DAVIDS Instructer.

ALL [...]. 2. Tim. 3.16. Scripture, saith the Apostle, is divinely inspired, and is profitable to instruct. And Prov. 30.5 Every word of God, saith Agur, is pure: even Psal. 12.6. as pure as gold or silver that hath past seven times through the fire in the furnace.

But yet, as some gold and silver is finer than o­ther; and some golden vessels are more usefull than others are: so betweene Scripture and Scripture (though all pure, pretious, and profitable) there is great difference: some is of greater excellency, and of more ordinarie use.

And Licet omnis Scriptura divina Dei gratiam spi­ret, praecip [...]è tamen dulcis est Psalmorum liber. Ambr. praesat. in Psalm. [...]. Basil. praesat. in Ps. Psal­morum liber quaecunque utilia sunt ex omnibus continet. August. no one Booke of Scripture more excellent, or Psalmus omnibus & ubi (que) prasto est Lege Ambros. Aug Ruffin. & Euthym. praefat. in Psal. of more fre­quent use both in publike and private than this of the Psalmes; wherein the holy men of God, as they Psal. 42.4. & 102. tit. 1. Sam. 1.15. powre out their soules unto him, so they portrait and paint them out unto us.

Among the rest of the Psalmes, some of them there are, about which the Holy Ghosts pleasure was, that the Pen-men thereof should take more paines than usuall, and more Art than ordinarie should be shewed, in the framing and contriving of them: And where he useth more Art, we may well expect more excellence; where they have taken most paines in teaching us, there should wee use most diligence in learning that, that is taught us.

Of this kinde are the 25. the 37. the 119. and this 34. Psalme; Psalmi Abcedarii. Aug. ad Psal. 118. in fine. composed according to the order of the Hebrew Alphabet, the ver­ses of them beginning, as in Acrostichall Poems, with the letters there­of in their vulgar and usuall order: partly Vt memoriae consule­ret Muscul. in Psal. 119. to help memorie; and partly, Vt quemadmodum parvulorum ingenia primis literarum clemē ­tis assuescunt usum di­cendi assumere; ita nos etiam usum vivendi discamus. Ambros. in Psal. 118. that even Children and learners, together with their first Elements of other learning, might have an Alphabet of piety and godlinesse taught them.

This Psalme, one of those thus artificially framed, is a Psalme con­sisting partly of Vers. 1.2. Celebration, of praise and thanks-giving to God; and partly of Vers. 3, 5, 7, 8. Exhortation and instruction to us.

The words propounded for the subject matter of my present dis­course, are parcell of the latter part. For in Vers. 9.10. the verses next before-going, the Psalmist had incited men to the feare of God: and in these words he undertaketh to teach them this Feare.

In the words there are these foure parts: Invitatio, Compellatio, Ex­hortatio, & Pollicitatio.

1. An Invitation; Come.

2. A Compellation; Children.

3. An Exhortation; Hearken to mee.

4. A Pollicitation or a promise; and therein againe these foure particulars:

The Agent, the Act, the Object, the Subject.

1. The Agent; King David himself, the Pen-man of this Psalme; I.

2. The Act; teaching or instructing: I will teach.

3. The Object, or persons to be taught; Children; whom before he called upon; You.

4. The Subject-matter of his teaching, that wherein he would instruct them; the Feare of the Lord.

And of these parts and points in order, as briefly as conveniently I may.

Part 1 In the first place then there is prompta Invitatio, a free Invitation: affording us this Lesson, (to omit all others) that

Doctr. 1 We had need of all invitements and incitements, inticements and allurements to goodnesse and godlinesse. Hence so many mementoes in the word of God: Eccles. 12.1. Remember thy Creator: and, Deut. 9.7. Remember, for­get not: &c. so many Caveats; 1 Tim. 4.16. Cave tibi; Take heed to thy self: and, Deut. 4.23. Cavete vobis, Take yee heed to your selves, &c. so many Invitations; Esai. 2.3. Come, let us goe up to Gods house: and, Esai. 2.5. Come, let us walke in the light of the Lord: and in this place, Come, Children; hearken to mee: &c.

All needfull, and all little enough:

Reason 1 1. In regard of our naturall aversnesse to good things. Iob. 11.12. Man by nature, saith Zophar, is like a wilde Asses Colt: as an Asses foale, for rude­nesse; a wilde Asses, for unrulinesse: untamed and untractable, Ier. 2.24. as the wilde Asse in the wildernesse.

Reason 2 2. In regard of the difficultie of the worke. Prov. 15.24. The way of the wise, saith wise Salomon, is upward. Wee are bred in Hell: ( [...]. Ephes. 2.3. by Nature vessels of wrath:) and we must climbe up to Heaven: [...]. He­siod. Et, Ardua virtu­tis via. Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg. tendit in ardua virtus. Et Silius bel. Pun. l. 2. Ardua virtutem prosert via. Et, celsum virtus petit ardua collem. Lege Senec. epist. 123. a long way and a steepe. We are Mens cùm ad meliora enititur, quasi contra ictum sluminis conatur, &c. Greg. Rom. moral. l. 11. c. 28. like those, that row against winde and tide; wee strive against the streame and current of corrupt nature, of evill custome; wee struggle against the strong counterblasts of bitter scoffes, and bad counsell. Wee have need therefore of all kinde of encouragement.

Reason 3 3. In regard of our pronenesse to grow slack. 2 Thess 3.13. Galat. 6.9. And you, my bre­thren, saith the Apostle, be not weary of well doing. Wee are too prone, even the best of us, to wax weary on this way, to grow slack at this worke. It is true of us, that Alphius foenerator, cujus meminit Horat. epod. 2. Alphius the Usurer sometime said of his Clients, Optima nomina non appellando mala fieri, Alphius dixisse verissimè fertur. Colum. de re rust. l. 1. c. 7. Even good Debters will grow slack Pay-masters, if they be let alone, if they be not now and then called upon.

Vse 1 The consideration whereof may serve, First, to admonish us of our dutie one to an other. Hebr. 10.24. Let us observe either other, saith the Apostle, [...]. to whet on, or to egge on, to love and good works. So the Holy Ghost describeth the manner of Gods Saints, quickning, calling on, and in­couraging either other. Esai. 2.3. And many people shall goe, and say; Come, and let us goe up to the Mountaine of the Lord, to the House of the God of Iacob: and he will teach us his wayes, and we will walke in his paths. And, Esai 2.5. Come, O yee house of Iacob, and let us walke in the light of the Lord. And againe; Zech. 8.21. The people of one Citie shall goe to another, and say; Vp, and let us pray be­fore the Lord, and seeke the Lord of hosts: and I will goe my selfe too.

Now this, as it is the dutie of all, Application. so more specially of those that converse familiarly together; most especially of those that have care and charge of others, Ministers and Magistrates in publike, Parents, Schoolemasters, and Masters of Families in private, [...] to whet up their inferiors, (it is the terme that Deut. 6.7. Sic Prov. 27.17. Moses useth, and the Apostle imita­teth him in) to be oft calling upon those that bee under their charge, and inciting of them to those things that be good Remembring, that, as the Heathen man saith that those that correct but instruct not, are [...]. Plu. praecept. polit. like those that snuffe the light oft, but put no oyle into the lampe; so those that instruct but incite not, are like those that put in oyle enough, yea enough it may be to drowne the light, (that which may oft soone be done,) but are not carefull or mindfull to raise and pull up the weeke, which unlesse it be in due time still done, the light will of it selfe soone decay, and wax dim, though there bee no defect of liquor to feed it withall.

Vse 2 Secondly, as we must our selves call upon others; so wee must be content to bee called upon by others. Inferiours especially and lear­ners, children, servants, or others, must not thinke much to be fre­quently called upon by their Superiours: they must not account it any disgrace or disparagement unto them, that they are oft admoni­shed, incited and called upon in this kinde. 2 Pet. 1.12. I will not bee negligent, saith Peter, to put you in minde of these things, though you have knowledge, though you know the truth already, and bee established in it. Yea, Rom. 15.14.15. Though I bee perswaded of you, saith the Apostle Paul, that you are full of goodnesse, and of all knowledge, and able to admonish one another: yet I am bold by writing to put you in minde of these things. Yea, Philip. 3.1. It is not te­dious to mee to goe over the same things oft with you; and it is the safest course for you. So that Fortibus assuevit tu­bicen prodesse, suoque Duxbene pugnantes in­citatore viros. Ovid. de Pont. lib. 3. eleg. 1. even those that are best grounded, that have abundance of sound knowledge, that are full of grace and goodnesse, that are the greatest proficients, and forwardest Scholars in Christs Schoole, yet may stand oft in need of being whet up, and put on: much more such as are but rude and raw, as are but novices and dullards, as are scarce, it may be, yet of the first forme in Christs Schoole. Plantas tenellas fre­quentius adaquare pro­derit. Primas. in Phi­lip. & Greg. Rom. moral. l. 27. c. 14. Ten­der plants and new planted have need oft to be watred; they are in danger else to windle and wither away. And Gods grace and good things in us are like a dull sea-coale fire, which if it bee not now and then blowen or Hinc [...] monemur, 2. Tim. 1.6. stirred up, though there be no want of Fewell, yet will of it selfe at length dye and goe out.

Part 2 In the next place there is as prompta Invitatio, so blanda Compellatio: as a free Invitation, so a sweet and loving Compellation: Children.

The Name of Children is a most sweet Name, savouring strongly of Love; and used therefore so oft by Ioh. 13.23. & 21.7. that Disciple of Love, and of Christs love, in that Epistle of his that breatheth nothing but Love: 1. Iohn 3.17. & 4.7. Little Children, let us love one another, not in word and tongue, but in deed and truth: and, 1. Ioh. 3.7. Little Children, let no man deceive you: And, 1. Ioh. 5.21. Doctr. 2 Little Children, keep your selves from Idols, &c. And it sheweth what lo­ving affection ought to be between Teacher and taught; even such as is between naturall Parents and Children. That which the Apostle Paul so oft, and in so lively manner expresseth in himselfe, when he compa­reth himselfe, sometime to a Father; 1. Thess. 2.11. I exhorted you and besought you, as a Father his Children: sometime to a Mother; Galat. 4.19. My little Children, of whom I travaile againe till Christ bee formed in you: sometime to a Nurse; 1. Thess. 2.7. We were gentle among you, as a Nurse cherisheth her Children.

And great reason is there that so it should be:

Reason 1 For first, Exod. 20.12. Deut. 5.16. God hath given the name of Parents unto them: hee hath comprehended all Superiours under that head.

And surely, if other masters have the name of Father given them: as 2. King. 5.13. Naamans servants give it him: Schoole-masters much more. They are in some kinde, under God, (to use the Apostles tearme) Hebr. 12.9. patres spirituum, the Fathers of mens Spirits. Our Parents are instruments under God, for the producing of our Bodies the baser part: they are instruments under him, for the framing and moulding of our minds and soules, the better and more principall part of us.

Reason 2 Yea, as the Apostle Paul saith of the Corinthians, that 1 Cor. 4.15. he was their Father, because by his Ministerie he had begotten them to God: so such Schoole-masters as are carefull and conscionable of their dutie in that kinde, may well say of their Scholers that they are their children in Christ, as the same Paul stileth [...]. 1 Timo. 1.2. 1 Tit. 1.4. Timothie and Titus else-where; since that many (no doubt) of them receive the first seeds and graines, and beginnings of faith and feare of God, and other saving and sancti­fying grace from them.

Reason 3 Againe, this the rather is as equall, so needfull; because that where no love is, there is little hope of learning. Little hope there is, that the Master should doe his Scholers good, if hee love not them: and as little hope is there, that the Scholers should receive good from him or profit by him, unlesse they love him.

Vse 1 That which serveth in the first place to admonish all Teachers and Instructors, either publike or private, how they ought to be affected toward those that are committed to their charge. As one saith of a good Prince, that Princeps pius nun­quam carebit liberis: Totius est regni pater. Princeps abundat ergò foelicissimus Tot liberis, quot subditis. Th. Mo­rus in epigram. he hath as many Sonnes as hee hath subjects, and is therefore as a kinde and loving Father to them: so should the Schoole-master make account that hee hath in some sort, [...]. Homer. de Vlysse O­dyss. [...]. Xenophon Cyri­paed. l. 8. as many Children as Scholers that be under his charge; and therefore carry himselfe to­ward them in kinde and loving manner, even as if he were a naturall Father unto them.

Which kinde and loving carriage, or Fatherly affection, yet is not so to be interpreted, Caution. as if it were utterly to exclude and cut off all just reproofe and due correction, when occasions shall require it. That was the fault of 1 Sam. 2.22. Levis objurgatio non satisfecerat disciplina. Sulpit. hist. sacr. l. 1. Eli, and 1 King. 1.6. David too, though worthy men of God otherwise; and it proved 1 Sam. 4.18. a breake-necke to the one, and [Page 5] 2 Sam. 15.12. 1 King. 1.5. an heart-sore to the other. Prov. 29.15. The rod and correction give instruction, saith Salomon, but a childe left to himselfe is the confusion of her that bare him. And, Prov. 13.24. Hee that spareth the rod, hateth his Sonne, but he that loveth him, chastneth him betimes. Mango blanditur, ut corrumpat; Pater mi­natur, ut corrigat. Aug. in 1. Ioan. tract. 7. The seducer speaketh the childe faire to marre him; the Father handleth him roughly to amend him: Pius est seriendo; crudelis esset parcend [...]. Idem de temp. 94. Hee is kinde in correcting him; he were cruell in sparing him. [...] Aristotel. ethic. Nicom. b. 2. Correcti­on is a kinde of cure. A faire hand, wee say commonly, maketh a foule wound. Quid tam pium quam medicus ferens ferramentum? saevit in vulnus ut homo sane­tur: quia si vulnus palpetur, homo perdi­tur. Aug. de verb. Dom. 15. The Surgion searcheth the wound to the quick, that hee may save the mans life: for he should endanger the one, if he dealt but superficially with the other. [...], ( 1 Cor. 15.55.) [...]. Basil. in as­cet. q. 4. Hee is not cruell that diggeth and gasheth the flesh, to get out a sting, or a splinter, that will not out other­wise: hee is cruell rather, that (out of a fond pitifulnesse) letteth it a­lone: Nor he cruell, that giveth correction, when it is requisite and needfull, but he rather that then with holdeth it.

Reproofe therefore, yea correction too, may well stand with Love. Apoc. 3.19. As many as I love, I rebuke, saith our Saviour. And, God, saith Hebr. 12.6. the Apostle after Prov. 3.12. Salomon, whom he loveth, hee correcteth; and hee scourgeth every Sonne that hee receiveth. Molestus est & Me­dicus furenti phreneti­co, & Pater indisci­plinato filio, illeligan­do, ille cadendo, sed ambo diligendo. Si autem illos negligant, & perire permittant, ista potius mansuetudo falsa, crudelis est. Aug. epist. 50. The Physician is trouble­some to the frantick Patient, and the Father to the unruly Childe; the one in binding him, the other in beating him: and yet both doe what they doe out of Love.

Yea severitie and sharpnesse may in some cases well agree with it. Tit. 1.13. Rebuke them [...], rigidè. Beza in not. sharply, saith Paul to Titus of some, that they may bee found sound in the Faith. And, to use an Heathen mans comparison; [...], &c. Di­on Chrysost. orat 78. A Surgion had hee two persons to cut for the stone, the one his deare Friend, the other a meere Stranger, would hee bee so foolish, thinke wee, out of love and favour to his friend, as to cut him with a blunter toole or razor than hee would cut the o­ther with?

It is not meant therfore, when kind and loving carriage is required of Instructers and Teachers, that they should not therefore either correct or reprove: But that Sive taceas, dilecti­one taceas: sive clames, dilectione clames: si­ve partas, dilectione parcas: sive corrigas, dilectione corrigas. Ad disciplinam fiant omnia dictante charitate. Omnia de charitatis procedant radice. Dilige, & quod vis fac. Aug. in 1. Ioan. tract. 7. whether they teach, or instruct, or re­prove, or correct, they 1 Cor. 16.14 doe, according to the Apostles rule, all in Love, and in loving manner: That they strive in the first place — Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima. Hor. sat. 1. by all milde and gentle usage to win them, and by faire words and re­wards to intice and allure, as [...] Alliciet Deus Iapetum Gen. 9.27. Et Hosh. 2.14. Alliciam eam, & loquar ad cor ejus. God himselfe is wont to deale with us. And againe, when they shall be constrained to take rougher courses with them; yet that then also they Et severitatem mansuetudo condiat, & man­suetudinem, ne dissoluta sit, districtionis severitas accendat. Greg. Rom. in Evang. hom 17. Ne aut districtio sit rigida, aut pietas remissa. Idem de pastore part. 2. cap. 6. Remissio non vitians, correptio non cruentans: & severitas etiam temperamenti, quae non sit tetra, sed tetrica. Sidon. epist. 9. lib. 4. & Radevic. de gest. Frid. l. 2. Quae sanguinem eff [...]ndat potius quàm effundat. Tertul. apolog. temper severity with lenity, and allay the sharpnes of the one with some milde dash of the other: [...]. Galat. 6.1. tanquam membrum luxatum in locum propri­um, ad situm nativum reducite. Strigel. ad Gal. Re­store the offender, saith the Apostle, with the spirit of lenitie; as [...]. Paul. Aegin. the Sur­gion setteth and restoreth a limbe dislocated to his proper place and due site againe, with as little paine, as needs must, to the party: Do as [Page 6] [...]. Dion Chrysost. orat. 33. veluti pueris absinthia tetra meden­tes cum dare conantur, prius oras pocula cir­cum Contingunt dulci mellis flavoque liquore, Vt puerorum aetas im­provida ludificetur La­brorum tenus; interea perpotet amarum Ab­sintbi laticem, decep­taque non capiatur, Sed potius tali facto recereata valescat. Lu­cret: de rer. nat. l. 4. those that give Children worm-wood or aloës for the wormes, they sweeten the brims of the cup with hony, or mix it with wine or milk, or some other such sweet thing to make them take it the more wil­lingly, and give them a little sugar after to sweeten their mouths with againe: or as [...]. Basil. & Euthym. praefat. in Psal. Sapientes medic [...], siquando usus poposcerit, ut austeriora medicamenta aegris offerant mortalibus: ne aeger utilitatem pra austeritate refugiat, ora ac summitates po­culi quo remedium porrigunt, melle circumlinunt. Aug. ibid. those that give bitter pils to queesie stomached pati­ents, they wrap them up in some conserve, or in the pap of an apple, that they may with as little offence as may be take them in, and the better keepe and retaine them when they be downe: So order and temper their reproofe and their correction, that it may appeare not to proceed from spleene, or grudge, or choler, or some other such peevish and sinister humour; but that even by the very manner of it, and the affection shewed in it, it may bee seene to issue from a lo­ving minde, and to aime at nothing but the well-doing of the partie either corrected or reproved.

In a word, let Teachers and Instructers remember what the Hea­then man truly saith, that Nullum est animal morosius homine, quodque arte majore tractari debeat. Sen. de clement. l. 1. c. 17. there is no living creature more wayward naturally than Man, nor that need to be managed with more discretion and skill.

Vse 2 Secondly, let Scholers learne hence how they are to esteeme of their Teachers, and how to carry themselves towards them; even to reverence them, and to affect them as Parents. 1 Thess. 5.12, 13. I beseech you, saith the Apostle, that you would take notice of them, that take paines with you, and that admonish you; and that you would have them in singular love for their worke sake.

The Heathen themselves could say, that Diis, Parentibus, & Praeceptoribus nihil pro merito posse rependi. to God, a mans Parents, and his Teachers, sufficient requitall could never be made. And no mar­vaile. For if the Teachers doe as they ought, and the Scholers like­wise make that use of them that they should, they may well say of them as Paul doth to Philemon, Philem. 19. Etiam animam mihi debes, that they owe them their very soules; as having been a meanes even Prov. 23.14. Iam. 5.20. to save their soules. And how ought they to love them from the heart, whom they owe their very soules unto?

Far be it from any here then, to be like those wicked wretches, whom the Prophet inveigheth against, Amos 5.16. that hate those that reprove them: to hate their Instructors, because they are sometime also ne­cessarily Reprovers or Correctors, to hate them for that, for which they ought rather to love them. You must not, as Psal. 32.9. this our Psalmist speaketh, be as Horse or Mule that are without understanding. Horses and Mules can well endure and are wont Esai. 1.3. to take notice of those that feed them, and stroake them, and make much of them; but Iumenta eos calce morsuque appetunt, à quibus eorum curan­da vulnera contre­ctantur. Aug. epist. 10. & homil. 24. they cannot endure those that come about them to drench them, or bleed them, or to meddle with their sores, though they intend nothing therein but their good: because they have sense, whereby they per­ceive some present good in the one; but they have no reason to ap­prehend any future good in the other. Creatures endued with reason, must be wiser than they: and love their Teacher, as well reproving and correcting, when just occasion is, as speaking faire and commen­ding: [Page 7] as Medicum & uren­tem & secantem diligi­mus: quem & ad uren­dum ac secandum con­ducimus Ambr. in Psal. men were wont to esteeme themselves beholden to the Surgion, as well for opening the ulcer, and letting out the corrupt matter, as for healing up the wound againe.

They must remember what the wise man saith, that Prov. 12.1. hee that ha­teth Instruction and Correction, and so he that hateth his Instructers and Correctors, is a Foole: yea, Prov. 15.10. he that hateth either, shall dye.

Part 3 In the third place followeth, Seria exhortatio, a serious Exhortation: Doctr. 3 Hearken unto mee. Wherein is expressed, the principall duty of Chil­dren, Scholers and Learners, to hearken unto their Parents, In­structers and Teachers. That for which Salomon so oft calleth upon those that he dealeth with: Prov. 4.1. Heare, O yee Children, the Instruction of a Father, and give eare to learne understanding: and, Prov. 4.20. My Sonne, hearken unto my words, and incline thine eares to my sayings. And, Prov. 5.7. Heare mee now therefore, O Children, and hearken unto the words of my mouth, &c.

And great reason they so should.

Reason 1 For first, it is their wisdome so to doe, Prov. 13.1. A wise Sonne, saith Salo­mon, will hearken to his Fathers instruction. And, Prov. 12.15. Hee that hearkneth to good advice is wise. Prov. 3.7. & 26.12. Bis de sipit qui sibi saepit. No greater folly in young people, than to think themselves wise enough, Confilii satis est in me mihi. Arachne apud Ovid. met. l. 6. able enough to advise and to guide them­selves well enough, and to stand in no need of direction or advice. You know well what the famous sentence so oft cited saith: [...]. Hesiod. oper. l. 1. & Arist. ethic. l. 1. c. 4. Paucis animus sui re­ctor optimus. Moneri velle ac posse secundae virtus est. Senec. de be­nefic. l. 5. c. 25. He is the best man that can of himselfe discerne, what is fit and meet to bee done. Hee is the next him, that can hearken to good advice given him by others: But hee that neither can see what is fit of himselfe, nor will follow the good counsell that others shall give, such a one is as an unprofitable limbe in the bodie, [...]. telluris inutile pondus. Homer. Iliad. [...]. & Odyss. [...]. and a very burden to the earth that beareth him. Children and young people, since they cannot bee in the first rank, (because [...]. Sophocl—seris venit usus ab annis. Ovid. metam. l. 6. Quisquis senex ad sapientiam pervenit, annis pervenit. Senec. epist. 68. age bringeth experience, and skill requireth yeeres:) they must be con­tent to bee in the second, lest they come within compasse of the third.

Reason 2 Secondly, it is impietie in some sort to doe otherwise. Ezech. 3.7. They will not heare thee, saith God to the Prophet: for they will not heare mee. And surely [...]. Philo de Decalog. the fift Commandement, (as Philo the Jew well obser­veth, who therefore also maketh it a branch of the first Table, and so divideth the Tables equally, assigning five precepts to either:) it is a mixt Commandement, and differeth somewhat from the rest of those in the second Table; they consider Man as our neighbour, in nature like us; this as Gods Deputy, standing in his stead, by him set over us, and in his name, and by his authority, performing offices about us. And therefore when such instruct and admonish, 2 Cor. 13.3. God doth it by them. Quicquid obedientiae exhibetur, ei exhibe­tur, qui dicit; Qui vos audit, me audit. Bern. de grad. obed. Luk. 10.19. When we hearken to them, wee hearken to him in them: when we refuse to regard them, we contemne him in them. Neither can such contempt bee cleered from some taint of im­pietie.

Vse. Let this briefly then admonish Children, to hearken to, and take to heart the good and wholesome admonitions of their Parents, Instru­cters, Tutors, and Teachers, Auris prima mortis janua, prima aperia­tur saluti. Ber. alicubi. Let the Eare, saith Bernard, that was once opened to let in death and destruction, by hearkning to evill counsell, bee [Page 8] now set wide open to let in life and Salvation, by giving eare to good ad­vice. Let your eares with Homer. Odyss. [...]. Sapiens eris, si clauseris aures, quibus ceram pa­rum est obdere. Firmi­ori spissamento opus est, quam usum in sociis V­lyxem ferunt. Sen. ep. 31. Vlysses (to deale with you out of your owne learning) bee close shut against the Sirens songs of such as shall Rom. 16.18. by faire words and smooth language, goe about to seduce you, and to with-draw you from that, wherein consisteth your speciall good; that shall seeke to bring you out of love with your Instructers, or with those courses that are by them taken with you for your good. But let your eares be open, and your hearts pliable to attend unto them, their instructions and admonitions, and Quia utile est juven­tutiregi, impositi sunt illi quasi Magistratus domestici, sub quibus contineretur. Sen. de ben. l. 3. c. 11. yeeld your selves wholly unto them to be ruled, guided and directed by them.

There is a blessing of God promised on those that so doe: Prov. 8.32.33. a Bles­sing of wisdome, a Blessing of long Life. Prov. 15.31. The eare, saith Salomon, that hearkeneth to the instruction of life, shall lodge among the wise. And, Ephes. 6.2, 3. It is the first Commandement, saith the Apostle, in the Decalogue, that hath a speciall promise annexed to it; Exod. 20.12. Deut. 5.16. Matth. 15.4. & 19.9. Honour thy Father and thy Mo­ther; (and Instructers, as we heard before, are as Parents:) that it may goe well with thee, and that thou maist be [...]. long-lived.

As on the other side, there is a Curse of God denounced against those that doe otherwise, that Psal. 58.4, 5. stop their eares, like the deafe adder, a­gainst good admonition, and refuse to heare the Charmers voice, charme he never so sweetly, to be ruled by their Governours, deale they never so kindly and lovingly with them. Prov. 30 6. The eye that scorneth the Father, or setteth light by the Mothers admonition, Effossos oculos voret at [...]o gutture corvus. Catull. in Comin. let the ravens of the valley dig it out, and the young Eagles devour it. They are cursed with a witnesse, whom the Holy Ghost thus curseth, in such emphaticall manner, in such exquisite termes, as may well make ones heart quake to heare.

Yea, to doe otherwise it is made a note of a reprobate and a cast-away, of one that God is fully determined everlastingly to damne and destroy; 2 Chron. 25.16. I know, saith the Prophet to Amaziah, that God is determi­ned to destroy thee, because thou doest thus, and wilt not hearken to mine ad­vice. And of Elies Sonnes, saith the Holy Ghost, 1 Sam. 2.25. Notwithstanding they obeyed not the voice of their Father, because the Lord was bent to slay them. We are wont to say of those that have Plague-spots, that they have Gods tokens upon them, and such are seldome knowne to scape or recover. Of such ungratious Children we may much better say, that they have Gods tokens indeed on them; and such (observe it when you will) you shall seldome see come to good.

Part 4 In the fourth and last place commeth benigna pollicitatio, a kinde pol­licitation or promise.

And in it consider wee, according to our former Division;

Branch 1 First, the Agent, or person teaching, King David himselfe. As Eccles. 1.1, 12. Sa­lomon his Sonne, though a King, scorned not the title of a Preacher; so David his Father, though a worthy Prince, thought no scorne to play the part of a Schoolemaster, to be a Teacher of Children, even of pe­ty Scholers, of little ones.

Doctrine 4 Whence observe wee, that Teaching even of Children is no base profession; it is that, that may well beseeme even the greatest. Abra­ham, though a Gen. 23.6. Prince of God, or Sic Montes Dei, i. ingentes. Psal. 36.6. Et [...]. Arat. in diosem. [...]. Theon. in schol. a great Prince, yet was carefull him­selfe [Page 9] Genes. 18.19. to teach his sonnes and his servants (God himselfe testifieth it of him, and commendeth it in him) to keepe Gods commandements. Da­vid, though Psal. 78.71. the chiefe Governour of Gods people, and Psal. 18.43. the Head of many Heathen, yet inviteth Children here to come to him, and pro­miseth himselfe to instruct them: as also else-where, Psal. 32.9. I will instruct and teach thee what way to take, I will guide thee with mine eye. And Salo­mon, 1 King. 3.12. 2 Chron. 2.12. the wisest meere man that was ever since Adam, thought it no disparagement either to his place or his person Prov. 4.1, 2. to give instructions and directions to the Children that God gave him. Yea, as our Savi­our saith, Matth. 12.42. Behold one greater than either Matth. 22.43, 44. David or Salomon. Our Savi­our himselfe, Matt. 19.13, 14, 15. when Children were presented unto him, and his Disciples would have kept them back from him, as supposing it too meane a businesse for him to be imployed in, was displeased with them for so doing, and called the Children unto him. And he that was so forward to embrace them and blesse them, was (no doubt of it) as ready also to teach and instruct them, so oft as opportunitie was offred him.

Neither ought any to disdaine or thinke meanly of this office. For

Reason 1 1. It is an office that hath beene formerly performed to them by others. Wee are all naturally as wilde trees, that by manuring and husbandry become fruitfull and usefull. We brought neither Grace, nor Art into the world with us. If wee have ought of either, wee have beene taught it by others. And wee should not thinke much to per­forme that office unto others, that by others hath beene formerly performed unto us. Salomon thinketh no scorne to instruct his Sonne, Prov. 4.3, 4. because his Father instructed him in like manner before.

Reason 2 2. It is an office most necessary and of singular use. Operum Fastigia spectantur, latent Fun­damenta. Quintil. insti­tut. praesat. Plus habet operis quam ostentati­onis. Ibid. l. 1. c. 4. It is the foun­dation, that lyeth lowest, under ground, out of sight, that though it maketh least shew, yet Non sunt contemnen­da quasi parva, sine quibus magna constare non possunt. Hierom. ad Laetam. Ad nullius rei summam nisi praecedentibus initiis pervenitur. Minora ista si negligantur, non erit majoribus locus. Quintil. institut. praesat. Debise fundamentum fallit opus. Wainstet. de Grammatica. Nec siquid discere satis non est, ideo necesse non est. Quantil. instit. l. 1. c. 1. beareth up the whole building. As King­domes and States consist of Cities and Townes, so these of private Families; the well-being whereof mainly dependeth upon the care­full education and training up of the youth in them.

Vse 1 The consideration whereof may serve first to take away the unjust and frivolous aspersions, that either rude and ignorant, or prophane and irreligious persons doe usually cast upon this profession. Where it is strange to see, (and it argueth the great corruption of mans na­ture,) how that those Callings that God hath most graced in the Word, are commonly most disgraced and contemned in the World. How meanly doe most men think of a Priest or a Pedant? as in scorne they use to terme them the one and the other. And yet Levit. 10.3. Num. 16.9. who come neerer to God than the Ministers of his word? Or who come neerer to Ministers than Schoole-masters doe? What is their Schoole but a private Church? if it be ordred as it ought. If 1 Cor. 16.19. Christian Families be so, Christian Schooles much more. Or what are they them­selves, (if they be at least that they should be) but private Catechists, but private Preachers? But as he saith, Scientia non habet inimicum nisi ignoran­tem. Skill hath no foe of any, but such as are unskilfull themselves: so none will thinke basely of so wor­thy [Page 10] and honourable a Calling, but those that are themselves either rude dolts or debauched rake-hels.

Vse 2 Secondly, it may serve to approve and commend the prudent and pious practice of those, that are carefull to give incouragement to those of this profession, and to provide such meanes for the maintai­nance of them, that men of worth and good parts may be imployed in such places: As also, to incite others, whom God hath blessed with meanes and abilitie, to all due care and caution in this kinde, as be­ing a businesse, whereupon the good both of Church and State main­ly dependeth. As Eccles. 5.9. [...]. So­crates. [...] Xenoph. oeconom. Salomon saith, that the Throne (or the Chaire of Estate) is upheld by the Plough: so we may truly say, that both Church and State are upheld by the Schoole. For let private Schooles be neg­lected, whence shall the Universities be supplied? whence shall the Ministerie be provided? how shall they teach others, that were them­selves never taught? how shall the chiefe Offices be furnished with men of abilitie either in Church or Common-weale? Both Religion and Learning will soone dye and decay, if life be not kept and main­tained in the root.

Application.And here can I not wholly passe by in silence, nor forbeare to put you of this place, in minde, of those two Honourable Knights, S ^t Andrew Iudde. the Grand-Father, and S ^t Thomas Smith. the Grand-Childe, the one long since de­ceased, the other yet living; whom God hath made Instruments of a great blessing, in this kinde, to this place. The former of them first founded a free Schoole among you, for the training up of your youth in vertue, religion, and good learning, and left land and meanes to maintaine it, with stipends (such as were in those times ordina­rie) for Schoole-master and Ushier. The latter of them hath added liberally to his Grand Fathers gift, hath increased the salaries of the Teachers, and beside sundry yeerely pensions to the poore both of this place, and of divers others neere about you, to incourage Pa­rents the rather to set their Children to learning, and the Children to bend their minds and endevours thereunto, hath given a Seventy pounds per annum. large and liberall exhibition for the maintainance of seven Scholers in one of the Universities, to be chosen successively each yeere from your Schoole. The Lord reward this his bounty and liberalitie abundant­ly into the bosome of Him and His; give you grace to make a good use of it; and stir up many more whom he hath blessed with abilitie, to shew their thankfulnesse in like manner to him from whom they have it, by setting apart and consecrating some part of their meanes, to the furtherance and advancement of religion and learning.

Branch 2 Hitherto of the Agent: the Act followeth, and that is Teaching or Instruction: I will teach.

Doctrine 5 Here is the Schoole-masters worke, to teach, to instruct, Psal. 32.9. I will instruct thee, and teach thee, saith our Psalmist else-where. And, Prov. 4.3, 4. When I was young and tender, my Father taught mee, saith Salomon. A worke and duty of great necessitie.

Reason 1 For the soule of man is naturally instar tabulae abrasae, as a cleane paire of tables, that have nothing at all written in them. Nemo nascitur arti­fer. Non dat natura virtutem. Ars est bonum fieri. Virtus non contingit animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Ad hoc quidem, sed non cum hoc nascimur. Et in optimis etiam, antequam erudiat, virtutis materia, non virtus est. Senec. epist. 9. There is [Page 11] no grace or goodnesse, learning or art naturally written in it: howso­ever some grounds there are, whereby these things may through in­dustry and Gods blessing be attained.

Reason 2 Yea in regard of grace and goodnesse, it is instar codicis depravati, as a booke blurred and blotted, or depraved and misprinted, that must have much rased and done out, ere it can be well corrected, or that written into it, that it ought to have.

It is Vt ager quamvis fer­tilis sine cultura fru­ctuosus esse non potest: sic sine doctrina ani­mus. Cic. Tusc. l. 2. Cul­tura animi philosophia est, quae extrahit vitia radicitus; & praeparat animos ad satius accipiendos; ea (que) mandat his & serit, quae adulia fructus uberrimos ferant. Ibid. instar agri inculti, as an untilled ground, wherein Incultis urenda filix in­nascitur agris. Hor. sat. 2. & injussa virescunt Gramina. Virg. Georg. l. 1. weeds of all sorts come up of themselves naturally, but no good thing will grow without mucking and manuring, without much travell and toyle: it is a mother (as [...]. Terra sponte nascentium mater, consitorum est noverca. Aesop. apud Planudem in vita ipsius. he said of the Earth sometime) to the one, it is but a stepdame to the other.

Vse 1 And first, what a great mercy of God then is this to this Land, and more specially to this place and many others, that vouchsafeth such meanes, and stirreth up the hearts and minds of worthy men to establish such courses, whereby instruction and learning may be con­veighed to us and our Children, may be wrought into us and them, that we may not be like savage people, no better than brute beasts; yea in some regard worse; since [...]. Pe­jus est comparari ju­mento, quàm nasci ju­mentum. Chrys. homil. in ascens. Domini. It is worse, as that ancient Father well saith, to bee like unto a beast, than to bee a beast indeed. O learne, if you bee wise, to know your owne happinesse before many others, to acknowledge Gods goodnes to you above many others, and to shew your selves thankfull both to Him and to Those, that hee useth as In­struments to provide such things for you.

Vse 2 Againe, let this admonish Teachers of their Dutie, and incite them unto the diligent performance of it; as they beare the name, so to execute the Office; as they receive the wages, so to doe the worke; as they have undertaken the charge of it, so to undergoe the burden of it, and discharge faithfully the trust of so great a weight, that the Parents of their Children have entrusted them with­all, even the soules of those their Children, not their bodies onely, as deare to them as themselves.

Otherwise, if they shall beare the name of Teachers, and not ex­ecute the Office, they shall bee but Idols; or, as the Prophet saith, Zech. 11.17. Idol-shepherds, so Idol-Teachers: like Idols, that have Psal. 96.5. the name, but Galat. 4.8. not the nature of God; that have limbs and lineaments of a man, but no action nor life; Psal. 115.5, 6, 7. that have mouths, but speake not; hands, but feele not; feet, but stir not, &c.

If they take the wages, and doe not the worke, they shall bee no better than Theeves. As he said sometime in Socrates, that [...]. Socrat. hist. Eccles. lib. 4. cap. 23. Mona­chus nisi operatus fu­erit, praedoni par cen­sctur. Cassiodor. hist. tripart. l. 8 c. 1. the Monke that laboured not with his hands for his living was a Theefe: so the School-master that laboureth not with his tongue in instructing his Scho­lers; yea though he labour with his hands otherwise never so much, yet if he tend not his Schoole, and the instruction of those under his charge in it, he is as very a Theefe, as he that taketh apurse by the high­way side; he might as well pick their Parents purses or pockets.

Yea, if he be wholly carelesse of the discharge of his dutie herein, [Page 12] he is little better than a Murtherer; hee becommeth guilty of soule-murther: as Bernard truly saith of Parents negligent in the education of their Children, that they are Peremptores potius quám parentes. Bern. in Epist. 111. rather Paricides, than Parents. For hee is a murtherer, not onely that knocketh a man on the head, or cutteth his throat with a knife, or runneth him thorow with a Ra­pier; but hee also that by detention or deniall of due food starveth him whom he stood bound to feed and releeve, and so suffereth him to perish through his default.

As therefore you are called Teachers, and are called to teach, so bee you carefull to Nomen tuum attende. Esto quod diceris. Hi­eron. ad Paulin. answer your Name, to be that, that you are ter­med. Apply your selves with all alacritie, sedulitie and diligence, to this necessary, to this worthy worke. Neither let it discourage you, if you meet with some foolish and unthankfull persons or Parents, that shall either slenderly consider your travell, or con you little thanke for your labour. It is with you in this case, as with Tailors, that make garments for Children: though the Children pay them not, yet their Parents, they are sure, will. Doe you your duty faithfully and con­stantly; and as the Prophet said of himselfe, Esai. 49.5. Your worke shall be with God, and your wages with him: He will regard and reward you, whether men doe or no. For 1 Cor. 3.8. Every man shall receive his wages from him accor­ding to his worke.

Nor againe let it dishearten you, if you meet with some unto­ward ones, whom notwithstanding all your paines and toyle you can doe no good upon. Curam exigeris, non curationem. Bern. de Consid. l. 4. It is the care, not the cure of them, that is required of you. Doe your best endevour, and Securus labor, quem nullus valet evacuare defectus. Ibid. let the event bee what it will, you shall have from God, whose worke you doe, when you doe con­scionably what you doe, [...], non [...]. Secundum laborem, non secundum proventum. Ber. ibid. 1 Cor. 3.8. according to your paines, not according to the issue or event of it.

Branch 3 But who are they, that King David undertaketh to teach? And so passe we on from the Act to the Object, (the third particular in his pro­mise;) the persons taught, You. They are the Children, that before he called upon, and invited unto him.

Doctrine 6 Children are to bee taught. Prov. 22.6. Teach a Childe, saith Salomon. And, Prov. 4.3, 4. When I was a Childe, my Father taught mee. And, 1 Ioh. 2.12, 14. I write to you, Children; saith the Apostle Iohn, among others.

And that not without good cause. For,

Reason 1 1. We are then aptest to learne. Fingit equum doci­lem tenera cervice ma­gister, Ire viam quam monstrat eques. Horat. epist. 2. Vt corpora ad quosdam membrorum flexus formari nisi te­nera non possunt: sic animos quoque ad plaeraque duriores robur ipsum facit. Quintil. inst. l. 1. c. 1. In cunctis fere rebus citius assuescit omne quod tenerum est. Novellas adhuc & vix firmae radicis arbusculas, dum ad omnem ductum sequaces sunt, in quamlibet partem flecti facile est: quae natura plaerumque curvata cito ad arbitrium colentis corriguntur. Tenerae adhuc & primae aetatis animalia sine labore domari solent; quantoque citius à vagandi libertate dissueta sunt, tanto sacilius vel colla jugo, vel fraenis ora insuescunt. Pelag. ad Demetr. The foale is easier broken and brought to a pace, that is taken while it is yet young, than that is let alone till it have more yeares. The plant is easily bowed and bent any way, while it is but a twig, that will sooner breake than bend when it is growne a strong tree.

Reason 2 2. Alt [...]us praecepta de­scendunt, quae teneris imprimuntur aetatibus. Senec. ad Helv. c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus. Vt sapor, quo nova imbuas, durat: nec lanarum colores, quibus simplex ille candor mutatus est, elui possunt. Quintil. institut. l. 1. c. 1. What wee then learne, sticketh best by us. Any vessell will [Page 13] retaine long the Quo semel est imbuta recens, servabit odorem Testa diu. Horat. epist. 2. Difficulter eraditur, quod rudes animi per­hiberunt. Lanarum conchylia quis in pri­stinum candorem revo­cet? Recens iesta diu & saporem obtinet & odorem, quo primum imbuta est. Hieron. ad Laet. savor of that liquor, that it was seasoned first with­all. And the cloth best keepeth its colour, that was died in the wooll, that it tooke in ere it came to the wheele or the woofe. Prov. 12.6. Teach a childe, saith Salomon, in the trade of his way; and hee will not depart from it when he is old.

Reason 3 3. Wee have much to goe through with, and but little time to learne; [...]. A [...]s longa, vita brevis. Hip­pocr. aphor. 1. a long taske, and a short time. Perge & propera, ne tibi accidat, ut senex discas: imò i­deò magis propera, quoniam id juvenis aggressus es, quod perdiscere vix senex possis. Senec. epist. 77. Though wee set upon it while we are young, we can hardly attaine to any perfection in ought ere wee be old: and therefore can never begin too soone, nor soone enough neither.

Reason 4 4. Turpis & ridi ula res est elementarius se­nex. Ibid. 36. Quid turpius quam senex vi­vere (discere) incipi­ens? Ibid. 13. It is a shame for an old man to be then learning his first ele­ments, that, that every Childe may and should know. Not that they should not then learne, that have not before learned. [...]. Socrat. apud Stob tom. 2. c. 29. It is bet­ter to learne late than never. Stultum est nolle dis­cere, quia diu non di­diceris. Sen. epist. 36. It is a folly for a man to refuse to learne at all, because a long time he hath not learned. And if it be a shame for a man not to have learned till then; it is much more a shame for him not to learne then neither. But Sed propera, nec te venturas differ in horas: Qui non est hodiè, eras minus aptus erit. Ovid. remed. l. 1. Hoc est discendi tempus. non quod aliquod sit, quo non sit discendam: sed quemadmodum omnibus annis studere honestum est, ita non omnibus institui. Sen. ep. 36. the longer wee defer it, the more paine it will be to us, the more shame it will be for us, not a shame, I say, so much that now wee learne, as that before wee have not learned.

Reason 5 Lastly, Children if they be taught no good thing, they will of themselves learne evill things. Omni mobili mobilius consistere non potest, sed molendini instar, impi­grè volvitur, &c. Bern. m dit. cap. 9. The minde of man or childe is like a restlesse, Mill, that cannot stand still, will never be without worke. Nihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re rustic. lib. 11. cap. 1. By doing nothing, saith the Heathen Man, men soone learne to doe evill things. And Incultis urenda si ix innascitur agris. Horat sat. 3. evill weeds come up apace, and grow soone over-rank in us, if some diligent husbandry be not constantly used with us.

Vse 1 And here first Children are to be admonished to use their time and meanes well, that Gods goodnesse, and the care and bounty of Friends and Parents affordeth them, & —Nunc adhibe puro Pectore verba, puer: nunc te melioribus of­fer. Horat. epist. 2. Vtendum est aetate: ci­to pede praeterit aetas; Nec bona tam sequitur, quam bona prima fuit. Ovid. art. l. 3. Vd [...]m ac molle lutum es, nunc, nunc properan­dus & acri Fingen­dus sine fine rota. — Pers. Sat. 3. to apply themselves to their learning, while their senses are lively, their wit quick, their memory fresh and strong; take that in now that may stick by them hereafter; Inveni parandum, seni utendum est. Senec. epist. 36. Quaere adolescens; utere fenex. Sence. lib. 1. contr. 7. lay that up now that they have comfort of, and benefit by hereaf­ter: Doe as wise travellers, that have a long dayes journey to make, that get them up betimes, and take the day before them, and not [...]. Hesiod. — mora non t [...]ta est. — Ov d. art. l. 1. — mora damnosa est. Idem met. l. 10. — semper noc [...]it differre. Idem remed. lib. 1. — mora saepe malorum dat causas. Manil. astrom. l. 6. like foolish, improvident, and unadvised persons, that with frivo­lous [Page 14] delayes triflle out the time, and burne daylight. You know what is said commonly, that Sed fugit interea, fugit irreparabile tem­pus. Virgil. Georg. lib. 3. — breve & irreparabile tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, a­gitur (que) velox dies: in­scii rapimur; nisi pro­peramus, relinquimur. Et nos inter praecipitia lenti sumus? Non di­cuntur dies ire, sed fu­gere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissi­mae rei possimus aequa­re. quod fugit occupan­dum est. Sen. epist. 108. Irrevocabilis est-prae­terita aetas. Lucret. l. 1.-ut, Stygis irremeabi­lis unda. Virg. Aen. 6. Quasi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, [...]. Plato Cratylo. In idem flumen bis no [...] descendi­mus. Sen. epist. 58 — assiduo labuntur tempora motu, Non secus ac flumen, neque enim consistere flumen, Nec levis hora potest. sed ut unda impellitur unda, Vrgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariter (que) sequuntur, Et nova sunt semper. Ovid. met. l. 15. — eunt anni more fluentis aquae, Nec quae praeteriit cursu revocabitur unda: Nec quae prae­teriit hora redire potest. Idem art. l. 3. Time and Tide tarieth for no man. Neither is it possible to recall any one day or houre, when it is once over, nay nor the least minute or moment of our life, when it is once past and gone. It will be too late for you to say hereafter, O mihi praeteritos referat si Jupiter annos, &c. Virgil. Oh were I as young againe as once I was; or, Were I to begin againe as sometime I was, and had that time and those meanes that then I had, or might have had, I would then doe thus and thus. Prevent it now therefore, while you may, by following good counsell, and taking your learning, that now seeketh you, and offreth it selfe unto you, Prov. 5.11, 12, 13. lest you mourne hereafter in your lat­ter dayes; when you have spent your time and your strength in folly and vanitie; and say, How have I hated instruction, and in mine heart scor­ned correction; and have not obeyed the voyce of them that taught mee, nor inclined mine eare unto them that instructed mee: yea Iob 20.11. when your bones, it may be, as he speaketh in Iob, are so filled with the sinnes of your youth, with the fruits of those loose courses that then you tooke, that they leave you not, till they lye downe with you in the dust.

Vse 2 As also many Parents come here justly to be reproved, that are too too carelesse in this kinde; Let their children goe on without instru­ction and correction so long, that afterward when they would them­selves, they can doe no good with them; but through the just judge­ment of God upon them by their stubbornnesse and untowardnesse, they become Gen. 26 35. & 27.46. such a corrosive and an heart-sore unto them, that they make them even weary of their lives, and oft bring their gray heads with excessive griefe for them to the grave.

Let them alone, say they, yet a while; they are but young yet: there will be time enough to teach them, and to nurture them hereafter. Yea, but for the body of thy Childe, thou wouldst be wiser and more warie. Were any limme mishapen, or did any part grow awry, thou wouldst be sure to take it betimes, while the nerves are gentle and pliable, the flesh soft and waxie, and the bones tender, and gristly, so as they may be easily wrought and moulded any way. Be no lesse wise then for the soule of thy Childe. Thou canst not begin too soone. Ad nominem ante bona mens venit quàm mala: omnes praeoccu­pati sumus. Virtutes discere, est vitia de­discere. Sen. epist. 51. Ad virtutem conten­dimus inter vitia di­stricti. Ibid. 76. Fore­stalled wee are all of us; the Heathen themselves saw and said as much. Wee bring vice into the world with us, that must be wrought out of us: and the sooner wee are dealt with, ere it take deeper root with us, or grow to stronger head in us, the more easily it will be done.

What shall we say of those, that all their whole time traine them up in idlenesse, in nothing but vanitie and naughtinesse? That which proveth after the very bane and utter overthrow of them. For ha­ving been brought up to nothing, and having no kinde of imploy­ment to passe their time away with, they light commonly into lewd company, whom they waste themselves and their meanes with, and [Page 15] so come at length to confusion. What shall wee say, I say, of such, but what Bernard before said, that such are Peremptores potius quàm parentes. Bern. epist. 111. Vtinam li­berorum nostrorum mo­res non ipsi perderemus. Insantiam statim deli­ciis solvimus. Mollis il­la educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. instit. l. 1. c. 2. rather Paricides than Pa­rents? And the bloud of their Children shall be one day required at their hands, which though they perish deservedly through their owne voluntarie default, yet by their diligent endevour and care might have done much better.

But what is it that David would have these little ones to learne? Branch 4 And so come wee at length to the fourth and last Branch; the Sub­ject-Matter of his teaching; the Feare of the Lord.

Doctrine 7 The last point then that wee observe hence is, that, The Feare of God, religion, and godlinesse is to be taught Children, and to be learned as well of young as of old. Genes. 18.19. Abraham, saith God of him, will teach his sonnes and his whole houshold, to walke in Gods wayes. Eccles. 12.1. Remem­ber thy Creator, to wit, to feare and serve him, saith Salomon, in the dayes of thy youth. And, Ephes 6.4. Yee Fathers, saith the Apostle Paul, bring up your Children in instruction and information of the LORD.

And great reason for Parents so to traine them up, if they desire or regard their good.

Reason 1 For 1. there is no true wisdome but in it. [...] Prov. 9.10. Virtutum omnium fundamentum pietas. Cic. pro Planc. Timor Domini principi­um sapientiae: The Feare of God is the Beginning of Wisedome; saith Salo­mon. Yea, Timor Domini caput, or praecipuum sapientiae; The Feare of God is the chiefe and principall point of Wisedome; saith both Psal. 111.10. David, & the same Prov. 1.7. Salomon. And Iob long before either of them, [...] sicut Prov. 3.9. & 4.7. [...] Iob 28.28. Quod & idem ferè Salomon Pro. 15.33. Timor Domini est sapientia ipsa: The Feare of God is wisedome, even wisedome it selfe. No true wisedome without it, no true wisedome but in it. To be taught our Children therefore, if wee would have them wise, if wee would not have them fooles and ideots, as they must needs be without it.

Reason 2 2. There is no true happinesse without it, no blessednesse but by it. For it is that, that Gods blessing is entailed unto; even all the good blessings both of this life and the next; and Blessednesse it selfe, not temporall onely, but eternall. For, Psal. 112.1. Blessed is the man that feareth God: and, Psal. 128.1. Blessed is every one that feareth the Lord; and, Prov. 28.14. Hee is a bles­sed man that standeth alwayes in awe. For, 1 Tim. 4.8. Godlinesse (that is, the Feare of God,) hath the promises both of this life, and of that that is to come. Of this life. For, Psal. 34.9, 10. There shall be no want to those that feare him: they shall lack nothing that is good for them. And of the life to come too. For, Psal. 103.17. The loving kindnesse of the Lord is for ever and ever upon them that feare him; and his Ita verto [...] prout usurpatur, Psal. 112.3.9. & 2 Cor. 9.9, 10. bounty or mercy upon their Childrens Children. And therefore no marvell if Salomon, as in the Entrance into his Proverbs he maketh the Feare of God, the Beginning of all; so in the Conclusion and shutting up of his Ecclesiastes, he maketh the same Feare of God, the very Summe and the End of all. Eccles. 12.15. Summa, or Finis rei. Will you heare (saith he) what is the Summe, or the End of all: Feare God, and keepe his Commande­ments: For that is the whole dutie of man: and that is the only meanes to make man truly happy, the maine matter that Salomon there inten­ded to teach.

Vse 1 Now this First may teach you that be Parents, Masters and Tea­chers, what to labour in, if you desire the true welfare and happinesse of those that be under your charge, or Gods blessing upon them, and [Page 16] your labours and endevours with them; even to teach them the feare of God. You are not to thinke it enough, that you have taught them some trade, that you have given them learning, (humane learning, I meane) that they may live by another day; but you must withall, or else you come far short of that you should doe, teach them also to feare God, and so to serve him here, as they may live with him eter­nally, when they goe hence.

To which purpose it is well observed, that the promise of a bles­sing to be continued to posteritie, though made to the observance of all Gods precepts, yet is Exod. 20.6. Deut. 5.10. more specially annexed to the second Com­mandement in the Decalogue, which is concerning the service and worship of God; God thereby intimating what Parents and others should principally apply themselves to have planted in their Families, if they would have Gods blessing entailed upon their issue. For as for other things, even Heathen and Infidels, or meere Civill and na­turall men, will be ordinarily teaching and instructing their Children, to forbeare and abhorre lying, and stealing, and loosenesse of life, and surfeting, and excesse, and the like; because such things may make them unfit for common and civill society, or may be a meanes to waste them, and that, that they shall leave them. But God would have us (and those that be truly godly will regard it) to goe a step further, and to teach them a lesson beyond all this, not civilitie alone, but true piety too; that wee may be blessed in them, and they inhe­rit Gods blessing with us.

And surely what difference will there be betweene a Christian Pa­rent and an Heathen, a Christian Schoole-master and a Pagan; if the Parent or Schoole-master teach his Children and Scholers, matter of civilitie or humane learning alone? Doe not Heathen even the same? As the Apostle speaketh in another case, 1 Tim. 5.8. He that provideth not for his Familie, is worse than an Infidell: So here, that Parent that bringeth up his Childe idly, is worse than many an Infidell: he that traineth him up in some worldly trade only is no better than they. That Schoole-master that teacheth them not at all that be committed unto him, is worse than many an Infidell; hee that giveth them hu­mane learning onely, is little better than they. That Parent or Tea­cher that doth not teach them Civilitie, comes far short of many Hea­then ones; he that doth teach Civilitie, and not Piety withall, goeth no further than they have gone.

Vse 2 Lastly, Children also must learne to feare and to serve God. If your Governours must teach you it, then questionlesse you must learne it. Eccles. 12.1. Remember thy Creator, saith Salomon, in the dayes of thy youth. And, Psal. 119.9. Whereby shall a boy, or a Childe, saith David, make his path pure, but by taking heed to it according to Gods word?

It is an idle conceit of many, that Religion and Godlinesse is not for Children, that such things concerne them not. There is no age freed from it. And therefore Iohn writeth unto, and directeth, what hee writeth, unto all, 1 Ioh. 2.12, 13, 14. not to old men, and young men, strong growne men onely, but to Children and little ones also. And surely most equall it is, that as the Vt primitiae rerum, ita primitiae dierum. Greg. in Evang. first-fruits of other things, so the first-fruits of our yeeres should goe also to God.

It is but a Devillish Proverb, A young Saint, and an old Devill. The Holy Ghost by Salomon assureth us the contrary: Prov. 22.6. Teach a Childe, saith he, in the trade of his way, and hee will not depart from it, when hee is old. It is true indeed, that those that have made most shew of piety, 2 Pet. 2.20. Matth 11.45. when they fall away againe, prove usually most prophane. But 1 Pet. 1.23. 1 Ioh. 3.9. where it hath once truly taken root in the heart, there it will con­tinue constantly even to all eternity, and never dye or decay againe.

Let this therefore, good Children, Sapientiam non amit­titur; in stultitiam non revolvitur. Sen. epist. 76. be your principall care and stu­die: (For what shall it availe you to be cunning in Tully, Virgil, Ho­mer, and other prophane Writers, if you be unskilfull in Gods booke? to have learned Greeke and Latine, if you learne not withall Esai. 19.18. the language of Canaan? to have your speech agreeable to the rules of Priscian or Lilie, if your lives and courses be not conso­nant to the rules and lawes of Christianitie? to have knowledge of the Creatures, when you are ignorant of the Creator? to have learned that whereby you may live a while here, and neglect that whereby you may live eternally hereafter?) Learne to feare God, to serve God; and then God will blesse you. For Psal. 115.13. Hee will blesse those that feare him, be they great or small. Yea hee will take charge of you, and provide for you, if your Parents be taken from you. Psal. 27.10. Though my Father and Mother, saith David, should leave mee, yet would God take mee up. Psal. 68.5. Hee will be a Father unto you: Psal. 23.1. he will see you shall not want. If your Parents have wrought the Feare of God into you; Psal. 37.25, 26. they shall be sure to leave Gods blessing to you; they may boldly bequeath it you; and you shall be sure to partake with them in it.

To end where wee began; it is the commendation of Timothie, and of his Parents withall, that 2 Tim. 3.15. [...]. hee had knowne the holy Scriptures from a Childe; and had been even 1 Tim. 4.6. [...]. nursed up in the words of faith and good doctrine; [...]. Himer. Sophista in Monod. Rufini. sucking piety and godlinesse in, with his Mothers milke, and beginning to be acquainted with it even at the breast. Let the like course be taken of, and with others, and it will make them prove in time also like Timothie, 2 Tim. 3.15, 17. wise to salvation, and enabled to every good worke.

THE CHRISTIAN MANS CARE.

IT is the wonted manner of Physitians, Erumpens sanguis vena secta sistitur. Fer­nel. method. med. l. 2. c. 6. when bloud issueth out immoderatly one way, to o­pen a veine elsewhere, and so Dum revulsionis vi revocatur. Ibid. by revulsion, as they terme it, to stay it, by diverting the course and current of it another way: Occasion. The like course doth our Saviour Christ take in this place. For observing Vers. 31, 32. the mindes and hearts, the thoughts and cares of most men, to be wholly addicted unto, and carried after the things of this world, he endevoureth in this place to withdraw them there-from, and so to cure them of this running disease, by diverting and turning the tide and streame of them another way. Drift. And as the Apostle would have us turne all our worldly griefe into 2 Cor. 7.10. godly griefe, into sorrow for our sins; and our Sa­viour else-where, all our worldly feare into godly feare, into Matth. 10.28. Timo­rem timore pellit, ut clavum clavo. feare of offending and displeasing God Almightie; so here he willeth us to turne all our worldly care into godly care, our care for this life, Summe. and the things of this life, into care for the things of another, of a better life.

Branch 1 Seeke first the Kingdome of God, and his Righteousnesse.

Now because many Luc. 12.29. doubts and distrustfull thoughts might here­upon arise in weake or worldly mens mindes, how they should be provided for, and furnished with meat, drink, and apparell, and other necessaries of this life; that they may beg or starve, if they looke not after the world: Our Saviour for the further strengthning of [Page 28] their faith herein, and better encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himselfe will be mindfull of them, to supply them with the other; these things that they now thirst after, and take so much thought for, shall upon their so doing, without their further care be cast in upon them, and Non ait, [...], dabuntur; sed [...], addentur, [...], ve­lut additamentum: Metaphora ab eis qui poma, pyra, &c. e­munt. Piscat. [...]. Chrysost. in Matth. 22. Non ait, dabuntur, sed, adjicientur. Aliud est enim quod princi­paliter datur, aliud quod superadditur. Greg. Moral. l. 15. c. 20. added as an overplus or an advantage thereunto.

Branch 2 And all these things shall be added unto you.

Division.So that the words, you see, divide themselvs into two Generall Parts;

Part 2 An Exhortation,

Part 1 And a Motive to induce thereunto.

Part 2 But for further light and helpe wee may subdivide them into these Members 4 four Particulars;

Member 1 1. An Act, what wee must doe, Seeke:

Member 2 2. The Object of this Act, what it is that wee must seeke, Gods Kingdome and his righteousnesse:

Member 3 3. The Order and Manner, how and when these things must be sought, in the First place:

Member 4 4. The Benefit that thereby will accrew unto us, [...]. Chry. in Mat. hō. 22. And all these things shall be added unto you.

To begin with the First, Seeke.

Spirituall things must be sought.

Coloss. 3.1. Seeke the things that be above, saith the Apostle Paul. And, Rom. 2.7. To Member 1 those that by continuance in well doing seeke glorie, and honour, and immor­talitie, Act. saith the same Apostle. And, Matth. 13.45. The Kingdome of Heaven is like Observat. 1 a Merchant that seeketh pretious Pearles, saith our Saviour.

Sought thus they must be in two respects,

Ratione d [...]fficultatis.In regard of the Difficultie,

And Ratione dignitatis. in regard of the Dignitie of them.

First in regard of the Difficultie of obtaining them: Prius est quarere quam acquirere. because With­out Respect 1 seeking they will not be had.

Reason 1 1. Things must be sought, that cannot easily be compassed; such [...]. Plato Cratyl. & Hyp­pia maj. & de repub. l. 4. Plut. de Paedag. dif­ficilia qua praeclara. Sine studio et ardore quodam mentis in vita nihil quicquam fit egregium. Cic. de orat. lib. 1. all things of worth and weight are ordinarily, and such also these are. They are compared to a Kingdome both here, and oft Matth. 3.2. & 5.3. Iam. 2.5. 2. Pet. 1.11. Apoc. 1.9. else-where: And a Kingdome, wee know, is not easily conquered: a Crowne is not ordinarily compassed with ease. It is not wonne commonly without battaile; nor bought but with bloud. They are compared to Matth. 13.44. treasure, and matter of 1 Tim. 6.6. gaine. And worldly Wealth, wee well know, (and the heavenly much more) will not be gotten but with labour and travell.

Reason 2 2. Things must be sought that are not naturall, that come not by kinde. So [...]. A­ristot. Ethic. Nicom. l. 2. c. 3. Arts and Sciences, (because Nemo nascitur artifex. Nemo nascitur sapiens. Sen. de Ira, lib. 2. cap. 10. no man is borne an Artist) must by studie and industrie be attained. And much more then this Ars artium regimen animarum. Gerson. de Recid. pecc. Ars est bonum fieri. Ad hoc, sed non cum hoc nascimur. Sen. epist. 9 Art of Arts; this Ars regnandi. Art of reigning; this Ars benè beate (que) vivendi. [...]. Epict. Arian. l 3. c. 26. Ars vitae. cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. epist. 94. Ars benèvivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de civit. l. 4. c. 21. Art of happinesse. Rowse. Art of living well and happily, [Page 29] yea of living everlastingly, Non dat natura vir­tutem. Non contingit virtus animo nisi insti­tuto & edocto, & ad summum assidua exer­citatione perducto. Sen. epist 9. will not without much studie and in­dustrie be learned: especially lighting upon such blocks, as we all are naturally, being borne Iob 11.12. Psal. 73.22. Prov. 30.2. Ier. 10.14. starke ideots, and of our selves wholly 1 Cor. 2.14. [...]. unca­pable of ought in it.

3. Things must be sought, that are not every where to be had, as forreine commodities that must be farre fetcht. But such is 2 Pet 3.13. Mat. 13.45. [...]. Macar. homil. 38. praeclara rara. the Righteousnesse spoken of in this place. It is a simple that every soile will not beare: a rare drugge that every country or climate will not afford Eccles. 7.29. It grew once in Paradise. But upon the fall of our first Parents, — Terras Astraea reliquit. Ovid Met. lib. 1. Neglecta terras fugit Astraea. Memor. Octav. 2. 1. — ad superos Astraea recessit. Iuven. sat. 6. Terra cessit, incoelumque [...]igravit. Lact. instit l 5. c. 5. it left this world; and it is Iob 28.13, 14. not now to be found here on earth, in the land of the living. It must be fetched againe, as ( Hesiod. Oper. l. 1. they say) fire was by Prometheus from heaven. Iam. 1.17. Every good giving, and every perfect gift, saith S. Iames, commeth [...], i. [...], ut Act. 14.17. vel [...], Mat. 21.25. i. à [...]eo. Drus. in prov. & quaest. l. 2. c. 61. from above.

Reason 4 4. Things lost must be sought ere they can be againe found. So our Saviour saith, Luk 19.10. he came to seeke what was lost. And Luk. 15.8, 9. the Widow in the Parable, by seeking found her lost Drachma eni [...] vale­bat 7. denarios cum di­midio. Breerwood de num. Iud. cap. 1. testor. Such are these, wee had them once, but wee have now lost them. Our first Parents were [...], i. in ostro nati: uti Clau­dian. nup. Honor. & Mar. borne, as I may so say, with this Genes. 1.26, 27. Eccles. 7.29. royall robe; they were created with this Psal. 8.5. imperiall Crowne. But the Devill stript them of it; Porrexit pomum, & surripuit Paradisum. Bernard. de Grad. humil. 4. he cheated and coosened them of this Crowne, as wee use to doe Children, with Gen. 3.5, 6. the Apple, or Ficum vult Moses Bar-Ceph. & The­od. in Gen. quaest. 28. Malogranatum Machmed. in Alcoran. Malum Medicu [...] alii, alii Perficum, quod Peche Gall Aliipomum Paradisi, prout fructum quendam Syri indigitant. Sed & Malum ex Hebraeis quidam ex Cant. 2.3. vide Perer ad Genes. what ever fruit it were, that he tendred unto Eve. So they lost it: and their posteritie must recover it, ere they can en­joy it; they must win this Crowne againe, before they may weare it.

Respect. 2 Thus you see then that these things must be sought in regard of the hardnesse and difficulty, because otherwise they cannot be had.

Now they must againe be sought in regard of the dignitie of them. Which worth and dignitie of them appeareth in the next Point.

Vses 2 But before wee passe to that, the Vse of this in a word.

Vse 1 And the First use hereof may be for Confutation, Confutation. to controll the vaine conceits of those that thinke that these things will come with­out seeking; Credunt dormienti­bus sibi haec confectu­ram Deum. Ter. A­delph. 4. 5. Non curant quaerere, quae tamen desiderant invenire: cuoiunt consequi, non & sequi. Bern. in Cant. 2. that hope to have them though they never once looke after them, or the meanes whereby they may be attained; that make account that heaven and happinesse will drop into their mouths, if they doe but gape when they lye a dying, and say, Lord have mercy upon mee, or, Lord helpe mee to Heaven. It were to little purpose for our Saviour to incite us here to seeke thus after them, if without such seeking they might be had. No, Prov. 2.4. [...]. Menan [...], If thou seeke for it, saith Salomon, as for silver, and search for it, as for treasure, &c. And God, saith our Saviour, will have us Matth. 7.7 [...]. Sopho [...]l. Plut de fortun. aske that wee may have, and seeke that wee may finde, and knock that it may be opened unto us. And as he addeth there, that Matth. 7.8. [...]. Idem. Nil tam d [...]fficile, quin quaerendo investigari posset. Ter. Heaut. 4. 2. Hee that seeketh findeth: so Illud desperandum est, posse nobis casu bonum tantum in fluere. Sen. epist. 50. certaine it is, that hee that seeketh not, is never like to finde ought.

Vse 2 Another Vse hereof may be for Conviction, Conviction. to convince many Nemo in sapientiam incidit. Nulli sapere ca­su obligit. Sen. epist. 76. Et cui credere conti­git? Bern. de Consid. lib. 3. not to have what they professe and pretend to have. For how many pre­tend title to, and claime interest in this Kingdome, that never tooke paines or labour about the compassing of it? How many professe themselves to be possessed of the Righteousnesse here spoken of, that never travelled or laboured in the searching out of it, or in the see­king after it?

He would be deemed a most vaine man, that would boast and beare men in hand that Quomodo Caius Cae­sar Gallis Graecisque a­liquot unà condem­natis, Gallograeciam se subegisse gloriaba­tur, cum pedem Italia non extulisset. Et Oce­anum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore legerent. Sueton. Caio. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per com­mercia, quorum ha­bitus & crines in cap­tivorum speciem for­marentur. Tacit. A­gric. At si quis de cer­taminibus gloriosè per­actis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usur­passet, ut Theocrit. idyl. 4. he had beene at the East-Indies, conquered a great part of the Country, and brought away much treasure and rich commodities from thence, who yet had never crossed the seas, or set foot once on ship-boord, or come neere the sea side. And no lesse vaine are they, that would have men beleeve them, that they have made conquest of the Spirituall Canaan, and possessed them­selves of much of the wealth and treasure of it; when as they never yet stirred once out of the mysticall Aegypt, never so much as enqui­red the way to it, much lesse ever travelled toward it. Hee would be deemed most ridiculous, that would professe Ac sierud tum se quis jactaret, [...], qui nec A [...]sopum unquam d [...]dicisset: ut Aristoph. avib. to have rare skill in the Mathematickes, or some other abstruse Science, when he had ne­ver spent day or houre in the studie thereof. And no lesse ridiculous are they that will seeme to have gotten much skill in this spirituall Arte regnandi, sive imperandi, ut Liv. hist. 22. vel arte imperato­ria, ut Cic. de Orat. l. 1. [...]. Greg. Naz Apolog. King-craft, (if I may so terme it) and yet never beat their heads, or busied their braines about it; never studied Evangelium Regni. Matth. 4.13. & 24.14. the Gospell of this Kingdome, the onely Booke out of which it may be learned. Yea in this regard is this Spirituall Treasure rather like learning than wealth; in that Pecunia ven [...]et ultrò, honor afferetur, gratia ac dignitas fortasse in­gerentur: virtus in te non incidet, ne levi quidem opera, aut par­vo labore cognoscitur. Sen. epist. 76. worldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, Philosophia non est res beneficiaria: non obvenit. Sen. epist. 90. not so; each one must seeke it for himselfe, and must seeke and la­bour in it himselfe, or else the seeking of others, and their ende­vour for him, will stand him in little stead.

It is a pithie speech, indeed, that Bernard hath, and in his sense not unsound. Speaking of those words of the Prophet, Lament. 3.25. The Lord is good to him that trusteth on him, and to the soule that seeketh him; Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tam bonus sequentibus, quid con­sequentibus?) Sed in hoc mirum est, quòd nemo te quarere valet nisi qui prius invenerit. Vis quaeri ut inveneriaris: vis inve­niri ut amplius quararis. Bern. de dilig. Deo, cap. 3. If God be so good, saith he, to him that seeketh him, what will he be to him when he findeth him? But a strange matter it is; That no man can seeke God be­fore he have found him; nor can a man linne seeking of him, when he hath once found him. God will be sought, that he may be found of us; and he will be found, that he may further be sought of us. Men cannot seeke him, saith hee, untill they have found him: and certaine it is that they have not yet found him, that never sought him, or that doe not still constantly and Psal. 105.4. continually seeke him.

Yet for the better explaining of Bernards meaning in the words be­fore recited, and the assoiling of some scruple that thence might arise, as also for the reconciling of some Luke 11.10. & 13.24. speeches of our Saviour, that may seeme the one to crosse the other: wee must understand, that Esai. 65.1. there is never any seeking on our part, before some proffer on Gods part: [Page 31] for Potes quaeri & inve­niri: praeven [...]ri non po­tes. Bern de dilig. Deo, c. 3. Ad bonum assur­gere perfecté non pos­sumus, nisi nos spiritus & praeveniendo exo [...] ­tet, & subsequendo confortet. Greg. in E­zech. 10. Nolentem praevenitut velit: vo­lentem subsequitur, ne frustra velit. Aug. Enchir. cap 32. man can by no meanes prevent Gods worke. Now to passe by those Rom. 1.20. & 2.15. common lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul to Act. 17.27. the Athenians, and Act. 14.17. the Ly­caonians in the Acts; because 1 Cor. 1.21. & 2.7, 8, 9. they never prove effectuall in this kinde to any purpose ordinarily in any: and to confine our selves to those aids that hee offereth and affordeth usually in his Church; which alone in ordinary course are effectuall to this end: There is as a two­fold vocation; so a twofold disquisition: As Vocatio duplex; ex­terna, interna: sive generalis & specialis: vel communis & pecu­liaris: Vide Aug. de Corrept. & Grat. c. 7. Drus. Miscell. lib. 2. cap. 2. & Calv. Insti­tut. l. 3. c. 24. §. 7. a twofold vocation on Gods part: an externall vocation, in the offer of the meanes, which doth not alwayes take effect; of which our Saviour, Matth. 20.16. & 22.14. Many are called, but few chosen: and Quae & vocatio se­cundum propositum: Rom. 8.28. 2 Tim. 1.9. an internall vocation, in the blessing accompanying those meanes, which cannot be without effect; of which the Apostle, Rom. 8.30. Those that hee calleth, he justifieth; and those that hee justifieth, hee glorifi­eth. So there is Disquisitio duplex. a twofold disquisition or seeking on our part; an out­ward seeking (if I may so terme it) in the use of the meanes, the stu­die of them, and paines taking about them, which yet is not alwayes effectuall: For, Hosh. 5.6. They shall goe to seeke the Lord with their sacrifices; but they shall not finde him, saith the Prophet: And Luk. 13.24. Many shall seeke to en­ter, but shall not be able, saith our Saviour. The other inward, Ier. 29.13, 14. when those meanes by the gracious assistance of Gods Spirit, have wrought thoroughly upon the heart: of which the Psalmist, Psal. 119. [...]. Blessed are they, that seeke him with their whole heart: and God by the Prophet, Ier. 24.7. & 30.21. & 31.18, 19. 1 Ioh. 5.20. They shall seeke mee, and finde mee, because they shall seeke mee with all their heart. And this is that seeking that Bernard speaketh of; which is ever effe­ctuall; and of which our Saviour therefore, Matth. 7.7, 8. Luke 11.9, 10. Whosoever seeketh findeth. For none so seeke but such as by effectuall vocation are found of God before: none so seeke, but such as by effectuall conversion (the insepa­rable effect and fruit of such vocation) have Ier. 24.7 & 31.18. returned unto God, and so found him in part already. But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seeke ordinarily in this latter sort, but those that have diligently Pro. 2.3, 4, 5. & 4.19.10, 20. & 8.33, 34 Iohn 5.39. Luke 10.39, 34. Act. 8, 27.28. & 16.13, 14. & 17.11, 12. sought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which wee may hope to attaine to the latter, if wee continue constant therein, through Gods blessing thereupon. But without it there is no hope ever to attaine to it, or to finde that, that in some sort may be Iohn 7.34. Rom. 9.31, 32. sought and not found, but Psal. 119.155. cannot bee found unlesse it bee sought; and when it is once found, is so farre from causing men to give over their seeking, that it maketh them, Sirac. 24.23, 24. incited by that sweetnesse that they finde in it in part found, Esai. 26.9. Psal. 119.10, 45. seeke more diligently now than ever before.

Question. Without seeking then, these things are not to be expected. But are they worth the seeking? may some man say. Propter saporis dulce­dinem, qui gustatus magis excitat appeti­tum, Bern. de Temp. Manducant & bi­bunt, quia inveniunt; & quia esuriunt & si­tiunt, adhuc quaerunt. Nam & inveniendus quaeritur, & quaerendus indenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut quaeratur avidiut, Aug. de Trinit. l. 15. c. 2. Sic ergò queramus tanquam inventuri, & sic inveniamus tan­quam quaesituti: quia Sirac. 18.6. ibid. l. 9. c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. There are indeed some Nugae d [...]fficiles. Turpe est diffi­ciles habere nugas: Et stultus labor est ineptiarum, Martial l. 2. epist. 86. tristes ineptiae, ca [...]ans. imo ridiculae, Sen. epist. c 13. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45. toylsome toyes, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date-stone, hard to crack the one, and to cleave the other, but nothing or nothing worth ought, when [Page 32] it is crackt or cloven, within either: And the very [...]. Scopas Thessal. Plu. de Avarit. wealth, yea and the Latrunculis Iudimus. In supervacuis subtil [...]tas teri­tur, Sen. epist. 106. learning too of many consisteth much in such.

Answer. But these are not so: The things here propounded as they are [...]. hard and difficult, so they are singularly [...]. excellent. And therefore Respect 2 as they must be sought ere they can be had in regard of their difficul­tie; so they may well be sought that they may be had, in regard of the dignitie, the worth, the excellencie of them; yea in regard of the use too, and the necessitie of them.

Member 2 For first, here is a Crowne, a Kingdome, the highest pitch of ambiti­ous mens aymes. Object. [...], Eteocles apud Euri [...]. Phoenis. apud Plut. de Aud. Poet. & sanit. tuend. Nam si violan­dum est jus, regnandi gratia violandum est: aliis rebus pietatem co­las, Cic. Offic. lib. 3. If for any thing a man should breake his faith, it should Branch 1 be for a Crowne, for a Kingdome; saith one. And the Devill hoped, if by any meanes, by the proffer of Matth. 4.8. a Kingdome, to draw our Saviour to his impious and devillish desires. If such reckoning then be made of 1 Cor. 9.25. a corruptible Crowne, of Psal. 68.33. an earthly Kingdome, Dan. 5.21. the Kingdome of men; that which when it hath beene long a getting, may be lost and gone againe the very next [...], Eurip. [...]. Idem Hecub. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Senec. epist. 91. day, yea may be overturned in an [...], Demetrius Phalar. apud Plut. ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentum (que) temporis evertendis imperiis suffecere, Sen. epist. 91. Simul parta ac sperata decora unius horae fortuna evertere potest, [...]iv. hist. l. 30. Vincendo didici magna momento obrui, Sen. Troad. 2.2. houre: what account should be made of an [...], 1 Cor. 9.25. [...], Iam. 1.12. incorruptible Crowne, of a Crowne that cannot be lost, of an heavenly Kingdome, the Kingdome of God; of [...], Heb. 12.28. a Kingdome, saith the Apostle, that cannot be shaken, of Psal. 45.6. a Throne that standeth firme and immoveable for ever?

Branch 2 Secondly, here is Righteousnesse, Ephes. 4.24. a principall part of Gods Image, Gen. 1.27. [...], Greg. Naz. in Matth. 19. Haec ante­cedit animalia; Deos se­quitur, Senec. epist. 76. wherein Man at first was made: that whereby man excelleth the beasts; and that maketh him 1 Iohn 3.7. 1 Pet. 1.15.16. like God; yea without which man is not only no better, but farre worse than a beast; and whereby men doe as farre excell men, as men themselves doe beasts. For Ipsis bestiis bestialior est homo ratione vigens, & ratione non vivens, Bernard. in Cantic. 35. a man endu­ed with reason, without this righteousnesse, that is, without religion, is (not only as bad as, but) far worse than any beast. And Ratione homines ju­mentis, religione homi­nes hominibus antistant. Vltra homines prove­bit [...] probitas sola, infra hominem detrudit im­probitas, Boet. Consol. lib. 4. Pros. 3. Religion maketh some men excell other some that want it, as much as reason maketh them excell brute beasts.

It was the saying of an Heathen Man, that Nihil est virtute for­mosius, nihil pulchrius, nihil amabilius, Cicer. de Nat. Deor. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores excitaret, Idem Offic. lib. 1. Omnes mortales in admirationem sui raperet. Senec. epist. 89. Nemo non amore ejus arderet, si videre illam con­ [...]ngeret, ibid. 115. Morall vertue was so beautifull, that if it could bee seene with bodily eyes, it would make men to be wondrously enamoured with it. And yet was that, saith Lactantius, but a bare Ʋmbra quaedam & imago justitiae, Lactant. Institut. l. 5. c. 17. & l. 6. c. 6. & Faber. in Rom. cap. 2. shadow of the Righteousnesse here spoken of. But Si rem ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, quum tantopere ejus adumbrata opinione laetemur? Cic. de Fin lib. 5. if the shadow be so excellent, what is the substance? if the Picture be so beau­tifull, what is the Person it selfe, which the Picture commeth so farre short of? Tanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vitreum, quanti verum margari­tum? Hieron. ad Demetr. ad Salvin. & alibi. If they made such account of their glassie bugle, saith Ierome after Tertullian, how ought this rich and pretious Pearle of ours to [Page 33] be esteemed of? This to that is as [...], Homer. Iliad. ζ. Vilius argentum est auro, virtutibus au­rum, Horat. lib. 1. Epist. 1. Gold to Brasse, saith Bernard; and a little of Melius est pallens aurum quam fulgens aurichalcum. Bernard. in Cantic. 61. the palest and coursest Gold is farre better than much of the finest and brightest Brasse.

But let us consider them a little severally.

Branch 1 In the first place then, here is

Observat. 2 A Kingdome propounded to all Christs followers and favourites.

Seeke Gods Kingdome, saith our Saviour.

Points 3 Concerning which, it shall not be amisse to enquire;

• 1. What Kingdome this is;
• 2. Wherein it consisteth;
• 3. Why it is so termed.

Point 1 The Kingdome then here spoken of, is not so much the Kingdome of God over us, as the Kingdome of God in us: not the Kingdome whereby Psalm. 103.19. Luk. 19.27. he reigneth over us; (and yet it is no small privilege and preemi­nence to be subject and Psal. 18 & 36. Ti­tle. [...], Man. Palaeol. prae­cept. 7. Rom. 1.1. Phil. 1.1. Meritò Paulus hoc titulo gloriatur, 2 Cor. 11.22. O praecla­rum ministerium, quo non principatu glorio­sius? Bern. de Consid. l. 2. servant to so puissant a Soveraigne; if they were counted 1 King. 10.8. happie that were in Salomons service, then are they much more Psalm. 84.4, 13. blessed that dwell in Gods house and court, that have de­pendance upon him:) but the Kingdome whereby he reigneth in us, and wherein wee reigne with him: Luke 12.32. It is your Fathers will, saith our Saviour, to give you a Kingdome. And, Apoc. 1.6. & 20.6. Hee hath made us Kings and Priests, and wee shall reigne with him Apoc. 22.5. for ever. And, Apoc. 3.21. To him that over­commeth I will give to sit on my Throne, as I overcame, and sit on my Fa­thers Throne.

Point 2 Now of this Kingdome there are two degrees.

Degrees 2 There is first Regnum gratiae. a Kingdome of Grace; wherein Rom. 5.21. wee reigne here in grace by Christ, whereby wee have power here;

Degree 1 1. To quell, conquer, and over-come Humilis res est stulti­tia, abjecta, sordida, servilis, multis affecti­bus & saevissimis sub­jecta. Hos tam graves Dominos, interdum al­ternis imperantes, inter­dum pariter, dimittit à te sapientia, quae sola libertas est, Sen. ep. 37. Quem vicerim quaeris? non Persas, non extre­ma Medorum, &c. sed avaritlam, sed ambitio­nem, sed metum mor­tis, qui victores gentium vicit, Idem epist. 72. Nulla major est victoria, quam vitia domuisse. Innumerabiles sunt qui urbes, qui populos habuere in potestate; paucissimi, quise. Quaest. Nat. l. 3. our naturall corruptions, Branch 1 our lusts and concupiscences within us, our outragious passions, our unruly and inordinate affections, 2 Pet. 2.12. Iude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idem ep. 37. wherewith worldly men are led captive, enslaved and enthralled, and which Rom. 6.17. 1 Cor. 12.2. Tit. 3.3. before our conversi­on bare sway, and ruled in and over us also. Sibi imperare maximum est im­perium, Sen. ep. 113. Si vis tibi omnia subjicere, te subjicerationi. Multos reges, si ratio te rexerit, Idem ep. 37. It is a point of the highest command, saith the Heathen man, for a man to have command of himselfe. Regem non fa iunt opes, Non vestis Tyriae color, Non frontis nota regiae, Non auro nitidae trabes. Rex est, qui posuit metus, Et dirimala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius re­gnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uter (que) Poenus Serviat uni, Horat. Carm. 2.2. Rectius enim is appellabitur Rex quam Tarquinius, qui nec se nec suos regere potuit. Cic. de Finib. l. 3. —tum omnia jura te­nebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon. Hee is a King that dreads nought; hee is a King that covets and desires no­thing. And, Immane regnum est posse sine regno pati. Senec. Thyest. 3.1. It is a wondrous great Kingdome for a man to be able to con­temne a Crowne, to set light by a Kingdome, as Hebr. 11.24, 25, 26. Moses did, that preferred afflictions with Gods people before it: to tread, not the Earth only, but the very Apoc. 12.1. Moone too, and all sublunarie things, as Philip. 3.8. drosse and Trash under his feet.

[Page 34] Branch 2 2. To prevaile against, and triumph over all the enemies and ad­versaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions, the sword, famine, and nakednesse; Rom. 8.35, 36, 37. In all these things, saith he, [...], Sicut Sophocl. Elect. [...]. wee are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For, 2 Cor. 2.14. God maketh us alwayes to [...], i. [...], Theophyl. triumphat, i. triumphare facit, Pri­mas. triumph through Christ. Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. E­van. in Luc. 13.32. & Ioan. 12 32. Sic & col. 2.15. [...], Ignat. ep. 5. Cum ulti­ma hoste morte praelia­tus, per trophaeum cru­cis triumphavit, Ter­tull. ad. Marc. l. 4. The very Crosse of Christ, saith one, was Christs Charet of Triumph. And the very same is the Crosse even to this day to all Christians; it is their Charet, their Chaire of estate. [...], Ignat. ep. 4. Duris ut ilex ton­sa bipennibus, Per damna, per caedes, ab ipso Sumit opes animū ­que ferro. Non hydra secto corpore firmior vinci dolentem crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: magna proruet integrum Cum laude victorem, Horat. Carm. 44. Hee is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blowes, yet will not give over till he have vanquisht his adversarie. Apoc. 12.11. They overcame him, saith the Ho­ly Ghost, Apoc. 13.7. that warred upon them, and overcame them, by the bloud of the Lambe, and by the word of the Testimonie, and by not thinking much to lay downe their lives unto death; by setting light (as Act. 20.24. the Apostle of him­selfe) by their lives. The Spirit of God may seeme to contradict him­selfe when he saith in the one place, Apoc. 13.7. He made war upon the Saints and overcame them; and in the other againe, Apoc. 12.11. They conquered and overcame him. But the one is spoken [...]. according to humane conceit, the other [...]. according to the truth of the thing. And certaine it is, that as Gods Tunc enim non ex malo uno, sed ex omnibus simul & semel liberantur, Aug. in Psal. 34.17, 19. Ita liberantur, ut liberari amplius opus non habeant, Bern. in Psalm. 91.15, 16. Children are never better delivered out of their troubles, than when they seeme not to be delivered at all, when they are delivered out of them by death: So [...], Oecum. in 2 Cor. 2. [...], Chrysost. in Rom. hom. 15. they never more prevaile against, and triumph over their adversaries, than when those their adversaries outwardly seeme most to prevaile against, and to triumph over them.

Degree 2 But because this their Psal. 45.13. Majestie is most inward, and 1 Iohn 3.2. the world cannot so well see it: there is secondly therefore Regnum gloriae. a Kingdome of Glorie, whereby those that Rom. 5.21. reigne now in Grace by Christ, shall one day Rom. 5.17. reigne in Glory with Christ. For, Coloss. 3.3, 4. our life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appeare, then shall wee also appeare in glory with him. And, 1 Iohn 3.2. Wee shall at his appearing become like unto him, because wee shall see him as hee is. As Ephes. 2.6. We are now glorified in him, so 2 Thess. 1.10. hee shall then be glorified in us; what time wee shall heare from him that blessed and joyfull sound, Matth. 25.34. Come and re­ceive the Kingdome prepared for you from the beginning of the world.

Point 3 Now further this Kingdome is called the Kingdome of God;

Reasons 4 Reason 1 1. Because Matth. 20.23. he hath prepared it;

Reason 2 2. Because Luk. 12.32. he conferreth and bestoweth it;

Reason 3 3. Because Apoc. 4.10. of and under him wee hold it;

Reason 4 4. Because Apoc. 20.6. with him wee reigne in it; for from him wee re­ceive it, and together with him wee reigne in it.

Vse 4 Is it a Crowne and a Kingdome then, and such a Crowne and a King­dome, that our Saviour here maketh offer of?

Vse 1 This serveth first, as to discover, so to check and control the base-mindednesse of most men in the World: Who, Reprehension. as Num. 11.5, 6. the Israelites preferred the In cepe & allium im­pensa 1600. talenta in pyramidum una extru­enda, refert Herodot. l. 2. Leekes and Onions of Aegypt, before Psal. 78.25. the bread of An­gels, Iohn 6.31. the food that came downe from heaven; so preferre paltry Peables before these pretious Matth. 7.6. & 13 45. Pearles; [...] Habac. 2 6 thick-clay, as the Prophet speaketh, before this Apoc. 3.18. pure Gold; the worlds counterfeit coine, before this Luke 16.11. true treasure; the base and slavish service of sinne and Satan, before the Crowne and the Kingdome that our Saviour here maketh offer of: that choose rather, with Gen. 49.14, 15. Issakar, (dull asses indeed) to couch themselves quietly betweene two packs, and bow their shoulders downe to beare any such (even unsufferable and unsupportable) burdens as [...]; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eun­dem Epictetum ex A­rian. d [...]ssert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret. the World is wont to impose on those that are slaves and drudges to it; than to rouse up their spirits, that lye groveling on the ground, seeke to shake off the yoake, and free themselves from this thral­dome, and strive to get command of him, that now keepeth them as captives: that Malunt servire Diabolo, quam regnare cum Christo: Cui servire regnare est, Bern. de Temp. 110. & de bon. deser. are content to serve the Devill rather, and their, nay his, brutish lusts, ( [...], Clem. Strom. l. 2. Nulla voluntariâ turpior est servitus, Sen. epist. 47. the baddest and basest service that can be,) than to reigne with Christ, or to serve him in a free and honourable service, whose Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam libertas gratior extat, Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagitur. Hoc enim ipsum Philosophiae servire, libertas est, Senec. epist. 8. service is true freedome, and [...], Gregor. Nazianzen. de Pace 2. to serve him is to reigne with him, who maketh all his servants Captaines, Commanders and Verius quam Assur, Esai 10.8. Kings.

Vse 2 Againe, it serveth to discover and convince many, not to be that indeed, which they professe themselves to be, Conviction. not to be Christians indeed and truth, though they beare the name and title of such. For Christianitie is a Kingdome. It not freeth men only from the thraldome of Sinne and Satan; ( Iohn 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum vitiis peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est: Senec. epist. 37. [...]. Ni­si sapiens nemo liber: Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insi­pientia: nec manumis­sto liberum, sed discipli­na, Ambros. epist. 7. Solus sapiens liber est, Ibidem. they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as Ephesians 2.2.3. before they were enthralled and enslaved unto. Whereas many millions of those that professe themselves to be Christians, remaine still Satans vassals, Alius libidini servit, alius avaritiae, alius ambiti­oni, omnes timori. D [...]bo consularem aniculae servientem: dabo ancillulae divitem, Sen. epist. 47. Si metuis, si parva cupis, si duceris ira, Servitii patiere j [...]gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua servitus, & ineluctab [...]lis, & per diem ac noctem aequaliter premens, sine intervallo, sine comm [...]atu. Sibi ser­vire gravissima servitus est, Sen. Nat. q. l. 3. Extrema est servitus, cum animae vitiis deditae, rationis propriae possessione ceci­derint, Boet. Cons. slaves some to their filthy lusts, some to their muck and their mo­ney, some to their pride and ambition, some to their furious affecti­on, some to one corruption, and some to another. Yea as one saith of Rome when shee was in her Pride, that Victrix gentium, captiva vitiorum. Aug. de Civ l. 15 c. 4. shee conquered other Coun­tries abroad, but was vanquished with her owne Vices at home: and ano­ther of the Persian Kings, that [...]. Plut. ad praefect. indoct. 1 Esd. 4.26, 29, 30, 31. Emunt sibi dominas, Ambr. epist. 7. captivarum suarum captivi. Ibid. they commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; [...], Cato Censor. Plut. Apophth. All men, saith hee, but wee, rule their wives; Wee rule all [Page 36] men; and our wives rule us. And the Orator of Verres, that Jurae omnia Populi Romani nutu atque ar­bitrio Chelidonis meri­triculae gubernari, Cic. Verrin. 5. he governed the Province, and a base strumpet him. And Themistocles of himselfe, and the Athenians, That [...], Plut. in Apophth. the Athenians ruled all Greece, hee the Athenians, his Mother him, and his Sonne his Mother: So many in this kinde, they are 2 Pet. 2.19. Masters of others, and yet servants themselves; command some, but are againe commanded by others; Bonus etiamsi servi­at, liber est: Malus, etiamsi regnet, servus est: nec unius hominis, sed quod gravius est, tot dominorum, quot vitiorum, Aug. de Ci­vit. Dei, l. 4. c. 3. Est sapienti & servire li­bertas: Stulto & im­perare servitus est: Et quod pejus est, cum paucioribus praesit, plu­ribus dominis & gravi­oribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere nec die, Ambr. ep. 7. Vidit eos qui judiciorum Dominos se dici volebant, harum cupiditatum esse servos. Cic. Verr. 3. Quos vides se­dere celso Solii culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, Iam videbit intus arctas Dominos ferre cate­nas, Multos ferre tyrannos, Boet. Consol. l. 4. metr. 2. Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, caeteras animi labes repellat. Tum incipiat aliis imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dum his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. Ser. l 2. Sat. 7. have as many Lords as lusts, that beare rule and sway in them; For 2 Pet. 2.19. by whom a man is overcome, his bond­slave he is, saith S. Peter: And, Rom. 6.16. His servant hee is, whom he yeeldeth obe­dience unto; saith S. Paul: And, Iohn 8.34. [...], Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164. who so committeth sinne, is the servant of sinne, saith our Saviour. As long therefore as Iam. 4.1.—intus & in jecore agro, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intrae se servitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provid. l. 6. thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, Iam. 1.14. [...], Plat. leg. l. 1. [...], Antonin. vit. sua, l. 7. [...], Ibid. 12. [...], Ibid. l. 10. & Chrysost. to. 8. Ser. 13. [...]. Tu mihi qui imperitas, aliis servis miser, atque Duce­ris ut nervis alienis mobile lignum, Horat. ser. l. 2. 7. they rule and sway thee as they list, they winde and turne thee which way they will, like an artificiall motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reigne in and over thee, and thou art ruled and swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For, Christianitie is a Kingdome; and 1 Cor. 7.22. eve­ry Christian is not a Free-man only, but in this kinde even Apoc. 1.6. & 5.10. a King too.

Vse 3 But are they so indeed? And are all Christians called to a Crowne, to a Kingdome? Admonition. Then let them learne hence how charily and warily it behoveth Christian men to walke of all others.

Reason 1 For first, Soli latere si licet, Re­gi licet. Sen. de Clem. l. 1 c. 8. Nam lux altissima fati Oecultum nihil esse sinit, Claud. de 4. Conss. Hon. The Sunne may goe unseene as soone as Kings may. Qui inexcelso aetatem agunt, eorum facta cuncti mortales novere, Sal ust. ad Caesar. They are in the eye of the world, and Omnium in ista conversi sunt oculi, Sen. ubi sup. all mens eyes are on them. And, Matth. 5.14. You are the light of the World, saith our Saviour, not to us Ministers a­lone, but to all Christians in generall: Yee are as Idem. a Citie seated on an hill, that cannot be hid.

Reason 2 Againe, the In maxima fortuna minima licentia, Salust. in Catil. Magna servi­tus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet libe­re, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap. greatest states affoord least libertie. Liberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. cap. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licent, Ibid. c. 26. Cui omnia licent, propter hoc ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tuo beneficio licent? Serv. ad Neron de Clem. l. 1. cap. 8. Many things may well beseeme meane men, that will in no wise become great ones. It stood not with Themistocles his state to stoope downe to take up of the spoyles, that the enemie had throwne from them in flight; but, [...], Plut. Themist. Servo quo melior, quo liberior sit avarus, in trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixum possis transcendere nummum. Take up of them, if thou wilt, saith hee to one of his followers; thou [Page 37] mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseeme a worldly man, as Mat. 6.32. to be greedie of the world, and to Phil. 3.19.20. minde earthly things, which will in no wise be­come a Christian.

Reason 3 Besides that, [...], Dion. Chry. orat. 1. the greater and higher the person is that offendeth, the more Indignitate peccans peccat amplius, Iustin. in Authent. & Hilar. Pp. ap [...]d Grat. c. 25. q. 1. c. 4. Majore Regum scelera taxantur modo, Sen. Herc. fur. hainous and Omne animi vitium tanto conspectius in se crimen habet, quan­to major qui peccat habetur, Iuvenal. Sat. 8. conspicuous is his offence. [...], Greg. Naz. in Matth. 19. In ve­ste labes candida est insignior, Iuel. Apolog. Eccl. Ang. Any spot is soone spied upon white apparell; and the least staine doth evill up­on a royall roabe. A small defect in a Christian is more, than a grea­ter matter in a meere Worldling. And Ideò deteriores sumus, quia meliores esse debemus, Salvian. de Provid. l. 4. therefore are such worse, saith Salvian, though they be no worse, than others, because they ought to be better.

Vse 4 Lastly, is it no lesse matter than a Kingdome, that wee are here in­vited unto? This may serve to incite us, if there be any mettle in us, Exhortation. to the diligent and industrious seeking after it. Perpessi sunt exerci­tus inopiam rerum om­niū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mire­ris) alieno, Sen. epist. 17 Ah miseru quid si pe­teretur crimine tanto Limes uter (que) poli? pug­na est de paupere regno. Stat. Theb. l. 1. Who would not put hard for it, to winne a Crowne, to gaine a Kingdome? Here is fit mat­ter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kinde of lawfull and religious Qui vetat te essè foe­neratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36. Vsury, that the Word of God alloweth; Prov. 17.19. He that sheweth mercie to the poore, lendeth on Vsurie to the Lord, and it shall with large interest be repayed him. And there is a kinde of spirituall [...]. Cove­tousnesse, that the Spirit of God approveth of; when men are Veri boni aviditas luta est, Sen. ep. 23. gree­dy of Grace, they can never have enough of it; Matth. 5.6. Blessed are they that hunger and thirst after Righteousnesse. So there is a kinde of holy [...]. Rom. 15.20. 2 Cor. 5.9. 1 Thess. 4.11. Am­bition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto. [...]. 1 Cor. 12.31. Affect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdome at least, a Crowne, and no lesse, saith our Saviour, be your aime. It is enough for earthly Princes, their followers and favourites, if they can attaine to some Titles of inferiour Honour, to be Dukes and Marquesses, or the like. But if they begin once, Legatur Dio Cass hist. lib. 57. with Seianus, to have an eye or aime at a Crowne, Nulla fides regni soci­is, omnisque potestas, Impatiens consortis e­rit, Lucan. lib. 1. that will in no wise bee indured in them. But it is not some Vsque ad regni di­midium. Ester. 7.2. Marke 6.23. inferiour Honour, some petie place in a kingdome, but the Crowne and Kingdome it selfe, that our Saviour Christ here would have us shoot at, and seeke after. And who would not seeke after a kingdome, if he had any hope to attaine it? Wee see upon what uncertaine hopes ambitious persons in such cases lay Imperia pretio quoli­bet constant benè, Poly­nices apud Sen. Theb. 4. all at the stake, and hazard losse, not of living on­ly, but of life. And certainly our Saviour would never encite us to seeke after it, if [...]. it were not to be had. Yea he giveth us assurance, that if wee seeke seriously, and so as wee should, wee shall finde it. For Luke 11.10. Solus Deus nunquam frustra queritur, etiam quum non invenitur, Bern. de Consid. l. 1. Every one, saith he, that so seeketh, findeth: he is as sure to finde, as if hee had found already. 2 Tim. 1.17. One siphorus sought mee diligently, saith the Apostle, and he found mee: And so, Prov. 8.17. I love them that love mee, saith the Wisdome of God that Apoc. 19.11. hath the disposing of this Crowne, Apoc. 2.26. & 3.21. of this Kingdome, and all those that seeke mee early, 1 Chron. 28.9. shall be sure to finde mee. [Page 38] The Kingdomes of this World, as the Aurum quaesiturus es, & forte non inven­turus: quisquis me quae­rit, cum illo sum. Au­gust in 1 Iohn 10. Wealth of this World, may bee sought, and not found; this Kingdome wee shall not misse of, if wee seeke it as wee should. Amaturus es hono­rem, & fortasse non perventurus. Quis me amavit, & non ad me pervinit? Ibidem. Hee that sincerely desireth it, hath in part attained it already.

Objection. But a Crowne, a Kingdome? may some say. Imperare omnes vo­lunt; parere nemo. [...], Greg. Naz. Apol. What man is there that will none of it? What need any man be incited or exhorted to accept of it? Quis non perpe­tuò vivere velit? Sal­vian. ad Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat? Idem Epist. 121. Who would not have heaven and happinesse? Who would not reigne in heaven eternally with God and Christ? Unlesse it be some wretched and accursed Atheists, that thinke there is no such thing to be had.

Subjection.Yea but there is somewhat more than so in it. Matth. 19.28. Wee must be­gin to reigne here, if wee meane to reigne there. Wee must partake with Christ here in the Rom. 8.23. first-fruits of Grace, if wee desire hereafter to partake with him in Iohn 1.14.16. fulnesse of Glorie.

Observat. 3 There is no accesse to this Kingdome, but by Righteousnesse only.

Branch 2 Seeke Gods Kingdome and his Righteousnesse, saith our Saviour Christ here. And, Rom. 5.21. That Grace may reigne through Righteousnesse, saith the Apostle else-where.

Questions 3 Now concerning this Righteousnesse, three Questions would be dis­cussed;

1. What is meant by Righteousnesse here;

2. Why it is called the Righteousnesse of God;

3 Why no part in this Kingdome can be had without it.

Question 1 There is therefore a twofold Righteousnesse; and every true Christi­an (it is the constant Doctrine of all our Divines; and Legantur quae Mor­tonus noster adducit ex scriptoribus Pontificiis, Apolog. Cath. par. 1. l. 1. c. 24. our Adversa­ries wittingly wrong us, when they charge us with the contrary) hath his peculiar share in either. There is Iustitia imputata, Rom. 4.6. a Righteousnesse imputed, and there is Iustitia impertita, Ephes. 5.9. a Righteousnesse imparted; the one Ierem. 23.6. & 33.16. Rom. 10.4. 2 Cor. 5.21. inherent in Christ, and imputed to us; the other 1 Cor. 1.30. Ephes. 4.24. imparted by Christ, and In nobis, non ex no­bis, Aug. ep. 143. inherent in us. For that Esai. 61.1. spirituall Oyle that was powred upon Christ our Head, and wherewith Psalme 45.7. God anointed him above all his fellowes, when Iohn 3.34. the Spirit was given him beyond measure, like Psalme 133.2. the Ointment that was powred up­pon Aarons head, is shed forth and diffused in some measure, more or lesse, unto every living member of his mysticall Body. Iohn 1.16. Of his ful­nesse have wee received all, even grace for grace. 1 Cor. 6.11. The former is the Righ­teousnesse of Iustification; the latter is the Righteousnesse of Sanctification.

Answer. Some understand here the former: I rather the latter.

Reason 1 1. Because the word is so taken every where else throughout this whole Sermon: as where it is said; Matth. 5.6. Blessed are they that hunger and thirst after Righteousnesse: And, Matth. 5.10. Blessed are they that suffer for righte­ousnesse sake: And, Matth. 5.20. Vnlesse your Righteousnesse goe beyond the Righte­ousnesse of the Scribes and the Pharisies, &c. Which very passage these words seeme to have reference unto.

Reason 2 2. Because it is that Righteousnesse that doth properly, peculiarly, and immediatly make us actually Kings, and putteth us in the actuall [Page 39] 2 Pet. 1.4. Mens reg­num bona possidet, Sen. Thy. 2.2. Qui rectè fa­ciet, non qui dominatur, erit Rex, Auson. Mono­syll. possession of this Kingdome: the former meriteth it, this entreth us into it: the former purchaseth it for us; this prepareth and fitteth us for it. Rom. 4.5, 6, 7, 8. Our justification acquiteth us of the guilt of sin: Rom. 8 1, 2. Our sanctification freeth us from the power of sinne, Rom. 6.8, 17, 14. enabling us to quell it, to subdue it, to prevaile against it, that ruled, conquered, and kept us under before: and so causeth us Apoc. 20.6. to reigne here as spirituall Kings over it: yea Ezek. 36.25. Ephes. 5.26. it cleanseth us also of the soile and filth of sinne, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdome to come, 1 Cor. 15.50. which flesh and bloud cannot enter, nor corruption inherit. But whether of the two be here meant, is not great­ly materiall; since that 1 Cor. 6.11. & 1.50. Rom. 8.29, 30. they never are severed the one from the o­ther: And where the one therefore is expressed, there the other ever is implied.

Now this Righteousnesse is here called the Righteousnesse of God; Question 2

Generally, Answer. Generall. in opposition to Luke 18.9. that counterfeit Righteousnesse that the Scribes and Pharises so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected before Chap. 5.20. in this Sermon.

More particularly, in divers respects: Answer. Particular.

1. Because it is given of God. For, [...]. Nullum bonum, quod non à summo bono, Aug. de divers. 3. All good is of God. And [...], Pindar. Olymp. 9. Nemo abs (que) numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nullu sine Deo ment bona est, Idem ep. 73. No Reason 1 man ever was or is good without God. Iohn 3.27. No man can have ought, saith S. Iohn the Baptist, unlesse it be given him from above. And, Iames 1.17. [...]. Marc. de Leg. Spir. p. 40. Every good gift, saith S. Iames, is from above, and commeth downe from the Father of lights. As Matth. 19.17. none is originally and essentially good but God: so no man is in any kinde or degree good without God. Nemo bonus, qui non ex malo bonus, Aug. in Prosper. Sent. 155. There is no man good, saith Augustine, but that of bad, is by God made good. And, Qui nemi­nem bonum invenit, neminem salvat, nisi quem praevenit, Bern. de Grat. & lib. Arb. He, saith Ber­nard, that Psal. 14.2, 3. findeth no man good, saveth none but such as by preventing grace hee maketh good.

Reason 2 2. Because it is approved of by God: which that other of theirs is not. It is said of Zacharie and Elizabeth, that they were Luke 1.6. just in Gods sight. Whereupon saith Ambrose, Multi hominibus justi videntur, pauci Deo. Aliter enim homi­nibus & aliter Deo. Hominibus sec. exter­nam speciem & faciem: Deo sec. internam ve­ritatem & virtutem, Ambr. in Luc. It is one thing to be just in mans sight, and another thing to be just in Gods sight: An outward shew and semblance, is enough for the one: but inward power and truth is required unto the other. And Luke 16.15. Matth. 23.27, 28. that that maketh a glorious shew in the eyes of man, is most abominable many times in the sight of God; Aurum hominibus, lutum Deo. Gregor. Mor. l. 34. cap. 13. Gold in mans eyes, durt in Gods sight; saith Gregorie.

Reason 3 3. Because it is conformable to the Law of God; It maketh us 1 Iohn 3.4, 6, 9, 10, 24. & 5.2, 3. Rom. 7.25. confor­mable to it in part here for the present, and it will make us Ephes. 5.27. fully and perfectly conformable to it hereafter. Whereas that other of theirs doth nothing lesse. Tota vita infidelium peccatum est. Et nihil est bonum absque summo bono, August. in Sent. Prosper. 85. The whole Life of such, saith Augustine, is nothing but sinne: and their best actions, no better than Splendida peccata: Et vitia potius quam virtutes, Idem de Civit. lib. 19. c. 25. Sine Christo siquidem omnis virtus in vitio est, Hier. in Gal 3. Incassumquè quis laborat in acquisiti­one virtutum, si aliunde eas sperat, quam à Domino virtutum, Bern. in Cant. 22. Omne etenim probitatis opus, nisi semine verae Exoritur fidei, peccatum est, inque reatum Vertitur: & sterilis cumulat sibi gloria poenam, Prosper. de ingrat. glittering corruptions.

[Page 40] Reason 4 4. Because it is and shall be rewarded of God. The Crowne expected is called 2 Tim. 4.8. the Crowne of Righteousnesse. And, Rom. 2.7. To those, saith the A­postle, that by well-doing, and continuance therein, seeke glory, and ho­nour, and immortalitie, will God give eternall life in that day. And, Matth. 6.6. Thy Father, saith our Saviour, that seeth thee in secret, will reward thee o­penly. Yea there is Matth. 25.34.35, 40. Luke 14.9. no action so meane or slight proceeding from this, even to Matth. 10.42. Marke 9.41. the gift of a Cup of cold water, that shall passe unregarded, or unrewarded with God. Whereas that other Righteousnesse of theirs hath no reward promised it. Matth. 6.2. Verily I say unto you, saith our Saviour, not barely, [...]. they have, but they [...]. Quod The­ophylactus observavit. have all, their reward: they have Matth. 23.5, 6, 7. all they desire, and all they deserve, and all that ever they are like to have: they may make their [...]. Quo modo Paulus Phil. 4.18. [...]. De quo ar­gutius paulò Dunaeus noster ad Chrysosto­mum Savilianum. acquittance, for such kinde and man­ner of discharge doth our Saviour there allude unto.

But why may a man without this Righteousnesse have no part in Question. 3 Gods Kingdome?

Answer. For divers causes and reasons;

These among many others:

Reason 1 1 Because the Chiefe Commander in this Kingdome, is Hebr. 7.2. [...] (ex Hebr. [...] Gen. 14.18.) [...]. Frustra ergò est autor Etymolo­gici, qui [...], in­quit, [...]. Imo [...] ad quod Salem alludit, est [...], uti & Apostolus, ibidem, Etymologico ducente alucinatus est & Meurs. animadv. Miscell. lib. 1. cap. 11. a King of Righteousnesse. The Scepter of this Kingdome is Psalm. 45.6. a Rod of Righteous­nesse. The Throne of this Kingdome is Psalm. 9.5. & 97.2. a Seat of Righteousnesse: And the Kingdome it selfe is Rom. 14.17. a Kingdome of Righteousnesse: And, 1 Cor. 6.8. No un­righteous therefore can inherit this Kingdome; that hath nothing at all but Righteous in it. Esai. 60.21. The people of it, saith the Prophet, are all Righte­ous.

Reason 2 2. Because Rom. 5.17. Apoc. 20.6. none but those that have part here in the Kingdome of Grace, may hereafter partake in the Kingdome of Glorie. But by Righte­ousnesse wee become members of the Kingdome of Grace. Rom. 5.21. That Grace, saith the Apostle, may reigne through Righteousnesse. None but such therefore have any part in the one; none but such shall ever have share in the other.

Reason 3 3. Because this Righteousnesse is the Royall Roabe. Psal. 132.9. Let thy Priests, saith the Psalmist, (and the same Persons here are both 1 Pet. 2.9. Apoc. 1.6. & 5.10. & 20.6. Kings and Priests) be cloathed with Righteousnesse. And, Isai. 62.10. Hee hath clad mee with the Robe of Righteousnesse. And, Apoc. 19.8. To the Bride it was given to bee arayed in fine Silke: and [...]. the fine Silke is the Righteousnesse of the Saints. As no man then might come into the Wedding-house Matt. 22.11, 12. without the Wed­ding-garment; so may no man enter into this Kingdome without this Royall Robe. Hebr. 12.14. Without Holinesse, saith the Apostle, shall no man ever see God. And Psal. 132.9, 16. those alone that are cloathed with Righteousnesse here, shall bee cloathed everlastingly with Salvation hereafter.

Reason 4 4. Because Apoc. 21.27. No uncleane thing can come within the walls and com­passe of this Kingdome: nay, Esai. 35.8. no uncleane person can set foot into the Way that leadeth to it. But this Righteousnesse, and this alone is that, that can truly and throughly cleanse, purge, and purifie us, and that not Psal. 24.3, 4. 1 Tim. 2.8. our hands onely, but our Matth. 5.8. Act. 15.9. hearts too; as well the Rom. 7.22. 2 Cor. 4.16. inward man, as the out­ward; as well 2 Cor. 7.1. Eph. 4.23. the Spirit as the Flesh. Whereas that other Righteous­nesse Mat. 23.25. Luk. 11.39 cleanseth the outside only, but leaveth the inside as foul still as ever [Page 41] it was. And therefore no marvell if our Saviour tell us, That Matth. 6.20. unlesse our Righteousnesse exceed the Righteousnesse of the Scribes and the Pharisies, wee shall never get into the Kingdome of God. Vses 3

Vse 1 First then, doe wee desire to have part in this Kingdome?

Are wee ambitious of a Crowne? and that such a Crowne, Information. as is not Inest imperio cura ma­xima maximo, Salust. ad Caes. Seleucus Rex dicere solebat, si multo scirent, quantum fit negotii tantummodo tot epistolas scribere ac le­gere, nec humi proje­ctum diadema tolerent. Alphonsus Arag. Rex, A sinorum conditionem esse potiorem quam re­gum: si quidem illis dum pascuntur dominos par­cere, regibus neminem. Rex alius accepto in ma­nus diademate, O Pan­num, inquit, nobilem magis quam felicem! quem siquis penitus cognoscat, quam mul­tis periculis, sollicitu­dinibus ac miseriis sit refertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apophth. l. 6. & 8. Legantur Dio Chrysost. de Rege Persarum, Orat. 4. Sen. Thyest. 3. 1, 3 & Oedipod. 1. 1. & Agamem. l. 2. Et Petrarch. Dialog. 79. & 96. Scitè itaque locasta in Theb. 4. Ne metu [...]; poenas & quidem solvet graves: Regnabit; haec est poena.— environed with pricking Cares, as if it were [...], Marke 15.17. De quo Meditationem Serenissimi Iacobi Regis nostri consulas fis. a Crowne of thornes or thistles, but such a one as may cure and rid our heads of all carking care? as hereafter wee shall see. Learne wee here the way to it. The Way to this Crowne, to this Kingdome, is by Righteousnesse. Seeke yee, saith our Saviour, the Righteousnesse of God; and that will bring you to the King­dome of God. For, Rom. 14.17. The Kingdome of God is Righteousnesse. This King­dome of God is not like the Kingdomes of this World: that are Scelere parta; scelere retenta: De quibus Sen. Theb. 4. — regna cum scelere omnibus sunt exiliis graviora.— gotten oft by wicked courses, and kept by the like: wherein Aude aliquid brevibus Gyaris & carcere dignum, Si vis esse aliquid.—Iuvenal. Sat. 1. men rise by unrigh­teousnesse, and wherein not 2 Pet. 3.13. Righteousnesse, but —exeat ausâ Qui volet esse pius—Virtus & summa pote­stas Non coeunt.—Lucan. bel. Phars. l. 8.—jura, pudorque, Et conjugii sacrata fides Fugiunt aulas. Fraus sublimi reg­nat in aulâ, Sen. agam. 1.2.—sanctitas, pietas, fides, Privata bona sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scelerum vias, Regnum docebit.—Ibid. 2.1.—quid jam non regibus ausum? Aut quod jam regni restat scelus? Silius bel. Pun. l. 16. unrighteousnesse oft reigneth. There is no way to rise in this Kingdome, there is no way to attaine to this Kingdome, but by Righteousnesse. Prov. 21.21. Hee that followeth Righteousnesse and mercy, shall finde Righteousnesse, and Life, and glory; saith Salomon. For it is the Iust, saith the Psalmist, that Psal. 11.5, 7. God loveth and regardeth, that Psal. 5.12. he regardeth and protecteth, that Psal. 17.15. shall behold his face, that shall Psal. 140.13. dwell ever in his house; and that Matth. 13.43. shall shine as the Sunne, saith our Saviour, in the Kingdome of God their Father Dan. 12.3. for ever and ever.

Vse 2 Secondly, observe wee hence how crosse and averse the corrupt heart of man is naturally to all goodnesse and godlinesse; that, Eviction. though a Crowne, a Kingdome, an incorruptible Crowne, an everlasting Kingdome bee propounded to this Righteousnesse, and annexed unto it, yet will rather lose this Crowne, rather leave and forgoe this Kingdome, than condescend to accept of it upon such a condition; At Paris ut vivat regnet que beatus, Cogi posse negat, Horat. e­pist. 2. will not be con­strained to live happily, and to reigne everlastingly, unlesse he may doe so upon some other termes; will choose rather not to reigne, than to bee righteous. If this Crowne indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest there­in. Or if it might be held with loosnesse and lewdnesse of life, wee should not need much Rhetoricke to perswade many to accept of it. It is [...], Plut. ad praefect. indoct. Peccandi libi­dine potentiae suae mag­nitudinem metiuntur, Vell hist. l. 2. Idque esse regni maximum pignus putant, Si quicquid aliis non licet, solis licet, Sen. Agam. 2. 2. Impune quidlibet facere, id esse Regem esse, Salust. Iug. Hoc principatus praemium putant, Tacit hist. 1. one maine end, for which many men desire authoritity and great­nesse, that they may thereby gaine libertie to live and doe as they list; Sceptrorum vis tota perit, si pendere justa Incipit. —Lucan. l. 8. Vbicunque tantum honesta dominanti licent, Precario regnatur. — Atreus, Sen. Thyest. 1.2. and without which they esteeme power and authority nought worth. When Matth. 3.1, 2. Iohn the Baptist preached the Gospell of this Kingdome, Marke 6.20. Herod would willingly have had it, if hee might have held his He­rodias, [Page 42] his Harlot with it. When Matth. 4.23. Marke 1.14. our Saviour Christ published it, Ioh. 12.42, 43, & 3.1 the Pharisies would faine have had it, if with their Matth. 23.6, 7. Iohn 5.44. pride, Luke 16.14. cove­tousnesse, and Luke 12.1. hypocrisie, it might have beene had and held; or if such Matth. 5.20. Luke 18.9. a specious shew of Righteousnesse would have served the turne for it, as they dazled the eyes of the simpler sort with. But when this Matth. 5.20. & 7.13. Righteousnesse of God, this strictnesse of life, commeth to bee propounded together with it, and to be exacted of all those that will have any share in it; now Marke 6.17, 18. Herod flieth off, and will none of it, Luke 7.30. the Pharisies keepe aloofe off, and reject it; and every na­turall mans perverse heart thinketh it held at too high a rate, Mica 6.6, 7.8. if without change of his corrupt course of life it cannot bee com­passed.

Vse 3 Thirdly, this serveth to exclude many from it, that would yet seeme to have, Exclusion. yea and perswade themselves, that they have a good share in it. They have no share in the former, because they have no part in the latter: They have no part in the Kingdome propounded by Christ, because no part in the Righteousnesse annexed unto it; be­cause they remaine still as they were naturally, 1 Cor. 15.32, 33, 34. 2 Cor. 12.21. Tit. 1.10, 12, 15, 16. unrenewed, unsan­ctified, unholy, unrighteous, wholly impure and profane both in heart and in life; or if they have some shew of holinesse, it is 2 Tim. 3.2, 3, 4, 5. in out­ward semblance only, there is no inward substance or power of it. Such they are; and Psal. 58.3, 4, 5, & 36.1, 2, 3. Ier. 9.2, 3, 5, 6. other they refuse to be. They like well of this King­dome; but they cannot away with the Righteousnesse: Num. 23.10. They are desi­rous to reigne; but unwilling to bee righteous. Impius & foelix sic simul esse cupit, Vt no­lit pius esse, velit tamen esse beatus. De Macri­no nescio quis apud Iul. Capitolin. Happy they would be; but holy they will not be. And yet they hope, they say, to doe as well as the best. A thing that Quod natura negat, nec ratio patitur, Ibid. neither Religion, nor naturall Reason admitteth. For God hath lincked these two together with an indis­soluble bond, Apoc. 20.6. [...]. Bo­nus beatus omnis, et malus miser, Socrat. Plato. Gregor. & Cic. Tusc l. 5. Happinesse and Holinesse, Reigning and Righteousnesse; the one as the Crowne, the other as the Robe, which cannot be had or worne therefore the one without the other. And Matth. 19.6. what God hath conjoyned, man, doe he what hee can, shall never be able to dis-joyne, and to sever. Whosoever refuseth Rom. 8.12.13. Gal. 6 7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudinem aeternam exibis: merces enim vitae bonae, aeterna est. Idem discipl. Christ. c. 2. to live as a Saint with Christ here on earth, shall never reigne as a Saint with him hereafter in heaven.

Objection. Yea but, will some say, though [...], Plut. de profect. Itae, [...], Epicur. Stob. cap. 16. Quod bodiè non est, cras erit: sic vita truditur, Pe­tron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diem donas. Sed cum lux altera venit: Iam cras hesternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. 5. Itaque pulchrè Chrysost. ad Pop. Ant. 19. [...]. wee be not so for the present, yet intend wee, and purpose one day to be such; wee hope to be so ere wee die, when wee lye a dying at least. As there is no wretched mi­ser almost, no miserable worldling, no griping cormorant, no filthy leacher, no debauched hell-hound, unlesse hee be Ierem. 2.25. desperately bent to destroy his soule, and be wholly given up unto Rom. 1.28. a reprobate sense, and to Ephes. 4.19. a senslesse estate, but will say, that hee meaneth yet one day to doe otherwise; Ier. 8.5, 6. hee goeth farre, they say, that never turneth; and hee ho­peth hee shall have time enough so to doe ere hee die. But they must follow the world, or their owne lusts first a while, and then they will take time at last to looke after these things.

Member 3 To meet with this slight that Satan is wont to suggest, Subjection. thereby to cheat men of their soules, our Saviour here admonisheth us to seeke Gods Kingdome and his Righteousnesse, not in the last, Order. but Sive aliquid habes; ô jam philosophare. Sive nihil, hoc prius quaere quā quidquā, Sen. ep. 17. in the first place.

Spirituall things as they must be sought, so they must be sought in the first place:

[...], Nigrinus apud Lucianum.They must bee sought instantly, without longer delay; Ab hoc incipiendum est. Nihil prius quam hoc parandum est. Quid tu differs & post caetera paras? Sen. epist. 17. they Observat. 4 must be sought first, Prov. 4.5, 7. before and above all other things. Seeke yee first Gods Kingdome, and his Righteousnesse, saith our Saviour. And, Prov. 8.17. Hee that seeketh mee early, saith Gods Wisdome by Salomon, shall finde mee.

And great reason there is, why it should so be. Reasons 8

Reason 1 For first, Merito poscit studia majora pars melior, Eucher. ad Valer. Prior pars potior. Vt quae uti­litate prior est, non sit consideratione posteri­or, Ibidem. The better part justly claimeth the principall care, and to be provided for in the first place. Other things concerne our bodies; these our soule and its wel-fare. And as our Saviour saith, Matth. 6.25. Luke 12.23. The bodie is better than raiment: so [...], Plut. cont. Epic. [...], Idem de Tranq. [...], Aristot. Polit l. 7. c. 1. Nostri melior pars animus est, Sen. quaest. Nat. [...]. Greg. Naz. ad Cledon. 1. [...], Idem de Nupt. [...], Post Euripid. Idem in Iul. 1. [...], Idem Apo­log. the Soule is better than the bodie. Besides that, The Soule may doe well without the Bodie; but the Bodie can­not doe well without the Soule. Our [...], Chrys. tom. 8. ser. 17. Prima animi bona, Iuven. Sat. 8. first and principall care there­fore should be for our soule, and those things that concerne it; and for these therefore in the first place, because they principally con­cerne it.

Reason 2 Secondly, Aeterna momentae­neis praeserenda sunt. Things eternall should be preferred before things temporall. 2 Cor. 4.18. While wee looke, saith the Apostle, not on the things that are seene, but on the things that are not seene. For the things that are seene, are temporall; but the things that are not seene, are eternall. And, Iohn 6.27. Labour, saith our Saviour, not for the meat that perisheth, but for [...], Plut. the meat that endureth unto life eternall. But [...], Euripid. Mor­talium mortalis est fae­licitas. Mortale est om­ne mortalium bonum. Metrodorus de his loquitur bonis ad quae concurritur, Sen. Epist. 98. all other things are temporall and transitorie; Certum est sen piternumque virtus bonum. Hoc unum contingit immortale mortalibus, Sen. Epist. 98. these only that our Saviour enciteth hereunto, are eternall. And what comparison then betweene the one and the other?

Reason 3 Thirdly, Supervacua neces­sariis postponenda sunt, Sen. epist. 49. & 109. Things necessarie ought to bee preferred to the first place. But these are the only necessary things. Vnicum necessari­um, Luke 10.42. There is but one thing necessarie; saith our Saviour to Martha. Which Psal. 27.4. [...], Chrysost. tom. 8. Sers. 17. one thing therefore only David desired; and Paul made his Phil. 3.12.13. maine aime, counting all but as drosse and trash unto it: to wit, this Kingdome, and the Righteousnesse of it. The old Proverb here holdeth, Aut Caesar, aut nullus, [...], Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cum diabolo cruciandus, Aug. de Temp. 85. Either a King, or a Caitiffe. The greatest King in the world, if hee misse of this Kingdome, is as miserable a wretch as may be.

Reason 4 Fourthly, Indignū est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49. c. 3. It is a most unworthy thing to deale so with God, as no man would endure to be dealt with. Wee will serve God, forsooth: but when? when wee are now good for nought. When wee have served our selves of the world, and satisfied our owne lusts, are glutted with [Page 44] the one, and have surfetted of the other, and are unfit and unable any longer to follow either; — Postquam lapido­sa [...]cheragra Fregerit articulos, veteris rama­lia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab aliis moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8. when wee are scarce able to turne our withered bodies, and wearied bones in our bed, then will wee offer and tender our service to God. Malac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem con­ferri possit? Sen. de brev. vit. cap. 4. Offer it to thy Prince, saith the Pro­phet; and see if hee will accept of it. Yea make proffer of thy selfe then, say I, to any meane man. And it is an unworthy usage of God, for a man to offer that unto God, that any man would thinke scorne of.

Reason 5 Fiftly, Non omnis aetas ad perdiscendum sat est. Plaut. Truc. 1. 1. Nul­lum non tam magnis re­bus tempus angustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempus satis magnum est, etiamsi à pueritia usque ad lon­gissimos humani aevi ter­minos vita protenditur, Idem ep. 72. All mans life is little enough, were it never so long, as for the learning, so for the attaining of these things. And [...]; Epicur. Stob. c. 16. Nihil in diem, nihil in horam per­mittitur, Sen. ad Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polyb. c. 29. wee have no sure­tie of any time, no not of an houre. Psal. 31.15. My times, saith David, are in thine hands. Our times are in Gods hands, who Qui promisit poenitenti veniam, non promisit poenitendi horam. Qui poenitenti misericordiam promisit, peccanti crastinum non pro­misit, Aug. de verb. Dom. 59. & homil. 11. & 13. & in Sent. Prosp. 72. as he hath promised pardon, saith Augustine, upon our repentance, so hee hath not promised us, so much as an houre for repentance. And when Apoc. 2.21, 22. hee hath given men space, but they have no grace to turne, it is a just thing with him Apoc. 10.6, 7. to deny them futher time for turning. Maxi­mum benè vivendi impedimentum est expectatio, quae pendet ex crastino. Perdis hodiernum; quod in manu alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. cap. 9. It is a fond thing therefore to let goe and lose the time that wee have, in hope of, and building up­on that that wee may never have; to let that goe that is in our owne hand, relying upon that that is in anothers hand.

Reason 6 Sixtly, Durus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vi­tiis simul & emarcuit, & induruit, Sen. ep. 112. The longer wee defer it, the more unfit shall wee finde our selves for it. Qui non est hodiè cras minus aptus erit, Ovid. remed. l. 1. Hee that is not fit for it to day, will be more unfit for it to morrow. Consuetudo peccandi tollit sensum peccati, Bern. de Cons. cap. 4. Continuance in sinning hardeneth in sinne, and breedeth a brawninesse in the Soule: while Nature, and Custome, [...], Arist. Eth. Mag. l. 2. c. 6. Consuetudo altera natura, Cic. Fin. l. 5. Bern. de Divers. 14. a second Nature, concurring together, Ier. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1 q. 1. Ex voluntate perversa facta est libido; & dum servitur libidini facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitio si esse non possumus, nisi ut omnino non simus, Salv. de Prov. l. 6. Longo quod usu in pejus usque induruit, multo facilius fregeris quam flexeris, Buch. Bapt. produce an irrecoverablenesse in evill.

Reason 7 Seventhly, this Righteousnesse should bee sought in the first place, because [...], Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. [...], Plato de Rep. lib. 4. Iustitia instar sanitatis est, sine qua ni­hil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3. Nothing whatsoever, though never so good, either is good, or can doe good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joyned with it.

What is better than government? the verie Sine imperio nec do­mus ulla, nec civitas, nec gens, nec homi­num universum genus stare, nec rerum natu­ra omnis, nec ipse mundus potest, Cic. de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa perse futura nisi onus & prada, si mens illa imperii subtrabatur, Senec. de Clem. l. 1. c. 4. Life of a State. Yet if the Scepter be not swaied aright; if it rule not according to justice and right; Regiment without righteousnesse degenerateth, and turneth into [Page 45] Tyrannie; it is but Iudex injustus latro cum privilegio est. Sicut medicus imperitus, ho­micida. Colum. lib. 1. Iudex locusta civitatis est malus, Scalig. Ate. Robberie with authoritie. For the maine Fruendae justitiae causa reges constituti sunt, Cic. Offic lib. 2. Iudex iniquus & latro­ne pejor est. end of go­vernment is for the execution and enjoyment of justice: and without it therefore government is no better than plaine [...], Plut. ad prae­fect indoct. Remota justitia quid sunt Reg­na nisi magna latro [...]i­ma, Aug. de Civit. l. 4. cap. 4. robberie; yea it is in some respect [...]nj [...]sta regna justa latrocinia sunt. worse than it.

What is [...], Euripid better than Law? the [...], A­rist. Rhet. l. 1 c. 3. Prae­sunt enim Magistrati­bus leges, ut populo Ma­gistratus, Cic. de Leg. l. 3. [...]. Demosth. apud Stob. life of Government. But Leges iniquae nec leges dicendae sunt, Aug. de Civit. l. 19. c. 21. unjust Lawes are not worthy the Name of Lawes. Esai. 10.1. Woe to those, saith the Pro­phet, that make unjust Lawes. Woe to those that make them; yea and woe to those also for whom they are made. For Legibus fundata ci­vitas, legibus everti­tur, Plin. Paneg. they are but a meanes to undoe those, for whose good they are pretended.

[...], Gregor. Naz. in Iul. 1. [...]: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis In­numeris potior.—Silius bel. Pun. lib. 2.What is better than Peace, Vnitie, Agreement, and Concord? Iudicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8. Without which those former also are of no use, of no force. The very [...], Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13. Name of Peace is sweet; but the thing it selfe much sweeter. Behold, saith the Psalmist, [...], Greg. Naz. de Eutax. how goodly and how pleasant a thing it is for brethren to dwell together in unitie! Psal. 133.2. It is for the pleasantnesse of it, like the preti­ous Levit. 8.12. Ointment that was powred upon Aarons Head, that wet his Beard, and ran downe to the very skirts of his Garments. It is Pax serenitas mentis, tranquillitas ani­mi, simplicitas cordis, vinculum amoris, consortium charitatis. Haec est quae simultates tollit, bella compescit, iras comprimit, diseordes sedat, inimicos concordat, cunctis est placita, Aug. de verb. Dom. 57. delightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other onely, but to all that dwell neare unto them. Quod in cantu harmonia, in civitate concor­dia, arctissimum atque optimum incolumitatis vinculum, Cic. de Repub. l. 2. Aug. de Civit. lib. 2. cap. 21. Con­cord in societies, is as Harmonie in consorts, which being duly observed, maketh the Musick delightfull; being not observed, by jarring ma­keth all harsh and untunable, as well to the hearers, as to the singers themselves. Againe, for the profitablenesse and behovefulnesse of it, Psal. 133.3. It is like the dew of Hermon, and that that commeth downe upon the Hill of Sion. It is as a sweet Proverb. 19.12. dew, that maketh all things grow and thrive; as the contrarie spoileth and layeth all things waste, like the Hag. 1.9. blast of some malignant aspect. Concordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. Iugur. [...], Eccles. 4.12. Gregor Naz. ad Aegypt. adven. Concord and agreement addeth strength even to meane things; discord and disagreement bringeth the strongest to wrack. And no marvell: For Nihil beatum non favente numine. [...], Aeschyl. Theb without the Blessing of God what can prosper; yea or subsist? But Psal. 133 3 There, saith the Psalmist, hath God promised his Blessing, (to wit, Vers. 1. where Brethren agree together in one) and life for ever­more. But Mat. 18.19, 20. Rom. 16.20. the God of Peace will give Pacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57. no blessing there, where Peace and Vnitie is not. So that there is nothing more delightfull, more behovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it. Ephes. 4.1. —6. I therefore Paul, the Lords Prisoner, be­seech you, that you would walke worthy of the Calling whereunto you are called; with all humblenesse of minde, and meekenesse, with long suffering, supporting one another through Love; Endevouring to retaine the unitie of the Spirit in the Col. 3.14. bond of Peace. There is Rom. 12.5. 1 Cor. 12.12, 27. one Bodie, and 1 Cor. 12.13. one Spirit, one Psal. 133.1. [Page 46] Faith, one Hope, one Baptisme, 1 Cor. 8.6. one Lord, one God and Father of all, above all, through all, and in you all. And againe, to passe by many other passages; Philip. 2.1, 2. If therefore there be any consolation, if any comfort of Love, if a­ny communion of Spirit, if any bowels and compassions; Fulfill yee my joy, that yee be Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. [...], Aristot. La­ert. [...], locus in Cato­nem min. ipsiusque ho­spitem, Plut. [...], Gregor. Naz. in Basil. like minded, like affected, of one accord, and of one judgement. And so Phil. 23, 4. proceedeth hee to dehort them from selfe-will, selfe-love, selfe-respect, and selfe-conceit, the very bane and pests of agreement and concord. [...], Chrysost. in 1 Cor. hom. 19. Hanc er­go qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57. This therefore should you strive and labour by all meanes to maintaine among your selves, being (as Gen. 13.8. Abraham told Lot) bre­thren; and being Coloss. 3.15. called and joyned together (as the Apostle speaketh) into one Bodie. But [...], Greg. Naz. de Pace 1. [...], Chrys. in Ioan. hom. 57. withall, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the maine aime of your agreement be the advancement of Gods Kingdome, and the main­tenance of Right. For [...], Greg. Naz. ibidem. if Peace be not joyned with Pietie, better no Peace than such Peace; Sine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21. if agreement be not joyned with justice and equitie, better no agreement at all than such. As it is Conciliabulum. sive Conven­ticulum, non Concilium. no Councell, but a Conventicle, wherein Truth is not aimed at: so it is [...], Act. 23.13. [...], Chrys. in Matt. hom. 35. no Societie, but a Conspiracie, wherein right is not regarded. When men are, as Si­meon and Levi, Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum con­sensus, Autor oper. imperfect. in Matth. hom. 26. Brethren in evill; when they combine themselves to­gether to injure and wrong others; [...], Chry­sost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28. such agreement and concord is worse than any discord or disagreement whatsoever. And Vt pernitiosum est, si uni­tas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24. the more strongly men in such case are united together, the worse they are, the more evill they may doe; yea the worse it is for themselves too. For the more they are united and conjoyned either with other, the more are they dis-united and dis-joyned from God.

But to leave this Digression, though not altogether impertinent, which I was that morning admonished, that somewhat of this Argument was of course by the Doner [...] desire required and expected. the present Occasion in part required of mee; and to returne to the maine Point that wee are principally to pursue.

Reason 8 Therefore, lastly, are Gods Kingdome and his Righteousnesse first to be sought, because

The seeking thereof will be the most Compendious Course for the com­passing of our owne Desires.

Member 4 For why doe men neglect to looke after Gods Kingdome? Moratur meres fami­liarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quan­tumsat est, non dum ha­beo. Si ad illam summam pervenero, tunc me totum philosophiae dab [...], Sen. epist. 17. For­sooth, Benefit. because they must build their houses, they must feather their nests first: they must get something that may be a stay to them here­after, that they may bee able to defend the world withall. To remove therefore this rubbe, and to rid and ease men of this care, our Saviour here telleth them, that Quid in longum ipse te differs? expectabis ne foenoris quastum, aut ex merce compendium, aut tabulas beati senis, cum fieri possis statim dives? Repraesentat opes sapientia: quas cuicun (que) supervacuas fecit, dedit ibidem. upon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (for Eodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum. all commeth to [Page 47] one effect) all these things that men so much desire and looke after, and take so much thought and care for, shall bee by God himselfe provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.

So that

Virtꝰ omnia in se hae­bet: Omnia adsunt bo­na, Quē penes est Vir­tus, Plaut. Amph. 2. 5. Est tanti laborare, om­nia bona semel occupa­turo, Senec, epist. 76. This one thing will bring all with it, it will helpe us to all things, that Observat. 5 our heart can desire. Psalm. 37.3, 4. Trust in the Lord, saith the Psalmist, and doe good, and thou shalt assuredly be fed. Delight thy selfe in the Lord, and hee will give thee thine owne hearts desire. Psal. 84.11. Hee will be Deus Sol et Scutum, dabit gratiā & gloriā. thy Sunne and thy Shield; he will give thee grace and glory: and hee will deny thee no good thing, so long as thou leadest a godly life. As 1 King. 3.9.—13. 2 Chron. 1.11, 12. when Salomon asked Wise­dome, it pleased God so well, that hee gave him Wealth and Honour to­gether with it: so upon the seeking hereof, wee shall not onely finde it, but wee shall have all other good things cast in upon us together with it.

Nor indeed can it be otherwise. Reasons 4

Reason 1 For first, wee shall have thereupon our right to all things restored us in Christ. 1 Cor. 3.22, 23. All things, saith the Apostle, whether present, or future, this world or the next, all things, I say, are yours; and you Christs; and Christ Gods. As Hebr. 1.2. Christ, so all Christians are Gal. 3.26. Rom. 8.17 in Christ Apoc. 21.7. Heires of all things. And for Audacter Deum ro­ges, nihil illum de alieno rogaturus, Sen. epist. 10. God therefore to deny them ought, were to deny them of their owne.

Reason 2 Secondly, they that thus doe, are Iohn 1.12. Gal. 3.26. 2 Cor. 6.17, 18. Gods Children in Christ; and Iohn 14.13. & 16.23. 1 Iohn 5.14, 15. may have for the asking what they will at Gods hands. For, Matth. 7.11. If you that are evill, saith our Saviour, use to give good things to your Children; how much more will your heavenly Father give you good things, if you aske him? Psal. 147.9. Matth. 6.26. [...]; &c. Epictet. Arian. Dissert. l. 3. c. 26. Hee feedeth the fowles of the aire, and the beasts of the field: and hee that is carefull to provide for his hounds and his haukes, will hee suffer his Children to beg and starve, that must one day bee his heires?

Reason 3 Thirdly, he hath prepared a Growne, a Kingdome for them. Luke 12.32. Feare not, little flock, saith our Saviour, it is your Fathers will to bestow a King­dome upon you. And, Qui dabit regnum, nō dabit viaticum? Aug. de verb. Dom. [...], Chrys. in Matt. 22. Will hee deny them a Crum, that will give them a Crowne? Will hee deny them a bit of bread, or a cup of drinke, ( 1 Chron. 29.11, 12. all the wealth in the world is no more with him; hee can as easily give the one as the other) that purposeth one day to make them Kings?

Reason 4 Yea lastly, he hath bestowed his owne, his only Sonne on them. Iohn 3.16. Hee so loved them, that he gave his only begotten Sonne for them. And, Rom. 8.32. [...], Chrysost. in Rom. hom. 15. Hee that spared not his owne Sonne, but gave him up to death for them, how can hee but give them all things together with him? Qui misil unigenitum, immisit spiritum, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. nihil ei negatu­rus creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig. Hee that 1 Ioh. 4.9, 10. sent his Sonne to die for them, hath Galat. 4.6. put his Spirit in them, and hath Matth. 5.8. promised them the fruition of his blessed presence for ever; how can hee refuse to provide for them, and confer upon them whatsoever good thing they shall stand in need of, while they live here?

Vse 4 Now this first serveth to admonish all Christian men, yea all men Vse 1 in generall, both what they should first and most, and what they should last and least care for. Admonition. Optimum est curam principalem animae im­pendere. Eucher. ad Va­ler. Vt primas apud nos curas, quae prima ha­bentur, obtineant: sum­masque sibi solicitudi­nis partes, quae summa est, salus vendicet. Om­nia vincat eo studio, quo praecedit omnia, Ibi­dem. Their first and principall care should be for the principall things, that is, for spirituall things, for Gods King­dome and his Righteousnesse, for sanctificat [...]n and true holinesse. Quis extruendi, nisi cum fundamenta jece­ris, locus est? Super­aedificare caeteras utili­tates destinanti salus fundamentum est. Cae­terum quomodo quis­piam sequentia addat, si nec prima possederit? Idem ibid. These are the things that most neerely concerne them, and with­out which they can have no benefit of ought else. And these are the things that God would have them most to looke after: As for other things, when wee have so done, hee would have us leave the care of them wholly to him. Psalm. 55.22. Roll thy burden upon the Lord, saith the Psal­mist, and hee will maintaine thee. 1 Pet. 4.4. Cast all your care upon him, saith S. Peter; for hee taketh care for you. And, Philip. 4.6. Take you no thought for ought, saith S. Paul: but let all your wants be made knowne unto God by prayer. Hee Matth. 6.32. knoweth what is fit for you, and hee will supplie you. What a deale of trouble, and distraction might wee free our selves of? How great quietnesse and sweet tranquillitie of minde might wee procure to our selves, if wee could doe thus?

Vse 2 But alas how contrarily (and let that be the next Vse) are most men affected to that that God would here have? Reprehension.

Error 1 God would have men take care for spirituall things, and leave the care of temporall things wholly to him. Whereas most men take a cleane contrarie course. [...], Chrysost. in Matth. 22. All the care they take is for temporall things, and as for spirituall things, they say, they will leave all to Gods mercie: They will take to themselves Gods part, and they will leave God their part. What hee would doe himselfe, they will doe; and what hee would have them doe, that they put off and referre wholly to him. Temporall things they will be sure to looke for, they will not trust God with them: But for spirituall things if they will not bee found without seeking, for their parts they are never like to bee sought after.

Error 2 Againe, Spirituall things God would have to be esteemed as the [...]. principall, and to be set in the first place; and temporall things to be reckoned of as [...], Chrysost. in hunc locum. secondary matters, as things accessorie unto them. Whereas worldly men generally take a direct contrary course. They [...], Lucian. Terpsion. set the cart, as wee say, before the horse. They Si caro famula, ani­ma domina, non oportet posteriore loco nos do­minam ponere, ac famu­lam iniquo jure praefer­re, Eucher. ad Valer. make Sara tend on Ha­gar; the Mistresse wait on the hand-maid. [...], Aga­tho apud Clem. Strom. l. 5. Velut apud Athen. Dipnosoph. lib. 5. [...], Sic enim utrobi (que) interstinguen­dum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr. Iunium in Adag. Cent. 3. Adag. 79. They make the principall the accessorie, and the accessorie the principall. Take most paines in that, that God would have them to take least in; and take least paines in that, that God would have them to take most in. First Gods King­dome and his Righteousnesse, saith Christ, and then Riches or those other things, Vers. 32. meat, drinke, and apparell. But O cives, cives, quae­renda pecunia primùm est. Virtus post nūmos.— Horat. ep. 1. first Riches, saith the World, moneyes and meanes of maintenance, (for Lucri bonus est odor ex re Qualibet.— Vnde habeas quaerit nemo; sed oportet habere, Iuven. Sat. 14.—facias rem, Si possis, rectè: si non, quocun (que) modo rem, Horat. ep. 1. these must be had how­soever) and Ita est; cum omnia habueris, tunc & sapientiā habere voles. Hoc erit ultimum vitae instrumentum, &, ut ita dicam, additamentum, Sen. epist. 17. then Religion and Righteousnesse may a little, time e­nough, be looked after, when we are once furnished of the former.

Yea Gods Children themselves are oft-times too much faulty in this kinde: Too slack and carelesse in seeking after the best things; and more carefull than they should be, for the things of this life. Not so diligent in attending as they should be, with Mary, that Vnicum necessarium Luke 10.42. one thing, that is only necessarie, and without which no worldly thing can ought availe them; and on the other side, with Martha, Solliciti de multis, Luke 10.41. troubled about ma­ny things, and those many times such as they might very well be with­out, much perplexed and distracted with care and thought about pro­visions for the bodie, for the back and the belly, for meat, drinke and apparell; (that which our Saviour here Matth. 6.25, 28, 31. Luke 12.22, 29. had reproved in his followers before) as if either they wanted Matth. 6.26. a Father to provide for them, or Matth. 6.32. Luke 12.30. their Father were ignorant of their wants. Perkins alicubi. If wee see a young man grow worldly, full of care and thought for the world, wee are ready to say, Sure his Father is deceased, and his Friends gone; he hath lost those that should looke after him; hee hath no bodie left to take care for him but himselfe; else [...]. Aristot. Rhetor. l. 2. c. 12. he would never sure be so worldly, so full of care as he is. But our heavenly Father is not dead: (hee 1 Tim. 6.17. Apoc. 15.7. liveth for ever to doe for us:) nor doth or can Esay 49.15. his care die for them, whom hee hath once vouch­safed to undertake the care of. And it is a great wrong therefore, that Christian men offer to this their carefull and provident Father, when they are so full of care themselves.

But doth no care at all then become Christians? may some man say. Question. Or is all Care utterly condemned? Should Christian men be like those of Iudg. 18.27. Laish, a sort of carelesse people, to live looking after nothing, but Qui finxit alas papi­lioni, is curabit omnia. Luxuriosorum diverbi­um. Scalig. de Subtil. put off all to Gods providence, and so let things goe at six and sevens, as we say?

Not so neither. Wee must wisely distinguish here; Answer. that wee nei­ther wheele into the whirle-pit of distrustfulnesse on the one hand, nor wrecke our selves against the rock of retchlesnesse on the other. There is a two-fold care, yea or carefulnesse, if you will: there is Solicitudo diligentiae, [...]. a careful­nesse of diligence; and there is Solicitudo diffidētiae, [...]. a carefulnesse of diffidence: the one is approved and commended; the other is disallowed and condemned: wee are Prov. 27.23. & 22 29. Phil. 4.8, 9. 1 Tim. 5.4, 8. enjoyned the one; wee are Philip. 4.6. 1 Tim. 6.8, 17. inhibited the other; nor doth the one necessarily follow the other, or the expulsion of the one exclude also the other. Conceive it by a plaine and familiar instance. A Father placeth his Sonne in a Farme, furnisheth him with a stocke, biddeth him play the good husband; and further assureth him, to put him out of all feare, that, if things fall out otherwise than well, so that it bee not by his owne wilfull neglect or default, hee will supplie him and set him up againe. The Sonne in such case, though hee may well be the lesse distrustfull, yet ought not to be the lesse diligent, for this his Fa­thers kinde offer, and the assurance given him of such supplies. Nor ought Christian men therefore to be the lesse carefull of Prov. 6.6, 7, 8. & 12.11. & 28.19. walking diligently and industriously in those places and callings whereunto God hath assigned them, or in following the affaires and doing the duties that doe thereunto appertaine. (They 2 Thess. 3.6, 11. walke inordinately, saith the Apostle, that 1 Thess. 4.11. follow not their owne work, and as well 2 Thess 3.10. earne, if they be able, a [...] 2 Thess. 3.12. eat their owne bread;) because God hath graciously promised, and undertaken to provide for them. [...], Phil 3.16. Walke they must each one carefully 1 Cor. 7.20, 24. within the compasse of his calling, and expect [Page 50] Deut. 28.8. Psalm. 128.1, 2. Gods blessing upon their labours and endevours. But for the issue and event of them, they must not be troubled and distracted about it; but Psalm. 37.5. 2 Sam. 10.12. leave that all to God, Hebr. 13.5, 6. assuring themselves that hee will not see them to want, howsoever things fall out, but will furnish them ever with what is fit.

Vse 3 And so in the third place, this serveth to meet with a conceit that keepeth many from looking after the things of Gods Kingdome, Prevention. be­cause they feare that they shall want necessaries, if they shall so doe. For, to omit that true Fides famem non for­midat, Hieron. ad Heli­odor. Faith, as Ierome speaketh, feareth not Famine: and againe, that he is unworthie this Crowne, this Kingdome, that pre­ferreth worldly trash before it, or Matth. 13.44, 45, 46. Luke 14.26, 33. that is not content Phil. 3.7, 8, 9. willingly, yea and Hebr. 10.34. gladly, Omnia relinquas, ut hoc habeas, Sen. ep. 76. to forgoe the one, for the attaining and compassing of the other: Such feare is wholly superfluous; it is a groundlesse feare: Since that God the Father by Iesus Christ his Son and 2 Cor. 1.20. his Surety, hath here given thee assurance, that so long as thou seekest it as thou oughtest, At necessaria de­erunt. De esse non pote­runt, Sen. ep. 17. thou shalt never want ought; all other things shall be from God himselfe supplied to thee with it. And Psal. 34.10. the Lions themselves therefore, saith the Psalmist, (and the Lion is the Prov. 30.30.31. Rex ferarum, Isid. Orig. l. 10. c. 2. King of beasts,) shall hunger and starve: those that are likeliest to be fed: But those that seeke the Lord shall want nothing that is good. Hee Psalm. 78.24. Plu­viam escatilem, Tertul. de Patient. will raine bread from heaven, and Psalm. 78.20. & 114.8. Petram aquatilem, Ibid. set the flint stone abroach, and turne Psalm. 107.35. 2 King. 3.17. Esai. 43.19, 20. the drie and waste wildernesse into rivers of water, before his shall pine and perish.

Vse 4 Yea this rather should enduce, encite, and encourage Encouragement. us to seeke, as the more carefully, so the more cheerefully after these things, con­sidering that so gracious a promise is annexed thereunto: Psalm. 34.9. Feare, that is, Sicut, 1 King. 17.32, 33. & alibi. serve the Lord diligently, yee his Saints, saith the Psalmist: for there shall nothing be wanting to them that feare him. Parare unde vivam volo. Simul & parare disce — Sen. epist. 17. i. vis parare? Parandi rationem disce, Lips. Wouldest thou then be cared for? Wouldest thou be provided for? Wouldest thou need to take no more thought or care for ought? Get thee into Christs Court; get thee a place in Gods Kingdom. Men think they shall be well, they shall be safe, they shall be made for ever, when they have got some place, so it be at least some gainfull one, about the King, or belonging to the Court: such an office could they compasse, they should never need more to feare want, or to take further care for the world. Yet we know and see that such places oft bring Desere palatia: nam Curia curis, imò cruci­bus & mortibus Semper est obnoxia, Petr. Bles. ep. 57.— dum excelsus steti, nunquam pavere destiti.—Sen. Thyest. 3. 1. a world of cares with them, and Paucos beavit aula, plures perdidit: Sed hos quoque ipsos, quos beavit, perdidit. are a meanes oft to bring men to want. But he that hath a share in this Kingdome of God, shall never indeed need to take further care for ought, shall never need indeed to feare any defect. Ierem. 17.7, 8. Blessed is the man, saith the Prophet, that dependeth upon God: for hee shall be as a Tree planted by the water side, that spreadeth her root alongst the river, and doth not feele when the scorching heat commeth, but continueth ever green, and ta­keth no thought for the yeere of drought, nor at any time ceaseth to have fruit on her. Forbeare not therefore the following hereof for fear of want; but follow these things rather if thou wouldst not feare want.

In like manner for your Children, would you have them so provi­ded for, that you should not need to take any further care for them in that kinde? Distrustfull care, I meane still, and of uncertaine event; [Page 51] for otherwise 2. Cor. 12.12. Parents ought to be carefull to provide for their children; and 1 Tim. 5.8. he is worse, I say not, than an Infidell, but Nahum. 2.13. Thren. 4.3. Ipsae ferae saevissima s [...]tus suos fo­vent, en [...]tri [...]at: [...]ilvi p [...]llas circumvol [...]s rapinis prospici [...], Aug. de Civit. l. 19. c. 12. than a brute beast, that doth otherwise. But would you so doe for them, that they may bee sure not to want? which otherwise, Eccles. 4.14. Ample & regiae op [...]s, ubi ad malum dominum per­vene [...], [...] [...]ssi [...]gntur, S [...] [...] s [...] [...] [...]oef [...] [...]rat. [...] Ovid. Trist. 3.7. though you leave them never so much, they may doe. Doe the like for them, that you are exhor­ted here to doe for your selves. A poore man when he hath gotten his childe once into the Hospitall, how glad is he? hee thinketh hee need take no more care for him, whether hee live or die, whether he leave him ought or no; (and yet he will doe his best to get some what to leave him;) he knoweth there he shall not want. But get yo [...] Children, say I, not into Christs Hospitall, but into Gods Kingdome [...] Grace, and they shall then be sure indeed never to want, you shall need to take no further thought for them. Let this be thy first care, and thy principall care, as for thy selfe, so for them, not how to make them rich, but Genes. 18.19. Deut. 6.6. 1 Chron. 28.9. how to make them religious, how to worke the sincere Prov. 24.21. Ephes 6.4. f [...]a [...]e of God, & 1 Tim. 4.6. 2 Tim. 1.5. & 3.15. faith of Christ into them. This when thou hast once effected, thou needest not be troubled to thinke what will become of them, if thou beest taken away from them; or what thou shalt be able, when thou diest, to doe for them: thou shalt leave them Gods blessing, if thou hast nothing else to leave them; (where Religion and Righteous­nesse runneth on in a race, there Psal. 115.13.14. Gods blessing is also hereditarie with it:) and if thou leave them that, though thou leave them nought else, they shall be sure to doe well, they shall never want ought. For, Psal. 37.18, 19. The Lord knoweth the dayes of the upright, or the righteous; saith David: and their inheritance shall abide for ever. They shall not be confounded in the e­vill time: and in the dayes of famine they shall have their fill. And he con­firmeth it further by his owne experience, both concerning them and their issue. Psal. 37.25, 26. I have beene young, and am now old; yet [...], Clem. Alex. Paedag. lib. 3. cap. 7. never, either in my younger or elder times, have I seene any righteous man forsaken, or his seed driven to beg their bread. But though hee be mercifull and ready to lend, (a meanes many times to lessen and impaire mens estates) yet his seed after him inheriteth the blessing.

Yea but wee see even Hebr. 11.37. godly men many times in want, may some say. Objection.

I answer in a word. Psal. 37.10 & 64.11 They never want what is good, what is necessarie, Solution. what is Sicut contra de malis Chrysippus apud Plut. de commun. not. [...]. Ait sapi­entem nulla re indigere, & tamen multis illire­bus opus esse: contra stulto nulla re opus est; nulla enim rescit uti, sed omnibꝰ eget. Egere enim necessitatis est. Nihil au­tem sapienti necesse est quod nō habet. Sen ep. 9. needfull and behoovefull for them to have. And whatsoever is not good and fit for them, it is [...], Diogen. Laert. l. 6. better for them to be without it, than with it; to want, than to have it. Doe we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physitians direction [...], Dion. Chrys. Orat. 14. imprisoned in their owne Palaces, confined to, and cowpt up in their chambers, restrained of their wonted full and delicate fare, and held to hard meat, as wee say, tied to a strict and spare diet; yea and glad too to observe it, because [...], ib. it would otherwise be worse with them? No marvell then if the godly sometime in like manner, though Kings and 2 Cor. 6.10. Lords of all things, are for their spirituall health and further good, restrained of some things that are not so fit for them at the present. Such want is no want, when a man rather Aliud enim non habere, aliud carere, Cic. Tuscul. l. 1. is with­out, than wanteth that, which to be without then is for his good.

Conclusion.To end where wee began; let us by any meanes take heed lest our immoderate care for the things of this life, expell and justle out our care for things belonging to a better life: Congruum non est in honore solicitudinis no­stra praestantioribus pe­ [...]ora subjicere, Eucher. ad Valer. Let that rather yeeld to this, and Philip. 4.4. this then will discharge us of that: let our maine and principall care be for Gods Kingdome and his Righteousnesse, and for other things wee may then boldly 1 Pet. 5.7. cast our care upon God, who will be sure thereupon Psal. 23.1. Luk. 22.35. sufficiently, yea 2 Cor. 9.8. [...], &c. Chrysost. in hunc locum. abundantly to furnish us with whatsoe­ver Matth. 6.32. he shall see to be needfull and fit for us.

CHRISTS GENERALL Watch-Word.

§. 1. The Occasion. THere be Adventus duo: alter in humilitate, alter in sublimitate. Tertull. A­polog. Adventus Domi­ni duplex. Bern. in ad­vent. serm. 4. imò tri­plex, ad homines, in homines, contra homi­nes, ib. 3. Primus in humilitate, postremus in majestate, Gregor. Rom. mor. l. 17. c. 19. Occultus, quo venit judicandus; manife­stus, quo veniet judi­caturus, August. de temp. 220. Venit enim salvator, veniet dam­nater, Idem in Ioan. tract. 4. two commings of our Lord and Sa­viour Christ mentioned in Scripture: the former of them in mercy, Matth. 18.11. Iohn 12.47. to save the world; the latter of them in majestie, Matth. 16.27. Iohn 5.22, 27, 28. to judge the world.

Some of those that lived in the time of the former, had De illo ab eo quaesie­runt quem sperabant, non de illo quem jam videbant, Aug. epist. 80. moved question to our Saviour himselfe concerning the latter; Marc. 13.4. Mat. 24.3. When will the comming of the Sonne of man be?

Now our Saviour, in way of answer unto this question, layeth downe both the certaintie and the uncertaintie of his second com­ming: the certaintie, that it shall be; the uncertaintie when it shall be. That, which is wont to be said of the day of Death, being no lesse true of the day of Doome; Nihil certius; nihil incertius. Bern. de Coena Dom. ser. 2. & medit. c. 3. & epist. 105. There is nothing more certaine, and yet no­thing more uncertaine: Caetera nostra & bona & mala incerta sunt: sola mors certa est. Aug verb. Dom. 21. incerta omnia: sola mors certa, cujus etiam hora incerta est, Idem in Psal. 38. Nothing more certaine than that it shall be: as sure, wee use to say, as Death; and may well say, as Doome: For Mark. 13.31. Mat. 24.35. Heaven and earth (saith our Saviour) shall passe away, but so shall not my word. And yet Poena certa, hora incerta: mors certa, dies mortis incertus, Aug. ibid. nothing more uncertaine than when it shall be. For, Mark. 13.32. Mat. 24.36. Of that day and houre knoweth no man ought, no nor the Angels in heaven, nor the Sonne ( [...]. Greg. Naz. ad Eunom. serm. 4. & ex eo Eulogius cont. Agnoitas apud Photium biblioth. cod. 230. [...]. Ephrem. ad Anatol. quaest. 1. Secundum sormam servi, Aug. de Trin. l. 1. c. 12. In statu humiliationis, Vorst. apolog. disp. 2. §. 33. Parum enim solidum, quod Aug. in Psal. 36. & in Gen. contra Manich. l. 1. c. 32. & 83. quaest. 60. sed & de Trinit. l. 1. c. 12. nescit, i. nescire facit. Ne (que) firmum satis quod Greg. Rom. l 8. epist. 42. & Cyril. thesaur. l 9 c. 4. In humanitate norat; sed ex humanitate non norat. as hee was Quod ante passionem nescit, post resurrectionem novit, Chrysost. in Act. 1.7. Et Origen. in Mat. homil. 3. Vise Iansen. concord. Evang. cap. 123. then) himselfe.

Hereupon he taketh occasion to Marke 13.33. Matth. 24.42. exhort his Disciples whom hee then spake to, and Non illis solis dixit, quibus tunc audienti­bus loquebatur, sed illis etiam qui fuerunt post illos ante nos, & ad nosipsos, & qui erunt post nos usque ad no­vissimum ejus adven­tum, August. epist. 80. us all in and by them, unto circumspection and warinesse, unto vigilancie and watchfulnesse: Vt semper paratū sit cor ad expectādū, quod esse venturum scit, & quando venturum scit, nescit. Aug in Psal. 36. that since such a day must once come, and they know not how soone it may come, where­in they shall all be called to give up their accounts, that therefore they live in a continuall expectation of it, in a perpetuall preparation for it; that whensoever it shall come, they may be found ready and fit for it.

Which exhortation having urged and enlarged by sundry argu­ments of inforcement and illustration in Mar. 13.34, 35, 36. Matth. 24.43. &c. the words before going, he doth Mar. 13.37. here repeat and conclude, winding up the summe of all before delivered in this one word, WATCH.

The Division.A word not consisting of many syllables or letters; but containing Part 1 much matter, and matter of much use. Which that it may the bet­ter and the more orderly be unfolded, wee will referre all that shall be spoken to these foure heads:

The Sense, the Proofes,

The Manner, and the Meanes: Or,

The Sense.1. The Meaning of the word, whas it is to watch.

2. The Reasons, why wee ought so to watch.

3. The manner, how wee must watch.

4. The Meanes, whereby wee may watch.

The two former belong to Doctrine; the two latter to Use.

§. 2. For the first of them, to wit, what it is to watch. Watching is, to speake properly, Corporum est somnus, sicut & mors cum spe­culo suo somno. Anima quieti nunquam succe­dit. Tertull. de anima, c. 32. & 25. Iacet enim dormientis corpus ut mortui, viget autem & vivit animus. Cicer. de divin. lib. 1. Somnus siquidem è corpore est, atque in corpore opera­tor, Aug. de immortal. anim. cap. 14. Corpore autem dormiente ani­ma insomnis agit. Hip­pocr. de insomn. Tota (que) sibi sua est, Iul. Scalig. ad eundem. an affection of the bodie; and is by way of metaphor onely applied unto the soule. In regard whereof it will not be amisse to consider briefly what it importeth in the one, that wee may the better conceive thereby what it signifieth in the other.

[...], sive [...], ut Phryni­chus: Et [...], sive [...]. Sicut dormitione transitur ad somnum, sic exporgefa­ctione transitur ad vigilationem, Aug. in Psalm. 3. Watching therefore and waking are two severall things: it is one thing to wake, or to be awake, and another thing to watch. For exam­ple: wee are all here (I presume) at this present waking; but cannot properly be said to be watching, because neither is it now the ordina­rie time of rest, neither (it may be) have wee any present inclination thereunto. But the Disciples of our Saviour the night before hee suffered, are said to have watched with him, Matth. 26.40. Could ye not watch an houre with me? because both it was then the ordinarie time of repose, and they very sleepie and drowsie also themselves. Againe, Psalm. 77.3. the Psalmist complaineth that God held his eyes waking, or [...] watching; (but in an unproper sense) that he was forced to keepe waking, and so in some sort to watch as it were against his will. A man lieth oft awake when hee would faine sleepe, but [...], ut Herodot. loquitur, i. insomnia laborans, ut Caeciliu apud Nonium. cannot, either through disease of bodie or distraction of minde: And a man that is set to watch, may keepe awake, but not minde or regard his charge: and neither of them in such case are said properly to watch. But those that sit by such a sick man as cannot sleepe, to tend him, are said to watch by him: And the Shepherds are said to have beene Luk. 2.8. Pastores, dum super gregem suum vigilant, gregis ipsius pastorem in praesepio invenire, videre, tenere merentur & autorem. Petrus Chrysol. serm. 24. watching [Page 63] over their flocks, when the Angell appeared to them that brought them tidings of Christs birth. So that bodily watching (to speake properly and precisely) is then, when a man striveth to keepe him­selfe corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleepe.

§. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himselfe so awake: and 1 Thess. 5.10. Si dormituri sumus, quomodo vigilamus? Corde vigilam [...], etiam cùm corpore dormimus, August. de verb. Dom. serm. 22. a man may not keepe himselfe so awake, and yet watch. Acts 12.6. Peter watched thus while he slept in the prison betweene two souldiers tied fast with two chaines. And so did Psal 3.5. & 4.8. David, when trusting to Gods gra­tious protection, hee laid himselfe quietly downe to sleepe. Whereas on the other side, Matth. 26.47. Iudas sate up all the night long (as Iob 24.14. Vigilat fur, & expectat ut homines dormiant. Aug. in Psal. 125. theeves and murtherers also doe many times) to put his treason in practice, Matth. 26.40. while his fellow Disciples slept; and yet watched hee no more, nay not so much as they did. And 2 Sam. 11.2, 3, 4. David was broad awake, when hee spied Bathsheba from off his terrace; and yet watched he not so well as before he did, when on his pallet hee lay fast asleepe: he rose from one sleepe, to fall into another, a worse sleepe. It is not [...]. Pythagoras apud Sto­baeum, l. 2. c. 1. Est som­nus corporis; est & animae: illud ergo ca­vere debemus, ne ipsa anima nostra dormiat, August. in Psal. 62. a corpo­rall, but a spirituall; not a proper, but a figurative, a metaphoricall watching, (and yet a watching that hath reference to that proper, some resemblance of that corporall watching) that our Saviour here intendeth.

To apply therefore what was before said of watching, to the Soule, and so to our present purpose. Sinne is in the word compa­red to a sleepe. 1 Thess. 5.6, 7. Peccatores dormienti­bus similes, Anastas. in Hexam. lib. 1. [...]. Clem. Alex. paedag. lib. 2. cap. 10. Let not us sleepe, as others sleepe, saith the Apostle: For those that sleepe, sleepe in the night: and, Wee are not of the night, but of the light and of the day. Hee speaketh as of a spirituall Rom. 13.12. night of ig­norance, so of a spirituall sleepe of sinne. Repentance is said to be an awaking (as it were) out of this sleepe. 1 Cor. 15.34. Awake to righteousnesse; and sinne not, saith the same Apostle. And againe, Ephes. 5.14. Animam dormientem excitat. Aug. in Psal. 62. Awake thou that sleepest, and arise from the dead, from the deadly sleepe of sinne, and Christ will inlighten thee. And Quare vitia sua nemo confitetur? quia adhuc in illis est. Som­nium narrare vigilan­tù est: & vitia sua confiteri sanitatis indi­cium est. Expergiscamur ergò ut errores nostros coarguere possimus. Se­nec. epist. 54. As it is a signe that a man is awaked out of his sleepe, when he telleth what dreames hee saw in his sleepe: so it is a signe, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keepe our selves from future relapse, and from falling backe into this our former deadly slumber againe, is that which by the same metaphor is termed watching, as here, so Matth. 24.42. & 25.13. & 26.41. elsewhere.

So that it is as much in effect, as if our Saviour had said, The Doctrine. when hee willeth us to watch; that It is not sufficient for us, that wee have beene a­waked out of the deadly sleepe of sinne; but wee must with all heedfull dili­gence for the time to come strive to keepe our selves thus waking. Watch we cannot till wee be awaked; and Nam vigilare leve est; pervigilare grave, Martial. l. 9. ep. 70. when wee are once awaked, wee must ever watch. And so have wee both the true sense and significati­on of the word; and the point also therein propounded.

§. 4. Now the Reasons of this point may be foure: Part 2

The first taken from the drowsinesse of our owne naturall disposi­tion. The Proofe.

The second from the diligence of our Adversarie the Devill.

The third from the necessitie of perseverance.

The fourth and last from the danger of relapse.

Reason 1 For the first of them, to wit, the drowsinesse of our owne natu­rall disposition. Matth. 26.43. Hee came the second time, saith the Evangelist of our Saviours Disciples, whom hee had but lately before awaked, and found them asleepe againe; for their eyes were heavy. And as it is with those that be of an heavy constitution, of a drowsie disposition, that though they be awaked out of sleepe, yet unlesse they use some dili­gence (yea though they so doe) to keepe themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more carefull) to fall even fast asleepe againe: So it is naturally with every one of us in regard of our soules: Wee are all generally Languido sumus in­genio, & in somnum ituro, aut in vigiliam somno simillimam: ut Senec. de provid. c. 5. of a very dull and drowsie disposition, by reason of that lumpish flesh of ours, Rom. 7.17, 23. that abideth much even in the best of us. By meanes whereof it commeth to passe, that wee are oft sleeping and slum­bring, be wee never so carefull and diligent; yea in danger oft, after wee have beene awaked out of this dreery and deadly sleepe, to fall eftsoone backe againe into the same, if wee keepe not a constant watch over our selves and our soules. Beside that the Devill is ready and busie ever to helpe forward, besprinkling of our tempels with his spirituall Opium of evill motions and suggestions, to further the matter, and to cast us againe (if it be possible) into a Lethargie irre­coverable.

Reason 2 §. 5. A second Reason therefore may be taken from the diligence of this our Adversarie. 1 Pet. 5.8. [...]. Ioan. Ieiun. de poenitent. Be sober and watch, saith the Apostle, for your Adversarie the Devill goeth about continually like a roaring Lion, see­king whom hee may devoure. Vt jugulent homi­nes, surgunt de nocte latrones: Vt teipsum serves, non expergisce­ris? Horat l. 1. epist. 2. Shall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thy selfe? So say I: Shall Satan be more vigilant in watching to doe us a shrewd turne or a mischiefe, than wee in watching to keepe our selves safe from his malice? Perniciosus nimis est repentinus hostis, nam aut inscios praevenit, aut incautos praeoccu­pat, aut opprimit dor­mientes, Chrysol. serm. 27. Undoubtedly if he watch thus continually to assault us, unlesse wee watch as constantly on the other side to prevent him, wee shall soone come to be surprised and vanquished againe of him. [...]. Chrys. in Gen. hom. 3. Continuall watch therefore is to be held of us, because Psal. 56.1, 2, 5. our ene­mie continually lies in wait for us: nor can wee ever in regard there­of (be wee never so watchfull) be over-much warie, yea or warie enough. A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where Quid quisque vitet, nunquam homini satis Cautum est, in horas. Hor. carm. 2. 13. some watch for the rest, and the rest sleepe while they wake: as that Epaminondas. Greeke, Com­mander sometime said in a generall solemnitie, that [...]. Plut. ad prae­fect. indoct. & in A­pophthegm. reg. & duc. he kept sober and watched, that others the whilest might drinke and sleepe: And Philip of Macedon used to say, that [...]. Ex Carystii histor. Athenae dipnosop. lib. 10. hee might safely drinke deepe, as long as Anti­pater kept sober and watched. But it is not so in this spirituall watch; wee cannot here watch by deputie; no man can watch for us; but every one must watch for himselfe.

§. 6. But (may some say) are not the Ministers of God in the word called Ezech. 3.17. & 33.2. Ierem. 6.17. Esai. 52.8. & 62.6. Watchmen? and are they not said Hebr. 13.17. to watch for our soules?

I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as [...]. over your soules. Now it is [Page 65] one thing to watch for one, and another thing to watch over one. To watch for one (to speake properly) is Quomodo Plut. in Apophth. refert Phi­lippum à somno diu­turniore experrectum dixissè, [...]. Et Parmenio Graecu in­dignantibus quod is in­terdiu obdormiret, [...]. to watch in his stead that hee may not watch: as in a Citie besieged, or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe: and as Princeps vigilat ut quiescant subditi. Iu­stinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Bonifac. 8. in pro­oem. 6. Decret. & In­nocent. 4 ibid. l. 2. tit. 5. c. 1. Omnium somnos illius vigilia defendit, omnium otium illius la­bor, omnium delitia [...] illius industria, omnium vacationem illius occu­patio. Sen. ad Polyb. c. 26. the Prince is said to watch, that the subject may rest at ease: or the Somnosque non de­fendit excubitor meos. Sen. Thyest. Princes guard to watch, that he may sleepe safely. But to watch over one is to watch by him to keepe him awake; as those that watch Deere to tame them by keeping them from sleepe; or as those that tend a sicke Patient in some drowsie disease, or Vt post elleborum sumptum praecipit Hippocr. aphor. 4. 14. after some medicine received, or a veine opened, or the like, where sleepe may be pre­judiciall and dangerous unto him. In this latter manner are wee said to watch over you, and the maine end of our watching is to keepe you waking. Which unlesse it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more than their watching about the Patient before spoken of, if hee sleepe amids them, while they watch about him. The Pastor then indeed must watch over his people: but Ierem. 6.17. the people must watch allso with their Pastor, and must be kept waking by his watching. Yea as Act. 20.28. 1. Tim. 4.13.15, 16. he must watch over both himselfe and them; so Matth. 7.15. & 16.6. & 24.4. 2 Ioan. 8. must they in person also watch each one over himselfe. To which purpose, if wee should de­mand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion; Luke 12.41. Master, speakest thou this unto us alone, or unto all? Doest thou speake this to thine Apostles onely, or to Pastors a­lone, that are to watch over others, or to the people also, to thy Disciples all in generall? our Saviour would no doubt answer, yea so expresly hee doth answer, Mark. 13.37. Quod uni dictum est, quisque sibi dictum putet. Auson in Iude 7. Sapient. in S [...]lone. What I say unto you, I say unto all, Watch. Others may watch over us; but none can watch for us: each one in person must ever watch for himselfe.

§. 7. To the adversarie before mentioned, wee might well adde Enemie 2 another, no lesse dangerous than the former, to wit, the world, as Exod. 32.22. Aaron saith of his people, 1 Ioh. 2.16. & 5.19. [...]. Quomodo Plaut. Cassin. 2.5. & Merc. 5.3. In fermento tota jacet uxor. wholly set upon wickednesse. This though we be Ioh. 15.19. not of it, yet are we Ioh. 17.11. in it, neither can 1 Cor. 5.10. we goe, or [...]. Plat. de sera vind. get out of it, Quomodo ille apud Plut. de Tranquill. [...]. Ipse Deus, simulatque volam, me solvet. Hor. ep. 17. l. 1. when wee will our selves; Ioh. 17.15. wee must stay in it, till it please God Gen. 5.24. to call us out of it. And so long as wee are in it, Pro. 6.28. [...]. Arist. Lysist. Incedis per ignes Suppositos c [...]neridoloso. Horat. carm. 21. wee tread upon embers, Iob. 22.10. Ier. 18.22. Ezech. 2.6. Inter medios laqueos in hac vita inceditur. Bern in Cant. 52. wee walke among snares, of Phil. 2.17.18. evill example, of allurement by Num. 227.17. profit and Prov. 7.18. pleasure, of shame and abashment by 1 Pet. 4.4. Hebr. 11.36. derision, scorne and con­tempt, of terror and affrightment by Ioh. 15.19. & 16.2. opposition, threats, and dis­countenance, if wee doe not as others doe. Wee are in as much dan­ger (if not much Homo malus ipso est Diabolo nocentior. Iustum siqui­dem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Aut. oper. imp. in Mat. hom 24. Ludolf. vita Chr [...]sti, 1. 52. & Vor. de Sanct. 2. 10. more) by evill men as by devils, by Ioh. 6.70. devils incar­nate, as by [...]. Contrario sensa quamid Graecieff. rūt. devils indeed: they are Iohn 8.44. 1 Ioh. 3.8. limmes of the devill, and Homo malus telum Diaboli: sine homine adversus hominem nil potest. Autor. oper imperf. hom. 24. the instruments that he oftest maketh use of. Iam. 3.6, 7, 8. Ezec. 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. spectac. epigr.) jubet in­genium mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum unum aliquod habet, homo omnia. Autor operis imperf. hom. 24 Wee are more in dan­ger [Page 66] of wicked men for our soules, than they are for their bodies that live in the wide wildernesse, where wilde beasts are most frequent. They were men like themselves that our Saviour warned his to be­ware of, when hee said, Matth. 10.17. Quid ista circumspicis, quae tibi possunt fortas­se evenire, sed possunt & non evenire: incen­dium dico, ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa devita, quae nos observant, quae captant. Rari sunt ca­sus. etiamsi graves nau­fragium facere, vehicu­lo everli: ab homine homini quotidianum periculum. Adversus hoc te expedi, hoc in­tentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam sur­gat, praenunciat fumu [...] incendium, crepant aedificia antequam cor­ruant. Subito est ex ho­mine pernicies, & eo diligentius tegitur quo propius accedit. Sen. ep. 103. Take ye heed of men: for they are they that may doe you most mischiefe. They were [...]. Lycurg. apud Stob. c. 2. Heu quam mala atque dep [...]avata prorsus est Natura nostra?— Putas ne tu interesse inter hominem & se­ram? Nec paululum, nisi in figura corpo­ris. Curvantur aliae, inambulat recta haec fera. Lyps. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istorum qui occurrunt tibi, vultibus credis Hominum effigies habent, animos serarum. Nisi quod illarum perniciosior est primis incursus, quos transire non q [...]eunt. Nunquam enim illas ad nocendum nisi necessitas inigit: aut same aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103 Men-wolves that hee fore­warned them of, when he told them, that hee should send them out Matth. 10.16. as sheepe among wolves. And had not they need Ephes. 5.15. [...]. to walke warily, that Psal. 57.6. & 141.9. & 142.3. Vigilandum est semper; multae insidiae sunt bonis. Ex Trag Cic. pro Planc. have so many snares in their way? Had they not need to stand conti­nually upon their guard, that have their enemies [...]. Thacyd. hist. Ʋtrinque conciduntur in medio siti. on either side, nay Psal. 17.11. Intus caro extra Satan, mundus undique. on every side of them? Have they not just cause to Luk. 2.8. watch night and day, that abide there where Psal. 57.4. Lions, Wolves, and wilde beasts of ravenous disposition are most rife?

§. 8. But there is yet a third enemie, as vigilant and diligent, yea more incessant and more dangerous than either of the former, and that is our owne corrupt nature. For the other two are without us, this is within us, it is an inbred, an home-bred adversarie. A mans enemies, saith Mica. 7.6. the Prophet, and Matth. 10.36. our Saviour from him, shall be those of his owne house. [...]. Plut. de tranq. Molestissimum ma­lum intestinum & domesticum. Bern. in Cant. 29. An houshold foe is much more dangerous than a forainer, than one out of the house, though dwelling at the next doore. But this enemie of ours is not in our house, but Matth. 15.18, 19. Gen. 6 5. Ierem. 17.9. in our heart, lodged and seated in the very inwardest and secretest closet of our soule. The other two are professed adversaries, this a pretended friend. And Aditum nocendi perfido praestat fides. Sen. O [...]dip. 3. Nullae sunt occultiores insidiae, quàm hae [...] quae latent in simulatione officii, aut in aliquo necessi­tudinis nomine. Nam eum qui palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve [...]rin. 3. a pretended friend is more dangerous than a professed foe. Psal. 55.12, [...]3. It was not a professed enemie, saith David, that did mee this wrong; for then could I well have borne it: nor was it an open adversarie, that set himselfe against me; for then could I have shunned him: but it was thou, ô man, my companion, my counsellor, my guide, my familiar. And therefore, Mica. 7.5. Trust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keepe the doores of thy mouth from her that 2 Sam. 12.8. In accubitu mos ille ut accumberent uxores in sinu virorum Lyps ad Tac. annal. l. 11. Hinc Caesaremà Dolobella dictum Spondam interiorem regiae lecticae, refert Sueton. c. 49. Sic. Ioan. 13.23, 25. lieth in thy bosome. But this false-hearted friend of ours lieth not in our bosome, but within our breast. Againe, the other two cease some­time their opposing of us, this is incessant, it never ceaseth. Though there be a continuall Genes. 3 15. enmitie, a perpetuall hostilitie, [...], ut Aesch. in Ctesiph. & Demost. pro coron. Sive [...], ut Plut. Pe­riel. a warre without truce betweene Satan and us: yet are wee not alwayes actually In bello perpetuo, at non in praelio. Quo modo Liv. hist. l. 30. Non praelio modò se, sed bello victum. in skirmish and combat. Wee are not alwayes in fight, though wee be alwayes in the field. Nor is the devill himselfe alwayes about us or with us. But [...]. Basil. ep. 1. Quid terras alio calentes Sole mutamus? Patriae quis exul Se quoque fugit. Hor. carm 2. 16. Rectè Varro, Longe fugit, quisuos fugit: At longius, qui se. our corrupt nature is never from us, it is alwayes Non est extrinsecum malum nostrum: intra nos est, in visceri­bus nostris sedet. Sen. epist. 50. in [Page 67] the very middest of us; [...]. Basil. Hoc se quisque mode fugit: at, quem scilicet, ut sit, Effugere haud potes est, ingratis haret & angit. Lucret. l. 3. —teque ip­sum vitas fugitivus & erro; Frustrâ: nam co­mes alra premit, sequi­turque fugacem. Horat. serm 27. Vitia nos no­stra, quotun (que) transieri­mus, secutura sunt. Sen. ep. 50 Nihil tibi prodest peregrinatio, quia tecum peregrinaris. Peregrina­ris cum affectibus tuis: & mala te tua sequun­tur. Sen. epist. 104. wee carry it about with us continually, whithersoever wee goe, or wheresoever wee become. And In hoc genere militia nunquam quies, nun­quam ocium datur. Sen. epist. 52. it is ne­ver idle in us, but incessantly working on us, continually either hin­dering us in well-doing, or provoking and egging of us on unto evill. Galat. 5.17. The flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot doe what you would. And, Rom. 7.22, 23. I finde by wofull experience, that when I would doe good, evill is present with mee. For mine inner man delighteth in the Law of God: But I see and feele another law in my limmes rebelling against the law of my minde, and leading mee captive to the law of sinne that is in my limmes.

§. 9. Lastly, without the helpe of this traitor [...]. Simot. epist. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laedi­tur nisi à se. Tu ipso tibi ni aliquid facias, malus quid faciat? Aug. homil. 29. no other enemie can hurt us. Debilis est adversari­us, nisi volentem non vincit. Pelag. ad De­metr. Lege Chrysost. orat. 67. tom. 6. & orat. 2. tom. 7. The devill himselfe cannot foyle us, unlesse wee our selves will. Suadere & solicitare potest, cogere omninò non potest. Aug. hom. 12. Habet astutiam suadendi, non potesta­tem cogendi. Idem in Psal 91. & in Ioan. 12. Hee may perswade and entice, suggest and provoke, but hee cannot enforce or constraine, nor unlesse our owne heart give con­sent, cause us to sinne. As wee use therefore to say of the Land and State that wee live in, that Wee need not feare any foraine foe, if wee be true among our selves: So may it be said much more truly of our spiri­tuall estate, Quid à foris contur­bare aut contristare poterit, si intus bene estis, & fraterna pace gaudetis? Bern in Cant. 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib. wee should not need to feare any outward adversarie, either world or devill, if our owne heart were, and would be sure to keepe true to us. But Diabolus plus confidit in adjutorio carnis, quoniam magis nocet hostis domesticus: illa ad subversionem meam cum illo foedus iniit. Bern. medit. c. 14. Huic accedit, hac utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid. it is our owne heart within us that is ready to joyne with our adversaries without us, and to betray us unto them. Ioh. 14.30. The prince of this world, saith our Saviour, hath beene dealing with mee; but hee found nothing in mee; and therefore prevailed not against mee. But Diabolus quum aliquid suggerit, tenet consentientem, non cogit invitum. non enim seducit aut trahit aliquem, nisi quem in­ven [...]rit ex ali [...]ua parte jam sibi similent. Aug. de divers. 20. hee never commeth to assault us, but hee findeth e­nough and too much in us; the maine cause why so oft he prevaileth against us. Hostes intra nos multos habemus, carnis concupiscentias, carnis fructus Hugo d [...] continent. c. 3. Hee findeth a many Iudasses within us, that are ready to joyne with him, to second him, to assist him, to fight for him, to betray us into his hands. Without this intestine traitor then, the devill himselfe cannot hurt us: but it alone is able to hurt us without him. Wee need no other Tempter to tempt or entice us to evill: wee have Gen. 3.6. Portaemus omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, per que concupiscentiam Serpenti nos prodit. Bern. in Cant. 72. an Eve, a Tempter of our owne each one within us, more pow­erfull and more effectuall than any is or can be without us, and one that needeth not any helpe from without. Iam. 1.14, 15. Rom. 8.12, 13. Every man, saith the A­postle, is tempted, when hee is inticed and drawne aside by his owne lust. And so lust having conceived bringeth forth sinne, and sinne being consum­mate bringeth forth death. [...]. Chrysost. orat. 67 tom. 6. Hostem si foris non habes, domi invenies. Liv. hist. l. 30. No need is there of other devill to delude or destroy us; there is devill enough in the hearts of every one of us to doe either, there is enough in us without any devils helpe to ef­fect either.

§. 10. Wee have as much cause then [...]. Epictet. enchirid. c. 72. to watch even against our selves, as against any adversary whatsoever. Since that as the Hea­then man sometime said, [...]. Plut. de adulat. Every man is the first and the greatest flat­terer [Page 68] of himselfe: and others could never come to fasten their flatteries upon us, if wee did not before flatter our selves: So [...]. Anacharsis apud Stob. eclog. tom. 2. c. 2. every man is the first and the greatest enemie to himselfe: and other enemies could ne­ver doe us any harme, if wee did not first conspire with them to hurt our selves. And if they had need to bee exceeding vigilant, and ex­traordinarily circumspect, that have not onely many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busie heads and working braines, plotting and practising continually their ruine at home; then surely no lesse cause have wee to be extraordinarily watchfull, whose case, as wee see, is the very same. If Nusquam securitas, neque in coelo, neque in paradiso, multo minus in mundo. In coelo. n. cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Iudas in mundo d [...]scholae Sal­vatoris. Bern. de divers. 30. our first parents had cause to watch in Paradise, when there was no adversarie but without: Much more have wee cause to watch, and to watch most diligently now, when wee have adversaries 2 Cor. 7.5. both without and within. For therein is the difference, as Faber in Iac. 1. Non­nunquam tentatio prae­venit concupiscentiam, ut in Eva: nonnun­quam sequitur, ut in Iuda. one saith well, betweene Genes. 3.1, 6. Adam and Ioh. 12.6. & 13.2. Iudas, so betweene our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on e­very side of us, before us, behinde us, above us, beneath us, with­out us, within us, Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna pa­ratum. Hoc aliquanto nobis magis necessari­um. Illi enim saepe ho­stem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Vtrum­que trepidat latus. Se­quuntur pericula & occurrunt. Sextius a­pud Sen. ep. 60. must needs enforce on us an incessant watchful­nesse, if wee have any care of our owne safetie.

§. 11. A third Reason may be taken from the necessitie of perse­verance. Matth. 10 22. & 24.13. Non qui inceperit, sed qui perseveraverit, salvus crit. Incipere multorum est; perse­verare paucorum. Bern. de grad. obed. Multi enim magna aggredi­untur, sed in via defi­ciunt: in desertum multi exeunt, sed ad terram promissionis pauci perveniunt. Aug. ad fratr. increm. ser 8. Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. Hebr. 12.1. Let us runne with patience (saith the Apostle) the race set before us. And 1 Cor. 9.24. in a race (saith the same Apostle) all runne; but all winne not. If wee aske who winne, hee telleth us else-where, that 2 Tim. 2.5. they onely winne the wager or get the garland, that runne [...]. Non certat legitimè, nisi qui certat ad finem usque. Aug. ibid. according to the lawes of the game, to the rules of the race. Now in worldly races the law of the game is, that none but hee gaineth the prize, that getteth first to the gole: But in the spirituall race the law is otherwise. For Non qui primus venerit, sed quicunque pervenerit. Chrysan Matth. there not who so commeth first, but who so holdeth out to the last, Matth. 19.30. & 20.16. & 22.14. be hee in order of place or time first or last, is sure to winne and to doe well. Apoc. 2.10. Be faithfull to death, and thou shalt have the crowne of life, saith our Saviour to each Christian souldier and soule. Incassum bonum agitur, fi ante terminum vitae deseratur: quia & frustra velociter currit, qui priusquam ad metas veniat, deficit. Greg. mor. l 2. c. 40. Non inchoantibus siquidem praemium promittitur, sed perseverantibus. Isidor. de sum. bon. lib. 2. cap. 7. As in a race then it is to no purpose for a man to set out with the first, and to runne eagerly a while, if af­ter some time hee sit downe, and stay at the mid-way: yea if hee give over when he is within but a foot or two of the gole, it is all one as if hee had never set foot into the field: So here for a man Gal. 5.7. & 3 3. to run well for a spurt, and then to give over, yea to breake off that good course that hee was entred into but a day or twaine before decease, it is enough to annull all his former proceedings, and to make him to be in no better estate than if hee had never set foot into the good wayes of God. For Perseverantia sola virtutum coronatur. Bern. de temp. 114. Aeternitatis imaginem perseverantia praese fert. Sola est cui aeter­nitas redditur. Idem de consider. l. 5. it is perseverance alone in well-doing, that carieth a­way the crowne. Cedunt prima postremis. Tacit. annal. l. 13. The latter part of a mans life over-swayeth the former: [Page 69] and Vita posterior priori praejudicat. Hieron. ad Furiam. the former yeeldeth it to the latter. Ezech. 18.24. Vides oblivione pro­funda sepeliri virtutes, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hier. Gloss. ad Mat. 10.22. Atqui non est magnum bonū inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad fratres in eremo, serm. 8. If the righteous man (saith the Prophet, or rather God himselfe by the Prophet) shall turne from his righteous course of life that before hee lived in, none of his former good deeds shall be remembred or reckoned; but in the evill that then hee doth, hee shall die. Yea to keepe to the comparison that wee have in our text: If a Servant or Souldier appointed to watch for his Masters comming, or against the enemies approach, shall continue watching till within an houre or some shorter time of the arrivall of the one or the assault of the other, but shall then chance to fall fast asleepe; hee shall be no lesse in danger either to be shent of the one or to be slaine by the o­ther, than if he had slept all out, and watched no time at all. And the like may be said of our spirituall Watch; which if wee shall for any time intermit, or after any time give over, we may chance in the inte­rim, to be surprized either by the justice of God, or by the malice of Satan, and so Non enim ex praete­ritis, sed ex praesenti­bus judicamur. Gaven­dum ergò semperque timendum, ne veterem gloriam & solidam fir­mitatem unius horae procella subvertat. Hie­ron in Ezech. c. 26. be in danger of perishing everlastingly by either, notwithstanding all our former watch. To which purpose saith our Saviour in the words next before my text; that it is in this case Mark. 13.34, 35, 36. Luk 12.36, 37, 38. As when a man going from home for a time, leaveth his servants to keepe house, and setteth each one his taske, and willeth the Porter to watch: and hee warneth us all therefore to Luk. 21.36. watch incessantly, (because Mat. 24.42, 43. wee know not what time our Lord and Master may come) lest if hee come suddenly, hee take us asleepe.

§. 12. Reason 4 A fourth Reason may be taken from the danger of relapse: Ioan. 5.14. Goe thy way (saith our Saviour to the Cripple hee had cured) and sinne no more, lest a worse matter befall thee. As wee stand continually in no small danger of relapse, partly through the drowsinesse of our owne disposition, and partly through the diligence of our Adversa­ry the Devill, (as before wee have shewed:) so is there Ingens periculum ad deteriora redeundi. Sen. epist. 72. no small danger in relapse, and in relinquishing this our spirituall watch: which if ever therefore wee give over and fall from, it shall not bee barely all one to us, as if wee had ever lien still asleepe, but it shall be farre worse with us, than if wee had never beene awaked. For as it is in the diseases of the body; so it is likewise in the sicknesse of the soule. As Gravius aegrotant [...], qui cùm levari morbo videntur, in eum de in­tegro inciderunt. Cic. fam ep. 30. lib. 12. in bodily sicknesse the relapse usually is worse and more dangerous, more incurable and irrecoverable than the disease it selfe was at first: so it falleth out commonly, yea so it is ever ordinarily in this spirituall Lethargie, that the relapse proveth more desperat than the disease was in it selfe. 2 Pet. 2.20, 21, 22. For if men (saith the Apostle) having escaped these worldly defilements [...]. by the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and againe overcome of them; Matth. 12.45. the latter estate of such is worse than the first. For it had beene better for them never to have [...], quod plus est quam [...]. taken notice of the good way of God, than af­ter notice taken of it, to turne againe away from it. Since that such, as the Proverb truly speaketh, are Prov. 26.11. like the Dog that resumeth his owne vomit; [...]. Iam­bus est, & poeticum quid spirat. and like Swine that after washing returne againe to their wallowing in the mire. As if hee had said in words applied to the present comparison, It had beene better for men to have lien fast asleepe still, snorting securely in their sinne, than having beene by the word and Spirit of God, raised and rou­sed out of it, to fall afterward backe againe into some deadly fit of it.

§. 13. They seldome awake againe, that fall the second time so [Page 70] fast asleepe. Partly, for that through their owne inbred corruption (the evill humour that feedeth this drowsie disease) waxing com­monly in such cases more fierce and furious than afore (like a mastive that breaketh loose, when hee hath beene tied up some time; or like Torrens ab obice sae­vior ibat. Ovid. me­tam. l. 4. the streame of a river that hath recovered scope againe, where it had found some restraint formerly, either pent in with arches, or bounded with bankes) this spirituall Lethargie in the returne of it groweth stronger upon them, and so harder to be subdued and ex­pelled than at first; like a maladie that hath got masterie of, and now contemneth those remedies that curbed and abated the force of it for a while. As also partly through Satans malitious policie, who endevoureth all hee can by plunging of such as have broken or beene breaking away from him (if he can fasten againe upon them) as deepe as may be in all manner of impietie and impuritie, thereby to make them surer than ever to himselfe: Stella ad illud Luc. 11.24, 25, 26. like the Jaylor, that having laid hold on his prisoner againe, that had either attempted or made escape from him, laieth load on him with irons as many as hee may beare, to make him sure from starting aside any more. Yea and part­ly through the just judgement of God, who upon such Apostataes (as, though he have beene so gracious and mercifull unto them as to a­wake them out of this deadly slumber sometime, yet he findeth them not thankfull to him for it, nor stedfast and faithfull with him, nor carefull to keepe their watch so as they should, but willing to sleepe againe, Esai. 56.10. [...] delighting in slumber, and repenting that ever they were awaked) is wont Esai. 29.10. [...] perfudit spiritu soporis alti, Iun. [...] dormitare, [...] dormire, [...] so­pore alto teneri. Livel. to poure out the spirit not of slumber, but of deepe and dead sleepe; so that it may be said of them, as of Saul and his troupes, 1 Sam. 26 12. Sopor altus Iehovae. i. maximus & divinitus im­missus tun. post Aug. ad Simplic. l. 2. q. 1. A deepe sleepe of God was upon them, that they did not awake: as hee is said even Esai. 6.9, 10. Rom. 11.8. to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not returne or repent, that is, be awaked any more againe out of their dead sleepe, and so healed of this their spirituall Lethargie. And no marvell then if they seldome a­wake or recover, whom God, and the Devill, and their owne cor­rupt heart, God in justice, the Devill in malice, and their owne cor­rupt heart out of its owne drowsie disposition, shall all conspire as it were together to with-hold from waking, and from returning to their wonted watch.

§ 14. So that whether wee regard the drowsinesse of our owne naturall disposition; or the diligence of our Adversary ever watching against us; or the necessity of perseverance, and holding out to the end; or the dreadfull danger of relapse, if wee fall from our former forwardnesse, and either intermit or give over our watch, and our standing upon our Guard: wee cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that wee have beene awaked out of this spirituall sleepe of sinne, but there is further need of perpetuall care to bee had for the keeping of us from falling backe into that deadly slumber againe.

The Vse.§. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessarie, that so neerely concerneth us, and that is so oft and so earnestly exacted of us and pressed upon us, both by Matth. 24.42. & 25.13. & 26.41. Mark. 13.33, 35, 37. Luke 12.40. & 21.36. our Saviour [Page 71] Christ himselfe, and Ephes. 6.18. Coloss. 4.2. 1 Thess. 5.6. 1 Pet. 4.7. & 5.8. his Apostles, as here, so else-where.

Which that wee may doe the more readily and with the better successe, it shall not be amisse in the next place to consider of, both the Manner, how it is to be performed; as also the Meanes, where­by it may be effected.

For the former, to wit, the Manner how this spirituall watch is Part 3 to be held, wee will pitch upon foure points, The manner. wherein the same doth principally consist:

• The 1. is a due Examination of our severall actions;
• The 2. a diligent observation of our speciall corruptions;
• The 3. a carefull avoidance of the occasions of evill;
• The 4. a constant resistance of temptations unto evill;

And of these in order.

§. 16. Point 1 The first point then of this Christian watch is the due [...]. Scitum Bianti [...] referente Demetrio Phae­lar. apud Stob. c. 3. Examination of our severall actions, before wee undertake them, lest we be otherwise unawares overtaken with sin in them, especial­ly where they may be doubtfull and questionable. Prov. 4.26. Ponder, saith Salo­mon, the paths of thy feet, that thy wayes may all be ordered aright. And againe, Prov. 14.15. A prudent man (will not runne on head, but) will consider his steps. Those that goe in Psal. 35.6. wayes darke and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feele with hand and foot their way before them, whether it be cleare and firme, and will not lift up the one foot, till they finde sure footing for the other. And so should it bee with us that are here travelling through the darke and dangerous way of this worlds wildernesse, like Genes. 14.10. the vale of Siddim slimy and slippry, and full of limepits, of such pitfalls and springes as Satan diggeth and setteth for us, and of such stum­bling-blocks as he laieth before us, therby to maime and to mischiefe us: [...]. Pythag. aur. carm. apud Stob. p. 2. c. 3. [...]. Epi­charm. ibid. c. 1. Looke ere yee leape. Alioqui saliens ante­quam videat, casurus est antequam debeat. Bern. de bon. deser. Pal­pebrae praecedunt gres­sus, cum operationem consilia rectè praeveni­unt. Qui enim negligit considerando praevidere quod facit, gressus ten­dit, sed oculos claudit, pergendo iter conficit, sed praevidendo sibi­metipsi non antecedit; atque idcircò citius corruit, quoniam ubi pedem operis ponere debeat, per consili [...] palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16. wee have great reason to looke about us, and to have an eye to our footing, that wee step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruine or our ruthe.

§. 17. This is that that the Apostle seemeth to have an eye unto, where hee exhorteth some to walke 1 Cor. 5.8. [...]. in sincerity; (as also 2 Cor. 1.12. hee pro­fesseth of himselfe that hee so did:) and prayeth for others, Phil. 1.9, 10. that they may discerne those things that differ, to the end they may bee [...]. sincere. The word used by the Apostle in both places signifieth properly [...]. Etymolog. sometime tried by the light of the Sunne. And it is a Metaphore (as some suppose) taken from the custome of the Eagle, whose manner is (if wee may beleeve Aristot. histor. animal. l. 9. c. 34. Et Plin. hist. natur. l. 10. c. 3. & l. 29. c. 6. Nisi quod ill [...] [...], hic Haliaeeto tribuit. those that write the naturall story) to bring her young out of the nest before they be full fledge, and to hold them forth against the full sight of the sunne; the light whereof those of them that can with open eye endure, shee retaineth and bringeth up as her owne; the rest that cannot brooke it, but winke at it, shee re­jecteth and casteth off as a bastardly brood. In like manner should wee doe with those manifold motions that arise in our mindes, and [Page 72] that are hatched as it were in our hearts, ere wee proceed to put them in practice; Assuescat animus so­licita pervigilique cu­stodia discernere cogi­tationes suas, & ad primum animi motum vel probare vel repro­bare quod cogitat, ut bonas àlat, malas sta­tim extinguat. Pelag. ad Demetriad. wee should bring them forth first to the bright sunne­shine of Gods word; let them looke upon that, and it upon them: if they can endure it, wee may on in them with courage and com­fort; if not, wee must stay both our hand and our heart too from further following or fostering of them.

§. 18. Others thinke it rather taken from the usuall practice of Chapmen in the view and choice of their wares. A wise and wary Chapman that hath to doe with a deceitfull Merchant, Draper, or other, one that keepeth his wares in obscure places where the de­fects of them cannot so easily be discerned, or hath false lights that may helpe to give a counterfeit glosse to them, hee will take no ware of him upon his word, but hee will first diligently view it, tosse it and turne it to and fro over and over, try how it is in the middest as well as at both ends, bring it forth into the light, hold up his cloth against the sunne, see if hee can espie any defect or default in it; hee knoweth well he may easily else be over-reached. The like should be our practice, because our case is alike. We have to deale dayly with divers craftie Merchants, Qui cavet ne deci­piatur, vix cavet, quum etiam cavet: Etiam quum cavisse ratus est, saepe is cautor captus est. Plaut. Capt. 2. 2. by whom we are sure to be oft cozened, be wee never so carefull, and can never therefore take heed enough how wee deale with them. There is first the Devill, for his slinesse and subtiltie tearmed Genes. 3.1. 2 Cor. 11.3. a Serpent, for his experience and antiquity stiled an Apoc. 12.9. old Serpent: one that, Sicut Mercator de falso panno non osten­dit emptori medium neque finem, sed caput tantum: sic Diabolus qui est mercator pecca­ti, ostendit fatuo pec­catori solum caput pan­ni, i. delectationem cul­pae, non medium, i, re­morsum conscientiae, vel finem, i. poenam gehen­nae. Bonavent. diaeta salut. c. 2. like a deceitfull Draper (saith one,) to draw men on unto sinne, sheweth them the present pleasure or pro­fit of sinne as the one end of the cloth, but concealeth and keepeth out of sight the middle and the other end of it in the internall remorse here, and the eternall punishment hereafter. Then there is the world, which our selves are wont to say is wholly set upon deceit, and the Spirit of God saith 1 Ioh. 5.19. [...]. is wholly set upon sinne: of whom wee may well say as one some­time of an Historian, [...]. Plutarch. de Herodote. Both the words and the shewes of it are all full of fraud. Yea there is lastly our owne Heart as fraudulent and deceitfull as any of them. For, Ierem. 17.9. The heart of man, saith Ieremie, is wicked and deceitfull above all things: who can know it? So deceitfull, that oft-times Galat. 6.3. it deceiveth a mans owne selfe, and so consequently Iam. 1.26. Read Dike of Self-deceit. it selfe. Having to deale then with such crafty ones, wee had need to be exceeding wa­rie, that they take nothing up from them, that they shall offer to ob­trude on us, either by outward perswasion, or inward suggestion, or otherwise, especially where there shall be some good ground and just cause of suspition, untill wee have turned it every way, and tryed it by the light of Gods Law, Galat. 6.4. [...]. examined both ends, weighed well every circumstance, and searched every corner of it; that wee may have Rom. 14.5. [...]. Benè siquidem praecipiunt, qui vetant quicquam agere quod dubites ae­quam sit an iniquum. Cic. Offic. l. 1. Tutiusque illud cautissimi cujusque praeceptum, Quod dubites, nefecerū. Plin. ep. 18. l. 1. good assurance, as the Apostle willeth, of the lawfulnesse and the warrantablenesse of it, before wee venture upon the admission of it to consent, or to practise.

§. 20. This was Davids course: Psal. 119.24. Thy testimonies (saith he) are my comfort and my counsell. David was a very wise Prince himselfe, 2 Sam. 14.20. pru­dent like an Angell of God, as the woman sometime told him. And hee had besides a learned Counsell about him; Achitophel among the rest, [Page 73] 2 Sam. 16.23. One whose words went in those dayes for Oracles. But yet had David a Counsellor beyond and above all these, to wit, the voice of God himselfe in his word: This had a negative voice in all Davids consul­tations; so that though the matter propounded seemed good in his owne eyes, yea and had the approbation of his learned Councell withall, yet if this his head Counsellor went not with it, it was not for David to deal with. And this Counsellor so long as David heark­ned unto (for sometime to his owne woe he over-shot himselfe by neglecting it; but for the most part he did so) so long hee did well, and thrived and found comfort, and had prosperous successe in what­soever hee went about. And the like must wee doe, if wee desire to fare as he did; make Gods word our Counsellour, if wee would have it our comforter: doe as worldly-wise and warie men are wont to doe; they will doe nothing without counsell; If they dwell neere to a Lawyer, whom they may freely repaire and have accesse to upon every occasion, and of whom they may have counsell, and cost them nothing, as oft as they will, they will be sure to doe nothing of mo­ment, where the least matter of doubt or suspition of danger may be, without his advice. And such a Counsellor have wee Deut. 30.12, 13, 14. Rom. 10.8. ever at hand with us, ready on all occasions to advise us, never weary of con­ferring with us, Esai. 30.1. & 31.1. Prov 1.25. Non est ve­rendum, ne dedignetur condiscendere nobis, qui potius si vel exi­guum quid absque illo conamur, indignatur. Bern. in Cant. serm. 17. angry with us for nothing but either for not asking or not following his advice; whom therefore if wee shall neglect to consult with, and take counsell of upon every just occasion, the common warinesse of worldly men, yea our owne warinesse in worldly things will one day worthily condemne us.

§. 21. Yet is this that that most men can be hardly drawne to con­descend unto, to take advice of Gods word, that is so willing to ad­vise them. There is none but would have comfort from it: and there is none almost willing to take counsell of it. We like all well to have a Comforter of it; but wee have no lust to make a Counsellor of it. But as David, and Gods Spirit by David joyneth these two together: so Matth. 19.6. wee must not disjoyne or sever them the one from the other; or if wee doe, wee shall but delude our selves with vaine hopes. For he that taketh not counsell of Gods word, shall never receive comfort from Gods word. Hee that maketh it not a Counsellor, shall never finde it a Comforter. The neglect of this hath beene the cause that many, wise otherwise and religious, have oft shamefully over-shot themselves, because (with Iosh. 9.14. Ioshua and the Israelites in their agree­ments with the Gibeonites) they have not beene carefull to consult with the voyce of God in his word. In which kinde commeth justly to be censured the unadvised carriage of those that practise first and advise afterward: runne on head into ambiguous actions, and then after fall to examining whether they have done well, and as they ought in them, or no. Of which course well saith the Wise­man; Prov 20.25. Serò atquestultè (prius quod factum oportuit) post­quam comedit rem, ra­tionem putat. Plaut. Trinum. 2.4. It is a snare for a man to devoure a thing consecrated, and then afterward to inquire of the vow. A man is ensnared and entangled now by his owne act; so that hee is not so free, —malè verum exa­minat omnis Corruptus judex.—Hor. ser. 2. l. 2. nor fit now to judge aright of it, because his practice hath fore-stalled, and (as it may fall out) corrupted and perverted his judgement: ready there­fore as Quisque sua in lite est judex corruptus. one partiall in his owne cause, or as a Judge that hath ta­ken [Page 74] somewhat of the one side, to passe no sincere, nor indifferent sentence.

§. 22. As also their preposterous course commeth here not unwor­thily to be taxed, that first resolve, and then consult; determine first what they will doe, and then aske advice what they should doe. Thus did the Jewish Captaines sometime with Ieremie. Ierem. 42.2,—7. They come to him very demurely, and make deepe protestations, calling God solemnly to witnesse of the truth of their intention, of their willing minde and full purpose to put in execution and practise whatsoever God by the Prophet should advise them unto, were it good or bad. But (as Ierem. 42.20. Ieremie after truly told them) they dissembled but with him. For they were resolved before what course they would take; and came onely to make triall whether the Prophet would concurre therein with them or no. Which when they found that he did not, they flie off fairely from him; yea they sticke not to give him the lie, and to tell him to his teeth, Ierem. 43.2, 3. that the answer hee brought them was no divine Oracle, but an untruth of his owne coyning at the instiga­tion of Baruc. And in like manner doe many now adayes repaire to Gods Ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolved on already; that if they deliver their opinions with them, they may then be able to say, they had the judgement of good Divines for it, before they did it, or attempted ought in it, to stop the mouthes of those with that may afterward question it: but whether they concurre or no, resolved to goe on, and so oft doe directly contrary to the judgement and ad­vice of those whom they made shew to consult with. I say not, but that a man consulting with a Divine, if hee receive not good satis­faction from him, is free still notwithstanding his sentence. But [...] Ariani Epictet. l. 2. c. 7. Et c. 21. [...]. for a man to resort to Malac. 2.7. Gods Ministers and Messengers for advice, when he is resolved before what hee will doe, howsoever they shall advise, or howsoever hee may be convinced by Gods word of the contrary, is no other but a meere mockerie both of them, and of him; yea, and as it falleth out oft, a meanes of deluding himselfe too, and betraying his owne soule to sin: the rather while Ezech. 14.9, 10, 11. God in his just judgement many times fitteth such hypocriticall Consulters with such corrupt Counsellors, as speake not what they deeme agreeable to Gods holy will and word, but what they suppose the party resor­ting to them is willing to heare.

Point 2 §. 23. A second point wherein this spirituall Watch consisteth, is, the diligent Observation of our owne speciall corruptions. 1 Pet. 2.11. I be­seech you, brethren, saith the Apostle, as Pilgrims and Strangers abstaine from fleshly lusts, that fight against the soule. Sinne is the maine enemie and the 1 Cor. 15.56. band of mans soule. And Omnia vitia contra naturam pugnant. Se­nec. epist. 112. Et cùm constet omnes ab omni­bus impugnari, diverso tamen modo & ordine singuli laboramus. Se­rapion. apud Cassian. collat. 5. c. 13. all sinnes in generall fight against every mans soule; but some sinnes more specially against some than against others. And as in the world, where two neighbour king­domes are at open warre either with other, there is an hostilitie in generall betweene all the Subjects of either, even betweene those that never bore armes against, nor ever saw either other; but this hostilitie is more specially executed and exercised betweene those that either border either upon other, or are up in armes in the field [Page 75] together either against other: So here, there is a generall hostilitie betweene each Soule and all Sinne, but that exercised in more speci­all manner betweene each particular soule and some peculiar sinnes; and these commonly of two sorts, the sinnes of a mans calling or par­ticular vocation, and the sinnes of a mans nature, or of his naturall constitution.

§. 24. First, the sinnes of a mans Calling; under which head also may be comprehended the sinnes either of the places that men abide in, or of the times that they live in.

When I say the sinnes of a mans Calling, it is not so to be un­derstood, as if the workes or duties of any lawfull Calling were evill or sinfull in themselves: but that a man by occasion of his place and vocation, or his course of life and conversation, may have more, and more frequent occasions of some sinnes than of others, greater and stronger inducements and inticements to some sinnes than to others, which hee is therefore more specially to keepe watch against. Thus the Courtiers sinne is with 2 King. 5.18. Naaman to make a God of his Prince, in being content to please the one by displeasing the other: The Captaines sinne with 1 King. 2.5. Ioab, to bee a man of bloud, ready to use, or abuse his weapon rather, to private re­venge: Luk. 3.14. Populato­res terrae, quam à popu­lationibus vindicare de­bebant. Curt. de gest. Alex. lib. 3. The Souldiers sinne to pill and spoyle, and make a prey of those whom hee ought to protect: Patronus praevarica­tur & decipit. Cyprian. lib. 2. ep. 2. The Lawyers sinne to betray, or to delay his Clients cause, to draw the more fees from him: Esai. 1.23. Mica 7.3. The Judges sinne to pervert judgement, or to tefuse to doe justice, for feare, favour, or reward: Ezech. 13.16, 22. The Ministers sinne to sooth up men in their sinne, or Ier. 1.17. & 20.9. to forbeare to reprove sinne for feare of mans face: The Handy-craftmans sinne to Ezech. 13.11. doe his worke deceitfully and un­faithfully, there especially where he thinketh that he cannot be dis­covered: The Tradesmans sinne Amos 8.5, 6. Sirac. 27.1, 2. to use lying and fraud in the utte­ring of his wares: Mica 2.1, 2. The sinne of great men to be oppressours of the poore: and the sinne of the meaner and poorer sort Esai. 8.21. to be discon­tent with their estate, Est miserorum, ut malevolentes sint, at (que) invideant bonis. Plaut. cap. 3.4. to envie those that exceed them, and to be instruments of evill offices for their owne advantage to others. And so upon each course of life and Calling are there some speciall sinnes attending, which those therefore that follow it are the more subject unto, and more in danger to be surprised by, than by many, or ordi­rily by any other.

Againe, when it is said that the sinnes are to be observed of the times and places that men live in; it is not so to be conceived, as if all sinnes were not in some sort to be found in all places, or Hominum sunt ista non temporum: nulla aetas vacabit à culpa. Sen. ep. 97. as if all sins had not beene more or lesse in all ages; but that —ardet vitio gentis (que) suoque. Ovid. de Tereo Metam. l. 6. Omnes gen­tes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimen­daces, Saxones crude­les. Salvian. de provid. l 7. Gens Saxonum fera est, Francorum infidelis, Gepidarum inhumana, Hunnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam civitatum, quàm singulorum hominum mores: gentesque aliae iracundae, aliae audaces, quaedam timidae; in vinum, in Venerem proniores aliae sunt. Liv. hist. l. 45. some sinnes in some places are rifer than others, some sinnes in some ages more in request than some other: as some diseases raigne more in some places than in others, some infirmities are more frequent at some times than at o­thers: which those therefore that live in such times or such places, must more specially watch against, as being more in danger to be in­fected and tainted therewith.

[Page 76]§. 25. The second sort of speciall corruptions are the sinnes of a mans nature, or of his naturall constitution, such as hee is naturally more addicted and inclined unto than unto other. For as it is with the bodie, so is it also with the soule. As in every mans body there is a generall mixture of all the foure humours, Bloud, Fleame, and the two Cholers, in some degree more or lesse, but there is some one of them predominant, in regard whereof a man is said to be of a San­guine, a Flegmatike, a Melancholike, or a Cholerike Constitution: or as in grounds untoiled and untilled there grow evill weeds of all sorts, but there is some one commonly that over-toppeth the resi­due, and groweth rifer and rancker usually than the rest: So in the soule of man (since the fall of our first Parents [...]. Empe­doclis vocabulum apud Aristot. de gener. ani­mal. l. 4. c. 3. a generall seed-plot of evill) there are spirituall weeds of all sorts, a mixture of all vice, the seed and spawne of all sin, Ephes. 2.12. [...]. Et cupidiomnes, & ma­ligni omnes, & timidi omnes, & ambitiosi; adjice & impii omnes. Sea. de benef. l. 5. c. 17. Atheisme it selfe not excepted: but there is Nullum mihi morbi genus ignotum est: uni tamen morb [...] quasi as­signatus sum. Sen. epist. 55. some one pestilent Humour or other lightly more predominant than the rest, some one maine and master vice, that giveth a deno­mination, in regard whereof men are said to be, some ambitious, some covetous, some superstitious, some lascivious, and the like: not as if such persons had no other vice, but that that they are so na­med by: for it is most true that the Heathen man saith, Qui habet unum vi­tium, habet omnia. Sen. de benef l. 5. c 15. Ma­lus quisque nullo vitio vacat. Ibid. l. 4. c. 27. He that hath any one vice, hath all other with it; but, Stultus omnia vitia habet; sed non in om­nia natura pronus est. Senec. de benef lib. 4. cap. 27. Omnia in omni­bus vitia sunt; sed non omnia in singulis ex­tant. Ibid. c. 26. Om­nia omnibus insunt; sed in quibusdam sin­gula eminent. Ibid. c. 27. because that beareth the sway, though the other be all there too in a lower, and a lesse eminent de­gree. This is that which David seemeth to have aimed at when hee saith; Psal. 18.23. I was upright also with him, and kept my selfe from mine owne sin. Eastie in Ps. 51. Every David (saith one well) hath his Bathsheba, and every Bathsheba her David. David had no doubt his sinne, Dilecta d [...]licta. his beloved, his deare, his darling sinne, that which naturally hee delighted in and was addicted unto. And so hath every man ordinarily some one corruption or other, that is the delight of his heart and the joy of his eyes, that hee is naturally most wedded unto, most caried away with. Now Alia in alus vitia principatum obtinent, tyrannidem exercent: ideoque oportet unum­q [...]em (que) nostrum secun­dum qualitatem belli quo principaliter infe­statur, pugnam arripe­re: utque vitia in no­bis principatum tenent, ita impugnationis mo­dus exig tur, &c. Ber. de ord. vitae. Et Cass. [...]ollat. 6 c. 27. this maine sinne, this master sinne is it that wee must principally bend our Watch against; as 1 King 22.31. 2 Chron. 18 30. Sic & Agesilius de Epami­nonda, teste Plut. in apopth. the King of Aram bade his souldiers fight neither against more nor lesse, but against the King of Israel. For as 1 King 22.36. when hee was once slaine, the whole Hoast was soone vanquished: so if this master sinne be once mastered in us, other petie and inferiour ones will the more easily be subdued.

§. 26. But this is it that flesh and bloud will not abide almost to heare ought of. It is in stripping us of sinne, as in flaying of a beast, the skinne commeth away with ease, till you come to the head. Men are well enough content, at least outwardly, to conforme themselves to good courses, till it come to the master corruption, to the head sinne; to the Hab. 1.16. fat sinne that their profit commeth in by, or their Iob. 20.12. sweet sinne that they doe naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much adoe, but with great difficultie. The worldly minded for o­ther matters will be as conformable as you will desire: But for his State-sinne, or his Trade-sinne, with 2 King. 5.18. Naaman, hee must have a pro­tection, that must not be stirred, it may not be touched: he will doe any thing else that you will have him; but therein must God be merci­full [Page 77] unto him: It is a thing incident to his trade and course of life; hee can­not doe otherwise; it is his living; and it is no other than every one doth: and if hee should not doe so as well as others, there were no living for him in the world. A wretched speech of a distrustfull heart, refusing to trust him with the body, whom they would seeme to trust with the soule. Fides famem non for­midat. Hieron. ad He­liodor. ex Tertull. de idololat. Matth. 6.30, 31. Faith (saith one well) feareth no famine. Yea a fearefull signe of an ungratious heart, loving and regarding 1 Tim. 6.5. gaine more than godlinesse, and preferring temporall living before life everlasting. Matth. 5.26, 27. & 18.8.9. It is better, saith our Saviour, to goe halt and blinde to heaven, than to goe with health and sight to hell. So it is farre better for a man, with Luk. 16.20, 21, 22. Lazarus, to beg and starve in the streets, and so to be conveighed hence to heaven; than, with Luk. 16.22, 23. the rich-man at whose doore hee lay, to live in good fashion, or gather a great estate together here, and then be Luk. 12.20. snat­ched away hence to hell.

§. 27. Yea, but it is not our fault; it is the fault of the times; or, it is the fault of the Land, or the Citie, that wee doe as wee doe. To omit, that Quaedam locis & temporibus ascribimus: at illa quocunque tran­sierimus, secutura sunt. Intelligas tua vitia esse, quae putas rerum. Sen. epist. 50. wee ascribe oft those things to the times and places wee live in, that indeed proceed principally from our selves and our owne corrupt hearts: like the Philosophers foole Fatua subito videre desiit; & nescit esse se coecam: ait domum esse tenebrosam. Ibid. that complained the roome was so darke she could not see, when shee had sodainly by some disease lost her sight. The rifer any evill is in those places or ages wee live in, the more carefull should wee be to shun and avoid such a sinne. Ephes. 5.15, 16. Take heed, saith the Apostle, that you walke circumspectly, not as fooles, but as wise men; because the dayes are evill. Are the times then wee live in, or the places wee abide in, more than ordinarily evill in this or that kinde? That giveth us no libertie, but should make us walke the more warily; as men that live in bad aires, or in time of generall contagion, are more carefull to fence and arme themselves by taking of preservatives, eating in the morning ere they goe abroad, carying some things about them to smell to, &c. against danger of infecti­on: that wee may be like Pisces in salo nati & alti, salem tamen non reserunt. Lips. constat. lib. 2. cap. 16. the fish, that though it live and swim in the salt sea, yet it tasteth not of the salt: that it may be said of us as it was of Noah, Genes 6.9. But Noah was a just man in his generation: not, Non juxta consum­matam justitiam, sed juxta justitiam gene­rationis suae. Hier. quaest. in Gen. Sicut Senec. ad Mart. consol. cap. 1. Illo saeculo magna pietas erat, nihil impiè facere. a just man as just men went in those dayes, ( Non est bonitas pessi­mis esse meliorem. Se­nec. ep. 79. that were but a poore praise of so worthy a Patriarke) but Solus justus, cùm ge­neratio omnis erraret. Ambr. de arca Noe, re­ferente Aug. ad 2. Epist. Pelag l. 4. c. 11. Noah was a just man in that generation wherein the whole world was over-growne with wickednesse; hee continued just then when there were none almost just but himselfe and his familie, and Gen. 9.22, 25. not all of them neither. Let us remember in this case that as it is an height of impietie and ungodlinesse for a man Esai. 26.10. & 65.20. esse malum inter bonos, culmen pravita­tis. to be bad in a good age, and to continue unreformed in a time of ge­nerall reformation; so it is a speciall commendation, and a note of true godlinesse, for a man Esse bonum inter malos, culmen pietatis. Nunc licet & fas est; sed tu sub Principe duro, Temporibusque malis ausus es esse bo­nus. Martial. epigr. 6. lib. 12. to be good in a bad age, and to continue un­corrupted in times of generall corruption: yea that it is the office of good Christians (that are in their kinde and degree Matth. 5.14. the light of the world, while they are in the world, as, Ioan. 9.5. & 12.35, 46. Christ also was when hee was in it) Philip. 2.15. to shine as lights in the middest of a naughtie and perverse na­tion, striving to shew more sinceritie and more zeale and forward­nesse in the best things, the more dissolute the times grow, and the [Page 78] more corrupt those are they live among; like the lampe that shineth brightest where the aire about it is most darke, or the roome that it is in; and like the fire that burneth hottest and scaldeth most, when the weather is most cold, in the sharpest of winter.

§. 28. Againe, in the like manner it is with men for their native corruptions. For to passe from the worldly to the fleshly minded: Come wee to the lascivious and incontinent person: wee shall finde him affected as Herod was, Mark. 6.20. ready to heare Iohn Baptist gladly, and upon his motion to doe many good matters: but if you begin once to deale with him about his Herodias, Mark. 6.17, 18. he can no longer endure you. Some such have not sticked openly and plainly to professe, that they cannot, nor will not leave their lust and their lecherie, no not for the saving of their soules. So deale wee with the drunkard: we may chance to finde him tractable enough otherwise: but if you come once to his drinke, to pull the cup from his mouth, or pluck it out of his hand; you may as soone Clavum Herculi ex­torquere. Macrob. Sa­turn. l. 5. malum Mile­ni. Plin. l. 7. c. 10. wring ought out of the fist of some Gi­ant, [...]. Eurip. Cyclop. it is so fast glewed to either: he will make you answer with the vine in Iothams parable; Non possum relinque­re vinum meum. Iud. 9.13. I cannot leave my wine; nor give over my good fellowship: Malle se vitam sibi quàm vinum eripi Aug. de temp. serm. 131. take away my good liquor, and you take away my life. So for the angry man, that is of an hastie and a furious disposition: reprove him for his furious and outragious behaviour, his cursing, and ban­ning, and blaspheming of Gods name. What will his answer be, but this? I confesse, it is a fault indeed to doe thus: but you know my nature. I am of a cholericke constitution: and seare fewell is soone fired. 1 King. 8.46. Eccles. 7.20. 1 Ioh. 1.8, 10. Sua cuique sunt vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dii. Petron. satyr. Nemo sine vitiis est. Senec l. 2. contro. 5. Nam vitiis nemo sine nascitur. Horat. serm. l. 1. —nec licuit sine cri­mine vitam Degere. Virg. Aen. l. 4. Vnicui­que dedit vitium natu­ra creato Propert. l. 2. Et nullum sine venia placuit ingenium. Sen. ep. 114. Every man hath his fault: that is my naturall infirmitie: and it must be borne with. I cannot mend it, and my life lay upon it. Yea men account it an all-suffici­ent Apologie, and an unanswerable plea for their grossest corrupti­ons if they can say but, It is my nature. Socrates (as Alex. Aphrodis. li. [...]. Et Cicer. li. de fato. Qui & Stilponem Megaricum natura ebriosum & mulierosum fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidi­nis vestigium viderit. they report of him) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected, & having guessed shrewd­ly at the matter with many other, was at length brought to him, and after a diligent view of his visage censured him for a man blockish, proud, ambitious, vicious of life, and tainted with many foule mat­ters, whereupon the standers by fell a laughing at him as now out of his Art; bade them stay their laughter, for the man, hee said, spake not amisse: true it was, that hee was naturally indeed so affected as Zopyrus had said, but by the helpe of Philosophie he had altred and overcome nature. Can a naturall man then by naturall helps so restraine and curbe his owne naturall corruptions, that they shall not come to breake forth on him, or to be discovered in him? And cannot Christian men, having spirituall and supernaturall helps, doe as much, yea or much more? A foule shame it is for us, and no small staine to our professi­on, if by Gods grace assisting us wee cannot doe that, which by hu­mane learning alone Heathen men have effected before us: Not to adde, what our Saviour saith, that, Matth. 5.20, 46, 47. unlesse wee goe beyond such, wee shall never be saved.

§. 29. Is it a corruption of thy nature? or is it a sinne incident to thy calling, or to thy course of life and condition? Then it is that sin that God specially calleth thee to keepe watch and ward against. For what need or use is there of watching there, where there is no [Page 79] feare or danger of assault? Were it not a wise watching, for men to keepe watch and ward against such enemies as are many hundred miles off them, and neglect those the meane while that are neerer at hand with them, ready every houre almost to be setting upon them? If there were (as oft there hath beene) hostilitie betweene France and us, were it a wise part, or would it deserve the name of watching, to set some about the Cinque-ports to keepe out Turkish men of warre, but to let French bottomes passe freely in and out to land forces at their pleasure? Sua quisque vitia fugiat: nam aliena non no [...]ebunt. Guigo Carth. medit. c. 2. They are thine owne corruptions, not o­ther mens, that wage warre against thy soule: those it standeth thee therefore in hand to keepe watch and ward against; because those they are that thou standest most in danger of; and Variae sunt in homi­nibus mo um consper­siones; quas attendens Diabolus, ex ea parte tentationem applicat, qua hominem pro con­spersionis ratione ad peccatum inclinantem conspexerit. Bern. de ord. vitae. those they are that the Devill is readiest to assault thee withall: such as are the sins either of thy birth and constitution, or of thy breed and education, or of thy course of life and conversation, or of thy state and conditi­on, or of the times thou livest in, or of the places thou abidest in; which because they bee neerest or deerest unto thee, thou maist soo­nest therefore be drawne away by them, and canst hardliest in that regard be withdrawne away from them.

§. 30. Point 3 A third point or head of this spirituall Watch, is the care­full avoidance of all occasions of evill. Prov. 22.3. & 27.12. A prudent man, saith Salo­mon, foreseeth the plague, and hideth himselfe: but the foolish goe on still, and are plagued. And it is indeed a point of true spirituall wisdome to foresee sinne a farre off in the occasions of evill, and Vitare peccatum est vitare occasiones pec­catorum. Melanc. in loc. com. 22. by eschew­ing the one to prevent the other. Sirac. 21.2. Flie from sinne (saith Sirachs sonne) as from a Serpent. Quousque vicino ser­pente tua male securae dormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illasus. Isidor. solitoq. l. 2. Hee were evill advised that would sleepe neere the hole where he knew that a Serpent harboured; or that see­ing a Serpent making toward him, would use no meanes to keepe it from him, till it got within reach of him; alledging for himselfe that Noxia serpentum est admisto sangu [...]ne pestis: Morsu v rus habent, & fatum in dente minan­tur. Lucan. bell. Phar­sal. l. 9. hee were safe enough, so long as the Serpent fastneth not upon him. Praeoccupandus est aditus cunctis insid [...]is, ne host [...]l [...]tas prior obre­pens, occurrat improvi­dis. Autor de singular. Cleric. Nor were they better than starke fooles, that should sit still and suffer the enemie, whom they were informed to be up in armes and comming for them, to enter their territorie, approach their Citie, sit downe before it, and raise rampires against it; pretending the meane while, that all is well enough with them (what should they need to fear or care?) so long as their walls are not scaled, nor the Citie it selfe surprized: The latter is like enough soone to follow, if way be given to the former: In like manner here Qui peccati occasio­nes non fugit, nec ip­sum à se peccatum se­movet. Stella in Luc. 11. it is but a sorry watching that we hold against sin, unlesse we keepe watch withall against the occasions of evill. If we wax remisse in our watching against the one, we shall soone be surprized and subdued by the other. It was the wile that Gen [...]s 3.1.—7. that wilie one used against our first parents, and by it prevailed with them. He would have the woman at first but goe and see the forbid­den fruit; Oculos tendo, non ma­num: non est interdi­ctum ne videam, sed ne comedam. Bern. de hu­mil. grad. 4. though they were not to eat of it, yet they might lawfully enough looke on it; it was the taste, not the view of it that God had forbidden them. But Quid tuum malum, ô mulier tam intentè intueris? quid illo tam crebrò vagantia lumina jacis? quid spectare libet, quod manducare non licet. Bern. ibid. What meanest thou, O woman, (saith one of the Ancients) to eye thine owne bane so wishfully? Why shouldest thou have such a minde to gaze on that which thou maist not meddle with? And indeed it [Page 80] fell out full unhappily with her; as with the fish, — [...]. —Op­pian. de piscat. l. 3. that is nibbling so long upon the bait, till at length it be suddenly unawares caught with the hooke. For Etsi culpa non est, culpae tamen occasio est: & indicium est com­missae, & causa est com­mittende. Ibid. from gazing upon it she proceeded to gaping after it; and from sight and view to touch and taste, to Hausit virus peritu­ra, & perituros paritu­ra. Bernard. ibid. the taking in of that that proved the bane both of her and hers.

And it is the course whereby Satan yet to this day prevaileth with a many; such especially as seeme to make any conscience of their courses; by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to unnecessary con­tentions and Law-suits, enticing them to some kinde of lawfull, but dangerous delights, and such like wiles at the first sight not appea­ring to be such, hee leadeth them into such sinnes as themselves at first intended not, nor once dreamed (it may be) that they should ever be drawne unto.

§. 31. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not 2 Tim. 2.4. [...]. intangle themselves with worldly affaires: thereby implying that the Minister of God by giving way to multiplicitie of worldly businesses, though he intend not in so do­ing to neglect or grow slacke in the worke of his owne function, yet may come to be so pusseld and snarld in them, that he shall not be a­ble to get well out againe when he is once in, and so may be, beside his purpose, with-drawne from that which he should 1 Tim. 4.13. principally attend. So the Apostle Peter of many Christians, that 2 Pet. 2.20. having esca­ped the defilements of this world, (that is, such sinnes as worldly men are wont to be ordinarily defiled with) by being [...]. Saepe familiaritas implica­vit. Saepe occasio pec­candi voluntatem fe­cit. Isid. soliloq. l. 2. intangled, (to wit, in the like occasions of sinne, and such 2 Tim. 2.26. snares as Satan had in the same set for them) they come at length to be overcome and vanquisht againe; to wit, by being drawne againe to the practice of such foule enormi­ties as in themselves they had formerly reformed. In regard where­of it is that our Saviour doth admonish his Disciples to Matth. 26.41. Watch and pray, that they enter not into temptation. For that Non facilè esuriens posita retinebere men­sa: Et multum saliens incitat unda sitim. O­vid. remed. l. 2. if they doe enter, an hundred to one it is, (such is mans naturall weaknesse and prone­nesse to evill) that they come not out without some foile. And Et oratione operatio, & operatione fulciatur oratio. Hier. ad Thren. 3.41. & Greg. Rom. moral. l. 18. c. 3. & Isi­dor. desum. bon. l. 3. c. 7. agreeable to our prayer should our practice be, or else it is but a mock-prayer, and a mockery of him whom wee pray to. As wee are taught to pray that wee may not enter into temptation; so must we take heed how wee offer our selves unto temptation. Else Tanta solicitudine petere audebis, quod in te positum recusabis? Tertull. exhort. ad ca­stit. what is it but a meere mocking of God, to aske that of God, which wee wil­fully deny to our selves, when wee might have it? Or [...]; Ma­nuel Palaeol. ad fil. how can wee hope that God should heare us when wee heare not our selves, when wee refuse to put an Amen to our owne prayer? Wee must 1 Thess. 5.22. Quic­quid malè coloratum fuerit. Bern. de consid. l. 3. shun, saith the Apostle, and be shie of the very shew and shadow of sin: be afraid, not, with Flammam puellus digito ab exusto pavet, & cavet etiam. the burnt childe, of the fire, and the flame only; but of the very smoake it selfe of sinne: remembring that Semper, tu scito, flamma fumo proxima est: Fumo comburi ut nil possit, flamma potest. Plaut. Curcul. 1.1. though the smoake can doe no great hurt it selfe, yet the fire that may burne us shrewd­ly, is not farre from it.

§. 32. Where commeth to be met with the idle plea of those, who when they are admonished or advised to forbeare some courses, [Page 81] some companies, that may in this kinde prove prejudiciall and dan­gerous unto them, are wont to say; Why? Is it not lawfull to doe this or that? or, Is it simply unlawfull to be in such and such company? Yea but, saith the Apostle to such; 1 Cor. 6.12. & 10.23. Sicut non omne quod libet, licet: sic non omne quod licet, statim etiam expedit. Bern ep. 25. All things (that is, all things in their owne nature indifferent) are lawfull: but all (such) things are not ex­pedient. Things in themselves lawfull, in the use of them prove oft inexpedient, and then become they in that regard, and so farre forth unlawfull to us. The use of a thing and the abuse of it are many times so close twined and twisted together, that a man cannot lay hold on the one but hee shall be taken with the other; he cannot pull the one to him, but the other will come with it and accompany it in spight of his heart, though hee doe not desire the company of it, or to have any dealing at all with it. Yea sure it is (as one well saith) that [...]. Clem. Alex. paedag. l. 2. c. 1. Hee that will needs doe all that ever hee may doe, will be soone drawne to doe somewhat also that hee ought not to doe. And better it were for a man to forbeare many things that hee might doe; (there is no hurt in such forbearance; 1 Sam. 25.31. it will never be griefe or offence of heart to him, as she said to David in another case, that he hath so done) than by venturing so far betweene winde and water, in what he may doe, to be but once overtaken in what he should not doe; which may prove a corasive to him as long as he liveth. And certainly as Fac te ambulare, ubi à dextra spatiosa est terra, nec augustias pa­teris, à laeva locus est praeceps; ubi eligas in­cedere? super finem terrae in praecipitii la­bro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28. it were but a fond course for a man that is travelling by the way, when hee hath a faire broad path to walke in, to presse so neere Verendum est dor­mienti in ripa, ne cadat. Autor. de singul. cleric. the brinke or banke of a brooke that runneth along by it, and that, Vbi non in praerupto tantum stabis, sed in lubrico. Senec. epist. 84. where the ground is slippery, and when the wind is high and bloweth stiffe, that Proximus periculo diu tutus non eris. Isidor. soliloq. lib. 2. —nemo se tutò diu Periculis offerre tam crebris potest. Senec. Herc. fur. 2. ten to one he is in over shooes, if not over head and eares, ere he goe farre, yea that at every step almost he is in danger to slip in: So here it is a very unwise and improvident cariage, for a man, when hee hath the Psal. 119.96. broad rhoad of Gods law, giving him scope enough to walke at large with­out danger in the use of Gods good creatures and in the ordering of his courses, yet to presse needlesly so neere upon the borders and confines of sinne, that as David saith to Ionathan, 1 Sam. 20.3. as sure as God li­veth, there is but a step betweene death and mee; so there is but a step be­tweene sinne and them; or as hee of men at sea, [...]. Ana­charsis apud Laert. — [...]. Arat. Phaenon. 27. i. [...]. Theon. schol. I nunc, & ventis animam committe dolato Confisus ligno, digitis à morte remotus Quatuor, aut septem, si sit latissima taeda. Iuven sat. 14. Audax nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, potuit tenui sidere ligno, Inter vitae mortisque vias Nimium gracili limite ducto. Senec in Med. act. 2. Nam propetam letum, quàm prope cernit aquam. Ovid. de Pont. lib. 2. but a three inch plancke betweene them and death; so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule: and that step or inch further may the Devill soone push them, or the very swinge and sway of their own corruption may of it selfe easily cary them. For Prov. 15.24. [...]. Hesiod. —facilis descensus Averni. Sed revo­care gradum, superasque ascendere ad auras. Hic labor, hoc opus est.—Virg. Aen. it is in going to God-ward, as in climbing an hill; a man shall be inforced to stay and breath himselfe oft ere he would; Omne in praecipiti vitium stetit. —Iu­ven. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis [...]ondere se rapit, & longius quàm voluit effertur. Idem epist. 40. Non gradu, sed praecipiti cursu à virtute disciscitur, ad vitia transcurritur. Vbi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2. it is in walking to sin-ward as in running downe an hill; a [Page 82] man shall not be able to take up his fierce and disordered affections, and to stay himselfe where he would: Mens cùm ad melio­ra enititur, quasi con­tra ictum flaminis co­natur: cùm verò ab intentione ascendendi resolvitur, sine labore ad imarelabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio ferveat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c 28. A man is carried with the strong streame of his owne affections in the one, hee must strive and struggle against the maine current, yea the swift and stiffe torrent of his owne corruptions in the other: so that Non vides quam di­versus sit ascendentium habitus & descenden­tium: qui per pronum eunt, resupinant corpo­ra, qui in arduum in­cumbunt. nam si de­scendas, pondus suum in priorem partem dare; si ascendat, retrò abduce­re, cum vitio consentire est In voluptates de­scenditur, in res asperas & duras subeundum est hic impellamus cor­pora, illic refraenemus. Sen. ep. 123. unlesse he strive and straine hard, if hee grow but remisse, hee will soone be going amaine backward; and when he is once going on toward sinne, or never so little gone in sinne, it is not easie for him to stop and stay, when hee will. And how carefull had wee need then to be of keeping aloofe off from that, how fearefull of making toward it, or pressing neere upon it, which if wee doe but approach unto, wee shall hardly keepe out of, if wee once chance to step into, wee shall hardly but goe on in,; and if wee step but once into, may be, if wee goe on in, will be our end. Oh let us consider then how dangerous it is even to ap­proach neere to this whirlpit, where wee may so soone be wheeled in ere wee are aware: let us take heed how wee be Esa. 11.8. playing about the hole of the Aspe, or neere the den of the Cockatrice: let us remember that it is in the use even of things indifferent that Satan most usually set­teth his snares for Gods servants: and that hee prevaileth against those that be not grossely prophane and ungodly more often by the immoderate and inordinate use of things in themselves lawfull, than by drawing them to such things as are simply evill and unlawfull in themselves. And withall, that it is as Nam vitare plagas in amoris ne laciaris. Non ita difficile est, quàm captum retibus ipsis Exire, & validos Ve­neris perrumpere no­dos. Lucret. de rerum nat. l. 4. easier, so safer, for the fowle to passe by the snare while she is yet out, than it is to winde her selfe out againe, when shee is once in: She is safe enough for being caught, if she keepe aloofe of it; she ventureth catching, though shee be not caught, if shee come over-neere it. Prov. 5.8. & 4.15. Id agere debemus, ut vi­tiorum. irritamenta [...]uàm longissimè profu­giamus. Sen. epist. 51. Proximus enim à tectis aegrè defenditur ignis: Vtile finitimis abstinu­isse locis. Ov remed l. 2. Keepe aloofe of her (to wit, the Harlot) saith Salomon lessoning his sonne, come not so much as once, neere the doore where such a one dwelleth. Hee is in danger that so doth, whether he go in to her or no. And Exponens se periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. sect. 4. cor 8. he sinneth dange­rously that wilfully exposeth himselfe to the danger of any sinne.

§. 33. Now in this kinde is more speciall regard to be had, as be­fore of our speciall corruptions, so here of such speciall temptations as wee have formerly found our selves either to have fallen, or to have beene in danger of falling by, Sit verae compunctio­nis indicium opportuni­tatis faga, occasionis subtractio: quia non satis piget cedidisse ho­min [...]m, qui adhuc dis­ponit manere in lubri­co Bern de temp ser. 56. that wee may the more warily for the time to come shun such things, as though not evill in them­selves, yet wee finde to have beene formerly occasions of evill unto us. Psal. 119.37. Qui d [...]ponere v [...]lt desideria rerum omnium, quarum cupiditate flagravit, & oculos & aures ab his quae reliquit avert [...]t: alioqui citò rebellat affectus. Sen. ep. 70. Turne mine eyes away, saith David, ô Lord, even from beholding of vanity: not mine heart onely from affecting it, but mine eyes also from beholding it. It is not likely indeed (though some have so thought) that David penned that Psalme after his foule over-sight with Bathsheba: it may seeme rather by the maine matter of it to have beene made during the time of his exilement under Saul, before hee came to the crowne. But [...]. Plutar. [...]. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr. fabul. 18 [...] Dio Chrys. orat. 74. Remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fall, remember it and are more warie. Eastie on Psal. 119. — sic disco cavere cadendo. Goodwin Pneumato sarcom. Vise & Lactant. institut. 16. c. 24. well might David, or any other in Davids [Page 83] case, calling to minde after the like offence, what had beene the oc­casion of his fall, how by letting his eyes run at randome, and not watching over them as he ought, hee had come to be caught in Sa­tans snares; well, I say, might such a one pray earnestly unto God, as David there doth, that his eyes as well as his heart might bee kept within compasse, lest by the one Satan might come againe to surprise and to seise upon the other. Yea not only ought such a one so to pray with David, but to joyne practice also with his prayer, by Iob 31.1. ma­king (as Iob sometime did) a covenant with his eyes, Inutile est crebrò vi­dere, per quae aliquando captus sis. Hieronymus ad Iovinian. l. 2. that they should no more be fixed and set upon such objects as had beene for­merly occasions to him of folly and of fall: and so others in the like case to forbeare such company, cast off such acquaintance, shun such private familiarities, and breake off such needlesse businesses, as have beene the meanes formerly to ensnare them unto sinne. Remem­bring what the Prophet saith, describing the man that shall both dwell in safety here, and behold the glory of God to his eternall comfort hereafter, that Esa. 33.14, 15, 16, 17. he is such a one, as walketh righteously, and speaketh uprightly, and refuseth gaine by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to doe a man wrong, but will Deuter. 16.19. Manus excoecat oculos sapien­tum, ( [...]. Pynd. Pyth. ode 3.) & pervertit verba justorum. not so much as receive a gift Ne iniquos accepto munere, si non juverit, ingratus censeatur, si foverit, injustus habea­tur. Autor de ocul. mo­ral. c. 6. mirat. 3. whereby hee may be engaged or enclined so to doe;) and stoppeth his eares from hearing of bloud; (hee will not onely have no hand in the shedding of it, but hee cannot endure to heare any communing of it;) and lastly, that shutteth his eyes from seeing of evill: he not escheweth only the practice of it, but hee even [...]. Clem. Alex. pae­dag. lib. 3. cap. 5. [...]. Achil. Stat. lib. 1. Vitiis nobis in animum per oculos est via. Quintil. declam. Illud Ier. 9.21. de morte per fenestras ingrediente, & Thren. 3 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenestras animam depraedantem accommodant. Clem. Alex. paedag. lib. 2. c 8. Greg. Nazianz. ad Eu­nom. l. 1. serm. in Theoph. de S. Cyprian. & de Greg. N [...]ss Hieron. ad Iovin. lib. 2. Ambros. de sug saec. cap. 2. Au­gust. homil. 35. & de honest. mul. cap. 4. Chrysologus homil. 39. Greg. Rom. moral lib. 21. cap. 2. & in Psal. poenitent 4. Bern. de hu­mil. grad. & de convers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80. shunneth the very sight of it, so farre forth as it may be a meanes to inveigle his heart; or the sight of ought that may betray his heart thereunto.

§. 34. The fourth and last point wherein this spirituall Watch consisteth is the constant resistance of temptations unto evill. Matth. 18.7. It cannot be, saith our Saviour, but that offences will come: So it cannot be avoided, walke wee never so warily, but that occasions of evill too too many will be offered. Herein therefore standeth a further part of this our Watch, as in a carefull avoidance (so much as in us lieth) of the occasions of sinne that they be not offered: so in a con­stant resistance of temptations and encitements to evill when they shall be offered, yea when they shall be urged and enforced upon us; that which the Apostles Iames and Peter call Iames 4.7. 1 Pet. 5.9. [...]. the withstanding of the Devill and his instruments; and the Apostle Paul Ephes. 6.13. [...]. withstanding and standing, or standing firme and fast by standing out, in the evill day, that is, in the time of temptation.

Ester 6.1. On that night, saith the story of Assuerus, the Kings sleepe went from him. It is no watching to speake properly, neither is it thank­worthy, for a man to lie awake, because hee cannot sleepe: but when long continuance of waking, and the usuall houre of rest, and and the drowsinesse of his owne braine, and the heavinesse of his eyes, and the example of others fast asleepe by him, shall all con­curre and conspire as it were to cast him into a slumber, for a man [Page 84] Oculos vigilia fatiga­tos cadentesque in opere detinere, Senec. epist. 8. then to strive to keepe waking is true watching, and is thank-wor­thy indeed. So here for a man to keepe himselfe sober, when hee cannot come by wine or strong drinke, or when hee wanteth his good-Fellowes to drinke with (for this is one of those sociable sinnes: there is no life in it without company) it is Necessitas non habet laudem. not thanke­worthy, the will is as good, or as bad rather, still as ever. But for a man to bee carefull not to breake the bounds of sobriety, when he shall bee in place where wine is plenty, and no restraint of it, and where company will be egging him on, and urging him with in­stance to take more than is meet, that is true temperance and praise-worthy indeed. In like manner Nunquam negavi rem alienam: quia sor­tasse nemo tibi com­mendavit, vel si quis commendavit, sub testi­bus commendavit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendaverat, nescienti filio reddidi­sti; tunc te laudabo qu [...]a post aurum non isti Aug. de verb. Ap. 19. for a man to keepe a true man, as wee say, because hee was never put in trust, or to deale faithfully, where a due and strict account is taken of his actions; it is no com­mendation the one, and it is but a very slender commendation (if any at all) the other. But for a man that hath trust reposed in him, and none to looke after him, or to call him to account (as Gen. 39.6. Ioseph, as 2 King. 12.15. the workmen about the Temple sometime) to deale then truly and faith­fully, especially when want and penury shall be perswading him to the contrary, Sirac. 31.13. qui transgredi petait, & non transgressus est; & cùm posset malum fa­cere, non fecit; Bonus ille est, qui & quando potest mala facere, non facit. Aug. in Psal 93. that is indeed a matter of high commendation; that is watching over a mans hands and fingers indeed. Thus also for a man to live chastely and keepe continent, Nulla laus est non fa­cere, quod facere non potes Ex Lactant. in­stit l. 6. c 23. Martin. Dum. de mor. Nulla laus est ibi esse integrum, ubi nemo est, qui aut possit aut co [...]etur corrumpe­re. Cic. in Verr. orat. 1. when he wanteth his lewd company, or for a woman to live honestly whom no man looketh af­ter, or Siqua metu dempto casta est, ea denique ca­sta est: Que quia non potuit, non facit, illa fa­cit. Ovid. amor. lib. 3. cleg 4. because shee is otherwise looked after, and a narrow watch is set over her, deserveth not the name of watchfulnesse in either, yea the heart may be never a whit the lesse faultie with either. But for 2 Sam. 13.12, 13, 14. Tamar to deny Ammons incestuous suit, and to stand out against him, till by meere force she be constrained Corpora sanctarum mulierum non vis ma­culat, sed voluntas. Hieron. quaest. in Gen. Invita virgo vexari po­cest, violari non potest. Aug. ep. 180. & 122. & de Civit. Dei, lib. 1. cap. 18. & demend. l 1 c. 7, 19, 20. & l. 2. c. 19. Vise & Chrys. in Psal. 95. to endure rather the dishonest act of another, than to doe any of her owne; for Genes. 39. [...], —13. Ioseph sued and sought to by his Mistresse Vna hac in re blanditur & sup­plicat, quae in reliquis imperabat. Pelag. ad Demetriad. nec potuit extorquere, quod voluit imperare. Ambros. de Ioseph. cap. 5. that had some kinde of command over him, yea urged and solicited day after day to condescend to her adul­terous desires, Magnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non redamavit, rogatus non acquievit, comprehens [...] aufugit. Ambros. ibid. Vel ut Aug. de temp. 83. M. v. qui v. servire tunc nescivit, ingenuam a non r. &c. to refuse to yeeld to her allurements, (her inforce­ments I might well say) and Maluit liber crimi­nis mori, quàm potentiae criminosa consortium eligere. Ibid. to choose rather to hazard losse of pre­sent liberty (such as then he had) by not sinning, than to gaine further enlargement and advancement (there might well be hope of future preferment) by consenting to sinne; it was a part and practice of due watchfulnesse indeed.

§. 35. Where commeth to bee met with that vaine and idle Apo­logie that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and vrged to doe that they did: Are you not ashamed to bee overseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to every one that beheld you, and to become no better than a beast? Oh; saith hee, I was urged to it: I was in company with Chapmen Customers; (they are those that a man lives by) and I could not doe otherwise than I did. Yea but no man could or can ( Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Ioan. tract. 12. nor the Devill himselfe) compell thee to sinne, [Page 85] unlesse thou wilt thy selfe. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto. Againe, saith another reproved for his outragious behaviour in cursing and banning, swearing and swaggering, and blas­pheming, as before; I did nothing but what I was urged and provoked un­to: It would have angred an Angell; it would have made a Saint sweare, to be used as I was, to endure what I did. Alas! and Apoc. 13.10. & 14.12. Luk. 21.16, 17, 19. Virtutes quadam ut stellae, quae interdiu la­tent, noctu lucent. Bern. in Cant. ser. 27. Apparet virtus, arguitur (que) ma­lis. Ovid. trist. lib. 4. eleg. 3. Imperia dura tolle: quid virtus erit? Sen. Herc. fur act. 2. sc. 2. what use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience? Rom. 12.21. Ne vinci­tor à malo. Cur rapis in te id, quod in alio ti­bi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irascere, quia irasceris. Guigo. medit. c. 1. Passus es malum? ignosce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. Paratus igitur debet esse homo pius & justus patienter eorum malitiam sustinere, quot fieri bonos quaerit, ut numerus potius crescat bonorum, non ut pari malitia se quoque nu­mero addat malorum. Idem epist. 5. Ridiculum est enim odio nocentis perdere innocentiam. Senec. referente Ioan. de Tambac. in consol. Theol. vel potius Martin. Dumiens. lib. de morib. Nullius tam vehement nequitia est, ut motu meo digna sit. Symmach. l. 9. ep. 105. Shall another mans wicked­nesse make thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his fly­ing in thy face make thee flie in Gods face? What watching call wee this, for a man to keepe no longer awake, than till his eyes begin to grow heavy, and then of his owne accord to settle himselfe unto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made, and to set no watch nor make resistance when wee are indeed assaulted? to watch, till wee see the enemie whom wee should watch against, approach; and so soone as wee descrie him, as Iohn 10.12. the hireling, when hee spieth the Wolfe comming, to leave instantly and give over our watch? No: it is in regard of continuall danger that wee are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continuall watch must bee held and joyned with resistance, not till assault only be made, but so oft as assault shall bee made, and so long as it shall continue: Which be­cause it will so doe ever even till wee die, this our Watch must con­tinue also even unto death.

§. 36. Hitherto then wee have considered of the manner of this Part 4 Watch, and wherein the same doth principally consist; Let us now further consider of some Meanes of helpe and furtherance, whereby wee may bee the better enabled to goe thorow therewith.

Helpe 1 The first may be the practice of Sobrietie and Temperance, Luk. 21.34, 36. Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfetting and drunkennesse, and with the cares of this life: and so that day come upon you and surprize you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soule. Temperate diet is a great helpe to bodily watching: and on the other side [...]. Isid. Pelus. ep. 130. lib. 1. Saturitas vigilare nescit. Quippe cibum. sequitur som­nus. —& multo so­por ille gravissimus ex­tat, Quem saturi ca­piunt. Lucret. lib. 4. when men have over-liberally eaten and drunke, they are wont to be heavy and drowsie, ready to slumber as they sit, sit for nothing but for sleepe. And no lesse enemie to this spirituall Watch is such riot and excesse. Ephes. 5.17.18. Be not filled with wine, (saith the Apostle) wherein is excesse; but be filled with the Spirit: as [Page 86] if when the one went in, the other went out; and there were no roome left for the one, when men are filled so with the other. Wee are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith wee should watch) and the Spirit of Satan is entertained, (against which wee should watch) and the Temple of the one is made a stie and a stable for the other. For such excesse is a meane even [...]. Basil. ho­mil. 14. [...]. Synes. de insomn.—nam corpus onustum Hester­nis vitiis animum quo­que praegravatunâ, At­que affligit humi divi­nae particulam aurae. Horat serm. 2.2. to drowne the minde, and by casting reason and un­derstanding into a dead and deadly sleepe, to make men unable to watch against the motions of sinne, Omnibus & virtuti­bus januam claudit, & delictis aperit. Val. Max. l. 6. c. 5 ex. 10. to shut the doore of the heart against all vertue, and to set it wide open to all vice. By meanes hereof came Genes. 9.21, 22. Ad unius ho [...]e ebrieta­tem nudat femora, quae per 600. annos sobrieta­te contexerat. Hieron. ad Ocean. Noah to discover his owne shame in the sight of his sonnes, to his disgrace and reproach. Yea by meanes hereof came Gen. 19.32,—37. per temulentiam nesci­ens libidini miscet in­cestum: & quem Sodo­ma non vicit, vina vire­runt. Hieron. ibid. Vise Clem. Alex. paedag. l. 2. cap. 9. Lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes, and so became he the father of an accursed bastardly brood. And no marvell if Sin and Satan finde free entrance at will, when that is shut out, or laid up that should watch against either.

§. 37. On the other side [...]. Basil C [...]s. homil 1. Sobrietie is a speciall helpe unto vigi­lancie: which the Apostles therefore are wont usually to joyne the one with the other. 1 Thess. 5.6. Let not us sleepe, as others doe, saith the Apostle Paul; but let us watch, and be sober. And, 1 Pet. 4.7. & 5.8. [...]. Flut. praecept. polit. vi­gilantes & sobri [...]. cic. pro Caelio. Be sober and watch, saith the Apostle Peter. Which sobrietie also must be understood to consist, not in the temperate taking of meat and drinke only, but in a mode­rate usage of all other temporall blessings, such especially as wee are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunke, but not with wine; and, Esa. 29.9. They are drunke, but not with wine; and they stagger, but not with strong drinke,) there is, I say (as I have shewed Of Lots, chap 9. § 3. elsewhere) [...]. Con­sule Drus. in Proverb. 2.3.132. a drunken­nesse without either wine or strong drinke; yea and a surfetting too without flesh or food. A man may surfet of, and bee drunke with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to doe, when he is so trans­ported with them, so distempered by them, that hee breaketh forth into such disordered and outragious behaviour; as, of immoderate rejoycing, and excessive laughter, of howting and showting, and of gesture unseemely, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, Esai. 51.21. and such as they could not but condemne in them­selves, were they not for the time in a manner drunke and beside themselves; yea sometime, not such only as all sober minded men would abhor, but —dicisque facisque quod ipse Non sani esse hom nis non sanus ju­ret Oreste [...]. [...]ers. sat. 3. such as even a mad man himselfe, if he be not starke mad, will esteeme to be mad cariage.

§. 38. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of Gods good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawfull to eat and drinke? and, Is it not lawfull to use game? and, Is it not lawfull for neighbours to be merry together? Yes undoubtedly: Christianity enjoyneth not, nor exacteth of us any Stoicall austeri­ty. God hath given and granted us, as Psal 104.14, 15. bread to strengthen our bodies, [Page 87] so wine to cheare our hearts withall: hee hath liberally afforded us the free use of his good creatures, not for necessity alone, but for law­full delight too. Non enim sequitur. ut cui mens sapit, ei pa­latum non sapiat. Cic. de finib lib. 1. Neither doth it follow, that Gods children take no delight at all in such outward delights, because they have other more principall ones that they take farre greater delight in. It is promised as a blessing even unto Gods people, that Zach. 8.5. there should bee boyes and girles playing together in the streets of Ierusalem: and that Zach. 3.10. they should have liberty to invite and entertaine either other, each man his friend or his neighbour under his vine or figtree, in his orchard or in his arbour. But can we not use Gods creatures, unlesse we abuse them, and make that the bane and poison of our soules, that was given us to be the food and stay of our bodies? Or Nobis ridere & gau­dere non sufficit, nisi cum peccaso atque in­sania gaudeamus; nisi risus n ster impurita­tibus, nisi flagitiis mis­ceatur? Nun uid lae­tari & ridere non pos­sumus, nisi risum no­sirum atque laetitiam scelus esse faciamus? Salvian. de provident. l. 6. can we not be merry un­lesse we make the devill our play-fellow? Can wee not bee merry, unlesse wee bee mad? Erras, homo, non sunt haec ludicra sed crimi­na. qui jocari voluerit cum Diabolo, non pote­rit gaudere cum Chri­sto. Chrysol. serm. 155. Is there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed Name? Rideamus, laetemur quantum libet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non pute­mus risum & gaudium tanti esse, nisi Dei inse habeat injuriam? Sal­vian. Ibid. An forte in­fructuosum putamús gaudium simplex, nec delectat ridere sine cri­mine? Ibid. Is our mirth (thinke we) nothing worth, if it be not mixt with profanenes; if it be not seasoned, or tainted rather, with impiety and ungodlines, or with impurity and uncleannes? Such eating and drinking is accur­sed eating and drinking: such Luk. 6.25. O miseri, quorum gaudia crimen. habent. Maxim. eleg. 1. mirth is accursed mirth, evill-besee­ming any Christian, and such as will at length Prov. 14.13. end in mourning and woe, yea in eternall mourning and everlasting woe, if it be not spee­dily prevented. As the Apostle saith, in regard of others, so is it no lesse true in regard of a mans selfe; Rom. 14 20. It is evill for a man to eat with of­fence; and with the disa [...]ling of himselfe unto good duties: And it is evill for a man to use game or any other lawfull delight in that man­ner, as it shall be an occasion, either of stumbling to others, or of sin and evill to himselfe. And, Rom 14.21. It is not good therefore for a man to eat flesh, nor drinke wine, nor use game, nor doe ought else, whereby either himselfe, or any other shall be occasioned to sinne. For what we owe unto o­thers, Rom. 8.12, 13. we owe much more to our selves; being enjoyned Rom. 13.8.9. Levit. 19.18. Matth. 22.39. Galat. 5.14. to love others indeed, but as our selves. And therefore ought wee to have a care as well to Tit. 2.12. live soberly in regard of our selves, as to Rom. 14.15. walke cha­ritably in regard of our brethren.

§ 39. The rather are we to be heedfull and carefull in this kinde, because (that which made Iob 1.4, 5. Iob so fearefull and suspitious of his chil­dren, lest they should over-shoot themselves when they were fea­sting together) Per voluptatem faci­lius vitia surrepunt. Senec. epist. 7. we are more prone to be carried away unto evill in our pleasures and delights, in mirth and game, in sport and pastime, than amids our sadder and more serious affaires. With these com­monly is Satan tempering his poison to infect our soules with unto death; under these is he usually hiding his hookes to catch us withall to our destruction: as those that seeke by poyson to make a man a­way are wont not to minister it alone, but to mix it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to give it him in his ordinary drinke; and Et quae piscis eda [...] avido malè devoret ore, Abdit supremis aera recurva cibis. Ovid. remed. lib. 1. Et sera & piscis spe aliqua oblectante decipitur. Viscata sunt haec, insidiae sunt. Senec. epist. 8. as the Fisher-man baiteth his hooke for each fish with such bait as the fish usually feedeth on, and most greedily gapeth after. Besides that wee are in danger by such meanes to bee soonest surprised of him; as 2 Sam. 13.28, 29. Ammon was some­time [Page 88] by Absaloms Followers, and 1 King. 16.9, 10. Elah by Zimry his owne traite­rous Servant, and Iudg. 18.7, 10, 27. the Citizens of Laish by the children of D [...]n, for that we are in such cases commonly most secure, and least mi­strustfull; and Tunc maximè op­pugnari [...], si oppugnari tenescit. Hier. ad He­liodor. the more in danger therefore, the lesse we misdoubt it, or dreame of it.

Helpe 2 §. 40. A second helpe unto Vigilancie is the society of Saints, the company of those that be godly and religious. Eccles. 4.9, 10. Two, saith the Wise­man, are better than one. For if the one of them fall, the other is at hand to helpe him up againe. But woe be to him that is alone. Hic si solus fuisset, quo adjutore superas­set? Hieron. ad Rustic. Est opus auxilio: tur­ba futura tibi est. Ovid. remed. l. 2. For if hee fall, he hath none to helpe to raise him againe. A drowsie person, if he be alone, is ready presently to fall asleepe. But if hee bee in com­pany, Magna pars peccato­rum tollitur, si pecca­turis testis assistat. Se­nec. ep 11. Quid hea­tius, quid securius, quàm ejusmodi custo­des si nul vitae & te­stes habere? quibus me totum refundam quasi alteri mihi: qui devia­re non finant, fraenent praecipitem, dormitan­tem excitent; quorum reverentia & libertas extollentem reprimat, excedentem corrigat; constantia & fortitu­do nutantem firmet, erigat diffidentem, fi­des & sanctitas ad ho­nesta & sancta provo­cet. Bern. de consider. lib. 4. the very presence of others, besides their mutuall confe­rence and discourse, is a good meanes to keepe him awake; and if he begin but to nod, some one or other of the company is ready to jog him on the elbow, and either to keepe him awake, or to awake him soone againe, if on a sodaine he be sleeping. As it is dangerous therefore for a man to bee left alone, when hee is heavy, and sleepe may (as after a veine opened or some potion taken) prove prejudiciall unto him: So Nemo est ex impru­dentibus qui relinqui sibi debeat. Senec epist. 10. Nemo horum est, cui non satiue sit cum quolibet esse quam se­cum. Ibid. 25. it is dangerous for us in regard of our drowsie dispo­sition to bee solitary; Omnia nobus mala solitudo persuadet. Se­nec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè prae­cip [...]tat in reatum. Petr. Bles. epist. 9. —loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse po­tes. Ovid. remed. l. 2. wee may the sooner be surprised with sinfull suggestions, the more easily be drawne to yeeld to Satanicall temp­tations, and the longer may it bee (if ever it be) ere wee recover our selves againe after them: Whereas if we be in company with those that be wise and wakefull, it may be a meane to keepe us waking oft, when we would otherwise be slumbring, and to recover us the more speedily when we are sodainly falne into slumber unawares. To this purpose the Apostle exhorteth Christian men Hebr. 10.24. to observe either other: that is, Philip. 2.4. to have an eye one to another, and not each one to him­selfe onely; to keepe watch one over another, and not each one o­ver himselfe onely, like cursed Caine that asketh of God, Genes. 4.9. whether hee were his brothers keeper. And to what end would hee have them thus to watch over their brethren? [...]. to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke and egge them on unto godlinesse and well-doing, to keepe them wat­ching with themselves. And how is that done? Surely, Prov. 27.17. As iron, saith Salomon, whetteth iron; so the very face of a man whetteth his friend. Nulla res magis ho­nesta induit, dubios & in pravum inclinan­tes revocat ad rectum, quàm bonorum vir [...]rum conversatio: paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audirt, aspici, occursus ipse sapientum juvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Senec. epist. 93. The very presence of a religious person, and much more his good speech, & his godly carriage, his holy advice, his discreet admonition, his sea­sonable reproofe may be a meane to encourage & cheere us up when we do well, to restraine and stay us up, when we are slumbring & sin­king down, to recover and raise us up againe when we are down una­wares. In which kind, — fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poet. Allusit ad Isocratis dict [...]m. [...]. Plut. vita Isocr. as the whet-stone, though dull and blunt it selfe, yet is able to sharpen iron tooles: so even those that be but dull and drowsie of themselves, but yet diligent, and desirous to keep wa­king both themselves and others, may helpe to sharpen and qui [...]ken even those that be otherwise more wakefull (it may bee) than them­selves. [Page 89] For as Fieri posse non am­bigo, ut aliquid impe­rito & indocto cuipi­am scire contingat, quod doctus aliquis & peritus ignorat Aug. de orig. animae l 4. c. 1. there is none so learned, but hee may learne some­thing from the very meanest, even from those that be farre inferiour in gifts to himselfe: Act 28 26. Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tent-ma­ker and a weake woman, that he was ignorant of before: and R. David in rūdic. Mercer. in Pagn th s. & Selden in praefat. to Titles of Honour. the Jewish Rabbines acknowledge that they came to understand a place of the Prophet Esa. 14.23. [...] [...]verram eam. Iun. Esay by hearing an Arabian woman mention [...] a broome, or a beesome in her language to her maid: so there is none so watchfull of himselfe, but he may have need of others to watch over him, and may receive benefit in that kinde, even from a drowsie soule, one that is lesse wakefull than himselfe. In a word, drowsie persons, if they desire to keepe waking, can better doe it in com­pany together one with another, (it is not likely they should all so­dainely fall fast asleepe at once) than they can being severally apart either from other.

§. 41. Well therefore and wisely addeth the Apostle in that place, Heb 10.25. Not forsaking the fellowship; as the manner is of many. And againe; Heb. 10.39. But we are not of them that with-draw themselves to their owne ruine. Lugentem timentem­que custodire solemus, ne solitudine male utatur. It is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitarinesse, or a sullen kinde of privacy and retirednesse, and by occasion thereof to sequester himselfe from the company & society of others, though it be upon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, under colour of withdrawing themselves from the world: So among the Ancients we finde that some worthy men otherwise had sometime some cogi­tations and projects looking and bending somwhat that way, yea that sometime they made some triall of conclusions in that kind. But what doth one principall man among them confesse, writting to another of them out of the wildernesse, whither he had withdrawne himselfe, how he found himselfe there affected? [...]. &c. Basil. ep. 1. ad Greg. Naz. Lega­tur & Senec. ep. 104. What I doe here night and day (saith he) I am even ashamed to relate. For the City businesse I have shun­ned as an occasion of many evils: but my selfe yet I cannot shunne. But it fareth with me, as with men at sea that are seasicke because they cannot brooke the sea: when they are in a greater ship, they thinke they should bee better, if they were in a lesse barke; it is the rolling of the great ship they thinke that maketh them so evill: and so out of the ship they get them into the boat or the barke. But in the ship or in the barke they are bad still, as evill as ever, [...]. so long as the bitter choller abideth with them that pestereth their stomacke. In like manner it is with us. [...]. Carying about with us our inbred and inmate passions, wee are every where encombred with the like pertur­bations; and so [...]. gaine no great matter by this our solitarinesse, and seque­string of our selves. And another of latter and more superstitious times, though a great admirer and practiser of Monasticall life him­selfe, advising a woman that had a great minde to the Wildernesse; Non est sapere, ut opulentiam, ita urbis frequentiam fugere? an non mea mihi pudicitia tutior erit in eremo, ubi in pace cum pa [...]cis aut sola oonversans soli placeam, cui me probavi. Bern. epist. 115. Is it not Wisedome, saith he, peradventure you will say, to eschew as the wealth, so the throng of the City? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally [Page 90] to approve my selfe unto? Nequaquam: nam volenti perperam agere & desertum abun­dantiam habet, & ne­mus umbram, & silen­tium solitudo. Malum quippe quod nemo vi­det, nemo arguit. Vbi autem non timetur re­prehensor, securius ac­cedit tentator, licentius perpetratur iniquitas. In conventu verò ma­lum si sacere vis, non licet. Mox enim à pluribus comperitur, arguitur, emendatur. Bern. ibid. No by no meanes, say I: One that will doe e­vill, shall finde matter enough in the Wildernesse to worke upon, and beside shady shelter in the thicket, and silence in solitude. For the evill that none sees, none findes fault withall. And where there is none to finde fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot doe evill though you would: for you are presently eyed, chid, rebuked and reclaimed by the rest. Den (que) aut de fatuis virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregationi. ib. To conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an unwise one, you of it. And else-where dealing with some other in like manner affected; Forte vult eligere solitudinem, non satis attendens propriam infirmitatem, & peri­culosam Diaboli lu­ctam: Quid enim pe­riculosius quàm solum luctari contra anti­qui hostis versutias, à quo videatur & quem videre non possit? A [...]ies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarii, quot socii, &c. Bern. de temp. 26 Perchance, saith hee, you will make choise of solitarinesse, not well weighing either your owne weaknesse, or Satans assaults. For what can be more ieopardous than to wrestle alone with such a slie adversary as seeth us when we see not him? Wee had more need to seeke out some troupe to joyne our selves with, where wee may have as many Fellow-helpers as fellowes. For it is the congregation that is Cant. 6.3 terrible, as an armie well ranged. But Eccles 4.10. woe be to him that is alone: for if hee fall, hee hath none at hand to helpe him up. Quoties bene perfici­entibus invidens dae­monium meridianum obtentu quasi ma oris puritatis eremum pete­re persuasit? Et cogno­verunt miseri tandem, quam verus sit sermo quem frustra legerant, Vae soli &c. Bern. in Cant. 33. That which a many finde too true by wofull experience, when Ex Psal. 91.6. vers. vulgat. the noone-day devill hath inticed them out into the Wildernesse under pretence of greater holinesse, and strictnesse of life. And undoubtedly, as there is none but are more prone to slum­ber when they are alone, than when they are in company with o­thers that are awake; so there is no man, if hee well consider him­selfe, but hee shall finde that he is more prone to be assailed with e­vill suggestions and motions, when hee is alone by himselfe, than when hee is in company with others that bee religiously affected. In regard whereof it is not without good cause that the same Author saith, Magis timco malum, quod facio in abscondi­to, quàm quod in aper­to. Idem medit. c. 14. I more feare the evill that I may doe alone, than what I cannot doe but in company. Those therefore that shunning the society of o­thers, sequester themselves, and Vivat necesse est alteri, qui vult sibi. Sen. epist. 48. will needs live wholly to them­selves, doe but in so doing deprive themselves of a maine helpe unto watchfulnesse, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their suttle Adversary, who is then with them unseene, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.

§. 42. But as Crates cùm vidisset adolescentem secreto ambulantem, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attende ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, [...]. Alterutrum lubens ex altero correxerim. he said sometime to one that was talking, as he said, with himselfe, He had need be well advised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, [...]. Clem. Alex. paedag. lib. 3. c. 11. had need yet bee wary what company hee lighteth on and associateth himselfe unto. For Sumuntur enim à conversantibus mores. Nec tam valetudini profuit utilis regio & salubrius coelum, quàm animis parum firmis in turba meliorum versari. Sen. de irá l. 3. c. 8. Tam honorum enim quàm malorum longa conversatio amorem inducit. Idem de tranq. c. 1. as the benefit is great that com­meth by good company, so is the danger and harme no lesse that ac­creweth by bad. Association is of much force both the one way and the other. [...]. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita spirit. c. 17. Our society with others, and theirs with us, cannot [Page 91] but prevaile much either to make us like them, or to make them like us. Prov. 13.20. [...]. Ex Sophocl. & Eurip. Plato in Theag. & Po­lit. l. 8 Gell. noct. Attic. l. 13. c. 17. [...]. Theogn. Ea Phi­losophiae vis est, ut non solum studentes, sed etiam conversantes ju­vet. Qui in solem ve­nit, licet non in hoc ve­nerit colorabitur. Qui in unguentaria taberna resederint, odorem se­cum lociferunt. Et qui apud Philosophos fue­runt, traxe [...]unt, ali­quid necesse est, quod prodesset & negligen­tibus. Senec. ep. 108. Vt qui per solem ambu­lant, aut colorem mu­tant, aut urentem sen­tiunt calorem: sic dum consuetudine bonorum utimur, aut dotes quas­dam amando in nos derivamus, aut deside­rium aliquod admi­rando concipimus. Pu­taeam. cent. 1. epist. 14. He that walketh but with the wise, saith Salomon, shall wax wiser thereby: and he that keepeth company with fooles, shall be the worse for it. The very company of either is wont ordinarily to worke e­ven with some efficacy on those that much or oft converse though for other ends with either. A third helpe therefore unto Watch­fulnesse may be the shunning of the society and fellowship of wicked and prophane persons. Psal 6.8. Away from mee, saith David, all ye workers of iniquity. And, Psal. 101.4. A wicked person I will not know: I will have no ac­quaintance with any such. Yea to this purpose, as he inviteth good company to him, Psal. 119.63. I am a companion of all those that feare thee, and keepe thy precepts. Such as feared God, were they high or low, were they rich or poore, they were for his company, he was content and desi­rous to be acquainted with them. So on the other side he biddeth all prophane ones away from him, Psal. 119.115. Velut muscas molestas à cor­dis oculis abigit. Au­gust in Psal. 118. conc. 24. Away from me, yee wicked ones: I will keepe the commandements of my God. As if he could not keepe Gods commandements, at least not so well as he would, so long as the wic­ked were in company with him. And in this regard as else-where he professeth of himselfe, that Psal. 26.4, 5. he would neither sit among, nor goe a­broad, nor keepe any company with such: so Psal. 1.1. he pronounceth him a hap­py man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinfull, and scoffers at goodnesse and godlinesse. Not that a man should by and by in a Inde enim Pharisaei dicti à [...] sepa­rare: ut rectè Drus. & Scalig. elench. Tri­haeres. Serar. Pharisaicall humor condemne or contemne every one that commeth short of himselfe either in knowledge or in pra­ctice of sanctification, or should sequester himselfe from every one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Esay, Esa 65.5. that say, stand aloofe of mee; come not neere mee: for I am holier than thou. Rom. 14.1. Weake ones are to be received, not to bee rejected: Heb. 12 13. to bee healed and strengthened, not to be turned out. But for those that be openly pro­phane with Heb. 12.16. Esau; scoffers and deriders of religion with Genes. 21.9, 10. Ismael; by their loose and lewd course of life proclaiming and publishing not an utter want onely of goodnesse and godlinesse in them, but a perverse­nesse of heart, and an aversenesse thereunto; 2 Tim. 3 5. such, saith the Apo­stle, should men shun: Vise Chrysost. in Ioan homil. 57. & Greg in Ezech. hom 9. lest they corrupt us, when we cannot correct them. For Dum spectant laesos oculi laeduntur & ipsi: Multaque corporibus transitione nocent. Ovid remed. l. 2. the very sight of bleare eyes may hurt those that have whole, but tender, eyes: when [...]. Lippiens sanum afficit; at sanus lippientem haua sanat. Aphrodiss problem. 1.35. the sight of the whole will not helpe the bleare-eyed. Sooner may evill be fastned upon good ones, weake ones especially, than good things conveyed unto and wrought into those that be obstinately evill.

§. 43. And surely as some bodily diseases are said to be catching and contagious; a man may soone catch them by being in company of or drinking with those that have them: So [...], &c. [...]. Chrysost in Ioan homil. 57. Res est contagiosa societas mala. —dedit hanc co [...]tagio labem, Et dabit in plures: sicut grex totus in agris Vnius scabie cadit, & porrigine po [...]ci; Vvaque conspecta livorem ducit ab uva. Iuvenal. satyr. 2. —contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2. it is with most dis­eases of the soule; this spirituall Lethargy is a contagious, a cat­ching [Page 92] disease, we take it easily one from another. Non tantum corpo­ri, sed etiam moribus salubrem locum eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita perversa locutio assiduè audita infir­mantium inficit ani­mum. Greg. Rom. in Ezech. lib. 1. homil. 9. Valetudinem firmissi­mam ladit aer gravis, aura pestilens: & men­tem optimam conver­satio cum malis. Vnde Ben Syra, Vae malo, & eis qui ei adhaerent. D [...]us. lib 2. cent. 1. pro­verb 45. [...]. Corrupêre probos mores commercia pra­va. Ex Menandro in 1 Corinth. 14.33. [...]. Evill company is infectious, as evill aires are. There is Vt quaedam in con­tactu corporis vitia transiliunt: ita ani­mus mala sua proximis tradit. Ebriosus con­victor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum virva emollit: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8. a kinde of contagiousnesse in loose and lewd companions, as well as in those that are possessed of some pestilent disease. And we have great reason therefore, if our soules health be deare to us, [...]. Plut. de laud. sui. Serpunt enim vitia; & in pro­ximum quemque tran­siliunt. Itaque ut in pestilentia cavendum est, ne corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7. to be carefull of shunning, so much as may be, such places, and such persons, or to be very wary in conversing with them, where it cannot be avoided. The bodily plague is not so soone taken by sitting by the sicke mans bed-side; but a spirituall plague, worse far than it, more deadly, more desperate, may much soo­ner be gotten by sitting with prophane, and debauched persons. [...]. Arriani Epictet. l. 3. c. 16. [...]. Plut. de adulat. Nemo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Convictor delicatus paulatim enervat; vicinus dives cupiditatem irritat: malignus comes quamvis candido & simplici rubiginem suam affricat. Ibid. A man shall hardly come with faire apparell amongst colliers, and car­ters, and chimney-sweepers, but he shall carry some of their soile and their foot away from them; but his white apparell will be soyled and sullied at least by them. And we shal hardly be in company long or oft with ungodly ones, but we shall bear away some tincture of their un­godlinesse with us. Esa. 6.5. Woe is me, saith the Prophet Esay, I am undone; for I am a man of polluted lips, and I dwell amids people of polluted lips: as if a man could not lightly live among such, but he should in part be such as they were. One slothfull person infecteth another: As [...]. Plato Menon. Torpedo piscis contactu suo torpidum facit. Eras. chil. 3. cent. 4 adag 2 [...]. Visc Aristot. hist. animal. lib. 3. c. 5. & l. 9. c. 37. Plin. hist. nat. l. 9. cap. 42. & lib. 31. cap. 1. & Oppian. halient. l. 2. & 3 & Claudian cum codem commissum à Iul. Scal. poet. l. 5. c. 16. the cramp­fish benummeth those that touch or come neere it. One wicked one fasteneth his wickednesse upon another. The very sight of others sleeping may make a man sleepy that were wakefull otherwise: [...]. Plato Charmid. [...]. Aristot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34. as the very sight of those that yawne is wont to set others also on yaw­ning. Yea such is the devillish disposition of mans wicked and wret­ched heart, that as some infected and infectious persons have a strong desire to be infecting of others; and those that have already moyled themselves, take a delight in, and make a sport of moyling others, that come in with faire clothes among them, thereby to make them like themselves; so Naturale est unumquemque velle sive in vitiis sive in virtutibus associare sibi consortes. Bern. parv. serm. 17. Et pec­cantibus voluptatem facit simul peccantium consortium. Aug. confess. lib. 2. cap. 8. Novi ego seculum hoc moribus quibus siet: Malus bonum malum esse vult, ut sit sui similis. Plaut. Trinum 2. 2. wicked and prophane persons usually desire nothing more, delight more in nothing, than in transfusing of their wicked­nesse and prophanenesse unto others. Besides that Nemo non in vitia pronus est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sumus, quia nec dux potest, nec comes deesse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed praecept. Sen. ep. 97. wee are prone enough of our selves to take infection without helpe. Our corrup­tion within us is as tinder or gun-pouder rather, ready to bee on a light flame, if but the least sparke light on it, or it come but any thing neere the fire: like Iudg. 15.14. flax that of it selfe catcheth and draweth the flame to it, and is all on a flash, so soone as it but feeleth the fire.

§. 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 [Page 93] 1 Cor. 5.10. Solitu­dinem quaerat, qui vult cum innocentibus vi­vere. Martin. Dum. de morib. he that would so doe, must goe out of the world: nor yet that we should deny Christian offices to such: L [...]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: Yet Iohn. 17.15. 1 Iohn 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. 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. For Vt 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 to [...]. Plut. de adul. lispe and to [...]. 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, and Minuta 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. Exod. 32.1, 4. Israels posteritie had learned Aegyptian super­stitions by their long abode in Aegypt: and Psal. 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, ( Genes. 42.15, 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 even Ante 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. [Page 94] And it is one degree unto evill to bee lesse eager against evill; yea Qui 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. Prov. 14.16. A wise man, saith the Wiseman, feareth and departeth from evill: And Prov. 16.6. By the feare of God men depart from evill. Metus 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. Luk 22.45. Griefe and sorrow make men many times heavy and drowsie: but Vigilabis, si timebis. Aug. de verb. Ap. 28. Cavebis, si pavebis. Rom. 11.21. feare and care are wont to make them vi­gilant and watchfull. Genes. 37.7, 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. Yea Iudg. 16.19, 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. Tutissimum illis iter, quod suspectissimum est. Senec. epist. 59. In feare of invasion men are wont to keepe due watch and ward: Victor 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, like Iudg. 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. Iob 1.2. Iob was a just man, saith the Holy Ghost, fearing God and eschewing evill. And Hebr. 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? Fides 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 man Prov 28.13. Non citò perit ruina, qui ruinam praetimet. P. Syrus. a blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. And Sola isthic securitas est nunquam esse secu­rum, sed semper pavi­dum & trementem. Rob. Grosthed. epist. 65. it is our onely security, our onely 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, Gen. 3.4. Non mo­riemini. they should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner; Psal. 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, because Ierem. 2.19. the Feare of God is not in them.

§. 46. Psal. 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 [Page 95] is in mens hearts. But the Spirit of God it self telleth such, that Ex fructibus siqui­dem arbor dignoscitur: ex ramulis de radice judicatur. Matth. 7.20. & 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 onely, that Iam. 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; Timor 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 purpose 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, finding Psal. 5.9. his tongue tipped with fraud, Psal. 140.3. his lips tainted with venome, Psal. 10.7. his mouth full of gall, Psal. 5.9. his throat a gaping grave; Psal. 55.21. & 57 4. & 59.7. & 64.3. his tongue as a rapier to run men through with, and his throat as a sepulcher to bury them in; Esa. 59.7. his feet swift to shed bloud; and 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, Rom. 3.18. There is no feare of God before their eyes. Which place one of the Ancients al­luding unto saith, that Timor 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. But Vbi 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. Genes. 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, are Exod. 20.13, 14. Deut. 5.17, 18. Matth. 19.18. Mark. 10.19. Rom. 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 because Iob 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 whereas Duo 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: Qui pudorem amisit, bestiae par est; qui timorem excussit, bestia pejor est. He that hath cast off shame, [Page 96] is no better than a beast; he that hath shaken off feare is worse than a beast: For Oneramus 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, Hinc Heraclidae So­phistae [...] dixit [...] 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, more Ierem. 10.8 [...]. Simocat. ep. 7. [...]. Chrysost. serm. de ascens. Bestiis bestia­lior. Bern. Cant 35. jumentis insensibiltor. Idem de divers. 12. 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, Ioan. 6.70. a devill incarnate, commeth short herein in some sort of the devill himselfe. For Iam. 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. 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; Esa. 5.19. & 28.15. Ierem. 5.12, 13. & 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. Psal. 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. 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, that Prov. 15.9. There is an eye of God in every place viewing both good and bad: yea that that God who is Deus 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, and [...]. Hesiod. o­per. 1. whose eye seeth all, [...]. Eurip. apud Clem. Alex. [...] quod tamen Philemoni tri­buit Iustin. [...] Qui & ibid. [...]. that seeth all himselfe unseene of any, is present in all places; 1 King. 8.27. not penned up in Heaven, but Ierem. 23.25. filling Heaven and Earth; as Intra 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 Sphaera, 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, Psal. 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 Amos 5 8. as the day into darke night, so the darke night into day. Yea Psal. 39.11, 12. darknesse is no darknesse with him; but the night is as cleare as the day; light and darknesse, day and [Page 97] night 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; Prov. 5.20, 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, but Heb. 4.12. the secret motions of his minde, and the inward intentions of his heart, they are all — [...]. naked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deale with. For Psal. 139.13, 2. thou hast possessed my very reines, saith David, and thou understandest all my thoughts: yea, Psal. 139.2. thou understandest them afarre off, or long be­fore: Elonginquo, 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. And Prov. 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. 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; Iob 34.21, 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: Psal. 119.168. I have kept, saith hee, thy precepts and thy testimonies: for all my waies are in thy sight. As Psal. 18.22. & 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, whereby [...]. 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, Sic 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: Genes. 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 Est profectò Deus, qui quae nos gerimus, au­ditque & videt. Plaut. Capt. 2.2. — [...],—Hesiod. oper. there is a God that over-looketh us. And, as hee saith; [...]. 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, when Quis 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, and Hab. 1.13. cannot brooke or abide them, so Exod. 34.7. hath threatned to punish and take vengeance upon us for them. Cassian. 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 [Page 98] him 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: but Illum 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, but Si 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 when Nullus 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 Gen. 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. the Iudge of the whole world, Act. 17.30. 2 Cor. 5.10. before 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. Sic 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, that Sic Philippus rex cùm intempessivè ludenti Antipatrum venire obnunciaretur, [...], 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 [Page 99] oath, 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? Quovis 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, yea —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 us Nullum 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. Iob 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, Iob 22.13, 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? But Psal 94.8, 9, 10. Oculum in se non in­tendit suum, qui fecit [...]uum? Aug. de verb. Dom. 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? But [...]. Epictet. A­rian. l. 1. c. 14. when thou art in the darke, doth not thy soule see what thou doest? And [...]; Clem. A­lex. paedag l. 2. c. 10. doth not God then 1 Ioh. 3.20. that is far above thy soule, Ierem. 17.9, 10. that knoweth thy soule better than thy soule knoweth it selfe, that Psal. 19.12. Ioh 9.3, 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, Sic 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; Noli 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 the [...]. Zale [...]cus in legum pro [...] ­nio apud Stob. cap. 42. frequent consideration of our end, and of that last day either of death or [Page 100] doome, wherein we must every one appeare before God to give up our accounts to him. 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; Matth. 24.42. & 25.13. Mark. 13.33, 35. Luke 21.35, 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; Eccles. 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, as Inde. [...] dicti. Et [...] apud quos rationem quisque red­debat. Visantur Iul. Pollux & Harpocr. Sic & 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: Semper 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, that 2 Cor. 5.10. wee must all of us one day appeare at Christs Tribunall, and there 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 onely, but Matth. 12.36. for everie idle word also, and as well Rom. 2.15, 16. 1 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, [...]. 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 onely, but over our hearts, and our minds also, as Prov. 4.23, 25, 26, 27. the Wiseman doth well admonish us.

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

To this I answer, with some of the Ancients; that [...]. 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. For Heb. 9.26. It is reserved for all men, that once they must die, and then commeth judgement. And Eccles. 12.7. when the body returneth to dust, Genes. 3.19. whence it was taken, the Spirit goeth to God, to give account to him Genes. 2.7. that at first gave it. And that which is wont to bee said, (though, it may bee, Visatur Piscat. in notis. at first spoken in another sense) Eccles. 11.3. As the tree falleth, so it lieth: Qualem 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. Matth. 24.48, 49, 50, 51. Luke 12.45, 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 [Page 101] live more remissely or more loosely; that Servants Master will come when hee is not aware, and by death [...]. 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. And Et 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. Longè 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, Matth. 24.32, 33. Luke 21.30, 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 as 2 Thess. 2.3. till they come that day shall not bee, as Rom. 11.25, 26, 31. the gathering in of the Jewes againe; and Apoc. 17.16, 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; Vise 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 our Amos 8.9. Sunne may set at noone, as the Prophet speaketh in another sense: our life may bee Psal. 55.23. & 102.24. cut off in the middest of our yeeres: we may bee Iob 15.33. & 21.23. snatcht away sodainly in the prime of our strength. 2 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. The young goeth many times as soone as the old; and 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 that Esa. 65.20. Pauci veniunt ad senectutem. Cic. de sen. 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 know Iob 14.1, 2. Psal. 90.3,—10. our life cannot bee long, though wee should live the full length of it: Psal. 39.5. Our life it is but a hand-bredth; and our whole age it is as nothing in regard of God: it is but [...]. Plut. [...]. Punctum est quod vivimus; & adhuc puncto minus. Sen. epist. 60. a point to sempiternitie, Matth. 26.46. the time after decease that hath a beginning, [Page 102] but no ending; it is just [...]. Plut. de sera num. vindict. nothing to eternitie, Psal. 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. Gods age, that hath neither beginning nor ending: And againe, that wee know not how soone death may come; Erras 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; Ecce 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; [...]. 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: for Eccles. 8.8. Nulli jusso cessare licet; Nul­li scriptum proferre diem. Senec. Herc. fur. 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; Heb. 9.26. [...]. Basil. Sel. homil. 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, as Incertum 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. 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, that Lament. 1.9. they minded not, nor remembred their end. Yea Quicquid 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. Psal. 90.12. Were they so wise as to number their daies aright, they would apply their hearts to further wisedome. Had they Mat. 27.60. Iohn 19.41. with Ioseph of Arimathea their tombe hewed out in their garden, where 1 King 4.25. Zach. 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, Sive 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, 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, that Sic 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. A man should so live every day, as if that day were his dying day: for that Prov. 27.1. Iam. 4.13, 14. [...]; 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. so it may prove, for ought hee knoweth. It is true indeed that an Heathen man saith, Malè 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, Sic 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 [Page 103] every day to come to Gods boord; so [...]. 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? For Gen. 19.23, 24, 25. how many have risen well in the morning, that never went to bed againe? Nonne 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? And Cuivis potest accide­re, quod cuiquam po­test. P. Syrus apud Sen. ad Marc. c. 9. & de tranq. c. 11. looke what hath befalne one man, may befall any man: Hodie fieri potest, quicquid unquam po­test. Senec ep 63. that may well fall out this day, that may fall out any day; and 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, as Esa. 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 being Hoc 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; and Id 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? And Dic 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, as Num. 25.8. 2 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 is Toti 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 [Page 104] lives, 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. 1 Cor. 11.31. If we would judge our selves, saith the Apostle, wee should not bee judged. As Bonum 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. 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. Psal. 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, Psal. 119.59. I considered my waies, and turned my feet againe to thy testimonies. And, Zephan. 2.1, 2. [...] Excutite vos, iterumque excu­tite. Iun. 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, Lament. 3.40. Let us search and sift our waies, and our courses, saith another, and returne unto the Lord. And, 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 but [...]. counterfait Christians. And againe, Galat. 6.4, 5. Let each man trie his owne worke; that hee may have whereof to rejoyce in himselfe and not in others: ( Vt 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 is 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 either Rom. 2.15. excuse or accuse him, either 1 Iohn 3.20, 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; than Coram 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 how Avarus 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 [Page 105] any 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 both Quod 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 wee 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 (much [...]. 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 to Quotidiè 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 wisdome Rationem 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 us Animus 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 so [...]; 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? And Pythagoreorum 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, as Facicbat 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 [Page 106] in himselfe, wherein he was oughts better, being that hee had lived a day longer: So Vtor 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. And Vir 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, Tanti 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; so Si 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. Quid 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 [Page 107] matter 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: So Panatius 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, howsoever Sapienti 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: Iob 1.5. Perad­venture, saith he, my sonnes may have sinned, and (blessed, that is, as the Hebrewes use the word [...]. So 1 King. 2.13. Vise sis Drus. observ. l. 16. c. 7 by a kinde of fairenesse and finenesse of speech) blasphemed God in their hearts. And the like godly It 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. Iob 9.28. Verebar omnia opera mea. 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 to Iob 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. Matth. 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 manner Adversa 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. [Page 108] And 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, that Vt 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 as Iohn 18.25, 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, as Matth. 26.41. there, so Luke 21.36. else­where: as also Ephes 6.18. 1 Pet. 4.7. his Apostles oft couple them the one with the other. Multos 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, Consilii 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 so 2 Tim. 4.17. to enable us notwithstanding our weaknesse, that 2 Cor. 12.9, 10. his power and might shall appeare in us amids our feeblenesse, and 2 Cor. 4 7. our very infirmity shall make much for his glory. And surely, In 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. happy, that continually standeth in feare: as Rom. 11.21. 1 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 [Page 109] the 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? but Praesumpsit nescio quid, quod in illo non­dum erat. Aug. in Psal. 55. Posse se putavit quod non potuit. Bern. de temp. serm. 88. this presumption, I meane, of his owne might, and neglect of those meanes whereby hee might have beene enabled to stand, while Iohn 13.36, 37. hee trusted to his owne strength? A threefold offence some have observed in his behaviour in that businesse; that [...]. 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. Mat. 26.33, 34, 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 that Volebat 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. But Non se norat aegrotus: sed aegrotum norat me­dicus. Veriorque in­venta est medici prae­dictio, quàm aegrati praesumptio. August. in Psal. 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, —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. 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 so Qui 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 onely 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; but Vt 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. that the ruine of such great ones might [Page 110] make 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 onely to condemne sinne in judgement, but even to hate and detest it in heart. Prov. 8.13. The feare of God, saith Salomon, is to hate evill: not to forbeare it onely, but, as the Apostle speaketh, 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, Timor Dei cum amo­re conjunctus. Calvin. instit. l. 1. a feare joyned with love, yea proceeding from the love of him whom we feare. And Psal. 97.10. yee that love the Lord, saith the Psalmist, hate that that is evill. Amas Deum? debes odisse quod odit. Aug. in Psal. 96. Doest 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 we 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. And Stomachum 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: Psal. 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. [...]. Plut. de virt. mor. As the meat that we [Page 111] have sometime surfetted of, we not onely 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 onely 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. 2 Sam. 13.15. He 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, [...]. 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; and Si 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. 2 Sam. 13.16, 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 onely, 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 onely 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. Ephes. 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, Prov. 23.21. & 24.30. ad finem. Otio nihil deterius; quod nec nova acquirit, & parata consumit. Pelag ad Demetr. if he live idle, he will come to suffer want soone, (for Prov. 18.9. Sloth wasteth as well as excesse and riot:) and so be falling anon to his former trade againe: Not to adde, that [...]. Phocylid. [...] 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. 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; Paulisper 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. [Page 112] Ezec. 16.49. Fulnesse 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: And Nihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re [...]ust. l. 11. c. 1. [...]. Chrysost. tom. 6. serm. 90. Et Sirac. 32.28. [...]. 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. Ab 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 him Bonum est non fecisse malum. a good man that doth no evill, he is indeed rather Malum est non fecisse bonum. Chrysost. ser. de virt, & vit. an evill man that doth no good. [...]. Eustath. ad Homer. Il. [...]. Et lethi consangui­neus sopor. —Virgil. Aen. 6. [...]. 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, [...]. Aelian. hist. var. lib 2. cap. 35. Sleepe and death are said to be brethren or Coson-germanes: or the one at least to bee Speculum 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. [...]. Menand. an image and a resemblance of the other. And as 1 Cor. 15.6, 51. [...]. Basil. Sel. homil. 31. Inde [...] dicta. those therefore that are deceased are said to be fallen asleepe: so Hinc Alexidis griphus de somno, [...]. Athen. lib. 10. [...]. Eustath. Iliad. [...]. Itaque Plato apud Laert. [...]. 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 there [...] 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 onely causing sleepe, but being it selfe of it selfe Vigilia somno simillima. Senec. de provid. cap. 5. a kind of spirituall sleepe, it is consequently also Somno 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 onely spiritually asleepe, even when they are awake, but to be spiritually 1 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. 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, Iusta 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 to [...]. 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. Matth. 12.44. Satan where he findeth [...]. the house va­cant, that he had before quit, he doth easily make a re-entry againe. He doth as Vise 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 [Page 113] her 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, that Semper 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. [...]. 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. 1 Cor. 7.20, 24. Let every man, saith the Apostle, in that calling wherein he was called, therein [...]. with God (or, in Gods Name, as wee use to say) abide. There is a twofold calling by the Apostle there mentioned; Vocatio 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 some Mesaliani. 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 by Luke 18.1. 1 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, 2 Thess. 3.12. earne, and eat his owne bread, 1 Thess. 4.11. worke with his owne hands, and follow his owne affaires, that is, such businesse as to his particular place and speciall calling appertaineth: else he is 2 Thess. 3.14. [...]. bran­ded by the same Apostle for 2 Thess. 3.6, 11. an inordinate walker, that is, a dis­orderly liver; 1 Tim. 5.8. a Denier of the Faith, not in word, but Tit. 1.16. in deed; and one little better, if not 1 Tim. 5.8. worse than some Heathen and Infi­dels, that have even by natures dim light [...]. 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, Dum 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 [Page 114] affaires, we suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or private. Zachar. 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, Excitandus 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, 2 Tim. 1.6. [...]. Honestarum rerum semina animi no­strigerunt: quae admo­nitione excitantur, non aliter quàm scintilla flatu levi adjuta ignem suum explicat. Senec. ep. 95. to quicken by stirring up the grace of God that is in him, [...]. Homer. Odyss. [...]. 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. 1 Thess. 5.19, 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 onely or some contrary matter; but besides that, either by withdrawing from it and denying that unto it that should feed it; (for Prov. 26.20. Defici­entibus lignis deficit ignis. 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 onely, 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 should Psal. 119.28, 37, 50, 93. put spirituall life and alacritie, as it were, unto us. And no marvell then, if, as Salomon saith, 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 Gods Esa. 58.1. Trumpet, and to frequent the house of God where it may be heard, that, as at first Iohn 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 was 1 Sam. 13.14. a man after Gods owne heart; and a man of excellent parts. The Word of God [Page 115] not onely Coloss. 3.16. dwelt plentifully in him; but Iohn 7.38. flowed abundantly from him: he was able not to Psal. 16.7. admonish himselfe alone, but Psal. 32.8. & 51.13. to instruct, direct, and edifie others: he could not onely sing Psalmes, but 2 Sam. 23.1. The sweet Songster of Israel. pen hymnes, both of praise and of prayer: many holy and hea­venly meditations had he in the time of his exilement, as may ap­peare by Psal. 7. & 22. & 34. & 52. & 54. & 56. & 57. & 119. &c. those divine ditties during it composed of him. And yet could not he content himselfe with these his private devotions. But, as Psal. 42.4. & 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, Psal. 27.4. & 42. & 63. & 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, as Psal. 1.1, 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 was Psal. 119.97. one of his daily exercises to medi­tate on Gods Word; and Psal. 16.7. & 63.5, 6. & 119.62. it was his nightly imployment to bee singing of Gods praises. He had certaine set times every day for me­ditation and invocation, Psal. 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, even Psal. 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, [Page 116] and Rebus 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 side Legatur 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; 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?

To 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 similitude Exemplum 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, In 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, and Et comes & causa peccati. Navarr. enchi­rid. cap. 23. §. 46. not a Companion onely, but a Cause. It is not with men in them, as it is with those that affect Igno­rance, and please themselves in it; and Vt 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, Si 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, Rom. 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. 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, as Gen. 15.11. Stella in Luc. 11. Hildebert. ep. 7. Et Berengos. de luce visib. & invis. the fowles did about Abraham when he was offering of his sacrifice, and will oft, Distinguendum 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 oft Psal. 43.3, 4, 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, Nam neque chorda sonum reddit quem vult manus & mens, Poscentique gravem, persaepe remittit acutum. Hor. art. poet. keepe down his heart from rising, and Rom. 7.23. rebelling against the law of his mind, or from swelling and boiling with some wrathfull passion and inordinate motion within him. Thus Psal. 42.5, 6, 11. Mark. 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 onely 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 [Page 118] never 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:) which 2 Chron. 30.18, 19. Nehem. 1.11. Rom. 7.17, 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; though Luke 12.48. Rom. 7.15.16, 21.23. 1 Iohn 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 sins Matth. 13.25. of negligence and oversight, escaping us through carelesnesse; Mat. 26.31, 74, 75. of mixt infirmity, proceeding from temptations of much terror; of Deut. 17.12. presumption, Psal. 19.13. Num. 15.30, 31. pride, and 2 Cor. 12.21. 1 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, [...]; Ioan. Iejun. de poenit. Nemo unquam vigilans laesus est. [...]. 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. [...]. 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 man See 2 Sam. 5.4, 5. well in yeeres, and 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 it 2 Sam. 3.2, 3, 4. & 5.13. not sparingly, but somewhat Deut. 7.17. more freely than was fit, ha­ving not one wife alone, but 2 Sam 12.2, 8. a many, beside 2 Sam. 5.13. & 15.16. concubines not a few; This David thus furnished, 2 Sam. 11.2, 3, 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 side Genes. 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. Io­seph, a young man, Legatur 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 of [...]. Iuventutis portus matrimonium. Plut. apud Drus. lib. 1. quaest. 18. [...]. Chrysost. de Ozia 3. ma­riage, [Page 119] that 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. Now [...]; 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 was Non 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 have Psal. 119.37. turned his eyes away from it, Innocens 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, that Psal. 32 3, 4. & 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, was Gen. 39.9, 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 againe Gen. 39.11, 12. as constant in withstanding the temptation when it was offered, and Excusatur, 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, [...]. 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 swearing Gen. 42.15, 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 therefore Adversus majora vigilantibus quaedam i [...]cautis minutiorasur­repunt. Aug. in Psal. 118. Dum praecaven­tur magna, non timen­tur minuta. Idem in Psal. 39 & Ruffin. ibid. 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. And [...]. Chrysost. de compunct. 2. [...]. Idem tom. 6. serm. 67. the greatest part of outward sinfull acts, that the godly fall [Page 120] into, may bee justly ascribed to the want of it as the maine cause of the most of them, Non 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 God Num. 15.30. Heb. 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, Ante peccandum, inter peccandum, post peccatum. before sinne, in sinne, and after sinne.

Difference 1 First, before sinne: For the one, Galat. 5.17. vellet enim omninò nec con­cupiscere. Aug. de verb. Ap. 4. & de verb. Dom. 43. his maine desire and purpose, his generall resolution and endevour is not to sinne at all, howsoever Matth. 26.41. of infirmitie, or Galat. 6.1. through over-sight, or Ephes. 6.12. through violence of temptation, or Rom. 7.23. Iam. 1.15, 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, Prov. 27.33. Conserit manus ut dormiat. [...]. Lucian. de mercenar. 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, Non 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 like Act. 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 one Sic Homer. Iliad. [...]. Et Iliad. [...], &c. Vbi Eustath. [...]. Et rursus, [...]. 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 one Cave 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 [Page 121] heart and will unto sinne. Nulla 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; Cant. 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, Eustath. ad illud Ho­meri Il. [...]. 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, so 1 Iohn 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, yea Dormientium 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, as 1 Sam. 24.6. af­ter his cutting of the skirt of King Sauls coat; so presently 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. and [...]. 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 [Page 122] in 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 have Psal. 19.12. Matth 6.12. a pardon of course daily signed us upon generall suit, Peccatae 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 continually Luke 12.35, 36, 40. prepared for Christs second comming, so that, 1 Thess. 5.10. whe­ther we sleepe or wake, Rom. 14.8. live or die, his we shall be both in life and in death, and with Matth. 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. there to abide with him in eter­nall felicitie.