Sermon Preached Several Times, Sermon 3 (2 of 2)

Sermon Preached Several Times · Sermon 3 (2 of 2)

p. 92§. 44. As good company therefore ought diligently to be ſought and kept; ſo evill company ought as warily to bee ſhunned and avoided. Not that wee may not at all have commerce with ſuch: for p. 93ff1 Cor. 5.10. Solitudinem quaerat, qui vult cum innocentibus vivere. Martin. Dum. de morib.1 Cor 5:10he that would ſo doe, muſt goe out of the world: nor yet that we ſhould deny Chriſtian offices to ſuch:ggL…t. 3.…. ſuch we were alſo ſometime our ſelves: and it were inhumane cruelty to ſhut up perſons infected together, and ſo ſuffer them to ſtarve. But as wee are wont to deale with thoſe that are ſo diſeaſed, though wee bee carefull to releeve them, and to make proviſion of things neceſſary for them, as well phyſicke as food, to reſtore health, if it may be, as well as to preſerve life; yet we are wary of comming over-neere them, or converſing ſo with them, as whereby to take any infection from them: So heere, howſoever by occaſion of our calling and courſe of life, we may be called and conſtrained to have dealings ſometime with ſuch as are openly ungodly and profeſſedly prophane; and ſo farre forth as wee have opportunity and juſt occaſion ſo to doe, wee performe offices about them, ſpirituall ones eſpecially, as ſtandeth with our duty, and may be for their good: YethhIohn. 17.15. 1 Iohn 5.18.John 17:151 John 5:18 we take heed how we enter into any league of familiarity and inwardneſſe with ſuch, whereby we may through ordinary companying with them take ſpirituall infection from them, when wee intend it not, ere wee bee aware.iiProv 22.24.Prov 22:24 Make no league, ſaith Salomon, with a wrathfull man: nor keepe company with one that is of a furious and outragious behaviour, Leſt thou learne his waies; and thy converſing with him prove a ſnare unto thy ſoule. ForkkVt cùm in ſole ambulem, etiamſi aliam ob cauſam ambulem, fieri natura tamen ut colorer; ſic cùm iſtoc libros ſtudiosè legerim, ſentio orationem meam illorum cantu quaſi colorari. Cic. de orat. l. 2. Noxiae ſunt converſationes cum malis: inficiunt ſobriam mentem & decolorant. Ambr. epiſt. 4 Frequenter accidit, ut quis contra propoſitum ſuum intemperantem audiens, cùm velit ipſe continentiae d ſciplinam tenere, ſuco inſipientiae coloretur Ibid. Viſendus idem de bono mort. c 9. as thoſe that walke in the Sunne, though for other end and purpoſe, become tanned with it and ſunne-burnt, whether they regard it or no: ſo thoſe that come oft in company with prophane and evill diſpoſed perſons, though for no evill end, intending nothing leſſe than to become like unto them, yet draw they a tincture oft from them, learne tollforeign. Plut. de adul. liſpe and tommforeign. Pindari Schol. Nem. 7. & Plut. de liber. educ Claudo vel uni ſi propinquus manſcris, Diſces & ipſe claudicare protinus. Eraſ. Chil. 1. cent. 10. a lag. 73. limpe after them, come in time ſomewhat to reſemble them both in ſpeech and in practice, andnnMinuta quedam, ut ait …haedon, animalia cùm mordent, non ſentiuntur, adeo ten…is illis & valens in periculum vis est: tumor indicat morſum & in ipſo tumore null im vul…us apparet. Idem tibi in malorum converſatione eveniet, non deprehendes quem idmodum aut quando tibi obſit, obfuiſſe deprehendes. Sence paucis immutat…s epiſt. 94. to have a ſtrange change wrought on them, in regard of what they have beene, though they perceive not how nor when they change.ooExod. 32.1, 4.Exod 32:1Exod 32:4 Iſraels poſteritie had learned Aegyptian ſuperſtitions by their long abode in Aegypt: and**Pſal. 106.36.Ps 106:36 Heatheniſh impieties from thoſe heathen people among whom they were mingled in the land of Canaan. Yea Ioſeph himſelfe by living in Pharaoes Court had learned to ſweare at every word almoſt by the life of Pharao, (ppGeneſ. 42.15, 16.Gen 42:15Gen 42:16 By the life of Pharao ye are but Spies; and, By the life of Pharao ye goe not hence) as the other prophane his Fellow-courtiers uſually did. Such““—dociles imitandis Turpibus & pravis omnes ſumus. Iuvenal. ſat. 14. apt Schollers are wee all generally, to learne ought that is evill: and ſo eaſie a matter it is evenqqAnte ignem conſiſtens, etſi ferreus ſis, aliquando diſſolveris. Iſid. ſoliloq. l. 1. for the beſt and the ſtrongeſt to take taint by ſuch ſocieties; and if not to become wholly prophane like them, yet by oft ſight of ſinne to have it wax more familiar with them, nothing ſo diſtaſtfull unto them as in times paſt it was; and ſo to have the edge of their former zeale and fervor againſt it abated, and the intention of their watchfulneſſe conſequently in ſome degree ſlackned. p. 94And it is one degree unto evill to bee leſſe eager againſt evill; yearrQui aequo animo malis immiſcetur, malus est. Martin. Dum. de morib. it is no ſmall degree of evill, when a man can well away with evill in others.

Helpe 4 §. 45. A fourth Helpe to further us in this ſpirituall Watch is to labour to keepe the feare of God freſh in our ſoules.ſſProv. 14.16.Prov 14:16 A wiſe man, ſaith the Wiſeman, feareth and departeth from evill: AndttProv. 16.6.Prov 16:6 By the feare of God men depart from evill. uuMetus cùm venit, rarum habet ſomnus locum. P. Syrus.There is no affection**Omnem formido ſomnolentiam excutit. Et rapit ſomnos pavor. Sen. Herc. more watchfull than feare.xxLuk 22.45.Luke 22:45 Griefe and ſorrow make men many times heavy and drowſie: butyyVigilabis, ſi timebis. Aug. de verb. Ap. 28. Cavebis, ſi pavebis. Rom. 11.21.Rom 11:21 feare and care are wont to make them vigilant and watchfull.zzGeneſ. 37.7, 13.Gen 37:7Gen 37:13 Iacob after he heard newes of his brother Eſaus comming againſt him, could not for his life take any reſt all that night long. YeammIudg. 16.19, 20.Judg 16:19Judg 16:20 Sampſon himſelfe when hee lay with his head in Dalilaes lap, no ſooner was admoniſhed that the Philiſtines were upon him, but he ſtart up inſtantly and began to looke about him, he had little liſt to continue his wanton daliance with her, or his ſleeping upon her knee.nnTutiſſimum illis iter, quod ſuspectiſſimum eſt. Senec. epiſt. 59. In feare of invaſion men are wont to keepe due watch and ward:ooVictor timere quid poteſt? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb…rius opprimitur, quam qui nihil timet. Vell. hiſt. l. 2. Animus vereri qui ſcit, ſcit tutò ingredi. P. Syrus. where no ſuch danger is miſdoubted, likeppIudg. 18.7.Judg 18:7 the men of Laiſh, there are they more careleſſe and ſecure. In like manner is it here: The feare of God if it be kept freſh in our hearts, it will keepe us ſpiritually waking, it will make us carefull to ſhun, and fearefull to doe ought, that may offend him whom we feare.qqIob 1.2.Job 1:2 Iob was a juſt man, ſaith the Holy Ghoſt, fearing God and eſchewing evill. AndrrHebr. 11.7.Heb 11:7 By faith Noe forewarned of things to come long after, moved with feare prepared the Arke for the ſafety of him and his. What made him ſo carefull, when the whole world was ſo careleſſe, but his faith and his feare?ſſFides facit formidinem: formido facit ſolicitudinem: ſolicitudo facit perſeverantiam. Tertull. contra Marcion. Faith bred feare, and feare bred care. In regard whereof, the Spirit of God by Salomon juſtly pronounceth that manttProv 28.13. Non citò perit ruina, qui ruinam praetimet. P. Syrus.Prov 28:13 a bleſſed man that feareth continually. For who ſo ſo doth, will ever ſtand upon his guard, will never ſlumber in ſecurity. AnduuSola iſthic ſecuritas est nunquam eſſe ſecurum, ſed ſemper pavidum & trementem. Rob. Groſthed. epiſt. 65. it is our onelyonly ſecurity, our onelyonly ſafety for us, never to be ſecure. On the other ſide, when the feare of God beginneth to decay and wax faint in us, then are wee wont to grow leſſe watchfull and carefull of ſhunning ſinne, and**Frequentiſſimum initium calamitatis ſecuritas Vell hiſt. l. 2. to lie more open to all Satans temptations thereunto. That ſubtill ſerpent could not prevaile with our firſt Parents to induce them to diſobedience and breach of Gods charge, till he had wrought this feare of God out of their hearts, by perſwading them that there was no ſuch danger in the matter,xxGen. 3.4. Non moriemini.Gen 3:4 they ſhould not die, though they did it. And therefore it is not without cauſe that David admoniſheth his malicious Adverſaries in that manner;yyPſal. 4.4.Ps 4:4 Stand in awe, and ſinne not: as implying, that this was the reaſon why they tooke ſuch ungodly courſes againſt the godly, becauſe they ſtood not in awe of God. And undoubtedly the maine cauſe of ſo much looſeneſſe in the lives and courſes of moſt men, is for want of this awe, becauſezzIerem. 2.19.Jer 2:19 the Feare of God is not in them.

§. 46.aaPſal. 36.1.Ps 36:1 The wickedneſſe of the wicked man, ſaith the Pſalmiſt, enformeth mee in the very middeſt of mine heart, that there is no feare of God before his eies. Come wee to any wicked man, that liveth never ſo looſely, and tell him that there is no feare of God in his heart; he will be ready to cry out of preſumptuous and uncharitable cenſurers, that take Gods office upon them to ſee into mens ſoules, and to tell what p. 95is in mens hearts. But the Spirit of God it ſelf telleth ſuch, thatbbEx fructibus ſiquidem arbor dignoſcitur: ex ramulis de radice judicatur. Matth. 7.20. & 12.33.Matt 7:20Matt 12:33 their owne lives evidently diſcover to any underſtanding eye what is within them; their prophane and ſecure courſes proclaime a want of this awe in them. For were there any the leaſt meaſure of that feare of God in them, that they would be thought to have, yea were it but the ſervile feare onelyonly, thatccIam. 2.19.Jas 2:19 the devils themſelves have; they would not, nay they could not continue and goe on ſo careleſly, ſo ſecurely in their diſſolute courſes as they doe;ddTimor torporem encuſſit & nollentibus. Nec tutum patitur eſſe ſecurum pavor. this very feare it ſelfe alone would rouze them up and raiſe them out of their ſpirituall ſlumber; it would even enforce them to looke about them in ſpight of their teeth; at leaſt not ſuffer them ſo ſecurely to lye ſnorting in ſinne. To this purpoſeeeRom. 3.12-19.Rom 3:12–19 the Apoſtle Paul having ripped up and diſſected the naturall man from top to toe, and made as it were an Anatomie of him, findingffPſal. 5.9.Ps 5:9 his tongue tipped with fraud,ggPſal. 140.3.Ps 140:3 his lips tainted with venome,hhPſal. 10.7.Ps 10:7 his mouth full of gall,iiPſal. 5.9.Ps 5:9 his throat a gaping grave;kkPſal. 55.21. & 57 4. & 59.7. & 64.3.Ps 55:21Ps 57:4Ps 59:7Ps 64:3 his tongue as a rapier to run men through with, and his throat as a ſepulcher to bury them in;llEſa. 59.7.Isa 59:7 his feet ſwift to ſhed bloud; andmmProv. 1.16.Prov 1:16 all his wayes full of miſchiefe: at length hee concludeth all with this as the cauſe of all this evill both in heart and life,nnRom. 3.18.Rom 3:18 There is no feare of God before their eyes. Which place one of the Ancients alluding unto ſaith, thatooTimor Domini janitor animi. Bern. alicubi. & Io. Raulin quadrag. ſer. 8. The feare of God is as a Porter ſet at the doore of our Soule. If the Porter that is ſet to watch at the doore to keepe ſuſpitious perſons out, grow ſleepie and ſlumber, they will be ſtealing in that ſhould not, now one and then another: but if he fall faſt aſleepe, or be knocked on the head and ſlaine outright, then who will may come in hand over head. In like manner here: When the feare of God beginneth to grow faint in the ſoule, not to be ſo freſh as formerly it hath beene, then evill motions finde ſome entrance and beginne to ſteale in upon us. ButppVbi timor divinus conſopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, inveſtigandis, non animus, manus, vel pedes, amplius prohibentur: ſed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinoroſus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, ſolennes voluptates frequentare circi furentis, caveae ſaevientis, ſcenae laſcivientis, ſummus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20. if the feare of God be utterly extinct and put out in us, then lie wee wide open, expoſed indifferently to all ſorts of ſinnes: There is no ſinne ſo hainous, ſo hideous, that men are privileged or exempt from, where this feare is once abandoned and aboliſhed.qqGeneſ. 20.11.Gen 20:11 I thought, ſaith Abraham, there is no feare of God in this place: and therefore they will kill mee to have my wife away from me. Murther and Adulterie, arerrExod. 20.13, 14. Deut. 5.17, 18. Matth. 19.18. Mark. 10.19. Rom. 13.9.Exod 20:13Exod 20:14Deut 5:17Deut 5:18Matt 19:18Mark 10:19Rom 13:9 the two formoſt ſinnes in the ſecond Table, and ſuch as the very light of nature doth of all other moſt, and moſt evidently condemne; and yet is there no bones made of them in Abrahams account, where this feare of God is wanting, and much leſſe then of any other that ſeeme leſſer and lighter than they.

§. 47. So that if the queſtion bee, how it commeth to paſſe that ſuch ſinnes and the like are ſo rife in theſe times, wee need goe no further to ſeeke the cauſe of it; it is becauſeſſIob 6.14.Job 6:14 Men have caſt off the feare of God, that ſhould and would otherwiſe better keepe them within compaſſe. And herein is wicked and wretched man become worſe than the bruit beaſts. For whereasttDuo animi à Deo dati cuſtodes domeſtici, Pudor & Timor. There be two homebred Tutors as it were that God hath ſet over each of us, Shame and Feare, the ſhame of ſinne, and the feare of wrath:uuQui pudorem amiſit, beſtiae par est; qui timorem excuſſit, beſtia pejor est. He that hath caſt off ſhame, p. 96is no better than a beaſt; he that hath ſhaken off feare is worſe than a beaſt: ForxxOneramus aſinum, & non curat, quia aſinus est: At ſi in ignem impellere, ſi in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. de diverſ. 12. we lay load upon an Aſſe, and he is well content with it, becauſe hee is an Aſſe, yyHinc Heraclidae Sophiſtae foreign dixit foreign Ptolomeus Sophiſta.a beaſt made and borne to beare burdens: But if you offer to thruſt him downe ſome ſteepe hill, or to drive him into the fire, he holdeth backe, and ſhunneth it all he can, becauſe he loveth life, and feareth death. Whereas wretched man, more blockiſh and ſenſeleſſe than the very Aſſe, morezzIerem. 10.8 foreign. Simocat. ep. 7. foreign. Chryſoſt. ſerm. de aſcenſ. Beſtiis beſtialior. Bern. Cant 35. jumentis inſenſibiltor. Idem de diverſ. 12.Jer 10:8 brutiſh than the bruit beaſt, than the brutiſheſt of beaſts, hath no feare or dread of that that may be his eternall bane, that may bring everlaſting death and deſtruction upon him. Yea wicked man,aaIoan. 6.70.John 6:70 a devill incarnate, commeth ſhort herein in ſome ſort of the devill himſelfe. ForbbIam. 2.19. Mirum est quod homines inferni ſupplicia non conſiderant, vel ſi conſiderent, non ſormidant; cùm tamen demones credant & contremiſcant. Autor ocul. moral. cap. 13. contempl. 3.Jas 2:19 the devils, ſaith Iames, beleeve and tremble: they beleeve Gods Word, and they tremble at his wrath. Whereas wicked man, in that regard worſe than they, neither beleeveth the one, nor feareth the other;ccEſa. 5.19. & 28.15. Ierem. 5.12, 13. & 23.33.Isa 5:19Isa 28:15Jer 5:12Jer 5:13Jer 23:33 maketh but a ſcoffe and a jeſt of either. And no marvell then, if there bee no watching againſt ſinne, where there is no feare or expectation of any evill or danger by ſinne, no dread or awe of Gods wrath againſt it.

Helpe 5 §. 48. A fift Helpe to further us in our ſpirituall Watch, and a meane to keepe this feare of God freſh in our ſoules, is to bee throughly perſwaded, and oft ſeriouſly to conſider, of Gods continuall preſence about us and with us, whereſoever we are, and whatſoever we are about.ddPſal. 16.8. —quaecunque capeſses, Teſtes factorum ſtare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus quae agis, Deum praeſentem cogites. Cave itaque ne vel ſigno vel facto offendas, qui ubique praeſens cernit quicquid facis. Bern. medit. c. 6.Ps 16:8 I have ſet the Lord alwaies before mine eies, ſaith David: For hee is at my right hand: therefore ſhall I not fall. And it would bee indeed a ſoveraigne preſervative to keepe us from falling into this ſpirituall ſlumber, and a ſingular meanes to make us watchfull of our waies, if we could at all times remember and did ſeriouſly conſider, thateeProv. 15.9.Prov 15:9 There is an eye of God in every place viewing both good and bad: yea that that God who isffDeus totus est ſenſus, totus viſus, totus auditus. Plin. hiſt. nat. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6. all eye, andggforeign. Heſiod. oper. 1. whoſe eye ſeeth all, hhforeign. Eurip. apud Clem. Alex. foreign quod tamen Philemoni tribuit Iuſtin. foreign Qui & ibid. foreign.that ſeeth all himſelfe unſeene of any, is preſent in all places;ii1 King. 8.27.1 Kgs 8:27 not penned up in Heaven, butkkIerem. 23.25.Jer 23:25 filling Heaven and Earth; asllIntra omnia, nec incluſus: Extra omnia, nec excluſus. Hildebert. without all things, and yet not excluded from any, ſo within all things, and yet not included in any; being like mmSphaera, cujus centrum ubique, circumferentia nuſquam. Empedocles apud Trithem. ad Caeſar. quaeſt. 1. contra, & aptius quàm Triſmegiſtus apud Scalig. de ſubtil. exerc. 363.a ſpheare, as the Heathen man ſometime ſaid, whoſe Center is everie where, and its Circumference no where. So that as David ſaid ſometime of himſelfe,nnPſal. 139.7-13.Ps 139:7–13 There is no flying for any man from the face of God; no ſhunning of the Spirit or preſence of God: if wee climbe up into Heaven, wee are ſure there to finde him: and if wee creepe downe into hell, wee ſhall not miſſe of him there neither; (full glad would thoſe damned wretches bee, if they could) if wee could take the wings of the morning, and flie as farre as the world is wide, yet there ſhould we be ſure to finde the hand of God ready to catch hold of us. Or if wee imagine that the darkneſſe and the nightly ſhade may cover and conceale us from his ſight, hee is able to turne ooAmos 5 8.Amos 5:8as the day into darke night, ſo the darke night into day. Yea ppPſal. 39.11, 12.Ps 39:11Ps 39:12darkneſſe is no darkneſſe with him; but the night is as cleare as the day; light and darkneſſe, day and p. 97night are with him both alike. It is the argument that Salomon uſeth with the incontinent perſon to withdraw him from his looſe and licentious courſes;qqProv. 5.20, 21.Prov 5:20Prov 5:21 Why ſhouldest thou delight, ſaith hee, in a ſtrange woman, or embrace a ſtrangers boſome? Since the waies of a man are before the eies of the Lord; and he pondereth all his paths. Yea not his waies alone, butrrHeb. 4.12.Heb 4:12 the ſecret motions of his minde, and the inward intentions of his heart, they are all ſſ—foreign.naked and broken up, as the inwards of a beaſt that is cut up and quartered, to him that we have to deale with. ForttPſal. 139.13, 2.Ps 139:13Ps 139:2 thou haſt poſſeſſed my very reines, ſaith David, and thou underſtandeſt all my thoughts: yea,uuPſal. 139.2.Ps 139:2 thou underſtandeſt them afarre off, or long before: xxElonginquo, i. longè antequam animo inſederint meo. Iun. Intra hominum mentes non ſolum tractata, ſed etiam volvenda cognoſcit. Ambr. offic. lib. 1. c. 14.he ſeeth them ere they are, they are conceived of him, ere they be conceived in us, hee knoweth as well what wee will either thinke or doe, as what wee have already thought or done. AndyyProv. 15.11. Sic certè vivendum est, tanquam in conſpectu vivamus: ſic cogitandum tanquam aliquis in pectus intimum inſpicere poſſit. Quid enim prodeſt ab homine aliquid eſſe ſecretum? Nihil Deo cluſum est. Intereſt animis noſtris, & cogitationibus mediis intervenit. Sen. ep. 83.Prov 15:11 Hell and destruction, ſaith Salomon, are before the Lord: and how much more then the hearts of the ſonnes of men? And it is the argument that Elihu uſeth to diſſwade and deterre men from wicked practices;zzIob 34.21, 22.Job 34:21Job 34:22 Gods eies are upon the waies of man; and hee eieth every ſtep hee taketh: And there is no darkneſſe, nor deadly ſhade, that can ſhadow wicked workers from his ſight.

§. 49. This was that that kept David in compaſſe:aaPſal. 119.168.Ps 119:168 I have kept, ſaith hee, thy precepts and thy teſtimonies: for all my waies are in thy ſight. AsbbPſal. 18.22. & 119 6.Ps 18:22Ps 119:6 all Gods lawes in his ſight: ſo all his waies in Gods ſight: Gods lawes in his ſight by dutifull regard; his waies in Gods ſight through his all-ſeeing providence, wherebyccforeign. Greg. Naz. epitaph. Athanaſ & Potter funer. ſer. like a well-drawne picture, that eieth each one in the roome, he eieth in that manner each one in the world, and all the waies of each one,ddSic curat univerſos quaſi ſingulos, ſic ſingulos quaſi ſolos, Aug. confeſſ l. 3. c. 11. Sed & ſic ſpectat, &c. Hinc Greg mor. l. 25. cap. 19. Sic intendit ſingulis, acſi vacet à cunctis, & ſic ſimul intendit omnibus, ac ſi vacet à ſingulis. as if his eie were upon none but him alone. This was it that made Ioſeph ſo vigilant and watchfull, that he would not yeeld unto ſinne, though he were ſolicited and urged thereunto, when there was both opportunity and ſecrecie withall, none by to ſee them or to bewray them, and ſo to incenſe his Maſter againſt him:eeGeneſ. 39.9.Gen 39:9 How can I, ſaith he, doe this great wickedneſſe, and ſinne againſt God? It was the feare of God ariſing from the conſideration of his preſence there, that kept Ioſeph at that time from that ſinne. As if he had ſaid; Though there be no creature by to ſee what we doe, yet ffEſt profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2. —foreign,—Heſiod. oper.there is a God that over-looketh us. And, as hee ſaith;ggforeign. Iſocr. ad Demonic. Quid autem prodeſt non habere conſcium, habenti conſcientiam? Ex Seneca Lactant. inſtit. l. 6. c. 24. What availeth it to have none privie to our evill acts, when we have our owne conſciences privy thereunto? So what availeth it to have no creature privy to them, whenhhQuis ſur auderet furari, ſi ſciret à ludice ſe videri? Autoroculi moral. c. 5. propr. 2. we have him privy to them who muſt one day bee our Judge, and who as hee abhorreth them, andiiHab. 1.13.Hab 1:13 cannot brooke or abide them, ſokkExod. 34.7.Exod 34:7 hath threatned to puniſh and take vengeance upon us for them.llCaſſian. in collat. We read of two religious men that tooke two contrarie courſes with two lewd women, whom they were deſirous to reclaime from their lewd manner of life. The one came to the one as deſirous of her company, ſo it might be with all ſecrecie: and when ſhee had led him from roome to roome, and he made ſtill many doubts, as very ſhie and fearefull, leſt at this window, that key hole, this crevice, or that crany, ſome or other might chance to peepe in and eſpy them together, at length ſhee brought p. 98him to the inwardeſt roome in the houſe, where ſhee ſaid ſhee was full ſure that none upon her life could poſſibly come to pry in or ſee ought: butmmIllum time cui cura est ut videat te, & timendo caſtus ſis: aut ſi peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum ſubmoventur; numen divinum nec viſceribus ſubmovetur, quo minus totum hominem perspiciat & norit. Lactant. inſtit. l. 6. c. 24. then he told her that all the bolts and bars that were could not keepe God out, all the walls and doores that were could not hinder his eie-ſight: and what ſhould they gaine by ſhunning mans eies, when they lay open ſtill to Gods eie? The other of them came to another of like condition in like manner, as deſiring her company, butnnSi honeſta ſunt quae facis, omnes ſciant: ſi turpia quid refert neminem ſcire, cùm tu ſcias? O te miſerum, ſi contemnis hunc teſtem. Senec. epiſt. 43. Populo teſte fieri credam, quicquid me conſ…lo faciam. Idem de beat. c. 20. ſo as ſhe would goe out at doores and company with him openly in the ſtreet: Which whenooNullus fornicari auderet in oculis hominum, quanto magis confundi deberet aliquid turpe committere ante Domini conspectum? Ocul. moral. c. 15. ſhe ſeemed to reject as a mad mans requeſt; he thereupon told her, that Better and ſafer it were to commit that or any other ſinne in the eies of a multitude of mortall men, than in the ſight of God alone the immortall Iudge of mankinde; in the eies of the whole world, than in the ſight of ppGen. 18.25. Magna tibi cuſtodia neceſſaria est, magna tibi neceſſitas indicta probitatis, qui ante oculos judicis vivis cuncta cernentis. Bern medit. cap. 6. & Boet. conſol. l. 5.Gen 18:25the Iudge of the whole world, qqAct. 17.30. 2 Cor. 5.10.Acts 17:302 Cor 5:10before whom one day we muſt all be judged. How warrantable the courſe was, I ſtand not to diſcuſſe: and what effect it had with them, I remember not now: But ſure I am that it would be very effectuall unto us to keepe us vigilant and watchfull, and ſo to preſerve us from many over-ſights, which for want hereof we are oft overtaken withall, if wee could ever ſeriouſly conſider of this preſence of God with us.

§. 50. This would keepe us within the bounds of Sobriety and Temperance in the uſe of Gods good creatures, in our recreations and diſports; if wee remembred, that wee eat and drinke in Gods preſence; that we feaſt and make merrie together, yea that we play and ſport us in Gods preſence: that as well, when wee are playing, as when wee are praying, wee are ever ſtill in Gods eie. Children, though they take more liberty to bee wanton and waggiſh, when they are out of their Parents eie, yet are they more carefull commonly to carry themſelves more decently even in their ſports, when they play in their preſence. And ſo would we doe, were we aſſured that we were in Gods preſence, and that God over-looked us even at our game.rrSic fac omnia, tanquam ſpectet. Epicurus. Epicurus ipſe. Prodeſt ſine dubio cuſtodem ſibi impoſuiſſe, & habere quem respicias, quem intereſſe cogitationibus tuis judices Sic vivas tanquam ſub alicujus viri, ac ſemper praeſentis, oculis. Sic facias, quaecunque feceris, tanquam ſpectet Cato, aut Scipio, aut Laelius aliquis. Sen. epiſt. 25. Aliquis eligendus est, & ſemper ante oculos habendus, ut ſic tanquam illo ſpectante vivamus, & omnia tanquam illo vidente faciamus. Idem epiſt. 11. Et Bernard. ad fratr. de monte Dei; Elige tibi aliquem, cujus vitae exemplar ſic cordi tuo inhaeſerit, reverentia inſederit, ut quoties recordatus fuerit, ad reverentiam cogitati aſſurges, vitam, ordines, mores componas. Hic praeſens tibi ſit quandos unque volueris, occurrat ſaepe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitabis, ac ſi videat, arguat, emendare cogeris, &c. The Heathen man adviſeth a friend of his to propound to himſelfe and ſet before him ſome grave man or other, and ſo to carry himſelfe in all his courſes as he thought hee ſhould doe, if ſuch an one were then eying him: that when hee were moved to doe ought that were indecent, he might thinke with himſelfe, Would I doe this, or doe thus if ſuch an one were in preſence? And ſure it is that mans eie many times, ſuch an ones eſpecially as wee reverence and ſtand in ſome awe of, is a ſpeciall meane to keepe men in compaſſe. For doe we not ſee it by common experience, thatſſSic Philippus rex cùm intempeſſivè ludenti Antipatrum venire obnunciaretur, foreign, alveum quo ludebat, in lectum rejecit. Athen. dipnoſop. l. 10. when men are ſwearing and ſwaggering, or otherwiſe diſordered, if one chance to come in whom they have ſome reverend conceit of, or one that they know cannot abide ſuch behaviour, they are by and by huſht and quiet, and breake off their diſorders, and behave themſelves more orderly ſo long as he is in preſence. Yea if ſuch an one be by unſeene behind the backe of ſome one of them, when hee ſhall rap out an p. 99oath, or breake a bawdy jeſt on ſome other of the company, will not the reſt be ready to ſay to him, Do not you ſee who is behind you? as ready it may be, otherwiſe to vie oaths with him, and to require his unſavory jeſt with the like. Can mans preſence then ſo farre prevaile with us? And would not Gods much more, if wee were aſſured of it; or had wee the eie of our ſoule open to ſee the one, as we have the bodily eie to ſee the other? Or are we not aſhamed of our ſelves, that mans preſence ſhould prevaile with us more than the preſence of God ſhould?ttQuovis loco, quovis angulo reverentiam habe Angelo qui te cuſtodit, ne illo praeſente facere audeas, quod me praeſente non auderes. Bern. Hic est magni conſilii Angelus, cui patens est …mnis angulus. Et qu dam a…t; cùm quid turpefacit, quod me ſpectante …beret; Cur ſpectante Deo non magis inde rubes? Ocul. mor. …. 15. propr. 2. that what wee would bluſh and be aſhamed to doe in any mans, yeauu—ſiquid Turpe para…, nec tu pueri contempſeris annos, Sed peccaturo obſtiterit tibi filius inf…s. Iuven. ſat. 14. per admenitionem dictum. in any childes eie, that had but wit enough to conceive what we did, that wee bluſh not, nor are abaſhed to commit in Gods ſight.

§. 51. Againe this would keepe usxxNullum putaveris locum ſine teſte. Martin. Dum. de mor. Memineris Deum habere te teſtem. Ex Cicer. Lactant inſtit. li 6. c. 24. from taking liberty to our ſelves of ſinning in regard of ſcrecy and privacy, were we never ſo ſolitary, never ſo private. It is true that wicked wretches take occaſion by ſuch opportunities to offend the more freely.yyIob 24.15.Job 24:15 The eye of the Adulterer, ſaith Iob, waiteth for the twilight; and then he diſguiſeth himſelfe, and ſaith, No eye ſhall ſee him. Yea of God himſelfe they thinke,zzIob 22.13, 14.Job 22:13Job 22:14 He walketh aloft on the heavenly taraſe, and there is many a thicke cloud betweene him and us: How can he ſee or diſcerne what we doe in the darke? ButaaPſal 94.8, 9, 10. Oculum in ſe non intendit ſuum, qui fecit …uum? Aug. de verb. Dom. 10.Ps 94:8Ps 94:9Ps 94:10 Vnderſtand, ye unwiſe ones, as the Pſalmiſt ſpeaketh; and yee brutiſh ones, will ye never be wiſe? He that formed the eye, ſhall not hee himſelfe ſee? he that planted the eare, ſhall not he himſelfe heare? yea he that made the heart, knoweth not he what is in the heart? Or hee that framed thy ſoule, cannot he ſee as much and as well as thy ſoule? Butbbforeign. Epictet. Arian. l. 1. c. 14. when thou art in the darke, doth not thy ſoule ſee what thou doeſt? Andccforeign; Clem. Alex. paedag l. 2. c. 10. doth not God thendd1 Ioh. 3.20.1 John 3:20 that is far above thy ſoule,eeIerem. 17.9, 10.Jer 17:9Jer 17:10 that knoweth thy ſoule better than thy ſoule knoweth it ſelfe, thatffPſal. 19.12. Ioh 9.3, 21.Ps 19:12John 9:3John 9:21 knoweth more by thee than thou knoweſt by thy ſelf, doth he not much more know, and much more eaſily and clearely diſcerne what thou doeſt in the dark? Oh how watchfull and wary would we be in all our waies, were our hearts but once throughly poſſeſſed with this undoubted perſwaſion of Gods perpetuall preſence with us, of his all-ſeeing eye ever & every where over-looking on us? What temptation could prevaile againſt us, were this conſideration at hand with us? If we could follow that good rule though by an Heathen man given,ggSic vive cum hominibus, tanquam Deus videat: ſic loquere cum Deo, tanquam homines audiant. Sen. epiſt. 10. So converſe with men, as if God over-looked thee; ſo commune with God, as if men over-heard thee: If we could have that continually before the eyes of our ſoule that a reverend and religious man had before his eyes ever in his ſtudy;hhNoli peccare: nam Deus videt, Angeli aſtant: Diabolus accuſabit: Conſcientia teſtabitur: Infernum cruciabit. Sinne not; (be thou never ſo ſecret) for God ſeeth thee: the good Angels ſtand by thee: the Devill is ready to accuſe thee; thine owne conſcience to give in evidence againſt thee; and hell fire to torment thee: it would not be ſo great a maſtery to keepe us waking and watchfull, as for want hereof uſually it is.

§. 52. Helpe 6 A ſixt helpe to this ſpirituall Watchfulneſſe is theiiforeign. Zale…cus in legum pro… nio apud Stob. cap. 42. frequent conſideration of our end, and of that laſt day either of death or p. 100doome, wherein we muſt every one appeare before God to give up our accounts to him.kk1 Pet. 4.7.1 Pet 4:7 The end of all things, ſaith the Apoſtle Peter, is at hand: bee ſober therefore, and watch unto praier. And our Saviour oft;llMatth. 24.42. & 25.13. Mark. 13.33, 35. Luke 21.35, 36.Matt 24:42Matt 25:13Mark 13:33Mark 13:35Luke 21:35Luke 21:36 Watch therefore; for you know not in what houre your Maſter will come. And it is the laſt Argument that the Wiſeman uſeth (hoping, if by any, by it to prevaile) to the unruly youngſter, that will needs have his owne ſwinge;mmEccleſ. 11.9.Eccl 11:9 But know that for all theſe things God will call thee to account. As thoſe therefore that are to give an account of their actions, asnnInde. foreign dicti. Et foreign apud quos rationem quiſque reddebat. Viſantur Iul. Pollux & Harpocr. Sic & Dan. 6.2.Dan 6:2 at Athens moſt of their Magiſtrates did at the yeeres end when they went out of office, are wont to bee more wary and chary how they carry themſelves in their affaires, than thoſe that are not liable to account, nor looke ever to come to reckoning, eſpecially if it bee uncertaine how ſoone they may bee called upon to give up their accounts:ooSemper ita vivamus, ut rationem reddendam nobis arbitremur: putemuſque nos momentis omnibus non in aliquo orbis terrae theatro ab hominibus, ſed deſuper ſpectari ab eo, qui & judex & teſtis idem futurus est, &c. Ex Cicer. Verrin. 4. Lactant. inſtit. l. 6. c. 24. So ought it to bee with us, ſince wee may well remember, yea ſo it cannot but bee with us, if we ſhall duly conſider, thatpp2 Cor. 5.10.2 Cor 5:10 wee muſt all of us one day appeare at Chriſts Tribunall, and thereqqRom. 14.12.Rom 14:12 every one give account unto God for himſelfe. And if wee ſhall withall take notice, what a ſtrict account it ſhall bee, wherein we muſt anſwer not for every wicked worke onelyonly, butrrMatth. 12.36.Matt 12:36 for everie idle word alſo, and as wellſſRom. 2.15, 16. 1 Cor. 4.5.Rom 2:15Rom 2:161 Cor 4:5 for the very Thoughts of our hearts, as for the actions of our lives; and that this wee know not how ſoone it may be, (God hath prefixed us no ſet time for it,ttforeign. Chryſoſt. tom. 6. orat. 67. Vltimum diem latere voluit, ut omnes obſervarentur. Auguſt. homil. 13. Dies ultimus ſolubriter ignoratur, ut ſemper proximus eſſe credatur. Gregor. mor. l. 12. & Bern. de mod. viv. ſer. 69. he would have the laſt day hid from us, becauſe hee would have us every day watch for it:) it muſt needs make us keepe a moſt ſtrait watch, and that conſtantly and continually too, not over our feet and our hands onelyonly, but over our hearts, and our minds alſo, asuuProv. 4.23, 25, 26, 27.Prov 4:23Prov 4:25Prov 4:26Prov 4:27 the Wiſeman doth well admoniſh us.

§. 53. Yea but that day, may ſome ſay, is not ſo neere yet,xx2 Theſſ. 2 1, 2.2 Thess 2:12 Thess 2:2 the Apoſtle Paul himſelfe ſaith ſo. There are ſome fore-running ſignes of it as yet unfulfilled, asyyRom. 11.25, 26, 31.Rom 11:25Rom 11:26Rom 11:31 the converſion of the Iewes, andzzApoc. 18.2.9, 10, 17, 18.Rev 18:2Rev 18:9Rev 18:10Rev 18:17Rev 18:18 the ſubverſion of Antichrist: And till theſe have beene, it ſhall not be.

To this I anſwer, with ſome of the Ancients; thataaforeign. Ioan. Damaſc. orthod. fid l 2. c. 1. there is a twofold doomes-day: a generall Doomes-day, at the end of the world: and a particular Doomes-day, at the end of each mans life. Every mans Deaths-day is each mans Doomes-day. ForbbHeb. 9.26.Heb 9:26 It is reſerved for all men, that once they muſt die, and then commeth judgement. AndccEccleſ. 12.7.Eccl 12:7 when the body returneth to duſt, ddGeneſ. 3.19.Gen 3:19whence it was taken, the Spirit goeth to God, to give account to himeeGeneſ. 2.7.Gen 2:7 that at firſt gave it. And that which is wont to bee ſaid, (though, it may bee,ffViſatur Piſcat. in notis. at firſt ſpoken in another ſenſe)ggEccleſ. 11.3.Eccl 11:3 As the tree falleth, ſo it lieth: hhQualem te invenit Deus cùm vocat, talem pariter & judicat. Cyprian. de mortal. Qualis quiſque hinc exierit ſuo noviſſimo die, talis invenietur in neviſsimo ſaeculi die. Aug. de verb. Dom. 21. & epiſt. 80. Et Greg. dialog. lib. 4. c. 37. & apud Gratian. diſt. 25.as Death leaveth thee, ſo ſhall the laſt judgement finde thee, and ſo ſhalt thou abide then for all eternitie.iiMatth. 24.48, 49, 50, 51. Luke 12.45, 46.Matt 24:48Matt 24:49Matt 24:50Matt 24:51Luke 12:45Luke 12:46 If the evill ſervant therefore ſhall ſay in his heart, My Master will not come yet: and ſhall take occaſion thereby either to ſleepe with the ſlothfull, or to bee drunke with the riotous, which hee ought not to doe, to give over his vigilancie, and p. 101live more remiſſely or more looſely; that Servants Maſter will come when hee is not aware, and by deathkkforeign. cut him in two, ſever body and ſoule aſunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for paine and griefe, and gnaſhing of teeth for indignation and vexation of Spirit.

§. 54. AndllEt ſi concluſo ſuper-eſſent tempora ſeclo, Vt poſſet longos mundus habere dies: Nos tamen occaſum noſtrum obſervare deceret, Et finem vitae quemque videre ſuae. Nam mihi quid prodeſt, quod longo flumina curſu Semper inexhauſtis prona feruntur aquis? Multa quod annoſae vicerunt ſaecula ſylvae? Quod que ſuis durant florea rurae locis? Iſta manent: noſtri ſed non manſere parentes. Exigui vitam temporis hoſpes ago. Proſper ad uxorem. what ſhall it availe a man that the world ſtandeth ſtill, if hee die, and ſo the whole world bee as good as gone with him? If the river runne ſtill that hee dwelt by, the houſe ſtand ſtill that hee dwelt in, when himſelfe is taken away from either? Though the laſt day of the world bee never ſo farre off, yet may the laſt day of thy life bee neere at hand.ttLongè est quidem dies judicii; ſed uniuſcujuſ que hominis dies ultimus longè eſſe non potest; quia brevis est vita, & vitae brevitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28. Though the worlds Doomes-day come not yet, thine may come long before it: though it bee never ſo long before that come, it cannot bee long ere thine will come. And if it bee uncertaine when the generall day of doome will be, it is no leſſe uncertaine, yea in ſome ſort more uncertaine when thy particular day of Doome will bee. There are both affirmative and negative ſignes of the one; there may be affirmative, but there are no negative ſignes of the other. Of the generall day of Doome there are ſome affirmative ſignes; ſuch as argue the neere approaching of it,uuMatth. 24.32, 33. Luke 21.30, 31.Matt 24:32Matt 24:33Luke 21:30Luke 21:31 as the tenderneſſe of the bough and the ſprouting out of the figtree doth the ſummers approach. And there are ſome negative ſignes; ſuch asxx2 Theſſ. 2.3.2 Thess 2:3 till they come that day ſhall not bee, asyyRom. 11.25, 26, 31.Rom 11:25Rom 11:26Rom 11:31 the gathering in of the Jewes againe; andzzApoc. 17.16, 17.Rev 17:16Rev 17:17 the deſtruction of the Beaſt and the woman that ſitteth on her. But of each mans particular Doomes-day, to wit, of his dying day, there may be ſignes affirmative, as decay of nature, old age, and ſome uncureable diſeaſes;aaViſe Celſum de remedica l. 2. c. 6. by which it may be knowne that the day of death is not farre off. But negative ſignes of it there are none, of which we may ſay, till ſuch or ſuch things bee, a man ſhall not die: a man cannot ſay, I am not weake, nor ſicke, nor old yet; and therefore I know I ſhall not die yet. For ourbbAmos 8.9.Amos 8:9 Sunne may ſet at noone, as the Prophet ſpeaketh in another ſenſe: our life may beeccPſal. 55.23. & 102.24.Ps 55:23Ps 102:24 cut off in the middeſt of our yeeres: we may beeddIob 15.33. & 21.23.Job 15:33Job 21:23 ſnatcht away ſodainly in the prime of our ſtrength.ee2 Sam. 12.18. Mors tam juveni ante oculos debet eſſe quàm ſeni: non enim citamur ex cenſu. Senec. epiſt. 12. Fata enim ſeriem non ſervant. Ibid. 63. Quis est adoleſcens, cui exploratum ſit ſe ad veſperam eſſe victurum? Cic. de ſen. Senibu… mors in januis, adoleſcentibus in inſidii… eſt. Bern. de converſ. cap. 14. Et ſub eodem pueritiae fato est. Fuſcus apud Senec. ſuaſor. 2.2 Sam 12:18 The young goeth many times as ſoone as the old; andff2 Sam. 11.25.2 Sam 11:25 the ſtrong oft before the weake. Yea as for one apple that hangeth on the tree till it bee rotten or full ripe, there are twenty or more blowne downe, or beaten downe, or nipped with the froſt, or blaſted before they be ripe: So for one man thatggEſa. 65.20. Pauci veniunt ad ſenectutem. Cic. de ſen.Isa 65:20 fulfilleth his naturall courſe, there are an hundred intercepted and have their lives ſhortned, by ſurfet, by ſickneſſe, by the ſword, by penſiveneſſe, by ſome one caſualtie or other.

§. 55. Could we then but ſeriouſly conſider thus much with our ſelves, that wee knowhhIob 14.1, 2. Pſal. 90.3,—10.Job 14:1Job 14:2Ps 90:3 our life cannot bee long, though wee ſhould live the full length of it:iiPſal. 39.5.Ps 39:5 Our life it is but a hand-bredth; and our whole age it is as nothing in regard of God: it is butkkforeign. Plut. foreign. Punctum est quod vivimus; & adhuc puncto minus. Sen. epiſt. 60. a point to ſempiternitie,llMatth. 26.46.Matt 26:46 the time after deceaſe that hath a beginning, p. 102but no ending; it is juſtmmforeign. Plut. de ſera num. vindict. nothing to eternitie, nnPſal. 102.12, 24. & 90.2. 1 Tim. 6.16. Aetas in nobis: aevum in Angelis: aeternitas in Deo; quae Deus ipſe est. Scal. de ſubtil. exerc. 359 §. 7.Ps 102:12Ps 102:24Ps 90:21 Tim 6:16Gods age, that hath neither beginning nor ending: And againe, that wee know not how ſoone death may come;ooErras ſi in navigatione tantùm exiſtimas minimum eſſe quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique ſe mors tam prope oſtendit; ubique tam prope est. Sen. ep. 49. it is never farre off indeed;ppEcce hic ultimus dies: ut non ſit, prope ab ultimo est. Ibid. 15. The day preſent if it be not it, yet it is not farre off it: but it is neerer by much many times than wee are aware of; it is very neere at hand oft ere it appeare ſo to bee;qqforeign. Baſil. Sel. Indenuntiata ſorte rapimur. Fuſcus apud Sen. ſuaſor. 2. it commeth frequently without warning, and ſtriketh a man ſtarke-dead ere hee bee diſcerned to bee dying: And laſtly, that when it commeth, wee muſt inſtantly come to our reckoning without further reſpit or delay: forrrEccleſ. 8.8. Nulli juſſo ceſſare licet; Nulli ſcriptum proferre diem. Senec. Herc. fur.Eccl 8:8 no man, ſaith Salomon, hath power over his owne ſpirit, to retaine it in the day of death: there is no taking or gaining of further time then;ſſHeb. 9.26. foreign. Baſil. Sel. homil. 26.Heb 9:26 nor ſhifting off of the account that wee are then called unto, and ſhall be enforced, will wee nill wee, then to give up: It could not chooſe but keepe us continually waking and watching for it, asttIncertum est quo te loco mors expectet itaque tu illam omni loco expecta. Senec. ep. 26. Mors ubique te expectat, & tu igitur, ſi ſapis, eam ubique expectabis. Aug. de ſpir. & anim c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3. death waiteth and watcheth every where for us; it would make us the meane while walke wiſely and warily, as thoſe that deſire to give up a good account whenſoever they ſhall bee called to it, which they are ſure they ſhall, but uncertaine how ſoone they ſhall be.uuDeut. 32.29.Deut 32:29 O, ſaith Moſes, that men were wiſe: they would then underſtand this, they would thinke upon their end. As on the other ſide it is noted as a point of folly in Gods people, and an occaſion of their fall, thatxxLament. 1.9.Lam 1:9 they minded not, nor remembred their end. YeayyQuicquid facies, respice ad mortem. Sen. ep 114. Nulla res magis proderit, quàm cogitatio m rtalitatis. Idem de ira l. 3. c. 42. did men ſeriouſly thinke on this, it would make them wiſe.zzPſal. 90.12.Ps 90:12 Were they ſo wiſe as to number their daies aright, they would apply their hearts to further wiſedome. Had theyaaMat. 27.60. Iohn 19.41.Matt 27:60John 19:41 with Ioſeph of Arimathea their tombe hewed out in their garden, wherebb1 King 4.25. Zach. 3.10.1 Kgs 4:25Zech 3:10 the uſe was in thoſe parts to ſolace themſelves, and to make merry with their friends, that in the middeſt of their mirth, they might have their end in their eie: or were they affected as that Ancient Father was, that ſaid,ccSive comedam, ſive bibant, ſive aliud aliquid faciam, ſemper vox illa terribilis auribus meis inſonare videtur, Surgite mortui, venite ad judicium. Hieron. in Matth. citante Pepin. de confeſſ. Whether hee ate or dranke, or whatſoever hee did, hee thought hee heard in his eare that dreadfull ſound of the laſt trumpet, Ariſe yee dead, and come to judgement: it would keepe them waking amids their mirth, much better than the loudeſt muſicke; it would make them, as the Apoſtle willeth them,dd1 Cor. 10 31.1 Cor 10:31 Whether they bee eating or drinking, or whatſoever elſe they bee about, to doe all ſo to Gods glory, as thoſe that once muſt be, and preſently may be called to render an account of that they then doe.

§. 56. To this purpoſe it is a good rule, underſtood aright, that is commonly given, thateeSic quotidie vivamus, quaſi die illa judicandi ſimus. Hieron. in Mat. 24. Omnem crede diem tibi diluxiſſe ſupremum. Horat. epiſt 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Sen. ep. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & conſummet atque expleat vitam. Et de brev. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec optat craſtinum, nec timet.Matt 24 A man ſhould ſo live every day, as if that day were his dying day: for that ffProv. 27.1. Iam. 4.13, 14. foreign; Anacr. Neſcis quid ſerus vesper vehat. —Varro ſatyr. & Liv. hiſt l. 45. Quis ſcit an adjiciant hodiernae tempora ſummae Craſtina dii ſuperi? Hor. carm. l. 4. ode 7. —aetas quid craſtina volvat Scire nefas homini.—Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10.Prov 27:1Jas 4:13Jas 4:14ſo it may prove, for ought hee knoweth. It is true indeed that an Heathen man ſaith,ggMalè vivit, quiſquis neſcit benè mori. Sen. de tranquill. c. 11. He liveth but evill, that knoweth not how to die well. And it is as true that, as one of the Ancients ſaith,hhSic vive, ut quotidiè merearis accipere. Qui non meretur quotidie accipere, non meretur post annum accipere. Ambroſ. de ſacram. l. 5. c. 4. He liveth not as a Christian man ſhould, that is not fit p. 103every day to come to Gods boord; ſoiiforeign. Muſonius apud Stob. c. 1. hee liveth otherwiſe than hee ought, that is not every day prepared for death, that is not ready to goe to God every day, if God ſhould call for him that day; as who knoweth but that hee may? ForkkGen. 19.23, 24, 25.Gen 19:23Gen 19:24Gen 19:25 how many have riſen well in the morning, that never went to bed againe?llNonne multi ſani dormierunt, & obdormierunt? Aug. homil. 28. Et mors ſomno continuata est. Senec. ep. 66. how many have gone well to bed, that never ſaw day-light againe? AndmmCuivis poteſt accidere, quod cuiquam poteſt. P. Syrus apud Sen. ad Marc. c. 9. & de tranq. c. 11.Mark 9 looke what hath befalne one man, may befall any man:nnHodie fieri poteſt, quicquid unquam potest. Senec ep 63. that may well fall out this day, that may fall out any day; andoo2 Sam. 14.14.2 Sam 14:14 that muſt needs come to paſſe one day.

But yet that rule of living every day as if that day were a mans dying day, muſt bee conceived for the manner of our behaviour and cariage, not for the matter and ſubſtance of it. To make this more plaine. For the maine matter and ſubſtance of a mans imployment, that is, the workes, duties and offices to bee performed of him, it is not true. For did a man know that this day ſhould bee his laſt day, or had hee ſome ſtrong preſumption that it were ſo to bee; it were not lawfull for him to follow, either his lawfull diſports and delights, or the ordinarie works of his ſpeciall calling; but rather leaving either of them, hee ought wholly to apply himſelfe to the ſetting of his houſe in order, asppEſa. 38.1.Isa 38:1 Eſay willed Ezechias, and the making of all ſtraight and even betweene God and his owne ſoule, to praier and ſupplication, and ſuch holy meditations, as the preſent occaſion ſhould require. But for the manner of a mans cariage in thoſe duties that hee is dayly called unto, or is converſant about, it is true; a man ought continually ſo to behave himſelfe in them, in beingqqHoc citra diem mortis praeſta: moriantur ante te vitia. Senec. epiſt. 27. Vno dic ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum neſcias? Aug. epiſt. 145. as carefull to eſchew all evill whatſoever, or to repent him without delay of whatſoever evill he hath beene overtaken withall; andrrId ago ut mihi inſta… totius vitae ſit dies. Nec tanquam ultimam rapio, ſed ſic illum aspicio, tanquam eſſe vel ultimus poſſit. Hoc animo tibi hanc epiſtolam ſcribo, tanquam cùm maximè ſcribentem mors evocatura ſit. Paratus exire ſum. Senec. epiſt 61. to doe whatſoever worke hee doth as ſincerely and as circumſpectly, as hee would doe, if hee were to doe ſuch duties upon his death-bed or upon his dying day, or as hee would doe them, if inſtantly upon it hee were to anſwer, not before man, but before God, for the doing of them. And ſurely a ſpeciall meane it would bee to keepe us in compaſſe, if we could but thinke with our ſelves, when we are about to behave our ſelves in ought otherwiſe than we ought, and than our conſcience telleth us that wee ſhould, Would I doe this, or doe thus, if this were to be my laſt worke; were I to die upon the doing of it, or were I preſently to give up an account, and to make mine anſwer before God for it? AndſſDic tibi dormituro; Potes non expergiſci. Dic experrecto; Potes non dormire amplius. Dic exeunti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49. who knoweth but that that worke, whatſoever it bee, may be thy laſt worke? Who can tell but that thou maiſt be taken away in the very act of it, asttNum. 25.8. 2 Sam. 6.7.Num 25:82 Sam 6:7 ſome have beene in the very act of iniquitie? Oh how ſincerely, how circumſpectly would we in all things behave our ſelves, did ſuch thoughts poſſeſſe our ſoules?

§. 57. Helpe 7 A ſeventh helpe to this watchfulneſſe isuuToti incumbamus huic operi, tam ſancto, tam neceſſario, ſcrutemur vias & ſtudia noſtra: & in eo ſe quiſque judicet profeciſſe, non cùm jam non invenerit quod reprehendat, ſed cùm quod invenerit reprehendet, &c. Bern. in Cant. 58. to be oft ſifting and examining our ſelves, viewing and ſurveying our hearts and our p. 104lives, taking account of our ſelves how wee watch and how wee walke, how the caſe ſtandeth betweene us and God, how we goe backward or forward in the good waies of God, and how we thrive or pare in the gifts and graces of his Spirit.xx1 Cor. 11.31.1 Cor 11:31 If we would judge our ſelves, ſaith the Apoſtle, wee ſhould not bee judged. AsyyBonum judicium quod divinum praevenit, quod divino ſubducit. Volo praeſentari vultui ira judicatus, non judicandus. Bern. in Cant. 55. there is no ſurer way to prevent the judgement of God, than by our judging of our ſelves: ſo there is no better courſe to prepare us for the judgement of God, than by fore-judging of our ſelves.zz1 Cor. 11.28.1 Cor 11:28 Let a man therefore, ſaith the ſame Apoſtle, examine himſelfe, and ſo repaire to Gods boord. As examination of our ſelves is a meane to fit us for Gods table, ſo is it a meane alſo to further us in our account, which we are to give up unto God. Wee ſhould live every day, as wee would, if wee were to goe that day to Gods boord; and we ſhould ſo addreſſe our ſelves when we are to repaire to Gods boord, as wee would if wee were then to goe unto God: and the diligent diſcuſſing of our ſelves and our courſes is a good meane to further us in, to fit us for either.

§. 58.aaPſal. 4.4.Ps 4:4 Stand in awe, ſaith the Pſalmiſt, and ſinne not: examine your owne hearts on your beds, and be ſtill. And of himſelfe elſe-where,bbPſal. 119.59.Ps 119:59 I conſidered my waies, and turned my feet againe to thy teſtimonies. And,ccZephan. 2.1, 2. foreign Excutite vos, iterumque excutite. Iun.Zeph 2:1Zeph 2:2 ſift or ſearch your ſelves, ſaith one Prophet, and ſearch againe and againe, (for ſo the words would there be read) before the ſentence be executed, and ye be carried away as chaffe; before the fierce wrath of God come upon you, and the day of Gods indignation overtake you. And,ddLament. 3.40.Lam 3:40 Let us ſearch and ſift our waies, and our courſes, ſaith another, and returne unto the Lord. And,ee2 Cor. 13.5.2 Cor 13:5 Prove your ſelves, ſaith the Apoſtle, whether you bee in the Faith or no: that ye may know whether Christ be in you or no; whether you be ſound and ſincere, or butffforeign. counterfait Chriſtians. And againe,ggGalat. 6.4, 5.Gal 6:4Gal 6:5 Let each man trie his owne worke; that hee may have whereof to rejoyce in himſelfe and not in others: (hhVt teſtimonium perbibeat conſcientia propria, non lingua aliena. August. in 1 Ioan. 6. in that which hee knoweth by himſelfe, not in that which others conceive of him:) For every man muſt beare his owne burthen: And it isii2 Cor. 1.12.2 Cor 1:12 the testimonie of his owne heart concerning his eſtate, not the opinion or report that others have given him or had of him, that muſt one day before God eitherkkRom. 2.15.Rom 2:15 excuſe or accuſe him, eitherll1 Iohn 3.20, 21.1 John 3:201 John 3:21 acquite or condemne him. No better meanes therefore by the teſtimonie of Gods Spirit to keepe us in awe, to prevent Gods wrath, to reſtraine us from ſinne, to bring us backe into Gods way when wee have gone out of it, to ſtay us from going out of it againe when wee are once in it, to uphold us in the ſtate of grace, to afford us ſound comfort of our preſent eſtate, to preſerve us from the danger of ſelfe-deceit and of inward decay in good things; thanmmCoram Deo judicatur, qui corde Dominum conspicit, & actus ejus ſub ejus praeſentia ſolicita inquiſitione diſcernit, quem tanto quis ſecurius expectat, quanto quotidie vitam ſuspectius examinat. Qui n. ad extremum ejus judicium venit, non jam coram illo, ſed ab illo judicatur. Greg. mor. l. 25. c 6. the oft view and ſurveigh of our owne workes and our wayes, and the diligent diſcuſſing of our daily courſes and carriage.

§. 59. Wee ſee hownnAvarus totus in rationibus. carefull worldly men are in this kind; I meane, of keeping duly, and oft caſting up their accounts. And not without cauſe: they finde much benefit by it: they come thereby to underſtand aright their owne ſtrength and ability, which they might bee elſe miſtaken in: and if in p. 105any matter of expence they have gone beyond their compaſſe, or have ſlipped unawares into ſome courſe more chargeable than gainefull, they can ſoone come by this meane bothooQuod apud luxurioſum, ſed diligentem evenit, ratio mihi conſtat impenſae. Non poſſum dicere, me nihil perdere, ſed quid perdam, & quare, & quemadmodum dicam. Sen. epiſt. 1. to diſcover and to correct it betimes, ere it grow to a greater evill. And on the other ſide for want of due care in this kind, men fall oft farre behind hand before they bee aware of it; ſo that they are quite ſunke many times ere they perceive themſelves ſinking; they are gone paſt recovery ere they diſcerne that they are going. And were weeppLuke 16.8.Luke 16:8 as carefull for the ſtate of our ſoules, as the children of this world are for their worldly eſtates, wee would bee as carefull (muchqqforeign. Greg. Ndz. apud Anton Meliſſ. l. 1. c. 64. Satius est vitae ſuae rationes, quam frumenti publicinoſſe. Senec. de brev. vit. c. 38. better cauſe we have ſo to be) of keeping and oft caſting up our accounts concerning the one, as they are theirs concerning the other: That which as it would much further our growth in grace, and by way of prevention preſerve us from decay and relapſe; ſo for want whereof many that have made faire ſhewes have fallen backward, and have become ſpirituall banckrupts ere they have perceived that they were breaking.

§. 60. As Tradeſmen therefore and thoſe that have much dealings in the world, are wont to have their day-booke, to keepe particular account of each dayes both receit and expence: So an exceeding great helpe would it be unto us in good courſes, if wee could bring our ſelves in a conſtant courſe torrQuotidiè cum vita paria faciamus. Senec. epiſt. 101. take every day at Even an account of our ſelves, how wee have ſpent that day, and what account wee are able to give of it unto God. It is wiſdome in worldly men ſo to doe, even where they are not liable to account; becauſe their worldly well-being dependeth much thereupon. But it were much more wiſdomeſſRationem cum Domino crebrò putet. De Villico Cato de re ruſtic. c. 5. for that man ſo to doe, that were to give up a ſtrict reckoning of all his affaires and of his cariage in each of them, and that at an houres warning: he ſhould by meanes hereof have his accounts ready by him upon any occaſion, having kept them thus diligently from day to day. It is a point then of double wiſdome in usttAnimus quotidiè ad rationem reddendam vocandus est. Senec. de ira l. 3. c. 36. to bee diligent in the daily practice and performance of this duty; both for that our ſpirituall welfare dependeth much thereupon; as alſo for that wee are liable to the moſt ſtrict account that may bee, to bee given up, not at an houres, but at leſſe than an houres warning, if it ſhall bee ſo called for; which this courſe duly obſerved would be a ſpeciall meane to fit us for.

§. 61. This even Heathen men have done. They have taught it their Schollers: they have uſed it themſelves. For ſouuforeign; Pythag. carm. aur. & Plut. de curioſit. Pythagoras enjoyned his diſciples each of them to rehearſe every evening this verſe to himſelfe; What good or ill have I done (this day?) or what not done, that I ſhould doe? AndxxPythagoreorum more, quid quoquo die dixerim, audierim, egerim; commemoro vesperi. Cato apud Cic. de ſenect. accordingly was it their uſuall manner at even ever to runne over what they had ſaid, or heard, or done the day paſt. And Seneca, asyyFacicbat hoc quotidiè, Sextius, ut conſummato die cùmſe ad nocturnam quietem recepiſſet, interrogaret animum ſuum; Quod hodie malum tuum ſanaſti? cui vitio obſtitiſti? qua parte meliores? Senec. de tra l. 3. c. 36. he telleth us of one Sextius a Stoicke, whoſe daily practice this was, to call himſelfe at Even, to a reckoning, what evill he had healed in himſelfe that day, what vice he had withſtood or ſubdued p. 106in himſelfe, wherein he was oughts better, being that hee had lived a day longer: SozzVtor hac poteſtate, & quotidiè apud me cauſam dico. Cum ſublatum è co…spectu lumen est, & conticuit uxor moris mei jam conſcia, totum diem jam mecum ſcrutor, facta ac dicta mea remetior. Senec. ibid. Et alibi ad Lucil. Scrutor me prius; deinde hunc mundum. he profeſſeth of himſelfe, that it was his uſuall guiſe, every night after he was laid in bed and the light out, when all was quiet about him, to cite himſelfe as it were to appeare before himſelfe, to render an account of his courſes, and ſo privately with himſelfe to recount and record his whole dayes worke, all his words and his deeds, paſſing ſuch cenſure upon each of them as the condition or qualitie of either did require. AndaaVir bonus & ſapiens, —Non prius in dulcem declinat lumina ſomnum, Omnia quàm longi reputaverit acta dies; Quo praetergreſſus? quid geſtum in tempore? quid non? Cur iſti facto decus abfuit, aut ratio illi? Quid mihi praeteritum? curhaec ſententia ſedit, Quam m…lius mutaſſe fuit? — Quid volui quod nolle bonum fuit? utile boneſto cur malus antetuli? ſic dicta & facta per omnia Ingrediens, ortoque à vespere cuncta revolvens, Offenſus pravis, dat palmam & praemia rectis luſon. idyl 16. a Latine Poet deſcribing a wiſe and a good man, maketh this his daily pratice, Not to ſuffer his eyes to ſleep, till he have runne over all his actions of the whole live-long day past, and taken notice what was well done, and wherein he had faulted and failed, to approve himſelfe in the one, to reprove himſelfe for the other.

§. 62. Thus have Heathen men done: And as he ſometime ſaid,bbTanti vitrum, quanti margaritum? Post Tertull. ad Martyr. Hier. ad Demetr. & ad Salvinam & alibi. Shall they ſet ſe much by their glaſsie bugle, and not we much more by our pretious pearle? Shall they be ſo carefull to uſe theſe means for the furthering of themſelves in matter of meere morality: and ſhall not Chriſtian men much more doe the like for the helping of themſelves forward in the practice of true pietie? A ſhame it were for us that they ſhould take more paines and uſe greater diligence about the nutſhell, than wee ſhould for the kernell; that they ſhould bee enamored more on the ſhadow, than we are with the ſubſtance; they raviſht more with a dead picture than wee with the perſon whoſe picture it is, and whoſe ſurpaſſing beauty and excellencie the picture commeth farre ſhort of; that meere civility and humanity ſhould prevaile more with them than true Chriſtianity and divinity doth or can doe with us. As we are to thinke therefore daily of that generall account; ſollSi ſemper hoc, cùm opus est, facis; ſemper facis. Bern. in Cant. ſerm. 58. Nohis enim putationis ſemper est …empus, quia ſemper est opus. Ibid. let us call each one himſelfe daily to a particular reckoning.mmQuid pulchrius hac conſuetudinc excutiendi totum diem? moderatior erit, qui ſciat ſibi quotidiè ad judicem eſſe veniendum. Qualis ille ſomnus post recognitionem ſui ſequitur? quam tranquillus, altus, liber, cùm aut landatus est animus, aut admonitus? &c. Senec. do ira l. 3. c. 36. We ſhall walke every day the more warily being to paſſe ſuch a cenſure; we ſhall ſleepe and reſt more freely, more quietly, more ſoundly, more ſweetly, having paſt ſuch a cenſure: we ſhall be ſure, when we have ranſacked our ſelves in this manner over night, to have no knowne ſinne unrepented of lodge with us till the next day. Yea hee that hath thus acquit himſelfe ere he lay him downe to ſleep, ſhall be ſure to watch even while he ſleepeth; and though he were taken away ſuddenly in his ſleepe, ſhould bee found ſpiritually awake. In a word, as the often rubbing of our eyes is a good meane to keepe us corporally waking: ſo the frequent ranſacking of our hearts and lives will prove a ſoveraigne helpe to keep us ſpiritually watching.

Helpe 8 §. 63. An eighth helpe to further us in this ſpirituall Watch is to be jealous of our ſelves and of our owne infirmitie and weakneſſe, that we may ſoone be enſnared and eaſily ſurpriſed, foiled at leaſt, if wee be not exceeding wary, before we be aware. As the fear of God will make us carefull to ſhun all ſinne, and whatſoever is evill in it ſelfe: ſo this jealouſie of our ſelves, and feare of our owne infirmitie, will make us carefull to eſchew all occaſions of ſinne, and whatſoever by meanes of our weakneſſe may become p. 107matter of evill unto us. For as thoſe that know themſelves to be of a weake ſtomacke, ready to take checke at ſuch meats as many other ordinarily are wont to digeſt well enough, are very chary of their diet, and carefull to eſchew and forbeare not ſuch meats only as are ſimply unwholeſome, but even ſuch alſo as they ſuſpect or ſuppoſe to be hard of digeſtion, and will not in that regard ſo well accord with their weakneſſe: SoeePanatius adoleſcentulo quarenti, An Sapiens amaturus eſſet; De Sapiente, inquit, videbimus: mihi & tibi, qui adhuc à ſapiente longè abſumus, non est committendum, ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem ſui. Itaque conſcii nobis imbecillit at is noſtrae quieſcamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec formae, &c. quantum poſſumus, nos à lubrico recedamus: in ſi…co quoque parum fortiter ſtamus. Senec. epiſt. 116. the man that is ſuſpicious of himſelfe, and jealous of his owne corruption, will be carefull to walke warily, and diligently to avoid not thoſe things alone that he ſeeth and knoweth to be ſimply evill, and in that regard prejudiciall to all in generall, but even thoſe things alſo that, though indifferent, and in themſelves otherwiſe not unwarrantable, ſuch as may be done by ſome ſometime without hurt or offence, yet that in regard of the ſtrength of his corruption, his naturall diſpoſition, the weakneſſe of grace in him, and his proneneſſe to ſlip and be overtaken in them, may in that regard prove dangerous and prejudiciall to him in particular, howſoeverffSapienti non ſolicitè cuſtodire ſe tutum eſt: gradum ubi volet, ſiſtet. Nobis, quia non eſt regredi facile, optimum est omninò non progredi. Sen. ibid. others wiſer or ſtronger, or not ſo affected as he findeth and feeleth himſelfe, might without danger deale with them. This religious jealouſie had Iob of his children, when they were feaſting together, knowing how prone youth are to over-ſhoot themſelves in mirth and diſport:ggIob 1.5.Job 1:5 Peradventure, ſaith he, my ſonnes may have ſinned, and (bleſſed, that is, as the Hebrewes uſe the wordhhforeign. So 1 King. 2.13. Viſe ſis Druſ. obſerv. l. 16. c. 71 Kgs 2:13 by a kinde of faireneſſe and fineneſſe of ſpeech) blaſphemed God in their hearts. And the like godlyiiIt is a fooles beſt wiſedome to be jealous of his owne folly. jealouſie of our ſelves it is good for each of us to have, as to ſay with our ſelves, when we are moved or ſolicited to ſome jeopardous courſe, though we cannot condemne it as ſimply evill; Peradventure I may ſinne, and be overtaken ere I be aware; I may faile in it or fall by it, though other ſtronger than I may deale in it without danger. Yea the like jealouſie had Iob of himſelfe: he was no leſſe ſuſpitious of himſelfe, than he was of his ſonnes.kkIob 9.28. Verebar omnia opera mea.Job 9:28 I was afraid, ſaith he, of all my workes; knowing, that if I did wickedly, thou wouldeſt not acquite me. And this ſuſpiciouſneſſe of himſelfe no doubt was it that cauſed him tollIob 31.1.Job 31:1 make a Covenant with his eyes, not to ſeize on ſuch objects, as might prove occaſion unto him of any ſpirituall evill.

§. 64.mmMatth. 26.41.Matt 26:41 Watch and pray, ſaith our Saviour, that ye enter not into temptation: the Spirit indeed is ready; but the fleſh is weake. As if he had ſaid more at large; Conſidering your owne infirmity and feebleneſſe, yee have great need to take heed and earneſtly to deſire, that yee may not ſo much as touch upon any temptation: For ſuch is the proneneſſe of your corrupt nature to give way to them, that if you doe but enter into any temptation, though the Spirit purpoſe otherwiſe, yet the fleſh faltring with you, it is an hundred to one that you come not out as you went in, but you receive ſome foile or other. Doe we not ſee how carefull they are that have gun-powder in their houſes, to looke that no fire or candle come neare where it is? And in like mannernnAdverſa est conſidentia, quae periculis vitam ſuam pro certo commendat. Et lubrica ſpes, quae inter fomenta peccati ſalvari ſe ſperat. Autor de ſingular. cleric. did we conſider that our corrupt heart is like tinder or gun-powder, apt in temptation to be ſoone fired and inflamed, it would make us the more carefull to keepe aloofe off, and fearefull to come nigh ought that might be a meane to tempt or to intice us unto evill. p. 108And on the other ſide, as thoſe that ſet ſuch materials to drie before the fire, as are apt ſoone and ſuddenly to take fire, by the ſudden lighting but of a little ſparke in them, though they bee never ſo heedy, though they ſtand ſtill by them and have their eye ever on them, may chance to have all on a light fire, ere they can helpe or prevent it: So falleth it out here not ſeldome, thatooVt ignis, ubi foenum vel culmum arripuerit, ſine morae ſimulac materiam attigerit, flammam lucidam accendit: ita ignis concupiſcentiae fimulac per oculorum intuitum formam elegantem attigerit, animum ſtatim exurit. Chryſ. de Ozia ſerm. 3. while wee venture too neere, and preſume asppIohn 18.25, 26.John 18:25John 18:26 Peter ſometime did to ſtand bathing himſelfe againſt the fire in the High-prieſts Hall; wee are ſuddenly caught, as he was, ere we thinke on it, we have by ſome ſudden injection our affections ſo fired, that the very frame of our heart is all on a flame, ere we are aware of it, or are able now well either to prevent it, or eaſily to ſuppreſſe it.

§. 65. Againe, this jealouſie of our owne weakneſſe will make us the more carefull, as to ſhunne all occaſions, whereby we may be endangered; ſo, becauſe it is not in our power ever to avoid them, to uſe diligently all good meanes, whereby we may be ſupported and ſtrengthened againſt them. To which purpoſe our Saviour joyneth watching and praier together, asrrMatth. 26.41.Matt 26:41 there, ſoſſLuke 21.36.Luke 21:36 elſewhere: as alſottEpheſ 6.18. 1 Pet. 4.7.Eph 6:181 Pet 4:7 his Apoſtles oft couple them the one with the other.uuMultos impedit à firmitate praeſumptio firmit…tis. Ne…o à Deo fit firmus, niſi qui ſe à ſeipſo ſentit infirmum. Infirmatus est in ſe, ut firmas fieret in te. Non firmaretur, ſi non infirmaretur ut abs te in te pe…fl…retur. Auguſt. de verb. Dom. 13. No man, ſaith one of the Ancients, is enabled by God, that is not enfeebled firſt in himſelfe. And no marvell; For ſo long as we finde our ſelves (as we ſuppoſe) ſtrong enough to ſtand alone on our owne legges of our ſelves, wee thinke ſcorne to uſe crutches, or to be ſupported by others: ſo long as we thinke our ſelves wiſe enough and able to wade well enough thorow with our affaires,xxConſilii ſutis est in …e miſi.—Arachne apud Ovid. m…t. l. 6. wee regard not to take advice or to ſeeke helpe and aid from others: So here, ſo long as we miſdoubt not our owne weakneſſe, as we are over-forward to preſume upon our owne ſtrength, ſo we are over-backward and careleſſe of uſing thoſe meanes whereby we might attaine true ſtrength indeed. And on the other ſide, the more conſcious men are to themſelves of their owne wants, the more diligent are they wont to bee in reſorting to thoſe by whom their wants may be ſupplied: and the more ſuſpitious we are of our owne infirmity and weakneſſe, the more carefull will we bee daily and hourely to repaire unto him, who alone is able to confirme and ſtrengthen us, yea who is able ſoyy2 Tim. 4.17.2 Tim 4:17 to enable us notwithſtanding our weakneſſe, thatzz2 Cor. 12.9, 10.2 Cor 12:92 Cor 12:10 his power and might ſhall appeare in us amids our feebleneſſe, andaa2 Cor. 4 7.2 Cor 4:7 our very infirmity ſhall make much for his glory. And ſurely,bbIn hac parte expedit plus benè timere, quàm malè fidere. Et utilius est, infirmum ſe homo cognoſcat, ut fortis exiſtat, quàm fortis videri velit, & infirmus emergat. Autor de ſingular. cleric. Sed & Tertull. de cultu foem. Vtilius ſi ſperemus nos poſſe delinquere. Sperando enim timebimus, timendo cavebimus, cavendo ſalvi erimus. Qui ſe…u…us agit, non est ſollicitus, non poſſidet tutam & firmam ſecuritatem: at qui ſollicitus est, is verè poterit eſſe ſecurus. In this kinde, as one well ſaith, it is more behovefull for a man to be ſomewhat too fearefull and heedy, than to be a little too confident and foole-hardy: to take notice of his owne weakneſſe, that hee may become ſtrong, than while hee thinketh himſelfe ſtrong in his owne conceit, to prove weake. In regard whereof alſo the Wiſeman, as we ſaid formerly, not unworthily pronounceth him**Prov. 28.14.Prov 28:14 happy, that continually ſtandeth in feare: asddRom. 11.21. 1 Cor. 10.12.Rom 11:211 Cor 10:12 afraid, though he may ſeeme to ſtand faſt and firme, leſt through infirmitie hee ſhould chance to fall.

§. 66. The want hereof hath beene the fault, and hath proved p. 109the fall of not a few. For, to paſſe by that fearefull downefall of our firſt Parents hereby occaſioned: What but this was the maine ground of Peters miſcariage? buteePraeſumpſit neſcio quid, quod in illo nondum erat. Aug. in Pſal. 55. Poſſe ſe putavit quod non potuit. Bern. de temp. ſerm. 88.Ps 55 this preſumption, I meane, of his owne might, and neglect of thoſe meanes whereby hee might have beene enabled to ſtand, whileffIohn 13.36, 37.John 13:36John 13:37 hee truſted to his owne ſtrength? A threefold offence ſome have obſerved in his behaviour in that buſineſſe; that ggforeign. Se Chriſto oppoſuit, ſe caeteris praepoſuit; ſibi totum impoſuit. Chryſoſt. in Mat. h…mil. 82.hee oppoſed himſelfe to our Saviour forewarning him of his fall, he preferred himſelfe indiſcreetly before the rest of his Fellow-diſciples, and he tooke the matter wholly upon himſelfe, as that which he knew himſelfe able well enough to goe through with.hhMat. 26.33, 34, 35.Matt 26:33Matt 26:34Matt 26:35 Thou wilt deny me, Peter, ſaith our Saviour; Nay, but I will not, ſaith Peter. Though all ſhould denie thee, yet will not I deny thee: I will never deny thee, though I dye for it. And no doubt of it but thatiiVolebat plane pro Domino animam ponere, volebat: neque enim Deum id poſticendo fallebat: ſed quas vires haberet voluntas ipſa neſciebat. Auguſt. de orig. animae l. 4. c. 7. Peter then both meant as he ſpake, and ſpake what he thought; he miſdoubted not himſelfe, nor his owne inability, but he would and ſhould doe as then he ſaid. ButkkNon ſe norat aegrotus: ſed aegrotum norat medicus. Veriorque inventa est medici praedictio, quàm aegrati praeſumptio. Auguſt. in Pſal. 138.Ps 138 the Phyſitian felt Peters pulſe, and diſcerned that in his Patient, which the Patient did not, nor could then ſee in himſelfe. And ſurely, as it befell Peter, ſo falleth it out with many other. They are like ſicke men,ll—juſſus requieſcere, poſtquam Tertia compoſitas vidit nox currere venas, &c. Perſ. ſat. 3. Qui acuta febre diu laboravit, ſi morbus per biduum triduum vt intermiſerit, dicit ſtatim, Iam licet ad ſatietatem edere, &c. Stella ad Luc 11. Quod aegris evenit, quos longa imbecillitas uſque eo aff…cit, ut nunquam ſine offenſa proferantur; hoc accidit nobis, quorum animi ex longo morbo reficiuntur. Senec. epiſt. 7.Luke 11 that when they have had a good day or two after ſome fits of a fever, thinke they are now perfectly well recovered againe, and ſo preſuming contrary to the Phyſitians advice to venture abroad into the aire, or to caſt off their ſicke kerchiefe, or to miſdiet themſelves, either they catch cold or take ſurfet, and ſo fall backe by relapſe into their former diſeaſe, handling them then more fiercely by farre, and endangering them much more than before. And ſo is it here with a many: they thinke themſelves ſtrong enough to encounter with Satan, eſpecially if they have ſtood out and come off well (as they thinke) in a temptation or twaine, and ſommQui praeſumit, minus veretur, minus praecavet, plus periclitatur. Tertull. de cultu foem. Timor ſalutis fundamentum est: praeſumptio impedimentum timoris. Ibid. grow careleſſe either of eſchewing the occaſions of evill, or of uſing meanes whereby they may bee enabled to withſtand them when they are offered: Which when they ſo doe, it is juſt oft with God to leave them to their owne ſtrength, as the nurſe doth the child that will not endure to be lead, and ſo to ſuffer them to fall, as ſoone then they will, ſometime to their eternall ruine, that they may deſervedly periſh through their owne folly and foole-hardines; ſometime to their preſent paine, but their future amendment, that having had experience of their owne feebleneſſe and inabilitie to ſtand of themſelves, they may in time to come bee more wary, more diſtruſtfull of their owne ſtrength, and more carefull to reſort from time to time unto him, from whom onelyonly true ſtrength is to be had. And for this end no doubt hath the Holy Ghoſt left upon record the foule ſlips and fals of many of Gods worthy Saints and Servants, not that any ſhould thereby bee incouraged or emboldned unto ſinne; butnnVt cautela minorum ſit ruina majorum. Greg. mor. lib. 33. c. 15. Scriptae ſunt ruinae priorum ad cautelam poſteriorum. Stultus quippe eſt, qui praecedentem cadere videt & ipſe non cavet. Rad. Ardens poſt Trinit. 9. Cautum itaque debet reddere, non ſequacem, error alienus. Caſſiod l. 7. ep. 2. Cum magnos cecidiſſe attendunt, parvi timeant. Auguſt. in Pſal. 50. Nimium praeceps est, qui tranſire contendit, ubi alium conſpexerit cecidiſſe: & vehementer infraenis est, cui non incutitur timor alio pereunte. Amator verò est ſalutis ſuae, qui evitat alienae mortis incurſum: & ipſe est providus, qui ſollicitus ſit cladibus caeterorum. Autor de ſingul. cleric. Vita itaque foveam in quam alium vides cecidiſſe: aliena pericula in te pertimeſce: alterius perditio tua ſit cautio. Iſidor. ſoliloq. l. 1.Ps 50 that the ruine of ſuch great ones might p. 110make weaker ones more wary; that where we have ſeene them ſlip for want of watchfulneſſe, there might wee bee more watchfull: that when wee ſee others foiled farre ſtronger than our ſelves, it might make us the more to diſtruſt our owne ſtrength: Which the more wee diſtruſt, the leſſe ſhall wee preſume on it, and the more carefull ſhall wee bee to uſe all good meanes, whereby true ſtrength may be atchieved of us and increaſed in us.

Helpe 9 §. 67. A ninth Helpe to further us in this ſpirituall. Watch is a ſincere hatred of evill, that wee labour not onelyonly to condemne ſinne in judgement, but even to hate and deteſt it in heart.ooProv. 8.13.Prov 8:13 The feare of God, ſaith Salomon, is to hate evill: not to forbeare it onelyonly, but, as the Apoſtle ſpeaketh,ppRom. 12.9. foreign.Rom 12:9 to abhorre it. The ſervile feare may make a man breake off the practice of ſinne outwardly in his life, (wicked men, had they but it, durſt not goe on in their wicked courſes as they doe) but the filiall feare will doe more than that, it will make a man hate and deteſt it alſo inwardly in his heart: For this feare it is a loving feare,qqTimor Dei cum amore conjunctus. Calvin. inſtit. l. 1. a feare joyned with love, yea proceeding from the love of him whom we feare. AndrrPſal. 97.10.Ps 97:10 yee that love the Lord, ſaith the Pſalmiſt, hate that that is evill. ſſAmas Deum? debes odiſſe quod odit. Aug. in Pſal. 96.Ps 96Doest thou love God, ſaith Auguſtine; thou must hate then what he hateth: Yea if thou loveſt him indeed, thou canſt not but hate what he hateth. Neither indeed can wettRom. 12.9.Rom 12:9 cloſely cleave to that that it good, till we have brought our hearts to deteſt and abhorre that that is evill. Which thing if it were once throughly wrought in us, there ſhould not need much Rhetoricke to perſwade us to watch both againſt ſinne and againſt all occaſions of it: We would of our ſelves bee carefull enough to ſhunne and avoyd that, which our hearts abhorred, and could not brooke or abide. For as the meat that a man loatheth, hee cannot endure ſo much as the ſent or ſavour of it, nay nor, it may be, the ſight of it: ſo would it be with us in regard of ſinne, had we the like inward diſlike and loathing of ſinne in our ſoules. AnduuStomachum fecit illi luxuria: citò tamen cum illa redibit in gratiam. Tunc de illo feremus ſententiam, cùm fidem nobis fecerit, inviſam jam ſibi eſſe luxuriam. Nunc illis malè convenit. Sen. epiſt. 112. one maine cauſe of relapſe into ſinne, and of want of due watchfulneſſe againſt it, in thoſe that for ſome time have ſurceaſed the practice of it, is becauſe they never hated it in heart, though they could not but in judgement condemne it, being evidently convinced in conſcience of the evilneſſe of it:xxPſal. 66.18.Ps 66:18 their heart looked ſtill after it (though their hand for feare or other reſpect were for a while with-drawne and with-held from it) ready therefore when ſuch reſpects as before ſtayed and reſtrained it, were at any time removed, to give friendly entertainment unto it againe.

§. 68. Would wee therefore keepe a conſtant Watch againſt ſinne? Oh let us labour then to have wrought in us a true hatred of ſinne; or ſuch ſinnes eſpecially, as we have beene moſt addicted unto, or have moſt delighted in before. The more formerly we have loved them, the more now let us loath them: the more wee have for the time paſt delighted in them, the more for the time to come let us even deteſt and abhorre them.yyforeign. Plut. de virt. mor. As the meat that we p. 111have ſometime ſurfetted of, we not onelyonly know now to be evill for us, but even our ſtomacke riſeth and goeth againſt it: ſo thoſe ſins that we have formerly glutted our ſoules with, let us not onelyonly condemne now as the bane of our ſoules, but endevour even ſo to be affected towards them, that our very hearts may riſe againſt them upon the memory and remembrance of them. Let it bee with us in regard of them, as it was with Ammon in his affection to Tamar. zz2 Sam. 13.15.2 Sam 13:15He loved her earneſtly at firſt, though with an inceſtuous love, or luſt rather: But after, that he had abuſed her and defiled himſelfe with her,aaforeign. Clemens Alex. padag. l. 2. c. 10. his love was in a ſtrange manner ſo turned into hatred, that the love wherewith before he loved her, was not ſo great, but the hatred wherewith he then hated her, was farre greater. So for thoſe ſinnes that wee have formerly defiled our ſoules with, wee ſhould labour to have our love in like manner turned into hatred; andbbSi quaeris odio miſera quem ſtatuas modum; Imitare amorem.—Senec. Med. act. 3. ſtrive to bring our hearts to it, to abhorre them now as much, yea (if it were poſſible, as there is good ground for it and juſt cauſe of it) much more, than ever we loved them, or delighted in them before. This could we doe with Ammon; we would doe further as he did.cc2 Sam. 13.16, 17.2 Sam 13:162 Sam 13:17 He thruſt Tamar inſtantly out at doores, when his affection was thus altered; hee could no longer endure ſo much as the ſight of her: and not that onelyonly, but he cauſed the doore to be bolted faſt after her, that ſhe might not have any free or further acceſſe in unto him againe. So were our hearts and affections eſtranged from ſuch ſinnes, as they had beene linked and faſtened unto before, we would not onelyonly be carefull without further delay to diſpoſſeſſe our ſoules of them, but we would be conſtantly watchfull to keepe the doore of our heart ſurely bolted againſt them, that they might never be able to gaine entrance againe with us.

§. 69. Helpe 10 The tenth and laſt helpe, that we will propound for the preſent, to further us in this ſpirituall Watch, is the diligent and conſtant practice and performance of good duties and offices. Which helpe divideth it ſelfe into two branches; the one oppoſing to idleneſſe, and the other to worldlineſſe.

The former is the conſtant following of the workes of our particular Branch 1 callings.ddEpheſ. 4.28.Eph 4:28 Let him that ſtole, ſaith the Apoſtle, ſteale no more; but let him labour rather and worke with his hands ſome good thing or other, that he may have to give to him that needeth. Let him that ſtole ſteale no more: that is well; but that is not enough. Let him ſteale no more, but labour rather: becauſe elſe though hee leave ſtealing a while,eeProv. 23.21. & 24.30. ad finem. Otio nihil deterius; quod nec nova acquirit, & parata conſumit. Pelag ad Demetr.Prov 23:21Prov 24:30 if he live idle, he will come to ſuffer want ſoone, (for**Prov. 18.9.Prov 18:9 Sloth waſteth as well as exceſſe and riot:) and ſo be falling anon to his former trade againe: Not to adde, thatffforeign. Phocylid. foreign Quidam apud Socratem hiſt. lib. 4. cap. 23. he that liveth ſo, even in that he ſo liveth, living like a drone on the labours of others, is little better than a Theefe.ggProv. 19.15.Prov 19:15 Sloth, ſaith Salomon, cauſeth ſleepe. And ſure as we ſee it to be with drowſie perſons, that if they ſit ſtill and doe nothing, they will ſoone fall aſleepe: ſo is it here;hhPauliſper vigilantia amittitur, dum à benè operandi ſtudio …eſſatur. Greg. Paſtor. p. 3. c. 1. §. 16. if wee give our ſelves over to idleneſſe, wee ſhall ſoone come to bee overtaken againe with this deadly ſleepe of ſinne. p. 112iiEzec. 16.49.Ezek 16:49Fulneſſe and idleneſſe are noted to have beene two maine cauſes of thoſe filthy ſinnes of Sodome. It is a common by-word with us, that Of idleneſſe commeth no goodneſſe: AndkkNihil agendo malè agere homines diſcunt. Catonis oraculum, quo nihil verius. Colum. de re …uſt. l. 11. c. 1. foreign. Chryſoſt. tom. 6. ſerm. 90. Et Sirac. 32.28. foreign. Chryſoſt. in Geneſ. homil. 14. & de provid. l. 1. & in Matth. homil. 35. & in 1 Cor. homil. 23. By doing nothing, ſaith the Heathen man, men learne to doe evill things. llAb otioſis ad noxia, à levioribus ad graviora facilis est lapſus. Greg. de paſtor. p. 3. c. 1. § 15. & dialog. lib. 3. c. 15.It is eaſie ſlipping out of an idle life into an evill and a wicked life: yea an idle life, it is of it ſelfe evill. For man was made for action, not for idleneſſe. And howſoever, ſaith one well, we count himmmBonum est non feciſſe malum. a good man that doth no evill, he is indeed rathernnMalum est non feciſſe bonum. Chryſoſt. ſer. de virt, & vit. an evill man that doth no good. ooforeign. Euſtath. ad Homer. Il. foreign. Et lethi conſanguineus ſopor. —Virgil. Aen. 6. foreign. Baſil. Caeſ. hom. 1. Et Senec. Her. fur. act. 4. ſc. 2. Frater durae languide mortis, Pavidum leti genus humanum Cogis longam diſcere mortem. Et Gorgias ſenex in ſomnum prolapſus, foreign. Aelian. hiſt. var. lib 2. cap. 35.Sleepe and death are ſaid to be brethren or Coſon-germanes: or the one at leaſt to beeppSpeculum mortis ſomnus Tertull. de anima c. 24. Per imaginem. mortis ſidem initiaris reſurrectionis. Ibid. c. 25. Quid est mors? ſomnua conſueto longior. Chryſoſt. ad pop. homil. 5. Inde Chryſolog. ſerm. 59. Vt reſurrecturum te jugi & vernaculo inſtruaris exemplo, quoties dormis & vigilas, toties moreris & reſurgis. foreign. Menand. an image and a reſemblance of the other. And asqq1 Cor. 15.6, 51. foreign. Baſil. Sel. homil. 31. Inde foreign dicta.1 Cor 15:61 Cor 15:51 thoſe therefore that are deceaſed are ſaid to be fallen aſleepe: ſorrHinc Alexidis griphus de ſomno, foreign. Athen. lib. 10. foreign. Euſtath. Iliad. foreign. Itaque Plato apud Laert. foreign. Ex legum l. 3. Nihili est, qui piger est. Plaut. Rud. act. 4. ſc. 2. they that lie aſleepe may well be ſaid to be in ſome kind or degree of deceaſe. Now what difference is thereſſforeign eſſe. Ariſtot. Ethic. Nicom. l. 1. cap. 13. betweene him that lieth faſt aſleepe, and him that is idle though awake? ſave that the one is reſtrained from action by the courſe of nature, whereas the other voluntary reſtraineth himſelfe: and that is no ſinne therefore in the one, that is no ſmall ſinne in the other. Slothfulneſſe therefore not onelyonly cauſing ſleepe, but being it ſelfe of it ſelfettVigilia ſomno ſimillima. Senec. de provid. cap. 5. a kind of ſpirituall ſleepe, it is conſequently alſouuSomno delectari est quaſi mortem moliri. Martin. Dum. de morib. Vita enim profectò vigilia est. Plin. praefat. hiſt. natur. Et revera plus vigilare, plus vivere est. Nam quid tam mortis ſimile quàm dormientis aſpectus? Quid tam vita plenum quam forma vigilantis? Chryſolog. ſerm. 24. a kind even of ſpirituall death: And the idle and ſlothfull may be well ſaid to be not onelyonly ſpiritually aſleepe, even when they are awake, but to be ſpirituallyxx1 Timoth. 5.6. Otium ſine literis mors est, & vivi hominis ſepulturae. Senec. epiſt. 83. Itaque de Vacia idem, latente non vivente, quem tamen ſolum vivere Aſinius aiebat, tanquam de ſepulto, Hîc ſitus est Vacia. Epiſt. 55. Qui enim latitant & torpent, ſic in domo ſunt, tanquam in conditivo. Horum licet in limine ipſo nomen marmori inſcribas: mortem ſuam anteceſſerunt. Idem epiſt. 60.1 Tim 5:6 dead alſo, even while they live: their very waking, while they ſo wake, being no better than ſleepe, and their very life, while they ſo live, no better than death: yea worſe than naturall ſleepe, (becauſe againſt nature) for a man to ſleepe waking; worſe than corporall death, for a man to be as dead ere he die,yyIuſta ſibi faciunt. Senec. epiſt. 122. ſe efferunt. Idem epiſt. 12. —ſe quiſque, & vivit, & effert. Manil. lib. 4. de coeci…. to be his owne Bearer, to winde himſelfe quicke, and tozzforeign. Plato. Impii etſi videantur vivere, miſeriores tamen ſunt omnibus mortuis, carnem ſuam ut tumulum circumferentes, cui infoelicem infoderunt animam ſuam. Ambr. de Cain & Abel lib. 2. cap. 9. bury himſelfe yet breathing.

§. 70. Idleneſſe therefore, it is both evil of it ſelfe; and it expoſeth men to further evils.aaMatth. 12.44.Matt 12:44 Satan where he findeth bbforeign.the houſe vacant, that he had before quit, he doth eaſily make a re-entry againe. He doth asccViſe Ambr. hexamer. l. 5. c. 8. the Crab, that deſirous to prey on the Oiſter, but finding the fiſh encloſed and her ſelfe excluded with two ſuch ſhels as all her power is not able to pierce, watcheth the time when ſhe lieth bathing her ſelfe in the ſunne and gaping to take in ſome pleaſant refreſhing, while the windes are calme, and the waters ſtill; then ſhe ſlily and ſuddenly caſteth in ſome ſandy grit that keepeth p. 113her two ſhels from cloſing againe, and by that meanes commeth ſhe to get in her cleyes, one after another, and ſo to prey upon the fiſh. In like manner doth Satan, where he deſireth to ſeize upon the ſoule, but ſeeth ſome likelihood of reſiſtance; he watcheth mens idle times, and when hee findeth the heart vacant and the minde free from preſent imployment, then is he buſie to inject firſt idle and ſandy thoughts, by which he maketh way for worſe matters, and after wicked and noyſome motions, by which hee commeth many times to take full ſeiſen of the ſoule, and to worke its utter ruine. In regard whereof it is no unneceſſary counſell that one of the Ancients giveth, thatddSemper aliquid operis facito, ut Diabolus te ſemper occupatum inveniat. Hieron. ad Ruſtic. Res age, tuti…s eris. Ovid. remed. —nam ſi non intendes animum ſtudiis & rebus honeſtis, Invidia vel amore vigil terqueberis. —Horat. lib. 1. epiſt. 7. foreign. Hipponact. apud Stob. We be alwayes about ſome good buſineſſe or other, that the Tempter whenſoever he come, finde us not unoccupied.

§. 71. Yea for this cauſe is it that God hath ordained that everie man ſhould have ſome certaine courſe of life wherein to be ordinarily imployed.ee1 Cor. 7.20, 24.1 Cor 7:201 Cor 7:24 Let every man, ſaith the Apoſtle, in that calling wherein he was called, therein ffforeign.with God (or, in Gods Name, as wee uſe to ſay) abide. There is a twofold calling by the Apoſtle there mentioned;ggVocatio in qùa. ad qua… The calling wherein a man was called, and the calling whereunto a man was called, when he was converted and became a Chriſtian at firſt: there is the generall calling of a Chriſtian, that whereunto he was called; and there is the particular calling or ſpeciall courſe of life wherein a man lived, before (as it may fall out) he was called thereunto. A man muſt not imagine therefore, when he is called to bee a Chriſtian, that hee muſt preſently caſt off all worldly imployments, give over the workes of his former vocation, and apply himſelfe wholly (as ſomehhMeſaliani. ſive Euchetae, de quibus Epiphan haer. 80. & Aug. de haereſ. c 57 & Theodoret. hiſt. l. 4. c. 11. & Fab. haer. l. 4. c 15. Heretikes ſometime ſuppoſed, miſled byiiLuke 18.1. 1 Theſſ. 5.17.Luke 18:11 Thess 5:17 ſome places of Scripture miſexpounded) to praier and contemplation, and meere matter of devotion: but he muſt retaine the one calling ſtill as well as the other, follow the one ſtill as well as the other, make conſcience as well of executing the duties of the one as of frequenting the exerciſes of the other: and not thinke that under colour of following of Sermons and frequenting of godly exerciſes, he may lawfully neglect thoſe neceſſary duties that by vertue of his ſpeciall calling hee ſtandeth in conſcience bound unto.

In a word, each Chriſtian man that is able, muſt, as the Apoſtle willeth,kk2 Theſſ. 3.12.2 Thess 3:12 earne, and eat his owne bread, ll1 Theſſ. 4.11.1 Thess 4:11worke with his owne hands, and follow his owne affaires, that is, ſuch buſineſſe as to his particular place and ſpeciall calling appertaineth: elſe he ismm2 Theſſ. 3.14. foreign.2 Thess 3:14 branded by the ſame Apoſtle fornn2 Theſſ. 3.6, 11.2 Thess 3:62 Thess 3:11 an inordinate walker, that is, a diſorderly liver;oo1 Tim. 5.8.1 Tim 5:8 a Denier of the Faith, not in word, butppTit. 1.16.Titus 1:16 in deed; and one little better, if notqq1 Tim. 5.8.1 Tim 5:8 worſe than ſome Heathen and Infidels, that have even by natures dim lightrrforeign. Pittacus referente Demetrio Phalar. apud Stob. c. 3. condemned idleneſſe in any.

§. 72. But here is great Caution to be uſed, and due regard to Branch 2 be had,ſſDum vitant ſtulti vitia, in contraria currunt. Et, Incidit in Scyllam, cupiens vitare Charyhdin. Horat. leſt while we ſhunne a rocke, we fall into a whirle-poole: leſt while we ſeeke to eſchew idleneſſe on the one hand, we be ſwallowed up with worldlineſſe on the other: loſt while we labour to keepe our left eye waking by the diligent following of our worldly p. 114affaires, we ſuffer our right eye to cloſe and fall faſt aſleepe by neglect of religious exerciſes either publike or private.ttZachar. 4.1.Zech 4:1 The Angell that talked with me, came againe, ſaith the Prophet, and awaked me as one that is raiſed out of his ſleepe. It fared with the Prophet when hee was attending on Gods Angell, as with a drowſie perſon, who though hee bee awaked and ſet to worke, yet hee is ready to ſleepe at it, and to be ever and anon ſlumbring, if he be not now and then jogged and ſtirred up: And in like manner it is with our drowſie ſpirits, and will be continually,uuExcitandus è ſomno & vellicandus est animus. Senec. epist. 20. Excitandus eſt ſemper animus ſtimulis ſpiritualibus. Oratio, lectio, &c. incitamenta ejus ſunt. Pelag. ad Demetriad. if they be not frequently rowſed and raiſed up by the conſtant uſe of religious exerciſes. In regard whereof Paul willeth Timothy, xx2 Tim. 1.6. foreign. Honeſtarum rerum ſemina animi noſtrigerunt: quae admonitione excitantur, non aliter quàm ſcintilla flatu levi adjuta ignem ſuum explicat. Senec. ep. 95.2 Tim 1:6to quicken by ſtirring up the grace of God that is in him, yyforeign. Homer. Odyſſ. foreign. Euſtath. ibid.as men doe embers that lie raked up in the aſhes.

§. 73. Now this is done by meanes either publike or private. Firſt by frequenting the publike miniſtery of the Word at due times.aa1 Theſſ. 5.19, 20.1 Thess 5:191 Thess 5:20 Quench not the ſpirit, ſaith the Apoſtle: deſpiſe not Prophecie: as if the neglect, or contempt (and it is the contempt of it that is the maine ground of neglect) of the one were a principall meane of extinguiſhing and quite quenching the other. And undoubtedly ſo is it. For either fire or light is put out, not by pouring on of water onelyonly or ſome contrary matter; but beſides that, either by withdrawing from it and denying that unto it that ſhould feed it; (forbbProv. 26.20. Deficientibus lignis deficit ignis.Prov 26:20 if the fewell faile, the fire will of it ſelfe out:) or by neglecting to blow it, and to ſtirre it up by times; as we oft ſee it fall out that it goeth out of it ſelfe alſo, where yet there is wood and coale enough to have longer continued, had ſome ſuch induſtry beene uſed. And even ſo is ſpirituall grace oft impaired and decaieth, not by the practice of ſinne and wickedneſſe onelyonly, as by water poured on it; but by neglect of the Word, the meanes that ſhould foſter and feed it, and that by raiſing and rowſing up our dull and dead ſpirits ſhouldccPſal. 119.28, 37, 50, 93.Ps 119:28Ps 119:37Ps 119:50Ps 119:93 put ſpirituall life and alacritie, as it were, unto us. And no marvell then, if, as Salomon ſaith,ddProv. 29.18.Prov 29:18 Where viſion faileth, there the people periſh: if the grace of God goe out, where theſe meanes are neglected; if they fall faſt againe into this deepe and deadly ſleepe, though they were ſometime awaked out of it, that are not carefull to keepe within the ſound of GodseeEſa. 58.1.Isa 58:1 Trumpet, and to frequent the houſe of God where it may be heard, that, as at firſtffIohn 5.25.John 5:25 it did awake them, ſo ſhould keepe them ſtill awake.

§. 74. Neither are thoſe free therefore from danger of diſcontinuing this their watchfulneſſe, that out of a vaine preſumption of their owne ſpirituall parts, can content themſelves with their owne private devotions; ſuppoſing that they may as well, and as effectually ſanctifie a Sabbath by reading and meditating, and praying apart by themſelves, as by being preſent at, and adjoyning themſelves to the publike aſſemblies of Gods Saints. It is a ſpice of intolerable pride and preſumption for any to be ſo conceited of themſelves. David was of a farre other minde, and therefore led by another ſpirit, than they are that ſo imagine. He wasgg1 Sam. 13.14.1 Sam 13:14 a man after Gods owne heart; and a man of excellent parts. The Word of God p. 115not onelyonlyhhColoſſ. 3.16.Col 3:16 dwelt plentifully in him; butiiIohn 7.38.John 7:38 flowed abundantly from him: he was able not to kkPſal. 16.7.Ps 16:7admoniſh himſelfe alone, butllPſal. 32.8. & 51.13.Ps 32:8Ps 51:13 to instruct, direct, and edifie others: he could not onelyonly ſing Pſalmes, butmm2 Sam. 23.1. The ſweet Songſter of Iſrael.2 Sam 23:1 pen hymnes, both of praiſe and of prayer: many holy and heavenly meditations had he in the time of his exilement, as may appeare bynnPſal. 7. & 22. & 34. & 52. & 54. & 56. & 57. & 119. &c.Ps 7 thoſe divine ditties during it compoſed of him. And yet could not he content himſelfe with theſe his private devotions. But, asooPſal. 42.4. & 122.1.Ps 42:4Ps 122:1 it was the very joy of his heart, when he was at home, to repaire to the Temple, to the publike aſſemblies there held: ſo nothing made his baniſhment, and his abode in forraine parts, more bitter unto him, than this, that by meanes thereof he was reſtrained of repairing unto them, and of joyning with Gods people in ſuch holy duties as were there daily performed. Read divers of the Pſalmes framed by him during that time; and conſider well,ppPſal. 27.4. & 42. & 63. & 84.Ps 27:4Ps 27:42Ps 27:63Ps 27:84 how bitterly he bewaileth his reſtraint in this kinde; how inſtantly hee ſueth to God for freedome of reſort; how he bleſſeth thoſe that had liberty of repaire or place of abode there, even the very birds themſelves that had acceſſe but to build thereabout: and you will ſoone ſee a ſtrange difference betweene that worthy man of God and theſe, that ſo highly over-prize their owne private devotions, as thus to under-value the publike aſſemblies of Gods Saints, and the miniſtery of his Word.

§. 75. And yet neither alſo is this ſufficient indeed, that we frequent the publike meanes: private helpes muſt be added and adjoyned thereunto, of meditation, of conference, of ſupplication, of examination, of confeſſion, and the like: that though much of moſt of the weeke be taken up with our worldly affaires; yet we reſerve ſome time amids them conſtantly every day for ſome ſpirituall imployment. For as it is with our clockes and our watches, that unleſſe they be wound up at certaine times, they will ſlacken their motion, yea by meanes of the heavy weights and plummets of lead that hang on them, they will at length come downe to the ground, and ſo ſtand ſtone ſtill: So is it with our ſoules; we have our earthy affections and our worldly thoughts, as heavy weights, hanging ſo at the heeles of them, that unleſſe they be at ſome certaine times wound up, as it were, by the uſe of ſome holy exerciſes, they will grow ſlacke and ſluggiſh in their mounting up to Heaven-ward, yea at length, it may bee, come to an utter ceſſation of all endevour in that kind. For this cauſe David, asqqPſal. 1.1, 2.Ps 1:1Ps 1:2 he maketh this one property of a Bleſſed man, that he maketh Gods Law his daily, yea and his nightly meditation: So he profeſſeth of himſelfe, that it wasrrPſal. 119.97.Ps 119:97 one of his daily exerciſes to meditate on Gods Word; andſſPſal. 16.7. & 63.5, 6. & 119.62.Ps 16:7Ps 63:5Ps 63:6Ps 119:62 it was his nightly imployment to bee ſinging of Gods praiſes. He had certaine ſet times every day for meditation and invocation,ttPſal. 55.7.Ps 55:7 at morning, at noone-tide, and at even: And beſides thoſe ordinary ſet times, he tooke occaſion oft extraordinarily, as opportunity was offered, evenuuPſal. 119.164.Ps 119:164 ſeven times a day, that is, many times, to be lauding of the Lord, either for his judgements, or for his mercies. And the like ſhould wee doe every one of us, if we deſire to keepe this ſpirituall Watch freſh in our ſoules, p. 116andxxRebus non me trado, ſed commodo. Quocunque conſtiti loco, aliquid in animo ſalutare verſo. Cùm me amicis dedi, non tamen mihi abduco: nec cum illis moror, quibus me cauſa ex officio nata civili congregavit, ſed cum optimo quoque ſum; ad illos animum meum mitto. Senec. epiſt. 62. Et ad Lucil. ibid. 15. Quicquid facies, citò redi à corpore ad animum: illum diebus ac noctibus exerce. would not have them wholly dulled with or drowned in the world: we ſhould ſet ſome time apart every day from our worldly affaires, to be ſpent in reading, in meditation, in conference (with God, at leaſt) in prayer and invocation of his name, in ſearch of our ſoules, in acknowledgement of our ſinnes, &c. And ſo intermingle the one with the other, that by over-eager attending the one we doe not wholly neglect the other. It is that that would fit us for the publike miniſtery, and make it the more effectuall with us: As on the other ſideyyLegatur Chryſoſt. de Lazaro & Divite, homil. 3. it is well obſerved, that the want of ſuch private imployments maketh the publike miniſtery altogether unprofitable with many;zz2 Tim. 3.7.2 Tim 3:7 who heare much, and are at many Sermons, but gaine little by any, becauſe they are not carefull hereby, either to prepare their hearts before hand, to receive the ſeed of the Word as into ground fitted for it, or to water and cheriſh what they have taken in on the Sabbath, by a conſtant courſe of religious offices in the weeke following.

§. 76. Nor let any man alledge here in way of excuſe for himſelfe, that for the workes of his calling, they are ſo many, ſo manifold, he cannot poſſibly finde any ſpare time to ſpend thus in religious imployments. For (to omit what might be ſaid further in way of anſwer hereunto) did they eſteeme ſo highly of holy things as the worth of them well deſerveth, they would finde time for them as well as they doe ordinarily for matters of farre leſſe weight than it. Yea (that which is a foule ſhame to conſider) thoſe that will pretend ſuch ſtraits of time to ſhift off ſuch imployments, can finde many of them time enough (if not more than enough) to follow their vaine and idle diſports. And canſt thou finde every day almoſt ſpare time enough at large for the one? and canſt thou no day almoſt finde the leaſt ſpare time at all for the other? Undoubtedly that day maiſt thou well eſteeme but evill imployed, whereof thou ſpendeſt more part in thy vaine delights, than in the advancement of thy ſpirituall good.

To conclude, if we will watch aright and as wee ought; as the workes of our ſpeciall callings muſt not be neglected, ſo our ſpirituall good, and thoſe meanes either publike or private that tend directly to the nouriſhing and improving of it, are to bee principally regarded: And therefore ſo are we to ply and follow the one, that yet even amids them we take time for, and**Sicut laborantibus manibus nec oculus proptereà clauditur, nec auris abſtinet ab auditu: ſic, imò & multo melius laborante corpore, mens quoque ipſa ſua intenta ſit operi, ut non prorſus vacet. Bern. de diverſ. 40. exclude not wholly all minding and meditation of the other; yea ſo warily in their due ſeaſon to attend either, that neither wee bee ſurpriſed with ſlouth and idleneſſe on the one ſide, nor yet with worldlineſſe on the other.

And thus have wee ſeene both what it is to watch, why wee are ſo to watch; the manner how wee muſt watch; and the meanes whereby wee may bee enabled ſo to watch in ſome meaſure.

Queſtion. §. 77. Now here, ere we end, would a Queſtion be anſwered. For may ſome ſay; But is it poſsible for any man living by this manner of watching to keepe ever waking; by thus watching againſt ſinne, to keepe himſelfe wholly free from ſinne?

p. 117To paſſe by here that conceit of ſome Schoole-men, Anſwer. that a man cannot keepe himſelfe free from all ſin in generall; but that he may from any one ſinne whatſoever in particular; that he may, though not from all, yet from this or that ſinne. Which they expreſſe by a ſimilitudeaaExemplum ponitur de exiſtente in vaſe perforato, qui licet poſſit quod libet ſingulorum foraminum obſtruere, non tamen omnia: dum enim unum obſtruit, aliud patens relinquitur. Scotus in 2 diſt. 28. q. 1. of a man encloſed in a barrell full of holes let downe under water, that may with his finger or ſome other helpe ſtop any one hole and keepe the water out at it, which yet he cannot avoyd but that it will come in the whileſt at the reſt, any of which yet alſo hee may ſtop if he will. But to paſſe by this, which I take to be not all out ſo ſound; for anſwer hereunto ſome diſtinction muſt be made.

Sinnes therefore are of two ſorts, either voluntary,Sinnes. or involuntary; either with the will, or without it. Some ſinnes are involuntary, Sort. 1 or without the will, ſuch as be abſolutely either beſide or againſt it; as are all ſinnes,bbIn quibus eſt voluntas facti, ſed non voluntas peccati. Aug. retract. l. 1. c. 15. of pure ignorance, and of meere infirmity. Sinnes of pure or bare Ignorance I call thoſe in which ignorance is ſimple or ſingle, not affected, andccEt comes & cauſa peccati. Navarr. enchirid. cap. 23. §. 46. not a Companion onelyonly, but a Cauſe. It is not with men in them, as it is with thoſe that affect Ignorance, and pleaſe themſelves in it; andddVt liberius peccent, libenter ignorant. Bern. de bon. deſcr. that without checke of conſcience they may more freely offend, are content ſo to continue: but they deſire to be informed aright, and uſe the beſt meanes they can ſo to informe themſelves; but yet are miſtaken, and ſo doe that out of ignorance,eeSi ſciſſent, non feciſſent. Tertull. apolog. which for a world they would never have done, had they knowne it to be evill. Sinnes of meere Infirmity or frailty I call thoſe,ffRom. 7.21, 23. Gal. 5.17. Velimus nolimus, habemus illas: titillant, blandiuntur, ſtimulant, infeſtant. Aug. de verb. Dom. 45. Vt non ſint, vultis, ſed non poteſtis. Ibid. & de verb. Ap. 4. Non potes, & velles poſſe. Ovid. rem. lib. 1.Rom 7:21Rom 7:23Gal 5:17 that a man knoweth to be evill, and yet is not able by any meanes to avoid, though he doe what he can, even as much as he would or could if his life lay upon it. Thus in hearing the Word, a man, it may be, cannot liſten ſo attentively for any long time together, but that many by-thoughts will come buzzing and fluttring about him, asggGen. 15.11. Stella in Luc. 11. Hildebert. ep. 7. Et Berengoſ. de luce viſib. & inviſ.Gen 15:11Luke 11 the fowles did about Abraham when he was offering of his ſacrifice, and will oft,hhDiſtinguendum inter cogitationes illas, quibut voluntas favet, quas cum dilectione amplectitur, & illas quae repugnanti atque invito animo ſuggeruntur, quibus mens cum horrore quodam renititur, ut reſiſtat, quibus ut contriſtatur admiſſis, ita gaudet repulſis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud conſentientem animum perimi. Greg. mor. lib. 21. cap. 7. preſſing in upon him in ſpight of his heart, diſturbe him and hinder him in that holy exerciſe: yea ſometime the more a man ſtriveth and bendeth himſelfe to baniſh and beat them away, the more he commeth to be peſtred and encombred by them, and his attention to be tainted and infected withall. Thus in prayer oftiiPſal. 43.3, 4, 5.Ps 43:3Ps 43:4Ps 43:5 a man cannot ſhake off that deadneſſe or dulneſſe and drowſineſſe of ſpirit, that poſſeſſeth his ſoule, and depriveth him of that alacrity and fervencie that ought then to be in him. Thus a man railed upon and reviled, though he can keepe his tongue from breaking out into evill language, and can ſtay his hand from ſtriking in way of revenge; yet he cannot for his heart bloud, it may be, doe he what he can,kkNam neque chorda ſonum reddit quem vult manus & mens, Poſcentique gravem, perſaepe remittit acutum. Hor. art. poet. keepe down his heart from riſing, andllRom. 7.23.Rom 7:23 rebelling againſt the law of his mind, or from ſwelling and boiling with ſome wrathfull paſſion and inordinate motion within him. ThusmmPſal. 42.5, 6, 11. Mark. 9.24.Ps 42:5Ps 42:6Ps 42:11Mark 9:24 in diſtreſſe or danger even a godly man many times cannot reſt and rely upon God with that firmneſſe and confidence of faith, and with that quietneſſe and tranquillity of mind, that he ought, and not onelyonly deſireth with all his heart, but with all his might and beſt ability endevoureth to do.

§. 78. Now ſinnes of this kinde cannot bee avoided, bee a man p. 118never ſo carefull, never ſo wary and watchfull: (a man cannot watch there, where he ſuſpecteth no evill; nor can his watching availe him beyond his ability:) whichnn2 Chron. 30.18, 19. Nehem. 1.11. Rom. 7.17, 20.2 Chr 30:182 Chr 30:19Neh 1:11Rom 7:17Rom 7:20 God therefore in mercy vouchſafeth his children a daily pardon of courſe for, and is content graciouſly to paſſe by and put up in them; thoughooLuke 12.48. Rom. 7.15.16, 21.23. 1 Iohn 3.4.Luke 12:48Rom 7:15Rom 7:16Rom 7:21Rom 7:231 John 3:4 in rigor of juſtice hee might deſervedly call them to a ſtrict account for them. And yet by the conſtant uſe of this religious watch having our judgements better cleered, and our hearts confirmed and ſtrengthened, we may come in time to be leſſe ſubject to the former ſort of them, and leſſe expoſed alſo to the latter.

Sort. 2 Other ſinnes beſides thoſe are all more or leſſe voluntary, and are committed in part at leaſt with the will of the committer: ſuch are ſinsppMatth. 13.25.Matt 13:25 of negligence and overſight, eſcaping us through careleſneſſe;qqMat. 26.31, 74, 75.Matt 26:31Matt 26:74Matt 26:75 of mixt infirmity, proceeding from temptations of much terror; ofrrDeut. 17.12.Deut 17:12 preſumption,ſſPſal. 19.13. Num. 15.30, 31.Ps 19:13Num 15:30Num 15:31 pride, andtt2 Cor. 12.21. 1 Tim. 5.6.2 Cor 12:211 Tim 5:6 wantonneſſe, occaſioned by delightfull objects and the like. Yea ſuch are the moſt, if not all, outward groſſe ſinnes joyned with knowledge, which even a naturall man therefore might forbeare if he would; and which it were an unjuſt thing for humane lawes to forbid and to puniſh offendors for, were it not in mans naturall power to forbeare. And theſe voluntary ſins are thoſe that we are principally to keepe watch againſt: which if we ſhall diligently and conſtantly apply our ſelves unto, there will a twofold benefit redound thereby unto us.

Benefit 1.§. 79. Firſt,uuforeign; Ioan. Iejun. de poenit. Nemo unquam vigilans laeſus eſt. foreign. Ariſtot. de epilepticis quibuſdam, de ſomn. c. 3. wee ſhall avoyd many, even a multitude of ſinnes, which for want of this watchfulneſſe we may be, and are ordinarily overtaken withall.**foreign. Ariſtot. pol. l. 5. c. 11. Nor ſhould the enemy ſo oft as he doth prevaile againſt us, and foile us, if hee found us ſtanding on our guard and keeping duly this watch. To exemplifie this by an inſtance or two. Compare wee firſt David and Ioſeph together, tempted both in the ſame kind, though not with the like fierceneſſe of aſſault: but the one foiled, where the temptation was weaker; the other unvanquiſhed, where the temptation was ſtronger. David a manxxSee 2 Sam. 5.4, 5.2 Sam 5:42 Sam 5:5 well in yeeres, andyy2 Sam. 2.2.2 Sam 2:2 a maried man too, having the remedy already by Gods ordinance provided to releeve mans infirmity in caſe of incontinency; yea enjoying itzz2 Sam. 3.2, 3, 4. & 5.13.2 Sam 3:22 Sam 3:32 Sam 3:42 Sam 5:13 not ſparingly, but ſomewhataaDeut. 7.17.Deut 7:17 more freely than was fit, having not one wife alone, butbb2 Sam 12.2, 8.2 Sam 12:22 Sam 12:8 a many, beſidecc2 Sam. 5.13. & 15.16.2 Sam 5:132 Sam 15:16 concubines not a few; This David thus furniſhed,dd2 Sam. 11.2, 3, 4.2 Sam 11:22 Sam 11:32 Sam 11:4 by chance eſpieth, not ſome ſingle woman, but another mans wife, waſhing her ſelfe: he is not ſought unto by her, but he is to make ſuit unto her, uncertaine of ſucceſſe; and to uſe meſſengers to her, that muſt therefore to his ſhame and reproach, and his diſhonourable engagement to them, be privy to his diſhoneſt deſires and his adulterous deſignes. On the other ſideeeGeneſ. 39.7-13. Concupiſcitur à Domina adoleſcens, nec ad concupiſcentiam provocatur: rogatur, & ſugit. Vna hac in re & blanditur & ſupplicat, quae in caeteris imperabat. Caſtum animum nec aetas adoleſcentiae permovet, nec diligentis autoritas. Non aspectu ſolùm, ſed ipſo poenè complexu provocatus à foemina, foeminam non concupivit. Pelag. ad Demetriad.Gen 39:7–13 Ioſeph, a young man,ffLegatur Chryſoſt. de provid. Dei l. 2. in the heat of his youth, in the prime & flower of his yeares; Ioſeph a ſingle man, not enjoying yet the benefit ofggforeign. Iuventutis portus matrimonium. Plut. apud Druſ. lib. 1. quaeſt. 18. foreign. Chryſoſt. de Ozia 3. mariage, p. 119that might helpe to ſupport him in temptations of this kind; being not to ſue to any other, but ſued earneſtly to by another, by a Superiour, by his Miſtreſſe, by ſuch an one as had no ſmall command of him otherwiſe; opportunity offered for the doing of the act deſired with all privacie and ſecrecie; no feare of danger to hinder, where none were neere to take notice of it; great hope of future benefit, to entice and encourage, by liberty, or further advancement likely enough by her meanes to be procured. Nowhhforeign; Chryſ. de Iob & Adam tom. 5. ſerm. 90. in this great inequalitie of motives and inducements on either ſide, what is the reaſon, why Ioſeph ſtandeth, when David falleth; that he holdeth out worthily, who is the more ſtrongly aſſailed, when the other is ſo fouly and fearfully foiled, who is farre more weakly aſſaulted, or rather, is not ſo much aſſaulted, as is ready to aſſault the honeſtie of another: but that the one ſtood upon his watch, when the other did not?

It wasiiNon vidiſſe crimen est, ſed cavendum ne origo criminis ſit: inciderit oculus; ſed non intendat affectus. Ambroſ. de poenit. l. 1. c. 14. no ſinne for David by chance to eſpie a naked woman, his neighbours wife, waſhing her ſelfe; neither was it a thing in his power (how ſhould he forecaſt it?) to avoyd: but the object being thus caſually offered unto him, David, that ought (as he prayed ſometime) to havekkPſal. 119.37.Ps 119:37 turned his eyes away from it,llInnocens intuitus aſpectu ſit nocens. Greg. mor. l 21. c. 7. wilfully fixed them ſo long there, where they had occaſionally ſeiſed, that his heart came to be tainted with filthy concupiſcence, and his affections all inflamed with luſtfull deſires; and ſo grew he reſtleſſe within himſelfe, till he had brought that about, thatmmPſal. 32 3, 4. & 38.3.Ps 32:3Ps 32:4Ps 38:3 deprived him of true reſt indeed. On the other ſide Ioſeph after motion had once in that kinde beene made to him by his Miſtreſſe, wasnnGen. 39.9, 10.Gen 39:9Gen 39:10 both carefull to ſhunne all occaſions of that ſinfull act whereunto he was tempted; (he would not indure to be ſo much as in companie alone with her:) and againeooGen. 39.11, 12.Gen 39:11Gen 39:12 as conſtant in withſtanding the temptation when it was offered, andppExcuſatur, quod ingreſſus est; praedicatur quod elapſus est. Ambroſ. de Ioſeph. c. 5. the occaſion could not be ſhunned: for though ſhe preſſed him to it day after day, he would not hearken unto her: yea he choſe rather to hazard loſſe of libertie and life than to yeeld unto her impious and adulterous deſire. In a word, the one watched, and ſo did not the other; & therefore the one was not vanquiſhed ſo, as was the other. And by watching with the one may others eſcape, and might that other have eſcaped that, which for want of this watch he was vanquiſhed in.

§. 80. Againe, as Machetes the Macedonian appealed ſometime from Philip, to Philip, qqforeign. Plut. apoph. reg & duc.from Philip ſleeping, to Philip waking: ſo compare we now Ioſeph and Ioſeph together, Ioſeph watching with the ſame Ioſeph ſomewhat neglecting this watch. Ioſeph himſelfe that ſtood thus ſtedfaſt in a ſtronger temptation, yet ſlipped after ſwearingrrGen. 42.15, 16.Gen 42:15Gen 42:16 by Pharaos life in a feebler. But the evill was not ſo evident, ſo open-faced in the one as in the other: and thereforeſſAdverſus majora vigilantibus quaedam i…cautis minutioraſurrepunt. Aug. in Pſal. 118. Dum praecaventur magna, non timentur minuta. Idem in Pſal. 39 & Ruffin. ibid.Ps 118Ps 39 being not ſo carefully watched againſt or regarded, by being oft heard grew familiar, and gained admittance with him, who might otherwiſe in all likelihood have kept himſelfe free from it, with much leſſe difficultie and danger than hee did from the former. This watch therefore duly and diligently kept, would keepe us from many ſinnes that we are daily over-taken with. Andttforeign. Chryſoſt. de compunct. 2. foreign. Idem tom. 6. ſerm. 67. the greateſt part of outward ſinfull acts, that the godly fall p. 120into, may bee juſtly aſcribed to the want of it as the maine cauſe of the moſt of them,uuNon peccabis, ſi vigilabis. Auguſt. de verb. Ap. 28. which by this courſe therefore were it conſtantly obſerved of them, might be prevented and avoyded.

Benefit 2 §. 81. Againe, even in thoſe ſlips and faults either of mixt infirmitie and over-ſight, yea or of preſumption it ſelfe too, (for to ſinne in contempt of GodxxNum. 15.30. Heb. 10.29.Num 15:30Heb 10:29 with an high hand, I doubt much, whether Gods children ever doe,) that even godly men themſelves are ofttimes overtaken withall, yet there is great difference betweene the watchfull and the watchleſſe Chriſtian; betweene the party that ordinarily keepeth this watch, though not ſo carefully and conſtantly all out as he ought, and ſuch as keepe no ſuch watch at all: and that in three things,yyAnte peccandum, inter peccandum, post peccatum. before ſinne, in ſinne, and after ſinne.

Difference 1 Firſt, before ſinne: For the one,aaGalat. 5.17. vellet enim omninò nec concupiſcere. Aug. de verb. Ap. 4. & de verb. Dom. 43.Gal 5:17 his maine deſire and purpoſe, his generall reſolution and endevour is not to ſinne at all, howſoeverbbMatth. 26.41.Matt 26:41 of infirmitie, orccGalat. 6.1.Gal 6:1 through over-ſight, orddEpheſ. 6.12.Eph 6:12 through violence of temptation, oreeRom. 7.23. Iam. 1.15, 16.Rom 7:23Jas 1:15Jas 1:16 ſtrength of corruption, he ſlip and ſlide into, or bee puſht upon, or enticed unto and enſnared in ſin oft ere he be aware: whereas the other ſtandeth indifferently affected to ſinne or to forbeare ſinne, as occaſion ſhall be miniſtred and offered of either; or rather inclining, as his corrupt heart naturally carrieth him, to the ready imbracing of any evill that opportunitie is offered of, and that ſtandeth with his owne naturall deſire. So that the one is like unto a Watchman that being appointed to watch, ſo ſoone as he commeth to the place where he ſhould watch,ffProv. 27.33. Conſerit manus ut dormiat. foreign. Lucian. de mercenar.Prov 27:33 laieth himſelfe downe to ſleep, or ſitteth rechleſly, not regarding whether he ſleepe or keepe awake. Whereas the other is like one that being ſet to watch,ggNon vaco ſomno, ſed ſuccumbo. Sen…c. epiſt 8. ſtriveth to keepe himſelfe waking, and deſireth ſo to doe, but yet through the drowſineſſe of his diſpoſition and long continuance without reſt, chanceth ſometime to ſlumber, though he purpoſed it not. Or the one is like a man that goeth to Church to trie if he can catch a nap there, and ſo ſoone therefore as he is in his ſeat ſetteth him to ſleep, which the ſooner he falleth into, the ſooner hath he his deſire: The other is likehhAct. 20.9.Acts 20:9 Eutichus, that came not, in all likelihood, to Pauls Sermon with a purpoſe to ſleepe at it: (if he had purpoſed it, he would never have made choice of the place he did to ſit in, where he ſhould no ſooner ſlumber but he ſhould be in danger of down fall and of as much as his life was worth:) but yet through Pauls long preaching, and his owne long waking, hee was at length overcome with ſleepe, though he little thought or meant, it may be, when he came in, that he ſo ſhould. Like the former is that man that keepeth not watch at all, like the latter hee that keepeth ordinarily ſome watch over his ſoule. The oneiiSic Homer. Iliad. foreign. Et Iliad. foreign, &c. Vbi Euſtath. foreign. Et rurſus, foreign. ſleepe findeth; whereas the other ſeeketh ſleepe.

Difference 2 §. 82. Againe, in the very act of ſinne there is no ſmall difference betweene theſe twaine. For the onekkCave ne aliquandò totus dormias. Bern. de ord. vitae. Animus quo pejus ſe habet, minus ſentit. Nam qui leviter dormit, & ſpecies ſecundum quietem capit, aliquando dormire ſe dormiens cogitat: Gravis autem ſomnus etiam inſomnia extinguit, animumque altius mergit, quàm ut uti intellectu ullo ſinat. Sen. ep. 54. Dulcis & alta quies, placidaeque ſimillima morti. Virg. Aen. l. 6. ſleepeth wholly, as he ſaith: he ſleepeth a deepe and a dead ſleepe: he is caried with full ſwinge of p. 121heart and will unto ſinne.llNulla quies ſomnis: nec, non ceſſura quieti, Cura ſoporatur: ſed in illa pace ſoporis Pacis eget ſtudii labor inſopitus, & ipſo Cura vigil ſomno libros operamque miniſtrat. Ex Architrenio. Autor oculi moral. c. 11. cond. 5. Et Putcan. Attic. epiſt. 1. Ipſa quies quae curarum ſepultura eſſe ſolet, ſecuritatem denegabat, dum periculi imago per ſomni nebulam aucta ligatum animum non ſinebat conſtantia ſua uti. The other ſleepeth but unquietly, like the Watchman that againſt his will in part falling aſleepe, hath but an unquiet ſleepe of it, and even watcheth in ſome ſort in his ſleepe, he is dreaming of the danger that he is or may be in, and of the enemies approach, whom he is ſet to watch againſt. It is that which we may obſerve in the Churches ſleepe in the Canticles;mmCant. 5.2.Song 5:2 I ſleepe, ſaith ſhe, but mine heart is awake. We uſe to ſay of children, that their heart is aſleep even when their eyes are awake: contrariwiſe it is ſaid of the children of God, that their eyes oft are aſleepe when their heart is awake: ſo that though they be outwardly borne-downe and caried away with the ſtiffe winde, or the ſtrong ſtreame of ſome violent and untoward temptation, yet their heart inwardly is not wholly ſurpriſed with it, they ſinne not with a full and an abſolute conſent of will in it; there is ſome ſecret miſlike ſtill of themſelves in that they doe, and ſome inward ſtrife and reluctation (though not at all times a like ſenſible) more or leſſe againſt it, even in the very act uſually of committing it. In a word,nnEuſtath. ad illud Homeri Il. foreign. the one willingly falleth faſt aſleepe; the other unwillingly in ſome ſort, ſlumbreth rather than ſleepeth.

Difference 3 §. 83. Laſtly, after ſinne committed; the one as he wilfully laid himſelfe downe to ſleepe, and fell preſently faſt aſleepe, ſooo1 Iohn 5.18. foreign.1 John 5:18 he lieth ſleeping and ſnoring, ſecurely ſnorting in ſinne, without touch or remorſe uſually, till by ſome extraordinary accident of outward affliction, danger, diſtreſſe, or the like, as by his Generals alarum or the enemies aſſault, hee be waked againe and rouſed up out of his ſleepe. Whereas the other, as he fell aſleepe beſide his purpoſe, and was never indeed thorowly or ſoundly aſleep, but in a ſlumber rather than any deepe or dead ſleepe; ſo he is eaſily awaked, as thoſe are that are but ſlightly aſleep, yeaqqDormientium quo que inſomnia tam turbulenta ſunt quam dies. Senec. ep. 56. Et ſomni quiete inquieta, ut Aug. de Civit. Dei, lib. 22. cap. 22. vel pavore ipſo expergiſcuntur, ut Plin. hiſt. nat. lib. 10. c. 75. his owne very unquietneſſe, if nothing elſe, ere long awaketh him againe, like one in a fearfull dreame, whoſe verie feare many times is a meanes to awake him, and to free him from his feare. Davids heart ſmote him, ſaith the Holy Ghoſt, asrr1 Sam. 24.6.1 Sam 24:6 after his cutting of the skirt of King Sauls coat; ſo preſentlyſſ2 Sam 24.10.2 Sam 24:10 upon his attempt of taking the number of his people: and immediatly thereupon, as one ſtart out of his ſleepe, hee beginneth to rub up his eyes and to looke about him; and in moſt humble and ſubmiſſe manner betaketh he himſelfe unto God, confeſſing his fault, craving forgiveneſſe of it, and never reſting till by renuing of his repentance he had recovered himſelfe, and returned againe to his former watch. The one ſleepeth ſoundly till he be raiſed out of his ſleep againe; the other awaketh againe eft-ſoones even of himſelfe. And thus much briefly of the benefit that we may reape by this watch, and how farre forth we may by helpe of it keepe our ſelves free from ſinne.

§. 84. Now to draw to an end,Concluſion. andttforeign. Quod matres facere ſolent, cùm poma, bellaria, vel tale quidpiam in puerilem ſinum immiſerint, nequid excidat, contractam undique tuniculam cingulo ſubjiciunt: Idem & nos faciamus, orationem in longum protractam contrahamus, & in memoriae cuſtodiam deponamus. Chryſoſt. de Ozia ſer. 3. in fine. to truſſe or tucke up as it were p. 122in few words, after our Saviours owne example here, the ſumme of all that hitherto hath beene handled: Conſidering the drowſineſſe of our owne naturall diſpoſition, and how eaſily in that regard we may againe fall aſleepe; and the diligence of our Adverſary watching continually againſt us, by whom we may ſoone be ſurpriſed if at any time we doe ſleepe; as alſo the neceſſity of perſeverance, that if wee hold not out in our watch to the end, it is all in vaine and to no end, and the danger of relapſe, if we fall backe into this ſpirituall Lethargie, likely to be in worſe caſe and more irrecoverable than wee were at the firſt. Let it not ſuffice us, that wee have beene awaked out of our ſinfull and ſecure courſes, but let us be carefull by all good meanes to keepe our ſelves ſo waking and watching; by due examination of our ſeverall actions ere we enter upon them; diligent obſervation of our ſpeciall corruptions, that we may contend and ſtrive againſt them; carefull avoydance of the occaſions of evill, that they be not offered; and conſtant reſiſtance of temptations unto evill, when we are therewith aſſaulted: And that we may the better ſo watch and hold out in this our watch; let us labour to keepe an holy moderation and ſobrietie in the uſe of all Gods good creatures; hold fellowſhip with the godly that may have an eye to us; ſhunne the ſocietie of wicked ones that may taint and infect us; ſtrive to preſerve the feare of God freſh in our ſoules; endevour to perſwade our hearts of Gods preſence ever with us; thinke oft on our end, and our account to come after it; bee oft caſting up reckonings betweene God and our ſoules; have a jealouſie of our owne infirmitie and proclivitie unto evill; labour to have a ſincere hatred of ſinne wrought in our hearts; and laſtly be diligent in the duties of our particular vocations, and conſtant in frequenting of religious exerciſes as well publike as private. Thus watching we ſhall prevent and eſcape many evils, that for want of this watchfulneſſe, to our woe afterward, we might otherwiſe be overtaken withall; we ſhall haveſſPſal. 19.12. Matth 6.12.Ps 19:12Matt 6:12 a pardon of courſe daily ſigned us upon generall ſuit,ttPeccatae quotidianae incurſionis. Tertull. de pudi…. for thoſe that either through ignorance or meere frailtie eſcape us: we ſhall never ſleepe wholly, nor reſt obſtinately in ſinne, howſoever we may chance ſometime to be overtaken therewith, but ſhall recover our ſelves eftſoone againe by renewed repentance: and we ſhall be continuallyuuLuke 12.35, 36, 40.Luke 12:35Luke 12:36Luke 12:40 prepared for Chriſts ſecond comming, ſo that,xx1 Theſſ. 5.10.1 Thess 5:10 whether we ſleepe or wake,yyRom. 14.8.Rom 14:8 live or die, his we ſhall be both in life and in death, and withzzMatth. 25.10.Matt 25:10 the wiſe Virgins, whenſoever he commeth, being found ſpiritually waking, ſhall be ready to enter in with him into the Bride-chamber of immortalitie,**1 Theſſ. 4.17.1 Thess 4:17 there to abide with him in eternall felicitie.

FINIS.