A Guide to Godliness, Book 5 · Chapter 9
CAP. IX.
Of the priuate meanes of a godly life: and firſt of Chriſtian watchfulneſſe.
§. Sect. 1 That we muſt not reſt vponupon the publike meanes onelyonly, but vſe the priuate alſo.
BVt howſoeuer, we are to aſcribe to the publike meanes, the chiefe preeminence, as being of greater vertue and efficacy, for the inriching of our ſoules with all ſauing grace, and ſtrengthening of them vntounto all Chriſtian duties of a godly life: yet wee muſt in any caſe take heed, that wee doe not (as it is the cuſtome of many cold and careleſſe Chriſtians) content our ſelues with them alone, and reſt vponupon them as being alone ſufficient for all purpoſes. But we muſt alſo with no leſſe diligence, care and good conſcience, adioyne vntounto them the vſe of priuate meanes to helpe vsus forward in our ſpirituall growth. Firſt, becauſe God hath inioyned vsus the vſe of them as well as of the publike, and the Saints from time to time, yeelding obedience herein vntounto God, hauehave made them their daily exerciſe, as wee ſhall ſee when we come to ſpeake of them in particular. Secondly, becauſe they adde ſtrength to our faith, and fuell to our deuotion, whereby we are inabled to performe vntounto God publike ſeruice with more life and zeale, delight and profit: whereas if we neglect priuate duties all the weeke, and ſuffer our hearts to be taken vp with worldly things, they will be quite out of frame for ſpirituall exerciſes, and hardly brought vntounto any religious duties of Gods ſeruice. But when we preſent our bodies in the Congregation, we ſhall leaue our hearts at home, about our earthly affaires, and drawing neere vntounto God with our lips, ſhall in the meane time hauehave our hearts farre remoued from him; offering vntounto him a dead and formall, cold and Eſa. 29. 13.heartleſſe ſeruice, wherein he taketh no delight. Thirdly, becauſe Gods publike ſeruice cannot ſometime be inioyed at all, as in the dayes of perſecution, and is alwayes ſtinted and limited to one or few dayes in the weeke, when as our ſoules, no leſſe then our bodies, need their daily bread, and to be refreſhed continually in their ſpirituall ſtrength, which is abated through our naturall corruption, and many ſlips and falls into ſinne, as alſo with the daily and hourely tentations of the diuell and the world. In which reſpect theſe priuate meanes hauehave this preeminence aboue the publike, that though they are not ſo powerfull, and yeeld leſſe nouriſhment; yet we may hauehave them at our pleaſure, and feed vponupon them as oft as we will, ſupplying what is wanting in their vertue and efficacy, by their daily and continuall vſe. Finally, by the priuate meanes we are fitted and prepared for the well-performing of the publike; as by reading, prayer, meditation, &c. we are inabled to heare the Word preached, with profit, ſeeing they not onelyonly inlarge our hearts, that wee may heare it with delight, reuerence and attention, but alſo faſten it in our minds and memories, and make it fruitfull in our liues; and not onelyonly helpe our vnderſtandings, that we may better conceiue of what is ſpoken, being well acquainted with the holy Scriptures, but alſo inflame our affections with the louelove of Gods publike ſeruice, when as we hauehave thought before-hand of the excellency, profit and neceſſity of it. So likewiſe by theſe priuate meanes we are made more fit for publike prayer; whereas thereby we are made better acquainted with our wants which need ſupply, our ſinnes to be confeſſed, and the benefits receiued, for which we are bound to returne vntounto God praiſe and thankſgiuing; and by often conuerſing with God in our priuate prayers, we are more incouraged to goe with boldneſſe and confidence vntounto the Throne of grace; vntounto which wee cannot attaine, if wee eſtrange our ſelues from him, by our ſeldome approching into his preſence. Finally, we cannot come as worthy gheſts to the Lords Table, vnleſſe by our priuate exerciſes of meditation, examination, and prayer wee be prepared, whereby we renew our faith, repentance and charity towards our neighbours, and come furniſhed with ſuch ſauing graces as are needfull and neceſſary for the receiuing of the Sacrament with fruit and comfort. And therefore it is no maruell if thoſe who content themſelues only with the publike meanes of ſaluation, and altogether neglect theſe priuate helpes, leauing all their Religion and deuotion at the Church doore, and neuer looking after it till their next returne, doe prooue ſuch vnthriuing Chriſtians, weake in knowledge, feeble in grace, and ſlacke and faint in all the duties of a Chriſtian life. For as we would not wonder to ſee one leane and feeble in body, that ſhould content himſelfe with liberall ſuſtenance one day in the weeke, and faſt all the reſt: ſo there is as little cauſe to maruell at the ſmall growth, ſpirituall leanneſſe, and weakneſſe of theſe careleſſe Chriſtians, after they hauehave long inioyed the publike means of ſaluation; ſeeing they reſt wholly vponupon them, and neglect all priuate duties (as it were) their daily ſuſtenance, and ſo by long faſting are infeebled in their ſtrength, and abated in their appetite, that they can neither receiue the food publikely offered, nor yet diſgeſt and turne it into nouriſhment when they hauehave fed vponupon it. Whereas our ſoules need more continuall and daily nouriſhment then our bodies, ſeeing there are no fewer cauſes of the impairing and abating of their ſtrength.
§. Sect. 2 That Chriſtiā watchfulneſſe is not a bodily, but a ſpirituall exerciſe.
Now theſe priuate meanes are manifold: All which may bee reduced vntounto two kinds, both which containe vnderunder them diuers particulars: the firſt are ſuch priuate helpes and meanes as are to be vſed by our ſelues alone; the ſecond ſort are ſuch as may be vſed both by our ſelues, and alſo with others ioyning with vsus. Of the former ſort; the firſt is Chriſtian vigilance or watchfulneſſe, which well deſerueth the firſt place, becauſe being rightly knowne and practiſed, it will ſerue as a guide to direct and leade vsus in all the reſt. Whereof my diſcourſe need not to be ſo large, as the argument is excellent and neceſſary, ſeeing it is ſo religiouſly and learnedly The ſpirituall watch.handled in a Treatiſe lately publiſhed, that were not this Worke imperfect without it, I ſhould hauehave needed to hauehave ſaid nothing of it, ſeeing little can be added, which hath not been better ſaid already. But that we may proceed in handling of this poynt, I will conſider the nature of this watchfulneſſe, and the meanes which inable vsus vntounto it. In the former, we will examine what it is, and wherein it conſiſteth, and the ends whereto it tendeth, or the obiects about which it is exerciſed. For the better explaning of the firſt poynt, wee are to know, that waking, watching and watchfulneſſe, and contrariwiſe, ſleeping, and neglect of watching, are not here vſed in their natiue and proper ſignification, but are metaphoricall words, borrowed from the ſtate and diſpoſition of our bodies, and from thence transferred to our ſoules and ſpirituall eſtate. For we are ſaid to ſleepe, whileſt wee continue in the ſtate of vnregeneration, dead in treſpaſſes and ſinnes, or when being recouered by the quickening power of Gods Spirit, regenerating and reuiuing vsus, we doe, in reſpect of ſome acts and operations, relapſe againe into our former condition. And wee are then ſaid to awake, when we riſe out of this eſtate, either in our firſt conuerſion, or when we renue our repentance, after our falling into ſinne, and doe againe recouer the operations of ſpirituall life. And finally, wee are ſaid to watch, when being, through our naturall corruption, inclined and diſpoſed to fall into our former ſleepe of ſinne, wee doe with all care and circumſpection obſerue our ſelues, that wee be not ouertaken with ſpirituall ſloth, but that we may continue waking, and able and actiue for the well-performing of all Chriſtian duties, and of our ſpirituall life in grace. In which regard, their ignorance and errour is much to bee pitied, who imagine that they hauehave well obſerued and kept the Chriſtian watch, vntounto which we are exhorted in the Scriptures, when as hauing abridged themſelues of their ſleepe and naturall reſt, they hauehave thereby waſted and wearied their bodies, and weakened their corporall ſtrength; this errour ariſing out of another, that the fleſh (by which the Scriptures vnderſtand our originall and naturall corruption, the body of ſinne and death) is nothing elſe but the body it ſelfe, and that mortification of the fleſh, conſiſteth chiefly in the macerating and tormenting, pining and pinching of our bodies, by depriuing them of all neceſſaries, and among others, of their naturall reſt and ſleepe; the which errour I hauehave at large refuted in Chriſtian warfare, the fourth part.another place. But we are to know, that as we may nouriſh the fleſh, and conſume the body; and contrariwiſe, nouriſh the body, and mortifie the fleſh: ſo we may take our bodily ſleepe (as all the faithfull hauehave done in the ſtate of Regeneration) and yet maintaine the ſpirituall watch; and watch euen whole nights, as Iudas that betrayed Chriſt, the ſouldiers at Joh. 24. 14, 15.his Sepulchre, and theeues and adulterers, that lye in wait to make ſpoyle of their neighbours goods and chaſtity, and yet ſleepe and ſnort in the deepe lethargie of ſinne and wickedneſſe. So that it is not the bodily watchfulneſſe or ſleepe that is commanded or forbidden; for of this, as of all of like kinde, the Apoſtles ſaying is verified, namely, that bodily exerciſe profiteth little; yea it hurteth much, if we reſt in it as the deed done, or doe it as a worke ſatisfactory and meritorious; not ſubduing the fleſh, but puffing it vp with pride and preſumption, nor inabling vsus to Gods ſeruice, but making the body vnfit to bee a ready inſtrument for the ſoule, whileſt by immoderate watching it is weakened and infeebled, and becommeth more dull and drowzie, more lumpiſh and vncheerfull to all good duties of a godly life.
§. Sect. 3 The former poynt proued by the Scriptures.
And yet I deny not but that there may be good vſe of bodily watching, when as it is moderate and ſeaſonable, not onelyonly in reſpect of ciuill and morall affaires, as the diſpatching of our neceſſary buſineſſe, miniſtring to our friends vponupon their bed of ſickneſſe, and ſuch like, but alſo as it conduceth vntounto ſpirituall ends; as when it furthereth vsus in keeping our ſpirituall watch, & is not reſted in as a bodily exerciſe, but referred and deſtinated to an holy and religious end. As when with Dauid, Paul, and Silas Act. 12 12. and 20. 7.we abridge our ſelues of ſleepe, that wee may praiſe God by ſinging of Pſalmes, or lifting vp in ſilence our thankfull hearts vntounto God for extraordinary benefits; or when with our Sauiour Chriſt, and his Church in perſecution, we ſpend the night in prayer and other religious exerciſes. And thus our Sauiour requireth of his Apoſtles bodily watchfulneſſe to a ſpirituall end; Watch and pray (ſaith he) that ye fall not into tentation. But yet the Chriſtian waking and watching, which in the Scriptures is ſo much commended vntounto vsus, is not corporall, but ſpirituall, or onelyonly corporall, ſo farre foorth as the Spirituall thereby may be aduanced and furthered. For which the Word of God is ſo cleare, that it needs not the light of any other Comment; Awake thou that ſleepeſt, and ariſe vp from the dead, and Chriſt Eph. 5. 14, 15, 16ſhall giuegive thee light. Out of which ſleepe of ſinne when they are awakened, he exhorteth them to keepe the Chriſtian watch: See then that ye walke circumſpectly, Col. 4. 2.not as fooles, but as wiſe; redeeming the time, becauſe the dayes are euil. And againe, Continue in prayer, and watch in the ſame with thankſgiuing. So hauing Eph. 6. 18.commended vntounto vsus the ſpirituall armour, he willeth vsus to pray alwayes, and watch thereunto with all perſeuerance. And yet more plainly, Awake to righteouſneſſe, 1. Cor. 15. 34. & 16. 13.and ſinne not. Watch ye, ſtand faſt in the faith, quite your ſelues like men, be ſtrong. Neither doth the Apoſtle inhibit bodily ſleepe and naturall reſt, but carnall ſecurity and ſleepe in ſinne. Ye are (ſaith he) children of light 1. Theſ. 5. 5, 6, 7, 8.and of the day; not of night, nor of darkeneſſe; therefore let vsus not ſleepe, as doe others, but let vsus watch and be ſober, &c. putting on the breſt-plate of faith and louelove, and for an helmet, the hope of ſaluation.
§. Sect. 4 What the Chriſtian watchfulneſſe is.
By all which it appeareth, that the Chriſtian watchfulneſſe which is commended vntounto vsus in the Scriptures, is not bodily and naturall, but ſupernaturall and ſpirituall. Now let vsus conſider in the next place what it is, and wherein it conſiſteth. Concerning the former: The Chriſtian and ſpirituall watch, is an heedfull obſeruation of our ſelues in all things, and a ſerious, carefull, and diligent circumſpection ouer all our wayes, that wee may pleaſe God by doing his will, and neither commit any ſinne which hee hath forbidden, nor omit any duty which hee hath commanded. The which deſcription ſetteth foorth vntounto vsus the nature of the Chriſtian watch, as it is commended vntounto vsus in the holy Scriptures. Thus the Lord inioyning this watch by Moſes the Captaine of his people, ſaith; Take heed to thy ſelfe, and keepe thy ſoule diligently, lest thou forget Deut. 4. 9, 23.the things which thine eyes hauehave ſeene, and lest they depart from thine heart, all the dayes of thy life. And our Sauiour preſcribing it, doeth expreſſe it in theſe words, Take yee heed, watch and pray; for yee know not when Mar. 13. 33, 34.the time is; watch yee therefore, leſt comming ſuddenly hee finde you ſleeping. So the Apoſtle expoundeth that phraſe, of awaking out of ſleepe, and ariſing Eph. 5. 14, 15, 16from the dead, in the next words; See that yee walke circumſpectly, not as fooles, but as wiſe; redeeming the time, becauſe the dayes are euill. And exhorting the Watch-men of the Church, to keepe diligently this watch, hee willeth them to take heed vntounto themſelues, and to all the flocke, ouer which, Act. 20. 28, 31.the holy Ghoſt had made them ouerſeers to feed the Church of God, which he had purchaſed with his blood.
§. Sect. 5 That this watch is to be kept in all things.
Now if we would know wherein this obſeruation and circumſpection conſiſteth, and in what it is to be vſed and exerciſed; the Apoſtle telleth vsus, that it muſt not be in ſome few things onelyonly, the reſt being neglected, but in all things whatſoeuer; Watch thou in all things; ſo that wee muſt keepe 2. Tim. 4. 5.this watch at all times, in all places, vponupon all occaſions, when we are alone, and when we are in company, abroad and at home, in the workes of our callings, and in our recreations, when we hauehave to deale with others, and when we are exerciſed in our owne buſineſſe; in ciuill affaires and morall actions, and in our religious duties which we performe vntounto God, as hearing, reading, praying, meditating; according to that of our Sauiour; Take heed how ye heare, watch and pray. And ſeeing the deuill layeth baites Luk. 8. 18.and ſnares to catch vsus in all places and in all things, we muſt be very heedfull and circumſpect, that we doe not fall into his nets of perdition. When wee are alone, we muſt take heed that wee be not idle and vnprofitable, wholly taken vp with worldly thoughts and ſinfull imaginations, nor ouertaken by Satans tentations, inticing vsus to the committing of ſecret ſinnes, ſeeing ſolitude exempteth vsus from the feare, either of ſhame or puniſhment. When we are to goe into company, we muſt looke to our ſelues, that we be not corrupted with euill examples, and vaine and rotten communication, and that we doe not thus corrupt others, but edifie them by our ſauoury ſpeeches, and holy conuerſation. When we looke to be taken vp in Chriſtian conferences, we muſt watch ouer our ſelues, that wee fall not, through ſelfe-louelove ouer-weening our owne gifts, into pride and vaine-glory, nor through pride breake out into anger and contention. When we go to compound differences between neighbours, we muſt take heed, that we be not partial to either ſide for worldly reſpects, nor through ſtiffeneſſe and obſtinacie, cauſe more diſcord in ſtead of making peace. When we are going to a feaſt, let vsus ſet a watch ouer our appetite, that it doe not draw vsus to gluttony and exceſſe; but that we ſo vſe Gods greater bleſſings, as that wee be fitted by them to doe him better ſeruice. When we are about to doe the workes of mercy, we muſt take heed of pride and affectation of humane praiſes, or that wee hauehave in them any opinion of meriting thereby any thing at Gods hands. When we are to pray, or heare the Word, or to performe any other religious duty of Gods ſeruice, knowing that in them alſo Satan layeth his ſnares, and ſpareth for no paines to make theſe exerciſes vnprofitable, and euen turne them into ſinne; let vsus obſerue our watch when we goe about them, that we may be well prepared, and performe them with all reuerence and attention, faith and feruencie of ſpirit, carefully looking to our minds and hearts, that they bee not hindred in theſe duties with worldly diſtractions, and wandring thoughts, dulneſſe, drowzineſſe, and carnall wearineſſe. In a word, there is nothing wherein this watch is not to bee kept, ſeeing in all things, through Satans wiles, and the deceitfulneſſe of our owne hearts, wee are indangered vntounto ſinne; either ſayling in the matter of our actions, or in our manner of doing them.
§. Sect. 6 That we muſt watch ouer all the powers and parts of our ſoules and bodies.
Neither muſt this watch be kept ouer ſome of our parts onelyonly, neglecting the reſt, as ouer the body alone, but not the ſoule, or the ſoule, and not the body, but ouer the whole man, that in all our powers and parts, inward faculties and outward actions, we may pleaſe God by doing his will. But yet the more accurate and diligent watch muſt bee ouer the ſoule, as being the more ſubtile and excellent part, according to that expreſſe charge of Almighty God; Take heed to thy ſelfe, and keepe thy ſoule diligently: implying, that though this watch muſt be kept ouer the whole man, yet Deut. 4. 9.the ſoule, which is the better part, muſt bee looked vntounto with greateſt care and circumſpection. Thus wee muſt watch ouer all the ſpeciall faculties of our ſoules, as ouer our reaſon and iudgement, that they be not darkned with ignorance (for if the light be darkeneſſe, how great is that darkeneſſe?) nor corrupted and miſ-led into errours and hereſies. Ouer our memories, Mat. 6. 23.that they neither retaine thoſe vanities and ſinfull impreſſion which ſhould be raſed and blotted out, nor forget thoſe things which God hath entruſted to their keeping. Ouer our conſciences, that they bee pure and cleane, purged from dead workes, and that they be not ſlacke in doing their duty, in excuſing and accuſing, nor wee negligent in giuing heed to their euidence. Ouer our wills, that they goe not before, but waite vponupon holy reaſon, chuſing and imbracing that which it commendeth, and refuſing and reiecting that which it condemneth and diſ-alloweth. But eſpecially, wee muſt keepe this carefull watch ouer our mindes and imaginations, which naturally are euill, and that continually, being moſt diſordered and licentious, and not to be kept within any compaſſe, if we leaue them vntounto their owne liberty. And therefore if we would keepe our ſoules in good plight and free from danger, we muſt not fooliſhly imagine that thought is free, or that wee may ſuffer our phantaſies and imaginations to take their full ſcope and pleaſure, in rouing and ranging which way they liſt; for if they thus get the bridle (as it were) betweene their teeth, they will run with vsus in a headlong courſe into vanity and ſinne; whereby diſpleaſing God, we ſhall mooue him to giuegive vsus ouer to our owne imaginations, and to the tentations of Satan, ſuggeſting into them horrible blaſphemies. For when hee findeth them (Dina-like) wandring abroad, and from vnderunder the gard of Gods protection, he defloureth and defileth them with helliſh pollution, and turneth the pleaſure of their liberty into horrour and griefe. Moreouer, by giuing liberty to our thoughts and imaginations to range whither they liſt, and not accuſtoming to keepe them in any compaſſe, and within the bounds of Gods feare, we ſhall not be able, when we moſt deſire it, to bring them into any order, but they will be ready to diſturbe and diſtract vsus in our beſt duties. For like runagate ſeruants, they will bee to ſeeke when we moſt need them, and be ranging about worldly vanities, when wee would hauehave them wholly exerciſed in religious duties. Or if with much paines we doe bring them home, and binde them to their taske, being inured to liberty, and delighting themſelues in rouing abroad, they will, to recouer their loſt pleaſure, breake all their bonds, run away from vsus, and be taken vp with worldly cogitations, ſo as we ſhall not be able to heare the Word, or pray, or meditate, or performe any other religious duties, without being diſtracted and interrupted in them with theſe earthly thoughts and wandring imaginations. From which if wee would be free, our beſt courſe is to watch ouer our cogitations and phantaſies at other times, and to keepe them vnderunder command, that they may bee exerciſed about things profitable. For if wee vſually giuegive them liberty to range whither they liſt, cuſtome will cauſe an habit, and this liberty will grow to licentiouſneſſe, ſo as we ſhall reduce them into no order, nor make them fit for any good imployment. Neither is it enough, that we reſtraine our thoughts from rouing after worldly vanities, but we muſt alſo hauehave them taken vp and exerciſed in ſpirituall, heauenly, or at leaſt ciuill and morall Meditations about the affaires of our honeſt callings; for if they bee not buſied about theſe, Satan will thruſt in the other, and finding them empty of any good thing, hee will eaſily repleniſh them with thoſe that are euill.
§. Sect. 7 That we muſt chiefly watch ouer our hearts.
But aboue all other our internall parts, we muſt keepe our watch with greateſt care ouer our hearts, according to the Wiſemans counſell; Aboue Pro. 4. 23. Heb. 3. 12.all keeping, or with all diligence keepe thy heart, for out of it are the iſſues of life: and the admonition of the Apoſtle; Take heed, brethren, leſt there be in any of you an euill heart of vnbeliefe, in departing from the liuing God. For the heart is the treaſury either of all good or euill, and out of it the tongue ſpeaketh, and the hand worketh. It is the fountaine of all our words and actions, and if it be corrupt, it will defile them too; but if it bee clenſed and purified by faith, it will alſo purifie the ſtreames which flow from it. Act. 15. 9.It is a veſſell apt to receiue all liquors good or euill, and therefore our care muſt be to repleniſh it with the beſt, and then to couer and keepe it cloſe, that nothing be ſpilt and loſt, and leſt it receiue ſoyle, or hauehave any euill thing infuſed into it; for as the Wiſeman obſerued, dead Flyes taint the whole pot of precious oyntment. It muſt be kept carefully as an incloſed Garden and Vineyard, that all annoyances being kept out with the fence, it may bring foorth good fruits and ripe Grapes pleaſing to Gods taſte; and not ſuffered to lye open as an high-way, where all things are trampled vnderunder-foot or ſtolne away, and nothing ſuffered to thriue which is profitable for vſe. Now by heart, heere I chiefly vnderſtand all the affections and deſires, both concupiſcible and iraſcible, all the paſſions of louelove, hatred, hope, deſpaire, ioy, ſorrow, anger, and feare. And by keeping of them, their holding in ſubiection vntounto reaſon, it ſelfe being firſt made ſubiect to the Word and will of God, and the right imploying of them about their fit and proper obiects, onelyonly louing that which is good, and hating that which is euill, reioycing in the teſtimonies of Gods louelove, and ſorrowing for ſinne, becauſe he is diſpleaſed with it, hoping in Gods mercies, and deſpairing Pſal. 130. 4.in our owne ſtrength, fearing God, in reſpect of his mercies and iudgements, and being angry with that onelyonly wherewith hee is offended and diſhonoured. And if we thus keepe our hearts in tune and order, they will make ſweet muſicke in Gods hearing; but if the affections and paſſions rebell againſt reaſon, and fall at variance one with another, we can expect nothing but iarring diſcords and tumultuous confuſion. If we keepe them locked vp (as ſometime Aeolus the windes) vnderunder the command of reaſon, our hearts and mindes will be calme and quiet; but ſet open the gates, and leaue them to their liberry, and nothing will follow, but ſtormes, tempeſts, and ſhipwracke of our ſoules vponupon the rockes of ſinne. Blow away theſe clouds and foggy miſts, and we ſhall in our little world hauehave a cleere skie, but let them ouer-caſt and ouercloud reaſon, which is the Sunne in our firmament, and what can follow but darkeneſſe and diſorder, ſtumbling and falling at eueryevery ſtone of offence? But eſpecially we muſt watch ouer our hearts, that wee may keepe out carnall concupiſcence from entring, and that we may withſtand and ſhut the doore of our hearts againſt the firſt motions and inclinations vntounto ſinne; euen as wee would keepe out of our houſes in the plague time, infectious ayre; or in the time of warre, our mighty and malicious enemies from entring into our City or Countrey. Or if they be entred at vnawares, wee muſt repell them preſently, at their firſt appearing vponupon our Coaſt, and giuegive them no time to fortifie and make themſelues ſtrong; wee muſt cruſh this Cockatrice in the ſhell, and when they are yong, daſh this Babyloniſh brood againſt the ſtones.
§. Sect. 8 That we muſt chiefly clenſe and keepe our hearts from thoſe corruptions which are moſt dangerous.
Now as wee muſt obſerue a carefull watch in keeping out, or clenſing our hearts from all ſinne and corruption, ſo aboue all, that they doe not nouriſh in them ſuch as are moſt dangerous to our ſoules health. As firſt and principally we muſt beware of thoſe ſinnes and vices, vntounto which, through our naturall corruption we are moſt inclined, the which we ſhall diſcerne by our often falling into them, by our lothneſſe to leaue them, and after we hauehave reſolued to part with them, and hauehave already broken from them by vnfained repentance, by our hanging after them in our carnall louelove, which maketh vsus, after we are forced to leaue them for the ſafety of our ſoules, to looke backe vntounto them (like Lots wife towards Sodom) with a deſire to returne, were wee not beaten from them with the feare of Gods Iudgements. By which ſignes, when we hauehave diſcouered them, we muſt with greateſt care watch ouer our hearts, that wee bee not againe ouertaken of them; firſt, becauſe wee hauehave greateſt cauſe to hate and abhorre them, ſeeing by them wee hauehave moſt diſhonoured and diſpleaſed God. Secondly, becauſe they hauehave moſt often wounded our conſciences, and giuen vsus the greateſt foyles. Thirdly, becauſe they hauehave moſt diſturbed our inward peace, and depriued our hearts of ſpirituall ioy in the aſſurance of Gods louelove. Fourthly, becauſe we are ſtill moſt prone to fall into them, by reaſon that our corrupt natures are ſo much inclined towards them; and our carnall louelove doting vponupon them, are ready vponupon all occaſions to renew their league and giuegive them entertainement. And therefore as with greateſt care and vigilance, wee arme our ſelues againſt ſuch enemies, as hauehave a ſtrong party in our owne City, and many ſecret Traytors, which are alwayes ready to open the gates and let them in; ſo muſt wee keepe the narroweſt watch, and bend our chiefeſt force againſt ſuch ſinnes as our fleſh and carnall luſts doe moſt affect, and are in greateſt league and liking with them, ſeeing theſe ſecret Traytors are ſtill in readineſſe to giuegive them entertainement, and betray our ſoules vntounto them, if wee doe but a little intermit our ſpirituall watch. Secondly, we muſt with ſingular circumſpection take heed of thoſe vices and ſinnes, which doe moſt ordinarily waite vponupon our ſpeciall callings, ſeeing by reaſon that wee are daily conuerſant in them, they doe make againſt our ſoules moſt often and fierce aſſaults; and the rather, becauſe by our many foyles and falls they become cuſtomable, and harden our hearts in them, our often ſinning ſearing the conſcience, and taking away the ſenſe of ſinne. And thus Magiſtrates muſt watch ouer themſelues, that they doe not peruert iudgement, by taking bribes and rewards, and that they hauehave no reſpect of perſons, nor for feare or fauour doe any iniuſtice. Thus Lawyers muſt take ſpeciall heed, that they doe not for their fees blind the eyes of the Iudge by their falſe and corrupt pleading, paynting ouer a foule cauſe with faire gloſſes, and that they doe not protract ſuites, that they may grow rich out of their Clyents pouerty. And Phyſicians, that they doe not deale vnfaithfully with their patients, and delay the cure for their owne aduantage. And Diuines, that they doe not for worldly lucre become non-reſidents, ſtaruing their peoples ſoules, to fill their owne purſes, and purchaſe fields with the price of blood: And that they bee not ſlothfull and negligent in feeding their ſoules that are committed to their charge, following Peters counſell to Chriſt; Maſter, ſpare thy ſelfe. And Tradeſmen, that they doe not vſe deceit in buying and ſelling, nor tell vntruths, to put off their wares at an higher rate. And finally, thus muſt Artificers watch ouer themſelues, that they doe not their worke deceitfully, onelyonly for ſale, and vnſeruiceable for vſe. VntoUnto which ſpeciall circumſpection, in reſpect of our callings and the ſinnes incident vntounto them, the Scriptures exhort. Thus Iohn the Baptiſt perſwaded the Publicanes, whoſe calling was to liue by toles and cuſtomes, to take heed of exacting more then their due; and the Souldiers, that they ſhould beware of offering violence vntounto any man, but bee content Luk. 3. 12, 13, 14with their owne wages. And our Sauiour hauing to deale with rich landed men, willeth them to take heed of couetouſneſſe. And the Apoſtles Paul and Luk. 12. 15.Peter, ſpeaking vntounto Miniſters and Paſtors, exhort them to take heed to Act. 20. 28.their flockes committed vntounto their charge, that they did feed them with the bread of life, not by conſtraint, but willingly; not for filthy lucre, but of a 1. Pet. 5. 2.ready mind. Finally, we muſt watch ouer our hearts, that they be not corrupted and drawne away from God with the ſins of the times and Countrey in which wee liue, both becauſe wee are apt to follow a multitude in doing euill, and are eaſily miſ-led by bad examples, our corruption, like tinder, receiuing and nouriſhing theſe helliſh ſparkes; and being falne into theſe ſinnes, wee are apt to continue in them without feeling or remorſe, the multitude of offenders taking away the ſenſe of ſinne. And therefore, as in infectious times and places we are not willing (vnleſſe we be fooles) to hauehave the plague for company; but the more the contagion is ſpred, the more we increaſe our care that we doe not come into places infected, or if we be conſtrained through the neceſſity of our calling to liue in them, yet we take heed that we doe not conſort with thoſe that are viſited, further then neceſſity and charity requireth, and carefully and continually vſe our beſt preſeruatiues to keepe out the infection, or if wee be tainted, the beſt Antidotes and Cordials to expell the poyſon with all ſpeed, before it hauehave ſeazed vponupon the heart: ſo muſt we vſe the like or greater care, when we liue in places and times infected with ſpeciall and haynous ſinnes, that wee ſhunne thoſe that are tainted with them, or vſe our beſt preſeruatiues to preſerue vsus from their infection; or if wee be touched in the common contagion, that wee doe not nouriſh the poyſon in our hearts by carnall louelove, but expell it with what ſpeed we can, by riſing againe in vnfained repentance; ſeeing the danger heere as farre exceedeth the other, as the ſoule the body; the euils of ſinne, the euils of ſickneſſe; or death which is endleſſe and euerlaſting, that which is corporall and momentany. And thus we are to watch ouer our ſoules, hearts and internall faculties. The like watch we muſt keep ouer our all outward parts, and firſt ouer all our ſenſes, the which are the gates of our ſoules, by which all things enter, nothing almoſt being in the vnderſtanding, heart, and memory, which hath not found admittance by the ſenſes. And therefore as thoſe who deſire to preſerue the city in ſafety when it is beſieged, do keep moſt diligent watch about the gates, ſuffering none to paſſe in or out, but onelyonly knowne friends, without due examination whether their comming be for good or ill: ſo being beſieged on all ſides by our ſpirituall enemies, we muſt keepe a ſtrait watch ouer our ſenſes, which are the vſuall paſſage by which they ſend their forces to ſurprize vsus, admitting nothing to enter, without due triall taken, whether it be a friend or foe to our ſaluation: for as long as we thus watch the gates, and keepe them faſt locked and barred againſt all euils, the City of our ſoules, and Caſtle of our hearts, can neuer be ſacked and ſpoyled by all the might and malice of our ſpirituall enemies. Now this watch ouer our ſenſes doth chiefly conſiſt in two things. Firſt, in reſtraining them of their liberty, and not ſuffering them to range and roue at pleaſure, and whither they liſt, nor to ſatisfie themſelues, euen vntounto ſaciety, with ſenſuall delights, and full fruition of their ſeuerall obiects; but oftentimes ſtopping them in their courſe and full careire, let vsus call them to account, whether the things which they are exerciſed about, are as profitable to our ſoules, as pleaſant to our ſenſes; or contrariwiſe, if they doe not, like ſweet drinkes, conueigh into our ſoules ſome deadly poyſon, and bring more hurt and hinderance to the life of grace, then ioy and comfort to the life of nature. Secondly, when wee allow our ſenſes to take their pleaſures, we muſt carefully obſerue, that they delight thēſelues only in things lawful, both in reſpect of matter, meaſure, and manner, not ſuffering our eyes to gaze vponupon hurtfull vanities, and laſciuious and wanton obiects, nor our eares to heare ſcurrilous ieſts, and ſuch rotten ſpeeches as will corrupt good manners, nor our taſte to draw vsus on, by delighting in pleaſant meates and drinkes, to exceſſe, gluttony and drunkenneſſe; but as wee may, to ſatisfie nature, and to refreſh and comfort our hearts, giuegive ſome liberty vntounto our ſenſes to inioy their delights; ſo our care muſt be, that we not onelyonly make choyce of lawfull obiects, but alſo that they be exerciſed about them in a right manner; and ſo moderated in reſpect of the meaſure, that our hearts doe not ſurfet of them, nor be glewed by carnall delight vntounto the earth, and ſo made vnfit for ſpirituall exerciſes and heauenly meditations. But we muſt ſo vſe theſe ſenſuall pleaſures, as not abuſing them, to cheere the ſpirit, and not pamper the fleſh, as comforts in our pilgrimage, to make vsus to goe on with more cheerfulneſſe in our way, and not as impediments to hinder vsus in our iourney, by faſtening our hearts vntounto the vanities of the world.