The Text Explained, and Taking Heed to Ourselves

Reverend and deaely-beloved Brethren, — Though some think that Paul’s exhortation to these elders doth prove him their ruler, we hope, who are this day to speak to you from the Lord, that we may freely do the like without any jealousies of such a conclusion. Though we teach our people as officers set over them in the Lord, yet may we teach one another as brethren, in office as well as in faith. If the people of our charge must teach, and admonish, and exhort each other daily, (Col. iii. 16; Heb. iii. 13,) no doubt teachers may do it to one another without any supremacy of power or degree. We have the same sins to kill, and the same graces to be quickened and corroborated, as our people have: we have greater works than they to do, and greater difficulties to overcome, and no less necessity is laid upon us; and therefore we have need to be warned and awakened, if not to be instructed, as well as they. So that, I confess, I think such meetings should be more frequent, if we had nothino; else to do toojether but this. And as plainly and closely should we deal with one another, as the most serious among us do with our flocks; lest, if only they have the sharp admonitions and reproofs, they only should be sound and lively in the faith That this was Paul’s judgment, I need no other proof than this rousing, heart-melting exhortation to the Ephesian elders — a short sermon, but not soon learned. Had the bishops and teachers of the Church but thoroughly learned this short exhortation, though with neglect of many a volume which hath taken up their time and helped them to greater applause in the world, how happy had it been for the Church and them!

Our present straits of time will allow me to touch upon no part of it but my text; which, supposing Paul the speaker, and the Ephesian elders his hearers, containeth: — 1. A twofold duty; 2. A fourfold motive to enforce it.

The first duty is to take heed to themselves; the

second is, to take heed to all the fiock, And the main

work for the flock, which is thus heedfully to be done,

is expressed, even to feed them, or play the she]Dhe7’ds

for them.

The motives closely laid together are these: — 1. From their engagement and relation; they are the overseers of the flock; it is their office. 2. From the efficient cause, even the authority and excellency of Him that called them to it, which was the Holy Ghost. 3. From the dignity of the object which is the matter of their charge: it is the Church of God, the most excellent and honourable society in the

world. 4. From the tender regard Christ has of His Church, and the price it cost Him: He purchased it with His own blood. This motive is partly subordinate to the former.

The terms of the text have no such difficulty as to allow me the spending of much of our little time for their explication. Upocrexeiv here is, “maxima cura et diligentia animum adhibere;” Trolfivcov, as Jansenius and others note, a little flock. It signifieth not here the whole Church of Christ, which elsewhere is called TToifxviov, in reference to Christ the great Shepherd; but it signifieth that particular church which these elders had a special charge of. Whether that was one or many, we shall inquire anon. What is meant by ‘ETncTKOTTovi, bishops or overseers, here, is thus far agreed on: that they were officers appointed to teach and guide those churches in the way to salvation; and that they are the same persons that are called elders of the church of Ephesus before, and bishops here: of whom more anon. The verb eOero seemeth here to import both the qualification, ordination, and particular designation of these elders or bishops to their charge; for we must not limit and exclude without necessity. The Holy Ghost did by all these three ways make them overseers of their flocks: — (1.) By qualifying them with such gifts as made them fit for it. (2.) By directing the minds of those that ordained them to the ministry. (3.) By disposing both their owti minds, and the ordainer’s, and the people’s, for the affixing them to that particular church, rather than another. “Dicit eos constitutes k Spiritu Sancto,” saith Grotius, “quia constituti erant ab Apostolis plenis Spiritu Sancto, quanquam approbante plebe.”

But, no doubt, in those times the Holy Ghost did give especial directions, as by internal oracle, for the disposal of particular teachers, as we read in the case of Saul and Barnabas, and for the provision of particular congregations.

IIoifxalveLv ttjv eKKkrja-iav, is by some translated barely to feed, as ours here, by others only to 7^ule; but indeed, as Gerhard, Jansenius, and others, note, it is not to be restrained to either, but containeth in it all the pastoral work. lu one word, it is “Pastorem agere,” to do the work of a pastor to the flock. Whether it be the Ephesian congregation, before called irolfjiviov, that is here called eKKkrjcriav tov Geov, or whether it be the universal Church, which they may be said to feed and rule by doing their part towards it in their station, (as a justice of peace may be said to rule the land,) is not a matter of much moment to be stood upon; but the former seems most likely to be the sense; irepieTToiiqaaTo, is both” acquisivit et asseruit et in suam vindicavit.’’ It is said to be done by the blood of God, by a communication of the names of the distinct natures; and it affords us an argument against the Arians, seeing Christ is here expressly called God.

But it is necessary, before we proceed to instruction and apj)lication, that we be resolved more clearly who those elders or bishops are that Paul doth here exhort. I am desirous to do all that lawfully I may to avoid controversy, especially in this place, and on such occasions; but it is here unavoidable, because all our following application will much depend upon the explication; and if you shall once suppose that none of this exhortation was spoken to men in your office and capacity, no wonder if you pass it over and let it alone, and take all that I shall hence gather for your practice, as impertinent. This text was wont to be thought most apt to awaken ministers of the gospel to their duty; but of late the negligent are gratified with the news, (for news it is,) that only bishops in a supereminent sense, whom we usually caR prelates, are spoken to in this text, and not only so, but that no other text of Scripture doth speak to any other Church Presbyters (certainly) but them; yea, that no other were in being in Scripture times. Here are two questions before us to be resolved: — 1. Whether the elders here mentioned were the elders of one church of Ephesus, or of all that part of Asia, that is, of every church one 1 This is but in order to the second, which is. Whether these elders were only prelates, or such bishops as among us have carried that name 1

The reasons that may be brought to prove these to be prelates of the several cities of Asia, and that the Trav TO TToifiviov, is those many cities, are these follow- ing: — 1. The affirmation of Irenseus. To which we say, (1.) There might be many elders of Ephesus present, though some from the nearest cities were there also, which is all that Irenaeus affirms. (2.) We oppose to the saying of Irenseus the ordinary exposition of the ancients, the most singular is of least authority, “cseteris paribus.”

2. It may be said that “Paul calls them to remember how he had been among them three years, not ceasing to warn every one, &c. But he was not three years at Ephesus only, but in Asia,” &c. Arts. He may be said to be where his chief place of abode is. He that resideth ordinarily at Ephesus, though he thence make frequent excursions to the neighbouring parts, may well be said to abide so long at Ephesus. And the Ephesian elders might well be acquainted with his industry round about them, though there is no certainty that he mentioneth any more than what he did with them. For what he did in Ephesus he did in Asia, as that which is done in London is done in England.

Object. 3. “But it is meant of all Asia, for he saith, * among whom I have gone/” &c. Ans. (1.) As though Paul might not go preaching the gospel in Ephesus. (2.) If he went further, the Ephesian elders might accompany him. Object. 4. “Ephesus was the metropolis, and therefore all Asia might be thence denominated.” Ans. (1.) It must be proved that it was so denominated. All France is not called Paris, nor all England, London. (2.) It is not whole countries, but a church, that Paul speaks of; and it is yet unproved that the church of one city had then any such dependence on the church of another city, as lesser cities had upon the metropolis.

Our reasons that make us think that either all, or many of these elders, or bishops, were over the particular church of Ephesus, are these: — 1. It is expressly said in the text, that they were Elders of the Church, referring to Ephesus next before mentioned. “He sent to Ephesus, and called the elders of the church.” And it cannot be proved in all the New Testament that the bishops of other churches and cities are called bishops of a greater city, because it is the metropolis. 2. Here is mention but of one church and one flock, in the singidar number, and not of many; when yet it is acknowledged that he speaketh not of the universal Chiurch, (for then that language were not strange), but of a particular church. And it is the use of the apostles to speak still in the plural number when they mention the particular churches of many cities, and not to call them all one church or flock. 3. And it may seem else that the elder of each one of these cities hath a charge of all the rest. For they are required to take heed of all the flock, which though it may possibly be by taking every one his part, yet if one should fail, the rest seem to have his charge upon them, which is more than they can do. 4. Paul was now in so great haste in his journey to Jerusalem, that Luke measureth it out by the days. And it is not likely that Paul could, in such haste, call the elders from the several cities of Asia. If he had passed through the British seas in such haste, and lodged at Plymouth, and had thence called to him the elders of Paris, he must have stayed there many days or weeks, before he could have gathered also the bishops of Rhemes, Aries, Orleans, and the rest of France. 5. The numbers of prophets and gifted men in those times, and the state of other particular churches, do give us suflicient reason to conjecture that Ephesus was not so scant of help as to have but one presbyter. Grotius thought that Timothy, with his co-presbyters, made this appearance; but others have given very probable reasons that Timothy was none of them. 6. The judgment of expositors, ancient and modern, running so commonly the other way, commandeth some respect from us.

But I confess the matter seemeth but conjectural on both sides, and neither part to have a certainty; but if probability may carry it, there seems to be many of the elders of Ephesus, though possibly some of the neighbouring cities might l)e with them. But let this

66 GiLDAS salvianhs:

go how it will, it maketh not much to the main matter in hand. What if Ephesus and each other city or church had then but one presbyter, will it follow that he was a prelate? No; but the contrary: it will prove that there were none such at all, if there were no subject presbyters. For there is no king without subjects, nor master without servants, 1. The stream of ancient and modern expositors do take this text to speak of presbyters in the common sense. And we must be cautious, before we be singular in the expounding of so many texts as speak the same way. 2. If men be put now, in the end of the world, to find out a new foundation for Prelacy, supposing it hath been amiss defended till now, and all these texts (except by one or two) amiss expounded, it will occasion the shaking of the frame itself. 3. But the best is, we begin to be pretty well agreed, at least about the whole government that “de facto “was in being in Scripture times. For, (1.) It is at last confessed that the word presbyter is not certainly taken anywhere in the New Testament for one that is subject to a bishop, having not power of ordination or jiuisdiction; and that no such presbyters were in being in Scripture times. And by what authority they were since elected, let them prove that are concerned in it. (2.) “We are agreed now that they were the same persons who in Scripture are called bishops and presbyters. (3.) And that these persons had the power of ordination and jurisdiction. (4.) And that these persons were not the bishops of many particular churches, but one only; they ruled not many assembhes ordinarily meeting for church communion, for there could no such meetings be kept up without a bishop or presbyter to administer the ordinances of Christ in each. And if there were in a diocese but one bishop, and no other presbyters in Scripture times, then it must needs be that a diocese contained but one ordinary church assembly, and that “de facto” no bishop in Scripture times had under him any presbyters, nor more such assemblies than one, that is, they ruled the particular churches just as our parish pastors do. So that we are satisfied that we go that way that the apostles established, and was used “de facto” in Scripture times. And if any will prove the lawfulness of latter mutations, or will prove that the apostles gave power to these particular pastors to deo-enerate into another sort of officers hereafter, according to the cogency of their evidence, we shall believe it. In the meantime, desirino- to be guided by the Word of God, and to go upon sure ground, and take only so much as is certain, we hold where we are, and are glad that we are so far agreed. Yet not presuming to censure all superior episcopacy, nor refusing to obey any man that commandeth us to do our duty, but resolving to do our own work in faithfulness and peace.

For my own part, I have ever thought it easier to be governed than to govern; and I am ready, as the British told Austin, to be obedient to any man in, and for the Lord. Nor can I think that any government can be burdensome, which Christ appointeth, but all beneficial to us: as makino; our burden liohter and not heavier, and helping and not hindering us in the way to heaven. Were Christ’s work but thoroughly done, 1 should be the most backward in contending who should have the doing of it. Let us agree but on this one thing, which is plain here in my text, That the churches or flocks should be no greater than the pastors can personally oversee, so that they may “take heed to all the flock,” and then let but able, faithful men be the overseers, that wdll make the Word of God the rule, and lay out themselves for the saving of men’s souls, and I am resolved never to contend with such about the business of superiority; but cheerfully to obey them in all things lawful, if they require my obedience. If the difference were not more about the matters commanded, and the work itself to be done, than who should command it, methinks humble men should be easily agreed. Would they but lay by all needless human impositions and obtrusions, and be contented with the sufficient Word of God, and not make new work to necessitate new canons and authorities to impose it, but be content mth the gospel simphcity, and let us take that for a sufficient way to heaven that Peter and Paul went thither in; I think I should not disobey such a bishop, though I were satisfied of his differing order or degree. Yea, if he were addicted to some encroaching usurpation of more power than is meet, would he but forbear the “Ecce duo gladii,” and come to us only with the sword of the Spirit, which wUl admit of fair debates, and works only upon the conscience, I know no reason much to fear such power, though it were undue. But enough of this. The observations which the text aff”ordeth us are so many, that I may not now stay so much as to name them; but shall only lay down that one which containeth the main scope of the text, and take in the rest as subordinate motives in the handling of that, in the method in which the apostle doth here deliver them to us.

Doct. “The pastors or overseers of the churches of Christ must take great heed both to themselves and to all their flocks, in all the parts of their pastoral work.”

The method which we shall follow in handling this point, shall be this: — I. I shall briefly open to you the terms of the subject: what is meant by Pastors and Churches. II. I shall shew you what it is to take heed to ourselves, and wherein it must be done. III. I shall give you some brief reasons of that part of the point. IV. I shall shew you what it is to take heed to all the flock in our pastoral work, and wherein it must be done. V. I shall make some application of all.

I. What the words Pastor, Bishop, and Church do signify, I will not waste time to teU you, they being so well known. As for the things signified: By a pastor or bishop here is meant an officer appointed by Christ for the ordinary teaching and guiding a particular church and all its members, in order to their salvation, and the pleasing of God.

Christ appointeth the office itself by His laws. The person He calleth to it by His qualifying gifts, providential disposal, secret impulses, and ordinarily by the ordination of His present officers, and the acceptance of the Church.

Teaching and guidance contain the main parts at least of the work to which they are designed. The particulars we shall further stand upon anon.

A particular church is the object of their work; by which they are distinguished from apostolical, unfixed, itinerant ministers.

They are the stated, ordinary teachers of such a church; by which they are difl*erenced, both from private men, who do occasionally teach, and from the aforesaid itinerant ministers, and do but “in transitu,” or seldom teach a particular church. The subject is the matters of salvation and obedience to God, and the end is salvation itself, and the pleasing of God therein; by which work and ends the office is distinguished from all other offices, as magistrates, schoolmasters, &c.; though they also have the same remote or ultimate ends.

By the flock and Church is meant that particular society of Christians of which these bishops or elders have the charge, associated for personal communion in God’s public worship, and for other mutual assistance in the way to salvation. Exact definitions we may not now stand on; we have more fully made some attempts that way heretofore.

II. Let us next consider. What it is to take heed to ourselves, and wherein it must be done. And here I may well, for brevity sake, adjoin the application to the explication, it being about the matter of our practice, that I may be put to go over, as little as may be, of the same things again. Take, therefore, I beseech you, all this explication, as so much advice and exhortation to the duty, and let your hearts attend it as well as your understandings.

1. Take heed to yourselves, lest you should be void of that saving grace of God which you offer to others, and be strangers to the effectual workings of that gospel which you preach; and lest while you proclaim the necessity of a Saviour to the world, your own hearts should neglect Him, and you should miss of an interest in Him and His saving benefits! Take heed to yourselves, lest you perish, while you caU upon others to take heed of perishing; and lest you famish yourselves while you prepare their food. Though there be a promise of shining as the stars to those that turn many to righteousness, (Dan. xii. 3,) that is but on supposition that they be first turned to it themselves: such promises are meant, “coeteris paribus, et suppositis supponendis.” Their own sincerity in the faith is the condition of their glory simply considered, though their great ministerial labours may be a condition of the promise of their greater glory; many a man hath warned others that they come not to that place of torment, which yet they hasted to themselves; many a preacher is now in heU, that hath an hundred times called upon his hearers to use the utmost care and diligence to escape it. Can any reasonable man imagine that God should save men for offering salvation to others, while they refused it themselves; and for telling others those truths which they themselves neglected and abused’? Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes. Believe it, brethren, God never saved any man for being a preacher, nor because he was an able preacher; but because he was a justified, sanctified man, and consequently faithful in his Master’s work. Take heed, therefore, to yourselves first, that you be that which you persuade yoiu* hearers to be, and believe that which you persuade them daily to believe; and have heartily entertained that Christ and Spirit which you offer unto others. He that bid you love your neighbours as yourselves, did imply that you should love yourselves, and not hate and destroy yourselves and them.

2, Take heed to yourselves, lest you five in those actu sins which you preach against in others; and lest you be guilty of that which daily you condemn. Will you make it your work to magnify God, and when you have done, dishonour Him as much as others’? Will you proclaim Christ’s governing power, and yet contemn it, and rebel yourselves 1 Will you preach His laws, and wilfully break them? If sin be elal, why do you live in it 1 if it be not, why do you dissuade men from iti if it be dangerous, how dare you venture on it 1 if it be not, why do you tell men sol If God’s threatenings be true, why do you not fear them? if they be false, why do you trouble men needlessly with them, and put them into such frights without a cause 1 Do you know the judgment of God, that they that commit such things are worthy of death, and yet will you do them 1 (Rom. i. 32.) Thou that teachest another, teachest thou not thyself? Thou that sayest a man should not commit adultery, or be drunk, or covetous, art thou such thyself 1 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? (Rom. ii. 21-23.) AVhat! shall the same tongue speak evil that speaketh against evil”? Shall it censure and slander, and secretly backbite, that cries down these and the like in others? Take heed to yourselves, lest you cry down sin and not overcome it; lest while you seek to bring it down in others, you bow to it, and become its slaves yourselves. For of whom a man is overcome, of the same is he brought into bondage. (2 Pet. ii. 19.) To whom you yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness. (Rom. vi. 16.) It is easier to chide at sin than to overcome it.

3. Take heed also to yourselves, that you be not unfit for the great employments that you have undertaken. He must not be himself a babe in knowledoe that will teach men all those mysterious things that are to be known in order to salvation. Oh, what qualifications are necessary for that man that hath such a charge upon him as we have! How many difficulties in divinity to be opened! yea, about the fundamentals that must needs be known! How many obscure texts of Scripture to be expounded! How many duties to be done, wherein ourselves and others may miscarry% if in the matter, and end, and manner, and circumstances they be not well informed! How many sins to be avoided, which without understanding and foresight cannot be done! What a number of sly and subtle temptations must we open to our people’s eyes, that they may escape them! How many weighty and yet intricate cases of conscience have we almost daily to resolve! Can so much work, and such work as this, be done by raw, unqualified menl Oh, what strongholds have we to batter, and how many of them! What subtle, and diligent, and obstinate resistance must we expect at every heart we deal with! Prejudice hath blocked up our way; we can scarcely procure a patient hearing. They think ill of what we say while we are speaking it. We cannot make a breach in their groundless hopes and carnal peace, but they have twenty shifts and seeming reasons to make it up again; and twenty enemies that are seeming friends are ready to help them. We dispute not with them upon equal terms, but we have children to reason with that cannot understand us; we have distracted men (in spirituals) to reason with, that will bawd us down with raging nonsense: we have wilful, unreasonable people to deal with, that when they are silenced they are never the more convinced; and when they can give you no reason, they will give you their resolution; like the man that Sahdan had to deal with, (lib. iv. de Gubernat. p. 133,) that being resolved to devour a poor man’s means, and being entreated by Salvian to forbear, told him, he could not grant his request, for he had made a vow to take it; so that the preacher “audita religiosilsimi sceleris ratione” was fain to depart. We dispute the case against men’s wills and sensual passions, as much as against their understandings; and these have neither reason nor ears: their best arguments are, “I vill not believe you, nor all the preachers in the world in such things. I will not change my mind or life: I will not leave my sins; I will never be so precise, come on it what will.” We have not one, but multitudes of raging passions and contradicting enemies to dispute against at once, whenever we go about the conversion of a sinner; as if a man were to dispute in a fair or tumult, or in the midst of a crowd of violent scolds; what equal dealing, and what success were here to be expected’? Why, such is our work, and yet a work that must be done.

0 dear brethren, what men shoidd we be in skill, resolution, and unwearied diligence, that have all this to do! Did Paul cry out, “Who is sufficient for these things 1” (2 Cor. ii. 16,) and shall we be proud, or careless and lazy, as if we were sufficient? As Peter saith to every Christian, in consideration of our great approaching change, (2 Peter iii. 11,) “What manner of persons ought we to be in all holy conversation and godliness’?” so may I say to every minister, Seeing all these things lie upon our hands, what manner of persons ought we to be in all holy endeavours and resolutions for our work! This is not a burden for the shoulder of a child. What skill doth every part of our work require, and of how much moment is every part! To preach a sermon, I think, is not the hardest part; and yet what skill is necessary to make plain the truth, to convince the hearers; to let in the irresistible light into their consciences, and to keep it there, and drive all home; to screw the truth into their minds, and work Christ into their affections; to meet every objection that gainsays, and clearly to resolve it; to drive sinners to a stand, and make them see there is no hope, but they must unavoidably be converted or condemned: and to do all this so for lan2;uao;e and manner as beseems our work, and yet as is most suitable to the capacities of our hearers; this, and a great deal more that should be done in every sermon, should surely be done with a great deal of holy skill. So great a God, whose message we deliver, should be honoured by our delivery of it. It is a lamentable case, that in a message from the God of heaven, of everlasting consequence to the soids of men, we should behave ourselves so weakly, so unhandsomely, so imprudently, or so slightly, that the whole business should miscarry in our hands, and God be dishonoured, and His work disgraced, and sinners rather hardened than converted, and all this much through our weakness or neglect! How many a time have carnal hearers gone jeering home at the palpable and dishonourable failings of the preacher! How many sleep under us, because our hearts and tongues are sleepy; and we bring not with us so much skill and zeal as to awake them!

Moreover, what skill is necessary to defend the truth against gainsayers, and to deal with disputing cavillers according to their several modes and cases! and if we fail through weakness, how will they insult! but this is the smallest matter: but who knows how many weak ones may be perverted by the success, to their own undoing and the trouble of the Church’? What skill is there necessary to deal in private with one poor ignorant soul for its conversion! (Of which more in the end.)

0 brethren! do you not shrink and tremble under the sense of all this work 1 Will a common measure of holy skill, and ability of prudence, and other qualifications, serve for such a task as this 1 I know necessity may cause the Church to tolerate the weak; but woe to us if we tolerate and indulge our own weakness. Doth not reason and conscience tell you, that, if you dare venture on so high a work as this, you should spare no pains to be fitted to perform it “? It is not now and then an idle snatch or taste of studies that will serve to make a sound divine. I know that laziness hath lately learned to pretend the lowness of all our studies, and how wholly and only the Spirit must qualify and assist us to the work; and so, as Salvian saith in another casep (lib. iv. p. 134,) “authorem quodammodo sui sceleris Deum faciunt.” As if God commanded us the use of the means, and then would warrant us to neo-lect them! As if it were His way to cause us to thrive in a course of idleness, and to bring us to knowledge by dreams when we are asleep, or to take us up into heaven, and shew us His counsels, while we think of no such matter, but are rooting in the earth. Oh, that men should dare so sinfully, by their laziness, to quench the Spirit, and then pretend the Spirit for the doing of it. “Quis unquam,” saith he before mentioned, “crederet usque in hanc contumeliam Dei, progressuram esse humansecupiditatis (ignaviae) audaciam ‘? ut id ipsum in quo Christo injuriam faciunt, dicant se ob Christi nomen esse facturos ‘? 0 inestimabile facinus et prodigiosum!” God hath required of us that we be “not slothful in business, but fervent in spirit, ser’ing the Lord.” (Rom. xii. 11.) Such we must provoke our hearers to be, and such we must be ourselves. Oh, therefore, brethren, lose no time: study, and pray, and confer, and practise; for by these four ways your abilities must be increased. Take heed to yourselves, lest you are weak through your own negligence, and lest you mar the work of God by your weakness. “As man is, so is his strength.” (Judges viii. 21.)

4. Moreover, take heed to yourselves, lest your example contradict your doctrine, and lest you lay such stumbling-blocks before the blind as may be the occasion of their ruin; lest you may unsay. that with your lives which you say with your tongues, and be the greatest hinderers of the success of your own labours. It much hindereth our work, when other men are, all the week long, contradicting, to poor people in private, that which we have been speaking to them from the Word of God in public; because we cannot be at hand to manifest their folly; but it will much more hinder if we contradict ourselves, and if your actions give your tongue the lie, and if you build up an hour or two with your mouths, and all the week after pull down with your hands! This is the way to make men think that the Word of God is but an idle tale, and to make preaching seem no better than prating. He that means as he speaks will surely do as he speaks. One proud, surly, lordly word, one needless contention, one covetous action may cut the throat of many a sermon, and blast the fruit of all that you have been doing. Tell me, brethren, in the fear of God, do you regard the success of your labours, or do you not ‘i Do you long to see it upon the souls of your hearers 1 If you do not, what do you preach for, what do you study, and what do you call yourselves the ministers of Christ fori But if you do, then surely you cannot find in your heart to mar your work for a thing of nought! What! do you regard the success of your laboui*s, and yet will not part with a little to the poor, nor put up with an injury or a foul word, nor stoop to the meanest, nor forbear your passionate or lordly carriage — no, not for the winning of souls and attaining the end of all your labours 1 You much regard the success, indeed, that will sell it at so cheap a rate, or will not do so small a matter to -attain it!

It is a palpable error in those ministers that make such a disproportion between their preaching and their living, that they will study hard to preach exactly, and study little or not at all to live exactly. All the week long is little enough to study how to speak two hours; and yet one hour seems too much to study how to live all the week. They are loath to misplace a word in their sermons, or to be guilty of any notable infirmity, (and I blame them not, for the matter is holy and of weight;) but they make nothing of misplacing affections, words, and actions in the course of their lives. Oh, how curiously have I heard some men preach, and how carelessly have I seen them live! They have been so accurate as to the wordy part in their own preparations, that seldom preaching seemed a virtue to them, that their larKniaofe mio;ht be the more polite; and all the rhetorical, jingling writers they could meet with were pressed to serve them for the adorning of their style, and gauds were oft their chief est ornaments. They were so nice in hearing others, that no man pleased them that spoke as he thought, or that drowned not affections, or dulled not or distempered not the heart, by the predominant strains of a fantastic vit. And yet, when it came to matter of practice, and they were once out of church, how incurious were the men, and how little did they regard what they said or did, so it were not so palpably gross as to dishonour them! They that preached precisely would not live precisely! What difference between their pulpit speeches and their familiar discourse! They that are most impatient of barbarisms, solecisms, and paralogisms, in a sermon, can easily tolerate them in their conversations.

Certainly, brethren, we have very great cause to take heed what we do as well as what we say. If we be the ser^nts of Christ indeed, we must not be tongue servants only, but must serve Him with our deeds, “and be doers of the work, that in our deed we may be blessed.” (James i. 25.) As our people must be “doers of the word, and not hearers only,” so we must be doers, and not speakers only, lest we be “deceivers of ourselves.” (James i. 22.) A practical doctrine must be practically preached. We must study as hard how to live well as how to preach well. We must think and think again how to compose our lives as may most tend to men’s salvation, as well as our sermons. When you are studpng what to say to them, I know these are your thoughts, or else they are naught and to no purpose, “How should I get within theml and what shall. I say that is likely most effectually to convince them, and convert them, and tend to their salvation 1” And should you not diHgently bethink yourselves, “How shall I live, and what shall I say and do, and how shall I dispose of all that I have, as may most probably tend to the saving of men’s souls V Brethren, if saving souls be your end, you will certainly intend it as well out of the pulpit as in it. If it be your end, you will live for it, and contribute all your endeavours to attain it; and if you do so, you will as well ask concerning the money in your purse as the words of your mouth,” uch way should I lay it out for the greatest good, especially to men’s souls V Oh that this were your daily study — how to use your wealth, your friends, and all you have for God, as well as your tongues! And then we should see that fruit of your labours which is never else likely to be seen. If you intend the end of the ministry in the pulpit only, then it seems you take yourselves for ministers no longer than you are there; and then I think you are unworthy to be esteemed such at all.

HI. Having shewed you, in four particulars, how it is that we must take heed to ourselves, and what is comprised in this command, I am next to give you the reasons of it, which I entreat you to take as so many motives to awaken you to your duty, and thus apply them as we go.

1. You have heaven to win or lose yourselves, and souls that must be happv or miserable for ever; and therefore it concerneth you to begin at home, and takfe heed to yourselves as well as unto others. Preaching well may succeed to the salvation of others without the holiness of your own hearts or lives; it is possible, at least, though less usual. But it is impossible it should serve to save yourselves. Many shall say at that day, “Lord, have we not prophesied in thy namel” (Matt. vii. 22,) who shall be answered with, “I never knew you: depart from me, ye that work iniquity.” (Ver. 23.) 0 sirs, how many men have preached Christ, and perished for want of a saving interest in Him! How many that are now in hell have told their people of the torments of hell, and have warned them against it! How many have jjreached of the wrath of God ao;ainst sinners that are now feelino; it! Oh, what sadder case can there be in the world than for a man that made it his very trade and calling to proclaim salvation, and to help others to attain it, yet, after all, to be himself shut out! Alas! that ever we should have many books in our libraries that tell us the way to heaven; that we should spend so many years in reading those books and studying the doctrine of eternal life, and yet, for all this, to miss it! — that ever we should study and preach so many sermons of salvation, and yet fall short of it! — so many sermons of damnation, and yet fall into it! And all because we preached so many sermons of Christ, while we neglected Him; of the Spirit, while we resisted it; of faith, while we did not heartily believe; of repentance and conversion, while we continued in the state of flesh and sin; and of a heavenly life, while we remained carnal and earthly ourselves. If we vnll be divines only in tongues and title, and have not the Divine image upon our souls, nor give up ourselves to the Divine honour and will, no wonder if we be separated from the Divine presence, and denied the fruition of God for ever. Believe it, sirs, God is no respecter of persons. He saveth not men for their coats or callings; a holy calling will not save an unholy man. If you stand at the door of the kingdom of grace, to light others in, and will not go in yourselves, when you are burnt to the snuff, you will go out with a stink, and shall knock in vain at the gates of glory, that would not enter at the door of grace. You shall then find that your lamps should have had the oil of grace as well as of ministerial gifts — of holiness as well as of doctrine, if you would have had a part in the glory which you preached. Do I need to tell you that preachers of the gospel must be judged by the gospel, and stand at the same bar, and be sentenced on the same terms, and dealt with as severely as any other men? Can you think to be saved, then, by your clergy, and to come off by a “legit ut clericus,” when there is wanting the “credidit et vixit ut Christianus 1” Alas! it will not be; you know it will not. Take heed, therefore, to yourselves, for your own sakes, seeing you have souls to save or lose as well as others.

2. Take heed to yourselves, for you have a depraved nature, and sinful inclinations as well as others. If innocent Adam had need of heed, and lost himself and us for want of it, how much more need have we 1 Sin dwelleth in us, when we have preached never so much against it: one degree prepareth the heart for another, and one sin inclineth the mind to more. If one thief be in the house, he will let in the rest, because they have the same disposition and design. A spark is the beginning of a flame; and a small disease may bring a greater, A man that knows himself to be purblind, should take heed to his feet. Alas! even in our hearts, as well as in our hearers, there is an averseness to God, a strangeness to Him, unreasonable and almost unruly passions. In us there is at the best the remnants of pride, unbelief, self-seeking, hypocrisy, and all the most hateful, deadly sins. And doth it not then concern us to take heed? Is so much of the fire of hell yet unextinguished, that at first was kindled in us 1 Are there so many traitors in oui- hearts, and is it not time for us to take heed 1 You will scarce let your little children go themselves while they are weak, T’ithout calling upon them to take heed of falling. And, alas! how weak are those of us that seem strongest! How apt to stumble at a very straw! How small a matter will cast us down, by enticing us to folly; or kindling our passions and inordinate desires, by perverting our judgments, or abating our resolutions, and cooling our zeal; and dulling our dihgence! JMinisters are not only sons of Adam, but sinners against the grace of Christ, as well as others, and so have increased their radical sin. Those treacherous hearts wlQ one time or other deceive you, if you take not heed. Those sins that seem to lie dead will revive: your pride and worldhness, and many a noisome vice ^viU spring up, that you thought had been weeded out by the roots. It is most necessary, therefore, that men of such infirmities should take heed to themselves, and be careful in the dieting and usage of then- souls.

3. And the rather also, take heed to yourselves, because such works as ours do put men on greater use and trial of their graces, and have greater temptations, than most other men. Weaker gifts and graces may carry a man out in a more even and laudable course of life, that is not put to so great trials. Smaller strength may serve for lighter works and burdens. But if you venture on the great undertakings of the ministry; if you will lead on the troops of Christ against the face of Satan and his followers; if you will engage yourselves against principalities and powers, and spiritual wickednesses in high places; if you undertake to rescue captivated sinners, and to fetch men out of the devil’s paws; do not think that a heedless, careless minister is fit for so great a work as this. You must look to come off with greater shame, and deeper wounds of conscience, than if you had lived a common life; if you will think to go through such things as these with a careless soul. It is not only the work that calls for heed, but the workman also, that he may be fit for business of such weight; we have seen by experience, that many men that lived as private Christians, in good reputation for parts and piety, when they have taken upon them either military employment, or magistracy, where the work was above their parts, and temptations did overmatch their strengiih, they have proved scandalous, disgraced men. And we have seen some private Christians of good note, that having thought too highly of their own parts, and thrust themselves into the ministerial office, they have been empty men, and alway burdens to the Church, and worse than some that we have endeavoured to cast out. They might have done God more service in the station of the higher rank of private men, than they do among the lowest of the ministry. If you will venture into the midst of the enemies, and bear the burden and heat of the day, take heed to yourselves.

4. And the rather, also, take heed to yourselves; because the tempter will make his first or sharpest onset upon you. If you will be the leaders against him, he will spare you no further than God restraineth him. He beareth you the greatest malice, that are engaged to do him the greatest mischief As he hateth Christ more than any of us, because He is the General of the field, and the “Captain of our salvation,’’ and doth more than all the world besides against the kingdom of darkness; so doth he hate the leaders under Him, more than the common soldiers on the like account (in their proportion); he knows what a rout he may make among the rest, if the leaders fall before their eyes. He hath long tried that way of fighting, neither against great or small comparatively, but these; and of smiting the shepherds, that he may scatter the flock; and so great hath been his success this way, that he will follow it on as far as he is able. Take heed, therefore, brethren, for the enemy hath a special eye upon you. You shall have his most subtle insinuations, and incessant solicitations, and violent assaults. As wise and learned as you are, take heed to yourselves lest he over wit you. The devil is a greater scholar than you, and a nimbler disputant. He can transform himself into an angel of light to deceive; he will get within you and trip up your heels before you are aware; he will play the juggler with you undiscerned, and cheat you of your faith or innocence, and you shall not know that you have lost it; nay, he will make you believe it is multiplied or increased when it is lost. You shall see neither hook nor line, much less the subtle angler himself, while he is offering you his bait; and his bait shall be so fitted to jour temper and disposition, that he will be sure to find advantages within you, and make your own principles and inclinations to betray you; and whenever he ruineth you, he will make you the instruments of your own ruin. Oh, what a conquest will he think he hath got, if he can make a minister lazy and unfaithful! if he can tempt a minister into covetousness or scandal, he will glory against the Church, and say, “These are your holy preachers; you see what their preciseness is, and whither it will bring them!” He will glory against Jesus Christ himself, and say, “These are thy champions I I can make Thy chiefest servants to abuse Thee; I can make the stewards of Thy household unfaithful.” If he did so insult against God upon a false surmise, and tell Him he could make Job to curse Him to His face, what would he do if he should indeed prevail against usl And at last he will insult as much over you, that ever he could draw you to be false to your great trust, and to blemish your holy profession, and to do him so much service that was your enemy. Oh, do not so far gratify Satan; do not make him so much sport; do not suffer him to use you as the Philistines did Samson, first to deprive you of your strength, and then to put out your eyes, and so to make you the matter of his triumph and derision.

5. Take heed to yourselves, also, because there are many eyes upon you, and therefore there will be many observers of your falls. You cannot miscarry but the world will ring of it. The eclipses of the sim by day-time are seldom without witnesses. If you take yourselves for the lights of the churches, you may well expect that men’s eyes should be upon you. If other men may sin without observation, so cannot you. And you should thankfully consider how great a mercy this is, that you have so many eyes to watch over you, and so many ready to tell you of your faults, and so have greater helps than others, at least for the restraining of your sin. Though they may do it with a malicious mind, yet you have the advantage by it. God forbid that we should prove so impudent, as to do evil in the public view of all, and to sin wilfully while the world is gazing on us! He that is drunk, is drunk in the night; and he that sleepeth, doth sleep in the night. (1 Thes. V. 7.) ‘What fornicator so impudent as to sin in the open streets while all look on? Why, consider that you are still in the open light; even the light of your own doctrine will disclose your evil doings. While you are as lights set upon a hill, look not to lie hid. (Matt. v. 14.) Take heed, therefore, to yourselves, and do your works as those that remember that the world looks on them, and that with the quick-sighted eye of malice, ready to make the worst of all, and to find the smallest fault where it is, and aggravate it where they find it, and divulge it, and make it advantageous to their designs; and to make faults where they cannot find them. How cautiously, then, should we walk before so many ill-minded observers!

6. Take heed, also, to yourselves; for your sins have more heinous aa-oravations than other men’s. It is noted among King Alphonsus’s sayings, That a great man cannot commit a small sin; we may much more say. That a learned man, or a teacher of others, cannot commit a small sin; or at least that the sin is great, as committed by him, which is smaller in another.

(1.) You are more likely than others to sin against knowledge, because you have more than they. At least you sin against more light or means of knowledge. What! do you not know that covetousness and pride are sins 1 Do you not know what it is to be unfaithful to your trust, and by negligence, or self-seeking, to betray men’s souls’? You know your Master’s will, and if you do it not, shall be beaten with many stripes. There must needs, therefore, be the more wilfulness, by how much there is the more knowledge. If you sin, it is because you will sin.

(2.) Your sins have more hypocrisy in them than other men’s, by how much the more you have spoken against them. Oh, what a heinous thing it is in us to study how to disgrace sin to the utmost, and make it as odious to our people as we can; and when we have done, to live in it, and secretly cherish that which we openly disgrace! What vile hypocrisy it is to make it our daily business to cry it down, and yet to keep it; to call it publicly all to naught, and privately to make it our bed-fellow and companion; to bind heavy burdens for others, and not to touch them ourselves with a finger! What can you say to this in judgment 1 Did you think as ill of sin as you spoke, or did you not? If you did not, why would you dissemblingly speak it? If you did, why would you keep it and commit it 1 Oh, bear not that badge of the miserable Pharisees, “They say, but do not!” Many a minister of the gospel will be confounded, and not able to look up, by reason of this heavy charge of hypocrisy.

(3.) Moreover, your sins have more perfidiousnes3 in them than other men’s. You have more engaged yourselves against them. Besides all your common ©Qgagements as Christians, you have many more as ministers. How often have you proclaimed the evil and danger of sin, and called sinners from it! How often have you declared the terrors of the Lord! All these did imply that you renounced it yourselves. Every sermon that you preached against it, every private exhortation, every confession of it in the congregation, did lay an engagement upon you to forsake it. Every child that you have baptized and entered into the covenant with Christ, and every administration of the Supper of the Lord, wherein you called men to renew their covenant, did import your own renouncing of the flesh and the world, and your engagement unto Christ. How often and how openly have you borne witness of the odiousness and damnable nature of sin! and yet will you entertain it against all these professions and testimonies of your own 1 Oh, what treachery is it to make such a stir in the pulpit against it, and after all to entertain it in the heart, and give it the room that is due to God, and even prefer it before the glory of the saints! Many more such aggravations of your sins might be mentioned, but as we haste over these, so we must pass them by through our j)resent haste.

7. Take heed to yourselves, for the honour of your Lord and Master, and of His holy truth and ways, doth lie more on you than on other men. As you may do Him more ser%’ice, so always more disservice than others. The nearer men stand to God, the greater dishonour hath He by their miscarriages, and the more will they be imputed by foolish men to God himself. The heavy judgment was threatened and executed on EH and on his house, because they “kicked at His sacrifice and ofiering.” (1 Sam. ii. 29.) “For therefore was the sin of the young men great before the Lord, for men abhorred the ofiering of the Lord,” (Ver. 17.) It was that great aggravation of “causing the enemies of the Lord to blaspheme,’’ which provoked God to deal more sharply with David than else He would have done. (2 Sam. xii. 11-14.) If you are indeed Christians, the glory of God is dearer to you than your lives. Take heed, therefore, what you do against it, as ye would take heed what you do against your lives. Would it not wound you to the heart to hear the name and truth of God reproached for your sakes “? To see men point to you, and say,” There goes a covetous priest, a secret tippler, a scandalous man; these are they that preach for strictness, when themselves can live as loose as others; they condemn us by their sermons, and condemn themselves by their lives: for all their talk, they are as bad as we?” 0 brethren, could your hearts endure to hear men cast the dung of your iniquities in the face of the holy God, and in the face of the gospel, and of all that desire to fear the Lord 1 Would it not break your hearts to think that all the godly Christians about you should suffer reproach for your misdoings? If one of you that is a leader of the flock should but once be ensnared in a scandalous crime, there is scarcely a man or woman that seeketh diligently after their salvation, within the hearing of it, but, besides the grief of their hearts for your sin, they are likely to have it cast in their teeth by the ungodly about them, though they never so much detest and lament it. The ungodly husband will tell his wife, and the ungodly parents will teU their children, and neighbours and feUowservants will be telling one another of it, and saying, “These are your godly preachers; you may see what comes of all your stir; are you any better than others “? you are even all alike.” Such words as these must all the godly in the country perhaps hear for your sakes. “It must needs be that offences come; but woe to that man by whom the offence cometh.” (Matt, xviii. 7.) Oh, take heed, brethren, in the name of God, of every word that you speak, every step that you tread, for you bear the ark of the Lord; you are intrusted with His honour, and dare you let it faU, and cast it into the dirt 1 If you, “that know His will, and approve the things that are more excellent, being instructed out of the law, and being confident that you yourselves are guides of the blind, and lights to them that are in darkness, instructors of the foolish, teachers of babes;” if you, I say, should live contrary to your doctrine, and, “by breaking the law, dishonour God, the name of God will be blasphemed among the ignorant and imgodly through you.” (Rom. ii. 19-24.) And you are not unacquainted with that standing decree of Heaven, “Them that honour me, I will honour; and they that despise me shall be lightly esteemed.” (1 Sam. ii. 30.) Never did man dishonour God but it proved the greatest dishonour to himself. God will find out ways enough to wipe off all that can be cast upon Him, but you will not so easily remove the shame and sorrow from yourselves.

8. Take heed to yourselves; for the souls of your hearers, and the success of your labours, do very much depend upon it. God useth to fit men for great works before He will make them His instruments in accomplishing them. He useth to exercise men in those works that they are most suited to. If the work of the Lord be not soundly done upon your own hearts, how can you expect that He should bless your labours for the efi”ecting it in others 1 He may do it if He please, but you have much cause to doubt whether He will. I shall here shew you some particular reasons under this last, which may satisfy you, that he who would be a means of saving others, must take heed to himself, and that God doth more seldom prosper the labours of unsanctified men.

(1.) Can it be expected that God will bless that man’s labour (I still mean comparatively, as to other ministers) who worketh not for God, but for himself 1 Now, this is the case of every unsanctified man. None but the upright do make God their chief end, and do all or anything heartily for His honour: they make the ministry but a trade to live by: they choose it rather than another calling, because their parents did destine them to it, and because it is a pleasant thing to know; and it is a life wherein they have more opportunity to furnish their intellects with all kinds of science; and because it is not so toilsome to the body, to those that have a will to favour their flesh; and because it is accompanied with some reverence and respect from men; and because they think it a fine thing to be leaders and teachers, and have others depend on them, and receive the law at their mouth; and because it aff“ordeth them a competent maintenance. For’ such ends as these are they ministers, and for these do they preach; and were it not for these, and such as these, they would soon give over. And can it be expected that God should much bless the labours of such men as these? It is not Him they preach for, but for themselves, and their own reputation or gain: not Him, but themselves, that they seek and serve; and therefore no wonder if He leave them to themselves for the success, and if their labours have no greater a blessing than themselves can give them, and the word reach no further than their own strength is able to make it reach. (2.) Can you think that he is likely to be as successful as others, that dealeth not heartily and faithfully in his work, and never soundly believeth what he saith, and never is tridy serious when he seemeth to be most diHgenf? And can you think that any unsanctified man can be hearty and serious in the ministerial work’? It cannot be. A kind of seriousness, indeed, he may have, such as proceedeth from a common faith, or opinion that the word is true, and is actuated by a natural fervour, or by selfish ends; but the seriousness and fidelity of a sound believer, that idtimately intendeth the glory of God and men’s salvation, this he hath not. 0 sirs, all your preaching and persuading of others will be but dreaming and trifling hypocrisy, till the work be thoroughly done upon yourselves. How can you set yourselves day and night to a work that your carnal hearts are averse from”? How can you call out with serious fervour upon poor sinners to repent and come to God, that never repented or came in yourselves? How can you heartily follow poor sinners with importunate solicitations, to take heed of sin, and to set themselves to a holy life, that never felt yourselves the evil of sin, or the worth of holiness? I tell you, these things are never well known till they are felt, nor well felt till they are possessed; and he that feeleth them not himself, is not so likely to speak feelingly to others, nor to help others to the feeHng of them. How can you follow sinners with compassion in your hearts, and tears in your eyes, and beseech them in the name of the Lord to stop their course and turn and live, that never had so much compassion on your own soul as to do thus much for yourselves 1 What! can you love other men better than yourselves “? and have pity on them, while you have none upon yourselves 1 Sirs, do you think they will be hearty and diligent to save men from hell, that be not heartily persuaded that there is a helll Or to bring men to heaven, that do not sincerely believe that there is such a thing As Calvin saith on my text, “Neque enim aliorum salutem sedulo unquam curabit, qui suam negligit.” He that hath not so strong a belief of the word of God, and the life to come, as will take off his own heart

from the vanities of this world, and set him upon a resolved diligence for salvation, I cannot expect that he should be faithful in seeking the salvation of other men. Surely he that dare damn himself, dare let others alone in the way to damnation; and he that will sell his Master, with Judas, for silver, will not stick to make merchandise of the flock; and he that will let go his hopes of heaven rather than he will leave his worldly and fleshly delights, I think will hardly leave these for the saving of others. In reason we may conceive, that he will have no pity on others, that is wilfully cruel to himself; and that he is not to be trusted with other men’s souls, that is unfaithful to his own, and will sell it to the devil for the short pleasures of sin. I confess that man shall never have my consent to have the care and charge of others, and to oversee them in order to their salvation, that takes no heed to himself, but is careless of his own, (except it were in case of absolute necessity, that no better could be had.)

(3.) Do you think it is a likely thing that he will fight against Satan with all his might, that is a servant of Satan himself And will he do any great harm to the kingdom of the devil, that is himself a member and subject of that kingdom? And will he be true to Christ that is in covenant with His enemv, and Christ hath not his heart 1 Why, this is the case of every unsanctified man, of what cloth soever his coat be made. They are the servants of Satan, and the subjects of his kingdom; it is he that ruleth in their hearts; and are they like to be true to Christ that are ruled by the devil? What prince chose the friends and voluntary servants of his enemy to lead his armies in war against him? This is it that hath made so many preachers of the gospel to be enemies to the work of the gospel which they preach. No wonder if such be secretly girding at the holy obedience of the faithful; and while they take on them to preach for a holy life, if they cast reproaches on them that use it! Oh, how many such traitors have been in the Church of Christ in all acres, that have done more against Him under His colours, than they could do in the open field; that have spoken well of Christ, and Scripture, and godliness in the general, and yet slily and closely do what they can to bring it into disgrace, and make men believe that those that set themselves to seek God with all their hearts, are but a company of hypocrites, or self-conceited fantastical fellows: and what they cannot for shame speak that way in the pulpit, they will do in secret amongst their companions! How many such wolves have been set over the sheep, because they had sheep’s clothing; pretending to be Christians, and as good as others! If there were a traitor among the twelve in Christ’s family, no marvel if there be many now. It cannot be expected that a slave of Satan, “whose god is his belly, and who mindeth earthly things,” should be any better than “an enemy to the cross of Christ.” What though they live civilly, and preach plausibly, and have the outside of an easy, cheap religiousness’? They may be as fast in the devil’s snares by worldliness, pride, a secret distaste of diligent godliness, or by an unsound heart that is not rooted in the faith, nor unreservedly devoted to God in Christ, as any others are by drunkenness, uncleanness, and such disgraceful sins. Publicans and harlots do sooner come to heaven than Pharisees, because they are sooner convinced of their sin and misery.

And though many of these men may seem excellent preachers, and cry down sin as loud as others, yet is it all but an affected fervency, and too commonly but a mere uneffectual bawling. For he that cherisheth it in his own heart, doth never fall upon it in good sadness in others. I know that a wicked man may be more willing: of another’s reformation than his own, and may thence have a kind of real earnestness in dissuading them from it; because he can preach against sin at easier rates than he can forsake it, and another man’s reformation may stand with his own enjoyments of his lusts. And therefore a wicked minister, or parent, may be earnest “w-ith his people or family to mend, because they lose not their own sinful profits or pleasures by another’s reformation, nor doth it call them to that self-denial as their own doth. But yet, for all this, there is none of that zeal, resolution, and diligence as is in all that are true to Christ. They set not against sin as the enemy of Christ, and as that which endangereth their people’s souls. A traitorous commander, that shooteth nothing against the enemy but powder, may cause his guns to make as great a sound or report, as some that are laden with bullets; but he doth no hurt to the enemy by it. So one of these men may speak loud, and mouth it with an affected fervency, but he seldom doth any great execution against sin and Satan. No man can fight well but where he hateth, or is very angry; much less against them whom he loveth, and loveth above all. Every um’enewed man is so far from hating sin to the purpose, that it is his dearest treasure; though not as sin, yet the matter of it is, as it affbrdeth delight to his sensual desires. So that you may see, that an unsanctified man is very unfit to be a leader in Christ’s army, who loveth the enemy; and to draw others to renounce the world and the flesh, who cleaveth to them himself as his chief good.

(4.) And it is not a very Kkely thing that the people will regard much the doctrine of such men, when they see that they do not live as they preach. They will think that he doth not mean as he speaks, if he do not as he speaks. They will hardly believe a man that seemeth not to believe himself. If a man bid you run for your lives, because a bear or an enemy is at your backs, and yet do not mend his pace himself in the same way, you will be tempted to think that he is but in jest, and there is really no such danger as he pretends. “WTien preachers tell people of a necessity of holiness, and that without it no man shall see the Lord, and yet remain unholy themselves, the people will think they do but talk to pass away the hour, and because they must say somewhat for their money, and that all these are but words of course. Long enough may you lift up your voices against sin, before men will believe that there is any such harm or danger in it as you talk of, as long as they see the same man that reproacheth it, put it in his bosom and make it his delight. You rather tempt them to think that there is some special good in it, and that you dispraise it as gluttons do a dish which they love, that they may have it all to themselves. As long as men have eyes as well as ears, they will think they see your meaning as well as hear it; and they are more apt to believe their sight than their hearing, as being the more perfect sense. All that a preacher doth is a kind of preaching: and when you live a covetous or a careless life, you preach these sins to your people by your practice. When you drink, or game, or prate away your time in vain discourse, they take it as if you told them,” Neighbours, this is that life that you should all live; you may venture on this course without any danger.” If you are ungodly, and teach not your families the fear of God, nor contradict the sins of the company’ you come into, nor turn the stream of their vain talking, nor deal with them plainly about the matters of their salvation, they will take it as if you preached to them that such things are needless, and they may boldly do so as well as you. Yea, and you do worse than all this; for you teach them to think ill of others that are better. How many a faithful minister and private man is hated and reproached for the sake of such as you! What say the people to them 1 “You are so precise, and tell us so much of sin, and dangers, and duty, and make so much stir about these matters, when such or such a minister that is as great a scholar as you, and as good a preacher as you, will be merry and jest with us, and let us alone, and never trouble themselves or us with such discourse. These busy fellows can never be quiet, but make more ado than needs; and love to fright men with talk of damnation, when sober, learned, peaceable divines can be quiet, and live with us like other men.” This is the very thoughts and talk of people, which your neghgence doth occasion. They will give you leave to preach against their sins as much as you will, and talk as much for godHness in the pulpit, so you will but let them alone afterwards, and be friendly and merry with them when you have done, and talk as they do, and live as they, and be indiflferent with them in your conscience and your conversation. For they take the pulpit to be but as a stage; a place where preachers must shew themselves and play their parts; where you have liberty to say what you list for an hour: and what you say, they much regard not, if you shew them not by sapng it personally to their faces, that you were in good earnest, and indeed did mean them. Is that man therefore likely to do much good, or fit to be a minister of Christ, that will speak for Him an hour, and by his life will preach against Him all the week besides; yea, and give his public words the lie “?

And if any of the people be wiser than to follow the examples of such men, yet the loathsomeness of their lives will make their doctrine the less effectual. Though you know the meat to be good and wholesome, yet it may make a weak stomach rise against it, if the cook or the servant that carrieth it have leprous or dingy hands. Take heed therefore to yourselves, if ever you mean to do good to others.

(5.) Lastly, consider whether the success of your labours depend not on the grace and blessing of the Lord: and where hath He made any promise of His assistance and blessing to ungodly meni If He do promise His Church a blessing even by such, yet doth He not promise therti any blessing. To His faithful servants He hath promised that He will be with them, that He will put His Spirit upon them, and His word into their mouths, and that Satan shall fall before them as lightning from heaven. But where is there any such promise to the ungodly, that are not the children of the promise ‘? Nay, do you not rather by your abuse of God, provoke Him to forsake and blast your endeavours % at least as to yourselves, though He may bless them to His chosen. For I do not all this while deny, but that God may often do good to His Church by wicked men, but not so ordinarily nor eminently as by His own.

And what I have said of the wicked themselves, doth hold in part of the godly while they are scandalous and backshding, proportionably according to the measure of their sin. So much for the reasons.