THE WATCH CHARGED. OR, A Warning to GOD'S WATCHMEN. Being a Sermon preached at Bridge-water in the County of Somerset on the 29. Day of September 1658. which was a day set apart for Ordination, and the general meeting of the Associated Ministers in that County.  
By JOHN CHETWIND, Mr. of Arts, Preacher of the Gospel, and one of the joynt-Pastors for the City and Parish of Cuthberts in Wells.  2 Tim. 4.1,2. 
I charge thee therefore before God and the Lord jesus Christ, who shall judge the quick and the dead at his appearing and his Kingdom,  
Preach the Word, be instant, in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.  
LONDON, Printed by ROGER DANIEL, and are to be sold by Edward Brewster at the sign of the Crane in Paul's Churchyard. 1659.   

Reverendis Christi Ministris & speculatoribus sollicitis in Comitatu Somersettensi constitutis, & (quo melius pro salute animarum excubias agant) ibidem consociatis.  
QVo vos candore (Reverendi Patres & Fratres) subsequentia haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audivistis nuper pro concione prolata eodem obnixe rogo accipiatis exarata, & in lucem edita. Neque enim ausus essem minutula haec (novi enim quicquid in me est quam sit exiguum) utcunque in aurem dicta & frequenti coetu praedicata, in aspectum etiam protulisse, nisi vehementius auditorum quorundam desiderium, & nonnullorum è vobis consensus accessisset, animumque mihi addidisset ut in publicum prodirent.  
Non diffiteor tamen facilem me amicorum votis aurem praebuisse, partim quidem quia paraenetica haec ea sint visa quae ministerii candidatos (in quorum gratiam parata sunt) aliquantulum possint adjuvare: praecipue vero (& quod prae aliis omnibus animum mihi ad scrib ndum impulit) ut publicum gratitudinis meae erga Deum Opt. Max. extaret monumentum.  
Siquidem non nescii estis inter vos plurimi ex quali & quanto malorum labyrintho solius Dei manu erepta est anima mea, quae longa laborabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (neque enim pudet dicere quod sapienti Deo visum est facere) cumque à morbo hoc phrenetico respirare coeperam, successit ilico & pluribus me mensibus obsessum tenuit gravissima melancholia, & torpor quasi lethargicus. Duris hisce (attamen Patris) probationibus diutius detentus plurima feci indigna, & dignatuli. Tandem vero precibus vestris, & plurimarum Dei Ecclesiarum, usque ad miraculum restitutus sum, & menti, & memoriae, & officio in Ecclesia Dei; sit Deo Trinuni in aeternum gloria. Cum itaque quod cecinit Psalmista saepius & m rito in animo versatur, 
Ps. 116 12.  Quid retribuam? occurrit subinde gravissimum salvatoris monitum, 
Luc. 22.32.  Tu aliquando conversus confirma fratres tuos. Quod ut facerem, ansam exhortandi fratres à vobis oblatam libenter arripui, & Spartam hanc nactam viribus queis poteram ornavi.  
I am vero quid restat, quin ut memet vobis (Charissimi Fratres) in exemplum proponam, tum divinae severitatis, tum divinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Severitatis inquam, quae ob incuriam, negligentiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbiam & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliaque id genus peccata, me gravissime afflictum dederat; & haec erat debit a poena. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam, quam ex mero benevolentiae suae motu, & sua sola manu ereptum me mihi reddidit; & haec erat indebita gratia. Ita ut verissimum divinum illud expertus sum Oraculum, 
Ps. 89.31,32.  Si statuta mea profanaverint, & praecepta mea non observaverint, visitabo quidem virga defectionem corum, & plagis Iniquitatem eorum. Sed benignitatem meam non irritam faciam ab eo, neque mentiar contra fidem meam: non profanaho fedus meum, & pronunciatum labiorum meorum non mutabo.  
Quapropter velim (O Charissimi Fratres) ut meo discatis exemplo: ideoque ut Funccius ille Chronologus olim ob laesam incaute majestatem jamjam suspendendus circumstantem monuit coronam, Disce meo exemplo mandato munere fungi, sic ipse Ego (Fratres) divinam ob peccata praedict a expertus iram, serio vos obtestor, ut tanquam pestem perniciosissimam fugeretis negligentiam, superbiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. & totis viribus ministeriali incumberetis operi; consilio obtemperantes Psalmistae, 
Psal. 2.11. Heb. 12.29.  Colite jehovam eum reverentia, & exultate cum tremore; Deus enim noster ignis est consumens.  
Quid vero à nobis Speculatorum titulo insignitis summus Ecclesiae moderator exigit, ex sequentibus pro modulo meo innotescet: vigiles constituti sumus, excubias agamus sedulo, moneamus fideliter, ne sanguis pereuntium in nostra redeat capita.  
Evenium quendam ovium pastorem ob amissa pecora obcoecatum legimus.  
Quid fiet nobis ob animas nostra incuria perditas?  
Quia igitur 
2 Cor. 5.11.  novimus terrorem illum Domini nostri, filiis hominum ut speculatores Dei suademus; 
Acts 20.28,30.  Attendamus igitur nobis ipsis & toti gregi, in quo constituit nos Spiritus Sanctus Episcopos, ut pascamus Ecclesiam Christi quam acquisivit sanguine suo: Illud saepius memoria recolentes, Apostolum nocte & die non cessasse cum lacrymis admonere unumquemque.  
Libentius haec ex sacra pagina & mihi & vobis (Reverendi Patres & Fratres) ob oculos proposui, utpote vobis (sat scio) non minus grata quam nobis omnibus necessaria.  
Pluribus supersedeo, ne perangustae (quod aiunt) civitati patentior praestruatur porta.  
Quod superest, Fratres, Commendo vos Deo, & sermoni gratiae ipsius qui potest aedificare vos, & dare vobis haereditatem cum omnibus Sanctis;  
Qui etiam coitionem vestram in timore Domini susceptam, & coadunatos in Dei gloriam & populi salutem conatus, indies magis magisque augeat, benedicat, & prosperis in aeternum coronet successibus. Haec praecatur  
E Musaeo meo 9 Nou. 1658. E vestro numero symmista, conservus, vobisque omnibus devotissimus, JOH. CHETWIND, Pastor Wellensis in agro Somersettensi.   

IMMANUEL.  Ezek. 3.17. 
Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at my mouth, and give them warning from me.  
THe occasion directs my discourse, and the words read shall limit it: the time prevents less necessary excursions. Only by way of Introduction I shall mind you,  
That though this work were fare fit for a graver head, and a more experienced heart, then for myself; who for some personal considerations, not unknown to many, have more need to mourn in secret, then to appear in public; to learn in silence, then undertake to instruct instructours; yet being designed hereunto by my Reverend Brethren, I shall endeavour with what faithfulness God shall enable 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 principal methods of seducers to persuade first, and afterwards to instruct, which (by reason of our corruption) is prevalent to pervert; and that it is God's way, first to instruct, and then persuade: the only course like to prevail to durable good (persuasions without instructions being but as fire in straw, that soon flames, and soon is extinguished; but when ushered in by instruction, like fire in hard wood, though longer kindling, yet longer lasting.) I shall therefore give you first the doctrinal 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 prophet's office, a watchman.  
2. The prophet's furniture, and fitting to and for that office: In which 

1. His Commission, I have made, etc.  
2. His instructions. 

1. Hear from my mouth.  
2. Warn them from me.        
For the various reading of that 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 Church's Watchman, 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 practice of it, and press them to it with the discovery of my threatening, and their danger in the neglect of it.  
Now I shall not consider the words distinctly, according unto their  parts; each of which would afford many useful instructions: but only in general, in reference to my present work, having made choice of this Scripture to bond my meditations, and found the following exhortation upon; and that in this method, by showing from the Text, 

1. That ministers are Watchmen.  
2. What is required in and from such by virtue of that relation.    
Now what a Watchman is, whether civil or military, there are few ignorant; and their office the Prophet shows, as in this, so in the 33. chapter of this prophecy 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 approaches 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, fight the good fight of faith against spiritual enemies, jesus Christ the Captain General, 
Heb. 2.10.  on whom the care of the welfare of the whole army resteth, who out of his love and care towards it, hath and doth appoint his officers, his vicegerents, sentinels and watchmen 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 pastors 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 pastors 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 do it with joy, and not with grief: for that is unprofitable for you.  
True it is, that jesus Christ is the Churches chief watchman, 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 country, having ascended up on high, doth always provide for his Church's welfare, and therefore substitutes, 
Eph. 4.8,11,12,13.  as his vicegerents, ordinary ministers and pastors to be his watchmen for the Churches good, unto the world's end.  
2. What is required in and from such by virtue 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 principal requisites in a civil Magistrate, and so much more in a spiritual watchman. viz. 

1. Courage, an undaunted spirit.  
2. Understanding, a discovering eye.  
3. Prudence, a discreet tongue.  
4. Faithfulness, 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 briers 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 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 soldiers, much less his officers and watchmen, should have their hearts distempered and distracted with fears and terrors: 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, joh. 14.1. and 16. chap. 33.  
It's requisite then, that as civil and military, so spiritual watchmen (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 sentinels, those that lie 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 approaches: and so is it with Christ's ministers, they are first struck at.  
They have most enemies, and their enemy's malice is most against them.  
That command given, 
1 Kin. 22.31.  Fight not against small nor great, etc. is comparatively true in this case.  
The Church's adversaries principal spite is against the Church's watchmen.  
This the experience of all persecutions have made good.  
This the experience of our times verify; Now than if they are exposed to the greatest dangers, is it not reason they should have the greatest courage.  
there's many an Ahab will frown upon a faithful preacher, and had they had the power, 
Est. 7.9  would do for them as Haman did for Mordecai; and Francis the first of France, for Charles the fifth his Ambassador, 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.  
there's a great deal of hardship to be endured by civil and military watchmen, 
Gen. 31.40.  night and day, cold and heat, wet and dry.  
Thus it is with spiritual watchmen.  
They that think the ministerial 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 burden.  
Paul tells us 
Eph. 4.11  that Christ gave Pastors for the work of the ministry. Now as the word [ministry] forbids lording: so the word [work] forbids loitering.  
Iacob's speech of himself shows us that a watchman's 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. solicitousness, sleep went from his eyes.    
3. Disregard from friends.  
Even from those they watch over.  
there's not only opposition from the Devil, and the world a foreign force, but from mutineers amongst ourselves, the repulsing, resisting, and refusing to be warned.  
How many sad complaints have God's watchmen 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 reproach and derision daily.  
Yea our Saviour complains, 
john. 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 Jerusalem, 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 Jerusalem, have their swords in one hand, and therefore need as our prophet to have 
Ezek. 3.9.  adamantine faces, that they may do that which Paul commands Timothy, 
2 Tim. 4.5.  even watch in all things, endure afflictions, etc. 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, reproaches, persecutions.  
If they said john 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 most need of resolution and fortitude, to tread under feet all oppositions.  
Contemptus est à me Romanus favour & furor.  
Spernere mundum, spernere nullum, spernere sese,  
Spernere se sperni; Quatuor ista beant.  
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 watchmen were discerning men. 
2 Sam. 18.27. 2 Kin. 9.20.  One knows at a distance the running of Ahimaaz, another the driving of jehu.  
And shall not Gods watchmen 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 the Church's overseer, & shall he be blind? nay rather, he ought to be as those beasts about the throne full of eyes; 
Rev. 4.6  lest being blind, God call for the beasts of the field, and the forest to devour them. Isa. 56.9,10.  
Now there are three things that watchmen, especially such that are not only seers, but overseers, are to discern: 

1. The strength, stratagems and approaches of the enemy.  
2. The weakness, 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 approaches of the enemy.  
This Paul knew, 
2 Cor. 2.11.  when he tells us, we are not ignorant of his devices.  
Our spiritual adversaries can put 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, lest (as the Saracens in the slain French men's attire, had like to have surprised Damiata) 
Knowls Turk. Hist. p. 105.  so Satan's temptations disguised by plausible appearances, prevail for an uncontrolled 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 patiented, 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 Patient's disease. The Counsellor must know the Law as well as his Client's case.  
God's ministers must know God's mind.  

Mal. 2.7.  The Priest's lips must preserve knowledge, and the people seek it at their mouth.  
Thus then (to mention no more) watchmen must be seers, have a discerning eye, be skilful 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 watchmen had need be quicksighted 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 eyes, and eyes 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 their charge, not shut, but keep their eyes 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 always 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 General, or the next officer, not the whole army; they do not beat an alarm undiscreetly: so must it be with God's watchmen, 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; and being such, they were as goads and as nails fastened by the masters of Assemblies, which are given from one shepherd.  
This that precept to Timothy enforceth, 
2 Tim. 2.15.  study to show thyself 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 itself into its 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 spiritual 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, 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 tin discourse is a principal part of a preacher's prudence, who must give notice of sins and errors 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 beautiful.  
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 do.  
To sound an alarm 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 pulled out of the fire, startled, roused, awaked, 
jude 22.23.  and on some have compassion: as skilful Physicians know that the same ingredients are not fit for every sickness, and therefore so mix their potions as to remove the malignant humours of the particular disease; and as a wise Chirurgeon doth not lay an healing plaster on a festered wound, but fits the salve unto the sore, which would otherwise rather hurt then heal.  
So do God's watchmen deal in their employment, 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 general notions, and never descend to suitable and particular application, they will beat the air.  
It's beating the Pomander that makes it savoury: 
joh. 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 pieces, give every Child a portion, and his own portion. Not smite where God smiles nor flatter where God frowns.  
God's song is as David's mercy and judgement, 
Psal. 101.1.  & they that sing it must tune it rightly, giving each his due, Applying general 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 took away his ashes, 
1 Kin. 20.41.  Peter to his hearers, whom ye have crucified, john 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 faithful 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 only 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. job 5.27   
2. men's partiality corrupts their judgement, so that they understand not what's clearly delivered, if not particularly applied, 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 judah, 
Gen. 38.25.  by plain tokens, not content themselves with general speculations. Quibus sibi applausum, non planctum audientibus in salutem creant, whereas lacrymae auditorum sunt laudes ministri: such pointless swords and firelesse lamps, neither warm our affections, nor destroy our corruptions.  
In this then lieth the highest point of a watchman's 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 rejoice.  
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 aught to be the watchman's 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 poured in both wine and oil, to cleanse and supple: and thus must God's watchmen cast down, lift up, terrify, allure; sometimes come with a rod, sometimes with a spirit of meekness, 
1 Cor. 4.21.  always 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 Orator is perspicuity: so of a Preacher plainness.  
True it is, that as amongst God's Prophets, so amongst Christ's 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, talon, 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 draws by a star, the Samaritan woman at the well by water, the Capernaits that followed him for loaves, he minds of spiritual bread, Andrew and Peter fishermen, 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, careless, negligent, slothful 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 watchman, a Physician.  
4. Most agreeable to Scripture-language, which (as laws) would lose their authority, if written above people's capacities: 
States show 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 rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.    
Let not hearers then like man's wit better than God's word, the preachers affectation better than his affection, nor storm at plain dealing, as Pharaoh and Ahab, nor scorn as the Athenians, who when Paul preached of the resurrection, called him babbler. 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 God's watchmen 

1. Not speak falsely.  
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 show children bread, & hang it our of their reach, which course would rather fret them then feed them.    
It is not reasonable to apparel a chaste virgin in the fashions of a strumpet, nor to  divine wisdom in affected and fantastical flourishes.  
It is an observation I have read, 
Lord G. Digbies Letter.  that some discourses are so tempered with elegancy of expressions, and weakness 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, carnal ears desire words without matter, sauce without 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 testify that he loved simplicity in his service.  
Let not preachers endeavour to speak plausibly, but plainly; not make their sermons riddles, and tyre their auditors with Quotations, let them not draw matter from Abana and Pharpar, Plato, Aristotle, Seneca, etc. 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. 
judg. 8.   
It must be God's word and not man's 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, there's none like it.  
This it was that Christ used in his encounter with the Devil, and this alone 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 God's word is of greater force to kill Goliath, to destroy sin, than all Saul's armour, than 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, stuff their sermons full of humane authorities, sentences of Poets and Orators, 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 show; & as that eloquence is best that flows naturally, and is not forced (as a native beauty is better than 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 customs 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 authors. Yet I conceive in popular auditories, in ordinary labours, the more sparingly used, the better; God's ministers are watchmen, 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. Tailor 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 God's trumpet they be awakened, call heaven and earth to witness, 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, meekness, yea with tears: thus did Paul, 
Luke 19.41.  and thus did Christ warn jerusalem.  
When Alexander saw the dead corpse of Darius: and julius Caesar the head of Pompey; and Marcus Marcellus Syracuse burn; Scipio Numantia spoiled, and Titus jerusalem made even with the ground, they could not abstain from weeping, albeit they were mortal enemies. And shall not we that are Gods watchmen be affected, when we see dead souls hastening towards destruction, even towards easeless, endless and remediless ruins: whence is it then, that our Pulpits have no more tears? is it not from a senseless incompassionatenesse of our people's 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.  
3. That they flow not from carnal respects.    
But through all, a spirit of compassion must manifest itself, that our hearers may know that we do not desire the woeful day. jer. 17.16.  
Our reproofs of others must not be with fury but meekness. 
Gal. 6.1.   
As Surgeons and bonesetters with tenderness restore dislocated joints, 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 dipped 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 jews blasphemously charged on Christ, Cast out Satan by Satan, 
jam. 1.20.  since the wrath of man worketh not the righteousness of God.  
God came to Adam in the cool 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 principal part of the ministers work, 
Leu. 19.17.  but it must be wisely performed.  
No railing Shimei, nor furious jehu, but a prudent Nathan is fit for this employment, who wrapped his pill in sugar, and dressed his reproof as usually Christ did his in parables.  
Hot reprehensions are not always coals taken from God's altar, but sometimes flow from our own mistaken zeal, who come as jehu in a fury, who with james and john, call for fire on the Samaritans: we many times mistake, and know not what spirit we are of, God is not always in such thunder. 
1 Kin. 14.   
Obsecratio frangit animum, & placide se instillat.  
Christ's Ambassadors must beseech. How often doth the Apostle come with Dear Beloved.  
Downright blows do not always pierce deepest.  
Paul reproves the Galathians sometimes. 

1. Translatione criminis, there be amongst you.  
2. Ex suppositione, if you by't, etc.    
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, beggary and shame will be the end. As a wise Physician to a regardless patiented, 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 physic, directed her to drink the milk of a Goat that had been fed with physical herbs.  
Thus must God's ministers mingle the bitter potion of deserved reprehensions with the sweet milk of winning persuasions, beseeching those whom they might enjoin, 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. Faithfulness.  
A faithless watchman 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 faithfulness is required.  
For Confirmation of this consider. 

1. God promiseth to raise up a faithful priest. 
1 Sam. 2.35.   
2. God requireth in stewards that they should be such. 
1 Cor. 4.2.   
3. God counted Paul faithful, and put him in the ministry. 
1 Tim. 1.12.   
4. God ordains that the office of the ministry should be committed to faithful men, who shall be able to teach others. 
2 Tim. 2.2.   
5. The Scripture lays it down as the singular commendations of the choicest ministers.    
Paul, Tychicus, Sylvanus are all commended in that they were faithful. 
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 watchmen) are to be qualified with faithfulness for this employment, & this particularly to be shown in respect of 

1. God, his truths.  
2. Themselves, their own lives.  
3. Their charge.    
1. God his Truths.  
God's watchmen must be sound in the faith, 
Tit. 1.13. cap. 2.1,7,8.  speaking those things which become sound doctrine, showing therein uncorruptness, gravity, sincerity, sound speech that cannot be condemned, and holding fast the form of sound words, declaring God's word faithfully. 
2 Tim. 1.13. jer. 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 aways. 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 aught to be examples to the flock, showing themselves patterns of good works, 
Tit. 2.7.  otherwise they will prove offences in stead of furtherances.  
For though God's truths do not depend on man's weakness, yet as a sluttish cook makes us loath wholesome meat, so a profane life causeth a disrelish even in good doctrine.  
3. The flock.  
Watch men and stewards must be faithful, as to their General and masters, so to the army and servants, Giving each their portion. 
Luke 12.42.   
Ministers are debtors 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 watchman to, the greatest as well as the smallest were in the compass of his commission.  
Nathan must tell even a David, 
2 Sam. 12.  a great man and a good man, Thou art the man.  
john Baptist must tell Herod, 
Matth. 14.  though a bloody tyrant, Non licet tibi; the greatest must hear, the smallest must be looked to, 
Psal. 119.46.  Feed my lambs. Onesimus, though a runaway servant, yet must have pains taken with him.  
5. Diligence.  
Watchfulness, care, solicitousness. Thus jacob, when he kept Laban's sheep, sleep departed from his eyes. How much greater care lieth then on spiritual watchmen and shepherds, who of all men must not be slothful in business, but fervent in spirit, having earnest care for the church's welfare. 
2 Cor. 7.12. cap. 8.16. 1 Tim. 3.5. 2 Phil. 20.   
Watchmen then and ministers must be diligent, solicitous and careful, and that on these three grounds. 

1. Their work is difficult.  
2. Their adversaries are watchful.  
3. Their own charge are careless.    
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 careless hearts, thence those counsels.  
Be instant in season, out of season, stir up the gift, etc. 
2 Tim. 4.2. 2 Tim. 1.6.   
Paul's practice, in labours more abundant. 
2 Cor. 11.23.   
2. The adversaries are watchful. 

1. The adversaries of truth lie in wait to deceive.  
Seducers compass sea and land to gain proselytes.  
It was while the servants slept that the enemy sowed tares.  
2. The adversaries of holiness, the world, flesh, the Devil, they are watchful, Satan hath wiles, devices, methods, in which he useth diligence and industry, your adversary the Devil goeth about, etc. 
1 Pet. 5.8.     
3. Their charges are careless.  
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 solicitous.  
Epaminondas a Theban Duke, when his citizens gave themselves on certain festival days more licentiously to their pleasure, he alone sober and serious. Arma lustrabat, & maenia perlustrabat, looked carefully to the walls, and being asked why he did so, Answered, therefore, because the citizens were less sober, was he the more careful.  
Now have not ministers great cause to do so for their charge?  
Thus job did for his children, 
job 1.5.  while they feasted, he risen early and sacrificed.  
Well then, the ministers work is great, the adversaries many, and their own charge careless; it much concerns them then to be diligent, careful, solicitous 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 blood of all men, having not shunned to declare unto them all the counsel of God.  
And thus (Reverend Fathers and Brethren) though you know these things, and are established 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 doctrinal truths you have heard; yet lest I should be wanting to my duty and your expectation, I shall endeavour as the time will bear particularly to press them home.  
You have heard that ministers are watchmen, and as watchmen 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 watchman, 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 press home particulars in the doctrine mentioned.  
1. Be courageous.  
Fear not their faces, nor be dismayed; I have shown you in the doctrinal 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 God's commission.  
2. You have God's assistance.  
3. You are sure of good success.    
1. You have God's commission, Son of man, I have made thee a watchman.  
And shall we not be bold, when we have this warrant for what we do? Do we not see mean men, Heralds, Trumpeters, carry themselves boldly on Princes and General's commissions? And shall not Gods commissions make us courageous? 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 thee a watchman, as it was supposed Moses could not? 
Act. 7.27.  Who made thee a Ruler and a judge 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 boldness 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 watchmen. That, by a Reverend Brother in the hearing of most of you, and on the like occasion, was performed, whose Sermon is now made public. 
Mr. Norman of Bridgewater at Somerton, june 9 1658.   
I shall only at present mind you, what Luther formerly; we may now observe four sorts of spiritual watchmen. 

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 sheep's clothing.  
4. Both by God fitted, and man ordained 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 God's name, in his stead, by his commission, as his Ambassadors shall we not speak boldly? 
2 Cor. 5.20. Isa. 58.1.  Yea, cry aloud, and not spare.  
2. You have God's presence and assistance, Lo 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 God's 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' Admiral 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 faithless hearts discourage us, & prompt us, that our oppositions are greater than 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 success, 
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 success make men venture far.  
We read of Agesilaus, that to encourage his soldiers before a battle, clapping his hand upon the Altar by a fore-plotted device he brought of victory engraven on his palm, which he shown to his soldiers, who were thereby so encouraged, that they got an unlooked and an unlikely victory. Now to encourage God's watchmen and soldiers, we have an assurance that we shall be 
Rom. 8.37. Mat. 18.18.  more than conquerors, 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 fearful 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 success unto us.  
Especially considering that  
1. Our fear of man is the next way to lay us open to God's fury.  
That watchman that removes from his station for the fear of an enemy, doth thereby actually incur the danger of a capital sentence from his own General.  
2. Herein if ever that observation is verified, Cowards are cruel.  
The Emperor 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.  
Minister's cowardice 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.  
God's mouth, which spiritual watchmen are now (since immediate converse with him is ceased) to hear God's mind from, is 

1. His works.  
2. His Scriptures.    
For as Aristotle had two sorts of writings, one called exotericall, for common auditors: another called acroamatical for his private Scholars & familiar acquaintance: so God hath two Books. 

1. The creatures, the shepherd's Calendar, the ploughman's 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 show forth his handy work.  
In which Scripture, as one observes the Psalmist shows that the creatures are 

1. Diligent preachers at all times.  
2. Learned preachers in all tongues.  
3. Catholic 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 of the Lord is sure, making wise the simple, etc. And those are for his choice and domestic scholars. 
He showeth his word unto jacob, 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 God's watchmen must hear his mind from both, God's works and word; but especially the later.  
In reference to which I shall leave with you these two directions.  
1. Search the Scriptures. 
joh. 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 counsel that Paul gives Timothy, let me beseech you in the name of jesus 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 thyself wholly to them, that thy profiting may appear to all.  
The Scriptures are the more sure word whereunto we do well that we take heed as unto a light shining in a dark place. 
2 Pet. 1.19.   
It's God's revealed will alone must be our light.  
It's not Thus saith Austin. etc. but Thus saith the Lord, must be our warrant. As those in the 137 Psalms, 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.  
Ambassador's 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 God's mouth, and therefore must not speak hominum commenta, but divina oracula. Aaron was to speak as Moses bade 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 (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 Rhetoric, 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 cure wrought on themselves.  

Psal. 51.  Then will I teach transgressors thy ways, 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 than 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 roll, and then to prophecy.  
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, blameless, and unrebukable conversation.    
To persuade you to which care, 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 successfully.  

2 Kin. 4.31.  Elisha's staff 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 front (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 jesus Christ, I do most earnestly beseech you to have an especial care of your conversations, that you may be examples to the flock, of what is good, and not of what is evil.  
Since we find by sad experience, that magistrates and ministers are as looking-glasses to the places in which they live, by which men dress themselves, who (falling into sin) like men in a crowd, many fall with them.  
men's souls being as apt to be infected 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 God's ordinances. And therefore, I beseech you, let us be walking sermons, building up God's house by our practice, as well as preaching, otherwise what one spoke 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, than 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 ourselves: if we speak like Balaam's ass to another's understanding, and not our own, we may peradventure as Noah's carpenters, help build the Ark, as the Tyrians and Sidonians, bring materials to the temple, and yet ourselves be shut out, and prove cast aways.  
Let God's watchman then see to it, that he be potens verbo, & pius vita, apt and able to teach, and an example to the flock; join both life to learning, either single will be in a minister, as the solitary Helena to the mariners, always unhappy: such dead Amasa's will stop God's people in their passage.  
Having detained you thus long, I shall press home the three last requisites of a watchman together, viz. prudence, faithfulness, and diligence; and therefore  
Let me beseech you to show 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 yourselves unto them, and be faithful in delivering whatever message God sends by you: let not an Ahab's proud look, nor a Mical's scoffing tongue divert you, though the message be what Ahijah sent to jeroboam 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 Christ's ministers must not please men but God.  
And in all this let us use diligence, not rush into God's service hand over head, stand in the Pulpit before we have sat in our studies, or kneeled before the throne of grace. I beseech you (Brethren) let us not come unprepared, but first hear from God's mouth before we speak in his name.  
A due preparation is necessary to all serious undertake; 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 interest into God's house; but first learn, and be assured what is God's 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 entrenchment upon, if not a profanation of God's day, by doing what should be our own working days labour on it. I speak unto wise men, judge ye what I say.  
Now to press you to this triple care of prudence, faithfulness and diligence, I shall leave with you, and desire you to consider a ternary of arguments drawn from these three prevailing, powerful, and commanding 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 aught to press ourselves to ours: now as one observes, Fear is servile, Hope is mercenary, Love is filial. 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 natural motion that is free and constant. Now since though we are Gods Ambassadors, yet we are but men, and subject to the like passions as others, God seethe it fit by arguments drawn from each, and all of these to press us to our duty.  
1. From Fear.  
Hence the Apostle Paul presseth both him and his hearers to persuade, and to be persuaded, 
2 Cor. 5.11.  as knowing the terror of the Lord.  
Hence God stirs up the prophet in this context to warn, etc. for if he did not, their blood should be required at his hands. 
Ezek. 1.   
O Beloved, the blood of souls will lie heavy one day upon the account of careless watchmen.  
If Abel's blood lay so heavy on Cain's heart, 
Gen. 4.  that his countenance fell, O how will wretched careless ministers look God in the face, when he shall ask them, where is thy Brother, where'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 
job 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, woe 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 darkened.  
Since God speaks to every minister 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 go for his life.  
O how many may say to many ministers concerning their perished, relations, as Martha did to Christ, O Sir, if you had been here, if you had been faithful, and careful, and painful in your charge, my Brother, sister, friend had not died.  
Consider then, I pray you, that dreadful curse on him that doth the work of the Lord negligently: 
jer. 4.8.10.  what's due to him then that doth it not at all? consider the threatening in this text, His blood 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 sentinel his General 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 drawn hence, encourageth himself from the 13. verse of the fourth chapter of the 2 Cor. to the 10. of the 5. chapter. Now God's watchmen have a double hope 

1. Of success.  
2. Of reward.    
1. Of success; because God is with them in their work.  
The woman of Tekoah 
2 Sam. 14.  was subtle and powerful to persuade and prevail, because the hand of joab was with her.  
So are Gods ministers powerful to persuade, 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 confess that God is with them of a truth.  
Cambyses being charged with drunkenness by Prexaspes a noble Counsellor, commanded this Counselors 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 heart, ask his father what he thought, the sorrowful 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 drunkenness, 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, carnal 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 Christ's 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 righteousness, shall shine as the stars for ever. They that be faithful servants shall be blessed, when their master comes, and finds them so doing.  
Consider.  
1. God hath honoured ministers in employing them in his choicest service, as his Ambassadors, 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 create; dicendo, qui vos recipit, me patremque meum recipit. 
Mat. 10.40,41.   
2. God hath engaged for their protection, while they do his work.  
Christ holds 
Rev. 1.16.  the stars in his right hand: dogs may bark at them, but there's no reaching of them.  
Satan and his instruments cannot harm them without Christ's commission: we know that the devil could not enter the Gadarenes swine, till Christ suffered them, much less harm Christ's 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 Ambassadors 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 pass through the brick kills.  
God now sends his Ambassadors 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 prophets, until the wrath of the Lord arose against them, till there was no remedy, nor healing.  
4. God will be their paymaster.  
Their reward is with him, and unto him they are a sweet savour, he will not be unmindful 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 itself 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 fare more exceeding and eternal weight of glory.  
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, 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 Christ's argument to persuade Peter to feed his sheep, lovest thou me?  
2. Love to our charge.  
The whole army's welfare depends on the watchman's care, ministers are spiritual fathers, and such have, or at least should have natural affections.  
Thus the Apostle, 
Phil. 1.18.  God is my record how greatly I long for you all in the bowels of jesus Christ. O how did his affections work within towards his Brethren, when he wished 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 ourselves.  
Let that prevail with us, shall we be negligent of our charges, we shall indeed endamage them, but the greatest harm will be our own: they shall die in their sins, but their blood will God require at our hands, And shall we be vigilant and industrious to save their souls, we shall likewise save ourselves, as well as those that hear us.  
Well then, let love to God, love to our charge, love to ourselves, let these prevail with us to be diligent, faithful, 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, faithful, diligent and industrious to feed the flock of Christ committed to our charge, and put under our hands, we that persuade others, O let us suffer ourselves to be persuaded, let us humble ourselves for former failings, and in good earnest set ourselves to work in the Lord's harvest, since the harvest is great, and they that 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 ourselves, that we may be instruments to fit and fill others; let it never be said truly of any of us that are Christ's Ambassadors, what Cato scoffingly spoke of three Roman Ambassadors 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 neque caput, neque, cor, neque pedes habet.  
It were great pity God's Ambassadors should be such without knowledge, without affections, without activity, who ever heard of blind watch men? deaf and dumb Ambassadors? 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? God calls for the firstborn, 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 Ambassadors; let us remember our office, and be careful and industrious in the faithful 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 God's remembrancer to my Reverend Brethren in the ministry.  
And the good God persuade us all to act according to these counsels, and to steer our courses in our several places, according unto these directions, that so peace may be upon us as upon God's Israel.  
And though I have been somewhat large in my main work, yet I may not dismiss the congregation without some particular instructions in reference to their carriage towards their watchmen. 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 God's 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 God's ministers watch men, and aught to be so qualified, as you have heard, with courage, understanding, prudence, faithfulness, and diligence, than hence learn, 

1. To esteem them useful.  
2. To help them in their work.  
3. To regard their warnings.    
1. Esteem them useful. Apprehend and be convinced of the usefulness and necessity of the ministerial employment: can an army be, and be safe with out watchmen? the welfare of the whole camp depends on their care.  
Hence we find, that ministers in 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 God's word, and without God's watch men, is the greatest misery on this side hell.  
The famine of the word is far worse than the famine of bread.  
What readier way to ruin, then to be without a watchman, witness Laish, whose watchlesse security gave them up as a prey to the roving Danites.  

Rom. 10.  How is it possible we should have spiritual life, faith, repentance, etc. 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 kingdom, but regnum ipsum, the kingdom itself.  
So that the Gospel being removed, the kingdom of grace and glory are removed too.  
God having so built these three kingdoms 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 kingdom of the word is the entrance to the kingdom of grace, and the kingdom of grace is the threshold to the kingdom 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 happiness 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 weaponless they might the easier be overmastered by them.  
Beware therefore how ye reject and slight the word of God: beware how ye put it from you, for in so doing 
Acts 13.46.  ye judge yourselves unworthy of eternal life. When Saul rejected God's counsel, 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 its God's 
1 Cor. 1.21.  pleasure by the foolishness 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 judges, that the Midianites were destroyed by gideon's three hundred soldiers, who had nothing but a trumpet on one hand, and pitchers and lamps in the other: and in joshua, how jerichos walls were blown down with the priests Rams horns, weak means; yet in the hand of God are strong enough to do what they were commissionated for.  
Learn then not from man's weakness to despise, but from God's appointment to value the ordinance of the ministry.  
Be convinced of the necessity and usefulness 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 pastors & 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 watchmen, & aught to be men of courage, faithful, etc. 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 faithful much desire; see how earnest Paul is.  

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

Eph. 6.18,19.  Praying always 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 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, until 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 persuaded 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 deuce, 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, watchmen cannot forage, much less plunder for themselves 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. jezebel nourisheth eight hundred false prophets, but Elijah flies the kingdom; 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 Ambassadors, 
Matth. 10.41.  they who entertain a Prophet in the name of a Prophet, shall have a Prophet's reward. That widow that first made a Cake for Elisha, her oil 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 windows 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, God's 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 always to no purpose.  
Let not God always stretch out his hand to a stubborn, rebellious, and gainsaying generation, that provoke him to anger every day.  
Let not Christ's complaint be directed against us, as it was against the jews, 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 righteousness, 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 reins down (as it were, hell from heaven) and destroys 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 beacon is fired, be not secure.  
Let us not hear sermons which are Gods watch words to admire, much less 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 God's 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 ears, and ran upon him with one accord, cast him out of the city, and stoned him.  
Be not like Herod, that was well pleased with john, while he preached against others, he heard him gladly; but when he touched him on his sore, reproves him for Herodias, than john shall sooner lose his head, than Herod leave his lust.  
The Pharisees could not away with Christ's 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 spoke 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 only 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 john 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 plaster be applied to close the sore, that ministers speak home to your Conscience, that being convinced, you may say that God is in them of a truth.  
That plaster 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 kindness, & let him reprove me, it shall be an excellent oil which shall not break mine head.  
Let us attend Ministers, as desirous to be bettered by them to learn what's amiss, and to amend, to know our danger, and endeavour to escape it.  
Now shall we neglect to attend upon, and shall we slight these warnings: the Apostle tells us 
Heb. 2.2.  there can be no escaping, viz. either the blood of our own Corruption, the snares of Satan, the judgements 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 approaching 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 we may secure ourselves that the blood 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 conqueror, 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 Kingdom of God.  
FINIS.