THe occasion directs my dis­course, and the words read shall limit it: the time prevents lesse necessary excursions. Only by way of Introdu­ction I shall mind you,

That though this work were farre fitter for a graver head, and a more experienced heart, then for my self; who for some personall considerati­ons, not unknown to many, have more need to mourn in secret, then to appear in publick; to learn in si­lence, [Page 2] then undertake to instruct in­structours; yet being design'd here­unto by my Reverend Brethren, I shall endeavour with what faithful­nesse God shall inable me to dis­charge their trust, and shall only by way of preface earnestly desire you, Reverend Fathers and Brethren, to expect and receive what shall be spo­ken, not as curious ears do harmo­nious sounds, to please for the pre­sent; but as patients do the advices and prescriptions of Physicians, to follow them for the future, as occasi­on shall be given.

And though my work be an ex­hortation, yet knowing that it is one of the principall methods of seducers to perswade first, and afterwards to instruct, which (by reason of our cor­ruption) is prevalent to pervert; and that it is Gods way, first to instruct, and then perswade: the only course like to prevail to durable good (per­swasions without instructions being but as fire in straw, that soon flames, [Page 3] and soon is extinguisht; but when ushered in by instruction, like fire in hard wood, though longer kindling, yet longer lasting.) I shall therefore give you first the doctrinall part of this Scripture, and then improve it by application.

In the which we have

For the sense, no difficulty that might stop us in our passage.

For the Analysis, no intricacy; the words on the first view resolving themselves into these two parts.

• 1. The prophets office, a watch-man.
• 2. The prophets furniture, and fit­ting to and for that office: In which
  • 1. His Commission, I have made, &c.
  • 2. His instructions.
    • 1. Hear from my mouth.
    • 2. Warn them from me.

For the various reading of that [Page 4] word which our Translation renders [warn] I shall refer you unto Dr. Waltons Biblia Polyglotta, the result of all which amounts to thus much.

Son of man, I have made thee my officer and Deputy, the Churches Watch-man, overseer and teacher; and therefore hear from me, and in my name, in my stead, and by my authority, speak to them, warn them of their danger, admonish them of their duty, declare my mind, exhort them to the practise of it, and presse them to it with the discovery of my threatning, and their danger in the neglect of it.

Now I shall not consider the words distinctly, according unto their fore-mentioned parts; each of which would afford many usefull in­structions: but only in generall, in reference to my present work, having made choice of this Scripture to bound my meditations, and found the following exhortation upon; and that in this method, by shewing from the Text, [Page 5]

• 1. That ministers are Watch­men.
• 2. What is required in and from such by vertue of that relation.

Now what a Watch-man is, whe­ther ciuill or military, there are few ignorant; and their office the Pro­phet shews, as in this, so in the 33. chapter of this prophesie from the first to the seventh verse.

In Cities and camps watch men and sentinels were usually placed in some higher and eminent station; 2 Sam. 18.24. 2 Kin. 9.17. On the roof, on the tower, that thence they might see whether fire, or any enemy were likely to endanger, and thereof to give timely notice, either by trum­pet, bell, outcry, fire, or other ap­pointed sign, that so the danger might be prevented: especially in time of war such were diligently to observe the preparation and appro­ches of the enemy, and to give war­ning thereof, that the City or camp might not be unexpectedly endama­ged.

To apply this then to our pur­pose, 2 Tim. 6.12. Cant. 4. the profession of our Christia­nity is a warfare, the Church of God a camp, terrible as an army with Ban­ners, every Christian a militant soldi­er, fighting the good fight of faith against spirituall enemies, Iesus Christ the Captain Generall, Heb. 2.10. on whom the care of the wellfare of the whole army resteth, who out of his love and care towards it, hath and doth appoint his officers, his vicegerents, sentinells and watch-men under him, to look to and take care of his camp.

1. Such were

• 1. The Prophets. Isa. 52.8. Hab. 2.1.
• 2. The Apostles. Acts 20.31.

2. Such are ordinary pastours and teachers, whom Christ ascending on high hath bequeathed as his great le­gacy to his Church, with whom he promiseth to be to the end of the world.

And that ordinary pastours are such, I shall only point you to that Scripture, Heb. 13.17. Obey them that have the rule over you, for they watch for your souls, as they that must give account; that they may doe it with joy, and not with grief: for that is un­profitable for you.

True it is, that Iesus Christ is the Churches chief watch-man, he that never slumbreth nor sleepeth, Heb. 13.12. 1 Pet. 2.25. the great shepherd, the chief [...], spe­culator. But he being gone into a far countrey, having ascended up on high, doth alwaies provide for his Churches wellfare, and therefore substitutes, Eph. 4.8,11,12,13. as his vicegerents, ordina­ry ministers and pastours to be his watch-men for the Churches good, unto the worlds end.

2. What is required in and from such by vertue of that relation.

And that which I shall speak to you in opening of this, I shall give you in these particulars, unto which I con­ceive all things else may be reduced.

There are five principall requisites in a civill Magistrate, and so much more in a spirituall watch-man. viz.

• 1. Courage, an undaunted spi­rit.
• 2. Understanding, a discove­ring eye.
• 3. Prudence, a discreet tongue.
• 4. Faithfulnesse, an upright heart.
• 5. Diligence, an active vigilan­cy.

1. Courage, fortitude, an un­daunted spirit; Thus shall we find God directing and fortifying Ezek. chap. 2.6. chap. 3.9. Ezek. 2.6. And thou son of man, be not afraid of them, neither be afraid of their words. Though briars and thorns be with thee, and though thou dost dwell among scorpions, be not afraid of their words, nor be dismayed at their looks, though they be a rebelli­ous house.

chap. 3.8,9. Behold, I have made thy face [Page 9] strong against their faces, and thy fore­head strong against their foreheads.

As an adamant harder them flint have I made thy forehead; fear them not, nor be dismayed at their looks, though they be a rebellious house.

Christ is not willing that any of his souldiers, much lesse his officers and watch-men, should have their hearts distempered and distracted with fears and terrours: hence find we that, (whether precept or encourage­ment) Fear not, so often inculca­ted.

It being the first word in the first Annunciation of Christ his

• 1. Conception, Luke 1.30.
• 2. Birth, Luke 2.10.
• 3. Resurrection, Matth. 28.5.

And almost the last word of his last exhortation, a little before his death, Let not your hearts be troubled, and be of good comfort, Ioh. 14.1. and 16. chap. 33.

It's requisite then, that as civill and military, so spirituall watch-men [Page 10] (God's ministers) should be (as well as magistrates) men of courage, and that on these three respects, viz. Be­cause of

• 1, Danger from the Enemy.
• 2. Difficulty of their work.
• 3. Disregard from their friends.

1. Danger from the Enemy.

We all know that the sentinells, those that lye perdue, the Scouts and Forlorn-hopes, in times of war are most in danger of the Enemy, as ly­ing nearest, and most open to their approches: and so is it with Christ's ministers, they are first struck at.

They have most enemies, and their enemies malice is most against them.

That command given, 1 Kin. 22.31. Fight not against small nor great, &c. is compa­ratively true in this case.

The Churches adversaries princi­pall spight is against the Churches watch-men.

This the experience of all per­secutions [Page 11] have made good.

This the experience of our times verify; Now then if they are expo­sed to the greatest dangers, is it not reason they should have the greatest courage.

Ther's many an Ahab will frown upon a faithfull preacher, and had they had the power, Est. 7.9 would doe for them as Haman did for Mordecai; and Francis the first of France, for Charls the fifth his Ambassadour, even set up a Gibbet for them.

Nemo attingat hujus muneris fun­ctionem, nisi paratus sit millies animam suam in mortem tradere.

2. Difficulty of their work.

Ther's a great deal of hardship to be endured by civill and military watch-men, Gen. 31.40. night and day, cold and heat, wet and dry.

Thus it is with spirituall watch-men.

They that think the ministeriall la­bour to be an easy and slight work, know not what it is.

They that are acquainted with it, cry out, 2 Cor. 2.16. who is sufficient?

And indeed did not Christ help with us, our shoulders were never a­ble to bear that burthen.

Paul tells us Eph. 4.11 that Christ gave Pa­stours for the work of the ministry. Now as the word [ministry] forbids lording: so the word [work] for­bids loitering.

Iacob's speech of himself shews us that a watch-mans employment, though it be but over sheep, is no ea­sy work, much more then, our souls.

Gen. 31.40. I was in the day consumed with the heat, and with frost in the night, and my sleep departed from mine eyes.

There was in him, and must be in ministers Isa. 21.8.

• 1. Assiduity, night and day.
• 2. Patience, heat and frost.
• 3. Sollicitousnesse, sleep went from his eyes.

3. Disregard from friends.

Even from those they watch over.

Ther's not only opposition from the Devill, and the world a forreign force, but from mutineers amongst our selves, the repulsing, resisting, and refusing to be warned.

How many sad complaints have God's watch-men made! Isa. 49.4. I have la­boured in vain, I have spent my strength for nought, and in vain.

Isa. 53.1. Who hath believed our report, and to whom hath the arm of the Lord been revealed?

Jer. 20.7,8. I am in derision daily, every one mocketh me. The word of the Lord was made unto me a reproch and derision daily.

Yea our Saviour complains, Iohn. 1.11. that he came unto his own, and his own re­ceived him not: and hence those tears, Luk. 19.41. when he wept over Hierusalem, for her not understanding the things of her peace.

Now have not God's ministers need of courage, that they may meet with and overcome all the oppositi­ons they shall have in the way of their employment.

The enemies are many, their work is hard, their discouragements great.

They must as those that repaired the walls of Hierusalem, have their swords in one hand, and therefore need as our prophet to have Ezek. 3.9. adaman­tine faces, that they may doe that which Paul commands Timothy, 2 Tim. 4.5. even watch in all things, endure afflictions, &c. intimating hereby what mini­sters must expect in the doing their work, no other but what sheep and lambs find amongst wolves. Mat. 10.16.23. c, 34.

They that enter this calling, 2 Cor. 11.26.27. must resolve with Paul to be in deaths of­ten, disgraces, reproches, persecuti­ons.

If they said Iohn hath a Devil, Mal. 11.18,19. Christ was a wine-bibber, what may not Christ's ministers expect.

It being (as Luther speaks) to preach the Gospel (as it ought to be preached, to stir up all the furies of hell against us.

And therefore such of all men have [Page 15] most need of resolution and forti­tude, to tread under feet all oppositi­ons.

2. Understanding, a discerning eye.

For how can they warn others of that they are themselves ignorant of; how can they teach others, what they themselves know not?

We find in sacred History, that they who were placed as military watch-men were discerning men. 2 Sam. 18.27. 2 Kin. 9.20. One knows at a distance the running of Ahimaaz, another the driving of Iehu.

And shall not Gods watch-men then, who are the light of the world, shall not they be as of old, 1 Sam. 9.9. they were called seers.

Acts 20.28. Episcopus est oculus Ecclesiae; yea [Page 16] the Churches overseer, & shall he be blind? nay rather, he ought to be as those beasts about the throne full of eyes; Rev. 4.6 least being blind, God call for the beasts of the field, and the forrest to devour them. Isa. 56.9,10.

Now there are three things that watch-men, especially such that are not only seers, but ouerseers, are to discern:

• 1. The strength, stratagems and approches of the enemy.
• 2. The weaknesse, danger, and in­firmities of their charge.
• 3. The course to disappoint the e­nemy, and the way to secure their charge.

If we know not all these, we shall make but bad watch men.

1. The strength, stratagems and approches of the enemy.

This Paul knew, 2 Cor. 2.11. when he tells us, we are not ignorant of his devi­ces.

Our spirituall adversaries can put [Page 17] on disguises; and therefore we had need know them, that as the Prophet did Ieroboam's wife, 1 Kin. 14.6. we may call them by their own names, least (as the Sara­cens in the slain French mens attire, had like to have surprised Damiata) Knowls Turk. Hist. p. 105. so Satans temptations disguised by plausible appearances, prevail for an uncontrouled entertainment.

2. The dangers, weaknesses and in­firmities, the estate and condition of their own charge. How else can pro­vision be made for them, if we are un­acquainted with their conditions?

How can a Physician prescribe to a patient, whose disease he knows not?

What advice can a Lawyer give in a case he is ignorant of?

Hence that counsel, Prov. 27.23. be thou diligent to know the state of thy flocks, and look well to thy herds. This Paul did, Phil. 2.19. and therefore sent Timothy to the Philip­pians, that he might know their state.

3. The course to disappoint the e­nemy, and the way to provide for their charges safety.

The Physician must know his Art as well as his Patients disease. The Counseller must know the Law as well as his Clients case.

God's ministers must know God's mind.

Mal. 2.7. The Priests lips must preserve know­ledge, and the people seek it at their mouth.

Thus then (to mention no more) watch-men must be seers, have a dis­cerning eye, be skilfull to judge ene­mies from friends, and friends from disguised enemies, since Satan can transform himself into an Angel of light. 2 Cor. 11.14.

God's watch-men had need be quick-sighted to discern his secrets, and discover them to their charges, as Elisha did the king of Arams to the king of Israel. 2 Kin. 6.

And therefore they must have eies, and eies open to look about them; whoso have a charge committed to them, must not be as that man, who was here and there, 1 Kin. 20.40. but take heed un­to [Page 19] their charge, not shut, but keep their eies open. Isa, 56.10. Acts 20.28. It was while the ser­vant slept that the enemy sowed tares. Mat. 13.25. ‘ Somnolentia pastorum est gaudium luporum.’

3. Prudence, a discreet tongue.

Watch men do not alwayes and inopportunely make outcries, but in the proper time; first, diligently ob­serve what the enemy is endeavour­ing, what the adversary is driving at, and then seasonably acquaint the Ge­nerall, or the next officer, not the whole army; they do not beat an a­larme undiscreetly: so must it be with God's watch-men, as they must have eyes to discern, so they must have dis­cretion to declare; and that this is re­quisite, Solomon's example teacheth us, Eccles. 12.10,11,12. who because the preacher was wise. he still taught the people knowledge; yea he gave good heed, and sought out, and set in order many Proverbs. The Preacher sought to find out acceptable words, and that which was written was upright, even words of truth; [Page 20] and being such, they were as goads and as nails fastned by the masters of As­semblies, which are given from one shepheard.

This that precept to Timothy enfor­ceth, 2 Tim. 2.15. study to shew thy self approved un­to God, a workman that needeth not to be ashamed, rightly dividing the word of truth, carving to each his portion, & that cannot be without discretion.

Rightly dividing, viz. not the word in respect of it self into it's due logical Analysis, but in respect of the persons to whom the division is to be made. It's an allusion to the legal sacrifices, some parts whereof were given to the Priest, other to the People. Vide Leigh in locum.

Now this discretion as in civil and military, so in spirituall Watchmen must appear in these three things.

• 1. Warning seasonably.
• 2. Warning suitably.
• 3. Warning seriously and affectio­nately.

1. Warning seasonably.

Isa. 50.4. Having the tongue of the learned, [Page 21] that they may know how to speak a word in season to him that is weary.

Such word being like apples of gold in pictures of silver. Prov. 25.11.

Though it be not good Heraldry to lay metal upon metal, yet thus to tinne discourse is a principal part of a preacher's prudence, who must give notice of sins and errours that are ap­proaching, that they may be preven­ted, not suffer by their silence their charge first to be seduced or fall into sin, and after endeavour to reclaim them, but give warning of the ene­my's coming before he comes.

Abigail came to David in the due season; 1 Sam. 25.32,33,34. Eccl. 3.11. and in the due time every thing is beautifull.

Ministers should be such as the Children of Issachar, 1 Chr. 12.32. which were men that had understanding of the times, to know what Israel ought to doe.

To sound an alarme at the ap­proach of friends, is to raise a com­bustion, to be silent when enemies draw near is to betray the safety of the camp.

2. Warning suita­bly, and that to their charges.

• 1. Condition.
• 2. capacity.

1. Condition.

Making a difference, some must be pul'd out of the fire, startled, rou­sed, awaked, Iude 22.23. and on some have com­passion: as skilful Physicians know that the same ingredients are not fit for every sicknesse, and therefore so mix their potions as to remove the malignant humours of the particular disease; and as a wise Chirurgion doth not lay an healing plaister on a festred wound, but fits the salve unto the sore, which would otherwise rather hurt then heal.

So do God's watchmen deal in their imploiment, Paul hath a rod for some, for others a spirit of meekness; Christ a woe be to you, to the Pharisees; a peace be to you, to his Disciples.

Each must have his portion, howe­ver they like it.

If Preachers only float in generall notions, and never descend to suita­ble [Page 23] and particular application, they will beat the aire.

It's beating the Pomander that makes it savoury: Ioh. 5.35. it's striking the flint that makes it give fire.

We must not only be luciferi, but igniferi, light-bearers, but fire-bear­ers, rightly dividing & cutting the loaf in peices, give every Child a portion, and his own portion. Not smite where God smiles nor flatter where God frownes.

Gods song is as Davids mercy and judgment, Psal. 101.1. & they that sing it must tune it rightly, giving each his due, Apply­ing generall doctrines to the particu­lar state of the souls and consciences of their hearers. As did Nathan to David thou art the man, 2 Sam. 12.17. the prophet to Ahab, who tooke away his ashes, 1 Kin. 20.41. Peter to his hearers, whom yee have crucified, Iohn Baptist to Herod Non licet tibi, Acts 2. Paul to the Galatians O foolish Galatians who hath bewitched you? Gal. 3.1.

Thus shall we be workmen that need not be ashamed, Luke 12.41. if with that [Page 24] faithfull steward we give each his portion.

Consider 1. the word is bread; now a whole loaf cannot feed us, and children cannot cut themselves, and therefore preachers must not onely give the meaning by right expositi­on, but bring home the word by due application, that they may hear it, and know it for their good. Neh. 8,8. Acts 8.31. Deut. 32.46,47. Iob 5.27

2. Mens partiality corrupts their judgement, so that they understand not what's clearly delivered, if not particularly applyed, as David did not Nathan's parable, till he told him thou art the man.

And the woman of Samaria, till Christ came home to her, and told her what she was.

And therefore God's watch men must convince, as Tamar did Iudah, Gen. 38.25. by plain tokens, not content them­selves with generall speculations. Quibus sibi applausum, non planctum audientibus in salutem creant, where­as lacrymae auditorum sunt laudes mi­nistri: [Page 25] such pointlesse swords and fire­lesse lamps, neither warm our affe­ctions, nor destroy our corruptions.

In this then lyeth the highest point of a watch-mans prudence, even in rightly dividing to each his portion, giving to each his due, knowing when and where to be sons of consola­tion, when and where to be sons of thunder, Mark 3.17. when to mourn, that people may lament, when to pipe, that peo­ple may rejoyce.

There was in the Ark of the Testa­ment the golden pot of Manna, Heb. 9.4. as well as the rod of Aaron; a Preach­er should have both, and as a good mother ubera as well as verbera, and with the bee, a sting as well as honey. Now the right suiting of these is and ought to be the watch-mans chiefest care; to apply rightly that which is most proper, save some with fear; on others have compassion.

Honey cleared Ionathan's eyes, and gall Tobit's, meal healed the pot­tage, salt the water. 2 Kin. 2.23. and 4.42.

The good Samaritan powred in both wine and oyl, to cleanse and sup­ple: and thus must Gods watch-men cast down, lift up, terrify, allure; some­times come with a rod, sometimes with a spirit of meeknesse, 1 Cor. 4.21. alwayes speak suitably to their hearers condi­tion.

2. To the hearers capacity.

1 Cor. 14.8. For if the trumpet give an uncer­tain sound, who shall prepare himself unto the battle?

The excellency of an Oratour is perspicuity: so of a Preacher plain­nesse.

True it is, that as amongst Gods Prophets, so amongst Christs mini­sters there is and may be difference; an Isaiah as well as Amos; a Paul, rude in speech, as well as an Apollo's eloquent in the Scripture. 2 Cor. 11.6. Acts 18.24.

But whatever skill, talent, and gift they have, this they must and will regard, to speak clearly, and to apply themselves to the capacity of their present auditors.

Thus shall we find our Saviour did; the wise Astrologers he drawes by a star, the Samaritan woman at the well by water, the Capernaits that fol­lowed him for loaves, he minds of spirituall bread, Andrew and Peter fisher-men, by working a wonder in catching of fish; he speaks to the hus­bandmen of sowing.

Thus did Christ, and so should Preachers suit their instructions to their hearers capacities. And there­fore know that plain preaching is best, I mean not crude, carelesse, negligent, slothfull and slovenly handling the word; but that which is most to the understanding and necessity of the hearers: such preaching is best, be­cause it is

• 1. Most convincing.
• 2. Most saving, though not most pleasing.
• 3. Most agreeable to a ministers calling,
  1 Cor. 1.21.
  who is a watch-man, a Phy­sician.
• 4. Most agreeable to Scripture-language, [Page 28] which (as laws) would loose their authority, if written above peoples capacities:

  States shew not their eloquence, but their authority.

• 5. It's most comfortable for the conscience of the Preachers, when they shall be able to say as the Apostle,
  2 Cor. 1.12.
  Our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world.

Let not hearers then like mans wit better then Gods word, the preach­ers affectation better then his affection, nor storm at plain dealing, as Phara­oh and Ahab, nor scorn as the Athe­nians, who when Paul preacht of the resurrection, called him babler. But love it, submit to it, and attend it, as patients do Physicians, who come to them not to hear their eloquence, but procure their own health.

Let preachers then being Gods watch-men [Page 29]

• 1. Not speak falsly.
• 2. Not speak impertinently.
• 3. Not speak flatteringly, that were to poison men with sweet meats.
• 4. Not speak too highly in lofty and obscure expressions, for that were to shew children bread, & hang it our of their reach, which course would rather fret them then feed them.

It is not reasonable to apparell a chast virgin in the fashions of a strum­pet, nor to cloath divine wisdome in affected and fantasticall flourishes.

It is an observation I have read, Lord G. Dig­by's Letter. that some discourses are so tempered with elegancy of expressions, and weaknesse of argument, that they give great contentment, but little satis­faction; please the ear, but not con­vince the judgement, nor work upon the affections, and least of all move the conscience.

True indeed, carnall eares desire words without matter, sauce with­out [Page 30] meat, they would have their fancies pleased, not their consciences wounded: but God in the Old Te­stament would have his Altar built with unpolished stones, to testifie that he loved simplicitie in his ser­vice.

Let not preachers endeavour to speak plausibly, but plainly; not make their sermons riddles, and tire their auditours with Quotations, let them not draw matter from Abana and Pharpar, Plato, Aristotle, Seneca, &c. but from the wells of salvation, Mo­ses, the prophets and Apostles.

Alas Beloved, humane authorities are too weak to strike sin dead; it is Gideon himself, and not his sons that must kill Zebah. Iudg. 8.

It must be Gods word and not mans that must throw down strong holds. 2 Cor. 10.4,5. It is only that which is the sword of the spirit; Eph. 6. and as David spoke of Goliah's sword, ther's none like it.

This it was that Christ used in his encounter with the Devil, and this a­lone [Page 31] is able to make a man wise unto salvation, and the man of God through­ly furnished. 2 Tim. 3.15,16,17.

One stone out of David's scrip, one text of Gods word is of greater force to kill Goliah, to destroy sin, then all Saul's armour, then all the counsels and precepts of the wisest moralists.

And therefore when men serve their humane and secular learning, as the Israelites did by the Egyptians ear­rings make calves of them, that they may be worshipped, stuffe their ser­mons full of humane authorities, sen­tences of Poets and Oratours, to fish for applause, Aaron's excuse will not serve the turn, populus exigebat, Exod. 32.23.

But here I would not be mistaken, as if I did mislike all use of secular learning, Quotations, authorities in sermons. No, know

1. There may be much use where there is no shew; & as that eloquence is best that flows naturally, and is not [Page 32] forced (as a native beauty is better then a painted face) so is it the best art to conceal art.

2. In some cases, in some audito­ries, for the understanding of the sense of words, the customes of times (as argumenta ad hominem) there is and may be necessary and good use of such citations.

So that as Calvin speaks on Tit. 1.12. they may be accounted supersti­tious, that utterly condemn the bor­rowing any thing from profane au­thours. Yet I conceive in popular au­ditories, in ordinary labours, the more sparingly used, the better; Gods mi­nisters are watch-men, and such must not speak curiously and quaintly, but scasonably and plainly, suitably to their charges condition, and their charges capacity.

They who would be fuller satisfied concerning the use of secular learn­ing in sermons may consult. Dr. Tho. Taylor on Tit. 1.12. Zanchy praefat. ad lib. de Scriptura.

3. Warning seriously.

Affectionately, prevailingly, earn­estly, endeavouring to the utmost that people may take warning: Ministers must warn

• 1. Importune­ately.
• 2. Compassio­nately.

1. Importunately.

Isa. 58.1. Cry aloud, spare not, lift up thy voice as a trumpet.

2 Tim. 4.2. Eccles. 12.10. Be instant in season, and out of sea­son, exhort, reprove, rebuke with all authority: speak home to the sinner, that their words may be as nails fast­ened, never give over, till by Gods trumpet they be awakened, call hea­ven and earth to witnesse, warn night and day. Isa. 1.2. Acts 20.29.

2. Compassionately, with affecti­on, commiseration, out of love, and with abundance of pity towards pe­rishing souls, 2 Tim. 3. with long sufferance, meeknesse, yea with tears: thus did Paul, Luke 19.41. and thus did Christ warn Ierusa­lem.

When Alexander saw the dead corps of Darius: and Iulius Caesar the head of Pompey; and Marcus Mar­cellus Syracuse burn; Scipio Numantia spoiled, and Titus Ierusalem made e­ven with the ground, they could not abstain from weeping, albeit they were mortall enemies. And shall not we that are Gods watch-men be affe­cted, when we see dead souls hasten­ing towards destruction, even to­wards easelesse, endlesse and remedi­lesse ruines: whence is it then, that our Pulpits have no more tears? is it not from a senselesse incompassio­natenesse of our peoples perishing condition?

It's true indeed, ministers must sharply and severely reprove, and that with all authority.

But yet it must be wisely with these and the like cautions.

• 1. That they light on those that need them.
• 2. That they aim at the humbling of the sinner, and not disgracing.
• [Page 35]3. That they flow not from carnall respects.

But through all, a spirit of com­passion must manifest it self, that our hearers may know that we do not de­sire the wofull day. Ier. 17.16.

Our reproofs of others must not be with fury but meeknesse. Gal. 6.1.

As Chirurgions and bone-setters with tendernesse restore dislocated joynts, not give gall and vinegar to wounded consciences, when we should give milk and water. If true love have not a part in the scene of re­proof, we shall but act a Tragedy, and with Hazael under pretence of easing Benhadad, stifle our Brother with a thick cloth dipt in water.

Should we come upon our Bre­thren, as Eliab did on David, 1 Sam. 17. in heat and choler, we should at best but do what the Iews blasphemously char­ged on Christ, Cast out Satan by Satan, Iam. 1.20. since the wrath of man worketh not the righteousnesse of God.

God came to Adam in the cool [Page 36] of the day, and appeared to Elijah in a still voice.

The dead fly of (appearing) envy or anger, makes many times the oint­ment of reproof to savour ill.

Reprehension indeed is one prin­cipall part of the ministers work, Lev. 19.17. but it must be wisely performed.

No railing Shimei, nor furious Ie­hu, but a prudent Nathan is fit for this imployment, who wrapt his pill in sugar, and drest his reproof as usually Christ did his in parables.

Hot reprehensions are not alwaies coals taken from Gods altar, but sometimes flow from our own mista­ken zeal, who come as Iehu in a fu­ry, who with Iames and Iohn, call for fire on the Samaritans: we many times mistake, and know not what spirit we are of, God is not alwaies in such thunder. 1 Kin. 14.

Obsecratio frangit animum, & pla­cide se instillat.

Christs Embassadours must be­seech. How often doth the Apo­stle [Page 37] come with Dearly Beloved.

Downright blows do not alwaies pierce deepest.

Paul reproves the Galathians some­times.

• 1. Translatione criminis, there be a­mongst you.
• 2. Ex suppositione, if you bite, &c.

As a wise father that knows his son is riotous, yet falls not presently on him with downright reproofs, but writes to him thus: Son, if you conti­nue in such and such courses, beggery and shame will be the end. As a wise Physician to a regardlesse patient, if you do this or that you will endanger your life.

Lipsius relates of a physician, that being to administer to a squeamish patient that disgnsted all physick, di­rected her to drink the milk of a Goat that had been fed with physicall herbs.

Thus must Gods ministers mingle the bitter potion of deserved repre­hensions [Page 38] with the sweet milk of win­ning perswasions, beseeching those whom they might enjoyn, as Paul did Philemon, Phil. vers. 8. not deal treacherously, but yet compassionately.

Corrasives and lances must be used sometimes, but then the Chirurgeon comes with grief.

4. Faithfulnesse.

A faithlesse watch-man is a most dangerous mischief, in that he hath, being watchman, an opportunity of giving intelligence to the enemy, and thereby of ruining the whole army: so is it spiritually, and therefore in such especially faithfullnesse is required.

For Confirmation of this consi­der.

• 1. God promiseth to raise up a faithfull priest.
  1 Sam. 2.35.
• 2. God requireth in stewards that they should be such.
  1 Cor. 4.2.
• 3. God counted Paul faithfull, and put him in the ministry.
  1 Tim. 1.12.
• 4. God ordains that the office of the ministry should be committed to [Page 39] faithfull men, who shall be able to teach others.
  2 Tim. 2.2.
• 5. The Scripture laies it down as the singular commendations of the choicest ministers.

Paul, Tychicus, Sylvanus are all commended in that they were faith­full. 1 Cor. 7,25. Eph. 6.21. Col. 1 7. 1 Pet. 5.12.

By all which we may see, viz. Gods promising, requiring, appointing, di­recting & commanding, by all which, I say, we may clearly see, that ministers (as watch-men) are to be qualified with faithfullnesse for this imploy­ment, & this particularly to be shewn in respect of

• 1. God, his truths.
• 2. Themselves, their own lives.
• 3. Their charge.

1. God his Truths.

Gods watch-men must be sound in the faith, Tit. 1.13. cap. 2.1,7,8. speaking those things which become sound doctrine, shewing there­in uncorruptnesse, gravity, sincerity, sound speech that cannot be condemned, [Page 40] and holding fast the form of sound words, delaring Gods word faith­fully. 2 Tim. 1.13. Ier. 23.28.

2. Themselves.

To their own souls, by an holy and unblamable conversation, 1 Cor. 9.27. least preaching to others they themselves be­come cast awaies. ‘ Qui sibi nequam, cui bonus?’ How can they look to the souls of o­thers, that have no regard unto their own? 1 Can. 6. that though they are made the keepers of the vineyard, yet their own vineyard they have not kept? mi­nisters ought to be examples to the flock, shewing themselves patterns of good works, Tit. 2.7. otherwise they will prove offenses in stead of furtherances.

For though Gods truths do not depend on mans weaknesse, yet as a sluttish cook makes us loath whol­some meat, so a profane life causeth a disrelish even in good doctrine.

3. The flock.

Watch men and stewards must be faithfull, as to their Generall and ma­sters, [Page 41] so to the army and servants, Gi­ving each their portion. Luke 12.42.

Ministers are debters to the wise and unwise, and must pay each their due, Rom. 1.14. that so when the sermon is done, none may complain that they go away with­out their share.

There are some have need of strong meat, others of milk, the unruly must be warned, the feeble-minded comforted, 1 Thes. 5.14. the weak supported, gain­sayers must be convinced, the fallen through infirmity restored, Galat. 6.1. the word must be rightly divided, that each, both babes and men may have their portion.

It's all the flock, not some of them, Acts 20.28. that we are overseers of.

It's the whole house of Israel that E­zekiel is a watch-man to, the greatest as well as the smallest were in the com­passe of his commission.

Nathan must tell even a David, 2 Sam. 12. a great man and a good man, Thou art the man.

Iohn Baptist must tell Herod, Matth. 14. though a bloudy tyrant, Non licet tibi; the [Page 42] greatest must hear, the smallest must be lookt to, Psal. 119.46. Feed my lambs. Onesimus, though a run-away servant, yet must have pains taken with him.

5. Diligence.

Watchfulnesse, care, sollicitous­nesse. Thus Iacob, when he kept La­ban's sheep, sleep departed from his eyes. How much greater care lieth then on spirituall watch-men and shepherds, who of all men must not be slothfull in businesse, but fervent in spi­rit, having earnest care for the church­es wellfare. 2 Cor. 7.12. cap. 8.16. 1 Tim. 3.5. 2 Phil. 20.

Watch-men then and ministers must be diligent, sollicitous and care­full, and that on these three grounds.

• 1. Their work is difficult.
• 2. Their adversaries are watchfull.
• 3. Their own charge are carelesse.

1. Their work is weighty and diffi­cult: now hard work will not be done with lazy endeavours: great work calls for great industry; the weighty work of winning souls will never be discharged with lazy hands, and care­lesse hearts, thence those counsels.

Be instant in season, out of season, stir up the gift, &c. 2 Tim. 4.2. 2 Tim. 1.6.

Paul's practice, in labours more abun­dant. 2 Cor. 11.23.

2. The adversaries are watchfull.

• 1. The adversaries of truth ly in wait to deceive.
• Seducers compasse sea and land to gain proselytes.
• It was while the servants slept that the enemy sowed tares.
• 2. The adversaries of holinesse, the world, flesh, the Devil, they are watchfull, Satan hath wiles, devi­ces, methods, in which he useth diligence and industry, your adver­sary the Devil goeth about, &c.
  1 Pet. 5.8.

3. Their charges are carelesse.

The generality dead in trespasses and sins, not minding, nor fearing, nor be­ing sensible of their danger, and there­fore ministers have more need to be sollicitous.

Epaminondas a Theban Duke, when his citizens gave themselves on cer­tain festivall daies more licentiously to their pleasure, he alone sober and [Page 44] serious. Arma lustrabat, & maenia perlustrabat, lookt carefully to the wals, and being asked why he did so, Answered, therefore, because the citi­zens were lesse sober, was he the more carefull.

Now have not ministers great cause to do so for their charge?

Thus Iob did for his children, Iob 1.5. while they feasted, he rose early and sacrifi­ced.

Well then, the ministers work is great, the adversaries many, and their own charge carelesse; it much con­cerns them then to be diligent, care­full, sollicitous and industrious in their places, that (as from Iacob's tending Laban's flock) the sleep may go from their eyes, while they with Paul watch and warn every one night and day with tears, Acts 20.26.31. that they may take their hearers to record, that they are pure from the bloud of all men, having not shunned to declare unto them all the counsell of God.

And thus (Reverend Fathers and Brethren) though you know these [Page 45] things, and are establisht in them, yet according to my duty I have made bold to put you in remembrance of them, that thereby I may as St. Peter speaks, 2 Pet. 1.12,13. stir up your pure minds. And though I question not but your own consciences will apply and improve the doctrinall truths you have heard; yet least I should be wanting to my du­ty and your expectation, I shall en­deavour as the time will bear particu­larly to presse them home.

You have heard that ministers are watch-men, and as watch-men must be thus qualified, viZ. with courage, understanding, prudence, faithfulness and diligence.

Suffer then the word of exhortati­on, and in the stations that God hath set you: remember that you are his watch-man, and therefore resolve with the prophet Heb. 2.1. To stand upon your watch, set you upon the tower, and watch to see what he will say unto you, and what you shall answer. And in your so doing, that I may presse home particulars in the doctrine mentioned.

1. Be couragious.

Fear not their faces, nor be dismay­ed; I have shewn you in the doctri­nall part of my discourse why.

I shall now lay before you some con­siderations that may support, strength­en, and encourage you: and all I shall say, I shall reduce to these three heads.

• 1. You have Gods commission.
• 2. You have Gods assistance.
• 3. You are sure of good successe.

1. You have Gods commission, Son of man, I have made thee a watch-man.

And shall we not be bold, when we have this warrant for what we do? Do we not see mean men, Heralds, Trum­petters, carry themselves boldly on Princes and Generals commissions? And shall not Gods commissions make us couragious? what though we be as sheep among wolves, yet he sends us.

True it is (Brethren) were we with­out commission, we might very well be without confidence.

If we could not answer who made [Page 47] thee a watch-man, as it was supposed Moses could not? Act. 7.27. Who made thee a Ruler and a Iudge over us? we might very well fly and fear as he did.

But if we can evidence our commis­sion to our own consciences, we may with boldnesse manage that which God hath trusted us with.

It is not my purpose, neither will the time bear it to handle the doctrine of Gods commissionating watch-men. That, by a Reverend Brother in the hearing of most of you, and on the like occasion, was performed, whose Sermon is now made publick. Mr. Nor­man of Bridge­water at So­merton, Iune 9. 1658.

I shall only at present mind you, what Luther formerly; we may now observe four sorts of spirituall watch-men.

• 1. Only from God and not man.
  • 1. Prophets.
  • 2. Apostles.
• 2. Only by man and not God, un­learned, unworthy.
• 3. Neither by God nor man, false pro­phets, Enthusiasts, wolves in sheeps clothing.
• 4. Both by God fitted, and man or­dained [Page 48] as the Elders of Ephesus, and o­thers in the primitive, and now the ministers in the reformed Protestant churches. Acts 20.28. Acts 14.23.

Now then, when we speak in Gods name, in his stead, by his commission, as his Embassadours shall we not speak boldly? 2 Cor. 5.20. Isa. 58.1. Yea, cry aloud, and not spare.

2. You have Gods presence and as­sistance, Loe I am with you to the end of the world. Now if an Herald in the ab­sence of his Prince, Mat. 28.20. being thereto au­thorized will proclaim war against, & defy another Prince even in the head of his forces. How much greater rea­son have Gods Heralds to deal un­dauntedly, since they have him with them.

When God sent Moses, Exod. 3.11,12. and he drew back, God tells him, I am with thee, and this indeed may suffice us against the multitudes of enemies, and likeli­hood of oppositions.

As when Antigonus's Admirall told him that the number of his adversa­ries far exceeded his own forces, he answered, True, but how many do you set me against?

So when our faithlesse hearts discou­rage us, & prompt us, that our opposi­tions are greater then our strength. Let us then consider how many do we set God against? and if he be with us, as he is with his servants, owning their inju­ries, and espousing their just quarrels, if God be thus for us and with us, who can be against us? who can prevail a­gainst us, so as to procure harm to us?

3. You have assurance of good suc­cesse, Ezek. 2.5. whether they will hear, or whether they will forbear; yet they shall know that there hath been a prophet amongst them. Isa. 49.5. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

2 Cor. 2.15. For we are unto God a sweet savour of Christ in them that are saved, and in them that perish.

Now shall not this embolden us, when probabilities of successe make men venture far.

We read of Agesilaus, that to encou­rage his souldiers before a battle, clap­ping his hand upon the Altar by a fore­plotted device he brought of victory [Page 50] engraven on his palm, which he shew­ed to his souldiers, who were thereby so encouraged, that they got an un­lookt and an unlikely victory. Now to encourage Gods watch-men and soul­diers, we have an assurance that we shall be Rom. 8.37. Mat. 18.18. more then conquerours, the gates of hell shall not prevail.

Well then (Reverend Fathers and Brethren) let us consider, that where a door is open, though there be many adversaries; frowning Ahabs, perse­cuting Iezabels, scoffing Ishmaels, mocking Micals, and sometimes an­gry Asa'es: Yet we have Gods war­rant, his presence, his promise, and so as Elisha told his fearfull servant; 2 King. 6.16, there are more on our side then there are a­gainst us. Let us not then fear man, who have a God to warrant us his pre­sence with us, and who hath promi­sed a comfortable successe unto us.

Especially considering that

1. Our fear of man is the next way to lay us open to Gods fury.

That watch-man that removes from his station for the fear of an enemy, [Page 51] doth thereby actually incurre the dan­ger of a capitall sentence from his own Generall.

2. Herein if ever that observation is verified, Cowards are cruell.

The Emperour Mauritius enqui­ring concerning Phocas what he was, heard he was a coward, then answe­red, he is a murderer.

It's most true in this case.

Ministers cowardise is cruelty, he that fears faces, hates, kills souls.

2. Labour for a discerning eye.

Why ministers should be men of knowledge, you have heard.

I shall only now point to you from the text how they may be such.

Text. Therefore hear the word at my mouth.

Gods mouth, which spirituall watch-men are now (since immediate con­verse with him is ceased) to hear Gods mind from, is

• 1. His works.
• 2. His Scriptures.

For as Aristotle had two sorts of writings, one called exotericall, for [Page 52] common auditours: another called A­croamaticall for his private Scholars & familiar acquaintance: so God hath two Books.

• 1. The creatures, the shepherds Ca­lendar, the plow-mans Alphabet.

  Vniversus mundus nihil aliud est quam Deus explicatus.

  Rom. 1.20. For the invisible things of him from the creation of the world, are clearly seen, being understood, by the things that are made, even his eternal pow­er and Godhead. [...].

  Psal. 19.12. The heavens declare the glory of God, and the earth shew forth his handy work.

  In which Scripture, as one observes the Psalmist shews that the crea­tures are

  • 1. Diligēt preachers at all times.
  • 2. Learned preachers in all tongues.
  • 3. Catholick in all countries.
• 2. The Scriptures the most plain, e­vident, and clear discovery of his mind.
  Psal. 19.7.
  The law of the Lord is perfect, converting the soul; the testimony [Page 53] of the Lord is sure, making wise the simple, &c. And those are for his choice and domestick scholars.

  He sheweth his word unto Iacob, his statutes and his judgements unto Israel: Psal. 147.19,20. He hath not dealt so with a­ny nation; and as for his judgements they have not known them.

Now Gods watch-men must hear his mind from both, Gods works and word; but especially the later.

In reference to which I shall leave with you these two directions.

1. Search the Scriptures. Ioh. 5.39,

Converse much with those sacred pages, thereby 2 Tim. 3.17. the man of God may be perfest, throughly furnished unto every good work. And therefore the counsell that Paul gives Timothy, let me beseech you in the name of Iesus Christ to have regard unto.

1 Tim. 4.13,14. Give attendance to reading, to exhor­tation, to doctrine. Neglect not the gift that is in thee, meditate upon these things, give thy self wholly to them, that thy profiting may appear to all.

The Scriptures are the more sure [Page 54] word whereunto we do well that we take heed as unto a light shining in a dark place. 2 Pet. 1.19.

It's Gods revealed will alone must be our light.

It's not Thus saith Austin. &c. but Thus saith the Lord, must be our war­rant. As those in the 137 Psalm, would not sing the Lords song in a strange land: so ministers must not sing strange songs in the Church, which is the Lords land, Hos. 9.3.

Embassadours must not go extra mandata, besides their instructions, neither may preachers bring doctrines which the word warrants not, whate­ver great names they may be ushered in by.

We are to be Gods mouth, and therefore must not speak hominum commenta, but divina oracula. Aaron was to speak as Moses bad him, mini­sters what Christ commands.

It is his bread which we must break, that which Christ hath blessed, or else twill not multiply in our hands.

And therefore let me beseech you [Page 55] (especially those of the younger sort) that you would bestow your pains and time in the study of the Scri­ptures.

When Isaac Casaubon sent his Notes on Diogenes Laertius (being the first fruits of his studies) to his Father, who was a Reverend minister in France, his Father sent him this Answer.

Leigh Epist. Dedic. in No­tas in N. T. Mi fili, laudo tuum studium, verum hoc scito rem gratiorem te mihi factu­rum, si velunum dictum sacrae scripturae difficultatibus aliquibus obstructum ex­plicaveris, quam si mille profanorum scriptorum loca depravata correxeris.

2. Beg of God, and labour for an experience of the word in your own hearts. It is (as one notes) the chief mystery in divine Rhetorick, to feel what a man speaks, and then speak what a man feels.

The heart understands the language of the heart.

It's but a cold breath that comes only from the mouth.

They can best teach the way to cure others that are sensible of the [Page 56] cure wrought on themselves.

Psal. 51. Then will I teach transgressours thy waies, and sinners shall be converted un­to thee.

Luke 22.32. When thou art converted, strengthen thy Brethren.

Psal. 66. I will tell you what the Lord hath done for my soul.

Ministers then ought to be as good Physicians, that first experience on themselves; or as nurses, that feed their hearers with what themselves have ea­ten.

Ezek. 3.1. Ezekiel was first to eat the roul, and then to prophesy.

And here (would the time have given me leave) I should have been earnest with you (Reverend Fathers and Brethren) that you would espe­cially regard these two things.

• 1. To have the experience of the power of the word in your own hearts.
• 2. To manifest it to others by an ho­ly, blamelesse, and unrebukable conversation.

To perswade you to which care, [Page 57] I shall only mind you of two things.

1. You will thereby preach more profitably and pertinently; by how much the more you speak experimen­tally.

There are some divine truths that cannot be comprehended by the head as by the heart.

2. You are like thereby to preach more successefully.

2 Kin. 4.31. Elisha's staffe in Gehazi's hand had no virtue.

Luke 4.34,35. Christ bad Satan hold his peace, when he said, Thou art the holy one of God.

Men will not easily believe that mi­nisters preaching, whose practice they see contradicts it.

Cujus vita despicitur, restat, ut prae­dicatio contemnatur.

Loquendi authoritas perditur, quan­do vox opere non adjuvatur.

Bene vivendo, & bene docendo, popu­lum instruis, quomodo vivere debeat: bene autem docendo & male vivendo, Deum instruis quomodo te debeat con­demnare.

Qua libertate peccatum corripere po­test, cum tacitus ipse sibi respondeat, ea­dem se admisisse quae corripit?

Qua fronte (Patres & Fratres cha­rissimi) arguunt culpabiles ipsi culpan­di? ebrius temulentum, avarus ava­rum, superbus superbum? Clodius moe­chum, Catilina let hegum. Comata capi­ta (dolenda ministrorum macula) qua fronte arguant comas protensas? Caetera quid referam? Pudet haec opprobria nobis, Et dici potuisse & non potuisse refelli.

Turpe est Doctori cum culpa redarguit ipsum.

And therefore in the bowels of our Lord Iesus Christ, I do most earnestly beseech you to have an especiall care of your conversations, that you may be examples to the flock, of what is good, and not of what is evill.

Since we find by sad experience, that magistrates and ministers are as look­ing-glasses to the places in which they live, by which men dresse themselves, who (falling into sin) like men in a croud, many fall with them.

Mens souls being as apt to be infe­cted [Page 59] by ill examples, as their bodies by ill air. Peter at Antioch dissembling, mis­led Barnabas.

O let not Gods ordinances suffer by our irregularities.

In the times of Eli, 1 Sam. 2.17. the oblations were contemned because of the sins of the Priests.

Thus the bad lives of able preachers bring a deep disparagement on Gods ordinances. And therefore, I beseech you, let us be walking sermons, build­ing up Gods house by our practise, as well as preaching, otherwise what one spake of Erasmus will be true of us, that he was but half a Christian: so shall we be but half preachers, throw­ing down with our bad lives more, then our good doctrine can set up.

God teacheth by his word, and by his works; and so should we, other­wise it will be bad with our hearers, but worse with our selves: if we speak like Balaam's asse to anothers under­standing, and not our own, we may peradventure as Noah's carpenters, help build the Ark, as the Tyrians and [Page 60] Sidonians, bring materials to the tem­ple, and yet our selves be shut out, and prove cast awaies.

Let Gods watch-man then see to it, that he be potens verbo, & pius vita, apt and able to teach, and an example to the flock; joyn both life to learn­ing, either single will be in a minister, as the solitary Helena to the marriners, always unhappy: such dead Amasa's will stop Gods people in their passage.

Having detain'd you thus long, I shall presse home the three last requi­sites of a watch-man together, viz. prudence, faithfulnesse, and diligence; and therefore

Let me beseech you to shew forth all these in the discharge of the place where God hath set you.

Divide the word of God aright, give every one his own portion.

Study the state of your charge, that you may apply your selves unto them, and be faithfull in delivering whatever message God sends by you: let not an Ahab's proud look, nor a Mical's scoffing tongue divert you, though [Page 61] the message be what Ahijah sent to Ieroboam by his masked wife, 1 Kin. 14.6. though it should displease never so much; yet let us resolve as Micajah, though the King himself, and four hundred false prophets speak otherwise; yet to de­clare only, and all what the Lord com­mands, though we be, and be thought, as Ahijah told Ieroboam's wife, [...]. Gal. 1.10. Considering that Christs mi­nisters must not please men but God.

And in all this let us use diligence, not rush into Gods service hand over head, stand in the Pulpit before we have sate in our studies, or kneeled be­fore the throne of grace. I beseech you (Brethren) let us not come unprepa­red, but first hear from Gods mouth before we speak in his name.

A due preparation is necessary to all serious undertakings; wilt thou speak unto thy Prince what thou hast not before thought of?

Antonii, Cicerones, Pericles, Demo­sthenes, pulpita non ascenderunt, nisi pa­rati. Alio tempore vult Antonius cogita­re quid dicat, alio dicere.

Pericles being spoken to ex tempore perorare, answered, non meditatus fui, and Demosthenes, non sum paratus: shall we then offer unto God, and pro­pose unto his Church what cost us nothing?

Be not rash with thy mouth, when thou enterest into Gods house; but first learn, and be assured what is Gods mind, before thou come to warn o­thers of it; and here give me leave to mind you, not to put off your prepara­tions to such straits of time, which u­sually necessitates us to feed our peo­ple with crude, immature, & unconco­cted provisions, and many times cause an intrenchment upon, if not a profa­nation of Gods day, by doing what should be our own working daies la­bour on it. I speak unto wise men, judge ye what I say.

Now to presse you to this triple care of prudence, faithfulnesse and dili­gence, I shall leave with you, and de­sire you to consider a ternary of argu­ments drawn from these three prevai­ling, powerfull, and commanding [Page 63] passions and affections of the soul.

Fear. Hope. Love.

By all which we may find the Apostle Paul urging himself unto this duty, and we may and ought to presse our selves to ours: now as one observes, Fear is servile, Hope is mercenary, Love is fi­liall. Hope hath an attractive virtue, and draws us: Fear hath an impulsive, and drives us: Love a compulsive fa­culty, and sweetly moves us: Hope hales before, and Fear drives behind; but love like the soul, acts within us a naturall motion that is free and con­stant. Now since though we are Gods Embassadours, yet we are but men, and subject to the like passions as o­thers, God seeth it fit by arguments drawn from each, and all of these to presse us to our duty.

1. From Fear.

Hence the Apostle Paul presseth both him and his hearers to perswade, and to be perswaded, 2 Cor. 5.11. as knowing the terrour of the Lord.

Hence God stirs up the prophet in this context to warn, &c. for if he did [Page 64] not, their bloud should be required at his hands. Ezek. 1.

O Beloved, the bloud of souls will lye heavy one day upon the account of carelesse watch-men.

If Abel's bloud lay so heavy on Cain's heart, Gen. 4. that his countenance fell, O how will wretched carelesse mini­sters look God in the face, when he shall ask them, where is thy Brother, wher's such and such that I have com­mitted to thy charge, Heb. 13.17, and for whom thou must account?

O Deal not then with your charge, with your flock, as the Ostrich with her eggs, leave them, and forget that Iob 39.14,15,16. the foot may crush them, that the wild beast may break them: she is hardened against her young ones, as though they were not hers.

Consider what God threatneth a­gainst such idol shepherds that leave the flock, wo be unto him: Zech. 11,17. the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkned.

Since God speaks to every minister [Page 65] what that man of the sons of the pro­phets told Ahab was spoken unto him. 1 Kin. 20.39. Keep that man; if by any means he be missing, then shall thy life goe for his life.

O how many may say to many mi­nisters concerning their perisht, relati­ons, as Martha did to Christ, O Sir, if you had been here, if you had been faith­full, and carefull, and painfull in your charge, my Brother, sister, friend had not died.

Consider then, I pray you, that dreadfull curse on him that doth the work of the Lord negligently: Ier. 4.8.10. what's due to him then that doth it not at all? consider the threatning in this text, His bloud will I require. 'Tis dangerous for watch men to be out of their stati­ons: it's dangerous for such to sleep. Consider how it fared with that senti­nell his Generall found sleeping, he thrust him through, and left him with this sarcasme; ‘ Mortuum inveni, mortuum reliqui.’

2. From Hope.

Thus the Apostle Paul, from argu­ments [Page 66] drawn hence, encourageth himself from the 13. verse of the fourth chapter of the 2 Cor. to the 10. of the 5. chapter. Now Gods watch-men bave a double hope

• 1. Of successe.
• 2. Of reward.

1. Of successe; because God is with them in their work.

The woman of Tekoah 2 Sam. 14. was subtile and powerfull to perswade and pre­vail, because the hand of Ioab was with her.

So are Gods ministers powerfull to perswade, to throw down strong holds, to hit the heart, to convince the conscience, because the hand of God is with them: 1 Cor. 14.24. so that those who are convinced, shall confesse that God is with them of a truth.

Cambyses being charged with drun­kennesse by Prexaspes a noble Coun­sellour, commanded this Counsel­lours son to be set before him as a mark, and calling for his bow and ar­row, shot the lad through, and open­ing of him, found the arrow in his [Page 67] heart, asking his father what he thought, the sorrowfull father answe­red; the Gods cannot shoot better.

And thus indeed Peter's hearers found, Acts 2. who having in the beginning charged the Apostles with drunken­nesse, but at length were hit so right, that they found themselves pricked at the heart, and had good cause to say, none could shoot better.

And so it is still; however, carnall and secure sinners mistake, misjudge; yet those that are indeed wrought up­on, will acknowledge that God was in his word, 1 Cor. 14.25. and with his messengers of a truth.

Though ministers many times draw their bows at adventure, as that man that killed Ahab; 1 Kin. 22.34. yet God di­rects their arrows, Psal. 45.5. yea many times in­to the heart of Christs enemies.

2. Of reward.

Isa. 49.5. Though Israel be not gathered, yet shall I be glorious.

Dan. 12.3. Mat. 24.46. They that turn many unto righteous­nesse, shall shine as the stars for ever. They that be faithfull servants shall be [Page 68] blessed, when their master comes, and finds them so doing.

Consider.

1. God hath honoured ministers in imploying them in his choicest ser­vice, as his Embassadours, and in some sort to represent him. It was an excel­lent speech of Luther's, that may en­courage all ministers in the discharge of their duties.

Summa summatum haecest, & inaesti­mabilis gloria conscientiae nostrae contra omnem contemptum in mundo, quod Christus nos praedicatores quasi deos pla­ne creat; dicendo, qui vos recipit, me patremque meum recipit. Mat. 10.40,41.

2. God hath engaged for their pro­tection, while they doe his work.

Christ holds Rev. 1.16. the stars in his right hand: dogs may bark at them, but ther's no reaching of them.

Satan and his instruments cannot harm them without Christs commis­sion: we know that the devil could not enter the Gadarenes swine, till Christ suffered them, much lesse harm Christs ministers.

3. God owns their quarrels, revenge all their wrongs.

Psal. 105.15. Touch not mine anointed, do my pro­phets no harm.

They that do, shall be sure to smart for it. Mat. 25. Inasmuch as you have done it a­gainst these little ones, you have done it saith Christ against me.

David sent Embassadours to Hanun, and he abuseth them, cuts their gar­ments, shaves their beards: but you know how severely David revenged that indignity that was done to them, he brought forth the people, and 2 Sam. 12.31. put them under saws, and under harrows of iron, and under axes of iron, and made them passe through the brick kills.

God now sends his Embassadours unto sinners, to speak kindly to them, and to proffer terms of peace; but how many are there every where, that cut their garments, shave their beards, rob them of their rights, and wrong them in their names, but what will be the is­sue? such may read it 2 Chron. 36.15,16,17. 2 Cro. 36.16. They mocked his messengers, and despised his word, and misused his [Page 70] prophets, untill the wrath of the Lord a­rose against them, till there was no reme­dy, nor healing.

4. God will be their pay-master.

Their reward is with him, and unto him they are a sweet savour, he will not be unmindfull of any labour of such love.

What though we have none or in­considerable reward from men; yet let us know, that both our work is it self a reward, and we are sure of a good reward, if not here (which yet usually God affords, he being a good master, that delights in the prosperity of his servants) yet assuredly hereafter, when we shall shine as the stars in the firma­ment for ever, 2 Cor. 4.17. Our light afflicting la­bour for the present, working out for us a farre more exceeding and eternall weight of glorie.

Well then (Reverend Fathers and Brethren) let hope draw us, let fear drive us; but especially let love as the soul act within us.

3. From love.

Let the principle of love act in us, [Page 71] and powerfully prevail upon us for the doing our duty.

1. Love to God and Christ; let that constrain us as it did Paul. This was Christs argument to perswade Peter to feed his sheep, lovest thou me?

2. Love to our charge.

The whole armies welfare depends on the watch-mans care, ministers are spirituall fathers, and such have, or at least should have naturall affections.

Thus the Apostle, Phil. 1.18. God is my record how greatly I long for you all in the bow­els of Iesus Christ. O how did his affe­ctions work within towards his Bre­thren, when he wisht himself accursed for their sakes.

Let not us be then as that false mo­ther, that cared not what became of the living child. But put on the bow­els of a tender mother, that thinks no office too mean, no work too hard, no pains too much, which is for the ne­cessary well-being of her child.

3. Love to our selves.

Let that prevail with us, shall we be negligent of our charges, we shall in­deed [Page 72] endamage them, but the greatest harm will be our own: they shall die in their sins, but their bloud will God re­quire at our hands, And shall we be vi­gilant and industrious to save their souls, we shall likewise save our selves, as well as those that hear us.

Well then, let love to God, love to our charge, love to our selves, let these prevail with us to be diligent, faith­full, industrious in the particular places and charges God hath set us in, that so we may give up our account with joy at the great day.

And now, dear Brethren, shall not these arguments prevail with us? shall not love move us, fear drive us, hope draw us to be men of courage, pru­dent, faithfull, diligent and industrious to feed the flock of Christ committed to our charge, and put under our hands, we that perswade others, O let us suffer our selves to be perswaded, let us humble our selves for former failings, and in good earnest set our selves to work in the Lords harvest, since the harvest is great, and they that [Page 73] labour as they ought, are very few; let us stir up the gift of God that is in us, and given to us. O let us not stand all the day idle, but first hear from God, then warn. First fit and fill our selves, that we may be instruments to fit and fill others; let it never be said truly of any of us that are Christs Embassa­dours, what Cato scoffingly spake of three Roman Embassadours appointed for Bythinia: of whom the one had his head full of scars, the other did ve­cordia laborare; the third had the gout in his feet, of these Cato said, Romana le­gatio ne (que) caput, ne (que), cor, ne (que) pedes habet.

It were great pity Gods Embassa­dours should be such without know­ledge, without affections, without a­ctivity, who ever heard of blind watch men? deaf and dumb Embas­sadours? It's true indeed, there were sons of Eli that were sons of Belial, and the wisest of the people Ieroboam's Priests, and indeed the basest of men were good enough to make priests of such Gods as were but calves.

But what hath God or his truth de­served? [Page 74] God calls for the first-born, and indeed the best we are or have is too bad to serve our God by. But since he hath honoured us who are but worms and dust, so far as to make us his watch men and Embassadours; let us remember our office, and be care­full and industrious in the faithfull and conscientious discharge of it.

Thus far in what hath hitherto been said, I have made bold, according to the charge committed to me to be Gods remembrancer to my Reverend Brethren in the ministry.

And the good God perswade us all to act according to these counsels, and to steer our courses in our severall pla­ces, according unto these directions, that so peace may be upon us as upon Gods Israel.

And though I have been somewhat large in my main work, yet I may not dismisse the congregation without some particular instructions in refe­rence to their carriage towards their watch-men. And in this I must cut short, only know, that

Instructions belong to hearers in a two fold respect.

1. In genere essend; as they call for practise, and so indeed all hitherto spo­ken hath a peculiar and proper respect unto Gods watch men.

2. In genere cognoscendi; as they call for knowledge, and so what hath been spoken concerns all, even the whole congregation.

And I shall help them to improve it by these three directions.

Are Gods ministers watch men, and ought to be so qualified, as you have heard, with courage, understan­ding, prudence, faithfulnesse, and dili­gence, then hence learn,

• 1. To esteem them usefull.
• 2. To help them in their work.
• 3. To regard their warnings.

1. Esteem them usefull. Apprehend and be convinced of the usefulnesse and necessity of the ministeriall employ­ment: can an army be, and be safe with out watch-men? the welfare of the whole camp depends on their care.

Hence we find, that ministers in [Page 76] Scripture are set forth by those things that are most necessary: they are called.

• 1. The light of the world. O how sad a thing is it to be without the Sun!
• 2. The salt of the earth, what can be savoury, what can be preserved without corrupting, if salt be wanting?

To be left without Gods word, and without Gods watch men, is the greatest misery on this side hell.

The famine of the word is far worse then the famine of bread.

What readier way to ruine, then to be without a watch-man, witness Laish, whose watchlesse security gave them up as a prey to the roving Danites.

Rom. 10. How is it possible we should have spirituall life, faith, repentance, &c. or salvation without a preacher?

Mat. 9.31. Mat. 21.43. And therefore the Gospel is called not only Evangelium regni, the Gospel of the kingdome, but regnum ipsum, the kingdome it self.

So that the Gospel being removed, the kingdome of grace and glory are removed too.

God having so built these three [Page 77] kingdomes of the word, Grace, Glory, as Marcellus did in Rome, the temples of virtue and honour, that as that of virtue was the threshold to that of ho­nour, to note that none can be truly honourable that are not first virtuous: so the kingdome of the word is the entrance to the kingdome of grace, and the kingdome of grace is the threshold to the kingdome of glory; none coming to the last but by the se­cond, and none ordinarily to the se­cond but by the first, so miserable a thing is it to have the word removed from us, in effect to be excluded hea­ven and happinesse for ever.

And this Satan knows, and there­fore endeavours what he can to keep people without preachers, and from preaching, doing herein as the Phili­stines did with Israel, who would not suffer them to have a Smith amongst them, that so being weaponlesse they might the easier be over-mastered by them.

Beware therefore how ye reject and slight the word of God: beware how [Page 78] ye put it from you, for in so doing Acts 13.46. ye judge your selves unworthy of eternall life. When Saul rejected Gods coun­sell, God rejected him.

When Ahab hated Micajah and Elijah, he soon perished.

When Pharaoh drove away Moses, his destruction was near.

What though ministers are in them­selves but mean and contemptible in­struments, yet it's Gods 1 Cor. 1.21. pleasure by the foolishnesse of preaching to save them that believe, that all the glory may be his own.

Hence it is that God usually works by such weak means, that praise can­not rationally be attributed to.

Hence the Apostle tells us, 2 Cor. 4.7. we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

We read in the history of the Iudg­es, that the Midianites were destroy­ed by Gideons three hundred souldiers, who had nothing but a trumpet on one hand, and pitchers and lamps in the other: and in Ioshua, how Ierichos [Page 79] wals were blown down with the priests Rams horns, weak means; yet in the hand of God are strong enough to doe what they were commissionated for.

Learn then not from mans weakness to despise, but from Gods appointment to value the ordinance of the ministry.

Be convinced of the necessity and usefulnesse of the preachers employ­ment, which was the great legacy which Christ leaving the world, left unto the earth, Eph. 4.11.12. who when he ascended on high, gave gifts unto men, some A­postles, some Prophets, some Evangelists, some pastours & teachers for the perfect­ing of the Saints, for the work of the mi­nistry, for the edifying the body of Christ.

2. Help them in their work.

If ministers be watch-men, & ought to be men of courage, faithfull, &c. if their work be great and weighty, then

Further them in it, encourage them in the doing of it.

Say unto them as Shecaniah did unto Ezra, Ezra 10.4. Arise, for this matter be­longeth unto thee, we also will be with thee, be also of good courage, and do it.

There are two things I shall com­mend unto you.

1. Pray for them: that's your duty that they need, and such as are faithfull much desire; see how earnest Paul is.

Rom. 15.30. Now I beseech you Brethren, for the Lord Iesus Christ his sake, and for the love of the Spirit, that you strive toge­ther with me in your praiers to God for me; and Again

Eph. 6.18,19. Praying alwaies with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and sup­plication for all Saints.

And for me, that utterance may begiven unto me, that I may open my mouth boldly to make known the mystery of the Gospel.

And what he had thus importunate­ly desired from the Romans and Ephe­sians, he is likewise earnest with the Thessalonians, for

2 Thess. 3.1. Finally my Brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.

There are many are ready to com­plain against their preachers, that they [Page 81] are dead and dull, and to them unpro­fitable, but few there are that pray for them, and therefore let me entreat you to take this rule with you.

Never speak against your ministers unto men, untill you have spoken un­to God for them.

Shall we think to have blessings and never beg them? one great reason why ministers labour in vain, & preach so unsuccessefully I am perswaded is, because their congregations pray no more for them, and therefore know, the more you pray for us, the better we shall preach to you.

2. Encourage them: stir them up, say to Archippus, Col. 4.17. take heed to thy ministry.

Break not their hearts by your ob­stinacy, who are spending their spirits for your good.

Be not robbing of them of their dues, who are wrestling with God for your souls.

1 Cor. 9.11. It is a great matter when they sow spi­rituals, that they reap carnals?

Consider, watch-men cannot for­rage, much lesse plunder for them­selves [Page 82] but must keep their stations, and shall they be starved while they are doing their work? shall there be no provision made for them? 1 Cor. 9.9. Doth God take care for oxen? and shall not he that preacheth the Gospel live of the Gospel?

Superstition, Hypocrisy, Idolatry, have enough, but truth goes a beg­ging. Iezebel nourisheth eight hundred false prophets, but Elijah flies the kingdome; but blessed be God it is not yet so amongst us, and let it never be so, though too many desire it were so.

O know there's nothing lost which is laid out for God in the necessary maintaining of his Embassadours, Matth. 10.41. they who entertain a Prophet in the name of a Prophet, shall have a Prophets reward. That widow that first made a Cake for Elisha, her oyl increased.

Consider what God speaks in this Case. Mal. 3.10,11,12. Bring you all the tithes into the store-house, that there may be meat in mine house, and prove me herewith, saith the Lord of Hosts; if I will not open to you the windowes of heaven, and pour you out a blessing, that there shall not be room e­nough to receive it.

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground, neither shall your vine tree cast her fruit before the time in the field, saith the Loyd of Hosts.

And all nations shall call you bles­sed, for ye shall be a delightsome land, saith the Lord of Hosts.

And again by Solomon, Prov. 3.9,10. Honour the Lord with all thy substance, and the first-fruits of all thin increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.

There's nothing lost by a just deal­ing with, or a liberal bounty to, Gods ministers.

3. Regard their warning.

O suffer the word of exhortation, Heb. 13.17. obey them that have the rule over you: for they watch for your souls.

Let not God's calls, counsels, war­nings admonitions, be alwayes to no purpose.

Let not God alwayes stretch out his hand to a stubborn, rebellious, and gainsaying generation, that provoke him to anger every day.

Let not Christs complaint be dire­cted against us, as it was against the Iews, that he would have often gathe­red us as an hen gathereth her chick­ens, but we would not, and that we would not come unto him, that we might have life, that he would have healed us, but we would not be healed.

We read of Noah, that preacher of righteousnesse, how he warned the old world a long while, but they took no notice of it: and of Lot, how he warn­ed his sons in law, but he was unto them as one that mocked.

Now what was the issue? an inun­dation of water overwhelmes the one, and God rains down (as it were, hell from heaven) and destroies the o­ther, and hath recorded both as exam­ples for us, on whom the ends of the world are come, that we may take warning, not to despise warnings.

Let us then be prevailed with to have an eye to the watch tower, and when the beaken is fired, be not secure.

Let us not hear sermons which are Gods watch words to admire, much [Page 85] lesse to deride preachers, but to learn our own state, and mend our own consciences. Consider,

He profiteth most by a sermon, that saith, how ill have I lived? not, how well hath this man spoken?

Let us entertain Gods messages that he sends to warn us, as David did, 2 Sam. 12. who humbled himself, and acknowledged his sin, not as Ahab did, 1 Kin. 22.27. who storm­ed at the message, and imprisoned the prophet. As Peter's hearers did, Act. 2.37. who were pricked at the heart, and cried out, Men and Brethren, what shall we do? viz. to be saved, as the sailer in the like case expressed; and Peter's answer implies.

Not as Stevens hearers, Act. 7.54,57,58. who being cut to the heart, gnashed on him with their teeth, cried out with a loud voice, stopped their eares, and ran up­on him with one accord, cast him out of the city, and stoned him.

Be not like Herod, that was well plea­sed w ^th Iohn, while he preached against others, he heard him gladly; but when he touched him on his sore, reproves [Page 86] him for Herodias, then Iohn shall sooner loose his head, then Herod leave his lust.

The Pharisees could not away with Christs teaching when he came home particularly to them, so that their con­sciences forced them to say, Mat. 21.45. In so say­ing thou reprovest us, and when they perceived he spake of them, they sought to lay hands on him: and at another time, Luke 16.14. the Pharisees that were covetous heard these things & they derided him.

Thus it is still if preachers beat in the air, and onely preach general no­tions without descending to particu­lar applications, these hearers like them well enough, but if once they come close and speak home, as Na­than to David, and Iohn to Herod, then then the land cannot bear his words, and as they of Paul, that they are ready to say Away with such a fellow, It is not fit that he should live; They that turn the world upside down are come hither also.

But (Beloved) if ever you would have the cure wrought, be contented that the plaister be applyed to close the sore, that ministers speak home [Page 87] to your Conscience, that being con­vinced, you may say that God is in them of a truth.

That plaister is most like to cure that makes the wound smart, like then those sermons best that come home closest to your states and Conscien­ces: and say as David, Psal. 141.5. Let the righteous smite me, it shall be a kindnesse, & let him reprove me, it shall be an excel­lent oyl which shall not break mine head.

Let us attend Ministers, as desirous to be better'd by them to learn what's amisse, and to amend, to know our danger, and endeavour to escape it.

Now shall we neglect to attend up­on, and shall we sleight these warn­ings: the Apostle tells us Heb. 2.2. there can be no escaping, viz. either the bloud of our own Corruption, the snares of Satan, the Iudgements of God, or the dam­nation of Hell.

I shall end all with my earnest de­sire unto you, that you would serious­ly consider how it fared with those E­gyptians whom we read of, who were all warned of the approching tem­pests.

Exod. 9.20,21,25 He that feared the word of the Lord among the servants of Pharaoh, made his servants and cattle flee into the hou­ses, and they escaped.

And he that regarded not the word of the Lord, left his servants and cattle in the field, and they perished.

So will it be in this case, if hearers take warning, they save their souls, if not, they are sure to miscarry.

However, as for us Ministers let us be sure to give warning that wee may secure our selves that the bloud of our charge be not required at our hands; Let us all have this resolution (Especi­ally you my Brethren that are now so­lemnly set apart for this work) to stand it out to the uttermost against all op­positions and as that wise and valiant soldier William the conquerour, who when he had landed his men, burnt his ships, cast away all draw backs, and re­member that solemn sentence of our saviour with which I shall conclude.

Luke 9.62. No man having put his hand to the plough and looking back, is fit for the Kingdome of God.