken it. But generally moſt people ſee little more then a poore mortall creature in the Pulpit, and ſo they deal with the Word accordingly, &c.
Thus yee have heard the firſt Doctrine; To the Angel of the Church in Sardis, write. I ſhould now ſpeake of the ſingular number, he does not ſay, To the Angels, though there were many Miniſters in Sardis, yet he ſpeakes to them all as if they were all one. From whence we are taught The unity that is between true and right Miniſters, they are all as one man. And then whereas he inſcribes the Epiſtle, To the Angel of the Church, though he write to all the Church, and blames and condemnes all the Church, yet he names none but the Angel; here we are taught, That a Miniſter ſhares in the good and in the evill of his Pariſh: if they bee good, it is to his praiſe; if they be evill, commonly he is guilty of it.