Thomas Manton · 60 of 67

England’s Spiritual Languishing; with the Causes and Cure. · Part 1

Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God.—Rev. III. 2.

IN scriptures wherein the expression is anything more difficult, wits are most rank and luxuriant, every one taking a liberty to affix his own sense there, where the true and genuine sense is not so obvious and easily found out; and because two or three false interpretations may be asserted with equal probability, the scriptures have suffered as an uncertain rule, or nose of wax (it is the blasphemy of the Papists), which is ductile and pliable to every fancy and purpose. The truth is, we are more happy in discovering falsehood than in clearing truth, and those which come after can more easily discern wherein others have halted and are defective, than reach the truth themselves. I have always looked upon that as a grave observation, Facilius est aliorum convellere sententias quam stabilire propriam—men are always better at confuting than confirming; in which, though I am strengthened by the censure of Jerome on Lactantius, who observed that his arguments were more valid and strong which he brought against false worships, than those other by which he confirmed the true; and Tully wished he could as easily find out the true God as disprove the false. Whether it be through that natural desire that is in us to blemish others, or from the weakness and imperfection of our apprehensions, or from an obstinate prejudice against divine truths, or from God’s hiding and reserving many things till the age next their accomplishment, I will not now dispute. I only hint it to show that therefore it is why men have disputed so unhappily, and with such variety, about some difficult places of scripture, always acquitting themselves with more honour, success, and satisfaction in disproving the opinion of others, than in vindicating and clearing their own.

As this hath been the fate of other scriptures, so especially of this book of the Revelation, wherein there are as many mysteries as words; and all matters, as is usual in prophecies, veiled under expressions which are of a mystic sense and interpretation. Above all other parts of the book, the three first chapters are most plain and easy to be understood, though here also difficulties want not. For my part, I shall not trouble you with the several thoughts of men about these chapters. The noise of axe and hammer should not be heard in the temple; these discussions better become the study than the pulpit.

Let it suffice to note that the main contents of them are several epistles sent from Jesus Christ by John to the seven churches of Asia. But here a doubt ariseth, why a Catholic prophecy, such as is calculated for the church in general, and all ages of it, should begin with epistles to these particular churches. What may be the reason of this? Ans. It is so, partly because the gospel did here first eminently flourish, and the Spirit of God foresaw that the malice of Satan would also first powerfully invade and overrun these churches, and so engage them to the wrath of God; partly because of John’s particular relation and apostolical presidency over these churches, wherein the Spirit of God condescendeth to that natural inquisitiveness and desire that we have to know what shall become of our own; and therefore being about to reveal to him the state of all the churches, he beginneth with those to whom he stood in particular bond and relation.

But why to the seven churches in Asia, since there were more planted in that tract and country? I answer—again—It may be partly because of the prophetical perfection of this number, which is every where in scripture solemn and sacred, and with which the Spirit of God seemeth most delighted in this prophecy; and, therefore, we hear of seven stars, seven spirits, seven candlesticks, seven lamps, seven seals, seven angels, seven trumpets, seven vials, seven thunders of the dragon with seven heads, the city with seven hills, the beast with seven horns; and, therefore, that the beginning of the prophecy might carry proportion with the rest of it, wherein all things are set forth under the typical figure of this number, he writeth to the seven churches of Asia. And partly because in these seven churches, which were the most eminent, there was found enough to represent the state, graces, evils of all churches in all ages; and indeed the pattern and type is so complete and perfect, that by an easy and fair accommodation it may be applied to all other churches that are not named here, for in them God was pleased to give the world a document and experience of all those judgments and dispensations which he would exercise towards other churches offending and declining in the same manner.

One question more, and we have done with this general view, and that is, Why all these epistles are directed to the several angels, or respective ministries of the churches, since the drift of them concerneth the whole body of the people? I answer—Either because they were notoriously guilty of the offences charged, and so by example propagated their own taint and profaneness among the people; or through oscitancy and carelessness suffered corruptions to creep in upon others; or else because all dispensations from Christ were to pass through their hands to the church; and so the regular way of transmitting these epistles was by means of the angel or eldership.

Other general observations there are, but I quit them, desiring to fall upon the epistle we have in hand. The text is a part of the epistle to the church of Sardis, which was a flourishing and rich city, the seat of the kings of Lydia. In it you have:—

1. An inscription: ‘To the angel of the church of Sardis,’ write. You see it is inscribed, as all the rest are, ‘to the angel of the church;’ that is, to the ministry, who, because of their subserviency to the salvation of the , and that resemblance that is between their function and the angel’s office, are expressed by that term, and though they were many, yet they are expressed in the singular number, angel, to note their union and combination in a body and society. To this angel write, in which word he produceth his warrant and authority. We cannot threaten churches in our own name; Christ must first say, Write. The priests under the law were to have their ears tipped with blood, Exod. xxix. 20. Christ must command and inspire, as he doth John here, Write.

2. A description of Christ, the author of this epistle, ‘These things saith he that hath the seven Spirits of God and the seven stars.’ The seven Spirits, that is, the , who is called so because of the plenty, perfection, and variety of his gracious operations and influences; and, therefore, in the old hymn of the church, it was said to the Holy Ghost, Tu septiformis munere; and it is said Christ hath these seven Spirits, that is, hath power to send the Holy Ghost, who always acteth as Christ’s Spirit, with reference to his merit and ; therefore it is said, John xiv. 15, ‘He shall take of mine and show it you.’ Christ taketh this title upon him now to show that he had Spirit enough to dead Sardis, seven Spirits, when he writeth to a languishing church. The next part of the description is ‘and the seven stars;’ these are expounded Rev. i. 20. ‘And the seven stars are the angels of the seven churches;’ so that the stars note the subordinate ministries which Christ is said to have, because he appointeth them, gifteth them, assists them in their office and functions.

3. The occasion of the epistle, which is taken from the state of the church, which was well enough known to God, and therefore it is prefaced thus, ‘I know thy works,’ a phrase that is used to all the rest of the churches, but is most proper to Sardis, whose crime objected is, hypocrisy and pretence. Oh! how should it startle hypocrites to hear God say, ‘I know thy works.’ It implieth Christ’s strict and severe observation of what is done among his people; his eyes are every where, but he observeth the church: Cant. vi. 11, ‘He goeth down into the gardens to see the fruits of the valleys; to see whether the vines flourished, and the pomegranates budded;’ phrases which imply a narrow inspection.

The state of the church is described two ways:—

[1.] By its repute and renown among other churches, they did judge and speak well of her: ‘Thou hast a name that thou livest’—i.e., thou art reputed to be eminent for faith, piety, and the power of godliness, and goest for an excellent church in thine own conceit and the opinion of others; a church is then said to live when it receiveth the of life, and expresseth the life of grace, and name is taken for repute and renown.

[2.] By the judgment of Jesus Christ—‘but art dead.’ Thy condition is not correspondent to the report that goeth of thee. The churches that judge well of thee are deceived; for though there be much profession, yet very little of the power of truth and godliness is found in thee, which is here expressed by death.

4. The next things observable is the counsel of Christ, and direction to this languishing church, and that is in the verse read: ‘Be watchful, and strengthen the things that are ready to die,’ &c.

In which counsel of Christ to his church you may observe:—

[1.] An excitation, ‘Be watchful.’

[2.] A direction, ‘Strengthen the things which remain, which are ready to die.’

[3.] A to set on both the former parts, ‘For I have not found thy works perfect before God.’

The main duty is in the middle, the first part being laid down by way of preparative to it, and the third by way of reason and enforcement. Therefore, though I shall explain the whole verse, yet I shall single out the middle clause for larger and more special discussion.

[1.] I begin with the excitation, which, as I said, was laid down by way of preparation for the other duty: ‘Be watchful,’—i.e., look to it, see whereunto these things will grow. Such sad beginnings should make you consider and observe your sins, and provide against your judgments. Holy watchfulness and observation is the first step to amendment; and when people begin to understand the approaches of wrath, they are in a fair way to prevent them. There cannot be such a grey hair, or a sadder intimation of swift destruction, than a secure and careless inadvertency. The first thing pressed is, ‘Be watchful.’

[2.] You may look upon the conviction, which is brought as a reason why they should watch, or recover their former height in godliness: ‘For I have not found thy works perfect before God.’ Whatever men think of them, they are not so holy and entire as to be able to endure my trial. Things in a scripture sense are said to be πεπκηρωμένα, full and perfect, when they are sincere and sound, without hypocrisy and guile; and therefore Caleb’s integrity is expressed by fulfilling after God, or following of God fully, Num. xiv. 24; he understandeth such a perfect and full growth as keepeth things from languishing or dying away.

[3.] The next thing now is the direction or main duty pressed: ‘Strengthen the things that remain, which are ready to die.’ There were τὰ λοιπὰ, some sorry remains of religion and godliness, to quicken or strengthen which he addeth a reason, ἅ μέλλει ἀποθανεῖν, which shall die. The same kind of Greek expression is used concerning the centurion’s servant, when he was at the point of death, which is expressed by ἤμελλε τελευτᾷν, Luke vii. 2. They are even languishing and expiring; unless you strengthen and repair them, they are utterly lost and gone. The word that expresseth their duty is στήριξον, settle or establish them, which implieth not only a care to keep them from expiration, but to recover them to their former height and radiancy; and, therefore, a like matter is expressed by the apostle Paul in another word, for he biddeth Timothy ἀναζωπυρεῖν, stir or blow up the gift of God in him, 2 Tim. i. 6.

There is nothing of difficulty in the clause, only it doth not so easily appear, since they are not specified in the text, what are those τὰ λοιπὰ, those remains of religion, which he urgeth them to strengthen.

How shall we know what they are? Ans. It cannot be meant of persons, as some would have it, understanding it of the weak of the flock, for it is τὰ λοιπὰ, things, not persons; and truly it must be something concerning the vitals of religion; such, which, if revived, would make them live and flourish again in the sight of God and of the churches. Now, doctrinals it cannot be, for the reason rendered in the latter part of the text, ‘For I have not found thy works perfect before God.’ It is some decay in practicals, thy works, τὰ ἔργα; and if they had decayed in doctrinals, they could not have so much as a name that they lived. And then mere discipline it cannot be, for howsoever that be a great preservation to godliness, and a considerable stake in religion’s hedge, yet the corruption or intermission of discipline cannot so properly be termed the death of the church. It is, I remember, if some expound the place right, called the sleep of the church, Cant. vi. 2, ‘I sleep, but my heart waketh.’ Brightman applieth it to the church about the third century, which was watchful over doctrine; the heart waked, but carelessly digested the corruption and degeneration of discipline, and therefore she is said to sleep, but it is nowhere called death; and it cannot be mere discipline, though some regard may be had thereunto. And therefore principally it is meant of some few poor relics of languishing godliness, like sparks under the ashes which needed blowing up. The sum of all is, I hope you will be stirred up by this admonition to prevent your death, and utter languishing in religion, that decayed godliness may have its former power, efficacy, and glory. I look upon the text as a counsel to a church, not to private Christians. I confess it is applied to them by most, because it yieldeth conceptus praedicabiles, as they call them, much preaching matter concerning the languishing and decay of grace in Christians.

I cannot say this is excluded, because the part followeth the reason of the whole, but I rather look upon it, and so shall handle it, in a public regard.

The point is:—

Doct. That a special way to save a church and people from immi nent and speedy ruin is the repairing of decayed godliness.

It is Christ’s counsel to Sardis, lest he should come upon them as a thief, that is, bring a sudden and unthought-of destruction. Give me leave to parallel it but with one place, and then I shall proceed to the reasons. It is the counsel to Ephesus, Rev. ii. 5, ‘Do thy first works, or else I will come to thee quickly and remove thy candlestick,’ &c. Recovering religion to its former height is made a means of preventing God’s coming in judgment; and it is there expressed by ‘first works.’ because religion at the first coming is entertained with more genuine simplicity, and zealous earnestness, as stuffs in their first making are strongly wrought, and is full of life and power; therefore do thy first works.

Reason 1. Because by this means you take away that which will be the cause of ruin. God delighteth to make the outward estate to carry proportion with the inward; as we decay in godliness, so our outward happiness languisheth, and the hand of mercy is slackened. How easily may a wise Christian read his guilt in his condition, and from his outward decays understand his inward! And truly it is so in commonwealths too, their fate followeth the state of religion. God meteth to us in our own measure; instances want not: ‘Ye have forsaken me, and therefore I have left you,’ 2 Chron. xii. 5. Rulers rebel against God, and their people rebel against them, ‘therefore is there a tumult among thy people,’ Hosea xiv. 10. Friends are alienated and estranged from them, because their hearts are first estranged from God; there are confusions in the church, and then what followeth? distractions in the state. It was grave advice which the English divines gave the Dutch magistrates in the Synod of Dort, that they should take heed lest, by their connivance at church disorders which they could help, they did not draw on state tumults and factions, which, when they would, they could not help. Truly this is God’s course, to retaliate with the creature; and, as I said before, to make their outward condition answer their inward. Religion is, as it were, the soul of the commonwealth. Now, the state of the body dependeth much upon the good temper of the soul, it being linked to it by the affections, as so many pins and nails. A troubled soul discomposeth the body, but a cheerful mind cureth it; so religion and godliness, as it thriveth, maketh us thrive. God challengeth his people to avouch one instance when ever they lost by it, Jer. ii. 5, ‘What have your fathers found in me?’ and ver. 13. ‘O ye generation! have I been a wilderness or a land of darkness to you?’ Did ever godliness do you hurt? If you can, do but produce one experience! If you will believe Polycarp upon his own trial—and let me tell you he was an old Mnason, and had much trial of God—he will inform you, ὀγδοήκοντα καὶ ἒξ ἔτη δουλεύω αὐτῳ, καὶ οὐδέν με ἠδίκησεν, &c. For my part, saith he, I can speak of eighty-six years; I have been his servant so long, and he never did me harm. And truly, notwithstanding the prejudices that are abroad, we may come in with the like attestation, godliness never did us harm; when it thrived and was vigorous, we thrived, and sensibly felt the benefits of the power of it. See how God appealeth to men in this matter, Micah ii. 7, ‘Are these his doings? do not my words do good to him that walketh uprightly?’ See the meaning of that place a little: ‘Are these his doings?’ Speaking of the troubles, do you think these are the fruits of religion? or of your endeavours for the advancement of it? No; your own souls know that my words have done you good, yielded you much comfort and deliverance; you were happy as long as you kept in that way. And therefore, now, if you would take away the cause of ruin, and redress the disorders of the commonwealth, repair the decays of religion, do what you can to restore that to its former power and efficacy.

Reason 2. Because, by outward success, God will visibly declare his delight in such eminent works as these are, and therefore setteth his heart to bless and prosper such a people, who set their hearts to repair decayed religion. And God doth it the rather, partly because of the prejudice that is upon godliness; as men cast most honour upon the parts most uncomely, so doth God most blessing and comfort upon a despised grace. Men accuse it as the only makebate, and in the world’s eye it is the cause of want, and sword, and famine, Jer. xliv. 18; and therefore God attesteth and witnesseth from heaven that it is the only pledge of a blessing; the more we are prejudiced, the more free is God in honouring it; and partly because of his own delight in it; it is a grace that giveth all to God, and therefore God doth all for it. He dealeth with it as Caleb with his dear daughter Achsah; he giveth her the upper and the nether springs, Josh. xv. 19, the blessings of this life and that to come, 1 Tim. iv. 8; for as all the motions and tendencies of godliness are to exalt God, so all God’s aims and dispensations are to exalt godliness, and therefore is it that we do so often hear of a blessing upon all endeavours, especially such as are eminent and public, that look that way: see Hag, ii. 19, ‘From this day forward will I bless you;’ that is, from the day that they took care of the temple, God would have them observe if their hopes and happiness did not thrive from that day forward. So 2 Chron. vii. 11, ‘All that came into Solomon’s heart to make in his own house, and the house of the Lord, he prosperously effected.’ Those two cares thrive the better for one another; the Lord’s house made him prosper the better in building his own, for God is resolutely engaged to let the world know what shall be done to the grace which he will honour. So see Isa. iv. 4, ‘Upon the glory there shall be a defence.’ By the glory is meant the church reformed or made more holy, for that is the excellency and glory of it; God and his people being both ‘glorious in .’ Compare Exod. xv. 9, with Eph. v. 27. Now upon this glory there will be a covering or defensive shelter, as there was of badgers’ skins over the glory of the tabernacle.

Reason 3. Because this is the straightest and most direct way to safety. In all other policies there are a great many serpentine windings and intricacies, whereby the event is not half so sure and easy. In desperate cases it is best to take the ready way; and that is, the repairing of religion. It is ill when religion is but policy; but it is as it should be when our policy is religion. Though the troubles are by men, yet our work doth not so much lie with man as with God. We begin at the right end, when we begin with him; for by making God a friend you may the better get in with men. To set on this reason, take a few considerations.

1. Without God men can do you no good; dependence on the Lord is the best security, and the surest policy is trusting God rather than men. They are weak and faithless, and so will fail you when there is most need. The people are unstable as waters, and their respects are dispensed with much uncertainty: to-day they cry up, and to-morrow they cry down things; to secure themselves they will desert those that have done them most good: as the Keilites were ready to give up David after he had delivered them, as soon as Saul had any force in Israel, 1 Sam. xxiii. 11. If they keep true, their power to help may be gone. God kindleth courage and quencheth it at pleasure:. Ezek. vii. 14, ‘They have blown the trumpet to make all ready, but none goeth to the battle, for my wrath is upon all the multitude thereof.’ There were great preparations, but their hearts failed them. Truly there is nothing preserveth states so much as God’s power over the spirits of men, and nothing which you ought to regard and heed so much as that. Bodies without hearts are a disadvantage, and their hearts are in God’s hands. All outward strength and support lieth in the movable respects of the people; for so they are in themselves, it is God only that can fix and make them sure.

2. With God men can do you no harm; he is with them that are careful to establish and set up his worship, and then they need not care who are against them: see 2 Chron. xxviii. There is a story of Sennacherib’s coming up against Jerusalem in the first verse; the time is specially noted: ‘After these things and the establishment thereof;’ that is, after Hezekiah had established the worship of God, which circumstance is mentioned chiefly to note the occasion of Hezekiah’s confidence; for see how he disvalues him upon this: ver. 8, ‘With him is an arm of flesh, but with us is the Lord our God.’ When ye are thus for God, God will be with you, and then what is dust to the wind, briars and thorns to a devouring burning, an arm of flesh to the Lord our God? All the discouragements of the creature come from these things: want of care to get interest in God. and want of skill to improve it. Your grand design should be to get God with you, and truly then you may slight the most daring attempts: Isa. viii. 9, 10, ‘Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces, gird yourselves and ye shall be broken in pieces: take counsel together and it shall come to nought. Speak the word and it shall not stand, for God is with us.’ In a triumph of faith the prophet laugheth at their vain attempts. He challengeth not only single adversaries that might sooner be dissipated, but such as were strengthened by a combination of interests, and twisted into a league and association, but all will not do. ‘Ye shall be broken in pieces.’ Again he speaketh to them, Call in more strength, come with advised care, yet ye shall be broken to pieces. If you will adventure once more, and try the other fifty, as that wretched king did, 2 Kings 1, and see if heaven will smile on a third endeavour, yet still the event shall be the same, ‘Ye shall be broken in pieces.’ He addeth again, ‘Take counsel together;’ that is, recollect yourselves; summon your best wits, that you may know wherein you have failed, and play your game the more wisely the next time; yet, saith the prophet, it shall come to nought. Your deliberate and mature consultations shall have the same event with your rash and heady enterprises; that is, all shall be disappointed. The prophet goeth on, ‘speak the word, and it shall not stand;’ that is, when you have prepared the business, so that you think all the devils in hell cannot disappoint you, yet God can, for he supposeth their presumption grown so confident, as that they speak the word; that is, give out threats and boasts, and yet then it shall not stand. The reason is rendered in the close of all; for Emmanuel, for God is with us. Indeed, there is the ground of all. God never made a creature, or any combination of creatures, that, should be too hard for him; God with us, is enough. You do but spit against the wind when you oppose those with whom he is. The drivel will be returned upon your own face: Isa. liv. 18, ‘Surely they shall gather together, but not by me. Whosoever shall gather together against thee, shall fall for thy sake.’ There may be tumults and confusions, but being without God there is little hope, and against God there is certain ruin. The heathens were convinced of this; they would not war against a nation till they had called out their gods from them. Macrobius, in his Saturnalia, hath a chapter, De Ritu Evocandi Deos. It was upon this errand that Balaam went to Balak, to get away the God of Israel, Num. xxiii. Certainly nothing goes so near to the hearts of God’s people as the insultations of their adversaries, when they have lost their shadow and the defensive presence of their God; as when David had fallen scandalously in the matter of Uriah, his adversaries boasted, ‘Now there is no help from him in God. Selah,’ Ps. iii. 2; and this went to his soul. So still our scandalous miscarriages give the adversaries hope that our shadow is gone, &c.

3. In having God, you have men too; he can preserve friends, or awe enemies; and therefore, still I say, to gain the respects of men, the best way is to get in with God: Prov. xvi. 7, ‘When a man’s ways please the Lord, his enemies shall be at peace with him,’ Remember God’s power over the spirits of men, and then you will see that your main work lieth with him. Jacob’s hardest task was with God; he wrestleth with God, and findeth embraces from Esau. yourselves to God, and take hold of his strength, and then he can take away the enmity of the creature. God can recover lost hearts, preserve the respects of subjects entire to the supreme powers. It is very notable that in Gen. xxxiv. 30, compared with Gen. xxxv. 1, when the miscarriages of Simeon and Levi had made Jacob stink among the inhabitants of the land, and he was afraid the Canaanites and Perizzites would combine against him to slay him, God biddeth him go to Bethel and pay his vows. Such disasters should put him in mind of his ; the performing of which was the best way to support him against his present fears. Oh! consider, if any have made you stink in the land, your business is to go to Bethel and pay your vows. Force will not be so great a security as godliness. Armies make long work, but God can soon still the rage of the people; and when he doth it, it is done in a more kindly way. The door is more easily opened by a key than an iron bar, and men’s hearts sooner gained by the power of God than men. God can clear up your renown, recover your glory and esteem again, calm the people, and cause all to be still. There are two things that are of great difficulty, and they are joined in one verse, Ps. lxv. 7, ‘He stilleth the noise of the seas, and the tumult of the people.’ In the accomplishing of either of these things, man is at the greatest loss, either in assuaging the natural or the metaphorical waves; and therefore it was well done of that king who, to disprove his flatterers that had soothed him with the greatness of his command and empire, both by sea and land, caused his chair to be set near the sea-side, and the waves beating upon it without any reverence, said, Lo! as great a king; as I am, I cannot rebuke one wave. Truly no more can princes of themselves still the tumult of the people, for they are both of an equal difficulty, and must be left to the overruling power of God, the noise of the seas, and the rage of the people.