THE SPIRITVALL WATCH, OR CHRIST'S GENERAL WATCHWORD. A MEDITATION ON MARK. 13. 37. What I say unto You, I say unto All, WATCH. By THOMAS GATAKER B. of D. and Pastor of Rotherhith.  
The second Edition; Amended and Enlarged.  
LONDON, Printed by john Haviland for William Bladen, and are to be sold at the sign of the Bible, at the great North door of Paul's. 1622.   

TO THE RIGHT WORSHIPFUL AND RELIGIOUS HIS VERY kind Cousin, Sr ROBERT COOK Knight, eldest Son and Heir to that worthy Knight Sr WILLIAM COOK late deceased: Long life and good days, with increase of Grace here, and eternal Glory hereafter.  
HOPEFUL SIR,  
This weak work was intended your worthy Father now deceased, unto whom so many bonds of alliance, of dependence, of ancient acquaintance, and of continued beneficence so straight tied, so deeply engaged me; and whom therefore next after mine Honourable Patron, and that Worshipful Society, wherein I spent so much time, and whereof I remain yet an unworthy and unprofitable member' I could not in this kind overslip without some just note of ingratitude. But since it hath pleased God unexpectedly (to our great loss and grief, though, no doubt, his 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  far greater gain) to remove him hence, and to receive him thither where he now resteth, as without 
Philip. 1. 23.  need, so beyond reach of these Offices, I know none that may better lay claim to it then yourself, who are to rise up in his room, and to stand in his stead, as Firstborn in that Family, whereof he lately was Head. I shall not need to add, w●… inducements and encouragements▪ I might further receive to address these my poor endeavours that way, from those pregnant prints as well of piety as other good parts evidently discovering themselves in your own person, observed by others as well as myself, and the rather observed, because so rare ordinarily in others of your years, and of your rank. The consideration whereof, as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Menand.  it ministered much comfort to your worthy Father before his decease, esteeming it no small Honour unto him that God had graced him with a Son of such parts and hopes in the judgement and by the testimony of so many as well judicious observers as unpartial reporters: so it helpeth not a little to mitigate the great grief of all his and your friends, not without great cause conceived for the loss (if they may be termed lost, that God findeth to their eternal weal and welfare) of one whom they so highly ever prized, and now so deservedly desire; and ministereth good ground of hope, that you will further in due time, (as he said sometime of Constantine's Sons) 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. in vita Constant.  wholly put on your worthy Parents, so 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  exactly resembling them in their virtuous parts, and treading so precisely in their religious steps, that both they may seem to survive in you, and you be known thereby to have come of them. And this the rather it standeth you upon to contend and strive unto, considering (as I doubt not but you do) that as it is a double 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Herad. Et idem Helen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  grace for a good man to be well descended, while both his parentage is a grace to him, and he likewise a grace to it: So it is 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Plut. de and: poet. Ita●…e tandem maiores famam tradide●…unt tibi tui, ut virtute eorum anteparta per flagitium perderes? Pla●…t. trinum. T●…errimis ignaviae aut nequitiae sordibus imbuta, portenta nobilia. Val. Max. lib. 3. c. 5. Qui acceptam à maio●…ibus lucem in tenebras conue●…tant. Ibid▪ c. 4.  a foul disgrace and a double stain for one so descended to degenerate from the good courses or come short of the good parts of those 
Does est magna parentum virtus. Hor. carm. lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hippoly.  he came of, and so to prove either a blot or a blemish to them that might otherwise have been a grace and an honour to him, but shall now help rather to condemn him then to acquit or excuse him. It was the speech of one for a natural man notably qualified, though but meanly bred, to a dissolute person well borne, upbraiding him with his birth, 
f Ego primus illustravi d●…mum meam; tu dedecorasti tu●…m▪ Cicero post Iphicratem.  I am a grace to my stock, thou a blot to thy lineage: as another not unlike him in the like case, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrates.  My stock is some stain to me, but thou art a stain to thy stock. And indeed as it were 
g Malo pater tibi sit Thersites, dummodò tu sis Aeacidae similis;- Quam te Thersitae simil●…m producat Achilles. juvenal. satyr. 8.  better for a man to come of a Thersites so he prove like Achilles, then to come of an Achilles if he prove like Thersites: So it had been less evil for Manasses to have descended immediately from an Achaz or an Achab, then descending (as he did) immediately from an Ezechias to prove in conditions and course of life a second Achaz or an other Achab. This consideration may well be a strong engagement to godliness, where but either parent only hath been religious. For if 
h 1 Cor. 7. 14.  either party believing, though the other be an infidel, be of force sufficient to bring the Children bred between them within compass of God's Covenant: surely the godliness of either, though the other were profane, must needs be no small tiall to oblige their issue the more straight to that course, which they stood bound to have taken, though their parents had been both of them utterly irreligious. But in this kind hath God to you been more abundantly gracious, in blessing and honouring you on both sides with two such worthy Parents, whose memory as it is and will ever be deservedly honoured with all those that here knew them; so it is justly expected that it be revived in you especially, and the residue of their issue, as 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Meleagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sophocl. Antigon.  in a lively monument, and one better than of marble or brass, not of their earthly and worldly, but of their spiritual and worthiest parts. Yea, as ᵏ David's Courtiers sometime wished, that his son Solomon might in state and honour not succeed only, but exceed David his father: so the like may well in some regards be expected at your hands, in well-doing and piety not to parallel only, but to surpass him you sprang from. For, to omit that God hath furnished you with some abilities of learning that he had not, that he hath called you sooner and entered you earlier, you have the more day before you: Your worthy Father hath broken the ice to you, he hath laid you to your hand a good foundation of religious courses in that Family that you are to be Head unto hereafter; he hath settled near you and obliged unto you 
* M T. Baily sometime Fellow of Maudlin's in Oxford.  a man of singular parts, who as he was sometime your Tutor and Governor, so will not cease now to be a Counsellor and coadjutor unto you, by whose advice and assistance you may have plentiful means of furtherance in that godly course that by God's gracious goodness you have already made entrance into. Sir, you see what a task is exacted of you, what a necessity of well-doing and of proceeding in good courses is every way imposed upon you. Let all laid together prevail with you to make you as the more careful to affect and embrace all good means of help and furtherance therein; so the more forward and diligent from time to time instantly and incessantly to crave further grace at his hands, by whose strength we all stand; who as he hath begun this his gracious work in you, so is alone able to finish it (and I doubt not but he will so do) to his own glory in you, and your eternal glory with him. And to this purpose may this loose discourse afford you any the least help, I shall esteem it a sufficient recompense of my labour in the publishing of it, what ever the issue be otherwise: If any other beside shall reap benefit thereby, I desire but that God may have the praise of it, and myself only their prayers. Howsoever it prove, it shall remain a testimony of the sincere love and respect that he beareth and oweth to you and the house you come of, who both is and shall by God's grace always continue  
Your Worship's hearty wellwisher and affectionate Kinsman, Thomas Gataker.   

Euripides Helena.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Imple tuorum vota, dum refers pij  
Mores parentis: namque honoris culmen hoc  
Summum, parente siquis editus pio  
Pietate patrem & ipse prosequitur pium.    

CHRIST'S GENERAL WATCHWORD.  
MARK. 13. 37. WATCH.  
§. 1. THere be 
a Aduentus du●…: alter in humilitate, alter in sublimitate. Tertull ●…polog. Aduentus Demini duplex. Ber●…: in advent, serm. 4. imo triplex, ad homines, in homines, contra homines. ib. 3. Primus in humilitate, postremus in maiestate, Greg. Rom. mor. l. 17. c. 19 〈◊〉, quo veni●… iudicandus; manifestus, quo veniet iudicaturus, Aug. de temp. 220. Venit enim saluator, veniet damnator, Idem in joan. tract. 4.  two comings of our 
The Occasion.  Lord and Saviour Christ mentioned in Scripture: the former of them in mercy, 
b Matth. 18. 11. joh. 12. 47.  to save the world; the latter of them in majesty, 
c Matth. 16 27. joh. 5. 22, 27, 28.  to judge the world. Some of those that lived in the time of the former, had 
d De illo ab eo quaesierunt qu●…m sperabant, non de illo quem iam videbant, Aug. epist. 80.  moved question to our Saviour himself concerning the latter; 
e Marc. 13. 4. Matth. 24. 3.  When will the coming of the Son of man be?  
Now our Saviour, in way of answer unto this question, layeth down both the certainty and the uncertainty of his second coming: the certainty, that it shall be; the uncertainty when it shall be. That, which is wont to be said of the day of Death, being no less true of the day of Doom; 
f Nihil certius; nihil incertius. Bernde Coena Dom. ser. 2. & medit. c. 3. & epist. 105.  There is nothing more certain, and yet nothing more uncertain: 
g Caetera nostra & bona & mala incerta sunt: sola mors certa est. Aug. verb. Dom. 21▪ Incerta omnia: sola mors certa, ●…uius etiam hora incerta est, Idem in Psal. 38.  Nothing more certain than that it shall be: as sure, we use to say, as Death; and may well say, as Doom: For 
h Mark. 13. 31. Matth. 24. 35.  Heaven and earth (saith our Saviour) shall pass away, but so shall not my word. And yet 
i Poena certa, hora incerta: mors certa, dies mortis incer●…us, Aug. ibid.  nothing more uncertain than when it shall be. For, 
k Mark. 13. 32. Matth. 24▪ 36.  Of that day and hour knoweth no man aught, no nor the Angels in heaven, nor the Son (
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom. serm. 4. & ex eo E●…logius c●…nt. Agnoitas apud Photium biblioth. c●…d. 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephrem. ad Anatol. quaest. 1. Secundum formam 〈◊〉, Aug de Trin. lib. 1. cap. 12. In statu humiliationis, Vorst. apolog. disp. 2▪ ●…. 33. Parum ●…nim selidum▪ quod Aug in Psal. 36. & in Genes. contra Manich lib. 1 cap. 32. & 8●…. q●…aest. 60 sed & de Trinit. lib. 1. cap. 12. nescit, i. nesci●…e facit. Neque sirm●…m satis quod Greg. R●…m. lib. 8. epist. 42. & Cyril. thesaur. lib. 9 cap. 4. In humanitate norat; sed ex humanitate non norat.  as he was 
m Quod ante passionem nescit, post resurrectionem novit, Chrysostom. in Act. ●…. 7. Et Origen. in Matth. homil. 3. Vise jansen. concord. Euang. cap. 123.  then) himself.  
Hereupon he taketh occasion to 
n Mark 1●…. 33. Matth. 24. 42.  exhort his Disciples whom he then spoke to, and 
o Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui suerunt post illos ante nos, & ad nosipsos, & qui erant post nos usque ad novissimii eius adventum, August. epist. 80.  us all in and by them, unto circumspection and wariness, unto vigilancy and watchfulness: 
p Vt semper paratum sit cor ad expectandum, 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 soon it may come, wherein they shall all be called to give up their accounts, that therefore they live in a continual expectation of it, in a perpetual 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 enforcement and illustration in 
q Mark. 13. 34, 35, 36. Matth. 24. 43, etc.  the words before going, he doth 
r Mark. 13. 37.  here repeat and conclude, winding up the sum of all before delivered in this one word,  WATCH. 
A word not consisting of many syllables or letters; 
The Division.  but containing much matter, and matter of 
Part 1.  much use. Which that it may the better and the 
The Sense.  more orderly be unfolded, we will refer all that shall be spoken to these four heads:  
The Sense, the Proofs,  
The Manner, and the Means: Or,  

1. The Meaning of the word, what it is to watch.  
2. The Reasons, why we ought so to watch.  
3. The manner, how we must watch.  
4. The Means, whereby we 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 speak properly, 
s Corporun est somnus, sicut & mors cum speculo suo somno. Anima quiet●… nunquam succedit. Tertull. de anim●… c. 32. & 25. jacet enim dormienti●… corpus ut mortui, viget autem & vivit animus. Cicer. de diuin. l. 1. Somnus siquidem è corpore est, atque in corpore operatur, Aug. de immortal. anim. c. 14. Corpore aut●… dormiente a●…ima insomnis agit. Hippo●…r. de insomn. Totaque sibi sua est, jul. Scalig. ad eundem.  an affection of the body; and is by way of metaphor only applied unto the soul. In regard whereof it will not be amiss to consider briefly what it importeth in the one, that we may the better conceive thereby what it signifieth in the other.  

t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Phrynichus: Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicutdormitione transitur ad somnum, sic exper▪ gesactione transitur ad vigilationem, Aug. in Psal. 3.  Watching therefore and waking are two several things: it is one thing to wake, or to be awake, and another thing to watch. For example: we are all here (I presume) at this present waking; but cannot properly be said to be watching, because neither is it now the ordinary time of rest, neither (it may be) have we any present inclination thereunto. But the Disciples of our Saviour the night before he suffered, are said to have watched with him, 
u Matth. 26. 40.  Could ye not watch an hour with me? because both it was then the ordinary time of repose, and they very sleepy and drowsy also themselves.  
Again, 
x Psal. 77. 3.  the Psalmist complaineth that God held his eyes waking, or 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  watching; (but in an unproper sense) that he was forced to keep waking, and so in some sort to watch as it were against his will. A man lieth oft awake when he would fain sleep, but 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Herodot. loquitur. i. insomnia laboram, ut 〈◊〉 apud Nonium.  cannot, either through disease of body or distraction of mind: And a man that is set to watch, may keep awake, but not mind 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 sleep, to tend him, are said to watch by him: And the Shepherds are said to have been 
a Luk. 2. 8. pastors, dum super gregem suum vigilant, gregis ipsius p●…storem in praese●…io i●…uenire, videre, t●…re meren●…r & autorem. Petrus Chrysol. serm. 24.  watching over their flocks, when the Angel appeared to them that brought them tidings of Christ's birth.  
So that bodily watching (to speak properly and precisely) is then, when a man striveth to keep himself corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleep.  
§. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himself so awake: and 
b 1 Thess. 5. 10. Si d●…rmituri sum●…, quomodo vigi●…amus? Cord vigilamus, ●…tiam c●…m co●…pore dormimus, Aug. de verb. Dom. serm. 22.  a man may not keep himself so awake, and yet watch. 
c Acts 12. 6.  Peter watched thus while he slept in the prison between two soldiers tied fast with two chains. And so did 
d Psal. 3. 5. & 4. 8.  David, when trusting to God's gracious protection, he laid himself quietly down to sleep. Whereas on the other side, 
e Matth. 26 47.  judas sat up all the night long (as 
f job 24. 14. Vigilat fur, & expectat ut homines dormiant. Aug. in Psal. 125.  thieves and murderers also do many times) to put his treason in practice, 
g Matth. 26. 40.  while his fellow Disciples slept; and yet watched he no more, nay not so much as they did. And 
h 2 Sam. 11. 2, 3, 4.  David was broad awake, when he spied Bathsheba from off his terrace; and yet watched he not so well as before he did, when on his pallet he lay fast asleep: he rose from one sleep, to fall into another, a worse sleep. It is not 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras apud S●…um, l. 2. c. 1. Est somnus corporis; est & animae: illud ergo cavere debemus, ne ipsa anima nostra dormiat. August. in Psal. 62.  a corporal, but a spiritual; not a proper, but a figurative, a metaphorical watching, (and yet a watching that hath reference to that proper, some resemblance of that corporal watching) that our Saviour here intendeth.  
To apply therefore what was before said of watching, to the Soul, and so to our present purpose. Sin is in the word compared to a sleep. 
k 1 Thess. 5. 6, 7. Pe●…catores 〈◊〉 similes, Anastas. in Hexam. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl●…m. Alex. p●…dag. lib. 2. cap. 10.  Let not us sleep, as others sleep, saith the Apostle: For those that sleep, sleep in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spiritual 
l Rom. 13. 12.  night of ignorance, so of a spiritual sleep of sin. Repentance is said to be an awaking (as it were) out of this sleep. 
m 1 Cor. 15. 34.  Awake to righteousness; and sin not, saith the same Apostle. And again, 
n Ephes. 5. 14. Animam 〈◊〉 exci●…at. Aug. in Psal. 6●….  Awake thou that sleepest, and arise from the dead, from the deadly sleep of sin, and Christ will illighten thee. And, 
o Quare vitia sua n●…mo confit●…tur? quia adhuc in illis ●…st. S●…mnium narr●…re vigilantis est: & vitia sua confiteri sanitatis indicium est. Exp●…rgiscamur ergò ut errores nostros coarguere possimus. 〈◊〉. epist. 54.  As it is a sign that a man is awaked out of his sleep, when he telleth what dreams he saw in his sleep: so it is a sign, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keep ourselves from future relapse and from falling back into this our former deadly slumber again, is that which by the same metaphor is termed watching, as here, so 
p Matth. 24. 42▪ & 25. 13. & 26. 41.  elsewhere.  
So that it is as much in effect, as if our Saviour had said, when he willeth us to watch; that It is not 
The Doctrine.  sufficient for us, that we have been awaked out of the deadly sleep of sin; but we must with all heedful diligence for the time to come strive to keep ourselves thus waking. Watch we cannot till we be awaked; and 
q Nam vigilare leue est; peruigilar●… grave. Martial▪ l. 9 ep. 70.  when we are once awaked, we must ever watch. And so have we both the true sense and signification of the word; and the point also therein propounded.  
§. 4. Now the Reasons of this point may be 
Part 2.  four: 
The Proof.   

The first taken from the drowsiness of our own natural disposition.  
The second from the diligence of our Adversary the Devil.  
The third from the necessity of perseverance.  
The fourth and last from the danger of relapse.   
For the first of them, to wit, the drowsiness of 
Reason 1.  our own natural disposition. 
r Matth. 26. 43.  He came the second time, saith the Evangelist of our Saviour's Disciples, whom he had but lately before awaked, and found them asleep again; for their eye were heavy. And as it is with those that be of an heavy constitution, of a drowsy disposition, that though they be awaked out of sleep, yet unless they use some diligence (yea though they so do) to keep themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more careful) to fall even fast asleep again: So it is naturally with every one of us in regard of our souls: We are all generally 
s Languido sumus ingenio, & in somnum ituro, aut in vigiliam somno simillimam: ut Senec. de provide. c. 5.  of a very dull and drowsy disposition, by reason of that lumpish flesh of ours, 
t Rom. 7. 17, 23.  that abideth much even in the best of us. By means whereof it cometh to pass, that we are oft slipping and slumbering, be we never so careful and diligent; yea in danger oft, after we have been awaked out of this dreary and deadly sleep, to fall eftsoon back again into the same, if we keep not a constant watch over ourselves and our souls. Beside that the Devil is ready and busy ever to help forward, besprinkling of our temples with his spiritual Opium of evil motions and suggestions, to further the matter, and to cast us again (if it be possible) into a Lethargy irrecoverable.  
§. 5. A second Reason therefore may be taken 
Reason 2.  from the diligence of this our Adversary. 
u 1 Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joan. 〈◊〉. depoenitent.  Be sober and watch, saith the Apostle, for your Adversary the Devil goeth about continually like a roaring Lion, seeking whom he may devour. 
x Vt iugulent homines, surgunt de nocte latrones: Vt ●…eipsum serves, non experg●…sceris? Horat. lib. 1. epist. 2.  Shall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thyself? So say I: Shall Satan be more vigilant in watching to do us a shrewd turn or a mischief, than we in watching to keep ourselves safe from his malice? 
y Pernicicsus nimis est repentinus hostis, nam aut inscios praevenit, aut 〈◊〉 praeoccupat, aut opprimit dormientes. Chrysol. serm. 27.  Undoubtedly if he watch thus continually to assault us, unless we watch as constantly on the other side to prevent him, we shall soon come to be surprised and vanquished again of him. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. hom. 3.  Continual watch therefore is to be held of us, because 
* Psal. 56. 6.  our enemy continually lies in wait for us: nor can we ever in regard thereof (be we never so watchful) be overmuch wary, yea or wary enough.  
A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where 
a Quid quisque vitet, nunquam homini satis Cautum est, in horas. Hor. carm. 2. 13.  some watch for the rest, and the rest sleep while they wake: as that 
b Epaminondas.  Greek Commander sometime said in a general solemnity, that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad praefect. indoct. & in Apophthegm. reg. & duke.  he kept sober and watched, that others the whilst might drink and sleep: And Philip of Macedon used to say, that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Carystij histor. Athenae dipnosop. lib. 10.  he might safely drink deep, as long as Antipater kept sober and watched. But it is not so in this spiritual watch; we cannot here watch by deputy; no man can watch for us; but every one must watch for himself.  
§. 6. But (may some say) are not the Ministers of God in the word called 
e Ezech. 3. 17. & 33. 2. jerem. 6. 17. Esai. 52. 8. & 61. 6.  Watchmen? and are they not said 
f Hebr. 13 17.  to watch for our souls?  
I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  over your souls. Now it is one thing to watch for one, and another thing to watch over one. To watch for one (to speak properly) is 
h Quom●…do Plut, in Apoph●…h. refert Philippum à somno diuturniore experr●…ctū dixisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Parmenio Graecis indignantibus quod is interdiu obdormiret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to watch in his stead that he may not watch: as in a City besieged, or in a set Camp some few watch by night in their turns that the rest the whilst may sleep: and as 
i Princeps 〈◊〉 ut quiescant subditi. justintan. in authent. Coll. 2. tit. 2. & Coll. 8. tit. 10. Et Bonifac. 8. in prooem. 6. Decret. & Innocent. 4. ibid. l. ●…. tit. 5. c. 1. Omnium somno●… illius vigilia defendit, omnium otium illius labour, omnium delitias 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.  Prince's guard to watch, that he may sleep safely. But to watch over one is to watch by him to keep him awake; as those that watch Dear to tame them by keeping them from sleep; or as those that tend a sick Patient in some drowsy disease, or 
k Vt post elle●…orum sumptum praecipit Hippo●…r. aphor. 4. 14.  after some medicine received, or a vein opened, or the like, where sleep may be prejudicial and dangerous unto him. In this latter manner are we said to watch over you; and the main end of our watching is to keep you waking. Which unless 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 he sleep amids them, while they watch about him.  
The Pastor then indeed must watch over his people: but 
l jerem. 6. 17.  the people must watch also with their Pastor, and must be kept waking by his watching. Yea as 
m Act. 20. 28. 1 Tim. 4. 13, 15, 16  he must watch over both himself and them; so 
n Matth. 7. 15. & 16. 6. & 24 4. 2 joan. 8.  must they in person also watch each one over himself. To which purpose, if we should demand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion; 
o Luke 12. 41.  Master, speakest thou this unto us alone, or unto all? Dost thou speak this to thine Apostles only, or to Pastors alone, that are to watch over others, or to the people also, to thy Disciples all in general? our Saviour would no doubt answer, yea so expressly he doth answer, 
p Mark. 13. 37. Quod uni dictum est, quisque sibi dictum putet. Ausen. in ludo 7. Sapient. in Solone.  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 himself.  
§. 7. To the adversary before mentioned, we 
Enemy 2.  might well add another, no less dangerous than the former, to wit, the world, as 
a Exod. 32. 22.  Aaron saith of his people, 
b 1 joh. 2. 16. & 5. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quomodo Plant. Cassin. 2. 5. & Merc. 5. 3. In fermento tota iacet v●…r.  wholly set upon wickedness. This though we be 
c john 15. 19  not of it, yet are we 
d john 17. 11.  in it, neither can 
e 1 Cor. 5. 10.  we go, or 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de fera vind.  get out of it, 
g Quomodo ille apud Plut. de Tranqui●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lice Deus, simulatque volam, me soluet.- Hor. ep. 17. l. 1.  when we will ourselves; 
h joh. 17. 15.  we must stay in it, till it please God 
i Gen 5. 24.  to call us out of it. And so long as we are in it, 
k P●…. 6. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoph. 〈◊〉. In●…dis per ign●… Suppositos ci●…eri doloso. H●…rat. carm. 2. 1.  we tread upon embers, 
l job 22 10. jer. 18. 22. Eze ●…. 2 6. I●…ter medi●…s laqueos in hac vita inceditur. Bern. in Cant. 52.  we walk among snares, of 
m P●…l. 2. 17, 18.  evil example, of allurement by 
n Num. 22. 7. 17.  profit and 
o Pr●…u. 7. 18.  pleasure, of shame and abashment by 
p 1 Pet. 4. 4. Hebr. 11. 36.  derision, scorn and contempt, of terror and affrightment by 
q john 15. 19 & 16. 2.  opposition, threats, and discountenance, if we do not as others do. We are in as much danger (if not much 
r Hom●… malus ipso est Diabolo nocentior. justum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Author oper. impers. in Matth. homil. 24. Ludolf. vita Christ's, ●…. 52. & Vo●…ag. de Sanct. 210.  more) by evil men as by devils, by 
s john 6. 70.  devil's incarnate, as by 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contrario sensu quam id Graeci efferunt.  devils indeed: they are 
u john 8. 44. 1 john 3. 8.  limbs of the devil, and 
x Homo malus telum Diaboli: sine bomin●… adversus hominem nil potest. Author oper. imperf homil. 24.  the instruments that he oftest maketh use of. 
y jam. 3. 6, 7, 8. Ezech. 2. 6. Fera qu●…uis ipse 〈◊〉 est, Qui (ut Martial, spectac. epigr.) iubet ingenium mitius esse feris. Fera siquidem nisi irritata aut fame coacta non s●…uit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis. Fera malum unum aliquod habet, homo omnia. Author operis imperf. homil. 24.  We are more in danger of wicked men for our souls, than they are for their bodies that live in the wide wilderness, where wild beasts are most frequent. They were men like themselves that our Saviour warned his to beware of, when he said, 
z Matth. 10. 17. Quid ista circumspicis, quae ●…ibi possunt fort●…sse 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 gravet, naufr●…gium facere, vehiculo everti: ab homine homini qu●…tidianum periculum. Aduersus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumus incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur, quo pr●…pius accedit. Sen. ep. 103.  Take ye heed of men: for they are they that may do you most mischief. They were 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycurg. apud Stob. c. 2. H●…u quam mala atque depravata prorsus est Natura nostra?- Putas ne tu interesse inter hominem & feram? Nec paululum, nisi in figura corporis. Curuantur aliae, inambulat recta haec fera. Lips. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istor●…m qui occurrunt tibi, vultibus credis. Hominum effigies habent, anim●…s ferarum. Nisi quod illarum perniciosiore est primis incursus, quos transire non queunt. Nun quam enim illas ad nocendum nisi necessit as in●…git: aut fame aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103.  Men-wolues that he forewarned them of, when he told them, that he should send them out 
a Matth. 10. 16.  as sheep among wolves. And had not they need 
c Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to walk warily, that 
d Psal. 57 6 & 141. 9 & 142. 3. Vigilandum est semper; multae insidiae sunt bonis. Ex Trag. Cic. pro Plane.  have so many snares in their way? Had they not need to stand continually upon their guard, that have their enemies 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. hist. Vtrinque conciduntur in medio siti.  on either side, nay 
f Psal. 17. 11. Intus caro, extra Satan, mundus undique  on every side of them? Have they not just cause to 
g Luk. 2. 8.  watch night and day, that abide there where 
h Psal. 57 4.  Lions, Wolves, and wild beasts of ravenous disposition are most rife?  
§. 8. But there is yet a third enemy, as vigilant and diligent, yea more incessant and more dangerous then either of the former, and that is our own corrupt nature.  
For the other two are without us, this is within us, it is an inbred, an homebred adversary. A man's enemies, saith 
i Mica 7. 6.  the Prophet, and 
k Matth. 10. 36.  our Saviour from him, shall be those of his own house. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranq. Molestissimum maelum intestinum & domesticum. B●…rn. in Cant. 29.  An household foe is much more dangerous than a foreigner, than one out of the house, though dwelling at the next door. But this enemy of ours is not in our house, but 
m Mat. 15. 18, 19 Genes 6. 5. jerem. 17. 9  in our heart, lodged and seated in the very inwardest and secretest closet of our soul.  
The other two are professed adversaries, this a pretended friend. And 
n Aditum nocendi perfido praestat fides. Sen. Oedip. 3. Nullae sunt occul●…iores insidiae, quam hae quae latent in simulati●…e offi●…ij, aut in aliquo necessitudinis noine. Nam eum q●…i palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verieetiam opprimit, antequam perspicere atque explorare possis. Cicer▪ Verrin. 3.  a pretended friend is more dangerous than a professed foe. 
o Psal. 55 12, 13.  It was not a professed enemy, saith David, that did me this wrong; for than could I well have borne it: nor was it an open adversary, that set himself against me; for than could I have shunned him: but it was thou o man, my companion, my counsellor, my guide, my familiar. And therefore, 
p Mi●…n 7. 5.  Trust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keep the doors of thy mouth from her that 
q 2 Sam▪ 12. 8. In accubitu mos ille ut accumberent 〈◊〉 in sin●… vir●…rū. Lips●…ad Ta●…. annal. l. 11. Hine Caesarem à D●…lobella dictum Spendam interiorem regiae lecticae, r●…fert 〈◊〉. c. 49. Sic joan. 13. 23, 25.  lieth in thy bosom. But this false-hearted friend of ours lieth not in our bosom, but within our breast.  
Again, the other two cease sometime their opposing of us, this is incessant, it never ceaseth. Though there be a continual 
r Genes. 3. 15.  enmity, a perpetual hostility, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Aesch. in Ctesiph. & Demost. pro corens. Sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Plut. P●…ricl.  a war without truce between Satan and us: yet are we not always actually 
t In bello perpetuo, at non in praelio. Quo modo Liu. hist. l. 30▪ ●…on praelis mod●…se, sed bello victum.  in skirmish and combat. We are not always in fight, though we be always in the field. Nor is the devil himself always about us or with us. But 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ep. 1. Q●…l teccas al●…o calente▪ S●…le matamus? Patriae quis exul Se quoque fugit. Hor. carm. 2. 16. Rectè Varro, L●…ngè fugit, quiquos fugit: At longius, qui se.  our corrupt nature is never from us, it is always 
x N●…n est extrinse●…um malum nostrum: intra nos est▪ in visceribus nostris sedet. Sen. epist. 50.  in the very midst of us; 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Hoc se quisque modo fugit: at, quem scilicet, ut sit, Effugere haud potis est, ingratis haeret & angit. Lucret. l. 3.- teque ipsum vitas fugitiws & erro; Frustrâ: nam comes atra premit, sequ●…urque fugacem▪ Horat s●…rm 27. Vitia n●…s 〈◊〉, quocunque transierimus, secuturasunt. Sen. epist. 50. Nihil tibi prodest peregrinati●…, quia t●…cum peregrinaris. Peregrinaris cum affectilus tuis: & 〈◊〉▪ sequentur. Sen. epist. 104.  we carry it about with us continually, whithersoever we go, or wheresoever we become. And 
* In hoc genere militie nunquam qu●…s, nunquam 〈◊〉 datur. Sen. epist ●…2.  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 evil. 
z Galat. 5. 17.  The flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot do what you would. And, 
a Rom. 7. 22, 23.  I find by woeful experience, that when I would do good, evil is present with me. For mine inner man delighteth in the Law of God: But I see and feel another law in my limbs rebelling against the law of my mind, and leading me captive to the law of sin that is in my limbs.  
§. 9 Lastly, without the help of this traitor 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sim●…. epist. 40. Nec noleus quisquam lae●…ur, sed 〈◊〉 v●…lens. Nemo laed●…tur nisi à se. Tu ipse tibi ni ●…quid fa●…as, malus qu●…d faci●…t? Aug. homil. 29.  no other enemy can hurt us. 
c Deb●…lis est adue●…sarius, nisi v●…ientem non vi●…cit. Pelag. ad Demetr. Loge Chrysost. or●…t. 67. ●…om. 6. & orat. 2. hom. 7.  The devil himself cannot foil us, unless w●… ourselves will. 
d Suadere & sel●…citare potest, cogere omnino ●…on potest. Aug. hom. 52. Habet af●…utiam s●…adendi, non potestatem ●…gendi. Idem in Psal. 91 & in I●…an. 12.  He may persuade and entice, suggest and provoke, but he cannot enforce or constrain, nor unless our own heart give consent, cause us to sin. As we use therefore to say of the Land & State that we live in, that We need not fear any foreign foe, if we be true among ourselves: So may it be said much more▪ truly of our spiritual estate, 
e Quid à foris conturbare aut contristare poterit, si intus bene estis, & fraterna pace gaudetis? Bern. in Cant. 29. Pau vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.  we should not need to fear any outward adversary, either world or devil, if our own heart were, and would be sure to keep true to us. But 
f Diabolus plus confidit in adiutorio carnis, quoniam magis nocet hostis domesticus: illa ad subversionem meam cum illo foedus inijt. Bern. medit. c. 14. Huit accedit, ha●… utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid.  it is our own heart within us that is ready to join with our adversaries without us, and to betray us unto them. 
g john 14. 30.  The prince of this world, saith our Saviour, hath been dealing with me; but he found nothing in me; and therefore prevailed not against me. But 
h Diabolus quum aliquid suggerit, tenet consentientem, non cogit invitum. non enim seducit aut trahit aliquem, nisi quem invenerit ex aliqua parte iam sibi si●…ilem. Aug. de diverse. 20.  he never cometh to assault us, but he findeth enough and too much in us; the main cause why so oft he prevaileth against us. 
i Hosts intra nos multos habemus, carnis concupiscentias, carnis fructus. Hugo de continent. c. 3.  He findeth a many judasses within us, that are ready to join with him, to second him, to assist him, to fight for him, to betray us into his hands.  
Without this intestine traitor then, the devil himself cannot hurt us: but it alone is able to hurt us without him. We need no other Tempter to tempt or entice us to evil: we have 
k Genes. 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, perquae concupiscentiam Serpenti nos prodit. B●…n in Cant. 72.  an Eve, a Tempter of our own each one within us, more powerful and more effectual than any is or can be without us, and one that needeth not any help from without. 
l jam. 1. 14, 15. Rom. 8. 12, 13.  Every man, saith the Apostle, is tempted, when he is enticed and drawn aside by his own lust. And so lust having conceived bringeth forth sin, and sin being consummate bringeth forth death. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ●…rat. 67. tom. 6. Hostem si foris non habes, domi invemes. Li●…. hist l. 30.  No need is there of other devil to delude or destroy us; there is devil enough in the hearts of every one of us to do either, there is enough in us without any devils help to effect either.  
§. 10. We have as much cause then 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. enchirid. c. 72.  to watch even against ourselves, as against any adversary whatsoever. Since that as the Heathen man sometime said, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat.  Every man is the first and the greatest flatterer of himself: and others could never come to fasten their flatteries upon us, if we did not before flatter ourselves: So 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anacharsis apud Stob. eclog. tom. 2. c. 2.  every man is the first and the greatest enemy to himself: and other enemies could never do us any harm, if we did not first conspire with them to hurt ourselves. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busy heads and working brains, plotting and practising continually their ruin at home; then surely no less cause have we to be extraordinarily watchful, whose case, as we see, is the very same. If 
q 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, judas in mundo de schola Saluatoris. Bern. de diverse. 30.  our first parents had cause to watch in Paradise, when there was no adversary but without: Much more have we cause to watch, and to watch most diligently now, when we have adversaries 
r 2 Cor. 7. 5.  both without & within. For therein is the difference, as 
s Faber in jac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in juda.  one saith well, between 
t Genes. 3. 1, 6.  Adam & 
u Ieh. 12. 6. & 13. 2.  judas, so between 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, behind us, above us, beneath us, without us, within us, 
* Ire vides quadrato agmine exerci●…um, ubi hostis ab omni parte suspectus est, 〈◊〉 p●…ratū. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem tim●…ere fin●… causa. Nobis nihil pacatum est. Tam superne quam infra metus est. Virumque trepidat latus. Sequa●…tur pericula & occurrunt. Sex●…us apud Sen. ep. 60.  must needs enforce on us an incessant watchfulness, if we have any care of our own safety.  
§. 11. A third Reason may be taken from the necessity of perseverance. 
q Matth. 10. 22. & 24. 13. Nonqui inceperit, sed qui perseuerau●…rit, sal●…us erit. Incip●…re multorum est; perseverare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via defi●…tunt: in desertum multi exeunt, sed ad terram promissionis pauci perveniunt. Aug. ad fratr▪ in er●…m. ser 8.  Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. 
r Hebr. 12. 1.  Let us run with patience (saith the Apostle) the race set before us. And 
s 1 Cor. 9 24.  in a race (saith the same Apostle) all run; but all win not. If we ask who win, he telleth us elsewhere, that 
t 2 Tim. 2. 5.  they only win the wager or get the garland, that run 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non certat legitimè, nis●… qui certat ad finem usque. Aug. ibid.  according to the laws of the game, to the rules of the race. Now in worldly races the law of the game is, that none but he gaineth the prize, that getteth first to the goal: But in the spiritual race the law is otherwise. For 
x Non qui primus venerit, sell quien nque peruen●…rit. Chrys. in Matth.  there not who so cometh first, but who so holdeth out to the last, 
y Matth. 19 30. & 20. 16. & 22. 14.  be he in order of place or time first or last, is sure to win and to do well. 
z Apoc. 2. 10.  Be faithful to death, and thou shalt have the crown of life, saith our Saviour to each Christian soldier and soul.  

a I●…cassum bo●…ū agitur, si ante t●…rminum v●…tae descratur: quiae & frustra velotiter currit, qui priusquam ad ●…etas veni●…t, deficit. Greg. mor. l. 2. c. 40. Non inchoantibus siquidem praemium 〈◊〉, sed perseverantibus. Ifidor. de sum. b●…n. lib. 2. cap. 7.  As in a race than it is to no purpose for a man to set out with the first, and to run eagerly a while, if after some time he sit down, and stay at the midway: yea if he give over when he is within but a foot or two of the goal, it is all one as if he had never set foot into the field: So here for a man 
b Gal. 5. 7. & 3 3.  to run well for a spurt, and then to give over, yea to break off that good course that he was entered into but a day or twain before decease▪ it is enough to annul all his former proceedings, and to make him to be in no better estate then if he had never set foot into the good ways of God. For 
c Perseverantia sola virtu●…um coronaiur. Bern. de temp. 114. Aeternitatis imaginem perseverantia prae se fert. Sola est cui aeternitas red●…ur. Idem de consider. l. 5.  It is perseverance alone in well-doing, that carrieth away the crown. 
d Cedunt primae postremis. Tacit. annal. l. 13.  The latter part of a man's life over-swayeth the former: and 
e Vita posterior priori praeiudi●…at. Hieron. in Ezech. 18.  the former yieldeth it to the latter. 
f Ezech. 18. 24. Vides oblivione pr●…sunda s●…peliri virtutes, quas perseverantia non insignivit. Bern. de grad. obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hiero●…. Gloss. ad Matth. 10. 22. Atqui non est magnum bonum inchoare quod bonum est, sed consummare, hoc solum perfectum est. August. ad fratres in eremo, serm. 8.  if the righteous man (saith the Prophet, or rather God himself by the Prophet) shall turn from his righteous course of life that before he lived in, none of his former good deeds shall be remembered or reckoned; but in the evil that then he doth, he shall die.  
Yea to keep to the comparison that we have in our text: If a Servant or Soldier appointed to watch for his Masters coming, or against the enemy's approach, shall continue watching till within an hour or some shorter time of the arrival of the one or the assault of the other, but shall then chance to fall fast asleep; he shall be no less in danger either to be shent of the one or to be slain by the other, then if he had slept all out, and watched no time at all. And the like may be said of our spiritual Watch; which if we shall for any time intermit, or after any time give over, we may chance in the interim to be surprised either by the justice of God, or by the malice of Satan, and so 
g Non enim ex praeteritis, sed ex praesentibus iudicamur. Cavendù ergò semperque●…mendū, ne 〈◊〉 gloriam & solidan firmitatem unius horae procellá 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 
h Mark. 13. 34, 35, 36. Luk▪ 12. 36, 37, 38.  As when a man going from home for a time, leaveth his servants to keep house, and setteth each one his task, and willeth the Porter to watch: and he warneth us all therefore to 
i Luk. 21 36.  watch incessantly, (because 
k Mat. 24. 42, 43.  we know not what time our Lord and Master may come) lest if he come suddenly, he t●…ke us asleep.  
§. 12. A fourth Reason may be taken from the 
Reason 4.  danger of relapse: 
l joan. 5 24.  Go thy way (saith our Saviour to the Cripple he had cured) and sin no more; lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsiness of our own disposition, and partly through the diligence of our Adversary the Devil, (as before we have showed:) so is there 
m I●…gens periculum ad deterior●… rede●…di. Sen. epist. 72.  no small danger in relapse, and in relinquishing this our spiritual watch: which if ever therefore we give over and fall from, it shall not be barely all one to us, as if we had ever lain still asleep, but it shall be far worse with us, then if we had never been awaked.  
For as it is in the diseases of the body; so it is likewise in the sickness of the soul. As 
* Gravius agr●…tat ij, qui cum l●…uari morbo videntur, in cum de integro in●…iderunt. Cic. fam. ep. 30. lib. 12.  in bodily sickness the relapse usually is worse and more dangerous, more incurable and irrecoverable than the disease itself was at first: so it falleth out commonly, yea so it is ever▪ ordinarily in this spiritual Lethargy, that the relapse proveth more desperate than the disease was in itself. 
n 2 Pet. 2. 20, 21, 22.  For if men (saith the Apostle) having escaped these worldly defilements 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and again overcome of them; 
p Matth. 12. 45.  the latter estate of such is worse than the first. For it had been better for them never to have 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quod plus est qu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  taken notice of the good way of God, then after notice taken of it, to turn again away from it. Since that such, as the Proverb truly speaketh, are 
r Prou. 26. 11.  like the Dog that resumeth his own vomit; 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jambus est, & poeticum quid spirat.  and like Swine that after washing return again to their wallowing in the mire. As if he had said in words applied to the present comparison, It had been better for men to have lain fast asleep still, snorting securely in their sanne, then having been by the word and Spirit of God, raised and roused out of it, to fall afterward back again into some deadly fit of it.  
§. 13. They seldom awake again, that fall the second time so fast asleep. Partly, for that through their own inbred corruption (the evil humour that feedeth this drowsy disease) waxing commonly in such cases more fierce and furious then afore (like a mastiff that breaketh loose, when he hath been tied up sometime; or like 
t Torrens ab 〈◊〉 saviour iba●…. Ouidmetam. l 4.  the stream of a river that hath recovered scope again, where it had found some restraint formerly, either penned in with arches, or bounded with banks) this spiritual Lethargy in the return of it groweth stronger upon them, and so harder to be subdued and expelled then at first; like a malady that hath got mastery of, and now contemneth those remedies that kerbed and abated the force of it for a while.  
As also partly through Satan's malicious policy, who endeavoureth all he can by plunging of such as have broken or been breaking away from him (if he can fasten again upon them) as deep as may be in all manner of impiety and impurity, thereby to make them surer than ever to himself: 
u Stella ad illud ●…uc. 11. 24, 25, 26.  like the jailor, that having laid hold on his prisoner again, that had either attempted or made escape from him, layeth load on him with irons as many as he may bear, to make him sure from starting a●…ide any more.  
Yea and partly through the just judgement of God, who upon such Apostates (as, though he have been so gracious and merciful unto them as to awake them out of this deadly slumber sometime, yet he findeth them not thankful to him for it, nor steadfast and faithful with him, nor careful to keep their watch so as they should, but willing to sleep again, 
x Esai. 56. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  delighting in slumber, and repenting that ever they were awaked) is wont 
y Esa. 29. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●…rfudit spiritu s●…poris alti. jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ore also 〈◊〉. Liu●…l.  to pour out the spirit not of slumber, but of deep and dead sleep; so that it may be said of them, as of Saul and his troops, 
z 1 Sam. 26. 12. s●…por altus I●…ouae, ●…▪ maximus & divinitus immissus. jun. post Aug. ad Simpli●…. l. 2. q. 1.  A deep sleep of God was upon them, that they did not awake: as he is said even 
a Esai. 6. 9, 10. Rome▪ 11. 8.  to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not return or repent, that is, be awaked any more again out of their dead sleep, and so healed of this their spiritual Lethargy.  
And no marvel then if they seldom awake or recover, whom God, and the Devil, and their own corrupt heart, God in justice, the Devil in malice, and their own corrupt heart out of its own drowsy disposition, shall all conspire as it were together to withhold from waking, and from returning to their wont watch.  
§. 14. So that whether we regard the drowsiness of our own natural disposition; or the diligence of our Adversary ever watching against us; or the necessity of perseverance, and holding out to the end; or the dreadful danger of relapse, if we fall from our former forwardness, and either intermit or give over our watch, and our standing upon our Guard: we cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that we have been awaked out of this spiritual sleep of sin, but there is further need of perpetual care to be had for the keeping of us from falling back into that deadly slumber again.  
§. 15. Now what may be the Use of all this, but 
The Use.  to exhort and excite us to the diligent practice and performance of a duty so necessary, that so nearly concerneth us, and that is so oft and so earnestly exacted of us and pressed upon us, both by 
b Matth. 24. 42. & 25. 13. & 26. 41. Mark. 13. 33, 35, 37. Luke 12. 40. & 21. 36.  our Saviour Christ himself, and 
c Ephes. 6. 18. Coloss. 4. 2. 1 Thess. 5. 6. 1 Petr. 4. 7. & 5. 8.  his Apostles, as here, so elsewhere.  
Which that we may do the more readily and with the better success, it shall not be amiss in the next place to consider of, both the Manner, how it is to be performed; as also the Means, whereby it may be effected.  
For the former, to wit, the Manner how this 
Part 3. The manner.  spiritual watch is to be held, we will pitch upon four points, wherein the same doth principally consist:  

The 1. is a due Examination of our several actions;  
The 2. a diligent observation of our special corruptions;  
The 3. a careful avoidance of the occasions of evil;  
The 4. a constant resistance of temptations unto evil;   
And of these in order.  
§. 16. The first point then of this Christian 
Point 1.  watch is the due 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scitum Bia●…is referente Demetrio Phalar. apud S●…ob. c. 3.  Examination of our several actions, before we undertake them, lest we be otherwise unawares overtaken with sin in them, especially where they may be doubtful and questionable. 
e Prou. 4. 26.  Ponder, saith Solomon, the paths of thy feet, that thy ways may all be ordered aright. And again, 
f Prou. 14. 15.  A prudent man (will not run on head, but) will consider his steps. Those that go in 
g Psal. 35. 6.  ways dark and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feel with hand and foot their way before them, whether it be clear and firm, and will not lift up the one foot, till they find sure footing for the other. And so should it be with us that are here travelling through the dark and dangerous way of this world's wilderness, like 
h Genes. 14. 10.  the vale of Siddim, slimy and slippery, and full of limepits, of such pitfalls and springs as Satan diggeth and setteth for us, and of such stumbling-blockes as he layeth before us, thereby to maim and to mischief us: 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. aur. car●…. apud Stob. p. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicharm. ibid. c. 1. Look ere ye leap. Alioqui saliens antequam videat, cas●…rus est antequam debeat. 〈◊〉. de b●…n. deser. Palpebrae praecedunt gressus, ●…um operationem consilia rect●… prae●…eniunt. Qui enim negligit considerand●… 〈◊〉 q●…od faci●…, gressus tendit, sed 〈◊〉 claudi●…, pergend●…iter con●…cit, sed prae●…idend▪ sib●…metipsi non antecedit; atq●… idcir●… citius 〈◊〉, quo●…iam ubi pedem operis ponere debeat, per consilij palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 2. § 16.  we have great reason to look about us, and to have an eye to our footing, that we step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruin or our ruth.  
§. 17. This is that that the Apostle seemeth to have an eye unto, where he exhorteth some to walk 
k 1 Cor. 5. ●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in sincerity; (as also 
l 2 Cor. 1. 12.  he professeth of himself that he so did:) and prayeth for others, 
m Phil. 1. 9, 10.  that they may discern those thi●…gs that differ, to the end they may be 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sincere. The word used by the Apostle in both places signifieth properly 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●…ymolog.  something tried by the light of the Sun. And it is a Metaphor (as some suppose) taken from the custom of the Eagle, whose manner is (if we may believe 
p Aristot. histor. animal. l. 9 c. 34. Et Plin. hist. nature. l. 10. c. 3. & l. 29. c. 6. Nisi quod ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic Haliaee●…o tribuit.  those that write the natural story) to bring her young out of the nest before they be full flegde, and to hold them forth against the full sight of the sun; the light whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it but wink a●…it, she rejecteth and casteth off as a bastardly brood. In like manner should we do with those manifold motions that arise in our minds, and that are hatched as it were in our hearts, ere we proceed to put them in practice; 
q Assu●…scat animus solicita 〈◊〉 custodia discernere cogitationes suas, & ad primum animi motum vel probare, vel reprobare quod cogi●…at, ut bo●… a●…at, mal●… stati●… extinguat. Pelag. ad Demetriad.  we should bring them forth first to the bright sunshine of God's word; let them look upon that, and it upon them: if they can endure it, we may on in them with courage and comfort; if not, we must stay both our hand and our heart too from further following or fostering of them.  
§. 18. Others think it rather taken from the usual practice of Chapmen in the view and choice of their wares. A wise and wary Chapman that hath to do with a deceitful 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 help to give a counterfeit gloss to them, he will take no ware of him upon his word, but he will first diligently view it, toss it and turn it to and fro over and over, try how it is in the midst as well as at both ends, bring it forth into the light, hold up his cloth against the sun, see if he can espy any defect or default in it; he knoweth well he may easily else be overreached. The like should be our practice, because our case is alike. We have to deal daily with diverse crafty Merchants; 
r 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 we never so careful, and can never therefore take heed enough how we deal with the●…. There is first the Devil, for his slienesse and subtlety termed 
s Genes. 3. 1. 2 Cor. 11. 3.  a Serpent, for his experience and antiquity styled an 
t Apoc. 12. 9  old Serpent: one that, 
u Sicut Mercator de falso pan●…o non ●…stendit empteri medium neque finem, sed caput tant●…: sic Diabolus qui est mercator peccati, ●…stendit fatuo peccatori solum caput pa●…ni, i. delectationem culpae, non medium, i. remorsum conscientia, vel finem, i. poenam gehennae. Bon●…uent. di●…ta salut. c. 2.  like a deceitful Draper (saith one,) to draw men on unto sin, showeth them the present pleasure or profit of sin as the one end of the cloth, but concealeth and keepeth out of sight the middle and the other end of it in the internal remorse here, and the eternal punishment hereafter. Then there is the world, which ourselves are wont to say is wholly set upon deceit, and the Spirit of God saith 
x 1 john 5. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is wholly set upon sin: of whom we may well say as one sometime of an Historian, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Herodoto.  Both the words and the shows of it are all full of fraud. Yea there is lastly our own Heart as fraudulent and deceitful as any of them. For, 
z jerem. 17. 9  The heart of man, saith jeremy, is wicked and deceitful above all things: who can know it? So deceitful, that ofttimes 
a Galat. 6. 3.  it deceiveth a man's own self, and so consequently 
b jam. 1. 26. Read Dike of Selfe-deceit.  itself. Having to deal then with such crafty ones, we had need to be exceeding wary, that they take nothing up from them, that they shall offer to obtrude on us, either by outward persuasion, or inward suggestion, or otherwise, especially where there shall be some good ground and just cause of suspicion, until we have turned it every way, and tried it by the light of God's Law, 
c Galat. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  examined both ends, weighed well every circumstance, and searched every corner of it; that we may have 
d Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Benè siquidem praecipiunt, qui vetant quicquam agere quod dubites aequum sit an iniquum. Cic. Offic. l. 1. Tutiusque istud cautissimi cuiusque praeceptum, Qu●…d dubites, ne feceris. Plin. ep 18. l 1.  good assurance, as the Apostle willeth, of the lawfulness and the warrantableness of it, before we venture upon the admission of it to consent, or to practise.  
§. 19 This was David's course: 
e Psalm. 119. 24.  Thy testimonies (saith he) are my comfort and my counsel. David was a very wise Prince himself, 
f 2 Sam. 14. 20.  prudent like an Angel of God, as the woman sometime told him. And he had beside a learned Council about him; Achitophel among the rest, 
g 2 Sam. 16. 23.  One whose words went in those days for Oracles. But yet had David a Counsellor beyond and above all these, to wit, the voice of God himself in his word: This had a negative voice in all David's consultations; so that though the matter propounded seemed good in his own eyes, yea and had the approbation of his learned Council withal, 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 harkened unto (for sometime to his own woe he over-shot himself by neglecting it; but for the most part he did so) so long he did well, and thrived and found comfort, and had prosperous success in whatsoever he went about. And the like must we do, if we desire to far as he did; make God's word our Counsellor, if we would have it our comforter: do as worldly-wise and wary men are wont to do; they will do nothing without counsel; If they dwell near to a Lawyer, whom they may freely repair and have access to upon every occasion, and of whom they may have counsel, and cost them nothing, as oft as they will, they will be sure to do nothing of moment, where the least matter of doubt or suspicion of danger may be, without his advice. And such a Counsellor have we 
h 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, 
i Esai. 30. 1. & 31. 1. Prou. 1. 25. Non est verendum, ne dedignetur condescendere nobis, qui potius si v●…l ex iguum quid absque illo 〈◊〉, indignatur. Bern. in Cant. serm. 17.  angry with us for nothing but either for not ask or not following his advice; whom therefore if we shall neglect to consult with, and take counsel of upon every just occasion, the common wariness of worldly men, yea our own wariness in worldly things will one day worthily condemn us.  
§. 20. Yet is this that that most men can be hardly drawn to condescend unto, to take advice of God's 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 counsel of it. We like all well to have a Comforter of it; but we have no lust to make a Counsellor of it. But as David, and God's Spirit by David joineth these two together: so 
k Matth. 19 6.  we must not disjoin or sever them the one from the other; or if we do, we shall but delude ourselves with vain hopes. For he that taketh not counsel of God's word, shall never receive comfort from God's word. He that maketh it not a Counsellor, shall never find it a Comforter.  
The neglect of this hath been the cause that many, wise otherwise and religious, have oft shamefully over-shot themselves, because (with 
l josh. 9 16.  joshua and the Israelites in their agreements with the Gibeonites) they have not been careful to consult with the voice of God in his word. In which kind cometh justly to be censured the unadvised carriage of those that practice first and advice afterward: run 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; 
m Prou. 20. 25. Serò a●…que stultè (prius quod factum opo●…tuit) postquam com●…dit rem, rati●…nem putat. Plaut. Trinum. 2 4.  It is a snare for a man to devour a thing consecrated, and then afterward to inquire of the vow. A man is ensnared and entangled now by his own act; so that he is not so free, 
n ●…malè verum examinat omnis Corruptus iudex. Horat. ser. 2. lib. 2.  nor fit now to judge aright of it, because his practice hath forestalled, and (as it may fall out) corrupted and perverted his judgement: ready therefore as 
o Quisque sua in lite est iudex corruptus.  one partial in his own cause, or as a judge that hath taken somewhat of the one side, to pass no sincere, nor indifferent sentence.  
§. 17. As also their preposterous course cometh here not unworthily to be taxed, that first resolve, & then consult; determine first what they will do, and then ask advice what they should do. Thus did the jewish Captains sometime with jeremy. 
p jerem. 42. 2, ●…7.  They come to him very demurely, and make deep protestations, calling God solemnly to witness of the truth of their intention, of their willing mind and full purpose to put in execution and practice whatsoever God by the Prophet should advise them unto, were it good or bad. But (as 
q jerem. 42. 20.  jeremy after truly told them) they dissembled but with him. For they were resolved before what course they would take; and came only to make trial whether the Prophet would concur therein with them or no. Which when they found that he did not, they fly off fairly from him; yea they stick not to give him the lie, and to tell him to his teeth, 
r jerem. 43. 2, 3.  that the answer he brought them was no divine Oracle, but an untruth of his own coining at the instigation of Baruc. And in like manner do many now adays repair to God's Ministers for their opinion in cases of conscience concerning the lawfulness 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 aught in it, to stop the mouths of those with that may afterward question it: but whether they concur or no, resolved to go on, and so oft do directly contrary to the judgement and advice of those whom they made show to consult with. I say not, but that a man consulting with a Divine, if he receive not good satisfaction from him, is free still notwithstanding his sentence. But 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ariani Epictet. l. 2. c. 7. Et c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for a man to resort to 
t Malac. 2. 7.  God's Ministers and Messengers for advice, when he is resolved before what he will do, how soever they shall advise, or how soever he may be convinced by God's word of the contrary, is no other but a mere mockery both of them, and of him; yea and, as it falleth out oft, a means of deluding himself too, and betraying his own soul to sin: the rather while 
u Ezech. 14▪ 9, 10, 11.  God in his just judgement many times fitteth such hypocritical Consulters with such corrupt Counsellors, as speak not what they deem agreeable to God's holy will and word, but what they suppose the party resorting to them is willing to hear.  
§. 18. A second point wherein this spiritual 
Point 2.  Watch consisteth, is, the diligent Observation of our own special corruptions. 
x 1 Pet. 2. 11.  I beseech you, brethren, saith the Apostle, as Pilgrims and Strangers, abstain from fleshly lusts, that fight against the soul Sin is the main enemy and the 
y 1 Cor. 15. 56.  bane of man's soul. And 
z Omnia vitia contra naturam pugnant. Senec. ep. 112. Et cum constet omnes ab omnibus impugnari, divers tamen modo & ordine singuli laboramus. Serapion. apud C●…ssian. collat. 5. c. 13.  all sins in general fight against every man's soul; but some sins more specially against some then against others. And as in the world, where two neighbour kingdoms are at open war either with other, there is an hostility in general between all the Subjects of either, even between those that never bore arms against, nor ever saw either other; but this hostility is more specially executed and exercised between those that either border either upon other, or are up in arms in the field together either against other: So here, there is a general hostility between each Soul and all Sin, but that exercised in more special manner between each particular soul and some peculiar sins; and these commonly of two sorts, the sins of a man's calling or particular vocation, and the sins of a man's nature, or of his natural constitution.  
§. 19 First, the sins of a man's Calling; under which head also may be comprehended the sins either of the places that men abide in, or of the times that they live in.  
When I say the sins of a man's Calling, it is not so to be understood, as if the works or duties of any lawful Calling were evil or sinful 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 sins then of others, greater and stronger inducements and enticements to some sins then to others, which he is therefore more specially to keep watch against. Thus the Courtier's sin is with 
a 2 King. 5. 1●….  Naaman to make a God of his Prince, in being content to please the one by displeasing the other: The Captain's sin with 
b 1 King. 2. 5.  joab, to be a man of blood, ready to use, or abuse his weapon rather, to private revenge: 
c Luk. 3. 14. Populatore●… terrae, quam à populationibus vindicar●… debebant. C●…t. digest. Alex. lib. 3.  The Soldier's sin to pill and spoil, and make a prey of those whom he ought to protect: 
d Patron●… praeu●…ricatur & decipi●…. Cyprian. lib. 2▪ ●…p. 2.  The Lawyer's sin to betray, or to delay his Client's cause, to draw the more fees from him: 
e Esai. 1. 23. Mica 7. 3.  The judge's sin to pervert judgement, or to refuse to do justice, for fear, favour, or reward: 
f Ezech. 13. 16, 22.  The Minister's sin to soothe up men in their sin, or 
g jer. 1. 17. & 20. 9  to forbear to reprove sin for fear of man's face: The Handy-craftmans sin to 
h Ezech. 13. 11.  do his work deceitfully and unfaithfully, there especially where he thinketh that he cannot be discovered: The Tradesman's sin 
i Amos 8. 5, 6. Sirac. 27. 1, 2.  to use lying and fraud in the uttering of his wares: 
k Mica 2. 1, 2.  The sin of great men to be oppressors of the poor: and the sin of the meaner and poorer fort 
l Esai. 8. 21.  to be discontent with their estate, 
m 〈◊〉 miscrorum, ut malevolentes sint, atque invideant bon●…s▪ Plaut. captain. 3. 4.  to envy those that exceed them, and to be instruments of evil offices for their own advantage to others. And so upon each course of life and Calling are there some special sins attending, which those therefore that follow it are the more subject unto, and more in danger to be surprised by, then by many, or ordinarily by any other.  
Again, when it is said that the sins are to be observed of the times and places that men live in; it is not so to be conceived, as if all sins were not in some sort to be found in all places, or 
n Hominum sunt ista non temporum: nulla aetas vacabit à culpa. Se●… ep. 97.  as if all sins had not been more or less in all ages; but that 
o- ardet vitio gentisque suoque. Ouid. de Tereo Metam▪ l. 6. Omnes gent●… peculiaria 〈◊〉 mala: Gothorum gens perfida est, Alanorum impudica, Franci mendaces, saxons crude●…es. Saluian. de provide. l. 7. Geni Saxonum fera est, Francorum infidelis, Gepidarun inhumana, H●…nnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam ●…uitatum, quam singulorum hominum mores: gentesque alia iracundae, aliae audaces, quaedam timida; in vinum, in Ven●…rem pronicres aliae sunt. Liv. hist. l. 45.  some sins in some places are rifer than others, some sins in some ages more in request then some other: as some diseases reign more in some places then in others, some infirmities are more frequent at some times then 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.  
§. 20. The second sort of special corruptions are the sins of a man's nature, or of his natural constitution, such as he is naturally more addicted and inclined unto then unto other. For as it is with the body, so is it also with the soul. As in every man's body there is a general mixture of all the four humours, Blood, Fleame, and the two Cholers, in some degree more or less, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Phlegmatic, a Melancholic, or a Choleric Constitution: or as in grounds untoiled and untilled there grow evil weeds of all sorts, but there is some one commonly that overtoppeth the residue, and groweth rifer and ranker usually than the rest: So in the soul of man (since the fall of our first Parents 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Empedoclis vocabulum apud Aristot. de gener. animal. l. 4. c. 3.  a general seed-plot of evil) there are spiritual weeds of all sorts, a mixture of all vice, the seed and spawn of all sin, 
q Ephes. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et cupidi omnes, & maligni omnes, & timidi omnes, & ambitiosi; adijce & impij omnes. Sen. de benes. l. 5. c. 17.  Atheism itself not excepted: but there is 
r Nullum mihi m●…rbi genus ign●…ū est: uni tamen morbo quasi assignatus sum. Se●…. epist. 55.  some one pestilent Humour or other lightly more predominant than the rest, some one main 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, 
s Qui 〈◊〉 〈◊〉▪ vitium, ●…abet oina. Sen. de ben●…f. l. 5. c. 15. Malus quisque nullo vitio vaca●…. Ibid. l. 4. c. 27.  He that hath any one vice, hath all other with it; but 
t Stulius oī●…iti. 1 habet ●… sed non in omnia natura pronus est. Senec. de ben●…f lib. 4. cap. 27. Omnia in omnibus vitia sunt; sed non omnia in singulis extant. Ibid. c. 26. Omnia omnibus insunt; s●…d in quibusdam singula eminent. Ibid. c 27.  because that beareth the sway, though the other be all there too in a lower, and a less eminent degree. This is that which David seemeth to have aimed at when he saith; 
u Psal. 18. 23.  I was upright also with him, and kept myself from mine own sin, 
x Eas●…ie in Ps. 51.  Every David (saith one well) hath his Bathsheba, and every Bathsheba her David. David had no doubt his sin, 
y Dilecta delicta.  his beloved, his dear, his darling sin, that which naturally he 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 he is naturally most wedded unto, most carried away with.  
Now 
z Alia in aliis vitia principatum obtinent, tyrannidem exercent: ideoque oportet ununiquemque nostru●… secundum qualitatem belli quo principaliter infestatur, p●…gnam ar●…ipere: v●…que vitia in nobis principatum tenent, ita imp●…gnationis modus exigitur▪ etc. B●…r. de ord. vitae. Et Cass. collat. 6. c 27.  this main sin, this master sin is it that we must principally bend our Watch against; as 
a 1 King. 22. 31. 2 Chron 〈◊〉. 30. Sic & Agesilaus de Ep●…, teste Plut. in apopth.  the King of Aram bade his soldiers fight neither against more nor less, but against the King of Israel. For as 
b 1 King. 22. 36.  when he was once slain, the whole Host was soon vanquished: so if this master sin be once mastered in us, other petty and inferior ones will the more easily be subdued.  
§. 21. But this is it that flesh and blood will not abide almost to hear aught of. It is in stripping us of sin, as in flaying of a beast, the skin cometh away with ease, till you come to the head. Men are well enough content, at least outwardly; to conform themselves to good courses, till it come to the master corruption, to the head sin; to the 
c Hab. 1. 16.  fat sin that their profit cometh in by, or their 
d Io●…●…0. 1●….  sweet sin that they do naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much ado, but with great difficulty.  
The worldly minded for other matters will be as conformable as you will desire: But for his State-sinne, or his Trade-sinne, with 
e 2 King. 5. 18.  Naaman, he must have a protection, that must not be stirred, it may not be touched: he will do any thing else that you will have him; but therein must God be merciful unto him: It is a thing incident to his trade and course of life; he cannot do otherwise; it is his living; and it is no other than every one doth: and if he should not do so as well as others, there were no living for him in the world. A wretched speech of a distrustful heart, refusing to trust him with the body, whom they would seem to trust with the soul. 
f Fides faemem non formidat. Hieron. ad Heliodor. ex Tertull. de idololat. Matth. 6. 30, 31.  Faith (saith one well) feareth no famine. Yea a fearful sign of an ungracious heart, loving and regarding 
g 1 Tim. 6. 5.  gain more than godliness, and preferring temporal living before life everlasting. 
h Matth 5 26, 27. & 18. 8, 9  It is better, saith our Saviour, to go halt and blind to heaven, then to go with health and sight to hell. So it is far better for a man, with 
i Luk. 16. 20, 21, 22.  Lazarus, to beg and starve in the streets, and so to be conveyed hence to heaven; then, with 
k Luk. 16. 22, 23.  the richman at whose door he lay, to live in good fashion, or gather a great estate together here, and then be 
l Luk. 12. 20.  snatched away hence to hell.  
§. 22. Yea, but it is not our fault; it is the fault of the times; or, it is the fault of the Land, or the City, that we do as we do. To omit, that 
m Qu●…dam locis 〈◊〉 temporibus ascribimus: at illa quocunqu●… transierimus, sec●…tura sunt. Intelligas tua vitia esse, quae puta●… rerum. Sen. epist. 50.  we ascribe oft those things to the times and places we live in, that indeed proceed principally from ourselves and our own corrupt hearts: like the Philosopher's fool 
n Fatua s●…bito videre destit; & nescit esse se c●…cam: ait domum esse tenebrosam. Ibid.  that complained the room was so dark she could not see, when she had suddenly by some disease lost her sight. The rifer any evil is in those places or ages we live in, the more careful should we be to shun and avoid such a sin. 
o Ephes. 5. 25, 16.  Take heed, saith the Apostle, that you walk circumspectly, not as fools, but as wise men; because the days are evil. Are the times than we live in, or the places we abide in, more than ordinarily evil in this or that kind? That giveth us no liberty; but should make us walk the more warily; as men that live in bad airs, or in time of general contagion, are more careful to fence and arm themselves by taking of preservatives, eating in the morning ere they go abroad, carrying some things about them to smell to, etc. against danger of infection: that we may be like 
p Pisces in sal●…●…ti & alti, salem tamen non referunt. 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 Noa, 
q Genes. 6. 9  But Noah was a just man in his generation: not, 
r Non iuxta consummatam iustitiam, sed iuxta iustitiam generationis su●…. Hier. quaest. in Gen. Sicut Senec. ad Mart. consol. cap. 1. Illo saeculo magna pietas erat, ●…ih il impiè facere.  a just man as just men went in those days, (
s Non est bonitas possimis esse mel●…orem. Senec ep. 79.  that were but a poor praise of so worthy a Patriarch) but 
t Solus iustus, cum generatio omnis erraret. Ambr. de arca No, refaren●…e Aug. ad 2. Epist. Pelag. l. 4. c. 11.  Noah was a just man in that generation wherein the whole world was overgrown with wickedness; he continued just then when there were none almost just but himself and his family, and 
u Gen. 9 22, 25.  not all of them neither.  
Let us remember in this case that as it is an height of impiety and ungodliness for a man 
x Esai. 26. 10. & 65. 20. esse m●…dum inter 〈◊〉, 〈◊〉 pravitatis.  to be bad in a good age, and to continue unreformed in a time of general reformation; so it is a special commendation, and a note of true godliness, for a man 
y Esse bonum inter malos, culmen pietats. Nunc licet & fas est; sed 〈◊〉 sub Principe dur●…, T●…poribusque malis ausus es esse bonus. Martial. epigr. 6. lib. 12.  to be good in a bad age, and to continue uncorrupted in times of general corruption: yea that it is the office of good Christians (that are in their kind and degree 
z Matth. 5. 14.  the light of the world, while they are in the world, as 
a Ioa●…. 9 5. & 12. 35, 46.  Christ also was when he was in it) 
b Philip. 2. 15.  to shine as lights in the midst of a naughty and perverse nation, striving to show more sincerity and more zeal and forwardness in the best things, the more dissolute the times grow, and the more corrupt those are they live among; like the lamp that shineth brightest where the air about it is most dark, or the room 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.  
§. 23. Again, in the like manner it is with men for their native corruptions. For to pass from the worldly to the fleshly minded: Come we to the lascivious and incontinent person; we shall find him affected as Herod was, 
c Mark. 6. 20.  ready to hear john Baptist gladly, and upon his motion to do many good matters: but if you begin once to deal with him about his Herodias, 
d Mark 6. 17, 18.  he can no longer endure you. Some such have not sticked openly and plainly to profess, that they cannot, nor will not leave their lust and their lechery, no not for the saving of their souls.  
So deal we with the drunkard; we may chance to find him tractable enough otherwise: but if you come once to his drink, to pull the cup from his mouth, or pluck it out of his hand; you may as soon 
e Clawm Herculi extorquere. Macrobius. Saturn. l. 5. malum Miloni. Plin. l. 7. c. 20.  wring aught out of the fist of some Giant, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Cyclops.  it is so fast glued to either: he will make you answer with the vine in jotham's parable; 
g Non possum relinquere vinum meum. Iud 9 13.  I cannot leave my wine; nor give over my good fellowship: 
h Malle se ●…itam sibi quam 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 hasty and a furious disposition: reprove him for his furious and outrageous behaviour, his cursing, and banning, and blaspheming of God's name. What will his answer be, but this? I confess, it is a fault indeed to do thus: but you know my nature. I am of a choleric constitution: and sear fuel is soon fixed. 
i 1 King. 8. 46. Eccles. 7. 20. 1 john 1. 8, 10. Sua cuique sun●… vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dij. Petron. satire. N●…mo sine vi●…ijs est. Senec. l. 2. contro. 5. Nam vitijs n●…mo sine nascitur. Horat. serm. l. 1- nec licuit fine cr●…mine vitam D●…gere. Virg. Aen. l. 4. Vnicuique dedit vitium natura creato. Propert. l. 2. Et nullum sine venia pl●…cuit ingenium. Sen. ep. 114.  Every man hath his fault: that is my natural infirmity: and it must be borne with. I cannot mend it, and my life lay upon it. Yea men account it an all-sufficient Apology, and an unanswerable plea for their grossest corruptions, if they can say but, It is my▪ nature.  
Socrates (as 
k Alex. Aphrodis. li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Cicer. li. de fa●…o. Qui & Stilponem Megaricum natura 〈◊〉 & malier●…sum fuisse; sed vitiosam naturam ab 〈◊〉 sit domit●…, ut nemo v●…quam vinolen●…um eum, hemo in eo libidinis vestigium viderit.  they report of him) when there came one Zopyrus to Athens that professed by men's phisnomy to tell how they were affected, and 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 foul matters, whereupon the standers by fell a laughing at him as now out of his Art; bade them stay their laughter, for the man, he said, spoke not amiss: true it was, that he was naturally indeed so affected as Zopyrus had said, but by the help of Philosophy he had altered and overcome nature. Can a natural man then by natural helps so restrain and curb his own natural corruptions, that they shall not come to break forth on him, or to be discovered in him? And cannot Christian men, having spiritual and supernatural helps, do as much, yea or much more? A foul shame it is for us, and no small stain to our profession, if by God's grace assisting us we cannot do that, which by humane learning alone Heathen men have effected before us: Not to add, what our Saviour saith, that, 
l Matth. 5. 20, 46, 47.  unless we go beyond such, we shall never be saved.  
§. 24. Is it a corruption of thy nature? or is it a sin incident to thy calling, or to thy course of life and condition? Then it is that sin that God specially calleth thee to keep watch and ward against. For what need or use is there of watching there, where there is no fear or danger of assault? Were it not a wise watching, for men to keep watch and ward against such enemies as are many hundred miles off them, and neglect those the mean while that are nearer at hand with them, ready every hour almost to be setting upon them? If there were (as oft there hath been) hostility between France and us; were it a wise part, or would it deserve the name of watching, to set some about the Cinque-ports to keep out Turkish men of war, but to let French-bottomes pass freely in and out to land forces at their pleasure? 
m Sua quisque vitia fugiat: nam aliena non nocebunt. Guigo Carth. medit. c. 2.  They are thine own corruptions, not other men's, that wage war against thy soul: those it standeth thee therefore in hand to keep watch and ward against; because those they are that thou standest most in danger of; and 
n Variae sunt in hominibus morum conspersiones; quas a●…tendens Diabolus, ex ea parte tentationem applicat, qua hominem pro conspersionis ratione ad peccatum inclinantem conspe●…erit. Bern. de ●…rd. vitae.  those they are that the Devil is readiest to assault thee withal: 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 
Point 3.  they be nearest or dearest unto thee, thou mayst soon therefore be drawn away by them, and canst hardliest in that regard be withdrawn away from them.  
§. 25. A third point or head of this spiritual Watch, is the careful avoidance of all occasions of evil. 
o Prou. 22. 3. & 27. 12.  A prudent man, saith Solomon, forseeth the plague, and hideth himself: but the foolish go on still, and are plagued. And it is indeed a point of true spiritual wisdom to foresee sin afar off in the occasions of evil, and 
p Vitare peccatum est vitare occasiones peccatorum. Melanc. in loc. come. 22.  by eschewing the one to prevent the other. 
q Sirac. 21. 2.  Fly from sin (saith Sirachs son) as from a Serpent. 
r Quousque vicin●… serpent tua malè securadormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illaesus. Isidor. solil●…q. l. 2.  He were evil advised that would sleep near the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would use no means to keep it from him, till it got within reach of him; alleging for himself that 
s Noxia serpentum est admisto sanguine pestis: Morsu virus habent, & fatum in dente minantur. Lucan. b●…ll. Pharsal. l. 9▪  he were safe enough, so long as the Serpent fasteneth not upon him. 
t Praeoccupanaus est aditus cunctis insidijs, ne hostilitas prior obrepens ●…ccurrat improvidis. Author de singular. Cleric.  Nor were they better than stark fools, that should sit still and suffer the enemy, whom they were informed to be up in arms and coming for them, to enter their territory, approach their City, sit down before it, and raise rampires against it; pretending the mean 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 City itself surprised: The latter is like enough soon to follow, if way be given to the former. In like manner here 
u Qui peccati occasiones non fugit, necipsum à se peccatum sem●…uet. S●…ella in Luc. 11.  it is but a sorry watching that we hold against sin, unless we keep watch withal against the occasions of evil. If we wax remiss in our watching against the one, we shall soon be surprised and subdued by the other.  
It was the wile that 
x Genes. 3. 1.- 7.  that wily one used against our first parents, and by it prevailed with them. He would have the woman at first but go and see the forbidden fruit; 
y Ocul●…s tendo, non manum; non est interdictum ne videam, sed ne comedam. Ber●…, de bumil. grad. 4.  though they were not to eat of it, yet they might lawfully enough look on it; it was the taste, not the view of it that God had forbidden them. But 
z Quid tuum malum, o mulier, tam intentè intueru? quid illô tam crebrò vagantia ●…mina iacis? quid spectare libet, quod manduca●…e non licet. Bern. ibid.  What meanest thou, O woman, (saith one of the Ancients) to eye thine own bane so wishfully? Why shouldest thou have such a mind to gaze on that which thou mayst not meddle with? And indeed it fell out full unhappily with her; as with the fish, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Oppian. depiscat. l. 3.  that is nibbling so long upon the bait, till at length it be suddenly unawares caught with the hook. For 
b Etsi culpa non est, culpae tamen occasio est: & indicium est commissae, & causa est c●…mmittendae. Ibid.  from gazing upon it she proceeded to gaping after it; and from sight and view to touch and taste, to 
c 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 seem 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 Lawsuits, enticing them to some kind of lawful, but dangerous delights, and such like wiles at the first sight not appearing to be such, he leadeth them into such sins as themselves at first intended not, nor once dreamt (it may be) that they should ever be drawn unto.  
§. 26. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not 
d 2 Tim. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  entangle themselves with worldly affairs: thereby implying that the Minister of God by giving way to multiplicity of worldly businesses, though he intent not in so doing to neglect or grow slack in the work of his own function, yet may come to be so puzzled and snarld in them, that he shall not be able to get well out again when he is once in. and so may be, beside his purpose, withdrawn from that which he should 
e 1 Tim. 4. 13.  principally attend. So the Apostle Peter of many Christians, that 
f 2 Pet. 2. 20.  having escaped the defilements of this world (that is, such sins as worldly men are wont to be ordinarily defiled with) by being 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saepe familiaritas implicavit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2.  entangled, (to wit, in the like occasions of sin, and such 
h 2 Tim. 2. 26.  snares as Satan had in the same set for them) they come at length to be overcome and vanquished again; to wit, by being drawn again to the practice of such foul enormities as in themselves they had formerly reform.  
In regard whereof it is that our Saviour doth admonish his Disciples to 
i Matth. 26. 41.  Watch and pray, that they enter not into temptation. For that 
k Non facilè esuri●… pofita reti●…ebere mensa: Et multum saliens incitat undae sitim. Ovid▪ remed. l. 2.  if they do enter, an hundred to one it is, (such is man's natural weakness and proneness to evil) that they come not out without some foil. And 
l Et oratione operatio, & operatione fulciatur oratio. Hieron. ad Thren. 3. 41. & Greg. Rom. moral. l. 18. c. 3. & Isidor. de sum. bon. l. ●…. c. 7.  agreeable to our prayer should our practice be; or else it is but a mock-praier, and a mockery of him whom we pray to. As we are taught to pray that we may not enter into temptation; so must we take ●…eed how we offer ourselves unto temptation. Else 
m Tanta solicitudine petere audebis, quod in te posit●…m recusabis? Tertull. exhort. ad castit.  what is it but a mere mocking of God, to ask that of God, which we wilfully deny to ourselves, when we might have it? Or 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Manuel Palaecl. ad fill.  how can we hope that God should hear us when we hear not ourselves, when we refuse to put an Amen to our own prayer? We must 
o 1 Thess. 5. 22. Quicquid male coloratum fuerit Bern. de consid. l. 3.  shun, saith the Apostle, and be shy of the very show and shadow of sin: be afraid, not, with 
p ●…lammam puellus digito ab●…xusto pavet, & ca●…et etiam.  the burnt child, of the fire, and the flame only; but of the very smoke itself of sin: remembering that 
q Semper, in s●…ito, flamma fumo proxima est: Fumo cō●…uri ut nil possit, flamma potest. Plaut. Curcul. 1. ●….  though the smoke can do no great hurt itself, yet the fire that may burn us shrewdly, is not far from it.  
§. 27. Where cometh to be met with the idle plea of those, who when they are admonished or advised to forbear some courses, some companies, that may in this kind prove prejudicial and dangerous unto them, are wont to say; Why? Is it not lawful to do this or that? or, Is it simply unlawful to be in such and such company? Yea but, saith the Apostle to such; 
r 1 Cor. 6. 12. & 10. 23. Sicut non omne quod libet, licet: sic non omne quod licet, sta●…im etiam expedit. Bern. ep. 25.  All things (that is, all things in their own nature indifferent) are lawful: but all (such) things are not expedient. Things in themselves lawful, in the use of them prove oft inexpedient; and then become they in that regard, and so far forth unlawful 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 he shall be taken with the other; he cannot pull the one to him, but the other will come with it and accompany it in spite of his heart, though he do not desire the company of it, or to have any dealing at all with it.  
Yea sure it is (as one well saith) that 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 2. c. 1.  He that will needs do all that ever he may do, will be soon drawn to do somewhat also that he ought not to do. And better it were for a man to forbear many things that he might do; (there is no hurt in such forbearance; 
t 1 Sam. 25. 31.  it will never begriefe or offence of heart to him, as she said to David in another case, that he hath so done) then by venturing so far between wind and water, in what he may do, to be but once overtaken in what he should not do; which may prove a corasive to him as long as he liveth.  
And certainly as 
u F●…cte ambulare, ubi à d●…xtra spatiosa est terra, nec angustias pateris, à laevalocus est praeceps; ubi eligas incedere? super finem terrae in praecipitij 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 he hath a fair broad path to walk in, to press so near 
x Verendum est dormienti in ripa, ne cadat. Author. de singul 〈◊〉.  the brink or bank of a brook that runneth along by it, and that, 
y Vbi non in prae●…upto tantum stabis, sed us lubrico. Sen●…c. epist. 84.  where the ground is slippery, and when the wind is high and bloweth stiff, that 
z Proximus peri●…lo di●… tutus non eris I●…dor. soliloq. l. 2.- ●…emo se tutò diu Periculis offerre tam crebris potest. Sen. Herc. fur. 2.  ten to one he is in over shoes, if not over head and ears, ere he go far, yea that at every step almost he is in danger to slip in: So here it is a very unwise and improvident carriage, for a man, when he hath the 
a Psal. 119. 96.  broad road of God's law, giving him scope enough to walk at large without danger in the use of God's good creatures and in the ordering of his courses, yet to press needlessly so near upon the borders and confines of sin, that as David saith to jonathan, 
b 1 Sam. 20. 3.  as sure as God liveth, there is but a step between death and me; so there is but a step between sin and them; or as he of men at sea, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anacharsis apud Laert.- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arat. Phaenon. 27. ●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theon. schol. I nunc, & ventis animam committe dolato Confisus ligno, digitis à morte remotque Quatuor, aut septem, si sit latissima taeda. juven. sat. 14. Aud●…x nimium, qui ●…reta primus Rate tam fragili perfidrupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequora cursu, potuit t●…nui fidere ligno, Inter vitae mortisque vias Nimium gracili limit ducto. Senec. in Med. act. 2. Nam prope ●…am letum, quam prope cernit aquam. O●…id. de Pont. lib. 2.  but a three inch plank between them and death; so but an inch or two between them and that that may be their bane and the very breakneck of their soul: and that step or inch further may the Devil soon push them, or the very swinge and sway of their own corruption may of itself easily carry them.  
For 
d Prou. 15. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.- facilis descensus A●…erni. Sed revocare gradum, superasque ascendere ad aur as, Hit labour, hoc opus est.- Virg. Ae●….  it is in going to God-ward, as in climbing an hill; a man shall be enforced to stay and breath himself oft ere he would; 
e Omne in praecipiti vitium stetit.- Iure●…. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per procliue currentium non ubi visum est gradus ●…stitur, sed incitato corporis pondere se rapit, & longius quam voluit effertur. Idem epis●…. 40. Non gradu, sed praecipiti cursu à virtute desciscitur, ad vitia transcurritur. Vbi semel d●…rratum est, in praeceps pervenitur, adc●… matur●… à rectis in prava, à pravis in praecipitia pervenitur. Pater●…. hist. lib. 2.  it is in walking to sin-ward as in running down an hill; a man shall not be able to take up his fierce and disordered affections, and to stay himself where he would: 
f Mens cum ad meliora enititur, quasi contra ictum flaminis conatur: cum verò ab intentione ascendendi resoluitur, sine labore ad ima relabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio serueat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c. 28.  A man is carried with the strong stream of his own affections in the one, he must strive and struggle against the main current, yea the swift and stiff torrent of his own corruptions in the other: so that 
g Non vides quam diversus sit ascendentium habitus & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam- se descendas, pondus suum in priorem partem dare; si ascendas, retrò abducere, cum vitio consentire est. In voluptates descenditur; in res asperas & duras subeundum est. bîc impellamus corpora, illic refraen●…mus. Sen, ep. 123.  unless he strive and strain hard, if he grow but remiss he will soon be going amain backward; and when he is once going on toward sin, or never so little gone in sin, it is not easy for him to stop and stay, when he will.  
And how careful had we need then to be of keeping aloof off from that, how fearful of making toward it, or pressing near upon it, which if we do but approach unto, we shall hardly keep out of, if we once chance to step into, we shall hardly but go on in; and if we step but once into, may be, if we go on in, will be our end.  
Oh let us consider then how dangerous it is even to approach near to this whirlpit, where we may so soon be wheeled in ere we are aware: let us take heed how we be 
h Esai. 11. 8.  playing about the hole of the Asp, or near 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 God's servants: and that he prevaileth against those that be not grossly profane and ungodly more often by the immoderate and inordinate use of things in themselves lawful, then by drawing them to such things as are simply evil and unlawful in themselves. And withal, that it is as 
i Nam vitare plagas in amoris ne laciaris Non ita difficile est, quam capium retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.  easier, so safer, for the fowl to pass by the snare while she is yet out, than it is to wind herself out again, when she is once in: She is safe enough for being caught, if she keep aloof of it; she ventureth catching, though she be not caught, if she come over-neere it. 
k Prou. 5. 8. & 4. 15. Id agere debe●…us, ut vitiorum irritamenta quam longissimè profugiamus. Sen. epist. 51. Pronimus enim à t●…ctis aeg●…è defenditur ignis: Vtile finitimis abstinuisse locis. Ouid. remed. l. 2.  Keep alòofe of her (to wit, the Harlot) saith Solomon lessoning his son, come not so much as once near the door where such a one dwelleth. He is in danger that so doth, whether he go in to her or no. And 
l Exponens se periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. lect. 4. cor. 8.  he sinneth dangerously that wilfully exposeth himself to the danger of any sin.  
§. 28. Now in this kind is more special regard to be had, as before of our special corruptions, so here of such special temptations as we have formerly found ourselves either to have fallen, or to have been in danger of falling by, 
m Sit verae compunctionis indic●…ū, opportunitatis fuga, occasionis subtracti●…: quia non satis piget eccidisse hominem, qui adh●…c disponit manner in lubrico. Bern. de temp. ser. 56.  that we may the more warily for the time to come shun such things, as though not evil in themselves, yet we find to have been formerly occasions of evil unto us. 
n Psalm. 119. 37. Qui deponere vult desideria r●…rum omnium, quarum cupiditate 〈◊〉, & oculos & aures ab his quae reliquit ●…ertat: alioqui ci●… rebellat affectus. Se●…. ●…p. 70.  Turn mine eyes away, saith David, o Lord, even from beholding of vanity: not mine heart only from affecting it, but mine eyes also from beholding it. It is not likely indeed (though some have so thought) that David penned that Psalm after his foul oversight with Bathsheba: it may seem rather by the main matter of it to have been made during the time of his exilement under Saul, before he came to the crown. But 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr●… fabul. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio Chrysoft. orat. 74. Remember where we last fell or stumbled, to take better heed: see do passengers when they come by a place where they had a fall, remember it and are more wary. easily on Psal. 119.- sic disco cavere cadendo. Goodwi●… Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.  well might David, or any other in David's case, call to mind after the like offence, what had been the occasion of his fall, how by letting his eyes run at random, and not watching over them as he ought, he had come to be caught in Satan's 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 be kept within compass, left by the one Satan might come again to surprise and to seize upon the other.  
Yea not only ought such a one so to pray with David, but to join practice also with his prayer, by 
p job 31. 1.  making (as job sometime did) a covenant with his eyes, 
q Inutile est ●…brò videre, per quae aliquando captus sis. Hieronymus ad Ioui●…ian. lib. 2.  that they should no more be fixed and set upon such objects as had been formerly occasions to him of folly and of fall: and so others in the like case to forbear such company, cast off such acquaintance, shun such private familiarities, and break off such needless businesses, as have been the means formerly to ensnare them unto sin. Remembering what the Prophet saith, describing the man that shall both dwell in safety here, and behold the glory of God to his eternal comfort hereafter, that 
r Esai. 33. 14, 15, 16, 17.  he is such a one as walketh righteously, and speaketh uprightly, and refuseth gain by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to do a man wrong, but will 
s Deuter●…nem. 16. 19 Munus ex●…cat oculo●… sapientum, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pynd. Pyth. ode ●….) & pervertit verba iustorum.  not so much as receive a gift 
t Ne iniquos accepto munere, si non iuverit, ingratus censeatur, si foverit, iniustus habeatur. Author de ocul. moral. c. 6. mirat. 3.  whereby he may be engaged or inclined so to do;) and stoppeth his ears from hearing of blood; (he will not only have no hand in the shedding of it, but he cannot endure to hear any communing of it;) and last, that shutteth his eyes from seeing of evil: he not escheweth only the practice of it, but he even 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Achil. Stat. lib. 1. Vitijs nobis in animum per oculs●… est via. Quintil. declam. Illud jer. 9 21. de morte per fenestras ingrediente, & Thren. 3. 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenesiras animam depraedantem accommodant Clem. Alex. paedag. lib. 2. cap. 8. Greg. Nazianz. ad Eunom. lib. 1. serm. in Theoph de S. Cyprian. & de Greg. Nyss. Hieron. ad jovin. lib. 2. Ambros. 〈◊〉 ●…ug. s●…c. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysolog●… homil 39 Greg. Rome moral. lib. 21. cap. 2. & in Psal. penitent. 4. B●…n. de humil. grad. & de convers. cap. 6. & 9 & in Cant. 35. & medit. cap. 14. & de temp. 68 & 80.  shuneth the very sight of it, so far forth as it may be a means to inveigle his heart; or the sight of aught that may betray his heart thereunto.  
§. 29. The fourth and last point wherein this spiritual Watch consisteth is the constant resistance of temptations unto evil. 
x Matth. 18. 7.  It cannot be, saith ou●… Saviour, but that offences will come: So it cannot ●…e avoided, walk we never so warily, but that occasions of evil too too many will be offered. Herein therefore standeth a further part of this our Watch, as in a careful avoidance (so much as in us lieth) of the occasions of sin that they be not offered: so in a constant resistance of temptations and encitements to evil when they shall be offered, yea when they shall be urged and enforced upon us; that which the Apostles james and Peter call 
y james 4. 7. 1 Pet. 5. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the withstanding of the Devil and his instruments; and the Apostle Paul 
z Ephes. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  withstanding and standing, or standing firm and fast by standing out, in the evil day, that is, in the time of temptation.  

a Ester 6. 1.  On that night, saith the story of Assuerus, the King's sleep went from him. It is no watching to speak properly, neither is it thankworthy, for a man to lie awake, because he cannot sleep: but when long continuance of waking, and the usual hour of rest, and the drowsiness of his own brain, and the heaviness of his eyes, and the example of others fast asleep by him, shall all concur and conspire as it were to cast him into a slumber, for a man 
b Oculos vigilia fatigatos cadentesque in opere detinere. Senec. epist. 8.  then to strive to keep waking is true watching, and is thankworthy indeed. So here for a man to keep himself sober, when he cannot come by wine or strong drink, or when he wanteth his good-fellows to drink with (for this it is one of those sociable sins; there is no life in it without company) it is 
c Necessitas non habet ●…audem.  not thankworthy, the will is as good, or as bad rather, still as ever. But for a man to be careful not to break the bounds of sobriety, when he shall be 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 praiseworthy indeed. In like manner 
d Nunquam ●…egaui rem alienam: quia fortasse ne●…o 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 la●…dabo quia post aurum non isti. Aug. de verb. Ap. 19  for a man to keep a true man, as we say, because he was never put in trust, or to deal 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 look after him, or to call him to account (as 
e Gen. 39 6.  joseph, as 
f 2 King. 12. 15.  the workmen about the Temple sometime) to deal then truly and faithfully, especially when want and penury shall be persuading him to the contrary, 
g Sir●… 31. 13. qui transgredi potuit, & non transgressus est; & cum posset mal●… 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 man's hands and fingers indeed. Thus also for a man to live chastely and keep continent, 
h Nulla laus est, non facere, quod facere non potes Ex Lactant. instit. l. 6. ●…●…3. M●…. Dum. de ●…or. Nulla laus est ibi esse integrum, ubi nemo est, qui aut possit aut conetur c●…umpere. Ci●…. in Verr. orat. 1.  when he wanteth his lewd company, or for a woman to live honestly whom no man looketh after, or 
i Siqua metu demp●…o casta est, e●… denique casta est: Qu●… qui●… non potuit, non facit, illa facit. O●…id. ●…r. l. 3. eleg. 4.  because she is otherwise looked after, and a narrow watch is set over her, deserveth not the name of watchfulness in either, yea the heart may be never a whit the less faulty with either. But for 
k 2 Sam. 13. 12, 13, 14.  Tamar to deny Ammon's incestuous suit, and to stand out against him, till by mere force she be constrained 
l Corpora sanctarum m●…ierum non vis mac●…at, sed voluntas. Hieron. quaest. in Gen. Inui●…a virgo vexari potest, violari non potest. Aug. ep. 180 & 122. & de Civit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19 Vise & Chrysan Psal. 95.  to endure rather the dishonest act of another, then to do any of her own; for 
m Gen●…s. 39 6-13.  joseph sued and sought to by his Mistress 
n una hac in reblanditur & supplicat, quae in reliquis imperabat. Pelag. ad Dem●…triad. nec poluit extorquere, quod voluit imper●…re. Ambros. de joseph. ●…ap. 5.  that had some kind of command over him, yea urged and solicited day after day to condescend to her adulterous desires, 
o Magnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non 〈◊〉, rogatus non acqui●…t, comprehensus a●…fugit. Ambros. ibid. Velure ut Aug▪ de temp. 83. M. v▪ q●…i v. seruire tune nesci●…it, inge●…uam a. non r. etc.  to refuse to yield to her allurements, (her enforcements I might well say) and 
p Maluit liber criminis mori, qu●…m potentie ●…iminosae consortium eligere. Ibid.  to choose rather to hazard loss of present liberty (such as then he had) by not sinning, then to gain further enlargement and advancement (there might well be hope of future preferment) by consenting to sin; it was a part and practise of due watchfulness indeed.  
§. 30. Where cometh to be met with that vain and idle Apology that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and urged to do that they did. Are you not ashamed to be overseen with drink in such sort as to make yourself a scorn and a laughing stock to every one that beheld you, and to become no better than a beast? Oh; saith he, I was urged to it: I was in company with Chapmen or Customers; (they are those that a man lives by) and I could not do otherwise then I did. Yea but no man could or can (
q Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitar●… potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Ps. 91. & in joan. tract. 12.  nor the Devil himself) compel thee to sin, unless thou wilt thyself. 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.  
Again, saith another reproved for his outrageous 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 angered an Angel; it would have made a Saint swear, to be used as I was, to endure what I did. Alas! and 
r Apoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19 Virtutes quaedam ut stellae, quae interdiu latent, n●…cta lucent. Bern. in Cant. ser. 27. Apparet virtus▪ argu●…urque malis. Ouid. trist. lib 4. el●…g. 3. Imperia dura t●…lle: quid virtus erit? Sen. H●…. 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? 
s Rom. 12. 21. Ne vinc●…tor à malo. Cur r●…pis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò iam tibi irasc●…re, quia irasceris. Guigo. medit. c. 1. Pas●… sus ●…s malum? ign●…sce; ne duo mali sitis. August. in Psal. 54. & in 1. joan. tract. 8. 〈◊〉 igitur 〈◊〉 sse●…mo pii●… & i●…us p●…nter eorum malitiam 〈◊〉, quos fieri bonos q●…aerit, ut 〈◊〉 potius crescat bonorum, ●…n ut p●…ri maliti●… se queque numero ●…ddat ma●…rum. Idem epist. 5. Ridiculum est enim ●…dio n●…ntis p●…dere innocen●…m. Sen●…. r●…ferente Io●…n. de Tamb●…. in ●…onsol. Theol. vel potius M●…in. Dumi●…ns. lib. de morib. Nullius tam vehemens nequiti ●…st, ut mot●… meo dignasit. Symmach. l. 9 ●…p. 105.  Shall another man's wickedness 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 man's wronging thee make thee wrong God? his abusing thee make thee abuse God's blessed name? his flying in thy face make thee fly in God's face? What watching call we this, for a man to keep no longer awake, then till his eyes begin to grow heavy, and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemy whom we should watch against, approach; and so soon as we descry him, as 
t john 10. 12.  the hireling, when he spieth the Wolf coming, to leave instantly and give over our watch? No: it is in regard of continual danger that we 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 continual watch must be held and joined with resistance, not till assault only be made, but so oft as assault shall be made, and so long as it shall continue: Which because it will so do ever even till we die, this our Watch must continue also even unto death.  
§. 31. Hitherto than we have considered of the 
Part 4.  manner of this Watch, and wherein the same doth principally consist: Let us now further consider of some Means of help and furtherance, whereby we may be the better enabled to go thorough therewith.  
The first may be the practice of Sobriety and 
Help 1.  Temperance, 
u Luk. 21. 34, 36.  Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfeiting and drunkenness, and with the cares of this life: and so that day come upon you and surprise you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soul. Temperate diet is a great help to bodily watching: and on the other side 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Polus. ep. 130. lib. 1. Saturitas vigilare nescit. Quip cibum sequitur somnus.- & mult●… sopor ille gravissimus extat, Quem saturi capiunt. Lucret. l 4.  when men have over-liberally eaten and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, fit for nothing but for sleep. And no less enemy to this spiritual Watch is such riot and excess. 
y Ephes. 5. 17, 18.  Be not filled with wine, (saith the Apostle) wherein is excess; but be filled with the Spirit: as if when the one went in, the other went out; and there were no room left for the one, when men are filled so with the other. We 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 we should watch) & the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other. For such excess is a mean even 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de insomn.- nam corpus onustum Hesteruis vitijs animum quoque praegravat unâ, Atque affligit humi divinae particulam aurae. Horat. serm. 2. 2.  to drown the mind, and by casting reason & understanding into a dead & deadly sleep, to make men unableto watch against the motions of sin, 
a Omnibus & virtutibus ianuam claudit, & delictis aperit. Val. Ma●…. lib. 6. cap. 5. ex. 10.  to shut the door of the heart against all virtue, & to set it wide open to all vice. By means hereof came 
b Genes. 9 21, 22. Ad vn●…us horae ebrietatem nudat femora, quae per 600. annos sobrietate cōte●…erat. Hieron. ad Ocean.  Noah to discover his own shame in the sight of his sons, to his disgrace and reproach. Yea by means hereof came 
c Gen. 19 32-37. per temulentiam nesciens libidi●…i miscet incestum: & quem Sod●…ma non vicit, vina vicerunt. Hieron. ibid. Vise Cle●…. Alex. paedag l 2. c 9  Lot in beastly manner to abuse himself by filthy incest with those that came out of his own loins, and so became he the father of an accursed bastardly brood. And no marvel if Sin and Satan find free entrance at will, when that is shut out, or laid up that should watch against either.  
§. 32. On the other side 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 1.  Sobriety is a special help unto vigilancy: which the Apostles therefore are wont usually to join the one with the other. 
e 1 Thess. 5. 6.  Let not us sleep, as others do, saith the Apostle Paul; but let us watch, and be sober. And, 
f 1 Pet. 4. 7. & 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. precept. polit. vigilantes & sobrij. C●…c. pro Calio.  Be sober and watch, saith the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only, but in a moderate usage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunk, but not with wine; and, 
h Esai. 29. 9  They are drunk, but not with wine; and they stagger, but not with strong drink,) there is, I say (as I have showed 
i Of Lots, chap. 9 §. 3.  elsewhere) 
g Esai. 51. 21.  
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consul Deus. in Proverb. ●… 31 32.  a drunkenness without either wine or strong drink; yea and a surfeiting too without flesh or food. A man may surfeit of, and be drunk with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to do, when he is so transported with them, so distempered by them, that he breaketh forth into such disordered and outrageous behaviour; as, of immoderate rejoicing, and excessive laughter, of howting and shouting, and of gesture unseemly, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves; yea sometime, not such only as all sober minded men would abhor, but 
l- dicisque facisqu●… quod ipse Non sani esse hominis non sanus iuret Orestes. Pers. sat. 3.  such as even a mad man himself, if he be not stark mad, will esteem to be mad carriage.  
§. 33. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of God's good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawful to eat and drink? and, Is it not lawful to use game? and, Is it not lawful for neighbours to be merry together? Yes undoubtedly: Christianity enjoineth not, nor exacteth of us any Stoical austerity. God hath given and granted us, as 
m Psal. 104. 14, 15.  bread to strengthen our bodies, so wine to cheer our hearts withal: he hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawful delight too. 
n Non enim sequitur, ut cuimens sapit, ei palatum non sapiat. Cic. de fi●…ib. lib. 1.  Neither doth it follow, that God's children take no delight at all in such outward delights, because they have other more principal ones that they take far greater delight in. It is promised as a blessing even unto God's people, that 
o Zach. 8. 5.  there should be boys and girls playing together in the streets of jerusalem: and that 
p Zach. 3. 10.  they should have liberty to invite and entertain either other, each man his friend or his neighbour under his vine or his figtree, in his orchard or in his arbour. But can we not use God's creatures, unless we abuse them, and make that the bane and poison of our souls, that was given us to be the food and stay of our bodies? Or 
q Nobis ridere & gaudere non sufficit, nisi cum peccato atque insania gaud●…amus; nisi risus noster impuritatibu●…, nisi flagitijs misceatur? Nunquid latari & ridere non possumus, nisi risum nostrum atque l●…titiam scelus esse faciamus? Saluian. de provident. l. 6.  can we not be merry unless we make the devil our playfellow? Can we not be merry, unless we be mad? 
r Erras, homo, non sunt haec ludicra sed crimina▪ qui iocari 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 God's blessed name? 
s Rideamus, laetemur quantumlibet iugiter, dummodò innocenter. Quae vecordia est & amentia, ut non put●…mus ●…isum & gaudium tanti esse, nisi Dei in se habeat iniuriam? Saluian. Ibid. An fort infructuosum putamus gaudium simplex, nec delectat ridere sine crimi●…e? Ibid.  Is our mirth (think we) nothing worth, if it be not mixed with profaneness; if it be not seasoned, or tainted rather, with impiety & ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking: such 
t Luk. 6. 25. O miseri, quorum gaudi●… crimen habent! Maxim. eleg. 1.  mirth is accursed mirth, evill-beseeming any Christian, and such as will at length 
u Pro. 14. 13.  end in mourning and woe, yea in eternal mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no less true in regard of a man's self; 
x Rom. 14. 20.  It is evil for a man to eat with offence; and with the disabling of himself unto good duties: And it is evil for a man to use game or any other lawful delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evil to himself. And, 
y Rom. 14. 21.  It is not good therefore for a man to eat flesh, nor drink wine, nor use game, nor do aught else, whereby either himself, or any other shall be occasioned to sin. For what we owe unto others, 
z Rom. 8. 12, 13.  we owe much more to ourselves; being enjoined 
a Rom. 13. 8, 9 Levit. 19 18. Matth. 22. 39 Galat. 5. 14.  to love others indeed, but as ourselves. And therefore ought we to have a care as well to 
b Tit. 2. 12.  live soberly in regard of ourselves, as to 
c Rom. 14. 15.  walk charitably in regard of our brethren.  
brethren. 34. The rather are we to be heedful and careful in this kind, because (that which made 
d job 1. 4, 5.  job so fearful and suspicious of his children, lest they should over-shoot themselves when they were feasting together) 
e Per voluptatem facilius vitia s●…rrepunt. Senec. epist. 7.  we are more prone to be carried away unto evil in our pleasures and delights, in mirth and game, in sport and pastime, then amids our sadder and more serious affairs. With these commonly is Satan tempering his poison to infect our souls with unto death; under these is he usually hiding his hooks to catch us withal to our destruction: as those that seek by poison 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 drink; and 
f Et quae piscis edax avido malè devoret ore, Abdii supr●…mis aera recuru●… cibis. Ouid. remed. l. 1. Et sera & piscis spe aliquae obl●…ctante decipitur. ●…iscata sunt haec, insidiae sunt. 〈◊〉. epist. 8.  as the Fisherman baiteth his hook for each fish with such bait as the fish usually feedeth on and most greedily gapeth after. Besides that we are in danger by such means to be soon surprised of him; as 
g 2 Sam. 13. 28, 29.  Ammon was sometime by Absaloms' Followers, and 
h 1 King. 16. 9, 10.  Elah by Zimry his own traitorous Servant, and 
i judg. 18. 7, 10, 27.  the Citizens of Laish by the children of Dan, for that we are in such cases commonly most secure, and least mistrustful; and 
k Tunc maximè oppugnaris, si oppugnari te nescis. Hier. ad Heliodor.  the more in danger therefore, the less we misdoubt it, or dream of it.  
§. 35. A second help unto Vigilancy is the society of Saints, the company of those that be godly 
Help 2.  and religious. 
l 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 help him up again. But woe be to him that is alone. 
m Hic si solus f●…isset, quo adiutore superasset? Hieron. ad Rustic. Est op●… auxilio: turba futura tibi est. Ouid. remed. l. 2.  For if he fall, he hath none to help to raise him again. A drowsy person, if he be alone, is ready presently to fall asleep. But if he be in company, 
n Magna pars peccatorum tollitur, si peccaturis testis assi●…iat. Senec. ep. 11. Quid beatius, quid securius, quam eius●…odi custodes simul ritae & testes habere? quibus me totum refundam quasi alteri mihi: qui de●…iare non sinant, fraenent prae●…ipitem, do●…itantem excitenc; quorum reverentia & libertas extollentem ●…eprimat, 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 mutual conference and discourse, is a good means to keep 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 keep him awake, or to awake him soon again, if on a sudden he be sleeping. As it is dangerous therefore for a man to be left alone, when he is heavy, and sleep may (as after a vein opened or some potion taken) prove prejudicial unto him: So 
o Nemo est ex imprudentibus qui relinqui sibi debeat. Senec. epist. 10. Nemo borum est, cui non satius sit cum qu●…libet esse quam secum. Ibid. 25.  it is dangerous for us in regard of our drowsy disposition to be solitary; 
p Omnia nobis m●…la solitudo persu●…det. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecipitat in reatum. Petr. Bles. epist. 9 ●… l●…ca sola nocent: l●…ca sola ca●…to. Quo fugis? in populo t●…tior esse po●…. ●…id. remed. l. ●….  we may the sooner be surprised with sinful suggestions, the more easily be drawn to yield to Satanical temptations, and the longer may it be (if ever it be) ere we recover ourselves again after them: Whereas if we be in company with those that be wise and wakeful, it may be a mean to keep us waking oft, when we would otherwise be slumbering, and to recover us the more speedily when we are suddenly fal●…e into slumber unawares.  
To this purpose the Apostle exhorteth Christian men 
q Hebr. 10. ●…4.  to observe either other: that is, 
r Philip. 2. 4.  to have an eye one to another, and not each one to himself only; to keep watch one over another, and not each one over himself only, like cursed Cain that asketh of God, 
s Genes. 4. 9  whether he were his brother's keeper. And to what end would he have them thus to watch over their brethren? 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke & egg them on unto godliness and well-doing, to keep them watching with themselves. And how is that done? Surely, 
u Prou. 27. 17.  As iron, saith Solomon, whetteth iron; so the very face of a man whetteth his friend. 
x Nulla res magis honesta induit, dubios & in prauu●… inclinantes revocat ad rectum, quam bonorum virorum conversatio. paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audiri, ●…spici. occursu●… ipse sapientum iwat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Sen. epist. 93.  The very presence of a religious person, and much more 
y ●… fungar vice cotis, acutum Reddere quae ferrum valet, exhorts ipsa secandi. Horat. in art poe●…. All●…sit ad Isocratis dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Plut. vita Isocr.  his good speech, and his godly carriage, his holy advice, his discreet admonition, his seasonable reproof may be a mean to encourage and cheer us up when we do well, to restrain and stay us up, when we are slumbering and sinking down, to recover and raise us up again when we are down unawares. In which kind, as the whetstone, though dull and blunt itself, yet is able to sharpen iron tools: so even those that be but dull and drowsy of themselves, but yet diligent, and desirous to keep waking both themselves and others, may help to sharpen and quicken even those that be otherwise more wakeful (it may be) than themselves. For as 
z Fieri posse non ambig●…, ut aliquid imp●…rito & in▪ locto cuipiam scire con: ingat, quod doctus aliquis & p●…ritus ignorat. Aug. de orig. animae l. 4. c. 1.  there is none so learned, but he may learn something from the very meanest, even from those that be far inferior in gifts to himself: 
a Act. 28. 26.  Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tentmaker and a weak woman, that he was ignorant of before: and 
b R. David in radic. Mercer. in Pagn. thes. & Selden in praef it. to Titles of Honor.  the jewish Rabbins acknowledge that they came to understand a place of the Prophet 
c Esai. 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everram eam. jun.  Esay by hearing an Arabian woman mention 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abroome, or a besom in her language to her maid: so there is none so watchful of himself, but he may have need of others to watch over him, and may receive benefit in that kind, even from a drowsy soul, one that is less wakeful than himself. In a word, drowsy persons, if they desire to keep waking, can better do it in company together one with another, (it is not likely they should all suddenly fall fast asleep at once) than they can being severally apart either from other.  
§. 36. Well therefore and wisely addeth the Apostle in that place; 
e Hebr. 10. 25.  Not forsaking the fellowship; as the manner is of many. And again; 
f Hebr. 10. 39  But we are not of them that withdraw themselves to their own ruin. 
g Lugentem timentemque custodire solemus, ne solitudine mal●… 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 solitariness, or a sullen kind of privacy and retiredness, and by occasion thereof to sequester himself from the company and 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 find that some worthy men otherwise had sometime some cogitations and projects looking and bending somewhat that way, yea that sometime they made some trial of conclusions in that kind.  
But what doth one principal man among them confess, writing to another of them out of the wilderness, whither he had withdrawn himself, how he found himself th●…e affected? 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.  What I do here night and day (saith he) I am even ashamed to relate. For the City business I have shunned as an occasion of many evils: but myself yet I cannot shun. But it fareth with me, as with men at sea that are sea-sick because they cannot brook the sea: when they are in a greater ship, they think they should be better, if they were in a less bark; it is the rolling of the great ship they think that maketh them so evil: and so out of the ship they get them into the boat or the bark. But in the ship or in the bark they are bad still, as evil as ever, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so long as the bitter choler abideth with them that pestereth their stomach. In like manner it is with us. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Carrying about with us our inbred and inmate passions, we are every where encumbered with the like perturbations: and so 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gain no great matter by this▪ our solitariness, and sequestering of ourselves.  
And another of latter and more superstitious times, though a great admirer and practiser of Monastical life himself, advising a woman that had a great mind to the Wilderness; 
m Non est sapere, ut opulentiam, ita urbis frequentiam fugere? an non m●…a mihi pudicitia tutier erit in eremo, ubi in pace cum paucis aut sola conversans soli placeam, cui me probavi, Bern. epist. 115.  Is it not wisdom, 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 to approve myself unto? 
n Nequaquam: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & filentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non time tur reprebensor, secu●…ius accedit tentator, licentius perpetratur iniquitas. In cenuentu ver●… malum si facere vis, non licet. Mox enim á pluribus comperitur, arguitur, emendatur. Ber●…▪ ibid.  No, by no means, say I: One that will do evil, shall find matter enough in the Wilderness to work upon, and beside shady shelter in the thicket, and silence in solitude. For the evil that none sees, none finds fault withal. And where there is none to find fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot do evil though you would: for you are presently e●…ed, chid, rebuked and reclaimed by the rest. 
o Denique aut de fatuia virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregation●…. 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 elsewhere dealing with some other in like manner affected; 
p Forte vult eligere solitudinem, non satis attendens propriam infirmitatem, & periculosam Diaboli luctam: Quid enim periculosius quám solum luctari contra antiqui hostis versutias, à qu●… videatur & quem videre non possit? Acies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarij, quot so●…ij, etc. Bern. de temp. 26.  Perchance, saith he, you will make choice of solitariness, not well weighing either your own weakness, or Satan's assaults. For what can be more jeopardous then to wrestle alone with such a sly adversary as seethe us when we see not him? We had more need to seek out some troop to join ourselves with, where we may have as many Fellow-helpers as fellows. For it is the congregation that is 
q Cant. 6. 3.  terrible, as an army well ranged. But 
r Eccles. 4. 10.  woe be to him that is alone: for if he fall, he hath none at hand to help him up. 
s Quoties bene perficientibus invidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognonerunt miseri tandem, quam verus sit sermo quem frus●…ra legerant, Vae soli etc. Bern. in Ca●…t. 33.  That which a many find too true by woeful experience, when 
t Ex Psal. 91. 6. vers. vulgat.  the noonday Devil hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life.  
And undoubtedly, as there is none but are more prone to slumber when they are alone, then when they are in company with others that are awake; so there is no man, if he well consider himself, but he shall find that he is more prone to be assailed with evil suggestions and motions, when he is alone by himself, then when he is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, 
u Magis timeo malum, quod facio in abscondito, quam quod in aperto. Idem medit. c. 14.  I more fear the evil that I may do alone, than what I cannot do but in company. Those therefore that shunnnig the society of others, sequester themselves, and 
x Vivat necesse est alteri, qui vult sibi▪ Sen. epist. 48.  will needs live wholly to themselves, do but in so doing deprive themselves of a main help unto watchfulness, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their subtle Adversary, who is then with them unseen, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.  
§. 37. But as 
a Crates cum vidisset adolescentem secreto ambulantem, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attend, 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 himself, 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, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 3. c. 11.  had need yet be wary what company he lighteth on and associateth himself unto. For 
c Sumuntur enim à conversantibus mores. Nec tam val●…tudini profuit utilis regio & salubrius c●…lum, quam animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quam malorum long a conversatio amorem inducit. Idem de tranq. c. 1.  as the benefit is great that cometh by good company, so is the danger and harm no less that accrueth by bad. Association is of much force both the one way & the other. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua a●…fusa extinguatur; sicut contra vix est carbo ita madidus, quin 〈◊〉 aceru●… accendatur. Vincent, de vita spirit. c. 17.  Our society with others, and theirs with us, cannot but prevail much either to make us like them, or to make them like us. 
* Prou. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct. Attic. l. 13. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog●…. Ea Philosophiae vis est, ut non solum students, sed etiam cō●…ersantes 〈◊〉. Qui in solen venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna 〈◊〉, od●…rē secum lo●… fe●…nt. Et qui apud Philosophos fuerunt, traxerunt aliquid necesse est, quod prodesset & negligentibus. Sen. ep. 108. Vt qui per solemn ambulant, aut ●…lorem mutant, aut urentem sen●…unt cal●…rem: sic du●… consuetudine bono●…um utimur, aut dotes quasdam amando in nos 〈◊〉, aut desiderium aliquod admirando concipimus. Put●…. cent. 1. epist. 14.  He that walketh but with the wise, saith Solomon, shall wax wiser thereby: and he that keepeth company with fools, shall be the worse for it. The very company of either is wont ordinarily to work even with some efficacy on those that much or oft converse though for other ends with either. A third help therefore unto Watchfulness may be the shunning of the society and fellowship of wicked and profane persons. 
e Psal. 6. 8.  Away from me, saith David, all ye workers of iniquity. And, 
f 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, 
g Psal. 119. 63.  I am a companion of all those that fear thee, and keep thy precepts. Such as feared God, were they high or low, were they rich or poor, they were for his company, he was content and desirous to be acquainted with them. So on the other side he biddeth all profane ones away from him, 
h Psal. 119. 115. Velut mus●… molestas a c●…rdis oculis abigit. August. in Psal. 118. conc. 24.  Away from me, ye wicked ones: I will keep the commandments of my God. As if he could not keep God's commandments, at least not so well as he would, so long as the wicked were in company with him.  
And in this regard as elsewhere he professeth of himself, that 
i Psal. 26. 4, 5.  he would neither sit among, nor go abroad, nor keep any company with such: so 
k 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, sinful, and scoffers at goodness and godliness. Not that a man should by and by in a 
l Ind▪ eni●… Pharisaei dicti à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…parare: ut rectè Drus. & Scalig. elench. Trihaeres. Serar.  Pharisaical humour condemn or contemn every one that cometh short of himself either in knowledge or in practice of sanctification, or should sequester himself 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, 
m Esai. 65. 5.  that say, Stand aloof of me; come not near me: for I am holier than thou. 
n Rom. 14. 1.  Weak ones are to be received, not to be rejected: 
o Heb. 12. 13.  to be healed and strengthened, not to be turned out. But for those that be openly profane with 
p Heb. 12. 16.  Esau; scoffers and deriders of religion with 
q Genes. 21. 9, 10.  Ishmael; by their loose and lewd course of life proclaiming and publishing not an utter want only of goodness and godliness in them, but a perverseness of heart and an averseness thereunto; 
r 2 Tim. 3. 5.  such, saith the Apostle, should men shun: 
s Vise Chrysost. in joan. homil. 57 & Greg. in Ezech. homil. 9  lest they corrupt us, when we cannot correct them. For 
t D●…m spectant laesos oculi, laeduntur & ipsi: Multaque corporibus transitione nocent. Ouid. remed. l. 2.  the very sight of blear eyes may hurt those that have whole, but tender, eyes: when 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Li●…iens sanum afficit; at san●… lippientem haud sanat. Aphrodiss. problem. 1. 35.  the sight of the whole will not help the blear-eyed. Sooner may evil be fastened upon good ones, weak ones especially, then good things conveyed unto and wrought into those that be obstinately evil.  
§. 38. And surely as some bodily diseases are said to be catching and contagious; a man may soon catch them by being in company of or drinking with those that have them: So 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost in joan. homil. 57 Res est contagiosa societas mala.- 〈◊〉 lit ha●… contagio 〈◊〉, Et d●…it in plures: si●…ut grex totus in agris Vnius scabie cadit, & p●…rrigine porci; Vu●…que conspecta livorem ducit ab vu●…. juvenal. sa●…yr. 2.- contagia vites: H●…c etiam pecori s●…pe noce●… solent. Ouid. re●…d lib 2.  it is with most diseases of the soul; this spiritual Lethargy is a contagious, a catching disease, we take it easily one from another. 
u 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 assi●…uè audita infirmantium inficit animum. Greg. Rom. in Ezech lib. 1. homil. 9 Valetudinem firmissimam l●…dit aer gravis, aura pestilen●…: & mentem optimam conversatio cum malis. V●…de Ben Syra, V●… malo, & e●… qui ei adhaerent. Drus. lib. 2. cent. 1. proverb. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Corrup●…re probos mores commercia prava. Ex Menandro in 1 Corinth. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Evil company is infectious, as evil airs are. There is 
x Vt quaedam in contactu corporis vitia transiliunt: ita animu●… mala sua proximis tradit. Ebriosus convictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum vir●…a 〈◊〉: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.  a kind of contagiousness 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 soul's health be dear to us, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque ut in pestilentia cavendum est, ne corrup●…is iam corporibus & m●…rbo flagrantibus assideamus, quia pericula trahemus, afflatuque ipso laborabimus: ita in amicorum legendis i●…genijs dabi●… operam, ut quam minime inquinatos ass●…. S●…n. de tranq. c. 7.  to be careful 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 soon taken by sitting by the sick man's bedside; but a spiritual plague, worse far than it, more deadly, more desperate, may much sooner be gotten by sitting with profane, and debauched persons. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arriani Epictet. l. 3. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. N●…mo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Conuictor delicatus paulatim eneruat; vicina diues cupiditatem irritat: malignus com●…s quamuis candido & simplici rubiginem suam affricat. Ibid.  A man shall hardly come with fair apparel amongst colliers, and carters, and chimneysweepers, but he shall carry some of their soil and their soot away from them; but his white apparel will be soiled and sullied at least by them. And we shall hardly be in company long or oft with ungodly ones, but we shall bear away some tincture of their ungodliness with us. 
* Esai 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 slothful person infecteth another: As 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Meninon. Torpedo pisci●… contactu suo torpidum facit. Eras. chil. 3. cent. 4. adag. 25. ●…ise Aristot. hist. animal. l. 3. c. 5. & l. 9 c. 37. Plin. hist. n●…t. l. 9 c. 42. & l. 31. c. 1. & Oppi●…. halient. l. 2. & 3. & Claudian c●…m eodem commissum à jul. S●…al. poet. l. 5. c. 16.  the Cramp-fish benumbeth those that touch or come near it. One wicked one fasteneth his wickedness upon another. The very sight of others sleeping may make a man sleepy that were wakeful otherwise: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Charmid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A istot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34.  as the very sight of those that yaw is wont to set others also on yawning. Yea such is the devilish disposition of man's wicked & wretched heart, that as some infected and infectious persons have a strong desire to be infecting of others; and those that have already moiled themselves, take a delight in, and make a sport of moiling others, that come in with fair clothes among them, thereby to make them like themselves; so 
c Naturale est unumquemque velle sive in vitijs sive in virtutibus associare sibi consortes. B●…rn paru. 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 v●…lt, ut sit sui similis. Plaut. Trinum 2. 2.  wicked and profane persons usually desire nothing more, delight more in nothing, then in transfusing of their wickedness and profaneness unto others. Besides that 
d Nemo non in vitia pronue est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sum●…, quia nec d●…x potest, nec comes d●…esse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed praecep●…. Sen. ep. 97.  we are prone enough of ourselves to take infection without help. Our corruption within us is as tinder or gunpowder rather, ready to be on a light flame, if but the least spark light on it, or it come but any thing near the fire: like 
e judg. 15. 14.  flax that of itself catcheth and draweth the flame to it, and is all on a flash, so soon as it but feeleth the fire.  
§. 39 As good company therefore ought diligently to be sought and kept; so evil company ought as warily to be shunned and avoided. Not that we may not at all have commerce with such: for 
f 1 Cor. 5. 10. Solitudin●…m quaera●…, qui vult cum i●…ocentibus vine●…e. Martin. D●…m. de morib.  he that would so do, must go out of the world: nor yet that we should deny Christian offices to such: 
g Tit. 3. 3.  such we were also sometime ourselves: and it were inhuman cruelty to shut up persons infected together, and so suffer them to starve. But as we are wont to deal with those that are so diseased, though we be careful to relieve them, and to make provision of things necessary for them, as well physic as food, to restore health, if it may be, as well as to preserve life; yet we are wary of coming over-neere them, or conversing so with them, as whereby to take any infection from them: So here, 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 profane; and so far forth as we have opportunity and just occasion so to do, we perform offices about them, spiritual ones especially, as standeth with our duty, and may be for their good: Yet 
h john 17. 15. 1 john 5. 18.  we take heed how we enter into any league of familiarity and inwardness with such, whereby we may through ordinary companying with them take spiritual infection from them, when we intent it not, ere we be aware.  

i Prou. 22. 24.  Make no league, saith Solomon, with a wrathful man: nor keep company with one that is of a furious and outrageous behaviour, Lest thou learn his ways; and thy conversing with him prove a snare unto thy soul. For 
k Vt cum in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cum istos 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 audience, cum velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur. Ibid. Visendus idem de bono mort. c. 9  as those that walk in the Sun, 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 profane and evil disposed persons, though for no evil end, intending nothing less than to become like unto them, yet draw they a tincture oft from them, learn to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adul.  lisp and to 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindari Scholar Nem. 7. & Plut. de liber. educ. Claudo vel uni si 〈◊〉 manferis, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. adag. 73.  limp after them, come in time somewhat to resemble them both in speech and in practice, and 
n Minuta quaedam, ut ait Phaedon, animalia cum mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumour indicat morsum, & in ipso tumore nullum vulous apparet. Idem tibi in malorum conversatione eveniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.  to have a strange change wrought on them, in regard of what they have been, though they perceive not how nor when they change. 
o Exod. 32. 1, 4.  Israel's posterity had learned Egyptian superstitions by their long abode in Egypt: and 
* Psal. 105. 36.  Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea joseph himself by living in Pharaoes' Court had learned to swear at every word almost by the life of Pharaoh, (
p Gen. 42. 15, 16.  By the life of Pharaoh ye are but Spies; and, By the life of Pharaoh ye go not hence) as the other profane his Fellow-courtiers usually did. Such 
“ ●… doc●…les imitandi●… Turpibus & pravis omnes sumus. jurenal. sat. 14.  apt Scholars are we all generally, to learn aught that is evil: and so easy a matter it is even 
q Ante ignem consistens, e●…si ferreus sis, aliquando dissolueris. Isid. soliloq. l. 1.  for the best and the strongest to take taint by such societies; and if not to become wholly profane like them, yet by oft sight of sin to have it wax more familiar with them, nothing so distasteful unto them as in times past it was; and so to have the edge of their former zeal and fervour against it abated, and the intention of their watchfulness consequently in some degree slackened. And it is one degree unto evil to be less eager against evil; yea 
r Qui aequo animo malis immiscetur, malus est. Martin. Dum. de morib.  it is no small degree of evil, when a man can well away with evil in others. 
Help 4.   
§. 40. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls. 
s Prou. 14. 16.  A wise man, saith the Wiseman, feareth and departeth from evil: And 
t Prou. 16. 6.  By the fear of God men depart from evil. 
u Metus cum venit, rarum habet somnus locum. P. Syrus.  There is no affection 
* Omnem formido somnolentiam excutit. Et rapit somn●…s pavor. Sen. Her●….  more watchful than fear. 
x Luk. 22. 45.  Grief and sorrow make men many times heavy and drowsy: but 
y Vigilabis, si timebis. Aug. de verb. Ap. 28. Cavebis, si pavebis. Rom. 11. 21.  fear and care are wont to make them vigilant and watchful. 
z Genes. 37. 7, 13.  jacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night long. Yea 
a judg. 16. 19, 20.  Samson himself when he lay with his head in dalila's lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to look about him, he had little list to continue his wanton dalliance with her, or his sleeping upon her knee. 
b Tutissimum illis iter, quod suspectissimum est. Senec. epist. 59  In fear of invasion men are wont to keep due watch and ward: 
c Victor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim celerius 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 
d judg. 18. 7.  the men of Laish, there are they more careless and secure. In like manner is it here? The fear of God if it be kept fresh in our hearts, it will keep us spiritually waking, it will make us careful to shun, and fearful to do aught, that may offend him whom we fear. 
q job 1. 2.  job was a just man, saith the holy Ghost, fearing God and eschewing evil. And, 
r Hebr. 11. 7.  By faith No forewarned of things to come long after, moved with fear prepared the Ark for the safety of him and his. What made him so careful, when the whole world was so careless, but his faith and his fear? 
s Fides facit formidinem: formido facit solicitudinem: solicitudo facit perseverantiam. Tertull▪ contra Martion.  Faith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that man 
t Prou. 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 
u Sola isthic securitas est nunquam esse securum, sed sumper pavidum & trementem. Rob. Grosthed. epist. 65.  it is our only security, our only safety for us, never to be secure.  
On the other side, when the fear of God beginneth to decay and wax faint in us, then are we wont to grow less watchful and careful of shunning sin, and 
* Frequentissimum initium calamitatis securitas. Vell. hist. l. 2.  to lie more open to all Satan's temptations thereunto. That subtle serpent could not prevail with our first Parents to induce them to disobedience and breach of God's charge, till he had wrought this fear of God out of their hearts, by persuading them that there was no such danger in the matter, 
x 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; 
y Psal. 4. 4.  Stand in awe, and sin not: as implying, that this was the reason why they took such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the main cause of so much looseness in the lives and courses of most men, is for want of this awe, because 
z jerem. 2. 19  the Fear of God is not in them.  
§. 41. 
a Psal. 36. 1.  The wickedness of the wicked man, saith the Psalmist, informeth me in the very midst of mine heart, that there is no fear of God before his eyes. Come we to any wicked man, that liveth never so loosely, and tell him that there is no fear of God in his heart; he will be ready to cry out of presumptuous and uncharitable censurers, that take God's office upon them to see into men's souls, and to tell what is in men's hearts. But the Spirit of God itself telleth such, that 
b Ex fructibus siquidem arbor dignoscitur: ex ramulis de radice iudicatur. Matth. 7. 20. & 12. 33.  their own lives evidently discover to any understanding eye what is within them; their profane and secure courses proclaim a want of this awe in them. For were there any the least measure of that fear of God in them, that they would be thought to have, yea were it but the servile fear only, that 
c jam. 2. 19  the Devils themselves haue; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do; 
d Timor torporem excussit & nollentibus. Nec tutum patitur esse securu●… pavor.  this very fear itself alone would rouse them up and raise them out of their spiritual slumber; it would even enforce them to look about them in spite of theirteeths; at least not suffer them so securely to lie snorting in sin.  
To this purpose 
e Rom. 3. 12. 19  the Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, finding 
f Psal. 5. 9  his tongue tipped with fraud, 
g Psal. 140. 3.  his lips tainted with venom, 
h Psal. 10. 7.  his mouth full of gall, 
i Psal. 5. 9  his throat a gaping grave; 
k Psal. 55. 21. & 57 4. & 59 7. & 64. 3.  his tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in; 
l Esai. 59 7.  his feet swift to shed blood; and 
m Prou. 1. 16.  all his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life, 
n Rom. 3. 18.  There is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, that 
o Timor Domi●…t ianitor animi. Bern. alicubi. & 10. Ranlin quadrag. ser. 8.  The fear of God is as a Porter set at the door of our Soul. If the Porter that is setto watch at the door to keep suspicious persons out, grow sleepy and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleep, or be knocked on the head and slain outright, than who will may come in hand over head. In like manner here: When the fear of God beginneth to grow faint in the soul, not to be so fresh as formerly it hath been, then evil motions find some entrance and begin to steal in upon us. But 
p Vbitimor divinꝰ consopitur, indifferenter iam libitis pro licitis utitur, iam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes ampliu●… prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garri●… & operatur, malevolus, vanil●…quus, & facinorosus. Bern. de grad. humil. c. 12. In ownem libidinem ebu●…ire, solennes voluptates frequentare circi furentis, cavea saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma●…. l. 1. c. 20.  if the fear of God be utterly extinct and put out in us, then lie we wide open, exposed indifferently to all sorts of sins: There is no sin so heinous▪ so hideous, that men are privileged or exempt from, where this fear is once abandoned and abolished. 
q Genes. 20. 11.  I thought, saith Abraham, there is no fear of God in this place: and therefore they will kill me to have my wife away from me. Murder and Adultery, are 
r E●…od. 20. 13, 14. Deut. 5. 17, 18. Matth. 19 18. Mark. 10. 19 Rom. 13. 9  the two foremost sins in the second Table, and such as the very light of nature doth of all other most, and most evidently condemn; and yet is there no bones made of them in Abraham's account, where this fear of God is wanting, and much less than of any other that seem lesser and lighter than they.  
§. 42. So that if the question be, how it cometh to pass that such sins and the like are so rife in these times, we need go no further to seek the cause of it; it is because 
s job 6. 14.  Men have cast off the fear of God, that should and would otherwise better keep them within compass. And herein is wicked and wretched man become worse than the bruit beasts. For whereas 
t 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 Fear, the shame of sin, and the fear of wrath: 
u Qui pudorem amisit, bestiae par est; qui timorem excussit, bestia p●…ior est.  He that hath cast off shame, is no better than a beast; he that hath shaken off fear is worse than a beast. For 
x Oneramus asinum, & non curate, quia asinus est▪ At si in ign●…m impellere, si in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem ●…imet. Be●…n. de diverse. 12.  we lay load upon an Ass, and he is well content with it, because he is an Ass, 
y Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolomeus Sophista.  a beast made and borne to bear burdens: But if you offer to thrust him down some steep hill, or to drive him into the fire, he holdeth back, and shuneth it all he can, because he loveth life, and feareth death. Whereas wretched man, more blockish and senseless than the very Ass, more 
z jer. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simocat. ep. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. iumentis insensibilior. Idem de diverse. 12.  brutish than the bruit beast, than the brutishest of beasts, hath no fear or dread of that that may be his eternal bane, that may bring everlasting death and destruction upon him.  
Yea wicked man, 
a joan. 6. 70.  a Devil incarnate, cometh short herein in some sort of the Devil himself. For 
b jam. 2. 19 Mirum est quod homines inferni supplicia non considerant, vel st considerent, non formidant; cum tamen daemones credant & contremiscaent. Author oc●…l. moral. cap. 13. contempl. 3.  the Devils, saith james, believe and tremble: they believe God's word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither believeth the one, nor feareth the other; 
c Esai. 5. 19 & 28. 15. jerem. 5. 12, 13. & 23. 33.  maketh but a scoff and a jest of either. And no marvel then, if there be no watching against sin, where there is no fear or expectation of any evil or danger by sin, no dread or awe of God's wrath against it.  
§. 43. A fifth Help to further us in our spiritual 
Help 5.  Watch, and a mean to keep this fear of God fresh in our souls, is to be throughly persuaded, and oft seriously to consider, of God's continual presence about us and with us, wheresoever we are, and whatsoever we are about. 
d Psalm. 16. 8. ●…quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. l. 15. In omnibus quae agis, Deum praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. B●…rn. medit. ●…. 6.  I have set the Lord always before mine eyes, saith David: For he is at my right hand: therefore shall I not fall. And it would be indeed a sovereign preservative to keep us from falling into this spiritual slumber, and a singular means to make us watchful of our ways, if we could at all times remember and did seriously consider, that 
e Prou. 16. 8.  There is an eye of God in every place viewing both good and bad: yea that that God who is 
f Deus totus est sensus, totus vis●…, totus audit●…. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculu●…. Iren. l. 1. c. 6.  all eye, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He●…od. oper. ●….  whose eye seeth all, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. apud Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen Philemoni tribuit justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that seeth all himself unseen of any, is present in all places; 
i 1 King. 8. 27.  not penned up in heaven, but 
k jerem. 23. 25.  filling heaven and earth; as 
l Intra omnia, nec inclusus: Extra ●…a, nec exclusus. Hild●…bort.  without all things, and yet not excluded from any, so within all things, and yet not included in any; being like 
m Sphaera, cuiu●… centrum ubique, circumferentia nusquam. Empedocles apud Trithem. ad Caesar. quest. 1. contra, & aptius quam Trismegistus apud Sealig. de subtle. exere. 363.  a sphere, as the Heathen man sometime said, whose Centre is every where, and its Circumference no where. So that as David said sometime of himself, 
n 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 we climb up into heaven, we are sure there to find him: and if we creep down into hell, we shall not miss of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and fly as far as the world is wide, yet there should we be sure to find the hand of God ready to catch hold of us. Or if we imagine that the darkness and the nightly shade may cover and conceal us from his sight, he is able to turn 
o Am●… 5. 8.  as the day into dark night, so the dark-night into day. Yea 
p Psal. 39 11, 12.  darkness is no darkness with him; but the night is as clear as the day; light and darkness, day and night are with him both alike.  
It is the argument that Solomon useth with the incontinent person to withdraw him from his loose and licentious courses; 
q Prou. 5. 20, 21.  Why shouldest thou delight, saith he, in a strange woman, or embrace a stranger's bosom? Since the ways of a man are before the eyes of the Lord; and he pondereth all his paths. Yea not his ways alone, but 
r Heb. 4. 12.  the secret motions of his mind, and the inward intentions of his heart, they are all 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  naked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deal with. For 
t Psal. 139. 13, 2.  thou hast possessed my very reins, saith David, and thou understandest all my thoughts: yea, 
u Psal. 139. 2.  thou understandest them afar off, or long before: 
x E longinquo, i. longi antequam animo insederint meo. jun. Intra hominum mentes non solum tractata, sed etiam voluenda cognoscit. Ambr. office l. 1. c. 14.  he seeth them ere they are, they are conceived of him, ere they be conceived in us, he knoweth as well what we will either think or do, as what we have already thought or done. And 
y Prou. 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 animi●… nostris, & cogitationibus medijs interuenit. Sen. ep. 83.  Hell and destruction, saith Solomon, are before the Lord: and how much more than the hearts of the sons of men? And it is the argument that Elihu useth to dissuade and deter men from wicked practices; 
z job 34. 21, 22.  Gods eyes are upon the ways of man; and he eieth every step he taketh: And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight.  
§. 44. This was that that kept David in compass: 
a Psal. 119. 168.  I have kept, saith he, thy precepts and thy testimonies: for all my ways are in thy sight. As 
b Psal. 18. 22. & 119. 6.  all God's laws in his sight: so all his ways in God's sight▪ God's laws in his sight by dutiful regard; his ways in God's sight through his all-seeing providence, whereby 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. epitaph. Athanas. & Potter funer. ser.  like a well-drawn picture, that eieth each one in the room, he eieth in that manner each one in the world, and all the ways of each one, 
d Sic curat universos quasi singulos, sic singulos quasi solos. Ang. confess. l. 3. c. 11. Sed & sic spectat, etc. Hinc Greg. mor. lib. 25. cap. 19 Sic intendit singulis, a●…si vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.  as if his eye were upon none but him alone.  
This was it that made joseph so vigilant and watchful, that he would not yield unto sin, though he were solicited and urged thereunto, when there was both opportunity and secrecy withal, none by to see them or to bewray them, and so to incense his Master against him: 
e Genes. 39 9  How can I, saith he, do this great wickedness, and sin against God? It was the fear of God arising from the consideration of his presence there, that kept joseph at that time from that sin. As if he had said; Though there be no creature by to see what we do, yet 
f Est profectò Deus, qu●… qu●… nos geri●…us, auditque & videt. Plaut. Capt. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.- Hesiod. oper.  there is a God that over-looketh us. And, as he saith, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 privy to our evil acts, when we have our own consciences privy thereunto? so what availeth it to have no creature privy to them, when 
h Qui●… fur ●…deret furari, si sciret à Iu●…ce se videri? Author oculi moral. c. 5. propr. 2.  we have him privy to them who must one day be our judge, and who as he abhorreth them, and 
i ●…ab. 1. 13.  cannot brook or abide them, so 
k Exod. 34. 7.  hath threatened to punish and take vengeance upon us for them.  

l Cassian. in collat.  We read of two religious men that took two contrary courses with two lewd women, whom they were desirous to reclaim from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecy: and when she had led him from room to room, and he made still many doubts, as very shy and fearful, lest at this window, that keyhole, this crevice, or that cranny, some or other might chance to peep in and espy them together, at length she brought him to the inwardest room in the house, where she said she was full sure that none upon her life could possibly come to pry in or see aught: but 
m Illum time cui cura est ut videat te, & timendo casius 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 keep God out, all the walls and d●…ores that were could not hinder his eyesight: and what should they gain by shunning man's eyes, when they lay open still to God's eye?  
The other of them came to another of like condition in like manner, as desiring her company, but 
n Si honest●… sun●…. quae facis, omnes sciant: si 〈◊〉, quid refert▪ neminem scire, cum tu scias? O ●…e miserum, 〈◊〉 contemnis hunc testem. Sen●…c. epist▪ 43. Populo teste fieri credam, quicquid me conscio facium. Idem de beat. c. 20.  so as she would go out at doors and company with him openly in the street: Which when 
o Nullu●… for●… 〈◊〉 auderes in oculis homin●…, 〈◊〉 magis confundi▪ deberet aliquid turp●… committere ante Domini conspectum? Ocul▪ moral. c. ●…5.  she seemed to reject as a mad man's request; he thereupon told her, that Better and safer it were to commit that or any other sin in the eyes of a multitude of mortal men, then in the sight of God alone the immortal judge of mankind; in the eyes of the whole world, then in the sight of 
p Genes. 18. 25. Magna tib●… custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante ●…cuios iudicis vivis cuncta cernentis. Bern. medit. c. 6. & Boet. consol. l. 5.  the judge of the whole world, 
q 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 discuss: and▪ what effect it had with them, I remember not now: But sure I am that it would be very effectual unto us to keep us vigilant and watchful, and so to preserve us from many oversights, which for want hereof we are oft overtaken withal, if we could ever seriously consider of this presence of God with us.  
§. 45. This would keep us within the bounds of Sobriety and Temperance in the use of God's good creatures, in our recreations and disports; if we remembered, that we eat and drink in God's presence; that we feast and make merry together, yea that we play and sport us in God's presence: that as well, when we are playing, as when we are praying, we are ever still in God's eye. Children, though they take more liberty to be wanton and waggish, when they are out of their Parent's eye, yet are they more careful commonly to carry themselves more decently even in their sports, when they play in their presence. And so would we do, were we assured that we were in God's presence, and that God over-looked us even at our game.  

r Sic fac 〈◊〉, tanquam spectet Epicurus. Epicurus ipso. Prodest fin●… dubio custodem sibi imposuisse, & habere quem respici●…, quam interesse cogitationibus tui●… iudic●…. Sic viu●… tanquam sub alicui●… vi●…i, ac se●…per 〈◊〉; oculis. Sic 〈◊〉, 〈◊〉 feteri●…, tanquam spectet Cato, aut Scipi●…, aut L●…lius aliquis. Sen. ep. 25. Aliquis. eligendus est, & semper ant●… ocul●… habendus, ut sic tanquam illo spectante vi●…ius, & 〈◊〉 tanquam illo vidente faciamus. Id●…●…pist. 11. Et Bernard. ad fratr. de●…te Dei; Elige tibi aliquem, cuius vitae exemplar sic cordituo inh●…serit, reverentia insederit, ut quoties recordatus futris, ad reverentiam cogitati assurges, vitam, ordines, mores compo●…as. Hic pr●…sens tibi sit quandocunque v●…lueris, occu●…rat s●…pe & cum nolueris. Omnia facta, cogitata tua cum ab eo videri cogita●…is, a●…si videat, ●…diat, ●…endare cogetis, etc.  The Heathen man adviseth a friend of his to propound to himself and set before him some grave man or other, and so to carry himself in all his courses as he thought he should do, i●… such an one were then eyeing him: that when he were moved to do aught that were indecent, he might think with himself, Would I do this, or do thus if such an one were in presence? And sure it is that man's 〈◊〉 many times, such an ones especially as we reverence and stand in some awe of, is a special mean to keep men in compass. For do we not see it by common experience, that 
s Sic Philippus rex cum 〈◊〉 ludenti Antipatr●… ven●…re 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alutum quo ludebat, in lectum reiecit. Athen. dip●…osop. 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 hush and quiet, and break off their disorders, and behave themselves more orderly so long as he is in presence. Yea if such an one be by unseen behind the back of some one of them, when he shall rap out an oath, or break 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 requite his unsavoury jest with the like. Can man's presence then so far prevail with us? And would not Gods much more, if we were assured of it; or had we the eye of our soul open to see the one, as we have the bodily eye to see the other? Or are we not ashamed of ourselves, that man's presence should prevail with us more than the presence of God should? 
t Quovis loco, quovis angulo reverentiam habe Angelo qui te custodit, 〈◊〉 illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilij Angelus, cui patensest omnis angulus. Et quidam ait; cum quid turpe facis, quod me spectante ruberes; Curio spectante Deo non magis inde rubes? Ocul. moral. cap. 15. propr 2.  that what we would blush and be ashamed to do in any man's, yea 
u- siquid Turpe paras, nec in pueri contempseris annos, Sed peccaturo obstiterit tibi filius infans. juven. sat. 14. per admonitionem dictum.  in any child's eye, that had but wit enough to conceive what we did, that we blush not, nor are abashed to commit in God's sight.  
§. 46. Again this would keep us 
x Nullum putaveris locum sine teste. Martin. Dum. de mor. Memineris Deum habere te testem. Ex Cicer. Lactant. instit. lib. 6. cap. 24.  from taking liberty to ourselves of sinning in regard of secrecy 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. 
y job 24. 15.  The eye of the Adulterer, saith job, waiteth for the twilight; and then he disguiseth himself, and saith, No eye shall see him. Yea of God himself they think, 
z job 22. 13, 14.  He walketh aloft on the heavenly tarase, and there is many a thick cloud between him and us: How can he see or discern what we do in the dark? But 
a Psal. 94. 8, 9, 10. Oculum in se non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10.  Understand, ye unwise ones, as the Psalmist speaketh; and ye brutish ones, will ye never be wise? He that form the eye, shall not he himself see? he that planted the ear, shall not he himself hear? yea he that made the heart, knoweth not he what is in the heart? Or he that framed thy soul, cannot he see as much and as well as thy soul? But 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictit. Arian. l. 1. c. 14.  when thou art in the dark, doth not thy soul see what thou dost? And 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Clem. Alex paedag. l. 2. c. 10.  doth not God then 
d 1 john 3. 20.  that is far above thy soul, 
e jerem. 17 9, 10.  that knoweth thy soul better than thy soul knoweth itself, that 
f Psal. 19 12. job 9 3, 21.  knoweth more by thee then thou knowest by thyself, doth he not much more know, and much more easily and clearly discern what thou dost in the dark? Oh how watchful and wary would we be in all our ways, were our hearts but once throughly possessed with this undoubted persuasion of God's perpetual presence with us, of his all-seeing eye ever and every where overlooking on us? What temptation could prevail against us, were this consideration at hand with us? If we could follow that good rule though by an Heathen man given, 
g Sic viue 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 common with God, as if men overheard thee: If we could have that continually before the eyes of our soul that a reverend and religious man had before his eyes ever in his study; 
h Nali p●…ccare: nam Deus videt, Angeli astant▪ Diabolus accusabit: Conscientia testabitur: I●…fernum cr●…ciabit.  Sin not; (be thou never so secret) for God seeth thee: the good Angels stand by thee: the Devil is ready to accuse thee; thine own conscience to give in evidence against thee; and hell fire to torment thee: it would not be so great a mastery to keep us waking and watchful, as for want hereof usually it is.  
§. 47. A sixth help to this spiritual watchfulness is the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zaleucu●… in legum prooemio apud S●…ob. c. 42.  frequent consideration of our end, and of that last day either of death or doom, wherein we must every one appear before God to give up our accounts to him. 
k 1 Pet. 4. 7.  The end of all things, saith the Apostle Peter, is at hand: be sober therefore, and watch unto prayer. And our Saviour oft; 
l Matth. 24. 42. & 25. 13. Mark 13. 33, 35. Luke 21. 35, 36.  Watch therefore; for you know not in what hour your Master will come. And it is the last Argument that the Wiseman useth (hoping, if by any, by it to prevail) to the unruly youngster, that will needs have his own swinge; 
m 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 
n Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud quos rationem quisque reddebat. Visantur jul. Pollux & Harpoor. Sic & Dan 6. 2.  at Athens most of their Magistrates did at the years end when they went out of office, are wont to be more wary and chary how they carry themselves in their affairs, than those that are not liable to account, nor look ever to come to reckoning, especially if it be uncertain how soon they may be called upon to give up their accounts: 
o 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 & iudex & testis idem futu, us est, etc. Ex Citer. Verrin. 4. Lactant. instit. l. 6 c. 24.  So ought it to be with us, since we may well remember, yea so it cannot but be with us, if we shall duly consider, that 
p 2 Cor. 5. 10.  we must all of us one day appear at Christ's Tribunal, and there 
q Rom. 14. 12.  every one give account unto God for himself. And if we shall withal take notice, what a strict account it shall be, wherein we must answer not for every wicked work only, but 
r Matth. 12. 36.  for every idle word also, and as well 
s 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 we know not how soon it may be, (God hath prefixed us no set time for it; 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 67. Vltimum diem latere voluit, ut omnes obseruarentur. August. homil. 13. Dies ultimus salubrit●…r ignoratur, ut semper proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viu. ser. 69.  he would have the last day hid from us, because he would have us every day watch for it:) it must needs make us keep a most straight watch, and that constantly and continually too, not over our feet and our hands only, but over our hearts and our minds also, as 
u Prou. 4. 23, 25, 26, 27.  the Wiseman doth well admonish us.  
§. 48. Yea but that day, may some say, is not so near yet, 
x 2 Thess. 2. 1, 2.  the Apostle Paul himself saith so. There are some forerunning signs of it as yet unfulfilled, as 
y Rom. 11. 25, 26, 31.  the conversion of the jews, and 
z Apoc. 18. 2, 9, 10, 17, 18.  the subversion of Antichrist: And till these have been, it shall not be.  
To this I answer, with some of the ancients; that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joan. Damasc. orth●…d. fid. l. 2. c. 1.  there is a twofold doomsday: a general Doomsday, at the end of the world: and a particular Doomsday, at the end of each man's life. Every man's Deaths-day is each man's Doomsday. For 
b Heb. 9 26.  It is reserved for all men, that once they must die, and then cometh judgement. And 
c Eccles. 12. 7.  when the body returneth to dust, 
d Genes. 3. 19  whence it was taken, the Spirit goeth to God, to give account to him 
e Genes. 2. 7.  that at first gave it. And that which is wont to be said, (though, it may be, 
f Visatur Piscat. in n●…tis.  at first spoken in another sense) 
g Eccles. 11. 3.  As the tree falleth, so it lieth: 
h Qu●…tlem te inuen●…t 〈◊〉 cum vocat, talem pariter & iudicat. Cyprian. de mortal. Qualis quisque hinc exierit suo novissimo die, talis invenietur in novissimo saeculi die. Aug. de verb. D●…m. 21. & epist. 80. Et Greg. dialog. l. 4. c. 37. & apud Gratia●…. dist. 25.  as Death leaveth thee, so shall the last judgement find thee, and so shalt thou abide then for all eternity. 
i Matt. 24. 48, 49, 50, 51. Luke 12. 45, 46.  If the evil servant therefore shall say in his heart, My Master will not come yet: and shall take occasion thereby either to sleep with the slothful, or to be drunk with the riotous, which he ought not to do, to give over his vigilancy, and live more remissely or more loosely; that Servant's Master will come when he is not aware, and by death 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cut him in two, sever body and soul asunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for pain and grief, and gnashing of teeth for indignation and vexation of Spirit.  
§. 49. And 
l Etsi concluso superessent tempor●… seclo, Vt posset longos mundus habere dies: Nos tamen occasum nostrum obseruare 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 syluae? Quodque suis durant flor●…a rura locis? Ista manent: nostri sed non mansere parents. Exigui vitam temporis hospes ago. Prosper ad voeorem.  what shall it avail a man that the world standeth still, if he die, and so the whole world be as good as gone with him? if the river run still that he dwelled by, the house stand still that he dwelled in, when himself is taken away from either? Though the last day of the world be never so far off, yet may the last day of thy life be near at hand. 
t Long est quidem dies iudieij; sed uniuscuiusque hominis di●…s 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 world's Doomsday come not yet, thine may come long before it: though it be never so long before that come, it cannot be long ere thine will come. And if it be uncertain when the general day of Doom will be, it is no less uncertain, yea in some sort more uncertain when thy particular day of doom will be.  
There are both affirmative and negative signs of the one; there may be affirmative, but there are no negative signs of the other. Of the general day of Doom there are some affirmative signs; such as argue the near approaching of it, 
u Matth. 24. 32, 33. Luk. 21. 30, 31.  as the tenderness of the bough and the sprouting out of the figtree doth the Summer's approach. And there are some negative signs; such as 
x 2 Thess. 2. 3.  till they come that day shall not be, as 
y Rom. 11. 25, 26, 31.  the gathering in of the jews again; and 
z Apoc. 17. 16, 17.  the destruction of the Beast and the woman that sitteth on her.  
But of each man's particular Doomsday, to wit, of his dying day, there may be signs affirmative, as decay of nature, old age, and some uncurable diseases; 
a Vise Culsum de re medica l. 2. c. 6.  by which it may be known that the day of death is not far off. But negative signs of it there are none, of which we may say, till such or such things be, a man shall not die: a man cannot say, I am not weak, nor sick, nor old yet; and therefore I know I shall not die yet. For our 
b Amos 8. 9  Sun may set at noon, as the Prophet speaketh in an other sense: our life may be 
c Psal. 55. 23. & 102. 24.  cut off in the midst of our years: we may be 
d job 15. 33. & 21. 23.  snatched away suddenly in the prime of our strength. 
e 2 Sam. 12. 18. Mors tam iuveni ante oculos deb●…t esse quam seni: non enim citamur ex censu. Senec. ep. 12. Fata enim seriem non servant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibus mors in ianuis, adolescentibus in insidijs est. Bern. de convers. c. 14. Et sub eodem pueritia fato est. Fuscus apud Sen. suasor. 2.  The young goeth many times as soon as the old; and 
f 2 Sam. 11. 25.  the strong oft before the weak. Yea as for one apple that hangeth on the tree till it be rotten or full ripe, there are twenty or more blown down or beaten down, or nipped with the frost or blasted before they be ripe: So for one man that 
g Esai. 65. 20. Pauci veniunt ad senectuten. Cic. de Sen.  fulfilleth his natural course, there are an hundred intercepted and have their lives shortened, by surfeit, by sickness, by the sword, by pensiveness, by some one casualty or other.  
§. 50. Could we then but seriously consider thus much with ourselves, that we know 
h job 14. 1, 2. Psal. 90. 3-10.  our life cannot be long, though we should live the full length of it: 
i Psal. 39 5.  Our life it is but an hand-bredth; and our whole age it is as nothing in regard of God: it is but 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Punctum est quod vivimus; & adhuc puncto minus. Sen. epist. 60.  a point to sempiternity, 
l Matth. 26. 46.  the time after decease that hath a beginning, but no ending; it is just 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera num. vindict.  nothing to eternity, 
n Psal. 102. 12, 24. & 90. 2. 1 Tim. 6. 16. Aetes' in nobis: aerum in Angelis: aeternitas in Deo; quae Deus ipse est. Scal. de subtle. exerc. 359. §. 7.  God's age, that hath neither beginning nor ending: And again, that we know not how soon death may come; 
o Erras si in nauigatione tantùm existimas minimis esse quo a morte vita diducitur. In omni loco aequè ●…enue interuallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49.  it is never far off indeed; 
p 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 far off it: but it is nearer by much many times than we are aware of; it is very near at hand oft ere it appear so to be; 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. Indenuntiatae sorte rapimur. Fuscus apud Sen. suasor 2.  it cometh frequently without warning, and striketh a man starke-dead ere he be discerned to be dying: And lastly that when it cometh, we must instantly come to our reckoning without further respite or delay: for 
r Eccles. 8. 8. Nulli iusso cessare licet; Nulli scriptis proferre diem. Senec. Herc. fur.  no man, saith Solomon, hath power over his own Spirit, to retain it in the day of death: there is no taking or gaining of further time then; 
s Heb. 9 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 26.  nor shifting off of the account that we are then called unto, and shall be enforced, will we nill we, then to give up: It could not choose but keep us continually waking and watching for it, as 
t Incertis 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 mean while walk wisely and warily, as those that desire to give up a good account whensoever they shall be called to it, which they are sure they shall, but uncertain how soon they shall be.  

u Deut. 32. 29.  O, saith Moses, that men were wise: they would then understand this, they would think upon their end. As on the other side it is noted as a point of folly in God's people, and an occasion of their fall, that 
x Lament. 1. 9  they minded not, nor remembered their end. Yea 
y Quicquid facies, vespice ad mortem. Sen. ep. 114. Nulla res magis pr●…derit, quam cogitatio mortalitatis. Idem de ira l. 3. c. 42.  did men seriously think on this, it would make them wise. 
z Psal. 90. 12.  Were they so wise as to number their days aright, they would apply their hearts to further wisdom. Had they 
a Matth. 2●…. 60. john 19 41.  with joseph of Arimathea their tomb hewed out in their garden, where 
b 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 midst of their mirth, they might have their end in their eye: or were they affected as that ancient Father was, that said, 
c Sive comedam, five bibam, five aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad iudicium. Hieron. in Matth. citante Pepin. de confess.  Whether he ate or drank, or whatsoever he did, he thought he heard in his ear that dreadful sound of the last trumpet, Arise ye dead, and come to judgement: it would keep them waking amids their mirth, much better than the loudest music; it would make them, as the Apostle willeth them, 
d 1 Cor. 10. 31.  Whether they be eating or drinking, or whatsoever else they be about, to do all so to God's glory, as those that once must be, and presently may be, called to render an account of that they then do.  
§. 51. To this purpose it is a good rule, understood aright, that is commonly given, that 
e Sic quotidie vivamus, quasi die illa iudicandi simus. Hieron. in Matth. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist. 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Senec. epist. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de bren. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec optat crastinum, nec time●….  A man should so live every day, as if that day were his dying day: for that 
f Prou. 27. 1. jam 4. 13, 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Ana●…r. Nesc●… quid serus vesper vehat.- Varro satire. & Liu. hist. l. 45. Quis scit an adijciant hodiernae tempora summae Crastina dij superi? Hor. c●…rm. l. 4. ode 7.- aetas quid crastina voluat Scire nefas homini.- Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de h●…: hora. Sen. ad Marciam. c. 10.  so it may prove, for aught he knoweth.  
It is true indeed that an Heathen man saith, 
g Malè vivit, quisquis nescit benè mori. Sen. de tranquil. c. 11.  He liveth but evil, that knoweth not how to die well. And it is as true that, as one of the Ancients saith, 
h Sic vi●…e, ut quotidiò merearis accipere. Qui non meretur quotidiò accipere, non meretur post ann●… accipere. Ambros. de sacram. l. 5. c. 4.  He liveth not as a Christian man should, that is not fit every day to come to God's board; so 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musonius apud Stob. c. 1.  he liveth otherwise then he ought, that is not every day prepared for death, that is not ready to go to God every day, if God should call for him that day; as who knoweth but that he may? For 
k Gen. 19 23, 24, 25.  how many have risen well in the morning, that never went to bed again? 
l Nun 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 daylight again? And 
m Cuivis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9 & de tranq. c. 11.  look what hath befallen one man, may befall any man: 
n Hodie fieri potest, quicquid unquam potest. Senec. ep. 63.  that may well fall out this day, that may fall out any day, and 
o 2 Sam▪ 14. 14.  that must needs come to pass one day.  
But yet that rule of living every day as if that day were a man's dying day, must be conceived for the manner of our behaviour and carriage, not for the matter and substance of it.  
To make this more plain. For the main matter and substance of a man's employment, that is, the works, duties and offices to be performed of him, it is not true. For did a man know that this day should be his last day, or had he some strong presumption that it were so to be; it were not lawful for him to follow, either his lawful disports & delights, or the ordinary works of his special calling; but rather leaving either of them, he ought wholly to apply himself to the setting of his house in order, as 
p Esai. 38. 1.  Esay willed Ezechias, and the making of all strait and even between God and his own soul, to prayer and supplication, and such holy meditations, as the present occasion should require.  
But for the manner of a man's carriage in those duties that he is daily called unto, or is conversant about, it is true; a man ought continually so to behave himself in them, in being 
q Hoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Vno die ante mortem poenitentiam agito. Sapiens quidam Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cum extremum diem 〈◊〉 nescias? Aug. epist. 145.  as careful to eschew all evil whatsoever, or to repent him without delay of whatsoever evil he hath been overtaken withal; and 
r Id ago ut mihi instar totius vitae sit dies. Nec tanquam ultimam rapio, sed sic illum aspicio, tanquam esse vel ultimus possie. Hoc animo tibi hanc epistolam scribo, tanquam cum maximè scribentem mors evocatura sit. Paratus exire sum. Sen. epist. 61.  to do whatsoever work he doth as sincerely and as circumspectly, as he would do, if he were to do such duties upon his deathbed or upon his dying day, or as he would do them, if instantly upon it he were to answer, not before man, but before God, for the doing of them.  
§. 56. And surely a special mean it would be to keep us in compass, if we could but think with ourselves, when we are about to behave ourselves in aught otherwise than we ought, and then our conscience telleth us that we should, Would I do this, or do thus, if this were to be my last work; 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 
s Dic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic ex●…unti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49.  who knoweth but that that work, whatsoever it be, may be thy last work? Who can tell but that thou mayst be taken away in the very act of it, as 
t Num. 25. 8. 2 Sam. 6. 7.  some have been in the very act of iniquity? Oh how sincerely, how circumspectly would we in all things behave ourselves, did such thoughts possess our souls?  
§. 57 A seventh help to this watchfulness is 
Help 7.  
u To●…i incumbamus huic operi, tam sancto▪ tam necessario, scrutemur vias & studia nostra: & in eo se quisque iudicet profecisse, non cum iam non invenerit quod reprehendat, sed cum quod invenerit reprehendet, etc. Bern. in Cant. 58.  to be oft sifting and examining ourselves, viewing and surveying our hearts and our lives, taking account of ourselves how we watch and how we walk, how the case standeth between us and God, how we go backward or forward in the good ways of God, and how we thrive or pair in the gifts and graces of his spirit. 
x 1 Cor. 11. 31.  If we would judge ourselves, saith the Apostle, we should not be judged. As 
y Bonum iudicium quod divinum praevenit, quod divino subducit. Volo praesentari vulturi irae iudica●…us, non iudicandus. Bern. in Cant. 55.  there is no surer way to prevent the judgement of God, then by our judging of ourselves: so there is no better course to prepare us for the judgement of God, then by forejudging of ourselves. 
z 1 Cor. 11. 28.  Let a man therefore, saith the same Apostle, examine himself, and so repair to God's board. As examination of ourselves is a mean to fit us for God's table, so is it a mean also to further us in our account, which we are to give up unto God. We should live every day, as we would, if we were to go that day to God's board; and we should so address ourselves when we are to repair to God's board, as we would if we were then to go unto God: and the diligent discussing of ourselves and our courses is a good mean to further us in, to fit us for either.  
§. 58. 
a Psal. 4. 4.  Stand in awe, saith the Psalmist, and sin not: examine your own hearts on your beds, and be still. And of himself elsewhere, 
b Psal. 119. 59  I considered my ways, and turned my feet again to thy testimonies. And, 
c Zephan. 2. 1, 2▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excutite v●…s, i●…erumque excutite. jun.  sift or search yourselves, saith one Prophet, and search again and again, (for so the words would there be read) before the sentence be executed, and ye be carried away as chaff; before the fierce wrath of God come upon you▪ and the day of God's indignation overtake you. And, 
d Lament. 3. 40.  Let us search and fifth our ways, and our courses, saith another, and return unto the Lord. And, 
e 2 Cor. 13. 5.  Prove yourselves, saith the Apostle, whether you be in the faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or but 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counterfeit Christians. And again, 
g Galat. 6. 4, 5.  Let each man try his own work; that he may have whereof to rejoice in himself and not in others: (
h Vt testimonium perbibeat conscientia propria, non lingua aliena. Aug. in 1 joan. 6.  in that which he knoweth by himself, not in that which others conceive of him:) For every man must bear his own burden: And it is 
i 2 Cor. 1. 12.  the testimony of his own 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 
k Rom. 2. 15.  excuse or accuse him, either 
l 1 john 3. 20, 21.  acquit or condemn him.  
No better means therefore by the testimony of God's Spirit to keep us in awe, to prevent God's wrath, to restrain us from sin, to bring us back into God's way when we have gone out of it, to stay us from going out of it again when we 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; then 
m Coram Deo indicatur, qui cord Dominun conspi●…it, & actus eius sub eius praesentia solicita inquisitione discernit, quem tanto quis securius expectat, quanto quotidiè vitam suspectius ●…minat. Qui. ●…. ad extremum eius iudicium venit, non iam coram ill●…, sed ab ill●… indicatur. Greg. m●…r. l. 25. c. 6.  the oft view and survey of our own works and our ways, and the diligent discussing of our daily courses and carriage.  
§. 59 We see how 
n A●…arus totus in rationibus.  careful worldly men are in this kind; I mean, of keeping duly, and oft casting up their accounts. And not without cause: they find much benefit by it: they come thereby to understand aright their own strength and ability, which they might be else mistaken in: and if in any matter of expense they have gone beyond their compass, or have slipped unawares into some course more chargeable than gainful, they can soon come by this mean both 
o Quod apud lu●…uriosum, sed diligentem evenit, ratio mihi constat impensae. Non possum dicere, me nihil perdere, sed quid perdam, & quare, & quemadmodum dicam. Sen. ep. 1.  to discover and to correct it betimes, ere it grow to a greater evil. And on the other side for want of due care in this kind, men fall oft far behind hand before they be aware of it; so that they are quite sunk many times ere they perceive themselves sinking, they are gone past recovery ere they discern that they are going. And were we 
p Luke 16. 8.  as careful for the state of our souls, as the children of this world are for their worldly estates; we would be as careful (much 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apud Anton. Meliss. l. 1. c. 64. Satius est vitae suae rationes, quam frumenti publici noss●…. Sen. de bre●…. 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 fair shows have fallen backward, and have become spiritual bankrupts 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 daybook, to keep particular account of each days both receipt and expense: So an exceeding great help would it be unto us in good courses, if we could bring ourselves in a constant course to 
r Quotidiè cum vita paria faciamus. Sen. epist. 101.  take every day at Even an account of ourselves, how we have spent that day, and what account we are able to give of it unto God. It is wisdom in worldly men so to do, even where they are not liable to account; because their worldly well-being dependeth much thereupon. But it were much more wisdom 
s Rationem cum Domino crebrò putet. De Villi●…o Cato de re r●…stic. c. 5.  for that man so to do, that were to give up a strict reckoning of all his affairs & of his carriage in each of them, and that at an hour's warning: ●…hee should by means 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 wisdom in us 
t Animus quotidiè ad rationem reddend●…m v●…candus est. Senec. de ira l. 3. c. 36.  to be diligent in the daily practice and performance of this duty; both for that our spiritual welfare dependeth much thereupon; as also for that we are liable to the most strict account that may be, to be given up, not at an hours, but at less than an hour's warning, if it shall be so called for; which this course duly observed would be a special mean to fit us for.  
§. 61. This even Heathen men have done. They have taught it their Scholars: they have used it themselves. For so 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Pythag. carm▪ aur. & Plut. de curiosit.  Pythagoras enjoined his disciples each of them to rehearse every evening this verse to himself;  
What good, or ill have I done (this day)? or what not done, that I should do? And 
x Pythagoreorum more, quid quoque die dixerim, audierim, eg●…rim; commemoro vesperi▪ Cato apud Ci●…. de senect.  accordingly was it their usual manner at Even ever to run over what they had said, or heard, or done the day past. And Seneca, as 
y F●…ciebat hoc quotidiè Sex●…us, ut consummato die cum se ad nocturnam quietem recepisset, interrogaret animum suum; Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte melior e●…? Senec. de ira l. 3. c. 36.  he telleth us of one Sextius a Stoic, whose daily practice this was, to call himself at Even, to a reckoning, what evil he had healed in himself that day, what vice he had withstood or subdued in himself, wherein he was ought better, being that he had lived a day longer: So 
z Vtor hac potestate, & quotidiè apud me causam dico. cum sublatum è conspectu lumen est, & conticuit uxor moris mei iam consci●…, totum diem iam mecum scrutor, facta ac dicta mea remetior. Sen. ibid. Et alibi ad L●…cil. Scrutor me prius; deinde hunc mundum.  he professeth of himself, that it was his usual guise, every night after he was laid in bed and the light out, when all was quiet about him, to cite himself as it were to appear before himself, to render an account of his courses, and so privately with himself to recount and record his whole day's work, all his words and his deeds, passing such censure upon each of them as the condition or quality of either did require. And 
a Vir bonus & sapiens,- Non prius in dulcem declinat lumina somnum, Omnia quam longi reputaverit acta diei; Quo praetergressus? quid gestum in tempore? quid non? Curisti facto decus absuit, aut ratio illi? Quid mihi praeteritum? ●…ur haec sententia sedit, Quam melius mutasse fuit? Quid volui quod n●…lle b●…num suit? v●…ile h●…nesto Cur malu●… antetul●…? sic dicta & facta p●…r omnia Ingredients, ortoque à 〈◊〉 cuncta revoluens, Offensus pravis, da●… palmam & praemia rectis. Auson. idyll. 16.  a Latin Poet describing a wise and a good man, maketh this his daily practice, Not to suffer his eyes to sleep, till he have run over all his actions of the whole livelong day passed, and taken notice what was well done, and wherein he had faulted and failed, to approve himself in the one, to reprove himself for the other.  
§. 62. Thus have Heathen men done: And as he sometime said, 
b Tanti vitrum, quanti margaritum? Post Tertull. ad Martyr. Hieron. ad Demetr. & ad Saluinam & alibi.  Shall they set so much by their glassy bugle, and not we much more by our precious pearl? Shall they be so careful to use these means for the furthering of themselves in matter of mere morality: and shall not Christian men much more do the like for the helping of themselves forward in the practice of true piety? A shame it were for us that they should take more pains and use greater diligence about the nutshell, than we should for the kernel; that they should be enamoured more on the shadow, than we are with the substance; they ravished more with a dead picture then we with the person whose picture it is, and whose surpassing beauty and excellency the picture cometh far short of; that mere civility and humanity should prevail more with them then true Christianity and divinity doth or can do with us.  
As we are to think therefore daily of that general account; so 
l Si semper hoc, cum opus est, facis; semper facis▪ Bern. in Cant. serm. 58. Nobis enim putationis semper est tempus, quiae semper est opus. Ibid.  let us call each one himself daily to a particular reckoning. 
m Quid pulchrius ●…ac consuetudine e●…cutiendi totum diem? moderatior erit, qui sciat sibi quotidi●… ad i●…dicem esse veniendum. Qualis ille somn●… post recognitionem sui sequitur? quam tranquillus, altus, liber, cum aut laudatus est animus, aut admonitus? etc. Senec. de ira l. 3. c. 36.  We shall walk every day the more warily being to pass such a censure; we shall sleep and rest more freely, more quietly, more sound, more sweetly, having past such a censure: we shall be sure, when we have ransacked ourselves in this manner over night, to have no known sin unrepented of lodge with us till the next day. Yea he that hath thus acquit himself ere he lay him down to sleep, shall be sure to watch even while he sleepeth; and though he were taken away suddenly in his sleep, should be found spiritually awake. In a word, as the often rubbing of our eyes is a good mean to keep us corporally waking: so the frequent ransacking of our hearts and lives will prove a sovereign help to keep us spiritually watching.  
§. 63. An eighth help to further us in this spiritual 
Help 8.  Watch is to be jealous of ourselves and of our own infirmity and weakness, that we may soon be ensnared and easily surprised, foiled at least, if we be not exceeding wary, before we be aware. As the fear of God will make us careful to shun all sin, and whatsoever is evil in itself: so this jealousy of ourselves, and fear of our own infirmity, will make us careful to eschew all occasions of sin, and whatsoever by means of our weakness may become matter of evil unto us. For as those that know themselves to be of a weak stomach, ready to take check at such meats as many other ordinarily are wont to digest well enough, are very chary of their diet, and careful to eschew and forbear 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 weakness: So 
e Panaetius adolescentulo quaerenti, An Sapiens amaturus esset; De Sapiente, inquit, videbimus: mibi & 〈◊〉 qui adhuc à sapiente longè absumus, non est committendum, ut incidamus in ren commotam, impotentem, alteri ●…mancipatam; vilem sui. Itaque conscij nobis imbecillitatis nostra quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec for●…, etc. quantum possumus, nos à lubric●… recedamus▪ in sicco quoque parum fortiter stamus. Sen. epist. 116.  the man that is suspicious of himself, and jealous of his own corruption, will be careful to walk warily, and diligently to avoid not those things alone that he seeth and knoweth to be simply evil, and in that regard prejudicial to all in general, 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 natural disposition, the weakness of grace in him, and his proneness to slip and be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoever 
f Sapienti non soli itè custodire se tut●…m 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 himself, might without danger deal with them.  
This religious jealousy had job of his children, when they were feasting together, knowing how prone youth are to overshoote themselves in mirth and disport: 
g job 1. 5.  Peradventure, saith he, my sons may have sinned, and (blessed, that is, as the Hebrews use the word 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 1 King. 2. 13. Vise sis Drus. observ. l. 16. c. 7.  by a kind of fairness and fineness of speech) blasphemed God in their hearts. And the like godly 
i It is a fool's best wisdom to be jealous of his own folly.  jealousy of ourselves it is good for each of us to have, as to say with ourselves, when we are moved or solicited to some jeopardous course, though we cannot condemn it as simply evil; Peradventure I may sin, and be overtaken 〈◊〉 I be aware; I may fail in it or fall by it, though other stronger than I may deal in it without danger. Yea the like jealousy had job of himself: he was no less suspicious of himself, than he was of his sons. 
k job 9 28. Verebar omnia opera mea.  I was afraid, saith he, of all my works; knowing, that if I did wickedly, thou wouldst not acquit me. And this suspiciousness of himself no doubt was it that caused him to 
l job 31. 1.  make a Covenant with his eyes, not to seize on such objects, as might prove occasion unto him of any spiritual evil.  
§. 64. 
m Matth. 26. 41.  Watch and pray, saith our Saviour, that ye enter not into temptation: the Spirit indeed is ready; but the flesh is weak. As if he had said more at large; Considering your own infirmity and feebleness, ye have great need to take heed and earnestly to desire, that ye may not so much as touch upon any temptation: For such is the proneness of your corrupt nature to give way to them, that if you do but enter into any temptation, though the Spirit purpose otherwise, yet the flesh faltering with you, it is an hundred to one that you come not out as you went in, but you receive some foil or other.  
Do we not see how careful they are that have gunpowder in their houses, to look that no fire or candle come near where it is? And in like manner 
n Aduersa est confidentia, quae periculis vitam suam pro certo commendat. Et lubrica spes, quae inter fomenta pe●…cati saluari se sperat, Author de singular. cleric.  did we consider that our corrupt heart is like tinder or gunpowder, apt in temptation to be soon fired and inflamed, it would make us the more careful to keep aloof of, and fearful to come nigh aught that might be a mean to tempt or to entice us unto evil. And on the other side, as those that set such materials to dry before the fire, as are apt soon and suddenly to take fire, by the sudden lighting but of a little spark in them, though they be 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 help or prevent it: So falleth it out here not seldom, that 
o Vt ignis, ubi foenum vel culmum arripuerit, sine mora simulac materiam attigerit, flammam lucidam accendit: ita ignis concupiscentia simul●…t per oculorum intuitum formam elegantem at●…igerit, animum statim exurit. Chrysost. de Oziaserm. 3.  while we venture too near, and presume as 
p john 18. 25, 26.  Peter sometime did to stand bathing himself against the fire in the High-priests Hall; we are suddenly caught, as he was, ere we think 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 suppress it.  
§. 65. Again, this jealousy of our own weakness will make us the more careful, as to shun all occasions, whereby we may be endangered; so, because it is not in our power ever to avoid them, to use diligently all good means, whereby we may be supported and strengthened against them. To which purpose our Saviour joineth watching and prayer together, as 
r Matth. 26. 41.  there, so 
s Luke 21. 36.  elsewhere: as also 
t Ephes. 6. 18. 1 Pet. 4. 7.  his Apostles oft couple them the one with the other. 
u Multos impedit à firmitate praesumptio firmitatis. Nemo à Deo fit fir●…, nisi qui se à seipso sentit infirmum. Infirmatus est in se, ut firmus secret in te. Non firmaretur, si non infirmaretur, ut abs te in te perficeretur. Aug. de verb. Dom. 13.  No man, saith one of the Ancients, is enabled by God, that is not enfeebled first in himself. And no marvel; For so long as we find ourselves (as we suppose) strong enough to stand alone on our own legs of ourselves, we think scorn to use crutches, or to be supported by others: so long as we think ourselves wise enough and able to wade well enough thorough with our affairs, 
x Consilij satis est in me mihi.- Arachne apud Ouid. met. l. 6.  we regard not to take advice or to seek help and aid from others: So here, so long as we misdoubt not our own weakness, as we are overforward to presume upon our own strength, so we are over-backward and careless of using those means whereby we might attain true strength indeed. And on the other side, the more conscious men are to themselves of their own wants, the more diligent are they wont to be in resorting to those by whom their wants may be supplied: and the more suspicious we are of our own infirmity and weakness, the more careful will we be daily and hourly to repair unto him, who alone is able to confirm and strengthen us, yea who is able so 
y 2 Tim. 4. 17.  to enable us notwithstanding our weakness, that 
z 2 Cor. 12 9, 10.  his power and might shall appear in us amids our feebleness, and 
a 2 Cor. 4. 7.  our very infirmity shall make much for his glory. And surely, 
b In hac parte expedit plus benè timere, quam malè fidere. Et utilius est, infirmum se homo cognoscat, ut fortis existat, quam fortis videri velit, & infirmus emergat. Author de singular. cleric. Sed & Tertull. de cultu foem. Vtilius si speremus nos posse delinquere. Sperando enim timebimus, timendo cavebimus, cavendo salui erimus. Qui securus agit, non est sollicitus, non possidet tutam & firmam securitatem: at qui sollicitus est, is rerè poterit esse securus.  In this kind, as one well saith, it is more behooveful for a man to be somewhat too fearful and heedy, then to be a little too confident and foolhardy: to take notice of his own weakness, that he may become strong, then while he thinketh himself strong in his own conceit, to prove weak. In regard whereof also the Wiseman, as we said formerly, not unworthily pronounceth him 
c Prou. 28. 14.  happy, that continually standeth in fear: as 
d Rom. 11. 21. 1 Cor. 10. 12.  afraid, though he may seem to stand fast and firm, lest through infirmity he should chance to fall.  
§. 66. The want hereof hath been the fault, and hath proved the fall of not a few. For, to pass by that fearful downfall of our first Parents hereby occasioned: What but this was the main ground of Peter's miscarriage? but 
e 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 mean, of his own might, and neglect of those means whereby he might have been enabled to stand, while 
f john 13. 36, 37.  he trusted to his own strength? A threefold offence some have observed in his behaviour in that business; that 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Se Christo opposuit; se caeteris praeposuit; sibi totum imposuit. Chrysost. in Matth. homil. 82.  he opposed himself to our Saviour forewarning him of his fall, he preferred himself indiscreetly before the rest of his Fellow-disciples, and he took the matter wholly upon himself, as that which he knew himself able well enough to go through with. 
h Matth. 26. 33, 34, 35.  Thou wilt deny me, Peter, saith our Saviour, Nay, but I will not; saith Peter. Though all should deny thee, yet will not I deny thee: I will never deny thee, though I die for it. And no doubt of it but that 
i Volebat planè pro Domino animam ponere, volebat: neque enim Deum id pollicendo fallebat: sed quas vires haberet voluntas ipsa nesciebat. August. de orig. animae l. 4. c. 7.  Peter then both meant as he spoke, and spoke what he thought; he misdoubted not himself, nor his own inability, but he would and should do as than he said. But 
k Non se norat aegretus: sed agretum norat medicus. Veriorque inventa est medici praedictio, quam agroti praesumptio. Aug. in Psal. 138.  the Physician felt Peter's pulse, and discerned that in his Patient, which the Patient did not, nor could then see in himself.  
And surely, as it befell Peter, so falleth it out with many other. They are like sick men, 
l- iussus requiescere, postquam Tertia compositas vidit nox currere venas etc. Pers. sat. 3. Qui acuta febre diu laboravit, si morbus per bidnum triduumue intermiserit, dicit statim, jam licet ad satietatem edere, etc. Stella ad Luc. 11. Quod aegris evenit, quos longa imbecillitas usque to affecit, ut nunquam fine 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, think they are now perfectly well recovered again, and so presuming contrary to the Physician's advice to venture abroad into the air, or to cast off their sick kerchief, or to misdiet themselves, either they catch cold or take surfeit, and so fall back by relapse into their former disease, handling them then more fiercely by far, and endangering them much more than before. And so is it here with a many: they think themselves strong enough to encounter with Satan, especially if they have stood out and come off well (as they think) in a temptation or twain, and so 
m Qui praesumit, minus veretur, minus praecavet, plus periclitatur. Tertull. de cultu foem. Timor salutis fundamentum est: praesumptio impedimentum timoris. Ibid.  grow careless either of eschewing the occasions of evil, or of using means whereby they may be enabled to withstand them when they are offered: Which when they so do, it is just oft with God to leave them to their own strength, as the nurse doth the child that will not endure to be lead, and so to suffer them to fall, as soon then they will, sometime to their eternal ruin, that they may deservedly perish through their own folly and foolhardiness; sometime to their present pain, but their future amendment, that having had experience of their own feebleness and inability to stand of themselves, they may in time to come be more wary, more distrustful of their own strength, and more careful to resort from time to time unto him, from whom only true strength is to be had.  
And for this end no doubt hath the Holy Ghost left upon record the foul slips and falls of many of God's worthy Saints and Servants, not that any should thereby be encouraged or emboldened unto sin; but 
n Vt cautela minorum sit ruinae maiorum. Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum. Stultus quippe est, qui praecedentem cadere videt & ipse non cavet. Rad. Ardent post Trinit. 9 Cautum itaque debet reddere, non sequacem, error alienus. Cassiod. l. 7. ep. 2. Cum magnos cecidisse attendunt, parui timeant. Augustin. in Psalm. 50. Nimium praceps est, qui tranfire 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 fit cladibus caeterorum. Author de fingul. cleric. Vita itaque f●…ueam in quam alium vides cecidisse: aliena pericula in te pertimesce: alterius perditio tua sit cautio. Isidor. soliloq. l. 1.  that the ruin of such great ones might make weaker ones more wary; that where we have seen them slip for want of watchfulness, there might we be more watchful: that when we see others foiled far stronger than ourselves, it might make us the more to distrust our own strength: Which the more we distrust, the less shall we presume on it, and the more careful shall we be to use all good means, whereby true strength may be achieved of us and increased in us.  
§. 67. A ninth Help to further us in this spiritual Watch is a sincere hatred of evil, that we labour not only to condemn sin in judgement, but even to hate and detest it in heart. 
o Prou. 8. 13.  The fear of God, saith Solomon, is to hate evil: not to forbear it only, but, as the Apostle speaketh, 
p Rom. 12. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to abhor it. The servile fear may make a man break off the practice of sin outwardly in his life, (wicked men, had they but it, durst not go on in their wicked courses as they do) but the filial fear will do more than that, it will make a man hate and detest it also inwardly in his heart: For this fear it is a loving fear, 
q Timor Dei cum amore coniunctus. Calvin▪ instit. l. 1.  a fear joined with love, yea proceeding from the love of him whom we fear. And 
r Psal. 97. 10.  ye that love the Lord, saith the Psalmist, hate that that is evil. 
s Amas Deum? debes odisse quod odit. Aug. in Psal. 96.  Dost 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 
t Rom. 12. 9  closely cleave to that that is good, till we have brought our hearts to detest and abhor that that is evil. Which thing if it were once throughly wrought in us, there should not need much Rhetoric to persuade us to watch both against sin and against all occasions of it: We would of ourselves be careful enough to shun and avoid that, which our hearts abhorred, and could not brook or abide. For as the meat that a man loatheth, he cannot endure so much as the scent or savour of it, nay nor, it may be, the sight of it: so would it be with us in regard of sin, had we the like inward dislike and loathing of sin in our souls. And 
u Stomachum fecit illi luxuria: citò tamen cum illa redibit in gratiam. Tunc de illo feremu●… sententiam, cum fidem nobis fecerit, invisam iam sibi esse luxuriam. Nunc illis malè convenit. Sen. ep. 112.  one main cause of relapse into sin, and of want of due watchfulness 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 condemn it, being evidently convinced in conscience of the evilness of it: 
x Psal. 66. 18.  their heart looked still after it (though their hand for fear or other respect were for a while withdrawn and withheld from it) ready therefore when such respects as before stayed and restrained it were at any time removed, to give friendly entertainment unto it again.  
§. 68 Would we therefore keep a constant Watch against sin? Oh let us labour then to have wrought in us a true hatred of sin; of such sins especially, as we have been most addicted unto, or have most delighted in before. The more formerly we have loved them, the more now let us loathe them: the more we have for the time passed delighted in them, the more for the time to come let us even detest and abhor them. 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. m●…r.  As the meat that we have sometime sursetted of, we not only know now to be evil for us, but even our stomach riseth and goeth against it: so those sins that we have formerly glutted our souls with, let us not only condemn now as the bane of our souls, but endeavour even so to be affected towards them, that our very hearts may rise against them upon the memory and remembrance of them. Let it be with us in regard of them, as it was with Ammon in his affection to Tamar. 
z 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 himself with her, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alex. paedag. 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 far greater. So for those sins that we have formerly defiled our souls with, we should labour to have our love in like manner turned into hatred; and 
b Si quaeris odio misera quem statuas modum; Imitare amorem.- Senec. Med. act. 3.  strive to bring our hearts to it, to abhor 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 do with Ammon; we would do further as he did. 
c 2 Sam. 13. 16, 17.  He thrust Tamar instantly out at doors, when his affection was thus altered; he could no longer endure so much as the sight of her: and not that only, but he caused the door to be bolted fast after her, that she might not have any free or further access in unto him again. So were our hearts and affections estranged from such sins, as they had been linked and fastened unto before, we would not only be careful without further delay to dispossess our souls of them, but we would be constantly watchful to keep the door of our heart surely bolted against them, that they might never be able to gain entrance again with us.  
§. 69. The tenth and last help, that we will 
Help 10.  propound for the present, to further us in this spiritual Watch, is the diligent and constant practice and performance of good duties and offices.  
Which help divideth itself into two branches; the one opposing to Idleness, and the other to worldliness.  
The former is the constant following of the 
Branch 1.  works of our particular callings. 
d Ephes. 4. 28.  Let him that stole, saith the Apostle, steal no more; but let him labour rather and work with his hands some good thing or other, that he may have to give to him that needeth. Let him that stole steal no more: that is well; but that is not enough. Let him steal no more, but labour rather: because else though he leave stealing a while, 
c Prou. 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 soon, (for 
* Prou. 18. 9  Sloth wasteth as well as excess and riot:) and so be falling anon to his former trade again: Not to add, that 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Thief.  

g Prou. 19 15.  Sloth, saith Solomon, causeth sleep. And sure as we see it to be with drowsy persons, that if they sit still and do nothing, they will soon fall asleep: so is it here; 
h Paulisper vigilantia amittitur, dum à benè operandi studio cessatur. Greg. Pastor. p. 3. c. 1. §. 16.  if we give ourselves over to idleness, we shall soon come to be overtaken again with this deadly sleep of sin. 
i Ezech. 16. 49.  Fullness and idleness are noted to have been two main causes of those filthy sins of Sodom. It is a common byword with us, that Of idleness cometh no goodness: And 
k Nihil agendo malè agere homines discunt. Ca●…onis oraculum, quo nihil verius. Colum. de re r●…st. l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. serm. 90. Et Sirac. 32. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Genes. homil. 14. & de provide. l. 1. & in Matth. homil. 35. & in 1 Cor. homil. 23.  By doing nothing, saith the Heathen man, men learn to do evil things. 
l Ab otiosis ad noxia, à levioribus ad graviora facilis est lapsus. Greg. de pastor. p. 3. c. 1. §. 15. & dialog. l. 3. c. 15.  It is easy slipping out of an idle life into an evil and a wicked life: yea an idle life, it is of itself evil. For man was made for action, not for idleness. And howsoever, saith one well, we count him 
m Bonum est non fecisse malum.  a good man that doth no evil, he is indeed rather 
n Malum est non fecisse bonum Chrysost. ser. de virt. & vit.  an evil man that doth no good.  

o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. ad Homir. 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.  Sleep and death are said to be brethren or Cosen-germanes: or the one at least to be 
p Speculum mortis somnus. Tertull. de anima c. 24. Per imaginem mortis fidem initiaris resurrectionis. Ibid. c. 25. Quid est mors? somnus consuet●… longior. Chrysoft. ad pop. homil. 5. Ind Chrysolog. serm. 59 Vt resurrecturum t●… iugi & verna●…ulo instruaris exemplo, quoties dormis & vigilas, toties moreris & resurgis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  an image and a resemblance of the other. And as 
q 1 Cor. 15. 6, 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 31. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta.  those therefore that are deceased are said to be fallen asleep: so 
r Hinc Alexidis griphus de somno, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Itaque Plato apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex legum l. 3. Nihili est, qui piger est. Plaut. R●…d. act. 4. sc. 2.  they that lie asleep may well be said to be in some kind or degree of decease.  
Now what difference is there 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse. Aristot. Ethic. Ni●…m. l. 1. c. 13.  between him that lieth fast asleep, and him that is idle though awake? save that the one is restrained from action by the course of nature, whereas the other voluntarily restraineth himself: and that is no sin therefore in the one, that is no small sin in the other. Slothfulness therefore not only causing sleep, but being itself of itself 
t Vigilia somno simillima. Sonec. de provide. c. 5.  a kind of spiritual sleep, it is consequently also 
u Somno delectari est quasi mortem moliri. Martin. Dum. de morib. Vita enim▪ profecto vigilia est. Plin. prafat. hist. nature. Et revera plus vigilare, plu●… vivere est. Nam quid tam mortis simile quam dormientis aspectus? Quid tam vita plenum quam forma vigilantis? Chrysolog. serm. 24.  a kind even of spiritual death: And the idle and slothful may be well said to be not only spiritually asleep, even when they are awake, but to be spiritually 
x 1 Timoth. 5. 6. Otium fine literis mors est, & vivi hominis sepultura. Senec. epist. 83. Itaque de Vacia idem, latente non vivente, quem tamen solum vivere Asinius aiebat, tamquam de sepulto, Hîc filus 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 sleep, and their very life, while they so live, no better than death: yea worse than natural sleep, (because against nature) for a man to sleep waking; worse than corporal death, for a man to be as dead ere he die, 
y justa sibi faciunt. Senec. epist. 122. se esserunt. Idem epist. 12.- se quisque, & vivit, & effert. Manil. l. 4. de coecis.  to be his own Bearer, to wind himself quick, and to 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Impij etst videantur vivere, miseriores tamen sunt omnibus mortuis, carn●…m suam ut tumulum circumferen●…es, cui infoelicem infod●…runt animam suam. Ambr. de Ca●…n & Abel lib. 2. cap. 9  bury himself yet breathing.  
§. 70. Idleness therefore, it is both evil of itself; and it exposeth men to further evils. 
a Matth. 12. 44.  Satan where he findeth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the house vacant, that he had before quit, he doth easily make a reentry again. He doth as 
c Vise Ambr. hexamer. l. 5. c. 8.  the Crab, that desirous to prey on the Oyster, but finding the fish enclosed and herself excluded with two such shells as all her power is not able to pierce, watcheth the time when she lieth bathing herself in the sun and gaping to take in some pleasant refreshing, while the winds are calm, and the waters still; then she slily and suddenly casteth in some sandy grit that keepeth her two shells from closing again, and by that means cometh she to get in her cleyes, one after another, and so to pray upon the fish. In like manner doth Satan, where he desireth to seize upon the soul, but seeth some likelihood of resistance; he watcheth men's idle times, and when he findeth the heart vacant & the mind free from present employment, then is he busy to iniect first idle and sandy thoughts, by which he maketh way for worse matters, and after wicked and noisome motions, by which he cometh many times to take full seizin of the soul, and to work its utter ruin. In regard whereof it is no unnecessary counsel that one of the Ancients giveth, that 
d Semper aliquid operis facito, ut Diabolus te semper occupatum inveniat. Hieron. ad Rustic▪ Res age, tutus eris. Ouid. remed.- nam si non Intendes animum studijs & rebus honestis, Inuidia vel amore vigil torqueberis.- Horat. lib. 1. epist. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hipponact. apud Stob.  We be always about some good business or other, that the Tempter whensoever he come, find us not unoccupied.  
§. 71. Yea for this cause is it that God hath ordained that every man should have some certain course of life wherein to be ordinarily employed. 
e 1 Cor. 7. 20, 24.  Let every man, saith the Apostle, in that calling wherein he was called, therein 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with God (or, in God's name, as we use to say) abide. There is a twofold calling by the Apostle there mentioned; 
g Vocatio in qua. ad qu●….  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 general calling of a Christian, that whereunto he was called; & there is the particular calling or special 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 be a christian, that he must presently cast off all worldly employments, give over the works of his former vocation, & apply himself wholly (as some 
h Mesaliani, fi●…e Euchetae, de quibus Epiphan. haer. 80. & Aug. de haeres. c. 57 & Theodoret. hist. l. 4. c. 11. & Fab. haer. l. 4. c. 25.  Heretics sometime supposed, misled by 
i Luke 18. 1. 1 Thess. 5. 17.  some places of Scripture misexpounded) to prayer and contemplation, and mere matter of devotion: but he must retain 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: & not think that under colour of following of Sermons & frequenting of godly exercises, he may lawfully neglect those necessary duties that by virtue of his special calling he standeth in conscience bound unto.  
In a word, each Christian man that is able, must, as the Apostle willeth, 
k 2 Thess. 3. 12.  earn, and eat his own bread, 
l 1 Thess. 4. 11.  work with his own hands, and follow his own affairs, that is, such business as to his particular place and special calling appertaineth: else he is 
m 2 Thess. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  branded by the same Apostle for 
n 2 Thess. 3. 6, 11.  an inordinate walker, that is, a disorderly liver; 
o 1 Tim. 5. 8.  a Denier of the faith, not in word, but 
p Tit. 1. 16.  in deed; and one little better, if not 
q 1 Tim. 5 8.  worse than some Heathen and Infidels, that have even by nature's dim light 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pittacus referente Demetrio Phalar. apud St●…b. c. 3.  condemned idleness in any.  
§. 72. But here is great Caution to be used, and 
Branch 2.  due regard to be had, 
s Dum vitant stulti vitia, in contraria currunt. Et, Incidit in Scyllam, cupiens vitare Cha●…ybdin. Horat.  lest while we shun a rock, we fall into a whirlpool: lest while we seek to eschew idleness on the one hand, we be swallowed up with worldliness on the other: lest while we labour to keep our left eye waking by the diligent following of our worldly affairs, we suffer our right eye to close and fall fast asleep by neglect of religious exercises either public or private.  

t Zachar. 4. 1.  The Angel that talked with me, came again, saith the Prophet, and awaked me as one that is raised out of his sleep. It fared with the Prophet when he was attending on God's Angel, as with a drowsy person, who though he be awaked & set to work, yet he is ready to sleep at it, and to be ever and anon slumbering, if he be not now and then jogged and stirred up: And in like manner it is with our drowsy spirits, and will be continually, 
u Excitandus èsomno & rellicandus est animus. Senec. epist. 20. Excitandus est semper animus stimalis spiritualibus. Oratio, lectio, etc. incitamenta eius sunt. Pelag. ad Demetriad.  if they be not frequently roused and raised up by the constant use of religious exercises. In regard whereof Paul willeth Timothy, 
x 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Honestarum rerum semina animi nostri gerunt: quae admonitione excitantur, non aliter quam scintilla flatu levi adiutaignem suum explicat. Sen. ep. 95.  to quicken by stirring up the grace of God that is in him, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. ibid.  as men do embers that lie raked up in the ashes.  
§. 73. Now this is done by means either public or private. First by frequenting the public ministry of the word at due times. 
a 1 Thess. 5. 19, 20.  Quench not the spirit, saith the Apostle: despise not Prophesy: as if the neglect, or contempt (and it is the contempt of it that is the main ground of neglect) of the one were a principal means 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 only or some contrary matter; but besides that, either by withdrawing from it and denying that unto it that should feed it; (for 
b Pro. 26. 20. Deficientibus lignis deficit ignis.  if the fuel fail, the fire will of itself out:) or by neglecting to blow it, and to stir it up by times; as we oft see it fall out that it goeth out of itself also, where yet there is wood and coal enough to have longer continued, had some such industry been used. And even so is spiritual grace oft impaired and decayeth, not by the practice of sin and wickedness only, as by water poured on it; but by neglect of the word, the means that should foster and feed it, and that by raising and rousing up our dull and dead spirits should 
c Psalm. 119. 28, 37, 50, 93.  put spiritual life and alacrity, as it were, unto us. And no marvel then, if, as Solomon saith, 
d Prou. 29. 18.  Where vision faileth, there the people perish: if the grace of God go out, where these means are neglected; if they fall fast again into this deep and deadly sleep, though they were sometime awaked out of it, that are not careful to keep within the sound of God's 
e Esai. 58. 1.  Trumpet, and to frequent the house of God where it may be heard, that, as at first 
f john 5. 25.  it did awake them, so should keep them still awake.  
§. 74. Neither are those free therefore from danger of discontinuing this their watchfulness, that out of a vain presumption of their own spiritual parts, can content themselves with their own private devotions; supposing that they may as well, & as effectually sanctify a Sabbath by reading and meditating and praying apart by themselves, as by being present at, and adjoining themselves to the public assemblies of God's Saints. It is a spice of intolerable pride and presumption for any to be so conceited of themselves. David was of a far other mind, and therefore led by another spirit, than they are that so imagine. He was 
g 1 Sam. 13. 14.  a man after Gods own heart; and a man of excellent parts. The word of God not only 
h Col●…ss. 3. 16.  dwelled plentifully in him; but 
i john 7▪ 38.  flowed abundantly from him: he was able not to 
k Psal. 16. 7.  admonish himself alone, but 
l Psal. 32. 8. & 51. 13.  to instruct, direct, and edify others: he could not only sing Psalms, but 
m 2 Sam▪ 2●…. 1. The sweet Songster of Israel.  pen hymns, both of praise and of prayer: many holy and heavenly meditations had he in the time of his exilement, as may appear by 
n Psal. 7 & 22. & 34. & 52. & 54. & 56. & 57 & 1●…9. etc.  those divine ditties during it composed of him. And yet could not he content himself with these his private devotions. But, as 
o Psal. 42. 4. & 122. 1.  it was the very joy of his heart, when he was at home, to repair to the Temple, to the public assemblies there held: so nothing made his banishment, and his abode in foreign parts, more bitter unto him, than this, that by means thereof he was restrained of repairing unto them, and of joining with God's people in such holy duties as were there daily performed. Read diverse of the Psalms framed by him during that time; and consider well, 
p Psal. 27. 4. & 42. & 63. & 84.  how bitterly he bewaileth his restraint in this kind; how instantly he sueth to God for freedom of resort; how he blesseth those that had liberty of repair or place of abode there, even the very birds themselves that had access but to build thereabout: and you will soon see a strange difference between that worthy man of God and these, that so highly overprize their own private devotions, as thus to undervalue the public assemblies of God's Saints, and the ministry of his word.  
§. 75. And yet neither also is this sufficient indeed, that we frequent the public means: private helps must be added and adjoined thereunto, of meditation, of conference, of supplication, of examination, of confession, and the like: that though much or most of the week be taken up with our worldly affairs; yet we reserve some time amids them constantly every day for some spiritual employment. For as it is with our clocks and our watches, that unless they be wound up at certain times, they will slacken their motion, yea by means of the heavy weights and plummets of lead that hang on them, they will at length come down to the ground, and so stand stone still: So is it with our souls; we have our earthy affections and our worldly thoughts, as heavy weights, hanging so at the heels of them, that unless they be at some certain times wound up, as it were, by the use of some holy exercises, they will grow slack and sluggish in their mounting up to heaven-ward, yea at length, it may be, come to an utter cessation of all endeavour in that kind.  
For this cause David, as 
q Psal. 1. 1, 2.  he maketh this one property of a Blessed man, that he maketh God's law his daily, yea and his nightly meditation: So he professeth of himself, that it was 
r Psal. 119. 97.  one of his daily exercises to meditate on God's word; and 
s Psal. 16. 7. & 63. 5, 6. & 119. 62.  it was his nightly employment to be singing of God's praises. He had certain set times every day for meditation and invocation, 
t Psal. 55. 7.  at morning, at noontide, and at even: And besides those ordinary set times, he took occasion oft extraordinarily, as opportunity was offered, even 
u 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 we do every one of us, if we desire to keep this spiritual watch fresh in our souls, and 
x Rebus non me trado, sed commodo. Quocunque constiti loco, aliquid in animo salutare verso. cum me amicis dedi, non tamen mihi abduco: nec cum illis moror, quibus me causa ex efficio nata civili congregavit, sed cum optimo quoque sum; ad illos animum m●…m mitto. Senec. epist. 62. E●… ad Lucil. ibid. 15. Quicquid facies, citò redi à corpore ad animum: illum diebus ac nectibus exerce.  would not have them wholly dulled with or drowned in the world: we should set some time apart every day from our worldly affairs, to be spent in reading, in meditation, in conference (with God, at least) in prayer and invocation of his name, in search of our souls, in acknowledgement of our sins, etc. And so intermingle the one with the other, that by over-eager attending the one we do not wholly neglect the other.  
It is that that would fit us for the public ministry, and make it the more effectual with us: As on the other side 
y Logatur Chrysost▪ de Lazaro & Divite, homil. 3.  it is well observed, that the want of such private employments maketh the public ministry altogether unprofitable with many; 
z 2 Tim. 3. 7.  who hear much, and are at many Sermons, but gain little by any, because they are not careful hereby, either to prepare their hearts beforehand, 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 week following.  
§. 76. Nor let any man allege here in way of excuse for himself, that for the works of his calling, they are so many, so manifold, he cannot possibly find any spare time to spend thus in religious employments. For (to omit what might be said further in way of answer hereunto) did they esteem so highly of holy things as the worth of them well deserveth, they would find time for them as well as they do ordinarily for matters of far less weight than it. Yea (that which is a foul shame to consider) those that will pretend such straits of time to shift off such employments, can find many of them time enough (if not more then enough) to follow their vain and idle disports. And canst thou find every day almost spare time enough at large for the one? and canst thou no day almost find the least spare time at all for the other? Undoubtedly that day mayst thou well esteem but evil employed, whereof thou spendest more part in thy vain delights, then in the advancement of thy spiritual good.  
To conclude, if we will watch aright and as we ought; as the works of our special callings must not be neglected, so our spiritual good, and those means either public or private that tend directly to the nourishing and improving of it, are to be 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 ocu●…us 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 diverse. 40.  exclude not wholly all minding and meditation of the other; yea so warily in their due season to attend either, that neither we be surprised with sloth and idleness on the one side, nor yet with worldliness on the other.  
And thus have we seen both what it is to watch, why we are so to watch; the manner how we must watch; and the means whereby we may be enabled so to watch in some measure.  
§. 77. Now here, ere we end, would a Question 
Question▪  be answered. For may some say; But is it possible for any man living by this manner of watching to keep ever waking; by thus watching against sin, to keep himself wholly free from sin?  
To pass by here that conceit of some Schoolmen, 
Answer.  that a man cannot keep himself free from all sin in general; but that he may from any one sin whatsoever in particular; that he may, though not from all, yet from this or that sin. Which they express by a similitude 
a 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 barrel full of holes let down under water, that may with his finger or some other help stop any one hole and keep the water out at it, which yet he cannot avoid but that it will come in the whilst at the rest, any of which yet also he may stop if he will. But to pass by this, which I take to be not all out so sound; for answer hereunto some distinction must be made.  
Sin's therefore are of two sorts, either voluntary, 
Sins.  or involuntary; either with the will, or without it.  
Some sins are involuntary, or without the 
Sort 1.  will, such as be absolutely either beside or against it; as are all sins, 
b In quibus est voluntas facti, sed non voluntas peccati. Aug. retract. l. 1. c. 15.  of pure ignorance, and of mere infirmity.  
Sins of pure or bare Ignorance I call those in which ignorance is simple or single, not affected, and 
c Et comes & causapeccati. Navarr. enchirid. cap. 23. §. 46.  not a Companion only but a Cause. It is not with men in them, as it is with those that affect Ignorance, and please themselves in it; and 
d Vt liberius peccent, libenter ignorant. Bern, de bon. deser.  that without check of conscience they may more freely offend, are content so to continue: but they desire to be informed aright, and use the best means they can so to inform themselves; but yet are mistaken, and so do that out of ignorance, 
e Si scissent, non secissent. Tertull. apolog.  which for a world they would never have done, had they known it to be evil.  
Sins of mere Infirmity or frailty I call those, 
f 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, Ouid. rem. l. 1.  that a man knoweth to be evil, and yet is not able by any means to avoid, though he do 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 
g Gen. 15. 11. Stella in Luc. 11. Hildebert, epist. 7. Et Berengos. de luce visib. & invis.  the fowls did about Abraham when he was offering of his sacrifice, and will oft, 
h Distinguendum inter cogitationes illas, quibus 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 spite of his heart, disturb him and hinder him in that holy exercise: yea sometime the more a man striveth and bendeth himself to banish and beat them away, the more he cometh to be pestered and encumbered by them, and his attention to be tainted and infected withal. Thus in prayer oft 
i Psal. 43. 3, 4, 5.  a man cannot shake off that deadness or dulness and drowsiness of spirit, that possesseth his soul, and depriveth him of that alacrity and fervency that ought then to be in him. Thus a man railed upon and reviled, though he can keep his tongue from breaking out into evil language, and can stay his hand from striking in way of revenge; yet he cannot for his heart blood, it may be, do he what he can, 
k Nam neque chorda sonum reddit quem vult manus & mens, Poscentique gravem, persaepe remittit acutum. Hor. art. poet.  keep down his heart from rising, and 
l R●…m. 7. 23.  rebelling against the law of his mind, or from swelling and boiling with some wrathful passion and inordinate motion within him. Thus 
m Psal. 42. 5, 6, 11. Mark. 9 24.  in distress or danger even a godly man many times cannot rest and rely upon God with that firmness and confidence of faith, and with that quietness and tranquillity of mind, that he ought, and not only desireth with all his heart, but with all his might and best ability endeavoureth to do.  
§. 78. Now sins of this kind cannot be avoided, be a man never so careful, never so wary and watchful: (a man cannot watch there, where he suspecteth no evil; nor can his watching avail him beyond his ability:) which 
n 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 pass by and put up in them; though 
o Luke 12. 48. Rom. 7. 15, 16, 21, 23. 1 john 3. 4▪  in rigour of justice he might deservedly call them to a strict account for them. And yet by the constant use of this religious watch having our judgements better cleared, and our hearts confirmed and strengthened, we may come in time to be less subject to the former sort of them, and less exposed also to the latter.  
Other sins besides those are all more or less 
Sort 2.  voluntary, and are committed in part at least with the will of the committer: such are sins 
p Matth. 13. 25.  of negligence and oversight, escaping us through carelessness; 
q Matth. 26. 31, 74, 75.  of mixed infirmity, proceeding from temptations of much terror; of 
r Deut. 17. 12.  presumption, 
s Psal. 19 13. Num. 15. 30, 31.  pride, and 
t 2 Cor. 12. 21. 1 Tim. 5. 6.  wantonness, occasioned by delightful objects, and the like. Yea such are the most, if not all, outward gross sins joined with knowledge, which even a natural man therefore might forbear if he would; and which it were an unjust thing for humane laws to forbid and to punish offenders for, were it not in man's natural power to forbear.  
And these voluntary sins are those that we are principally to keep watch against: which if we shall diligently and constantly apply ourselves unto, there will a twofold benefit redound thereby unto us.  
§. 79. First, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; joan. jeiun. de poenit. Nem●… unquam vigilans 〈◊〉 est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de epilepticis quibusdam, de somn. c. ●….  we shall avoid many, even a 
Benefit 1.  multitude of sins, which for want of this watchfulness we may be, and are ordinarily overtaken withal. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p●…l. l. 5. c. 11.  Nor should the enemy so oft as he doth prevail against us, and foil us, if he found us standing on our guard and keeping duly this watch. To exemplify this by an instance or two:  
Compare we first David and joseph together, tempted both in the same kind, though not with the like fierceness of assault: but the one foiled, where the temptation was weaker; the other unvanquished, where the temptation was stronger. David a man 
x See 2 Sam. 5 4, 5.  well in years, and 
y 2 Sam. 2. 2.  a married man too, having the remedy already by God's ordinance provided to relieve man's infirmity in case of incontinency; yea enjoying it 
z 2 Sam. 3. 2, 3, 4. & 5. 13.  not sparingly, but somewhat 
a Deut. 17. 17.  more freely than was fit, having not one wife alone, but 
b 2 Sam. 12. 2, 8.  a many, beside 
c 2 Sam. 5. 13. & 15. 16.  Concubines not a few; This David thus furnished, 
d 2 Sam. 11, 2▪ 3, 4.  by chance espieth, not some single woman, but another man's wife, washing herself: he is not sought unto by her, but he is to make suit unto her, uncertain of success; 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 designs.  
On the other side 
e Genes. 39 7▪ 13. Concupiscitur à Domi●…a adolescens, nec ad concupiscentia●… provocatur: rogatur, & fugit una hac in re & blanditur & supplicat, quae in caeteris imperabat. Cast●…m animum nec ae●…as adolescentiae p●…rmouet, nec diligentis autoritas. Non aspect ●… solùm, sed ipso poe●…è complex●… provocatus à foemina, foeminam non concupi●…it. Pelag. ad Demetriad.  joseph, a young man, 
f Legatur Chrysost. de provide. Deil. 2.  in the heat of his youth, in the prime and flower of his years; joseph a single man, not enjoying yet the benefit of 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iwentutis portus matrimonium. Plut. apud Drus. lib. 1. quaest. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Ozi●… 3.  marriage, that might help to support him in temptations of this kind; being not to sue to any other, but sued earnestly to by another, by a Superior, by his Mistress, by such an one as had no small command of him otherwise; opportunity offered for the doing of the act desired with all privacy and secrecy; no fear of danger to hinder, where none were near to take notice of it; great hope of future benefit, to entice and encourage, by liberty, or further advancement likely enough by her means to be procured.  
Now 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. de job & Adam t●…m. 5. serm. 90.  in this great inequality of motives and inducements on either side, what is the reason, why joseph standeth, when David falleth; that he holdeth out worthily, who is the more strongly assailed, when the other is so foully and fearfully foiled, who is far more weakly assaulted, or rather, is not so much assaulted, as is ready to exalt the honest of another: but that the one stood upon his watch, when the other did not?  
It was 
i Non vidisse crimen est; sed cavendum ne orig●… criminis sit: incideri●… oculus; sed non intendat affectu●…. Ambros. de poeni●…▪ l. 1. c. 14.  no sin for David by chance to espy a naked woman, his neighbour's wife, washing herself; neither was it a thing in his power (how should he forecast it?) to avoid: but the object being thus casually offered unto him, David, that ought (as he prayed sometime) to have 
k Psal. 119. 37.  turned his eyes away from it, 
l Innocens intuitu●… aspectis fit noceu●…. Greg. mor. l. 21. c. ●….  wilfully fixed them so long there, where they had occasionally seized, that his heart came to be tainted with filthy concupiscence, and his affections all inflamed with lustful desires; and so grew he restless within himself, till he had brought that about, that 
m Psal. 32. 3, 4. & 38. 3.  deprived him of true rest indeed.  
On the other side joseph after motion had once in that kind been made to him by his Mistress, was 
n Gen. 39 9, 10▪  both careful to shun all occasions of that sinful act whereunto he was tempted; (he would not endure to be so much as in company alone with her:) and again 
o Gen. 39 11, 12.  as constant in withstanding the temptation when it was offered, and 
p Excusatur, quod ingressu●… est; praedicatur quod ●…lapsus est. Ambros. 〈◊〉 joseph. 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 loss of liberty and life then to yield unto her impious and adulterous desire. In a word, the one watched, and so did not the other; and 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. Again, as Machetes the Macedonian appealed sometime from Philip, to Philip, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl●…t. ap●…ph. reg. & duke.  from Philip sleeping, to Philip waking: so compare we now joseph and joseph together, joseph watching with the same joseph somewhat neglecting this watch. joseph himself that stood thus steadfast in a stronger temptation, yet slipped after swearing 
r Gen. 42. 15, 16.  by Pharaoes' life in a feebler But the evil was not so evident, so open-faced in the one as in the other: and therefore 
s Aduersus mai●…ra vigilantibus quedam 〈◊〉 min●…tiora surrepunt. Aug. in Psal. 118. Dura prae●…auentur 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 himself free from it, with much less difficulty and danger than he did from the former.  
This watch therefore duly and diligently kept, would keep us from many sins that we are daily overtaken with. And 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de compunct. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem tun. 6. serm. 67.  the greatest part of outward sinful acts, that the godly fall into, may be justly ascribed to the want of it as the main cause of the most of them, 
u Non pecca●…is, ●…i vigil. 〈◊〉. Aug. de verb. Ap. 28.  which by this course therefore were it constantly observed of them, might be prevented and avoided.  
§. 81. Again, even in those slips and faults either 
Benefit 2.  of mixed infirmity and oversight, yea or of presumption itself too, (for to sin in contempt of God 
x Num. 15. 30. Hebr. 10. 29.  with an high hand, I doubt much, whether God's children ever do,) that even godly men themselves are ofttimes overtaken withal, yet there is great difference between the watchful and the watchlesse Christian; between the party that ordinarily keepeth this watch, though not so carefully and constantly all out as he ought, and such as keep no such watch at all: and that in three things, 
y Ante peccandum▪ inter peccandum, post peccatum.  before sin, in sin, and after sin.  
First, before sin: For the one, 
a Galat. 5. 17. velle●… enim omninò nec concupiscere. Aug. de verb. Ap. 4. & de ver●…. D●…m. 43.  his main desire 
Difference 1.  and purpose, his general resolution and endeavour is not to sin at all, howsoever 
b Matth. 26. 41.  of infirmity, or 
c Galat. 6. 1.  through oversight, or 
d Ephes. 6. 12.  through violence of temptation, or 
e Rom. 7. 23. jam. 1. 15, 16.  strength of corruption, he slip and slide into, or be pushed upon, or enticed unto and ensnared in sin oft ere he be aware: whereas the other standeth indifferently affected to sin or to forbear sin, as occasion shall be ministered and offered of either; or rather inclining, as his corrupt heart naturally carrieth him, to the ready embracing of any evil that opportunity is offered of, and that standeth with his own natural desire. So that the one is like unto a Watchman that being appointed to watch, so soon as he cometh to the place where he should watch, 
f Pro. 27. 33. Conserit man●… ut dormiat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L●…cian. de mercenar.  layeth himself down to sleep, or sitteth rechlesly, not regarding whether he sleep or keep awake. Whereas the other is like one that being set to watch, 
g Non vaco somno, sed succumbo. Senec. epist. 8.  striveth to keep himself waking, and desireth so to do, but yet through the drowsiness 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 try if he can catch a nap there, and so soon 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 
h Act. 20. 9  Eutichus, that came not, in all likelihood, to Paul's Sermon with a purpose to sleep 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 downfall and of as much as his life was worth:) but yet through Paul's long preaching, and his own long waking, he was a●… length overcome with sleep, 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 he that keepeth ordinarily some watch over his soul. The one 
i Sic Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vbi Eust●…h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sleep findeth; whereas the other seeketh sleep.  
§. 82. Again, in the very act of sin there is 
Difference 2.  no small d●…ference between these twain. For the one 
k Cave ne aliquandò totus dormias. Bern. de ord. vitae. Animus quo peius se habet, minus sen. ●…it. Nam qui leviter dormit, & species secundum quietem capit, aliquando dormire se dormi●…ns cogitat: Grau●… autem somnus etiam insomnia extinguit, animumque altius mergit, quam ut uti intellectu ullo sinat. Sen. ep. 54. D●…lcis & alta quies, placidaeque ●…imillima morti. Virg. Ae●…. l. 6.  sleepeth wholly, as he saith: he sleepeth a deep and a dead sleep: he is carried with full swinge of heart and will unto sin. 
l Nulla quies somnis: ne●…, non cessura quieti, Cura s●…poratur: sed in illa pace sop●…ris Pacis eget studij labor insopitus, & ips●… Cura vigil somno libros operamque ministrat. Ex Architreni●…. Aut●…r oculi moral. c. 11. ●…ond. 5. Et Putean. 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 v●…i.  The other sleepeth but unquietly, like the Watchman that against his will in part falling asleep, hath but an unquiet sleep of it, and even watcheth in some sort in his sleep, he is dreaming of the danger that he is or may be in, and of the enemy's approach, whom he is set to watch against. It is that which we may observe in the Church's sleep in the Canticles; 
m Cant. 5. 2.  I sleep, saith she, but mine heart is awake. We use to say of children, that their heart is asleep even when their eyes are awake: chose it is said of the children of God, that their eyes oft are asleep when their heart is awake: so that though they be outwardly borne-downe and carried away with the stiff wind, or the strong stream of some violent and untoward temptation, yet their heart inwardly is not wholly surprised with it, they sin not with a full and an absolute consent of will in it; there is some secret mislike still of themselves in that they do, and some inward strife and reluctation (though not at all times alike sensible) more or less against it, even in the very act usually of committing it. In a word, 
n Eustath. ad illud Homeri Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the one willingly falleth fast asleep; the other unwillingly in some sort, slumbreth rather than sleepeth.  
§. 83. Lastly, after sin committed; the one 
Difference 3.  as he wilfully laid himself down to sleep, and fell presently fast asleep, so 
o 1 john 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he lieth sleeping and snoring, securely snorting in sin, without touch or remorse usually, till by some extraordinary accident of outward affliction, danger, distress, or the like, as by his General's alarm or the enemy's assault, he be waked again and roused up out of his sleep. Whereas the other, as he fell asleep beside his purpose, and was never indeed thoroughly or sound asleep, but in a slumber rather than any deep or dead sleep; so he is easily awaked, as those are that are but slightly asleep, yea 
q Dormienti●… qu●… que insomnia tam turbulenta sunt q●…am dies. Sen. ep. 56. E●… somni quiete inquieta, ut Aug. de Ciuit. Dei, l. 22. c. 22. vel pavore ipso expergiscuntur, ut Plin. hist. nat. l. 10. c. 75.  his own very unquietness, if nothing else, ere long awaketh him again, like one in a fearful dream, whose very fear many times is a means to awake him, and to free him from his fear. David's heart smote him, saith the holy Ghost, as 
r 1 Sam. 24. 6.  after his cutting of the skirt of King Saul's coat; so presently 
s 2 Sam. 24. 10. Conclusion.  upon his attempt of taking the number of his people: and immediately thereupon, as one start out of his sleep, he beginneth to rub up his eyes and to look about him; and in most hum●…le and submiss manner betaketh he himself unto God, confessing his fault, craving forgiveness of it, and never resting till by renewing of his repentance he had recovered himself, and returned again to his former watch. The one sleepeth sound till he be raised out of his sleep again; the other awaketh again eftsoons even of himself. And thus much briefly of the benefit that we may reap by this watch, and how far forth we may be help of it keep ourselves free from sin  
§. 84. Now to draw to an end, and 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod matres facere solent, cum poma, bellaria, vel tale quidpiam in puerilem sinum immiserint, nequid excidat, contractam undique tuniculam singulo subijciunt: Idem & nos faciamus, orationem in lo●…gum protr●…ctam contra●…amus, & in memoriae cust●… 〈◊〉 〈◊〉. Chrys●…st▪ de Oz●…a ser. 3. in fine.  to truss or tuck up as it were in few words, after our Saviour's own example here, the sum of all that hitherto hath been handled: Considering the drowsiness of our own natural disposition, and how easily in that regard we may again fall asleep; and the diligence of our Adversary watching continually against us, by whom we may soon be surprised if at any time we do sleep; as also the necessity of perseverance, that if we hold not out in our watch to the end, it is all in vain and to no end; and the danger of relapse, if we fall back into this spiritual Lethargy, likely to be in worse case and more irrecoverable than we were at the first: Let it not suffice us, that we have been awaked out of our sinful and secure courses, but let us be careful by all good means to keep ourselves so waking and watching; by due examination of our several actions ere we enter upon them; diligent observation of our special corruptions that we may contend and strive against them; careful avoidance of the occasions of evil, that they be not offered; and constant resistance of temptations unto evil, when we are therewith assaulted: And that we may the better so watch and hold out in this our watch; let us labour to keep an holy moderation and sobriety in the use of all Gods good creatures; hold fellowship with the godly that may have an eye to us; shun the society of wicked ones that may taint and infect us; strive to preserve the fear of God fresh in our souls; endeavour to persuade our hearts of God's presence ever with us; think oft on our end, and our account to come after it; be oft casting up reckonings between God and our souls; have a jealousy of our own infirmity and proclivity unto evil; labour to have a sincere hatred of sin wrought in our hearts; and lastly be diligent in the duties of our particular vocations, and constant in frequenting of religious exercises as well public as private. Thus watching we shall prevent and escape many evils, that for want of this watchfulness, to our woe afterward, we might otherwise be overtaken withal; we shall have 
s Psal. 19 12. Matth. 6. 12.  a pardon of course daily signed us upon general suit, 
t Peccata quotidi●…ae 〈◊〉. Tertull. de pudi●….  for those that either through ignorance or mere frailty escape us: we shall never sleep wholly, nor rest obstinately in sin, howsoever we may chance sometime to be overtaken therewith, but shall recover ourselves eft soon again by renewed repentance: & we shall be continually 
u Luke 12. 35, 36, 40.  prepared for Christ's second coming, so that, 
x 1 Thess. ●…. 10.  whether we sleep or wake, 
y R●…m. 14. 8.  live or die, his we shall be both in life and in death, and with 
z Matth. 25. 10.  the wise Virgins, whensoever he cometh, being found spiritually waking, shall be ready to enter in with him into the Bride-chamber of immortality, 
* 1 Thess. 4. 17.  there to abide with him in eternal felicity.  
FINIS.