THE GREGORIAN ACCOUNT, OR THE SPIRITVAL WATCH. A SERMON Preached to the Society of the GREGORY'S dwelling in and about the City of London, and assembled in the Church of St. Michael Cornhill, June 19 1673.  
By FRANCIS GREGORY, D. D. Rector of Hambleton in the County of Bucks, one of his Sacred Majesty's Chaplains in Ordinary.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Iguat. in Epist. ad Polycarp. 
LONDON, Printed by E. Flesher, for Richard Royston, Bookseller to His most Sacred Majesty. MDCLXXIII.   

To my esteemed Friends, Capt. Jeremy Gregory, Citizen and Gold smith of London, and Mr. Philip Gregory, Citizen and Mercer, Stewards of the Gregory's Feast the Nineteenth of June 1673. and to the rest of that Loving Society.  
Worthy Sirs,  
I Need not tell you that this Sermon, such as it is, was Penned upon your motion, Preached at your solemn Assembly, and is now Printed for your sakes and upon your frequent request. When you had designed your public Meeting, it was well contrived to meet in God's House first, that you might begin your discourse with Heaven, and testify to the world that you are One as well in Religion as in Name.  
When you moved me to provide the Sermon, I was somewhat surprised; it being such a Request as I could not easily with Modesty grant, nor with Friendship deny. For when I considered the great variety of most choice and excellent Ministers within your City, and particularly that worthy Person, who, under that Reverend, Pious and Learned Prelate, my Lord of London, is the Pastor of your Church, how could I, the meanest of God's Servants, prevail with myself to possess his Room, and undertake his Work, at St. Michael's Cornhill? But, I confess, that one only Reason which could possibly move you to make such a Choice, did at length, though with some reluctancy, incline me to accept it too, and to deny myself rather then you. And that was this; namely, that I am one of your Number, and have the honour to wear your Arms, and bear your Name. For the Hearers being Gregory's, methought it might be handsome if the Preacher were so too; and there being a young Gregory to be Baptised, methought it would not be unsuitable, since the Godfathers and Godmothers were Gregory's, that some Gregory or other should wash the Infant's Face, and (though no Pope, nor Papist,) sign its Forehead too. And for this end did I make what shift I could to serve your Inclinations, though against my own; that the whole Work of the day might be carried on by Persons of the Name; and that your Church might have furniture of the same Denomination for its Pews, its Pulpit, and its Font.  
What Entertainment this Discourse will find in the world, into which your Importunity hath now condemned it, as to any personal and civil concern of mine, it matters not. If it be judged so slender and empty as to make its Author the more meanly thought of, 'tis that I deserve, & therefore may justly expect: but if, beyond its merit and my own apprehensions, it occasion me with any candid Reader the least Reputation, I shall not value myself or it one jot the more. But whatever Circumstances the Publication thereof shall be attended with, sure I am, the Practice of it will infallibly be accompanied with most happy Consequences, the Favour of God in this world, and the Enjoyment of him in the next. That it may produce this blessed effect upon you and every Gregory, is the present Design, and shall be the constant Prayer, of  
Your Friend and Servant, FRANCIS GREGORY.   

To the Society of the GREGORY'S, upon the Name and Meeting at St. Michael's Cornhill the 19th of June 1673.  
TH' Virtues and Graces, common once to man,  
Have long unchurched the Godless Earth, and ran  
With last Astraea to another Sphere,  
Making new Pleyades and Conjunctions there.  
But some good Angel, kinder to this Age,  
Hath brought them once more to salute the Stage.  
With Love, with complex arms, with dancing feet,  
The Virtue's Masquerade i'th' Temple meet  
In chosen Clusters, a Complexion  
Of men whose Humour, with their Name, is one.  
Your Friendship (Sirs) is Sacred, and you do  
Add honour to the Temple, that to you,  
So vigilant, so pious, so devout.  
(This is no Churching of the common Rout.)  
No Sectist, Atheist, carved Innocence  
Comes hither, or goes so away from hence.  
He's taught to live what he doth own to be,  
In nothing less than Name a Gregory.  
'Tis a Greek name and yet no Greek to them  
That know to value and to use the Gem.  
Watchful that bids them be, and so they are;  
They grasp the Preacher, and become all Ear.  
And He (Great Soul) speaks learned, holy things;  
He almost rules the Heavens, and thence brings  
A noble Hierarchy of Holy Fame,  
Twice Sacred, in themselves and in their Name;  
The Caesarean, Nicene, and his Son.  
Enthroned Souls! blessed Constellation!  
What's scarce the Rubric's due can't be denied  
To such as have their Saintship sanctified.  
Their Piety got the reverence below  
Of Saints; their Name doth well-nigh make them so.  
O let it be no sin one Prayer to make,  
May we gain all a Saintship for th' name sake.  
The Greek Church long eclipsed revives again:  
Boast not thyself, Rome, Metropolitan.  
She wears no Earthly Diadem, but her Love  
Gives us the art of making Saints above.  
Th' Saint's influence and this good company's  
Have made 
* Church where this Sermon was preached.  St. Michael's a St. gregory's.  
Aut Gregorius, aut nullus. JER. GREGORY.   

THE GREGORIAN ACCOUNT, OR THE SPIRITUAL WATCH.  MARK 13.37. 
And what I say unto you, I say unto all, Watch.  
WHat that Duty is which our Blessed Saviour doth here require, will be easily guessed, if we consider that there is but a twofold Watch.  
1. There is a Watch that's Civil or Military. So Pilate tells the Jews, Ye have a watch: (Matt. 27.65.) what's that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theophylact, a guard of sixty soldiers. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylactus in Matt. 14.25.  
Vigilia una tres horas habet, ac per hoc nox quatuor vigilias habet, ternis horis per singulas vigilias distributis. August. in Matth. serm. 14.  
Judaei veteres, dum penès ipsos jus armorum fuit, noctem in ternas vigilias diviserunt. Grot. in Matt. 14.25.   Thus the ancient Jews divided their Night into three several Watches; whereas Euripides mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimating that the Grecians, and from them the Romans and later Jews, had four: accordingly the Evangelist mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fourth watch of the night (Matt. 14.25.) But this civil or military Watch we shall pass by, as that which hath little to do within the bounds and precincts of the Text.  
2. There is a Watch that is Religious and Sacred: and that's double too; 'tis either literal and proper, or metaphorical.  


Vigilando, orando, psallendo in nocte opera diei peregimus. Augustinus in concione ad Catechumenos, tom. 6.  
Plinius Secundus allegans, praeter obstinationem sacrificandi, nihil aliud se de Sacramentis eorum (Christianorum) comperisse quam Coetus antelucanos ad canendum Deo & Christo, etc. Tertullianus in Apolog. c. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysoft. in Act. 12.12.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 2. c. 17.  
Quis nocturnis Convocationibus, si ità oportuerit, à latere suo Conjugem adimi libenter feret? Tertullian. l. 2. ad Uxorem, c. 4.   1. There is a Religious Watch that's proper: when the Night, or some considerable part thereof, is redeemed from sleep, and spent in holy Duties. This Watch I find observed sometimes by single persons. Thus Christ himself; he continued all night in prayer. (Luke 6.12.) Thus St. Paul and Silas; they prayed and sang praises at midnight. (Acts 16.25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. chrysostom; Totâ nocte vigilârunt, saith St. Hierom, they watched all night. And as some single persons kept this Watch, so did whole Assemblies too: many were gathered together praying. (Acts 12.12.) Tertullian mentions nocturnas convocationes, their nightly Meetings: St. Bernard mentions vigilias sanctas, their holy Vigils: and Nazianzen records 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the candles and lamps whereby they prayed and preached.  
But these Religious Vigils, that were originally occasioned by the Tyranny of persecuting Emperors, and afterwards kept up only by the voluntary Devotion and Zeal of Christians, though they were laudable in themselves, 

Patresnostri vigilabant per noctem, & ad Ecclesiam ludendo & chorizando convenichant; qoud detestabile erat & malum. De qua turpi consuetudine dolebat, etc. Aug. ad Fratres in eremo, serm. 25.  
Institutum est à Patre nostro Sancto Ambrosio, ut vigiliae cessarent, ut homicidia & fornicationes à fidelibus deponerentur. Aug. ibid.   frequented by Saints, and commended by several Fathers; yet notwithstanding, to prevent Scandals and gross Abuses, that had crept in, they were much disused and discountenanced, and particularly by the Council of Eliberis; and so fall not under our present Disquisition.  
2. There is a Religious Watch that's metaphorical; Vigilia mentis, the Watch, not of man's eye, 

Cord vigila, fide vigila, spe vigila, charitate vigila, operibus vigila; & quando corpore dormieris, veniet tempus ut surgas. August. in Luc. serm. 23.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. in Matt. 24.42.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matt. 24.42.   but of his soul; that Watch which St. Austin doth mention and recommend too, Cord vigila, Watch with thy heart. And this is the Watch which my Text requires; namely, our diligent care, our greatest caution, our exactest vigilance and circumspection about those high concerns which respect our God and our selves. And this is the business of the Text, and that great thing which our Blessed Saviour requires in this expression, What I say unto you, I say unto all, Watch.  
The words contain two things considerable.  
1. Our Saviour's great Command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Watch; Be careful, be wary, be circumspect: That's the nature and matter of this Command.  
2. The Subjects of this Command, the Persons to whom it belongs; Who must watch? The Text answers: 1. the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say unto you; 2. every person whatsoever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say unto all, Watch.  
The substance of the Text may be gathered up into this Conclusion, namely, That every person stands obliged to watch.  
But what must we watch? and why?  
There's no Watchman but hath his Walk or Station. The Bishop, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. Epist. ad Caesareenses.  who is the great Watchman of the Church, hath his Diocese; the Minister, who is the Bishop's Substitute, Trustee and Deputy, hath his Parish; the Justice hath his County; the Mayor hath his Corporation: Every Watchman hath his Charge, his Ward; and what then is ours? where must we watch? and what? I answer.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 19 Homil. in Genesin.  
Quanta inhumanitas & feritas est omnem fraterni amoris affectum exuisse & abjecisse? an aequum non erat ut major natu frater minoris tutelam & custodiam gereret? Pererius in Gen. 4.9.  
In omnibus peccantibus-pecco, quando eos quos seio peccâsse five peccare, quadam crudelis animi malignitate, non increpo. Prosper de Vita contemplate. 3.23.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in Ep. prior. ad Thessaly. c. 5. v. 11.   1. There's no man but stands obliged to watch over his Brother, his Friend, his Neighbour. It was but an uncharitable and saucy reply which Cain made to God, Am I my brother's keeper? (Gen. 4.9.) Yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom, Man should be his Brother's keeper: but if not, 'tis like he may prove in one sense what Cain was in another, his murderer too. 'Tis St. Paul's Command, Exhort one another; (Heb. 3.13.) and again, Edify one another; (1 Thess. 5.11.) and yet again, Admonish one another; (Rom. 15.14.) What mean all these Commands, if we are not bound to watch over one another?  


Quòd non de se solo, verùm de sua quoque familia, voti istius sponsionem facit in eo exemplum vel maximè infigne nobis proponitor gubernandae familiae nostrae. Equidem sic semper statui, conjunctionem eam quae famulis nostris nobiscum est permagnam esse, & propè filiorum conjunctioni parem, etc. Masius in Jos. 24.15.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chris. Hom. 42. in Gen.  
Prisci Patres, qui Legem Mosis praegressi sunt, solebant viuâ voce & per domesticam institutionem & disciplinam docere filios & posteros suos quaecunque ad consequendam animae salutem, etc. Pererius in Gen. 18.19.   2. There's no man but stands obliged to watch over his own House and Family. Thus Josuah, As for me and my house, we will serve the Lord. (Jos. 24.15.) This good man concerns himself for his Family; and doubtless there is not a soul within our walls but is our particular charge. Thus St. Austin, Vnusquisque in domo sua Episcopus: Our Family is our proper Parish, our peculiar Diocese; and the Governor of the house is the Bishop, and consequently the Watchman there. But,  
3. There is no man but stands obliged to watch over Himself. And methinks 'tis our shame, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Magn. in Append. de Anima, concione 23.  and against the common principles of nature, that man should need to be thus commanded over and over. Take heed unto yourselves; so Moses: (Deut. 4.15.) and thus St. Paul, Take heed unto yourselves; (Act. 20.28.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take all care imaginable; and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about your selves. And the truth is, were this Watchman in the Text another Argus, had man as many eyes as the Heavens have stars; yet even then would he need no Charge, no Precinct, no other Ward to oversee, guard and watch, but himself. See this in 2 particulars.  
First, 'Tis our great concern, and must be our daily task, and an hard one 'tis, to guard and set a watch upon our Senses, and Outward man. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. Orat. contra Gentes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Gregor. Nazianzen. Orat. 40.   If these be not carefully looked to, 'tis ten to one but they prove our eternal ruin. Shall I instance in these 3 particulars only?  
1. 'Tis the great concern, 

Quod in Coelo Sol & Luna, ipsum id sunt in homine Oculi. Sol & Luna duo mundi lumina; Oculi certissima in carne sydera fulgent è sublimi, perinde ac in station speculatores, interdiu noctúque nobis excubantes. Coel. Rhodig. l. 3. c. 28.  
Oculi & Cor peccati proxenetae. Drusius in Eccles. 4.8.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Greg. Nyssen. de Hominis opificio, orat. 2.   and must be the daily care of man, to set a Watch upon his Eye. It's true, the Eye itself is Nature's Centinel; 'tis purposely placed in man's upper Region, as in a Tower, to be his Watchman. Yea, but how ready this very Watchman of ours is to undo us, methinks the God of nature himself seems to inform us, by providing and lending us a guard to secure it. 'Tis the observation of St. Ambrose, Deus oculum munivit, God hath set a fence about man's Eye, he hath clapped upon it a Lid, like a Trap-door; and that not only to prevent the entrance of an Enemy, but to anticipate the dangerous excursions and sallies of the Eye itself.  
And that this little Centinel of ours is apt enough most basely to betray us, our Saviour hath given us this fair intimation, If thine eye offend thee— (Matt. 5.29.) What's that? Si ad delinquendum incitat, saith Grotius, if it provoke thee to sin; perhaps the sin of Envy. Is thine eye evil? (Matt. 20.15.) Evil how? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom; is it an eye of envy and malice? Solomon mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the proud and lofty eyes. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. Orat. 18.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Musaeus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. Orat. 34.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Magnus de Institut. Monachorum.   (Prov. 6.17.) There is another Eye which Pineda styles animae lenonem, the bawd and pander of the soul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Peter, an eye full of the adulteress. (1 Pet. 2.14.) This eye David did not guard. He saw a woman: what then? he took her, and lay with her. (2 Sam. 11.2, 4.) The Naturalists tell us, that there are some Creatures that spawn and engender by the Eye. 'Tis thus with man: his Eye engenders; his Heart, like the womb, conceiveth; and his Hand, like the midwife, brings forth sin.  
There is yet one Eye more, that must be glanced at too; the covetous Eye: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanasius Orat. contra Gentes.  His eye is not satisfied with riches. (Eccles 8.4.) 'Tis not said, his heart, but, his eye, is not satisfied. No; nummos contemplor, saith that wretch in Horace, I behold, I view my bags. And what then? Poor Achan tells us, When I saw, than I coveted, and took. (Jos. 7.21.) Achan declares, as Masius observes, progrediendi ordinem, the Order, Method and Progress of his sin▪ à visu ad animum, ab animo ad opus. Sin moved from his Sight to his Soul: When I saw, than I coveted. It moved again from his Soul to his Hand: I coveted, and took. Thus did this daring sin of Sacrilege pass through this little member: Achan's Eye, that diminutive light, that small candle of his body, had a great thief in it. And sure we are, though the natural Camel, with a bunch and a load upon his back, could not pass that narrow gate of Jerusalem which (as some say, 
Non est quòd hîc fabulas aniles comminiscantur, Hierosolymis fuisse Portam cui nomen fuerit Acus, etc. Erasmus in Matt. 19.24.  though Erasmus laugh at it) was called the Needle's eye; yet this moral Camel, this huge and mighty sin, Covetousness, Theft, Sacrilege, though never so much laden, doth often pass the Eye of man.  
And if so, if this Eye, which Nature hath given us to be our Watchman, do thus prove a Traitor, and let in our sorest Enemies, let us with Job indent and article with it; and what a fair Covenant cannot do, a strong Guard must: lest otherwise our own Eye prove to us what that of the Basilisk doth to others; lest with one unhappy glance it strike us dead for ever.  
2. 'Tis the great concern, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. Orat. 53.  
Nihilest quod sordidus dens, & felle non lita, sed macerata, vox non concutiat. Coel. Rhod. l. 26. c. 25.  
Nihil est tam volucre quam maledictum; nihil faciliùs emittitur, nihil citiùs expicitur, latiùs dissipatur. Cicero pro Planc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. Orat. 40.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Epist. 191.  
Quotidiana fornax nostra est humana lingua. August. Confession. l. 10. c. 37.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Ps. 120.4.   and must be the daily care of man, to set a Watch upon his Tongue.  
St. James styles the Tongue of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little member, (Jam. 3.5.) and yet, as little as it is, O what great mischief doth it work? The Apostle tells us, that an ungoverned tongue defiles the whole body, and sets on fire the course of nature. (Jam. 3.6.) Mark his expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it defiles and fires: it blacks and sullies like the smoke; but withal, it scorcheth and burneth like the flame. I remember the Psalmist compares the language of an ill Tongue to Coals of Juniper. (Psal. 120.4.) But why to them? 'Tis observed, that whilst the Juniper is preserved fresh and green, it affordeth the coolest shade; but when 'tis cut down and burnt, it yields the hottest Coal. 'Tis thus with the Tongue of man: If it be well used and rightly governed, it refresheth, like some welcome shade; but if not, it strongly burns. And as it fires whatever else is round about it, so will it scorch the mouth that holds it too. Whosoever shall say, Thou fool, shall be in danger of Hell-fire. (Matt. 5.22.) Vox convitii gravioris, saith Drusius, One base reproach from a slanderous Tongue, as it burns like Coals of Juniper, so doth it kindle the flames of Hell too.  
And methinks, if the Tongue of man be thus like fire, we are concerned to watch it. When an house is burnt, though the main flame be extinguished, yet if there be some few coals left glowing within the rubbish, to prevent any farther danger, 'tis duly watched, till all fear be over. Believe it, there's greater hazard from a Tongue, if it be not the better looked to. Solomon tells us, Death and life are in the power of the tongue. (Prov. 18.21.) Yea and a greater than Solomon tells us too, By thy words thou shalt be justified, and by thy words thou shalL be condemned. (Matt. 12.37.) Here lieth jus vitae & necis: as we order our Tongue thus or thus, so shall we either live or die, and that for ever.  
And if so, let us resolve with David, I will take heed that I sin not with my tongue. But how will he help it? thus, I will keep my mouth with a bridle. (Psal. 39.1.) So we: but the LXX thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have set a guard upon my mouth. But lest David's own guard should prove too weak for this unruly member, he begs some auxiliaries from Heaven, Set a watch, O Lord, before my mouth. (Psal. 141.3.) One would think that Nature had sufficiently done this already; for, besides two Lips without the Mouth, she hath placed within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer words it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) a double row of Teeth, like so many Palisadoes, or little Pike-men, to keep in the Tongue: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustathius in Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Accepisti dentes ad macellum corrodendum: cur non potius ad omnem hiatum & rictum tuum coronandum? cur non potius ad pulsus linguae temperandos? Tertullian. de Resurrect. carnis.   and yet notwithstanding, David thinks all this guard too weak, and his Tongue too strong; and therefore doth thus petition his God yet once again, Keep thou the door of my lips. (Ibid.) Man's Lips, like a Door, must be sometimes open, sometimes shut. 'Tis a Door of such constant use, that it cannot possibly be blocked, nailed, or quite walled up: but withal, 'tis a Door of so much danger, that it need be constantly watched and strongly guarded.  
3. 'Tis the great concern, and must be the daily care of man, to watch over his Hand; I mean, his Works, all his works whatsoever. 'Tis excellent Counsel, Take heed what thou dost. (Acts 22.26.) Such counsel St. Paul gave Timothy, Take heed to thy self, (1 Tim. 4.16.) that is, to thy Conversation. Thus David, I will take heed to my ways, (Psal. 39.1) that is, to the course, tenor and actions of my life. And that we are obliged to watch against all wicked actions I need not prove, since we are bid to watch over even good ones too. So Christ commands, Take heed how ye hear. (Luk. 8.18.) So again, Take ye heed, watch and pray. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macarius Hom. 31.  (Mark 13.33.) Yet once more, Take heed that ye do not your alms so and so. (Matt. 6.1.) We must take heed, not only how we curse, but how we pray; not only how we speak what's naught, but how we hear what's good; not only how we rob the rich, but even how we relieve the poor too. Whatever our actions are, natural, civil, or sacred, we are much concerned to watch them. But,  
Secondly, 'Tis our great concern, and must be our daily task, and an hard one 'tis, to watch over our Inward man.  
'Tis good Counsel which the Prophet giveth us, Take heed to your spirit. (Mal. 2.15.) 'Tis true, man's flesh wants a Guard; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil. Magn. in Apend. concione 23. de Anima: & rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  
Prae omnibus rebus quas oculatissimè servare solemus, oportet cor & animam servare, nè vel errore ullo inficiatur, vel ad vitia declinet. Baynus in Prov. 4.23.   the Eye was a Supervisor, the Foot wants a Guide, the Ear wants a Monitour, the Tongue wants a Curb, the Hand wants a Restraint; but above all, here lieth our main care. Keep thy heart, saith Solomon. (Prov. 4.23.) But how must that be kept? The Text answers, Keep thy heart with all diligence: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek; Keep thy heart with all keeping: omni cautelâ saith the Arabic, with the utmost care and caution that can be used. But you'll say, What is there in the Heart of man that needs all this watching? I answer,  
1. The Thoughts and Imaginations that are in man's Heart have too much need to be watched. 

Cavaemus' Cogitationes inutiles, ut animarum nostrarum facies decora permaneat. Quòd si tamen aliquando noxia aliqua Cogitatio mentem subîerit, totâ solicitudine laboremus citiùs abluere sordem quâ nos maculari conspicimus Bernard. Flor. c. 41.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origenes in Matthaeum.    
What swarms of Thoughts, and evil ones too, are found in the Heart of man, our Blessed Saviour hath thus informed us, Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, etc. (Matt. 15.19) Tell me, what strange guests are these, that they should find the least harbour within the noble Soul of man! Murders! Adulteries! Thefts! Methinks, wherever we catch an Adulterer, a Robber, a Murderer, we should immediately clap strong guards upon them. One great reason why the Officer doth search suspected houses, and keeps up his Watch and his ward, is to prevent the Adulterer, the Murderer, the Thief, or else to apprehend him. And certainly, if every suspected place deserves to be watched and searched, let us watch and search our Hearts too; 'tis like enough there sneaks the Adulterer, there lurks the Thief, there's hid the Murderer: and if we find this cursed crew lodged within us, Custodiendae sunt vigiliae super cogitationum gregem, saith St. Bernard, we must set a guard upon these desperate Villains; such brutish and devilish Thoughts must be shackled, chained, dislodged, condemned, & crucified. Such a caution hath Moses left us, Beware that there be not a thought in thy wicked heart, saying thus or thus. (Deut. 15.9.) The expression imports, that although men make light of wicked Thoughts, yet 'tis our great concern, not only to watch, but with indignation and zeal to throw them out.  
2. The Designs, Ends and Aims that are found in man's Heart have too much need to be watched.  
'Tis usually said, Finis coronat opus, 'tis the End that crowns the work. The Philosopher tells us, Actiones morales specificantur à fine; Moral actions are good or bad according to that End towards which they are designed. How good soever any work may be in its matter and substance, yet if the End be naught, the whole work will prove so too. Doubtless the Pharisees did many excellent things; they observed the Sabbaths, they prayed, they fasted, they gave Alms: and yet their base unworthy Designs, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their desire of a little applause and vainglory, provoked God to disown their persons that were so plausible, and to reject all that service that was so pompous.  
And truly, 'tis but sad to consider that these Pharisees, who looked so much like glorious Saints, should by the treachery of naughty Hearts, and the proposal of sinister Ends, render themselves but gilded Hypocrites. 'Tis but sad that such splendid shows of Devotion, such strict observations of Sabbaths, such frequent Prayers, and such set and solemn Fast, should rather, through their low Designs, provoke our God then please him; that those very persons should prove but Meteors, whom the world took not only for Stars, but Constellations too.  
And lest this should prove our own condition, lest all our services should miscarry, and God should say unto us, as once he did to the Jews, When ye fasted and mourned, did ye at all fast to me, even to me? (Zach. 7.5.) 'Tis a dreadful demand: but that it concern us not, we are obliged most strictly to examine what are the Designs and Projects of our Hearts; lest perhaps some mean and wicked End should corrupt our holy Duties, lest some degenerous and ignoble Aims should turn our Gold into dirt, our sacrifice into sin, and make our sweetest incense go ●●t and stink with God, as if it were but so mu●● snuff.  
3. The several Passions that are found within the Heart of man have but too much need to be watched too. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. ad Gregor. Nyss. orat. 6.   
That there are, and ever were and will be, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyssen. de Virginit. c. 12.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Seleuc. orat. 35.   whatever the Stoics dream, whatever some Fathers think, such and such Affections found within the Heart of man, 'tis sure enough. Plutarch tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To find a man without those common Passions of love, hatred, fear, hope, desire, and the rest, 'tis impossible. That these Affections and strong and impetuous, all experience showeth. St. Bernard thus complains, Intellectus & Affectus quandoque sibi adversantur, man's Passion contradicts his Reason: Parere nescit, saith Seneca, it will not obey: no, impar Ratio, saith Seneca again, man's Reason is too weak for his Passions, which rule that Soul whom they should have served.  
And methinks, if our Affections, instead of being loyal Subjects, are thus like to invade and usurp our Reason's throne; if our Passions, which were designed by God to be the servants of our Understandings, are like to become domineering Lords and Tyrants; if these blind and boisterous Rebels endeavour to seize the captive Soul, and then use it even at pleasure; methinks we are concerned, and that in time, and guard and watch them.  
I remember that expression of the Psalmist, quoted by St. Paul, Stand in awe, and sin not. (Psal. 4.4.) St. Hierom translates it, Irascimini, and the LXX thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be angry, and sin not. This Text doth not command our anger, as a Duty, but doth rather suppose it, as a natural and lawful Passion. Si irascimini; so Muis: Si contingat irasci; so Estius: If this Passion chance to move and stir. What then? Cavete, beware, set a watch, lest perhaps it exceed its bounds, and so become a sin. The same course must be taken with other Passions too. It's-true, what Seneca saith of our best Endeavours, non tollunt, sed temperant: we cannot destroy these Affections and quite root them out; but yet we are concerned to moderate, subdue and rule them; and in order to that, we must be sure to guard and watch them. But why all this? upon what score is it that man stands thus obliged to watch over Himself, his Eye, his Tongue, his Hand, but above all his Heart and Spirit? I answer,  
First, The Soul of man doth sufficiently need the strictest Watch and the strongest Guard that can be thought on: and that for these Reasons.  

O si paulò diligentiùs considerare velimus quanta pericula, quanta mala nobis imminent, & Animabus nostris insidiantur! Baynus in Prov. 4.23.  1. The Soul of man hath many Enemies abroad, round about, and very near it too.  
This is one great Consideration that doth ordinarily quicken men to watch: Hannibal ad portas; if an enemy be at the Gate, if Thiefs and Robbers beset the house, 'tis no time then to snort and sleep. This argument is not mine, but St. Peter's; Be sober, be vigilant: but what needs that? because your adversary the Devil, as a roaring lion, walks, etc. (1 Pet. 5.8.) The Devil walks his rounds, and shall man lie secure? the Devil himself doth roar, and is not man concerned to look about him? 'Tis observable that the Devil is styled a Lion, a beast nullius ferè somni, saith Coelius Rhodiginus, one that sleeps but little: and if the Devil himself doth watch, how dares the Sinner slumber?  
But besides the Devil and his numerous legions, the World hath in it great store of Enemies too: its Pleasures, its Profits, its Honours, its Sons of Belial, what are all these but so many Traps and 'Gins to catch and ruin Souls? Hosts sacrilegi, animi mei fures; so Socrates rightly called them.  
And yet there is one Enemy more, that's nearer still; I mean our own Flesh with its numerous train of Lusts. And certainly this Enemy doth approach somewhat near indeed. As St. John is styled by the Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ 's bosom friend: so may our Flesh be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, man's bosom foe. Hence the Apostle thus exhorts us, Abstain from fleshly lusts: why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they war against the Soul. (1 Pet. 2.11.) And methinks, if the Soul of man be thus opposed by the Flesh, besieged by the World, assaulted by the Devil; if it be surrounded with Enemies, that are strong, cruel, malicious, and strangely politic; it must needs want the strictest Watch and the strongest Guards that can be thought on.  
2. The Soul of man is but infirm, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Magn. de Anima concione 23. in Append.  impotent and weak. Indeed Nazianzen tells us that a religious Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong Soul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a wall of brass: and St. Paul saith Abraham was strong in faith. (Rom. 4.20.) Perhaps there may be such a spiritual Samson here and there, whom these cursed Philistines cannot easily conquer: but, alas! what's this to the generality of Christians? Tell me, Sirs, are we indeed grown such Giants in Grace that we need no guard? are we grown such strong men in Christ that we need not fear to be surprised by the Flesh, World, or Devil? Sure I am, the Devil was too hard for Judas, though an Apostle; the World was too hard for Demas, though a great Professor; and the Flesh was too hard for David, though an eminent Saint; nay, a poor Maid servant was too hard for him who is styled by St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime and chief of all the Apostles.  
And methinks, if such a man as Peter, that professed Champion of his dear Lord and ours, was thus miserably foiled by a pitiful wench; we should not grow secure, as if we were strong enough to deal with the Anakims of our Flesh, the Zamzummins of the World, and the Devil himself, that greater and worse Goliath. The truth is, we are generally such babes in Christ, such weaklings in Faith, such puling and dwarves in Grace, that we may too justly complain in the words of Baynus, quam facilè vincimur? quam nullo negotio huc illuc impellimur? How easily is the heart of man conquered? how quickly is it taken? There's scarce a Temptation that's strong, but is prevalent too; there's scarce a Lust that stirs, but beats us.  
See how sadly St. Paul complains of this; I marvel that ye are so soon removed, to be overthrown, and that so quickly too. (Gal. 1.6.) Surely 'tis but a slender Garrison that holds not out one day; 'tis a weak Fort that holds not out one hour. Such a Fort is the Heart of man; no sooner doth the Devil demand a surrender, but it sometimes yields in a moment. But what's the reason? The Prophet tells us, The whole heart is faint: (Esa. 1.5.) and if so, where our royal Fort is weak, there our Guard should be the stronger. Thus Cartwright, Diurnas & nocturnas excubias hîc collocemus; since man's Soul is thus infirm and impotent, and yet must expect the strongest assaults imaginable, we must watch by day, we must watch by night: nay more, Quaterniones augeamus, we are concerned to double and treble those Guards which we set upon it.  
3. The Soul of man is false and treacherous. Thus Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Soul of man is perfidious and faithless, and so must rather be watched then trusted. 'Tis thus in the world; if a Servant or Soldier be but once suspected to be false, he will be constantly eyed, and closely observed so much the more.  
And thus must the Soul of man be dealt with; there's too much reason for it. Thus the Prophet, The heart is deceitful: (Jer. 17.9.) aptum ad fallendum, saith Clarius; 'tis apt to cheat us. There's nothing so treacherous as this; so much doth the Text assure us. The heart is deceitful: but how? and in what measure? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all things. 'Tis worse than Laban. Your father hath deceived me ten times, saith Jacob: (Gen. 31.7.) but, alas! our hearts deceive us more than ten times ten: they promise fair, but fail; they make covenants, but basely break them; they vow allegiance to Heaven, and yet prove Traitors; they pretend to succour us against our enemies, and yet how do they betray us into their hands? and if so, O quam dolosum est cor hominis! saith one, O how perfidious and treacherous are these Hearts of ours! Man doth little dream what strange fallacies and tricks are in them. Is thy servant a dog, that he should do this great thing? (2 Reg. 8.13.) Poor Hazael! he took himself to be a man, but really proved that very dog which he thus disowned and scorned. And methinks, if the Heart of man be so false and traitorous, if it hath already betrayed and cheated us over and over, we should never trust it more without the strictest Watch and strongest Guard.  
Secondly, The Soul of man, as it greatly needs, so doth it highly deserve the strictest Watch and strongest Guard that can be thought on. See why in 2 Particulars.  
1. The Soul of man is the main and chiefest Interest which Christ hath in all the world. 'Tis not to be disputed but we stand obliged to tender the Concerns of our Blessed Saviour, who hath already showed such a tender respect to us and ours. One would think that mere Ingenuity, Gratitude and the Gentileness of a Christian spirit should engage us, to our very utmost power, to secure all the Interests of that Holy Jesus, who hath already been at so much cost and pains to secure all that which we call ours.  
If it be demanded what Concerns Christ hath in the world that are in danger, and need securing; I answer, Whatever Interest Christ hath throughout the world, there's nothing so exposed to hazard, there is nothing that he doth so entirely love and so highly prize, as the Soul of man. This is the thing which he doth particularly challenge and claim to be his. Behold, all souls are mine. (Ezek. 18.4.) They are his by Donation, by Covenant, by Conquest, yea and by Purchase too. Thus the Apostle, Ye were bought with a price. (1 Cor. 6.20.) The Soul of man is the Fruit of Christ's Sufferings, 'tis the Travail of his soul, 'tis the Reward of his obedience, 'tis the Purchase of his tears, his groans, his sweat, his agony, his Cross, yea and his blood too.  
And methinks, since our Blessed Saviour hath paid such a vast price for the Soul of man, we should not easily see it lost: since this is the thing which Christ makes his grand concern, and yet we find it in the midst of enemies, we should not think much to watch and guard it. I am confident there is not a man amongst us so ill-natured, but he would gladly secure the Interest of his Friend. I read that Abraham, with no greater army than his own house could raise him, adventured to encounter four Kings to rescue Lot, that was his Nephew. Tell me, Sirs, who amongst you would not save an ordinary neighbour's beast from drowning? nay more, who amongst you would not gladly be instrumental to save your very enemy's house from being robbed or burnt to ashes?  
And certainly, if we have this respect for an Enemy, we should have much more for our dearest Friends: if we are thus tender of an ordinary Neighbour, how much more tender should we be of that Blessed Jesus, who deserves it better? Remember, the Soul of man is the great interest of him that loves you; 'tis that which he counts his Treasure, 'tis that which he calleth his Jewel, 'tis that which he owns for his Spouse, 'tis that which he esteems as one of his Members: and if so, if the Treasure of Heaven doth lie in danger, if the Jewels of God are like to be lost, if the Spouse of Christ is like to be ravished, if the Members of his body are like to be rend and torn in pieces, or, which is all one, if the Soul of man be like to miscarry; we are obliged to be at least so kind to our Blessed Saviour as to watch and guard that Soul, which is the Purchase of his blood, and the only thing on this side Heaven which he dearly loves.  


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Magn. de Abdicat. rerum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Matt. 16.26.   2. The Soul of man is in itself a thing of far greater value than any thing else man hath besides.  
Experience tells us, that the more considerable things are, the more carefully are they looked to. The poor Fisherman is not so solicitous to provide a Convoy for his little Boat, as the wealthy Merchant is for his Ships that are richly laden. The Beggar, that hath nothing on his cupboard but an earthen dish, nothing in his wardrobe but rags, nothing in his yard but a few sticks and straws, what cares he for Watch and ward? but as for the moneyed Citizen, the Banker, the Jeweller, the man that deals in things of value, his doors and windows must be secured; his locks, bolts and bars must be strong; nor is this enough without a considerable Watch in the streets too.  
And, surely, if things of this nature deserve all this care, the Soul of man doth so much more. For, tell me, what is there to be named that's worth so much as Souls? Alas! Gold and Silver are but so much dirt; Pearls, Diamonds and Rubies are but so much rubbish. What if I tell you that those very Pearls, which the world counts precious, are little better than the wens, the excrescencies, nay the scabs of a poor fish? and if so, what pitiful things are these compared with Souls?  
What the Soul of man is Macarius tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyssen. de Anima & Resurrect.  a creature that's wonderful, high and noble: 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nazianzen, 'tis somewhat near, somewhat of kin to God. Pluris valet quam coelum & terra totúsque mundus, saith another: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyril. Hierosol. de Anima.  Heaven, earth, the whole world is not of equal value to any one Soul that's in it. Tell me then, shall we carefully secure a little contemptible dirt, and yet expose our choicer Treasure? shall we set a guard upon an handful of earth, and yet hazard our richest Jewel? 'Tis not thus in cases of common danger. If an House be fired, whatever becomes of lumber, the best furniture shall be secured: if an Enemy invade a Kingdom, every man will send his Treasure into that Garrison that's best fortified & most strongly manned. That's our case. There is an enemy that will invade us; and our main Concern is an immortal Soul. If we lose any other thing whatever, 'tis not considerable; if we lose our Estates, our Reputation, nay, our very Lives, 'tis no great matter: but if our Soul be lost, whatever else be kept, we are undone for ever: if we lose our Souls, we lose our share in glory, we lose a Crown, we lose the society of Saints and Angels, we lose the enjoyment of Christ, and the Vision of God; and if so, where is our Guard? where's our Watch?  
Thirdly, 'Tis very uncertain when our great Lord will come to Judgement. Thus the very Judge himself hath told us, Of that day and hour no man knoweth, no not the Angels, neither the Son, but the Father. (Mark 13.32.) That there will be such a day, 'tis sure enough. Thus the Evangelist, the Son of man cometh, (Matt. 24.44.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is coming: the expression sounds as if he were already set out and upon his way; and how near he may be, no man can tell.  
And methinks the uncertainty of this great Day should make us watch. 'Tis our Saviour's own Argument: Watch, there's his counsel; but what's his motive? for ye know not what hour your Lord doth come. (Matt. 24.42.) Should he come and surprise us in our beds of security, O what would become of us then? 'Tis recorded of a certain Commander, that finding one of his Sentinels fast asleep, without more ado he ran him through; and for that severity said no more but only this, Qualem inveni, talem reliqui, Asleep I found him, and fast asleep I left him, and that for ever. Yea, that of Virgil, which is only unhappy in other cases, is very just in this, Caeduntur vigiles— If the man that is obliged and undertakes to watch be found false to his trust, and careless of himself and others, he deserves to die. So 'tis threatened, The Lord of that servant shall cut him asunder, and appoint him his portion with hypocrites. (Matt. 24.50, 51.) If this once prove a man's case, we may say to him as Tiberius once did to a prodigal Spendthrift that had wasted a fair Estate, and at last complained of his present wants and former follies; Serò experrectus es; Sir, saith he, you are awake too late.  
Let us remember that expression of Pliny, Vita vigilia est; to be awake is to be alive. There's much of truth in that of Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A man that is fast asleep differs but very little from that man that is dead. And certain it is, if we desire to live with God, we must not sleep in sin: if we desire to live for ever in another world, we must for ever be awake in this. 'Tis a concerning expression that of St. Paul, Awake thou that sleepest, and arise from the dead. (Eph. 5.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Chrysostom: The man that lives in a course of sin is one that's fast asleep, yea and dead too; dead at present, and, if he wake not the sooner, like to continue dead for ever. For when once our Lord shall come, if he find us rocked and lulled asleep in sin, what the event will be St. Austin tells us, Dormitando casurus es, such a spiritual slumber and lethargy will even quite undo us; it will only prepare our Bodies for a grave, and render our Souls fit for nothing else but Hell. But, on the other hand, if we will but once awake, if we will but up and be doing, if our Lord shall find us at our work, upon our Guard and our Watch; what then? Blessed is that servant whom his Lord when he cometh shall find so doing. But,  
Fourthly, There is yet one Argument more that I must press upon myself and you who are my Namesakes too, and that's this; We are obliged to watch by that very Name which we bear: I do not mean only our general Christian Name, but our particular Surname too.  
I remember that person who hath written the Life of our incomparable Bishop Jewel observes out of St. Chrysostom, that there lieth a great Treasury in Names, and that the excellent worth of several persons hath been conspicuous in them; as, the Heavenly gifts of Theodosius, the Divine spirit of Ambrose, the sweet vein of Lactantius, the shining style of Fulgentius, the golden mouth of Chrysostom, etc.  
And certainly, Names of excellence are bestowed but ill where they are not answered well. To bear a good name is matter of credit; but to live contrary to it, 'tis matter of shame. 'Tis but a sad expression, Thou hast a name to live, and art dead. (Apoc. 3.1.) Alas! what's the name without the thing? what● s a name to be rich, if a man be really poor? what's a name to be saved, and yet he damned? So here, What's the name of a Watchman, if we are found fast asleep?  
Historians tell us, that Alexander the Great, that man of Courage, had a soldier in his Army that was of his own name, but a pitiful Coward: whereupon Alexander thus took him up; Either quit thy baseness, or quit thy name. So say I to you, Either be what your present names import, or else get new ones.  
I can tell you, the great God answers his Name. O Lord, how excellent is thy Name! (Psal. 8.1.) But are his Works so too? yea, the Lord hath done excellent things. (Esa. 12.5.) As is his Name, so are his Works, and so is He; Thou art more glorious and excellent, etc. (Psal. 76.4.) Yea, God answers this and all his other names to the very full; nay, God is infinitely better than any name doth speak him: and if so, let not us be worse.  
Again, Christ answers his great Name too: Thou shalt call his name Jesus, (Matt. 1.21.) that is, Saviour, saith the Angel. But will Christ make good this Name? Yea, he shall save; he shall do what his name imports.  
Yet farther; I find there is not an Angel in Heaven but answers his Name too. Dionysius tells us that Thrones is a name of Height, 
Dionys. Areop. ●e. Coelesti Hier. c. 7.  Cherubin a name of Knowledge, Seraphim a name of Ardency, Dominations a name of Power; and in general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the names of the whole Hierarchy of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declarations of those choice Endowments that are certainly found in the persons of those Angels to whom they belong.  
Thus do God, Christ and Angels answer their Names; and why should not we answer ours? My Text requires it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What's that? why only this, Act the part of him who is a real Gregory, a Watchman indeed.  
I could mention several Namesakes of ours that were no Sleepers. Gregory Bishop of Neocaesarea is styled by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. Hist. Eccl. l. 6. cap. 30.  of all the Bishops of that Age the most famous: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Disciple of the Gospel; so Nyssene: 

Nyssen. in vita Greg. Thaumat.  
Basil. Magn. in l. de Spiritu Sancto c. 29.  
Hieron. in Ep. 184.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a glorius Light; so Great St. Basil: vir Apostolicorum signorum atque Virtutum, a man somewhat like the Apostles in doing Miracles; so St. Hierom. Insomuch that he is recommended to all posterity by this known Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregory the great Worker of Wonders.  
I could tell you of Gregory Nyssene too, a man styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Example of Virtue, 
Gregor. Nazianz. in Orat. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ornament of Mankind; nay more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man ranked with Angels: concerning whom Nazianzen writes thus, as indeed became the Son of such a Father; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gregor. Nazianz. in Carm. iamb.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.   
And as for this Nazianzen himself, as he justly commends his Father, so do others as deservedly commend him too. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith one; 
Gregorius Presbyter in vita Nazianzeni.  This Gregory was a man every way accomplished: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was surnamed Gregory the great Theologue or Divine of those Times. So reverend and pious was he, that the good Emperor Theodosius did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour him even as if he had been his father.  
I might yet name one Gregory more in the Latin Church too, the first and the best Bishop of Rome that ever bore that Name, and was styled Gregorius Magnus, Gregory the Great; a man of the choicest Piety, 
Sympson's Church-history.  and withal so Humble, that he opposed that proud Title of Universal Bishop, which Boniface the Third procured, and the Pope still retains. So far from this Ambition was this Namesake of ours, that he was the very first Roman Bishop that ever styled himself Servus servorum Dei, the Servant of the servants of God.  
And now since we bear the same Name with these Holy men, let us lead the same Lives, and manifest the same Graces too. Though we cannot be Bishops, yet we may and must be Saints, as well as they: though we cannot be as Learned, yet let us be as Holy: though we have not the same Knowledge in our Heads, yet let us have the same Eyes, that so we may prove Vigilantii, Watchmen, that is, Gregory's indeed. Let's watch against our Lusts, to subdue and kill them: let's watch over our Hearts and Lives, to reform and mend them. Let not the world have occasion, through any of us, to report the Vices of some Gregory's, since it finds cause to admire the Graces and Virtues of others.  
Let's but remember that our very Name doth import and promise Vigilance. Let's remember also that there is in our Coat of Arms a Lion, who is not only the most generous, but the most watchful Creature; and this Lion not Dormant, not Couchant, but Passant and upon his Legs too. And methinks, since we bear the Lion, that Emblem of Nobility and Vigilance, in our Arms, it would be dishonourable for us to entertain any ignoble Dormouse, any dull, sottish and lethargical Humour in our Bosoms. What a discredit would it be to our whole Race and Family, should any person who bears the Name of a Gregory be found a mere Endymion, a sluggish Drone, a sleepy Sot?  
No; let's up and be doing: let's be active for the Honour of our God and our selves: let's live to the Credit of our Religion and our Name: let not so much as one Hildebrand be found amongst us: let us hate Vice, and embrace Virtue; that what was once said of Nazianzen, that Great Namesake of ours, may be said of us too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Gregory was a real lover of every man and every thing that is good. Yea, here's an Example fit for our Imitation indeed: and if we will but tread in the steps of such pious and holy persons, we shall recover the decayed Reputation of our Church; we shall maintain the Credit of our Families and the just Honour of our Name; we shall approve ourselves God's Watchmen now, and be crowned his Saints hereafer. Let us so order the whole Course of our Conversation with that signal Piety towards our God, that ready Obedience towards our Governors, that exemplary Charity towards our Neighbours, and that strict Sobriety towards ourselves; that as we are this day met together in the Church, to serve and worship our Holy God, so we may one day meet again in Heaven, to enjoy him, his Angels, his Saints, and ourselves, his faithful Gregory's, for ever and ever.  
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