The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.

CHRISTS GENERALL WATCH-WORD.

MARK. 13. 37. WATCH.

§. 1. THere be a 1.1 two commings of our* 1.2 Lord and Sauiour Christ men∣tioned in Scripture: the former of them in mercy, b 1.3 to saue the world; the latter of them in maiestie, c 1.4 to iudge the world. Some of those that liued in the time of the for∣mer, had d 1.5 moued question to our Sauiour him∣selfe concerning the latter; e 1.6 When will the com∣ming of the Sonne of man be?

Now our Sauiour, in way of answer vnto this question, layeth downe both the certaintie and the

vncertaintie of his second comming: the certain∣tie, that it shall be; the vncertaintie when it shall be. That, which is wont to be said of the day of Death, being no lesse true of the day of Doome; f 1.7 There is nothing more certaine, and yet nothing more vncertaine: g 1.8 Nothing more certaine than that it shall be: as sure, we vse to say, as Death; and may well say, as Doome: For h 1.9 Heauen and earth (saith our Sauiour) shall passe away, but so shall not my word. And yet i 1.10 nothing more vncertaine than when it shall be. For, k 1.11 Of that day and houre knoweth no man ought, no nor the Angels in heauen, nor the Sonne (l 1.12 as he was m 1.13 then) himselfe.

Hereupon he taketh occasion to n 1.14 exhort his Disciples whom he then spake to, and o 1.15 vs all in and by them, vnto circumspection and warinesse, vnto vigilancie and watchfulnesse: p 1.16 that since such a day must once come, and they know not how soone it may come, wherein they shall all be called to giue vp their accounts, that therefore they liue in a continuall expectation of it, in a perpetuall preparation for it; that whensoeuer it shall come, they may be found ready and fit for it.

Which exhortation hauing vrged▪ and enlarged

by sundry arguments of inforcement and illustra∣tion in q 1.17 the words before going, he doth r 1.18 here re∣peat and conclude, winding vp the summe of all before deliuered in this one word,

WATCH.

A word not consisting of many syllables or let∣ters;* 1.19 but containing much matter, and matter of* 1.20 much vse. Which that it may the better and the* 1.21 more orderly be vnfolded, we will referre all that shall be spoken to these foure heads:

The Sense, the Proofes,

The Manner, and the Meanes: 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 Meanes, whereby we may watch.

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

§. 2. For the first of them, to wit, what it is to watch. Watching is, to speake properly, s 1.22 an affe∣ction of the bodie; and is by way of metaphor onely applied vnto the soule. In regard whereof it will not be amisse to consider briefly what it im∣porteth in the one, that we may the better conceiue thereby what it signifieth in the other.

t 1.23 Watching therefore and waking are two seuerall 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 can∣not properly be said to be watching, because nei∣ther is it now the ordinarie time of rest, neither (it may be) haue we any present inclination there∣unto.

But the Disciples of our Sauiour the night before he suffered, are said to haue watched with him, u 1.24 Could ye not watch an houre with me? because both it was then the ordinarie time of repose, and they very sleepie and drowsie also themselues.

Againe, x 1.25 the Psalmist complaineth that God held his eyes waking, or y 1.26 watching; (but in an vn∣proper sense) that he was forced to keepe waking, and so in some sort to watch as it were against his will. A man lieth oft awake when he would faine sleepe, but z 1.27 cannot, either through disease of bo∣die or distraction of minde: And a man that is set to watch, may keepe awake, but not minde or re∣gard his charge: and neither of them in such case are said properly to watch. But those that sit by such a sicke man as cannot sleepe, to tend him, are said to watch by him: And the Shepherds are said to haue beene a 1.28 watching ouer their flocks, when the Angell appeared to them that brought them tidings of Christs birth.

So that bodily watching (to speake properly and precisely) is then, when a man striueth to keepe himselfe corporally waking for the tending or hee∣ding of something, at such time as he is or may be inclining to sleepe.

§. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himselfe so awake: and b 1.29 a man may not keepe himselfe so awake, and yet watch. c 1.30 Peter watched thus while he slept in the prison between two souldiers tied fast with two chaines. And so did d 1.31 Dauid, when trusting to Gods gratious pro∣tection,

he laid himselfe quietly downe to sleepe. Whereas on the other side, e 1.32 Iudas sate vp all the night long (as f 1.33 theeues and murtherers also doe many times) to put his treason in practise, g 1.34 while his fellow Disciples slept; and yet watched he no more, nay not so much as they did. And h 1.35 Dauid was broad awake, when he spied Bathsheba from off his terrace; and yet watched he not so well as be∣fore he did, when on his pallet he lay fast asleepe: he rose from one sleepe, to fall into another, a worse sleepe. It is not i 1.36 a corporall, but a spiri∣tuall; not a proper, but a figuratiue, a metapho∣ricall watching, (and yet a watching that hath re∣ference to that proper, some resemblance of that corporall watching) that our Sauiour here intendeth.

To apply therefore what was before said of watching, to the Soule, and so to our present pur∣pose. Sinne is in the word compared to a sleepe. k 1.37 Let not vs sleepe, as others sleepe, saith the Apostle: For those that sleepe, sleepe in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spirituall l 1.38 night of ignorance, so of a spirituall sleepe of sinne. Repentance is said to be an awaking (as it were) out of this sleepe. m 1.39 Awake to righteousnesse; and sinne not, saith the same Apostle. And againe, n 1.40 Awake thou that slee∣pest, and arise from the dead, from the deadly sleepe of sinne, and Christ will illighten thee. And, o 1.41 As it is a signe that a man is awaked out of his sleepe, when

he telleth what dreames he saw in his sleepe: so it is a signe, saith the Heathen man, of one truely repen∣tant, when a man maketh sincere confession of his for∣mer offence. And lastly, the striuing to keepe our selues from future relapse and from falling backe into this our former deadly slumber againe, is that which by the same metaphor is termed watching, as here, so p 1.42 elsewhere.

So that it is as much in effect, as if our Sauiour had said, when he willeth vs to watch; that It is not* 1.43 sufficient for vs, that we haue beene awaked out of the deadly sleepe of sinne; but we must with all heed∣full diligence for the time to come striue to keepe our selues thus waking. Watch we cannot till we be awaked; and q 1.44 when we are once awaked, we must euer watch. And so haue 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* 1.45 foure:* 1.46

• The first taken from the drowsinesse of our owne naturall disposition.
• The second from the diligence of our Aduer∣sarie the Deuill.
• The third from the necessitie of perseuerance.
• The fourth and last from the danger of relapse.

For the first of them, to wit, the drowsinesse of* 1.47 our owne naturall disposition. r 1.48 He came the second time, saith the Euangelist of our Sauiours Disci∣ples, whom he had but lately before awaked, and found them asleepe againe; for their eye were heauy. And as it is with those that be of an heauie consti∣tution,

of a drowsie disposition, that though they be awaked out of sleepe, yet vnlesse they vse some diligence (yea though they so doe) to keepe them∣selues awake, they are ready euer anon to be nap∣ping and nodding, and (if they be not the more carefull) to fall euen fast asleepe againe: So it is na∣turally with euery one of vs in regard of our soules: We are all generally s 1.49 of a very dull and drowsie disposition, by reason of that lumpish flesh of ours, t 1.50 that abideth much euen in the best of vs. By meanes whereof it commeth to passe, that we are oft slipping and slumbring, be we neuer so carefull and diligent; yea in danger oft, after we haue beene awaked out of this dreery and deadly sleepe, to fall eftsoone backe againe into the same, if we keepe not a constant watch ouer our selues and our soules. Beside that the Deuill is ready and busie euer to helpe forward, besprinkling of our tempels with his spirituall Opium of euill motions and suggestions, to further the matter, and to cast vs againe (if it be possible) into a Lethargie irreco∣uerable.

§. 5. A second Reason therefore may be taken* 1.51 from the diligence of this our Aduersarie. u 1.52 Be sober and watch, saith the Apostle, for your Aduer∣sarie the Deuill goeth about continually like a roaring Lion, seeking whom he may deuoure. x 1.53 Shall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to saue thy selfe? So say I: Shall Satan be more vigilant in watching to doe vs a shrewd turne or a mischiefe, then we in watching to keepe our selues safe from his malice?

y 1.54 Vndoubtedly if he watch thus continually to assault vs, vnlesse we watch as constantly on the other side to preuent him, we shall soone come to be surprised and vanquished againe of him. z 1.55 Con∣tinuall watch therefore is to be held of vs, because * 1.56 our enemie continually lies in wait for vs: nor can we euer in regard thereof (be we neuer so watchfull) be ouer-much warie, yea or warie enough.

A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where a 1.57 some watch for the rest, and the rest sleepe while they wake: as that b 1.58 Greeke Com∣mander sometime said in a generall solemnitie, that c 1.59 he kept sober and watched, that others the whi∣lest might drinke and sleepe: And Philip of Macedon vsed to say, that d 1.60 he might safely drinke deepe, as long as Antipater kept sober and watched. But it is not so in this spirituall watch; we cannot here watch by deputie; no man can watch for vs; but euery one must watch for himselfe.

§. 6. But (may some say) are not the Ministers of God in the word called e 1.61 Watchmen? and are they not said f 1.62 to watch for our soules?

I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as g 1.63 ouer your soules. Now it is one thing to watch for one, and another thing to watch ouer one. To watch for one (to speake properly) is h 1.64 to watch

in his stead that he may not watch: as in a Citie besieged, or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe: and as i 1.65 the Prince is said to watch, that the subiect may rest at ease: or the * 1.66 Princes guard to watch, that he may sleepe safely. But to watch ouer one is to watch by him to keepe him awake; as those that watch Deere to tame them by keeping them from sleepe; or as those that tend a sicke Patient in some drowsie disease, or k 1.67 after some me∣dicine receiued, or a veine opened, or the like, where sleepe may be preiudiciall and dangerous vnto him. In this latter manner are we said to watch ouer you; and the maine end of our watching is to keepe you waking. Which vnlesse it be there∣fore by our watching effected, all our watching in regard of you is to no purpose; no more then their watching about the Patient before spoken of, if he sleepe amids them, while they watch about him.

The Pastor then indeed must watch ouer his people: but l 1.68 the people must watch also with their Pastor, and must be kept waking by his watching. Yea as m 1.69 he must watch ouer both himselfe and them; so n 1.70 must they in person also watch each one ouer himselfe. To which purpose, if we should demand of our Sauiour, as Peter did sometime in the very same case, and vpon the like occasion; o 1.71 Master, speakest thou this vnto vs alone, or vnto all? Doest thou speake this to thine Apostles onely, or to Pastors alone, that are to watch ouer others, or to the people also, to thy Disciples all in generall? our Sauiour

would no doubt answer, yea so expresly he doth answer, p 1.72 What I say vnto you, I say vnto all, Watch. Others may watch ouer vs; but none can watch for vs: each one in person must euer watch for himself.

§. 7. To the aduersarie before mentioned, we* 1.73 might well adde another, no lesse dangerous than the former, to wit, the world, as a 1.74 Aaron saith of his people, b 1.75 wholly set vpon wickednesse. This though we be c 1.76 not of it, yet are we d 1.77 in it, neither can e 1.78 we goe, or f 1.79 get out of it, g 1.80 when we will our selues; h 1.81 we must stay in it, till it please God i 1.82 to call vs out of it. And so long as we are in it, k 1.83 we tread vpon embers, l 1.84 we walke among snares, of m 1.85 euill example, of allurement by n 1.86 profit and o 1.87 pleasure, of shame and abashment by p 1.88 derision, scorne and con∣tempt, of terror and affrightment by q 1.89 opposition, threats, and discountenance, if we doe not as others doe. We are in as much danger (if not much r 1.90 more) by euill men as by deuils, by s 1.91 deuils incarnate, as by t 1.92 deuils indeed: they are u 1.93 limmes of the deuill, and x 1.94 the instruments that he oftest ma∣keth vse of. y 1.95 We are more in danger of wicked

men for our soules, then they are for their bodies that liue in the wide wildernesse, where wilde beasts are most frequent. They were men like themselues that our Sauiour warned his to be∣ware of, when he said, z 1.96 Take ye heed of men: for they are they that may doe you most mischiefe. They were b 1.97 Men-wolues that he forewarned them of, when he told them, that he should send them out a 1.98 as sheepe among wolues. And had not they need c 1.99 to walke warily, that d 1.100 haue so many snares in their way? Had they not need to stand continu∣ally vpon their guard, that haue their enemies e 1.101 on either side, nay f 1.102 on euery side of them? Haue they not iust cause to g 1.103 watch night and day, that abide there where h 1.104 Lions, Wolues, and wilde beasts of rauenous disposition are most rife?

§. 8. But there is yet a third enemie, as vigilant and diligent, yea more incessant and more dange∣rous then either of the former, and that is our owne corrupt nature.

For the other two are without vs, this is within vs, it is an inbred, an home-bred aduersarie. A mans

enemies, saith i 1.105 the Prophet, and k 1.106 our Sauiour from him, shall be those of his owne house. l 1.107 An houshold foe is much more dangerous then a fo∣rainer, then one out of the house, though dwelling at the next doore. But this enemie of ours is not in our house, but m 1.108 in our heart, lodged and seated in the very inwardest and secretest closet of our soule.

The other two are professed aduersaries, this a pretended friend. And n 1.109 a pretended friend is more dangerous then a professed foe. o 1.110 It was not a professed enemie, saith Dauid, that did me this wrong; for then could I well haue borne it: nor was it an open aduersarie, that set himselfe against me; for then could I have shunned him: but it was thou ô man, my companion, my counsellor, my guide, my familiar. And therefore, p 1.111 Trust not a friend, saith the Pro∣phet, take heed especially of a false friend; put no confidence in a counsellor: keepe the doores of thy mouth from her that q 1.112 lieth in thy bosome. But this false-hearted friend of ours lieth not in our bosome, but within our breast.

Againe, the other two cease sometime their op∣posing of vs, this is incessant, it neuer ceaseth. Though there be a continuall r 1.113 enmitie, a perpe∣tuall hostilitie, s 1.114 a warre without truce betweene Satan and vs: yet are we not alwayes actually t 1.115 in skirmish and combat. We are not alwayes in fight, though we be alwayes in the field. Nor is

the deuill himselfe alwayes about vs or with vs. But u 1.116 our corrupt nature is neuer from vs, it is al∣wayes x 1.117 in the very middest of vs; y 1.118 we carry it about with vs continually, whithersoeuer we goe, or wheresoeuer we become. And * 1.119 it is neuer idle in vs, but incessantly working on vs, continually either hindering vs in well-doing, or prouoking and egging of vs on vnto euill. z 1.120 The flesh, saith the Apostle, lusteth and striueth against the Spirit, so that ye cannot doe what you would. And, a 1.121 I finde by wofull experience, that when I would doe good, euill is present with me. For mine inner man delighteth in the Law of God: But I see and feele another law in my limmes rebelling against the law of my minde, and leading me captiue to the law of sinne that is in my limmes.

§. 9. Lastly, without the helpe of this traitor b 1.122 no other enemie can hurt vs. c 1.123 The deuill himselfe can∣not foyle vs, vnlesse w•…•… our selues will. d 1.124 He may perswade and entice, suggest and prouoke, but he cannot enforce or constraine, nor vnlesse our owne heart giue consent, cause vs to sinne. As we vse therfore to say of the Land & State that we liue in, that We need not feare any foraine foe, if we be true among our selues: So may it be said much more▪

truly of our spirituall estate, e 1.125 we should not need to feare any outward aduersarie, either world or deuill, if our owne heart were, and would be sure to keepe true to vs. But f 1.126 it is our owne heart within vs that is ready to ioyne with our aduersaries with∣out vs, and to betray vs vnto them. g 1.127 The prince of this world, saith our Sauiour, hath beene dealing with me; but he found nothing in me; and therefore preuailed not against me. But h 1.128 he neuer commeth to assault vs, but he findeth enough and too much in vs; the maine cause why so oft he preuaileth against vs. i 1.129 He findeth a many Iudasses within vs, that are ready to ioyne with him, to second him, to assist him, to fight for him, to betray vs into his hands.

Without this intestine traitor then, the deuill himselfe cannot hurt vs: but it alone is able to hurt vs without him. We need no other Tempter to tempt or entice vs to euill: we haue k 1.130 an Eue, a Tempter of our owne each one within vs, more powerfull and more effectuall then any is or can be without vs, and one that needeth not any helpe from without. l 1.131 Euery man, saith the Apostle, is tempted, when he is inticed and drawne aside by his owne lust. And so lust hauing conceiued bringeth forth sinne, and sinne being consummate bringeth forth death. m 1.132 No need is there of other deuill to delude or destroy vs; there is deuill enough in the

hearts of euery one of vs to doe either, there is enough in vs without any deuils helpe to effect either.

§. 10. We haue as much cause then n 1.133 to watch euen against our selues, as against any aduersarie whatsoeuer. Since that as the Heathen man some∣time said, o 1.134 Euery man is the first and the greatest flatterer of himselfe: and others could neuer come to fasten their flatteries vpon vs, if we did not be∣fore flatter our selues: So p 1.135 euery man is the first and the greatest enemie to himselfe: and other enemies could neuer doe vs any harme, if we did not first conspire with them to hurt our selues. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that haue not onely many open enemies, besetting and assaul∣ting them on euery side without, but many close traitors also, that haue busie heads and working braines, plotting and practising continually their ruine at home; then surely no lesse cause haue we to be extraordinarily watchfull, whose case, as we see, is the very same. If q 1.136 our first parents had cause to watch in Paradise, when there was no aduersarie but without: Much more haue we cause to watch, and to watch most diligently now, when we haue aduersaries r 1.137 both without & within. For therein is the difference, as s 1.138 one saith well, betweene t 1.139 Adam & u 1.140 Iudas, so betweene our first parents and vs, that Outward temptation preuented inward corruption in them, inward corruption preuenteth outward tempta∣tion in vs. So many aduersaries therefore, so vigi∣lant, so diligent, round about vs, on euery side of

vs, before vs, behinde vs, aboue vs, beneath vs, without vs, within vs, * 1.141 must needs enforce on vs an incessant watchfulnesse, if we haue any care of our owne safetie.

§. 11. A third Reason may be taken from the necessitie of perseuerance. q 1.142 Who so endureth to the end (saith our Sauiour, he alone) shall be saued. The Christian course is compared to a race. r 1.143 Let vs runne with patience (saith the Apostle) the race set before vs. And s 1.144 in a race (saith the same Apo∣stle) all runne; but all winne not. If we aske who winne, he telleth vs else-where, that t 1.145 they onely winne the wager or get the garland, that runne u 1.146 according to the lawes of the game, to the rules of the race. Now in worldly races the law of the game is, that none but he gaineth the prize, that getteth first to the gole: But in the spirituall race the law is otherwise. For x 1.147 there not who so com∣meth first, but who so holdeth out to the last, y 1.148 be he in order of place or time first or last, is sure to winne and to doe well. z 1.149 Be faithfull to death, and thou shalt haue the crowne of life, saith our Sauiour to each Christian souldier and soule.

a 1.150 As in a race then 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 downe, and stay at the mid-way: yea if he giue ouer when he is within but a foot or two of the gole, it is all one as if he had neuer set foot into the field: So here for a man

b 1.151 to runne well for a spurt, and then to giue ouer, yea to breake off that good course that he was en∣tred into but a day or twaine before decease▪ it is enough to annull all his former proceedings, and to make him to be in no better estate then if he had neuer set foote into the good wayes of God. For c 1.152 It is perseuerance alone in well-doing, that carieth away the crowne. d 1.153 The latter part of a mans life ouer-swayeth the former: and e 1.154 the former yeeldeth it to the latter. f 1.155 if the righteous man (saith the Prophet, or rather God himselfe by the Pro∣phet) shall turne from his righteous course of life that before he liued in, none of his former good deeds shall be remembred or reckoned; but in the euill that then he doth, he shall die.

Yea to keepe to the comparison that we haue in our text: If a Seruant or Souldier appointed to watch for his Masters comming, or against the enemies approach, shall continue watching till within an houre or some shorter time of the arri∣uall of the one or the assault of the other, but shall then chance to fall fast asleepe; he shall be no lesse in danger either to be shent of the one or to be slaine by the other, then if he had slept all out, and watched no time at all. And the like may be said of our spirituall Watch; which if we shall for any time intermit, or after any time giue ouer, we may chance in the interim to be surprized either by the iustice of God, or by the malice of Satan, and so g 1.156 be in danger of perishing euerlastingly by either, notwithstanding all our former watch. To which purpose saith our Sauiour in the words next before

my text; that it is in this case h 1.157 As when a man go∣ing from home for a time, leaueth his seruants to keepe house, and setteth each one his taske, and willeth the Porter to watch: and he warneth vs all therefore to i 1.158 watch incessantly, (because k 1.159 wee know not what time our Lord and Master may come) lest if he come suddenly, he t•…•…ke vs asleepe.

§. 12. A fourth Reason may be taken from the* 1.160 danger of relapse: l 1.161 Goe thy way (saith our Sauiour to the Criple he had cured) and sinne no more; lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsinesse of our owne disposition, and partly through the diligence of our Aduersary the De∣uill, (as before we haue shewed:) so is there m 1.162 no small danger in relapse, and in relinquishing this our spirituall watch: which if euer therefore wee giue ouer and fall from, it shall not be barely all one to vs, as if we had euer lien still asleepe, but it shall be farre worse with vs, then if wee had neuer beene awaked.

For as it is in the diseases of the body; so it is likewise in the sicknesse of the soule. As * 1.163 in bodily sicknesse the relapse vsually is worse and more dangerous, more incurable and irrecouerable then the disease it selfe was at first: so it falleth out com∣monly, yea so it is eue•…•…▪ ordinarily in this spirituall Lethargie, that the relapse proueth more desperat then the disease was in it selfe. n 1.164 For if men (saith the Apostle) hauing escaped these worldly defilements o 1.165 by the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and againe

ouercome of them; p 1.166 the latter estate of such is worse then the first. For it had beene better for them neuer to haue q 1.167 taken notice of the good way of God, then after notice taken of it, to turne againe away from it. Since that such, as the Prouerbe truely speaketh, are r 1.168 like the Dog that resumeth his owne vomit; s 1.169 and like Swine that after washing returne againe to their wal∣lowing in the mire. As if he had said in words ap∣plied to the present comparison, It had beene bet∣ter for men to haue lien fast asleepe still, snorting se∣curely in their sanne, then hauing beene by the word and Spirit of God, raised and roused out of it, to fall afterward backe againe into some deadly fit of it.

§. 13. They seldome awake againe, that fall the second time so fast asleepe. Partly, for that through their owne inbred corruption (the euill humour that feedeth this drowsie disease) waxing com∣monly in such cases more fierce and furious then afore (like a mastiue that breaketh loose, when hee hath beene tied vp sometime; or like t 1.170 the streame of a riuer that hath recouered scope againe, where it had found some restraint formerly, either pent in with arches, or bounded with bankes) this spi∣rituall Lethargie in the returne of it groweth stron∣ger vpon them, and so harder to be subdued and expelled then at first; like a maladie that hath got masterie of, and now contemneth those remedies that curbed and abated the force of it for a while.

As also partly through Satans malitious policie, who endeuoureth all he can by plunging of such as haue broken or beene breaking away from him (if hee can fasten againe vpon them) as deepe as

may be in all manner of impietie and impuritie, thereby to make them surer then euer to himselfe: u 1.171 like the Iaylor, that hauing laid hold on his pri∣soner againe, that had either attempted or made escape from him, laieth load on him with irons as many as he may beare, to make him sure from star∣ting a•…•…ide any more.

Yea and partly through the iust iudgement of God, who vpon such Apostataes (as, though he haue beene so gracious and mercifull vnto them as to awake them out of this deadly slumber some∣time, yet he findeth them not thankfull to him for it, nor stedfast and faithfull with him, nor carefull to keepe their watch so as they should, but wil∣ling to sleepe againe, x 1.172 delighting in slumber, and repenting that euer they were awaked) is wont y 1.173 to poure out the spirit not of slumber, but of deepe and dead sleepe; so that it may be said of them, as of Saul and his troupes, z 1.174 A deepe sleepe of God was vpon them, that they did not awake: as he is said e∣uen a 1.175 to close vp the eyes, and to make the very hearts of such (not their heads only) heauy, that they may not returne or repent, that is, be awaked any more againe out of their dead sleepe, and so healed of this their spirituall Lethargie.

And no maruell then if they seldome awake or recouer, whom God, and the Deuill, and their owne corrupt heart, God in iustice, the Deuill in malice, and their owne corrupt heart out of its owne drowsie disposition, shall all con∣spire as it were together to with-hold from wa∣king, and from returning to their wonted watch.

§. 14. So that whether wee regard the drowsi∣nesse of our owne naturall disposition; or the dili∣gence of our Aduersary euer watching against vs; or the necessity of perseuerance, and holding out to the end; or the dreadfull danger of relapse, if wee fall from our former forwardnesse, and either intermit or giue ouer our watch, and our standing vpon our Guard: wee cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for vs that wee haue beene awaked out of this spirituall sleepe of sinne, but there is further need of perpetuall care to bee had for the keeping of vs from falling backe into that deadly slumber againe.

§. 15. Now what may be the Vse of all this, but* 1.176 to exhort and excite vs to the diligent practise and performance of a duty so necessarie, that so neere∣ly concerneth vs, and that is so oft and so earnestly exacted of vs and pressed vpon vs, both by b 1.177 our Sauiour Christ himselfe, and c 1.178 his Apostles, as here, so else-where.

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

For the former, to wit, the Manner how this* 1.179 spirituall watch is to be held, wee will pitch vpon foure points, wherein the same doth principally consist:

• The 1. is a due Examination of our seuerall actions;
• ...

• The 2. a diligent obseruation of our speciall cor∣ruptions;
• The 3. a carefull auoidance of the occasions of euill;
• The 4. a constant resistance of temptations vn∣to euill;

And of these in order.

§. 16. The first point then of this Christian* 1.180 watch is the due d 1.181 Examination of our seuerall actions, before we vndertake them, lest wee bee otherwise vnawares ouertaken with sin in them, especially where they may be doubtfull and que∣stionable. e 1.182 Ponder, saith Salomon, the paths of thy feet, that thy waies may all be ordered aright. And againe, f 1.183 A prudent man (will not runne on head, but) will consider his steps. Those that goe in g 1.184 waies darke and slippery, and in that regard dan∣gerous, are wont to tread gingerly and step wari∣ly, feele with hand and foot their way before them, whether it be cleare and firme, and will not lift vp the one foot, till they finde sure footing for the other. And so should it bee with vs that are here trauelling through the darke and dangerous way of this worlds wildernesse, like h 1.185 the vale of Siddim, slimy and slippry, and full of limepits, of such pitfalls and springes as Satan diggeth and set∣teth for vs, and of such stumbling-blockes as hee laieth before vs, thereby to maime and to mis∣chiefe vs: i 1.186 we haue great reason to looke about

vs, and to haue an eie to our footing, that wee step not vnwarily and vnaduisedly vpon that that may proue and procure either our woe or our bane, ei∣ther our ruine or our ruthe.

§. 17. This is that that the Apostle seemeth to haue an eye vnto, where hee exhorteth some to walke k 1.187 in sincerity; (as also l 1.188 he professeth of himselfe that he so did:) and praieth for others, m 1.189 that they may discerne those thi•…•…gs that differ, to the end they may be n 1.190 sincere. The word vsed by the Apostle in both places signifieth properly o 1.191 something tried by the light of the Sunne. And it is a Metaphore (as some suppose) taken from the custome of the Eagle, whose manner is (if wee may beleeue p 1.192 those that write the naturall story) to bring her young out of the nest before they bee full flegde, and to hold them forth against the full sight of the sunne; the light whereof those of them that can with open eye endure, shee retaineth and bringeth vp as her owne; the rest that cannot brooke it but winke a•…•…it, she reiecteth and casteth off as a bastardly broode. In like manner should we doe with those manifold motions that arise in our mindes, and that are hatched as it were in our hearts, ere wee proceede to put them in practise; q 1.193 we should bring them forth first to the bright sunne-shine of Gods word; let them looke vpon that, and it vpon them: if they can endure it, wee may on in them with courage and comfort; if not, wee must stay both our hand and our heart too from further following or fostering of them.

§. 18. Others thinke it rather taken from the vsuall practise of Chapmen in the view and choise of their wares. A wise and wary Chapman that hath to doe with a deceitfull Merchant, Draper, or other, one that keepeth his wares in obscure places where the defects of them cannot so easily be dis∣cerned, or hath false lights that may helpe to giue a counterfeit glosse to them, he will take no ware of him vpon his word, but hee will first diligently view it, tosse it and turne it to and fro ouer and o∣uer, try how it is in the middest as well as at both ends, bring it forth into the light, hold vp his cloth against the sunne, see if he can espie any defect or default in it; hee knoweth well hee may easily else bee ouer-reached. The like should bee our practise, because our case is alike. Wee haue to deale daily with diuers craftie Merchants; r 1.194 by whom wee are sure to bee oft cozened, bee wee neuer so carefull, and can neuer there∣fore take heede enough how we deale with the•…•…. There is first the Deuill, for his slienesse and subtiltie tearmed s 1.195 a Serpent, for his experience and antiquity stiled an t 1.196 old Serpent: one that, u 1.197 like a deceitfull Draper (saith one,) to draw men on vn∣to sinne, sheweth them the present pleasure or pro∣fit of sinne as the one end of the cloth, but concealeth and keepeth out of sight the middle and the other end of it in the internall remorse here, and the eternall punishment hereafter. Then there is the world, which our selues are wont to say is wholly set vp∣on deceit, and the Spirit of God saith x 1.198 is wholly set vpon sin: of whom we may well say as one some∣time

of an Historian, y 1.199 Both the words and the shewes of it are all full of fraud. Yea there is lastly our owne Heart as fraudulent and deceitfull as any of them. For, z 1.200 The heart of man, saith Iere∣mie, is wicked and deceitfull aboue all things: who can know it? So deceitfull, that oft-times a 1.201 it decei∣ueth a mans owne selfe, and so consequently b 1.202 it selfe. Hauing to deale then with such craftie ones, we had need to be exceeding warie, that they take nothing vp from them, that they shall offer to ob∣trude on vs, either by outward perswasion, or in∣ward suggestion, or otherwise, especially where there shall be some good ground and iust cause of suspition, vntill we haue turned it euery way, and tryed it by the light of Gods Law, c 1.203 examined both ends, weighed well euery circumstance, and searched euery corner of it; that we may haue d 1.204 good assurance, as the Apostle willeth, of the law∣fulnesse and the warrantablenesse of it, before we venture vpon the admission of it to consent, or to practise.

§. 19. This was Dauids course: e 1.205 Thy testimonies (saith he) are my comfort and my counsell. Dauid was a very wise Prince himselfe, f 1.206 prudent like an An∣gell of God, as the woman sometime told him. And he had besides a learned Councell about him; Achitophel among the rest, g 1.207 One whose words went in those dayes for Oracles. But yet had Dauid a Coun∣sellor beyond and aboue all these, to wit, the voice of God himselfe in his word: This had a negatiue voice in all Dauids consultations; so that though the matter propounded seemed good in his owne

eyes, yea and had the approbation of his learned Councell withall, yet if this his head Counsellor went not with it, it was not for Dauid to deale with. And this Counsellor so long as Dauid hearkned vnto (for sometime to his owne woe he ouer-shot himselfe by neglecting it; but for the most part he did so) so long he did well, and thri∣ued and found comfort, and had prosperous suc∣cesse in whatsoeuer he went about. And the like must we doe, if we desire to fare as he did; make Gods word our Counsellour, if we would haue it our comforter: doe as worldly-wise and warie men are wont to doe; they will doe nothing with∣out counsell; If they dwell neere to a Lawyer, whom they may freely repaire and haue accesse to vpon euery occasion, and of whom they may haue counsell, and cost them nothing, as oft as they will, they will be sure to doe nothing of mo∣ment, where the least matter of doubt or suspition of danger may be, without his aduice. And such a Counsellor haue we h 1.208 euer at hand with vs, ready on all occasions to aduise vs, neuer weary of con∣ferring with vs, i 1.209 angry with vs for nothing but ei∣ther for not asking or not following his aduice; whom therefore if we shall neglect to consult with, and take counsell of vpon euery iust occa∣sion, the common warinesse of worldly men, yea our owne warinesse in worldly things will one day worthily condemne vs.

§. 20. Yet is this that that most men can be hardly drawne to condescend vnto, to take ad∣uice of Gods word, that is so willing to aduise

them. There is none but would haue comfort from it: and there is none almost willing to take counsell of it. We like all well to haue a Comfor∣ter of it; but we haue no lust to make a Counsellor of it. But as Dauid, and Gods Spirit by Dauid ioy∣neth these two together: so k 1.210 we must not disioyne or seuer them the one from the other; or if we doe, we shall but delude our selues with vaine hopes. For he that taketh not counsell of Gods word, shall neuer receiue comfort from Gods word. He that maketh it not a Counsellor, shall neuer finde it a Comforter.

The neglect of this hath beene the cause that many, wise otherwise and religious, haue oft shamefully ouer-shot themselues, because (with l 1.211 Ioshua and the Israelites in their agreements with the Gibeonites) they haue not beene carefull to consult with the voice of God in his word. In which kinde commeth iustly to be censured the vnadui∣sed cariage of those that practise first and aduise afterward: runne on head into ambiguous acti∣ons, and then after fall to examining whether they haue done well, and as they ought in them, or no. Of which course well saith the Wiseman; m 1.212 It is a snare for a man to deuoure a thing consecrated, and then afterward to inquire of the vow. A man is en∣snared and entangled now by his owne act; so that he is not so free, n 1.213 nor fit now to iudge aright of it, because his practise hath forestalled, and (as it may fall out) corrupted and peruerted his iudge∣ment: ready therefore as o 1.214 one partiall in his owne cause, or as a Iudge that hath taken some∣what

of the one side, to passe no sincere, nor indif∣ferent sentence.

§. 17. As also their preposterous course com∣meth here not vnworthily to be taxed, that first resolue, & then consult; determine first what they will doe, and then aske aduice what they should doe. Thus did the Iewish Captaines sometime with Ieremie. p 1.215 They come to him very demurely, and make deepe protestations, calling God so∣lemnly to witnesse of the truth of their intention, of their willing minde and full purpose to put in execution and practise whatsoeuer God by the Prophet should aduise them vnto, were it good or bad. But (as q 1.216 Ieremie after truly told them) they dissembled but with him. For they were resolued before what course they would take; and came onely to make triall whether the Prophet would concurre therein with them or no. Which when they found that he did not, they flie off fairely from him; yea they sticke not to giue him the lie, and to tell him to his teeth, r 1.217 that the answer he brought them was no diuine Oracle, but an vn∣truth of his owne coyning at the instigation of Ba∣ruc. And in like manner doe many now adayes re∣paire to Gods Ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolued on already; that if they deliuer their opinions with them, they may then be able to say, they had the iudgment of good Diuines for it, before they did it, or attempted ought in it, to stop the mouthes of those with that may after∣ward question it: but whether they concurre or

no, resolued to goe on, and so oft doe directly con∣trary to the iudgement and aduice of those whom they made shew to consult with. I say not, but that a man consulting with a Diuine, if he receiue not good satisfaction from him, is free still notwith∣standing his sentence. But s 1.218 for a man to resort to t 1.219 Gods Ministers and Messengers for aduice, when he is resolued before what he will doe, how soeuer they shall aduise, or how soeuer he may be conuin∣ced by Gods word of the contrary, is no other but a meere mockerie both of them, and of him; yea and, as it falleth out oft, a meanes of deluding himselfe too, and betraying his owne soule to sin: the rather while u 1.220 God in his iust iudgement many times fitteth such hypocriticall Consulters with such corrupt Counsellors, as speake not what they deeme agreeable to Gods holy will and word, but what they suppose the partie resorting to them is willing to heare.

§. 18. A second point wherein this spirituall* 1.221 Watch consisteth, is, the diligent Obseruation of our owne speciall corruptions. x 1.222 I beseech you, brethren, saith the Apostle, as Pilgrims and Stran∣gers, abstaine from fleshly lusts, that fight against the soule Sinne is the maine enemie and the y 1.223 bane of mans soule. And z 1.224 all sinnes in generall fight a∣gainst euery mans soule; but some sinnes more specially against some then against others. And as in the world, where two neighbour kingdomes are at open warre either with other, there is an hostili∣tie in generall betweene all the Subiects of either, euen between those that neuer bore armes against,

nor euer saw either other; but this hostilitie is more specially executed and exercised betweene those that either border either vpon other, or are vp in armes in the field together either against other: So here, there is a generall hostilitie betweene each Soule and all Sinne, but that exercised in more speciall manner betweene each particular soule and some peculiar sinnes; and these commonly of two sorts, the sinnes of a mans calling or parti∣cular vocation, and the sinnes of a mans nature, or of his naturall constitution.

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

When I say the sinnes of a mans Calling, it is not so to be vnderstood, as if the workes or duties of any lawfull Calling were euill or sinfull in themselues: but that a man by occasion of his place and vocation, or his course of life and con∣uersation, may haue more, and more frequent oc∣casions of some sinnes then of others, greater and stronger inducements and inticements to some sinnes then to others, which he is therefore more specially to keepe watch against. Thus the Cour∣tiers sinne is with a 1.225 Naaman to make a God of his Prince, in being content to please the one by dis∣pleasing the other: The Captaines sinne with b 1.226 Ioab, to be a man of bloud, ready to vse, or abuse his weapon rather, to priuate reuenge: c 1.227 The Souldiers sinne to pill and spoyle, and make a prey of those whom hee ought to protect:

d 1.228 The Lawyers sinne to betray, or to delay his Clients cause, to draw the more fees from him: e 1.229 The Iudges sinne to peruert iudgement, or to re∣fuse to doe iustice, for feare, fauour, or reward: f 1.230 The Ministers sinne to sooth vp men in their sinne, or g 1.231 to forbeare to reproue sinne for feare of mans face: The Handy-craftmans sinne to h 1.232 doe his worke deceitfully and vnfaithfully, there espe∣cially where he thinketh that he cannot be disco∣uered: The Tradesmans sinne i 1.233 to vse lying and fraud in the vttering of his wares: k 1.234 The sinne of great men to be oppressors of the poore: and the sinne of the meaner and poorer fort l 1.235 to be discon∣tent with their estate, m 1.236 to enuie those that exceed them, and to be instruments of euill offices for their owne aduantage to others. And so vpon each course of life and Calling are there some speciall sinnes attending, which those therefore that fol∣low it are the more subiect vnto, and more in dan∣ger to be surprised by, then by many, or ordina∣rily by any other.

Againe, when it is said that the sinnes are to be obserued of the times and places that men liue in; it is not so to be conceiued, as if all sinnes were not in some sort to be found in all places, or n 1.237 as if all sinnes had not beene more or lesse in all ages; but that o 1.238 some sinnes in some places are rifer then others, some sinnes in some ages more in request then some other: as some diseases raigne more in some places then in others, some infirmities are

more frequent at some times then at others: which those therefore that liue 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 speciall corruptions are the sinnes of a mans nature, or of his naturall constitution, such as he is naturally more addicted and inclined vnto then vnto other. For as it is with the bodie, so is it also with the soule. As in euery mans bodie there is a generall mixture of all the foure humours, Bloud, Fleame, and the two Cho∣lers, in some degree more or lesse, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Flegmatike, a Melancholike, or a Cholerike Constitution: or as in grounds vntoiled and vntilled there grow euill weeds of all sorts, but there is some one common∣ly that ouer-toppeth the residue, and groweth ri∣fer and rancker vsually then the rest: So in the soule of man (since the fall of our first Parents p 1.239 a gene∣rall seed-plot of euill) there are spirituall weeds of all sorts, a mixture of all vice, the seed and spawne of all sinne, q 1.240 Atheisme it selfe not excepted: but there is r 1.241 some one pestilent Humour or other lightly more predominant then the rest, some one maine and master vice, that giueth a denomination, in regard whereof men are said to be, some ambi∣tious, some couetous, some superstitious, some lasciuious, 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 1.242 He that hath any one vice, hath all other with it; but t 1.243 because that beareth the sway, though the other be all there too in a lower, and a lesse eminent de∣gree. This is that which Dauid seemeth to haue aimed at when he saith; u 1.244 I was vpright also with him, and kept my selfe from mine owne sinne, x 1.245 Euery Dauid (saith one well) hath his Bathsheba, and euery Bathsheba her Dauid. Dauid had no doubt his sinne, y 1.246 his beloued, his deare, his darling sinne, that which naturally he delighted in and was addi∣cted vnto. And so hath euery man ordinarily some one corruption or other, that is the delight of his heart and the ioy of his eyes, that he is naturally most wedded vnto, most caried away with.

Now z 1.247 this maine sinne, this master sinne is it that we must principally bend our Watch against; as a 1.248 the King of Aram bade his souldiers fight neither against more nor lesse, but against the King of Israel. For as b 1.249 when he was once slaine, the whole Hoast was soone vanquished: so if this master sinne be once mastered in vs, other petie and inferiour ones will the more easily be sub∣dued.

§. 21. But this is it that flesh and bloud will not abide almost to heare ought of. It is in stripping vs of sinne, as in flaying of a beast, the skin com∣meth away with ease, till you come to the head. Men are well enough content, at least outwardly; to conforme themselues to good courses, till it come to the master corruption, to the head sinne; to the c 1.250 fat sinne that their profit commeth in by,

or their d 1.251 sweet sinne that they doe naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much adoe, but with great difficultie.

The worldly minded for other matters will be as conformable as you will desire: But for his State-sinne, or his Trade-sinne, with e 1.252 Naaman, he must haue a protection, that must not be stirred, it may not be touched: he will doe any thing else that you will haue him; but therein must God be mercifull vnto him: It is a thing incident to his trade and course of life; he cannot doe otherwise; it is his liuing; and it is no other then euery one doth: and if he should not doe so as well as others, there were no liuing for him in the world. A wretched speech of a di∣strustfull heart, refusing to trust him with the bo∣die, whom they would seeme to trust with the soule. f 1.253 Faith (saith one well) feareth no famine. Yea a fearefull signe of an vngratious heart, lo∣uing and regarding g 1.254 gaine more then godlinesse, and preferring temporall liuing before life euer∣lasting. h 1.255 It is better, saith our Sauiour, to goe halt and blinde to heauen, then to goe with health and sight to hell. So it is farre better for a man, with i 1.256 Laza∣rus, to beg and starue in the streets, and so to be conueighed hence to heauen; then, with k 1.257 the rich∣man at whose doore he lay, to liue in good fa∣shion, or gather a great estate together here, and then be l 1.258 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 Citie, that we doe as we doe. To omit, that

m 1.259 we ascribe oft those things to the times and places we liue in, that indeed proceed principally from our selues and our owne corrupt hearts: like the Philosophers foole n 1.260 that complained the roome was so darke she could not see, when shee had sodainely by some disease lost her sight. The rifer any euill is in those places or ages we liue in, the more carefull should we be to shun and auoid such a sinne. o 1.261 Take heed, saith the Apostle, that you walke circumspectly, not as fooles, but as wise men; because the dayes are euill. Are the times then we liue in, or the places we abide in, more then or∣dinarily euill in this or that kinde? That giueth vs no libertie; but should make vs walke the more warily; as men that liue in bad aires, or in time of generall contagion, are more carefull to fence and arme themselues by taking of preseruatiues, eating in the morning ere they goe abroad, carying some things about them to smell to, &c. against danger of infection: that we may be like p 1.262 the fish, that though it liue and swim in the salt sea, yet it tasteth not of the salt: that it may be said of vs as it was of Noa, q 1.263 But Noah was a iust man in his generation: not, r 1.264 a iust man as iust men went in those dayes, (s 1.265 that were but a poore praise of so worthy a Pa∣triarke) but t 1.266 Noah was a iust man in that genera∣tion wherein the whole world was ouer-growne with wickednesse; he continued iust then when there were none almost iust but himselfe and his familie, and u 1.267 not all of them neither.

Let vs remember in this case that as it is an height of impietie and vngodlinesse for a man

x 1.268 to be bad in a good age, and to continue vnrefor∣med in a time of generall reformation; so it is a speciall commendation, and a note of true godli∣nesse, for a man y 1.269 to be good in a bad age, and to con∣tinue vncorrupted in times of generall corruption: yea that it is the office of good Christians (that are in their kinde and degree z 1.270 the light of the world, while they are in the world, as a 1.271 Christ also was when he was in it) b 1.272 to shine as lights in the middest of a naughtie and peruerse nation, striuing to shew more sinceritie and more zeale and forwardnesse in the best things, the more dissolute the times grow, and the more corrupt those are they liue among; like the lampe that shineth brightest where the aire about it is most darke, or the roome that it is in; and like the fire that burneth hottest and scaldeth most, when the weather is most cold, in the sharpest of winter.

§. 23. Againe, in the like manner it is with men for their natiue corruptions. For to passe from the worldly to the fleshly minded: Come we to the lasciuious and incontinent person; we shall finde him affected as Herod was, c 1.273 ready to heare Iohn Baptist gladly, and vpon his motion to doe many good matters: but if you begin once to deale with him about his Herodias, d 1.274 he can no longer endure you. Some such haue not sticked openly and plain∣ly to professe, that they cannot, nor will not leaue their lust and their lecherie, no not for the sauing of their soules.

So deale we with the drunkard; we may chance to finde him tractable enough otherwise: but if

you come once to his drinke, to pull the cup from his mouth, or plucke it out of his hand; you may as soone e 1.275 wring ought out of the fist of some Giant, f 1.276 it is so fast glewed to either: he will make you answer with the vine in Iothams parable; g 1.277 I cannot leaue my wine; nor giue ouer my good fellow∣ship: h 1.278 take away my good liquor, and you take away my life.

So for the angry man, that is of an hastie and a furious disposition: reproue him for his furious and outragious behauiour, his cursing, and ban∣ning, and blaspheming of Gods name. What will his answer be, but this? I confesse, it is a fault indeed to doe thus: but you know my nature. I am of a cho∣lericke constitution: and seare fewell is soone fixed. i 1.279 Euery man hath his fault: that is my naturall infir∣mitie: and it must be borne with. I cannot mend it, and my life lay vpon it. Yea men account it an all∣sufficient Apologie, and an vnanswerable plea for their grossest corruptions, if they can say but, It is my▪ nature.

Socrates (as k 1.280 they report of him) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected, and hauing guessed shrewdly at the matter with many other, was at length brought to him, and af∣ter a diligent view of his visage censured him for a man blockish, proud, ambitious, vicious of life, and tainted with many foule matters, whereupon the standers by fell a laughing at him as now out

of his Art; bade them stay their laughter, for the man, he said, spake not amisse: true it was, that he was naturally indeed so affected as Zopyrus had said, but by the helpe of Philosophie he had altred and ouer∣come nature. Can a naturall man then by naturall helps so restraine and curbe his owne naturall cor∣ruptions, that they shall not come to breake forth on him, or to be discouered in him? And cannot Christian men, hauing spirituall and supernaturall helps, doe as much, yea or much more? A foule shame it is for vs, and no small staine to our pro∣fession, if by Gods grace assisting vs we cannot doe that, which by humane learning alone Hea∣then men haue effected before vs: Not to adde, what our Sauiour saith, that, l 1.281 vnlesse we goe beyond such, we shall neuer be saued.

§. 24. Is it a corruption of thy nature? or is it a sinne incident to thy calling, or to thy course of life and condition? Then it is that sinne that God specially calleth thee to keepe watch and ward against. For what neede or vse is there of watching there, where there is no feare or danger of assault? Were it not a wise watching, for men to keepe watch and ward against such enemies as are many hundred miles off them, and neglect those the meane while that are neerer at hand with them, ready euery houre almost to be setting vpon them? If there were (as oft there hath beene) ho∣stilitie betweene France and vs; were it a wise part, or would it deserue the name of watching, to set some about the Cinque-ports to keepe out Tur∣kish men of warre, but to let French-bottomes

passe freely in and out to land forces at their plea∣sure? m 1.282 They are thine owne corruptions, not other mens, that wage warre against thy soule: those it standeth thee therefore in hand to keepe watch and ward against; because those they are that thou standest most in danger of; and n 1.283 those they are that the Deuill is readiest to assault thee withall: such as are the sinnes either of thy birth and constitution, or of thy breed and education, or of thy course of life and conuersation, or of thy state and condition, or of the times thou liuest in, or of the places thou abidest in; which because* 1.284 they be neerest or deerest vnto thee, thou maist soonest therefore be drawne away by them, and canst hardliest in that regard be withdrawne away from them.

§. 25. A third point or head of this spirituall Watch, is the carefull auoidance of all occasions of euill. o 1.285 A prudent man, saith Salomon, foreseeth the plague, and hideth himselfe: but the foolish goe on still, and are plagued. And it is indeed a point of true spirituall wisdome to foresee sinne afarre off in the occasions of euill, and p 1.286 by eschewing the one to preuent the other. q 1.287 Flie from sinne (saith Sirachs sonne) as from a Serpent. r 1.288 He were euill aduised that would sleepe neere the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would vse no meanes to keepe it from him, till it got within reach of him; alledging for himselfe that s 1.289 he were safe enough, so long as the Serpent fastneth not vpon him. t 1.290 Nor were they better then starke

fooles, that should sit still and suffer the enemie, whom they were informed to be vp in armes and comming for them, to enter their territorie, ap∣proach their Citie, sit downe before it, and raise rampires against it; pretending the meane while, that all is well enough with them (what should they need to feare or care?) so long as their walls are not scaled, nor the Citie it selfe surprized: The latter is like enough soone to follow, if way be gi∣uen to the former. In like manner here u 1.291 it is but a sorrie watching that we hold against sinne, vn∣lesse we keepe watch withall against the occasions of euill. If we wax remisse in our watching against the one, we shall soone be surprized and subdued by the other.

It was the wile that x 1.292 that wilie one vsed against our first parents, and by it preuailed with them. He would haue the woman at first but goe and see the forbidden fruit; y 1.293 though they were not to eat of it, yet they might lawfully enough looke on it; it was the taste, not the view of it that God had forbidden them. But z 1.294 What meanest thou, O woman, (saith one of the Ancients) to eye thine owne bane so wishfully? Why shouldest thou haue such a minde to gaze on that which thou maist not meddle with? And indeed it fell out full vnhap∣pily with her; as with the fish, a 1.295 that is nibbling so long vpon the bait, till at length it be suddenly vnawares caught with the hook. Forb 1.296 from gazing vpon it she proceeded to gaping after it; and from sight and view to touch and taste, to c 1.297 the taking in of that that proued the bane both of her and hers.

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

§. 26. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not d 1.298 intangle themselues with worldly affaires: thereby implying that the Minister of God by giuing way to multiplicitie of worldly businesses, though he intend not in so doing to neglect or grow slacke in the worke of his owne function, yet may come to be so pusseld and snarld in them, that he shall not be able to get well out againe when he is once in. and so may be, beside his purpose, with-drawne from that which he should e 1.299 principally attend. So the Apostle Peter of many Christians, that f 1.300 ha∣uing escaped the defilements of this world (that is, such sinnes as worldly men are wont to be ordina∣rily defiled with) by being g 1.301 intangled, (to wit, in the like occasions of sinne, and such h 1.302 snares as Sa∣tan had in the same set for them) they come at length to be ouercome and vanquisht againe; to wit, by being drawne againe to the practise of such

foule enormities as in themselues they had for∣merly reformed.

In regard whereof it is that our Sauiour doth admonish his Disciples to i 1.303 Watch and pray, that they enter not into temptation. For that k 1.304 if they doe enter, an hundred to one it is, (such is mans naturall weaknesse and pronenesse to euill) that they come not out without some foile. And l 1.305 agree∣able to our prayer should our practise 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 wee take •…•…eed how we offer our selues vnto temptati∣on. Else m 1.306 what is it but a meere mocking of God, to aske that of God, which wee wilfully deny to our selues, when we might haue it? Or n 1.307 how can we hope that God should heare vs when we heare not our selues, when we refuse to put an Amen to our owne prayer? Wee must o 1.308 shun, saith the Apostle, and be shie of the very shew and shadow of sinne: be afraid, not, with p 1.309 the burnt childe, of the fire, and the flame only; but of the very smoake it selfe of sinne: remembring that q 1.310 though the smoake can doe no great hurt it selfe, yet the fire that may burne vs shrewdly, is not farre from it.

§. 27. Where commeth to be met with the idle plea of those, who when they are admonished or aduised to forbeare some courses, some compa∣nies, that may in this kinde proue preiudiciall and dangerous vnto them, are wont to say; Why? Is it not lawfull to doe this or that? or, Is it simply vn∣lawfull to be in such and such company? Yea but, saith

the Apostle to such; r 1.311 All things (that is, all things in their owne nature indifferent) are lawfull: but all (such) things are not expedient. Things in them∣selues lawfull, in the vse of them proue oft inexpe∣dient; and then become they in that regard, and so farre forth vnlawfull to vs. The vse 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 spight of his heart, though he doe not desire the company of it, or to haue any dealing at all with it.

Yea sure it is (as one well saith) thats 1.312 Hee that will needs doe all that euer he may doe, will be soone drawne to doe somewhat also that he ought not to doe. And better it were for a man to forbeare many things that he might doe; (there is no hurt in such forbearance; t 1.313 it will neuer begriefe or offence of heart to him, as shee said to Dauid in another case, that hee hath so done) then by venturing so farre betweene winde and water, in what he may doe, to be but once ouertaken in what he should not doe; which may proue a corasiue to him as long as he liueth.

And certainly as u 1.314 it were but a fond course for a man that is trauelling by the way, when hee hath a faire broad path to walke in, to presse so neere x 1.315 the brinke or banke of a brooke that run∣neth along by it, and that, y 1.316 where the ground is slippery, and when the wind is high and bloweth stiffe, that z 1.317 ten to one he is in ouer shoes, if not

ouer head and eares, ere he goe far, yea that at eue∣ry step almost he is in danger to slip in: So here it is a very vnwise and improuident cariage, for a man, when hee hath the a 1.318 broad rhoad of Gods law, giuing him scope enough to walke at large without danger in the vse of Gods good creatures and in the ordering of his courses, yet to presse needlesly so neere vpon the borders and confines of sinne, that as Dauid saith to Ionathan, b 1.319 as sure as God liueth, there is but a step betweene death and me; so there is but a step betweene sinne and them; or as he of men at sea, c 1.320 but a three inch plancke be∣tweene them and death; so but an inch or two be∣tweene them and that that may be their bane and the very break-necke of their soule: and that step or inch further may the Deuill soone push them, or the very swinge and sway of their owne cor∣ruption may of it selfe easily cary them.

For d 1.321 it is in going to God-ward, as in climbing an hill; a man shall be enforced to stay and breath himselfe oft ere hee would; e 1.322 it is in walking to sin-ward as in running downe an hill; a man shall not be able to take vp his fierce and disordered af∣fections,

and to stay himselfe where hee would: f 1.323 A man is carried with the strong streame of his owne affections in the one, hee must striue and struggle against the maine current, yea the swift and stiffe torrent of his owne corruptions in the other: so that g 1.324 vnlesse he striue and straine hard, if hee grow but remisse hee will soone be going amaine backward; and when he is once going on toward sinne, or neuer so little gone in sinne, it is not easie for him to stop and stay, when he will.

And how carefull had we need then to bee of keeping aloofe off from that, how fearefull of ma∣king toward it, or pressing neere vpon it, which if we doe but approach vnto, we shall hardly keepe out of, if we once chance to step into, wee shall hardly but goe on in; and if we step but once into, may be, if we goe on in, will be our end.

Oh let vs consider then how dangerous it is euen to approach neere to this whirlpit, where we may so soone be wheeled in ere we are aware: let vs take heed how we be h 1.325 playing about the hole of the Aspe, or neere the den of the Cockatrice: let vs re∣member that it is in the vse euen of things indiffe∣rent that Satan most vsually setteth his snares for Gods seruants: and that hee preuaileth against those that be not grossely prophane and vngodly more often by the immoderate and inordinate vse of things in themselues lawfull, then by drawing them to such things as are simply euill and vn∣lawfull in themselues. And withall, that it is as

i 1.326 easier, so safer, for the fowle to passe by the snare while she is yet out, then it is to wind her selfe out againe, when she is once in: She is safe enough for being caught, if she keepe aloofe of it; she ven∣tureth catching, though she be not caught, if she come ouer-neere it. k 1.327 Keepe alòofe of her (to wit, the Harlot) saith Salomon lessoning his son, come not so much as once neere the doore where such a one dwelleth. He is in danger that so doth, whether he goe in to her or no. And l 1.328 he sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne.

§. 28. Now in this kinde is more speciall regard to be had, as before of our speciall corruptions, so here of such speciall temptations as wee haue for∣merly found our selues either to haue fallen, or to haue beene in danger of falling by, m 1.329 that we may the more warily for the time to come shun such things, as though not euill in themselues, yet we finde to haue beene formerly occasions of euill vn∣to vs. n 1.330 Turne mine eies away, saith Dauid, ô Lord, euen from beholding of vanity: not mine heart one∣ly from affecting it, but mine eies also from beholding it. It is not likely indeed (though some haue so thought) that Dauid penned that Psalme after his foule ouer-sight with Bathsheba: it may seeme rather by the maine matter of it to haue beene made during the time of his exile∣ment vnder Saul, before he came to the crowne.

But o 1.331 well might Dauid, or any other in Dauids case, calling to minde after the like offence, what had beene the occasion of his fall, how by letting his eyes run at randome, and not watching ouer them as he ought, he had come to be caught in Sa∣tans snares; well, I say, might such a one pray ear∣nestly vnto God, as Dauid there doth, that his eies as well as his heart might bee kept within com∣passe, left by the one Satan might come againe to surprise and to seise vpon the other.

Yea not only ought such a one so to pray with Dauid, but to ioyne practise also with his prayer, by p 1.332 making (as Iob sometime did) a couenant with his eies, q 1.333 that they should no more be fixed and set vpon such obiects as had beene formerly occasions to him of folly and of fall: and so others in the like case to forbeare such company, cast off such acquaintance, shun such priuate familiarities, and breake off such needlesse businesses, as haue beene the meanes formerly to ensnare them vnto sinne. Remembering what the Prophet saith, de∣scribing the man that shall both dwell in safety here, and behold the glory of God to his eternall comfort hereafter, that r 1.334 he is such a one as wal∣keth righteously, and speaketh vprightly, and refuseth gaine by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to doe a man wrong, but will s 1.335 not so much as receiue a gift

t 1.336 whereby hee may bee engaged or enclined so to doe;) and stoppeth his eares from hearing of bloud; (he will not only haue no hand in the shedding of it, but he cannot endure to heare any communing of it;) and lastly, that shutteth his eies from seeing of euill: he not escheweth only the practise of it, but he euen u 1.337 shunneth the very sight of it, so farre forth as it may be a meanes to inueigle his heart; or the sight of ought that may betray his heart thereunto.

§. 29. The fourth and last point wherein this spirituall Watch consisteth is the constant resi∣stance of temptations vnto euill. x 1.338 It cannot bee, saith ou•…•… Sauiour, but that offences will come: So it cannot •…•…e auoided, walke we neuer so warily, but that occasions of euill too too many will be offe∣red. Heerein therefore standeth a further part of this our Watch, as in a carefull auoidance (so much as in vs lieth) of the occasions of sinne that they be not offered: so in a constant resistance of temptations and encitements to euill when they shall be offered, yea when they shall be vrged and enforced vpon vs; that which the Apostles Iames and Peter call y 1.339 the withstanding of the Deuill and his instruments; and the Apostle Paul z 1.340 withstan∣ding and standing, or standing firme and fast by stand∣ing out, in the euill day, that is, in the time of temp∣tation.

a 1.341 On that night, saith the story of Assuerus, the Kings sleepe went from him. It is no watching to speake properly, neither is it thank-worthy, for a man to lie awake, because hee cannot sleepe: but when long continuance of waking, and the vsuall houre of rest, and the drowsinesse of his owne braine, and the heauinesse of his eies, and the ex∣ample of others fast asleepe by him, shall all con∣curre and conspire as it were to cast him into a slumber, for a man b 1.342 then to striue to keepe waking is true watching, and is thank-worthy indeed. So here for a man to keepe himselfe sober, when hee cannot come by wine or strong drinke, or when he wanteth his good-Fellowes to drinke with (for this it is one of those sociable sinnes; there is no life in it without company) it is c 1.343 not thank-wor∣thy, the will is as good, or as bad rather, still as euer. But for a man to bee carefull not to breake 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 vrging him with instance to take more then is meet, that is true temperance and praise-worthy indeed. In like manner d 1.344 for a man to keepe a true man, as we say, because he was neuer put in trust, or to deale faith∣fully, 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 repo∣sed in him, and none to looke after him, or to call him to account (as e 1.345 Ioseph, as f 1.346 the work-men about the Temple sometime) to deale then truly

and faithfully, especially when want and penury shall be perswading him to the contrary, g 1.347 that is indeed a matter of high commendation; that is watching ouer a mans hands and fingers indeed. Thus also for a man to liue chastly and keepe con∣tinent, h 1.348 when he wanteth his lewd company, or for a woman to liue honestly whom no man loo∣keth after, or i 1.349 because she is otherwise looked af∣ter, and a narrow watch is set ouer her, deserueth not the name of watchfulnesse in either, yea the heart may be neuer a whit the lesse faultie with ei∣ther. But for k 1.350 Tamar to deny Ammons incestuous suit, and to stand out against him, till by meere force shee bee constrained l 1.351 to endure rather the dishonest act of another, then to doe any of her owne; for m 1.352 Ioseph sued and sought to by his Mistresse n 1.353 that had some kinde of command ouer him, yea vrged and solicited day after day to con∣descend to her adulterous desires, o 1.354 to refuse to yeeld to her allurements, (her inforcements I might well say) and p 1.355 to choose rather to hazard losse of present liberty (such as then he had) by not sinning, then to gaine further enlargement and aduancement (there might well bee hope of future preferment) by consenting to sinne; it was a part and practise of due watchfulnesse indeed.

§. 30. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordi∣nate behauiour, that they were prouoked and vr∣ged to doe that they did. Are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you, and to become no better then a beast? Oh; saith he, I was vrged to it: I was in company with Chapmen or Customers; (they are those that a man liues by) and I could not doe otherwise then I did. Yea but no man could or can (q 1.356 nor the Deuill him∣selfe) compell thee to sinne, vnlesse thou wilt thy selfe. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto.

Againe, saith another reproued for his outragi∣ous behauiour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was vrged and prouoked vnto: It would haue angred an Angell; it would haue made a Saint sweare, to be vsed as I was, to endure what I did. Alas! and r 1.357 what vse were there of patience, were there no prouokement to impatience? or what praise is it there to be patient, where there is no occasion (for iust cause none can be) of impa∣tience? s 1.358 Shall another mans wickednesse make

thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee flie in Gods face? What watching call wee this, for a man to keepe no longer awake, then till his eies begin to grow heauy, and then of his owne accord to settle him∣selfe vnto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made, and to set no watch nor make re∣sistance when we are indeed assaulted? to watch, till we see the enemie whom wee should watch a∣gainst, approach; and so soone as we descrie him, as t 1.359 the hireling, when he spieth the Wolfe comming, to leaue instantly and giue ouer our watch? No: it is in regard of continuall danger that wee are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likeli∣hood of danger, or where hottest assault is made: Yea continuall watch must bee held and ioyned with resistance, not till assault only be made, but so oft as assault shall bee made, and so long as it shall continue: Which because it will so doe euer euen till we die, this our Watch must continue also euen vnto death.

§. 31. Hitherto then we haue considered of the* 1.360 manner of this Watch, and wherein the same doth principally consist: Let vs now further consider of some Meanes of helpe and furtherance, where∣by

we may be the better enabled to goe thorow therewith.

The first may bee the practise of Sobrietie and* 1.361 Temperance, u 1.362 Take heed, saith our Sauiour, lest at any time your hearts come to bee oppressed or sur∣charged with surfetting and drunkennesse, and with the cares of this life: and so that day come vpon you and surprize you vnawares: But watch and pray con∣tinually. And surely as it is with the body; so is it also with the soule. Temperate diet is a great helpe to bodily watching: and on the other side x 1.363 when men haue ouer-liberally eaten and drunke, they are wont to be heauy and drowsie, ready to slum∣ber as they sit, fit for nothing but for sleepe. And no lesse enemie to this spirituall Watch is such ri∣ot and excesse. y 1.364 Be not filled with wine, (saith the Apostle) wherein is excesse; but be filled with the Spirit: as if when the one went in, the other went out; and there were no roome left for the one, when men are filled so with the other. Wee are wont to say that When the wine goeth in, the wit go∣eth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wher∣with we should watch) & the Spirit of Satan is en∣tertained, (against which we should watch) and the Temple of the one is made a stie and a stable for the other. For such excesse is a meane euen z 1.365 to drowne the minde, and by casting reason & vnder∣standing into a dead & deadly sleepe, to make men vnableto watch against the motions of sinne, a 1.366 to shut the doore of the heart against all vertue, & to

set it wide open to all vice. By meanes hereof came b 1.367 Noah to discouer his owne shame in the sight of his sonnes, to his disgrace and reproach. Yea by meanes hereof came c 1.368 Lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes, and so became he the father of an accursed bastardly broode. And no maruaile if Sin and Sathan finde free entrance at will, when that is shut out, or laid vp that should watch against either.

§. 32. On the other side d 1.369 Sobrietie is a speciall helpe vnto vigilancie: which the Apostles there∣fore are wont vsually to ioyne the one with the other. e 1.370 Let not vs sleepe, as others doe, saith the Apostle Paul; but let vs watch, and be sober. And, f 1.371 Be sober and watch, saith the Apostle Peter. Which sobrietie also must be vnderstood to con∣sist, not in the temperate taking of meat and drinke only, but in a moderate vsage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Pro∣phet saith in another sense, Thou that art drunke, but not with wine; and, h 1.372 They are drunke, but not with wine; and they stagger, but not with strong drinke,) there is, I say (as I haue shewed i 1.373 else∣where) * 1.374 k 1.375 a drunkennesse without either wine or strong drinke; yea and a surfetting too without flesh or foode. A man may surfet of, and bee drunke with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to doe, when he is so transpor∣ted with them, so distempered by them, that hee

breaketh forth into such disordered and outragi∣ous behauiour; as, of immoderate reioycing, and excessiue laughter, of howting and showting, and of gesture vnseemely, or of fretting and chafing, of cursing and banning, of swearing and blasphe∣ming, or the like, as will not stand with sobriety, and such as they could not but condemne in themselues, were they not for the time in a man∣ner drunke and beside themselues; yea sometime, not such only as all sober minded men would ab∣hor, but l 1.376 such as euen a mad man himselfe, if he be not starke mad, will esteeme to be mad cariage.

§. 33. Whereas some therefore vse to say, when they are rebuked and reproued, as for their abuse of Gods good creatures, so for their drunken and disordered behauiour at game, or otherwise; Is it not lawfull to eat and drinke? and, Is it not lawfull to vse game? and, Is it not lawfull for neighbours to be merry together? Yes vndoubtedly: Christianity enioyneth not, nor exacteth of vs any Stoicall au∣sterity. God hath giuen and granted vs, as m 1.377 bread to strengthen our bodies, so wine to cheere our hearts withall: he hath liberally afforded vs the free vse of his good creatures, not for necessity alone, but for lawfull delight too. n 1.378 Neither doth it follow, that Gods children take no delight at all in such outward delights, because they haue other more principall ones that they take farre greater delight in. It is promised as a blessing euen vnto Gods people, that o 1.379 there should be boies and girles play∣ing together in the streets of Ierusalem: and that p 1.380 they should haue liberty to inuite and entertaine

either other, each man his friend or his neighbour vnder his vine or his figtree, in his orchard or in his arbour. But can we not vse Gods creatures, vnlesse we abuse them, and make that the bane and poison of our soules, that was giuen vs to bee the food and stay of our bodies? Or q 1.381 can we not be merry vnlesse we make the deuill our play-fellow? Can we not bee merry, vnlesse wee be mad? r 1.382 Is there no mirth at all but in swearing and swagge∣ring, and in blaspheming of Gods blessed name? s 1.383 Is our mirth (thinke we) nothing worth, if it be not mixt with profanenesse; if it be not seasoned, or tainted rather, with impietie & vngodlinesse, or with impurity and vncleannesse? Such eating and drinking is accursed eating and drinking: such t 1.384 mirth is accursed mirth, euill-beseeming any Christian, and such as will at length u 1.385 end in mour∣ning and woe, yea in eternall mourning and euerlasting woe, if it be not speedily preuented. As the Apostle saith, in regard of others, so is it no lesse true in regard of a mans selfe; x 1.386 It is euill for a man to eat with offence; and with the dis∣abling of himselfe vnto good duties: And it is euill for a man to vse game or any other lawfull delight in that manner, as it shall bee an occasion, either of stumbling to others, or of sinne and euill to himselfe. And, y 1.387 It is not good therefore for a man to eat flesh, nor drinke wine, nor vse game, nor doe ought else, whereby either himselfe, or any other

shall be occasioned to sinne. For what we owe vn∣to others, z 1.388 we owe much more to our selues; be∣ing enioyned a 1.389 to loue others indeed, but as our selues. And therefore ought wee to haue a care as well to b 1.390 liue soberly in regard of our selues, as to c 1.391 walke charitably in regard of our bre∣thren.

§. 34. The rather are wee to bee heedfull and carefull in this kinde, because (that which made d 1.392 Iob so fearefull and suspitious of his children, lest they should ouer-shoot themselues when they were feasting together) e 1.393 we are more prone to be carried away vnto euill in our pleasures and delights, in mirth and game, in sport and pastime, then amids our sadder and more serious affaires. With these commonly is Satan tempering his poi∣son to infect our soules with vnto death; vnder these is he vsually hiding his hookes to catch vs withall to our destruction: as those that seeke by poyson to make a man away are wont not to mi∣nister it alone, but to mixe it with such meat as the party ordinarily feedeth on, and taketh most de∣light in, or to giue it him in his ordinary drinke; and f 1.394 as the Fisher-man baiteth his hooke for each fish with such bait as the fish vsually feedeth on and most greedily gapeth after. Besides that wee are in danger by such meanes to bee soonest sur∣prised of him; as g 1.395 Ammon was sometime by Ab∣saloms Followers, and h 1.396 Elah by Zimry his owne traiterous Seruant, and i 1.397 the Citizens of Laish by the children of Dan, for that we are in such cases commonly most secure, and least mistrustfull; and

k 1.398 the more in danger therefore, the lesse wee mis∣doubt it, or dreame of it.

§. 35. A second helpe vnto Vigilancie is the so∣ciety of Saints, the company of those that be god∣ly* 1.399 and religious. l 1.400 Two, saith the Wiseman, are better then one. For if the one of them fall, the other is at hand to helpe him vp againe. But woe bee to him that is alone. m 1.401 For if he fall, he hath none to helpe to raise him againe. A drowsie person, if hee be alone, is ready presently to fall asleepe. But if hee be in company, n 1.402 the very presence of others, besides their mutuall conference and discourse, is a good meanes to keepe him awake; and if he begin but to nod, some one or other of the company is rea∣dy to iog him on the elbow, and either to keepe him awake, or to awake him soone againe, if on a sodaine he be sleeping. As it is dangerous there∣fore for a man to be left alone, when hee is heauy, and sleepe may (as after a veine opened or some potion taken) proue preiudiciall vnto him: So o 1.403 it is dangerous for vs in regard of our drowsie disposition to be solitary; p 1.404 we may the sooner be surprised with sinfull suggestions, the more easily be drawne to yeeld to Satanicall temptations, and the longer may it be (if euer it be) ere we recouer our selues againe after them: Whereas if we be in company with those that bee wise and wakefull, it may be a meane to keepe vs waking oft, when

we would otherwise be slumbring, and to recouer vs the more speedily when we are sodainely fal•…•…e into slumber vnawares.

To this purpose the Apostle exhorteth Christi∣an men q 1.405 to obserue either other: that is, r 1.406 to haue an eye one to another, and not each one to him∣selfe only; to keepe watch one ouer another, and not each one ouer himselfe onely, like cursed Caine that asketh of God, s 1.407 whether hee were his bro∣thers keeper. And to what end would he haue them thus to watch ouer their brethren? t 1.408 to whet them vp, or whet them on, saith the Apostle: (that which we all stand in need of:) to prouoke & egge them on vnto godlinesse and well-doing, to keepe them watching with themselues. And how is that done? Surely, u 1.409 As iron, saith Salomon, whetteth iron; so the very face of a man whetteth his friend. x 1.410 The ve∣ry presence of a religious person, and much more* 1.411 his good speech, and his godly carriage, his holy aduice, his discreet admonition, his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well, to restraine and stay vs vp, when we are slumbring and sinking downe, to recouer and raise vs vp againe when we are downe vnawares. In which kind, ^a as the whet-stone, though dull and blunt it selfe, yet is able to shar∣pen iron tooles: so euen those that be but dull and drowsie of themselues, but yet diligent, and desi∣rous to keepe waking both themselues and others, may helpe to sharpen and quicken euen those that bee otherwise more wakefull (it may bee) then themselues. For as z 1.412 there is none so learned, but

he may learne something from the very meanest, euen from those that bee farre inferiour in gifts to himselfe: a 1.413 Apollos though a learned Teacher and well read in the word, yet may bee taught some∣thing by a silly Tent-maker and a weake woman, that he was ignorant of before: and b 1.414 the Iewish Rabbines acknowledge that they came to vnder∣stand a place of the Prophet c 1.415 Esay by hearing an Arabian woman mention d 1.416 abroome, or a beesome in her language to her maide: so there is none so watchfull of himselfe, but hee may haue need of others to watch ouer him, and may receiue bene∣fit in that kinde, euen from a drowsie soule, one that is lesse wakefull then himselfe. In a word, drowsie persons, if they desire to keepe waking, can better doe it in company together one with another, (it is not likely they should all so∣dainely fall fast asleepe at once) then they can be∣ing seuerally apart either from other.

§. 36. Well therefore and wisely addeth the Apostle in that place; e 1.417 Not forsaking the fellow∣ship; as the manner is of many. And againe; f 1.418 But we are not of them that with-draw themselues to their owne ruine. g 1.419 It is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitarinesse, or a sullen kinde of priuacy and retirednesse, and by occasion thereof to sequester himselfe from the company and society of others, though it be vp∣on some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Mon∣kish course of life, vnder colour of withdrawing

themselues from the world: So among the Aun∣cients we finde that some worthy men otherwise had sometime some cogitations and proiects loo∣king and bending somewhat that way, yea that sometime they made some triall of conclusions in that kinde.

But what doth one principall man among them confesse, writing to another of them out of the wildernesse, whither he had withdrawne himselfe, how he found himselfe th•…•…e affected? h 1.420 What I doe here night and day (saith he) I am euen ashamed to relate. For the City businesse I haue shunned as an oc∣casion of many euils: but my selfe yet I cannot shun. But it fareth with me, as with men at sea that are sea∣sicke because they cannot brooke the sea: when they are in a greater ship, they thinke they should bee better, if they were in a lesse barke; it is the rolling of the great ship they thinke that maketh them so euill: and so out of the ship they get them into the boat or the barke. But in the ship or in the barke they are bad still, as euill as euer, i 1.421 so long as the bitter choller abideth with them that pestereth their stomacke. In like man∣ner it is with vs. k 1.422 Carying about with vs our inbred and inmate passions, wee are euery where encombred with the like perturbations: and so l 1.423 gaine no great matter by this▪our solitarinesse, and sequestring of our selues.

And another of latter and more superstitious times, though a great admirer and practiser of Mo∣nasticall life himselfe, aduising a woman that had a great minde to the Wildernesse; m 1.424 Is it not wis∣dome, saith he, peraduenture you will say, to eschew as

the wealth, so the throng of the City? will not my cha∣stitie be there safer, where conuersing with few or none, I may please him alone whom I desire principally to approue my selfe vnto? n 1.425 No, by no meanes, say I: One that will doe euill, shall finde matter enough in the Wildernesse to worke vpon, and beside shady shelter in the thicket, and silence in solitude. For the euill that none sees, none findes fault withall. And where there is none to finde fault, the Tempter is the bolder to as∣sault, and the fault is committed the more freely. Whereas being in company you cannot doe euill though you would: for you are presently e•…•…ed, chid, rebuked and reclaimed by the rest. o 1.426 To conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an vnwise one, you of it. And else-where dealing with some other in like manner affected; p 1.427 Perchance, saith he, you will make choise of solitarinesse, not well weighing either your owne weaknesse, or Satans assaults. For what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him? We had more need to seeke out some troupe to ioyne our selues with, where we may haue as many Fellow-hel∣pers as fellowes. For it is the congregation that is q 1.428 terrible, as an armie well ranged. But r 1.429 woe be to him that is alone: for if he fall, he hath none at hand to helpe him vp. s 1.430 That which a many finde too true by wofull experience, when t 1.431 the noone-day Deuill

hath inticed them out into the Wildernesse vnder pre∣tence of greater holinesse, and strictnesse of life.

And vndoubtedly, 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 himselfe, but he shall finde that hee is more prone to bee assailed with euill suggestions and motions, when he is a∣lone by himselfe, then when hee is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, u 1.432 I more feare the euill that I may doe alone, then what I cannot doe but in company. Those therefore that shunnnig the society of others, se∣quester themselues, and x 1.433 will needs liue wholly to themselues, doe but in so doing depriue them∣selues of a maine helpe vnto watchfulnesse, and expose themselues vnwisely, (though it may bee vnwittingly) vnto the wiles and snares of their suttle Aduersary, who is then with them vnseene, 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 1.434 hee said sometime to one that was talking, as he said, with himselfe, He had neede be well aduised, that he talked not with a bad Compa∣nion: so here, a man that not without good cause desireth company, b 1.435 had neede yet be wary what company he lighteth on and associateth himselfe vnto. For c 1.436 as the benefit is great that commeth

by good company, so is the danger and harme no lesse that accreweth by bad. Associatiō is of much force both the one way & the other. d 1.437 Our society with others, and theirs with vs, cannot but preuaile much either to make vs like them, or to make them like vs. * 1.438 He that walketh but with the wise, saith Salomon, shal wax wiser thereby: and he that keepeth company with fooles, shall be the worse for it. The ve∣ry company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either. A third helpe therefore vnto Watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons. e 1.439 Away from mee, saith Dauid, all ye workers of iniquitie. And, f 1.440 A wicked person I will not know: I will haue no ac∣quaintance with any such. Yea to this purpose, as he inuiteth good company to him, g 1.441 I am a compa∣nion of all those that feare thee, and keepe thy precepts. Such as feared God, were they high or low, were they rich or poore, they were for his company, he was content and desirous to bee acquainted with them. So on the other side hee biddeth all pro∣phane ones away from him, h 1.442 Away from mee, yee wicked ones: I will keepe the commandements of my

God. As if he could not keepe Gods commande∣ments, at least not so well as he would, so long as the wicked were in company with him.

And in this regard as else-where he professeth of himselfe, that i 1.443 he would neither sit among, nor goe abroad, nor keepe any company with such: so k 1.444 he pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner conuerseth with those, that are wicked, sinfull, and scoffers at goodnesse and godli∣nesse. Not that a man should by and by in a l 1.445 Pha∣risaicall humor condemne or contemne euery one that commeth short of himselfe either in know∣ledge or in practise of sanctification, or should se∣quester himselfe from euery one that is not so for∣ward in, or zealous of the better things, as were to be wished and desired; like those proud Hypo∣crites in Esay, m 1.446 that say, Stand aloofe of me; come not neere mee: for I am holier then thou. n 1.447 Weake ones are to be receiued, not to be reiected: o 1.448 to be hea∣led and strengthened, not to be turned out. But for those that be openly prophane with p 1.449 Esau; scof∣fers and deriders of religion with q 1.450 Ismael; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them, but a peruersenesse of heart and an auersenesse thereunto; r 1.451 such, saith the Apostle, should men shun: s 1.452 lest they corrupt vs, when we cannot correct them. For t 1.453 the very sight of bleare eyes may hurt those that haue whole, but tender, eyes: when u 1.454 the sight of the whole will not helpe the bleare-eyed. Sooner may

euill be fastned vpon good ones, weake ones espe∣cially, then good things conueyed vnto and wrought into those that be obstinately euill.

§. 38. And surely as some bodily diseases are said to be catching and contagious; a man may soone catch them by being in company of or drinking with those that haue them: So t 1.455 it is with most diseases of the soule; this spirituall Lethargy is a contagious, a catching disease, we take it easily one from another. u 1.456 Euill company is infectious, as euill aires are. There is x 1.457 a kinde of contagi∣ousnesse in loose and lewd companions, as well as in those that are possessed of some pestilent dis∣ease. And we haue great reason therefore, if our soules health be deere to vs, y 1.458 to bee carefull of shunning, so much as may be such places, and such persons, or to bee very wary in conuersing with them, where it cannot bee auoided. The bodily plague is not so soone taken by sitting by the sicke mans bed-side; but a spirituall plague, worse farre then it, more deadly, more desperate, may much

sooner be gotten by sitting with prophane, and de∣bauched persons. z 1.459 A man shall hardly come with faire apparell amongst colliers, and car∣ters, and chimney-sweepers, but he shall carry some of their soile and their soote away from them; but his white apparrell will bee soy∣led and sullied at least by them. And wee shall hardly be in company long or oft with vngodly ones, but wee shall beare away some tincture of their vngodlinesse with vs. * 1.460 Woe is me, saith the Prophet Esay, I am vndone; for I am a man of pollu∣ted lips, and I dwell amids people of polluted lips: as if a man could not lightly liue among such, but he should in part be such as they were.

One slothfull person infecteth another: As a 1.461 the Cramp-fish benummeth those that touch or come neere it. One wicked one fasteneth his wic∣kednesse vpon another. The very sight of others sleeping may make a man sleepy that were wake∣full otherwise: b 1.462 as the very sight of those that yawne is wont to set others also on yawning. Yea such is the deuillish disposition of mans wicked & wretched heart, that as some infected and infecti∣ous persons haue a strong desire to be infecting of others; and those that haue already moyled them∣selues, take a delight in, and make a sport of moy∣ling others, that come in with faire clothes among them, thereby to make them like themselues; so

c 1.463 wicked and prophane persons vsually desire no∣thing more, delight more in nothing, then in trans∣fusing of their wickednesse and prophanenesse vn∣to others. Besides that d 1.464 we are prone enough of our selues to take infection without helpe. Our corruption within vs is as tinder or gun-pouder rather, ready to be on a light flame, if but the least sparke light on it, or it come but any thing neere the fire: like e 1.465 flax that of it selfe catcheth and draweth the flame to it, and is all on a flash, so soone as it but feeleth the fire.

§. 39. As good company therefore ought di∣ligently to be sought and kept; so euill company ought as warily to be shunned and auoided. Not that we may not at all haue commerce with such: for f 1.466 he that would so doe, must goe out of the world: nor yet that we should deny Christian offi∣ces to such: g 1.467 such we were also sometime our selues: and it were inhumane cruelty to shut vp persons infected together, and so suffer them to starue. But as we are wont to deale with those that are so dis∣eased, though we be carefull to releeue them, and to make prouision of things necessary for them, as well physicke as foode, to restore health, if it may be, as well as to preserue life; yet wee are wary of comming ouer-neere them, or conuersing so with them, as whereby to take any infection from them: So here, howsoeuer by occasion of our calling and course of life, we may be called and constrained to haue dealings sometime with such as are openly vngodly and professedly prophane; and so farre forth as we haue opportunity and iust occasion so

to doe, we performe offices about them, spirituall ones especially, as standeth with our duty, and may be for their good: Yet h 1.468 we take heede how wee enter into any league of familiarity and in∣wardnesse with such, whereby we may through ordinary companying with them take spirituall infection from them, when we intend it not, ere we be aware.

i 1.469 Make no league, saith Salomon, with a wrathfull man: nor keepe company with one that is of a furious and outragious behauiour, Lest thou learne his waies; and thy conuersing with him proue a snare vnto thy soule. For k 1.470 as those that walke in the Sunne, though for other end and purpose, become tanned with it and sunne-burnt, whether they re∣gard it or no: so those that come oft in company with prophane and euill disposed persons, though for no euill end, intending nothing lesse then to become like vnto them, yet draw they a tincture oft from them, learne to l 1.471 lispe and to m 1.472 limpe af∣ter them, come in time somwhat to resemble them both in speech and in practise, and n 1.473 to haue a strange change wrought on them, in regard of what they haue beene, though they perceiue not how nor when they change. o 1.474 Israels posterity had learned Aegyptian superstitions by their long

abode in Egypt: and * 1.475 Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea Ioseph him∣selfe by liuing in Pharaoes Court had learned to sweare at euery word almost by the life of Pharao, (p 1.476 By the life of Pharao ye are but Spies; and, By the life of Pharao ye goe not hence) as the other pro∣phane his Fellow-courtiers vsually did. Such “ 1.477 apt Schollers are we all generally, to learne ought that is euill: and so easie a matter it is euen q 1.478 for the best and the strongest to take taint by such socie∣ties; and if not to become wholly prophane like them, yet by oft sight of sinne to haue it wax more familiar with them, nothing so distastful vnto them as in times past it was; and so to haue the edge of their former zeale and feruor against it abated, and the intention of their watchfulnesse conse∣quently in some degree slackned. And it is one degree vnto euill to be lesse eager against euill; yea r 1.479 it is no small degree of euill, when a man can well away with euill in others.* 1.480

§. 40. A fourth Helpe to further vs in this spi∣rituall Watch is to labour to keepe the feare of God fresh in our soules. s 1.481 A wise man, saith the Wiseman, feareth and departeth from euill: And t 1.482 By the feare of God men depart from euill. u 1.483 There is no affection * 1.484 more watchfull then feare. x 1.485 Griefe and sorrow make men many times heauy and drowsie: but y 1.486 feare and care are wont to make them vigilant and watchfull. z 1.487 Iacob after he heard newes of his brother Esaus comming against him, could not for his life take any rest all that night

long. Yea a 1.488 Sampson himselfe when he lay with his head in Dalilaes lap, no sooner was admonished that the Philistines were vpon him, but he start vp instantly and began to looke about him, he had lit∣tle list to continue his wanton daliance with her, or his sleeping vpon her knee. b 1.489 In feare of inuasi∣on men are wont to keepe due watch and ward: c 1.490 where no such danger is misdoubted, like d 1.491 the men of Laish, there are they more carelesse and se∣cure. In like manner is it here? The feare of God if it be kept fresh in our hearts, it will keepe vs spi∣ritually waking, it will make vs carefull to shun, and fearefull to doe ought, that may offend him whom we feare. q 1.492 Iob was a iust man, saith the ho∣ly Ghost, fearing God and eschewing euill. And, r 1.493 By faith Noe forewarned of things to come long after, mo∣ued with feare prepared the Arke for the safety of him and his. What made him so carefull, when the whole world was so carelesse, but his faith and his feare? s 1.494 Faith bred feare, and feare bred care. In regard whereof, the Spirit of God by Salomon iust∣ly pronounceth that man t 1.495 a blessed man that fea∣reth continually. For who so so doth, will euer stand vpon his guard, will neuer slumber in securi∣tie. And u 1.496 it is our only security, our onely safety for vs, neuer to be secure.

On the other side, when the feare of God be∣ginneth to decay and wax faint in vs, then are wee wont to grow lesse watchfull and carefull of shun∣ning sinne, and * 1.497 to lie more open to all Satans temptations thereunto. That subtill serpent could not preuaile with our first Parents to induce them

to disobedience and breach of Gods charge, till he had wrought this feare of God out of their hearts, by perswading them that there was no such dan∣ger in the matter, x 1.498 they should not die, though they did it. And therefore it is not without cause that Dauid admonisheth his malitious Aduersaries in that manner; y 1.499 Stand in awe, and sinne not: as im∣plying, that this was the reason why they tooke such vngodly courses against the godly, because they stood not in awe of God. And vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men, is for want of this awe, because z 1.500 the Feare of God is not in them.

§. 41. a 1.501 The wickednesse of the wicked man, saith the Psalmist, enformeth mee in the very middest of mine heart, that there is no feare of God before his eies. Come we to any wicked man, that liueth neuer so loosely, and tell him that there is no feare of God in his heart; he will bee ready to cry out of pre∣sumptuous and vncharitable censurers, that take Gods office vpon them to see into mens soules, and to tell what is in mens hearts. But the Spirit of God it selfe telleth such, that b 1.502 their owne liues euidently discouer to any vnderstanding eye what is within them; their prophane and secure cour∣ses proclaime a want of this awe in them. For were there any the least measure of that feare of God in them, that they would bee thought to haue, yea were it but the seruile feare onely, that c 1.503 the De∣uils themselues baue; they would not, nay they could not continue and goe on so carelesly, so securely in their dissolute courses as they doe;

d 1.504 this very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber; it would euen enforce them to looke about them in spight of theirteeth; at least not suffer them so se∣curely to lye snorting in sinne.

To this purpose e 1.505 the Apostle Paul hauing rip∣ped vp and dissected the naturall man from top to toe, and made as it were an Anatomie of him, finding f 1.506 his tongue tipped with fraud, g 1.507 his lips tainted with venome, h 1.508 his mouth full of gall, i 1.509 his throat a gaping graue; k 1.510 his tongue as a rapier to run men through with, and his throat as a sepul∣cher to bury them in; l 1.511 his feet swift to shed bloud; and m 1.512 all his wayes full of mischiefe: at length hee concludeth all with this as the cause of all this euill both in heart and life, n 1.513 There is no feare of God before their eies. Which place one of the Auncients alluding vnto saith, that o 1.514 The feare of God is as a Porter set at the doore of our Soule. If the Porter that is setto watch at the doore to keepe suspitious persons out, grow sleepie and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleepe, or be knocked on the head and slaine outright, then who will may come in hand ouer head. In like manner here: When the feare of God beginneth to grow faint in the soule, not to be so fresh as formerly it hath beene, then euill motions finde some en∣trance and beginne to steale in vpon vs. But p 1.515 if the feare of God be vtterly extinct and put out in

vs, then lie we wide open, exposed indifferently to all sorts of sinnes: There is no sin so hainous▪ so hideous, that men are priuiledged or exempt from, where this feare is once abandoned and a∣bolished. q 1.516 I thought, saith Abraham, there is no feare of God in this place: and therefore they will kill me to haue my wife away from me. Murther and Adulterie, are r 1.517 the two formost sinnes in the se∣cond Table, and such as the very light of nature doth of all other most, and most euidently con∣demne; and yet is there no bones made of them in Abrahams account, where this feare of God is wanting, and much lesse then of any other that seeme lesser and lighter then they.

§. 42. So that if the question bee, how it com∣meth to passe that such sinnes and the like are so rife in these times, we need goe no further to seeke the cause of it; it is because s 1.518 Men haue cast off the feare of God, that should and would otherwise bet∣ter keepe them within compasse. And herein is wicked and wretched man become worse then the bruit beasts. For whereas t 1.519 There be two home∣bred Tutors as it were that God hath set ouer each of vs, Shame and Feare, the shame of sinne, and the feare of wrath: u 1.520 He that hath cast off shame, is no bet∣ter then a beast; he that hath shaken off feare is worse then a beast. For x 1.521 we lay load vpon an Asse, and he is well content with it, because he is an Asse, y 1.522 a beast made and borne to beare burdens: But if you offer to thrust him downe some steepe hill, or to driue him into the fire, he holdeth backe, and shunneth it all he can, because he loueth life, and feareth death. Where∣as

wretched man, more blockish and senselesse then the very Asse, more z 1.523 brutish then the bruit beast, then the brutishest of beasts, hath no feare or dread of that that may bee his eternall bane, that may bring euerlasting death and destruction vp∣on him.

Yea wicked man, a 1.524 a Deuill incarnate, com∣meth short herein in some sort of the Deuill him∣selfe. For b 1.525 the Deuils, saith Iames, beleeue and trem∣ble: they beleeue Gods word, and they tremble at his wrath. Whereas wicked man, in that regard worse then they, neither beleeueth the one, nor feareth the other; c 1.526 maketh but a scoffe and a iest of either. And no maruell then, if there bee no watching against sinne, where there is no feare or expectation of any euill or danger by sinne, no dread or awe of Gods wrath a∣gainst it.

§. 43. A fift Helpe to further vs in our spirituall* 1.527 Watch, and a meane to keepe this feare of God fresh in our soules, is to bee throughly perswaded, and oft seriously to consider, of Gods continuall presence about vs and with vs, wheresoeuer wee are, and whatsoeuer we are about. d 1.528 I haue set the Lord alwaies before mine eies, saith Dauid: For he is at my right hand: therefore shall I not fall. And it would bee indeede a soueraigne preseruatiue to keepe vs from falling into this spirituall slumber, and a singular meanes to make vs watchfull of our waies, if we could at all times remember and did seriously consider, that e 1.529 There is an eye of God in euery place viewing both good and bad: yea that

that God who is f 1.530 all eie, and g 1.531 whose eie seeth all, h 1.532 that seeth all himselfe vnseene of any, is present in all places; i 1.533 not penned vp in heauen, but k 1.534 filling heauen and earth; as l 1.535 without all things, and yet not excluded from any, so within all things, and yet not included in any; being like m 1.536 a spheare, as the Hea∣then man sometime said, whose Center is euery where, and its Circumference no where. So that as Dauid said sometime of himselfe, n 1.537 There is no fly∣ing for any man from the face of God; no shunning of the Spirit or presence of God: if wee climbe vp into heauen, wee are sure there to finde him: and if wee creepe downe into hell, we shall not misse of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and flie as farre as the world is wide, yet there should we be sure to finde the hand of God ready to catch hold of vs. Or if we imagine that the darke∣nesse and the nightly shade may couer and conceale vs from his sight, he is able to turne o 1.538 as the day in∣to darke night, so the dark-night into day. Yea p 1.539 dark∣nesse is no darknesse with him; but the night is as cleare as the day; light and darknesse, day and night are with him both alike.

It is the argument that Salomon vseth with the incontinent person to withdraw him from his loose and licentious courses; q 1.540 Why shouldest thou delight, saith he, in a strange woman, or embrace a strangers bosome? Since the waies of a man are before the eyes of the Lord; and he pondereth all his paths. Yea not his waies alone, but r 1.541 the secret motions of his minde, and the inward intentions of his heart, they

are all s 1.542 naked and broken vp, as the inwards of a beast that is cut vp and quartered, to him that wee haue to deale with. For t 1.543 thou hast possessed my very reines, saith Dauid, and thou vnderstandest all my thoughts: yea, u 1.544 thou vnderstandest them afarre off, or long before: x 1.545 he seeth them ere they are, they are conceiued of him, ere they be conceiued in vs, he knoweth as well what we will either thinke or doe, as what wee haue already thought or done. And y 1.546 Hell and destruction, saith Salomon, are be∣fore the Lord: and how much more then the hearts of the sonnes of men? And it is the argument that Eli∣hu vseth to disswade and deterre men from wic∣ked practises; z 1.547 Gods eies are vpon the waies of man; and he eieth euery step hee taketh: And there is no darknesse, nor deadly shade, that can shadow wicked workers from his sight.

§. 44. This was that that kept Dauid in com∣passe: a 1.548 I haue kept, saith he, thy precepts and thy te∣stimonies: for all my waies are in thy sight. As b 1.549 all Gods lawes in his sight: so all his waies in Gods sight▪ Gods lawes in his sight by dutifull regard; his waies in Gods sight through his all-seeing proui∣dence, whereby c 1.550 like a well-drawne picture, that eieth each one in the roome, hee eieth in that manner each one in the world, and all the waies of each one, d 1.551 as if his eie were vpon none but him alone.

This was it that made Ioseph so vigilant and watchfull, that hee would not yeeld vnto sinne, though he were solicited and vrged therunto, when

there was both opportunity and secrecy withall, none by to see them or to bewray them, and so to incense his Master against him: e 1.552 How can I, saith he, doe this great wickednesse, and sinne against God? It was the feare of God arising from the conside∣ration of his presence there, that kept Ioseph at that time from that sinne. As if hee had said; Though there be no creature by to see what we doe, yet f 1.553 there is a God that ouer-looketh vs. And, as he saith, g 1.554 What availeth it to haue none priuie to our euill acts, when we haue our owne consciences priuy thereunto? so what auaileth it to haue no creature priuy to them, when h 1.555 we haue him priuy to them who must one day be our Iudge, and who as he abhorreth them, and i 1.556 cannot brooke or abide them, so k 1.557 hath threatned to punish and take vengeance vpon vs for them.

l 1.558 We read of two religious men that tooke two contrary courses with two lewd women, whom they were desirous to reclaime from their lewd manner of life. The one came to the one as desi∣rous of her company, so it might be with all secre∣cie: and when shee had led him from roome to roome, and he made still many doubts, as very shie and fearefull, lest at this window, that key-hole, this creuice, or that crany, some or other might chance to peepe in and espy them together, at length shee brought him to the inwardest roome in the house, where she said she was full sure that none vpon her life could possibly come to pry in or see ought: but m 1.559 then he told her that all the bolts and bars that were could not keepe God out, all the walles

and d•…•…ores that were could not hinder his eye-sight: and what should they gaine by shunning mans eyes, when they lay open still to Gods eye?

The other of them came to another of like con∣dition in like manner, as desiring her company, but n 1.560 so as she would goe out at doores and company with him openly in the street: Which when o 1.561 she seemed to reiect as a mad mans request; hee there∣upon told her, that Better and safer it were to com∣mit that or any other sinne in the eies of a multitude of mortall men, then in the sight of God alone the immor∣tall Iudge of mankinde; in the eies of the whole world, then in the sight of p 1.562 the Iudge of the whole world, q 1.563 before whom one day we must all be iudged. How warrantable the course was, I stand not to discusse: and▪ what effect it had with them, I remember not now: But sure I am that it would be very effectu∣all vnto vs to keepe vs vigilant and watchfull, and so to preserue vs from many ouer-sights, which for want hereof wee are oft ouertaken withall, if wee could euer seriously consider of this presence of God with vs.

§. 45. This would keepe vs within the bounds of Sobriety and Temperance in the vse of Gods good creatures, in our recreations and disports; if we remembred, that wee eat and drinke in Gods presence; that we feast and make merry together, yea that wee play and sport vs in Gods presence: that as well, when we are playing, as when we are praying, we are euer still in Gods eye. Children, though they take more liberty to bee wanton and waggish, when they are out of their Parents eie,

yet are they more carefull commonly to carry themselues more decently euen in their sports, when they play in their presence. And so would we doe, were wee assured that wee were in Gods presence, and that God ouer-looked vs euen at our game.

r 1.564 The Heathen man aduiseth a friend of his to propound to himselfe and set before him some graue man or other, and so to carry himselfe in all his courses as he thought he should doe, i•…•… such an one were then eying him: that when he were mo∣ued to doe ought that were indecent, hee might thinke with himselfe, Would I doe this, or doe thus if such an one were in presence? And sure it is that mans 〈◊〉〈◊〉 many times, such an ones especially as we reuerence and stand in some awe of, is a speci∣all meane to keepe men in compasse. For doe we not see it by common experience, that s 1.565 when men are swearing and swaggering, or otherwise disordered, if one chance to come in whom they haue some reuerend conceit of, or one that they know cannot abide such behauiour, they are by and by husht and quiet, and breake off their disor∣ders, and behaue themselues more orderly so long as he is in presence. Yea if such an one bee by vn∣seene behind the backe of some one of them, when he shall rap out an oath, or breake a bawdy iest on some other of the company, will not the rest bee

ready to say to him, Doe not you see who is behind you? as ready it may bee, otherwise to vie oaths with him, and to requite his vnsauory iest with the like. Can mans presence then so farre preuaile with vs? And would not Gods much more, if we were assured of it; or had we the eie of our soule open to see the one, as we haue the bodily eie to see the other? Or are we not ashamed of our selues, that mans presence should preuaile with vs more then the presence of God should? t 1.566 that what wee would blush and be ashamed to doe in any mans, yea u 1.567 in any childes eie, that had but wit enough to conceiue what we did, that wee blush not, nor are abashed to commit in Gods sight.

§. 46. Againe this would keepe vs x 1.568 from ta∣king liberty to our selues of sinning in regard of secrecy and priuacy, were we neuer so solitary, ne∣uer so priuate. It is true that wicked wretches take occasion by such opportunities to offend the more freely. y 1.569 The eye of the Adulterer, saith Iob, waiteth for the twilight; and then he disguiseth him∣selfe, and saith, No eye shall see him. Yea of God himselfe they thinke, z 1.570 He walketh aloft on the hea∣uenly tarase, and there is many a thicke cloud betweene him and vs: How can he see or discerne what we doe in the darke? But a 1.571 Vnderstand, ye vnwise ones, as the Psalmist speaketh; and ye brutish ones, will yee neuer be wise? He that formed the eie, shall not hee himselfe see? hee that planted the eare, shall not hee himselfe heare? yea he that made the heart, know∣eth not he what is in the heart? Or he that framed thy soule, cannot he see as much and as well as thy

soule? But b 1.572 when thou art in the darke, doth not thy soule see what thou doest? And c 1.573 doth not God then d 1.574 that is farre aboue thy soule, e 1.575 that knoweth thy soule better then thy soule knoweth it selfe, that f 1.576 knoweth more by thee then thou knowest by thy selfe, doth hee not much more know, and much more easily and clearely dis∣cerne what thou doest in the darke? Oh how watchfull and wary would we be in all our waies, were our hearts but once throughly possessed with this vndoubted perswasion of Gods perpe∣tuall presence with vs, of his all-seeing eie euer and euery where ouer-looking on vs? What tempta∣tion could preuaile against vs, were this considera∣tion at hand with vs? If wee could follow that good rule though by an Heathen man giuen, g 1.577 So conuerse with men, as if God ouer-looked thee; so commune with God, as if men ouer-heard thee: If we could haue that continually before the eyes of our soule that a reuerend and religious man had before his eyes euer in his study; h 1.578 Sinne not; (bee thou neuer so secret) for God seeth thee: the good Angels stand by thee: the Deuill is ready to accuse thee; thine owne conscience to giue in euidence against thee; and hell fire to torment thee: it would not be so great a mastery to keepe vs waking and watchfull, as for want hereof vsually it is.

§. 47. A sixt helpe to this spirituall watchful∣nesse is the i 1.579 frequent consideration of our end, and of that last day either of death or doome,

wherein we must euery one appeare before God to giue vp our accounts to him. k 1.580 The end of all things, saith the Apostle Peter, is at hand: bee sober there∣fore, and watch vnto praier. And our Sauiour oft; l 1.581 Watch therefore; for you know not in what houre your Master will come. And it is the last Argument that the Wiseman vseth (hoping, if by any, by it to preuaile) to the vnruly youngster, that will needes haue his owne swinge; m 1.582 But know that for all these things God will call thee to account. As those therefore that are to giue an account of their actions, as n 1.583 at Athens most of their Magistrates did at the yeeres end when they went out of of∣fice, are wont to bee more wary and chary how they carry themselues in their affaires, then those that are not liable to account, nor looke euer to come to reckoning, especially if it bee vncertaine how soone they may bee called vpon to giue vp their accounts: o 1.584 So ought it to bee with vs, since wee may well remember, yea so it cannot but bee with vs, if we shall duly consider, that p 1.585 wee must all of vs one day appeare at Christs Tribunall, and there q 1.586 euery one giue account vnto God for himselfe. And if we shall withall take notice, what a strict ac∣count it shall bee, wherein we must answer not for euery wicked worke only, but r 1.587 for euery idle word also, and as well s 1.588 for the very Thoughts of our hearts, as for the actions of our liues; and that this wee know not how soone it may be, (God hath pre∣fixed vs no set time for it; t 1.589 hee would haue the last

day hid from vs, because he would haue vs euery day watch for it:) it must needes make vs keepe a most strait watch, and that constantly and continually too, not ouer our feet and our hands onely, but ouer our hearts and our minds also, as u 1.590 the Wise∣man doth well admonish vs.

§. 48. Yea but that day, may some say, is not so neere yet, x 1.591 the Apostle Paul himselfe saith so. There are some fore-running signes of it as yet vnfulfilled, as y 1.592 the conuersion of the Iewes, and z 1.593 the subuersion of Antichrist: And till these haue beene, it shall not be.

To this I answer, with some of the auncients; that a 1.594 there is a twofold doomes-day: a generall Doomes-day, at the end of the world: and a particu∣lar Doomes-day, at the end of each mans life. Euery mans Deaths-day is each mans Doomes-day. For b 1.595 It is reserued for all men, that once they must die, and then commeth iudgement. And c 1.596 when the body returneth to dust, d 1.597 whence it was taken, the Spirit goeth to God, to giue account to him e 1.598 that at first gaue it. And that which is wont to bee said, (though, it may be, f 1.599 at first spoken in another sense) g 1.600 As the tree falleth, so it lieth: h 1.601 as Death leaueth thee, so shall the last iudgement finde thee, and so shalt thou abide then for all eternity. i 1.602 If the euill seruant therefore shall say in his heart, My Ma∣ster will not come yet: and shall take occasion there∣by either to sleepe with the slouthfull, or to bee drunke with the riotous, which hee ought not to doe, to giue ouer his vigilancie, and liue more re∣missely or more loosely; that Seruants Master will

come when he is not aware, and by death k 1.603 cut him in two, seuer body and soule asunder, and giue him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for paine and griefe, and gnashing of teeth for indignation and vexation of Spirit.

§. 49. And l 1.604 what shall it auaile a man that the world standeth still, if hee die, and so the whole world bee as good as gone with him? if the riuer runne still that hee dwelt by, the house stand still that hee dwelt in, when himselfe is taken away from either? Though the last day of the world bee neuer so farre off, yet may the last day of thy life bee neere at hand. t 1.605 Though the worlds Doomes-day come not yet, thine may come long before it: though it bee neuer so long before that come, it cannot bee long ere thine will come. And if it bee vn∣certaine when the generall day of Doome will bee, it is no lesse vncertaine, yea in some sort more vncertaine when thy particular day of doome will be.

There are both affirmatiue and negatiue signes of the one; there may be affirmatiue, but there are no negatiue signes of the other. Of the generall day of Doome there are some affirmatiue signes; such as argue the neere approaching of it, u 1.606 as the tendernes of the bough and the sprouting out of the fig∣tree doth the Summers approach. And there are some negatiue signes; such as x 1.607 till they come that day shall not bee, as y 1.608 the gathering in of the Iewes a∣gaine;

and z 1.609 the destruction of the Beast and the woman that sitteth on her.

But of each mans particular Doomes-day, to wit, of his dying day, there may be signes affirma∣tiue, as decay of nature, old age, and some vncure∣able diseases; a 1.610 by which it may bee knowne that the day of death is not far off. But negatiue signes of it there are none, of which we may say, till such or such things be, a man shall not die: a man can∣not say, I am not weake, nor sicke, nor old yet; and therefore I know I shall not die yet. For our b 1.611 Sunne may set at noone, as the Prophet speaketh in an other sense: our life may be c 1.612 cut off in the mid∣dest of our yeeres: we may be d 1.613 snatcht away so∣dainely in the prime of our strength. e 1.614 The young goeth many times as soone as the old; and f 1.615 the strong oft before the weake. Yea as for one apple that hangeth on the tree til it be rotten or full ripe, there are twenty or more blowne down or beaten downe, or nipped with the frost or blasted before they be ripe: So for one man that g 1.616 fulfilleth his naturall course, there are an hundred intercepted and haue their liues shortned, by surfet, by sick∣nesse, by the sword, by pensiuenesse, by some one casualtie or other.

§. 50. Could wee then but seriously consider thus much with our selues, that wee know h 1.617 our life cannot be long, though we should liue the full length of it: i 1.618 Our life it is but an hand-bredth; and our whole age it is as nothing in regard of God: it is but k 1.619 a point to sempiternitie, l 1.620 the time after de∣cease

that hath a beginning, but no ending; it is iust m 1.621 nothing to eternity, n 1.622 Gods age, that hath nei∣ther beginning nor ending: And againe, that wee know not how soone death may come; o 1.623 it is ne∣uer farre off indeede; p 1.624 The day present if it be not it, yet it is not farre off it: but it is neerer by much ma∣ny times then we are aware of; it is very neere at hand oft ere it appeare so to be; q 1.625 it commeth fre∣quently without warning, and striketh a man starke-dead ere he be discerned to be dying: And lastly that when it commeth, wee must instantly come to our reckoning without further respit or delay: for r 1.626 no man, saith Salomon, hath power ouer his owne Spirit, to retaine it in the day of death: there is no taking or gaining of further time then; s 1.627 nor shifting off of the account that we are then called vnto, and shall be enforced, will we nill wee, then to giue vp: It could not choose but keepe vs con∣tinually waking and watching for it, as t 1.628 death waiteth and watcheth euery where for vs; it would make vs the meane while walke wisely and wari∣ly, as those that desire to giue vp a good account whensoeuer they shall be called to it, which they are sure they shall, but vncertaine how soone they shall be.

u 1.629 O, saith Moses, that men were wise: they would then vnderstand this, they would thinke vpon their end. As on the other side it is noted as a point of

folly in Gods people, and an occasion of their fall, that x 1.630 they minded not, nor remembred their end. Yea y 1.631 did men seriously thinke on this, it would make them wise. z 1.632 Were they so wise as to number their dayes aright, they would apply their harts to fur∣ther wisedome. Had they a 1.633 with Ioseph of Arima∣thea their tombe hewed out in their garden, where b 1.634 the vse was in those parts to solace themselues, and to make merry with their friends, that in the middest of their mirth, they might haue their end in their eie: or were they affected as that auncient Father was, that said, c 1.635 Whether he ate or dranke, or whatsoeuer he did, he thought he heard in his eare that dreadfull sound of the last trumpet, Arise ye dead, and come to iudgement: it would keepe them waking amids their mirth, much better then the loudest musicke; it would make them, as the Apostle wil∣leth them, d 1.636 Whether they bee eating or drinking, or whatsoeuer else they be about, to doe all so to Gods glo∣ry, as those that once must bee, and presently may be, called to render an account of that they then doe.

§. 51. To this purpose it is a good rule, vnder∣stood aright, that is commonly giuen, that e 1.637 A man should so liue euery day, as if that day were his dying day: for that f 1.638 so it may proue, for ought he knoweth.

It is true indeede that an Heathen man saith,

g 1.639 He liueth but euill, that knoweth not how to die well. And it is as true that, as one of the Auncients saith, h 1.640 He liueth not as a Christian man should, that is not fit euery day to come to Gods boord; so i 1.641 hee li∣ueth otherwise then hee ought, that is not euery day prepared for death, that is not ready to goe to God euery day, if God should call for him that day; as who knoweth but that hee may? For k 1.642 how many haue risen well in the morning, that neuer went to bed againe? l 1.643 how many haue gone well to bed, tha neuer saw day-light againe? And m 1.644 looke what hath befalne one man, may befall any man: n 1.645 that may well fall out this day, that may fall out any day, and o 1.646 that must needes come to passe one day.

But yet that rule of liuing euery day as if that day were a mans dying day, must bee conceiued for the manner of our behauiour and cariage, not for the matter and substance of it.

To make this more plaine. For the maine mat∣ter and substance of a mans imployment, that is, the workes, 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 hee some strong presumption that it were so to be; it were not law∣full for him to follow, either his lawfull disports & delights, or the ordinary works of his speciall cal∣ling; but rather leauing either of them, hee ought wholly to apply himselfe to the setting of his house in order, as p 1.647 Esay willed Ezechias, and the making of all straight and euen betweene God and his owne soule, to praier and supplication, and such

holy meditations, as the present occasion should require.

But for the manner of a mans cariage in those duties that he is daily called vnto, or is conuersant about, it is true; a man ought continually so to be∣haue himselfe in them, in being q 1.648 as carefull to eschew all euill whatsoeuer, or to repent him with∣out delay of whatsoeuer euill he hath beene ouer∣taken withall; and r 1.649 to doe whatsoeuer worke he doth as sincerely and as circumspectly, as he would doe, if he were to doe such duties vpon his death∣bed or vpon his dying day, or as hee would doe them, if instantly vpon it hee were to answer, not before man, but before God, for the doing of them.

§. 56. And surely a speciall meane it would be to keepe vs in compasse, if wee could but thinke with our selues, when we are about to behaue our selues in ought otherwise then we ought, and then our conscience telleth vs that we should, Would I doe this, or doe thus, if this were to be my last worke; were I to die vpon the doing of it, or were I presently to giue vp an account, and to make mine answer before God for it? And s 1.650 who knoweth but that that worke, whatsoeuer it be, may bee thy last worke? Who can tell but that thou maist bee taken a∣way in the very act of it, as t 1.651 some haue beene in the very act of iniquitie? Oh how sincerely, how circumspectly would wee in all things be∣haue our selues, did such thoughts possesse our soules?

§. 57. A seuenth helpe to this watchfulnesse is* 1.652

u 1.653 to be oft sifting and examining our selues, view∣ing and surueying our hearts and our liues, taking account of our selues how we watch and how we walke, how the case standeth betweene vs and God, how wee goe backward or forward in the good waies of God, and how wee thriue or pare in the gifts and graces of his spirit. x 1.654 If wee would iudge our selues, saith the Apostle, we should not bee iudged. As y 1.655 there is no surer way to preuent the iudgement of God, then by our iudging of our selues: so there is no better course to prepare vs for the iudgement of God, then by fore-iudging of our selues. z 1.656 Let a man therefore, saith the same Apostle, examine himselfe, and so repaire to Gods boord. As examination of our selues is a meane to fit vs for Gods table, so is it a meane also to fur∣ther vs in our account, which wee are to giue vp vnto God. Wee should liue euery day, as wee would, if we were to goe that day to Gods boord; and we should so addresse our selues when we are to repaire to Gods boord, as we would if we were then to goe vnto God: and the diligent discussing of our selues and our courses is a good meane to further vs in, to fit vs for either.

§. 58. a 1.657 Stand in awe, saith the Psalmist, and sin not: examine your owne hearts on your beds, and bee still. And of himselfe else-where, b 1.658 I considered my waies, and turned my feet againe to thy testimonies. And, c 1.659 sift or search your selues, saith one Prophet, and search againe and againe, (for so the words would there be read) before the sentence be executed, and yee be carried away as chaffe; before the fierce

wrath of God come vpon you▪ and the day of Gods in∣dignation ouertake you. And, d 1.660 Let vs search and fift our waies, and our courses, saith another, and re∣turne vnto the Lord. And, e 1.661 Proue your selues, saith the Apostle, whether you be in the faith or no: that ye may know whether Christ be in you or no; whe∣ther you be sound and sincere, or but f 1.662 counterfeit Christians. And againe, g 1.663 Let each man trie his owne worke; that he may haue whereof to reioyce in himselfe and not in others: (h 1.664 in that which hee knoweth by himselfe, not in that which others conceiue of him:) For euery man must beare his owne burthen: And it is i 1.665 the testimony of his owne heart concerning his estate, not the opinion or re∣port that others haue giuen him or had of him, that must one day before God either k 1.666 excuse or accuse him, either l 1.667 acquite or condemne him.

No better meanes therefore by the testimony of Gods Spirit to keepe vs in awe, to preuent Gods wrath, to restraine vs from sinne, to bring vs backe into Gods way when wee haue gone out of it, to stay vs from going out of it againe when we are once in it, to vphold vs in the state of grace, to afford vs sound comfort of our present estate, to preserue vs from the danger of selfe-deceit and of inward decay in good things; then m 1.668 the oft view and surueigh of our owne workes and our waies, and the diligent discussing of our daily courses and carriage.

§. 59. We see how n 1.669 carefull worldly men are in this kinde; I meane, of keeping duly, and oft casting vp their accounts. And not without cause:

they finde much benefit by it: they come thereby to vnderstand aright their owne strength and abi∣lity, which they might bee else mistaken in: and if in any matter of expence they haue gone beyond their compasse, or haue slipped vnawares into some course more chargeable then gainefull, they can soone come by this meane both o 1.670 to discouer and to correct it betimes, ere it grow to a greater euill. And on the other side for want of due care in this kinde, men fall oft farre behinde hand be∣fore they bee aware of it; so that they are quite sunke many times ere they perceiue themselues sinking, they are gone past recouery ere they dis∣cerne that they are going. And were we p 1.671 as care∣full for the state of our soules, as the children of this world are for their worldly estates; we would be as carefull (much q 1.672 better cause we haue so to be) of keeping and oft casting vp our accounts concer∣ning the one, as they are theirs concerning the o∣ther: That which as it would much further our growth in grace, and by way of preuention pre∣serue vs from decay and relapse; so for want whereof many that haue made faire shewes haue fallen backward, and haue become spiritual banck∣rupts ere they haue perceiued that they were breaking.

§. 60. As Tradesmen therefore and those that haue much dealings in the world, are wont to haue their day-booke, to keepe particular account of each daies both receit and expence: So an excee∣ding great helpe would it be vnto vs in good courses, if we could bring our selues in a constant

course to r 1.673 take euery day at Euen an account of our selues, how we haue spent that day, and what account we are able to giue of it vnto God. It is wisdome in worldly men so to doe, euen where they are not liable to account; because their worldly well-being dependeth much thereupon. But it were much more wisdome s 1.674 for that man so to doe, that were to giue vp a strict reckoning of all his affaires & of his cariage in each of them, and that at an houres warning: •…•…hee should by meanes hereof haue his accounts ready by him vpon any occasion, hauing kept them thus dili∣gently from day to day. It is a point then of dou∣ble wisdome in vs t 1.675 to be diligent in the daily pra∣ctise and performance of this duty; both for that our spirituall welfare dependeth much thereupon; as also for that wee are liable to the most strict ac∣count that may bee, to bee giuen vp, not at an houres, but at lesse then an houres warning, if it shall be so called for; which this course duly ob∣serued would be a speciall meane to fit vs for.

§. 61. This euen Heathen men haue done. They haue taught it their Schollers: they haue vsed it themselues. For so u 1.676 Pythagoras enioyned his dis∣ciples each of them to rehearse euery euening this verse to himselfe;

What good, or ill haue I done (this day)? or what not done, that I should doe? And x 1.677 accordingly was it their vsuall manner at Euen euer to runne ouer what they had said, or heard, or done the day past. And Seneca, as y 1.678 hee telleth vs of one Sextius a Stoicke, whose daily practise this was, to call himselfe

at Euen, to a reckoning, what euill hee had healed in himselfe that day, what vice he had withstood or sub∣dued in himselfe, wherein he was oughts better, being that he had liued a day longer: So z 1.679 he professeth of himselfe, that it was his vsuall guise, euery night after he was laid in bed and the light out, when all was quiet about him, to cite himselfe as it were to appeare before himselfe, to render an account of his courses, and so priuately with himselfe to recount and record his whole daies worke, all his words and his deeds, pas∣sing such censure vpon each of them as the condi∣tion or quality of either did require. And a 1.680 a La∣tine Poet describing a wise and a good man, maketh this his daily practise, Not to suffer his eyes to sleepe, till he haue runne ouer all his actions of the whole liue∣long day past, and taken notice what was well done, and wherein hee had faulted and failed, to approue himselfe in the one, to reproue himselfe for the other.

§. 62. Thus haue Heathen men done: And as hee sometime said, b 1.681 Shall they set so much by their glassie bugle, and not wee much more by our pretious pearle? Shall they be so carefull to vse these means for the furthering of themselues in matter of meere morality: and shall not Christian men much more doe the like for the helping of themselues forward in the practise of true piety? A shame it were for vs that they should take more paines and vse greater diligence about the nutshell, then wee should for the kernell; that they should bee ena∣mored more on the shadow, then we are with the

substance; they rauisht more with a dead picture then we with the person whose picture it is, and whose surpassing beauty and excellency the pi∣cture commeth farre short of; that meere ciuility and humanity should preuaile more with them then true Christianity and diuinity doth or can doe with vs.

As we are to thinke therefore daily of that ge∣nerall account; so l 1.682 let vs call each one himselfe daily to a particular reckoning. m 1.683 We shall walke euery day the more warily being to passe such a censure; wee shall sleepe and rest more freely, more quietly, more soundly, more sweetly, hauing past such a censure: wee shall bee sure, when wee haue ransacked our selues in this manner ouer night, to haue no knowne sinne vnrepented of lodge with vs till the next day. Yea hee that hath thus acquit himselfe ere he lay him down to sleep, shall bee sure to watch euen while hee sleepeth; and though hee were taken away sodainely in his sleepe, should be found spiritually awake. In a word, as the often rubbing of our eies is a good meane to keepe vs corporally waking: so the fre∣quent ransacking of our hearts and liues will proue a soueraigne helpe to keepe vs spiritually watching.

§. 63. An eighth helpe to further vs in this spi∣rituall* 1.684 Watch is to be iealous of our selues and of our owne infirmitie and weaknesse, that we may soone be ensnared and easily surprised, foiled at least, if we be not exceeding wary, before wee be aware. As the feare of God will make vs carefull

to shun all sinne, and whatsoeuer is euill in it selfe: so this iealousie of our selues, and feare of our owne infirmitie, will make vs carefull to eschew all occasions of sinne, and whatsoeuer by meanes of our weaknesse may become matter of euill vn∣to vs. For as those that know themselues to be of a weake stomacke, ready to take checke at such meats as many other ordinarily are wont to di∣gest well enough, are very chary of their diet, and carefull to eschew and forbeare not such meats only as are simply vnwholesome, but euen such al∣so as they suspect or suppose to be hard of digesti∣on, and will not in that regard so well accord with their weaknesse: So e 1.685 the man that is suspitious of himselfe, and iealous of his owne corruption, will be carefull to walke warily, and diligently to a∣uoid not those things alone that hee seeth and knoweth to be simply euill, and in that regard pre∣iudiciall to all in generall, but euen those things al∣so that, though indifferent, and in themselues o∣therwise not vnwarrantable, such as may be done by some sometime without hurt or offence, yet that in regard of the strength of his corruption, his naturall disposition, the weaknesse of grace in him, and his pronenesse to slip and bee ouerta∣ken in them, may in that regard proue dangerous and preiudiciall to him in particular, howsoeuer f 1.686 others wiser or stronger, or not so affected as he findeth and feeleth himselfe, might without dan∣ger deale with them.

This religious iealousie had Iob of his children,

when they were feasting together, knowing how prone youth are to ouer-shoote themselues in mirth and disport: g 1.687 Peraduenture, saith he, my sonnes may haue sinned, and (blessed, that is, as the Hebrewes vse the word h 1.688 by a kinde of fairenesse and finenesse of speech) blasphemed God in their hearts. And the like godly i 1.689 iealousie of our selues it is good for each of vs to haue, as to say with our selues, when we are moued or solicited to some ieopardous course, though wee cannot condemne it as simply euill; Peraduenture I may sinne, and bee ouertaken 〈◊〉〈◊〉 I be aware; I may faile in it or fall by it, though other stronger then I may deale in it without danger. Yea the like iealousie had Iob of himselfe: he was no lesse suspitious of himselfe, then he was of his sonnes. k 1.690 I was afraid, saith he, of all my workes; knowing, that if I did wickedly, thou woul∣dest not acquite me. And this suspitiousnesse of himselfe no doubt was it that caused him to l 1.691 make a Couenant with his eies, not to seize on such ob∣iects, as might proue occasion vnto him of any spi∣rituall euill.

§. 64. m 1.692 Watch and pray, saith our Sauiour, that ye enter not into temptation: the Spirit indeed is rea∣dy; but the flesh is weake. As if he had said more at large; Considering your owne infirmity and feeble∣nesse, ye haue great neede to take heed and earnestly to desire, that yee may not so much as touch vpon any temptation: For such is the pronenesse of your corrupt nature to giue way to them, that if you doe but enter in∣to any temptation, though the Spirit purpose otherwise,

yet the flesh faltring with you, it is an hundred to one that you come not out as you went in, but you receiue some foile or other.

Doe we not see how carefull they are that haue gunpowder in their houses, to looke that no fire or candle come neere where it is? And in like manner n 1.693 did wee consider that our corrupt heart is like tinder or gunpowder, apt in temptation to bee soone fired and inflamed, it would make vs the more carefull to keepe aloofe of, and fearefull to come nigh ought that might be a meane to tempt or to intice vs vnto euill. And on the other side, as those that set such materialls to drie before the fire, as are apt soone and sodainely to take fire, by the suddaine lighting but of a little sparke in them, though they be neuer so heedy, though they stand still by them and haue their eye euer on them, may chance to haue all on a light fire, ere they can helpe or preuent it: So falleth it out heere not seldome, that o 1.694 while we venture too neere, and presume as p 1.695 Peter sometime did to stand bathing himselfe against the fire in the High-priests Hall; wee are suddainly caught, as he was, ere we thinke on it, we haue by some sudden iniection 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 preuent it, or easily to suppresse it.

§. 65. Againe, this iealousie of our owne weak∣nesse will make vs the more carefull, as to shun all occasions, whereby we may bee endangered; so, because it is not in our power euer to auoid them,

to vse diligently all good meanes, whereby wee may be supported and strengthened against them. To which purpose our Sauiour ioyneth watching and praier together, as r 1.696 there, so s 1.697 elsewhere: as also t 1.698 his Apostles oft couple them the one with the other. u 1.699 No man, saith one of the Auncients, is enabled by God, that is not enfeebled first in him∣selfe. And no maruell; For so long as wee finde our selues (as wee suppose) strong enough to stand alone on our owne legs of our selues, wee thinke scorne to vse crutches, or to be supported by others: so long as wee thinke our selues wise enough and able to wade well enough thorow with our affaires, x 1.700 wee regard not to take aduice or to seeke helpe and aid from others: So here, so long as we misdoubt not our owne weaknesse, as we are ouer-forward to presume vpon our owne strength, so we are ouer-backward and carelesse of vsing those meanes whereby we might attaine true strength indeed. And on the other side, the more conscious men are to themselues of their owne wants, the more diligent are they wont to be in re∣sorting to those by whom their wants may bee supplied: and the more suspitious wee are of our owne infirmity and weaknesse, the more carefull will we be daily and hourely to repaire vnto him, who alone is able to confirme and strengthen vs, yea who is able so y 1.701 to enable vs notwithstanding our weaknesse, that z 1.702 his power and might shall appeare in vs amids our feeblenesse, and a 1.703 our ve∣ry infirmity shall make much for his glory. And

surely, b 1.704 In this kinde, as one well saith, it is more behouefull for a man to be somewhat too fearefull and heedy, then to be a little too confident and foole-hardy: to take notice of his owne weaknesse, that hee may be∣come strong, then while hee thinketh himselfe strong in his owne conceit, to proue weake. In regard where∣of also the Wiseman, as we said formerly, not vn∣worthily pronounceth him c 1.705 happy, that continually standeth in feare: as d 1.706 afraid, though he may seeme to stand fast and firme, lest through infirmitie he should chance to fall.

§. 66. The want hereof hath beene the fault, and hath proued the fall of not a few. For, to passe by that fearefull downefall of our first Parents hereby occasioned: What but this was the maine ground of Peters miscariage? but e 1.707 this presump∣tion, I meane, of his owne might, and neglect of those meanes whereby hee might haue beene ena∣bled to stand, while f 1.708 hee trusted to his owne strength? A threefold offence some haue obser∣ued in his behauiour in that businesse; that g 1.709 he op∣posed himselfe to our Sauiour forewarning him of his fall, he preferred himselfe indiscreetly before the rest of his Fellow-disciples, and he tooke the matter wholly vpon himselfe, as that which hee knew him∣selfe able well enough to goe through with. h 1.710 Thou wilt deny me, Peter, saith our Sauiour, Nay, but I will not; saith Peter. Though all should deny thee, yet will not I deny thee: I will neuer deny thee, though I die for it. And no doubt of it but that

i 1.711 Peter then both meant as hee spake, and spake what hee thought; hee misdoubted not himselfe, nor his owne inability, but hee would and should doe as then hee said. But k 1.712 the Physitian felt Peters pulse, and discerned that in his Patient, which the Patient did not, nor could then see in himselfe.

And surely, as it befell Peter, so falleth it out with many other. They are like sicke men, l 1.713 that when they haue had a good day or two after some fits of a feuer, thinke they are now perfectly well recouered againe, and so presuming contrary to the Physitians aduice to venture abroad into the aire, or to cast off their sicke kerchiefe, or to mis∣diet themselues, either they catch cold or take sur∣fet, and so fall backe by relapse into their former disease, handling them then more fiercely by far, and endangering them much more then before. And so is it here with a many: they thinke them∣selues strong enough to encounter with Satan, e∣specially if they haue stood out and come off well (as they thinke) in a temptation or twaine, and so m 1.714 grow carelesse either of eschewing the occasi∣ons of euill, or of vsing meanes whereby they may be enabled to withstand them when they are offe∣red: Which when they so doe, it is iust oft with God to leaue them to their owne strength, as the nurse doth the childe that will not endure to bee lead, and so to suffer them to fall, as soone then they will, sometime to their eternall ruine, that

they may deseruedly perish through their owne folly and foole-hardinesse; sometime to their pre∣sent paine, but their future amendment, that ha∣uing had experience of their owne feeblenesse and inability to stand of themselues, they may in time to come be more wary, more distrustfull of their owne strength, and more carefull to resort from time to time vnto him, from whom onely true strength is to be had.

And for this end no doubt hath the Holy Ghost left vpon record the foule slips and fals of many of Gods worthy Saints and Seruants, not that any should thereby bee incouraged or emboldned vn∣to sin; but n 1.715 that the ruine of such great ones might make weaker ones more wary; that where we haue seene them slip for want of watchfulnesse, there might we be more watchfull: that when we see o∣thers foiled farre stronger then our selues, it might make vs the more to distrust our owne strength: Which the more we distrust, the lesse shall we pre∣sume on it, and the more carefull shall wee be to vse all good meanes, whereby true strength may be atchieued of vs and increased in vs.

§. 67. A ninth Helpe to further vs in this spiri∣tuall Watch is a sincere hatred of euill, that we la∣bour not onely to condemne sinne in iudgement, but euen to hate and detest it in heart. o 1.716 The feare of God, saith Salomon, is to hate euill: not to forbeare it onely, but, as the Apostle speaketh, p 1.717 to abhorre it. The seruile feare may make a man breake off the

practise of sinne outwardly in his life, (wicked men, had they but it, durst not goe on in their wic∣ked courses as they doe) but the filiall feare will doe more then that, it will make a man hate and detest it also inwardly in his heart: For this feare it is a louing feare, q 1.718 a feare ioyned with loue, yea proceeding from the loue of him whom we feare. And r 1.719 ye that loue the Lord, saith the Psalmist, hate that that is euill. s 1.720 Doest thou loue God, saith Augu∣stine; thou must hate then what hee hateth: Yea if thou louest him indeed, thou canst not but hate what he hateth.

Neither indeed can we t 1.721 closely cleaue to that that is good, till wee haue brought our hearts to detest and abhorre that that is euill. Which thing if it were once throughly wrought in vs, there should not neede much Rhetoricke to perswade vs to watch both against sinne and against all occasions of it: Wee would of our selues bee carefull enough to shun and auoid that, which our hearts abhorred, and could not brooke or abide. For as the meat that a man loatheth, he cannot endure so much as the sent or sauour of it, nay nor, it may be, the sight of it: so would it be with vs in regard of sinne, had we the like inward dislike and loathing of sinne in our soules. And u 1.722 one maine cause of relapse into sinne, and of want of due watchfulnesse against it, in those that for some time haue surceased the pra∣ctise of it, is because they neuer hated it in heart, though they could not but in iudgement con∣demne it, being euidently conuinced in consci∣ence of the euilnesse of it: x 1.723 their heart looked still

after it (though their hand for feare or other re∣spect were for a while with-drawne and with-held from it) ready therefore when such respects as before staied and restrained it were at any time remoued, to giue friendly entertainment vnto it againe.

§. 68. Would wee therefore keepe a constant Watch against sinne? Oh let vs labour then to haue wrought in vs a true hatred of sinne; of such sinnes especially, as we haue beene most addicted vnto, or haue most delighted in before. The more formerly wee haue loued them, the more now let vs loath them: the more we haue for the time past delighted in them, the more for the time to come let vs euen detest and abhorre them. y 1.724 As the meat that we haue sometime sursetted of, wee not only know now to bee euill for vs, but euen our stomacke riseth and goeth against it: so those sinnes that we haue formerly glutted our soules with, let vs not onely condemne now as the bane of our soules, but endeuour euen so to be affe∣cted towards them, that our very hearts may rise against them vpon the memory and remembrance of them. Let it be with vs in regard of them, as it was with Ammon in his affection to Tamar. z 1.725 Hee loued her earnestly at first, though with an incestu∣ous loue, or lust rather: But after that he had abu∣sed her and defiled himselfe with her, a 1.726 his loue was in a strange manner so turned into hatred, that the loue wherewith before he loued her, was not so great, but the hatred wherewith he then ha∣ted her, was farre greater. So for those sinnes that

wee haue formerly defiled our soules with, wee should labour to haue our loue in like manner turned into hatred; and b 1.727 striue to bring our hearts to it, to abhorre them now as much, yea (if it were possible, as there is good ground for it and iust cause of it) much more, then euer wee loued them, or delighted in them before.

This could wee doe with Ammon; wee would doe further as he did. c 1.728 He thrust Tamar instantly out at doores, when his affection was thus alte∣red; hee could no longer endure so much as the sight of her: and not that onely, but he caused the doore to be bolted fast after her, that shee might not haue any free or further accesse in vnto him againe. So were our hearts and affections estran∣ged from such sinnes, as they had beene linked and fastened vnto before, wee would not only bee carefull without further delay to dispossesse our soules of them, but wee would bee constantly watchfull to keepe the doore of our heart surely bolted against them, that they might neuer be able to gaine entrance againe with vs.

§. 69. The tenth and last helpe, that wee will* 1.729 propound for the present, to further vs in this spi∣rituall Watch, is the diligent and constant practise and performance of good duties and offices.

Which helpe diuideth it selfe into two bran∣ches; the one opposing to Idlenesse, and the o∣ther to worldlinesse.

The former is the constant following of the* 1.730 workes of our particular callings. d 1.731 Let him that

stole, saith the Apostle, steale no more; but let him labour rather and worke with his hands some good thing or other, that hee may haue to giue to him that needeth. Let him that stole steale no more: that is well; but that is not enough. Let him steale no more, but labour rather: because else though hee leaue stealing a while, c 1.732 if he liue idle, he will come to suffer want soone, (for * 1.733 Slouth wasteth as well as excesse and riot:) and so bee falling anon to his former trade againe: Not to adde, that f 1.734 hee that liueth so, euen in that he so liueth, liuing like a drone on the labours of others, is little better then a Theefe.

g 1.735 Slouth, saith Salomon, causeth sleepe. And sure as we see it to be with drowsie persons, that if they sit still and doe nothing, they will soone fall a∣sleepe: so is it here; h 1.736 if wee giue our selues ouer to idlenesse, we shall soone come to be ouertaken againe with this deadly sleepe of sinne. i 1.737 Fulnesse and idlenesse are noted to haue beene two maine causes of those filthy sinnes of Sodome. It is a com∣mon by-word with vs, that Of idlenesse commeth no goodnesse: And k 1.738 By doing nothing, saith the Heathen man, men learne to doe euill things. l 1.739 It is easie slipping out of an idle life into an euill and a wicked life: yea an idle life, it is of it selfe euill. For man was made for action, not for idlenesse. And howsoeuer, saith one well, we count him

m 1.740 a good man that doth no euill, he is indeed rather n 1.741 an euill man that doth no good.

o 1.742 Sleepe and death are said to bee brethren or Co∣sen-germanes: or the one at least to be p 1.743 an image and a resemblance of the other. And as q 1.744 those therefore that are deceased are said to bee fal∣len asleepe: so r 1.745 they that lie asleepe may well be said to be in some kinde or degree of decease.

Now what difference is there s 1.746 betweene him that lieth fast asleepe, and him that is idle though awake? saue that the one is restrained from action by the course of nature, whereas the other voluntarily restraineth himselfe: and that is no sinne therefore in the one, that is no small sinne in the other. Slouthfulnesse there∣fore not onely causing sleepe, but being it selfe of it selfe t 1.747 a kinde of spirituall sleepe, it is consequently also u 1.748 a kinde euen of spirituall death: And the idle and slouthfull may bee well said to bee not onely spiritually asleepe, euen when they are awake, but to bee spiritually

x 1.749 dead also, euen while they liue: their very wa∣king, while they so wake, being no better then sleepe, and their very life, while they so liue, no better then death: yea worse then naturall sleepe, (because against nature) for a man to sleepe wa∣king; worse then corporall death, for a man to be as dead ere he die, y 1.750 to be his owne Bearer, to winde himselfe quicke, and to z 1.751 bury himselfe yet breathing.

§. 70. Idlenesse therefore, it is both euill of it selfe; and it exposeth men to further euils. a 1.752 Satan where he findeth b 1.753 the house vacant, that he had be∣fore quit, hee doth easily make a reentry againe. He doth as c 1.754 the Crab, that desirous to prey on the Oister, but finding the fish enclosed and her selfe excluded with two such shels as all her pow∣er is not able to pierce, watcheth the time when she lieth bathing her selfe in the sunne and gaping to take in some pleasant refreshing, while the windes are calme, and the waters still; then shee slily and suddenly casteth in some sandy grit that keepeth her two shels from closing againe, and by that meanes commeth she to get in her cleyes, one after another, and so to prey vpon the fish. In like manner doth Satan, where he desireth to seize vpon the soule, but seeth some likelihood of resi∣stance; he watcheth mens idle times, and when he findeth the heart vacant & the minde free from present imployment, then is heé busie to iniect first idle and sandy thoughts, by which he maketh way for worse matters, and after wicked and noi∣some motions, by which he commeth many times

to take full seisen of the soule, and to worke its vt∣ter ruine. In regard whereof it is no vnnecessary counsell that one of the Auncients giueth, that d 1.755 We be alwaies about some good businesse or other, that the Tempter whensoeuer hee come, finde vs not vnoccupied.

§. 71. Yea for this cause is it that God hath or∣dained that euery man should haue some certaine course of life wherein to bee ordinarily imployed. e 1.756 Let euery man, saith the Apostle, in that calling wherein he was called, therein f 1.757 with God (or, in Gods name, as we vse to say) abide. There is a two∣fold calling by the Apostle there mentioned; g 1.758 The calling wherein a man was called, and the cal∣ling whereunto a man was called, when he was con∣uerted and became a Christian at first: there is the generall calling of a Christian, that whereunto hee was called; & there is the particular calling or spe∣cial course of life wherein a man liued, before (as it may fall out) he was called thereunto. A man must not imagine therefore, when hee is called to bee a christian, that he must presently cast off all worldly imployments, giue ouer the workes of his former vocation, & apply himselfe wholly (as some h 1.759 He∣retikes sometime supposed, misled by i 1.760 some places of Scripture misexpounded) to praier and contem∣plation, and meere matter of deuotion: but he must retaine the one calling still as well as the other, fol∣low the one still as well as the other, make consci∣ence as wel of executing the duties of the one as of frequenting the exercises of the other: & not thinke that vnder colour of following of Sermons & fre∣quenting

of godly exercises, he may lawfully neg∣lect those necessary duties that by virtue of his spe∣ciall calling he standeth in conscience bound vnto.

In a word, each Christian man that is able, must, as the Apostle willeth, k 1.761 earne, and eat his owne bread, l 1.762 worke with his owne hands, and follow his owne affaires, that is, such businesse as to his parti∣cular place and speciall calling appertaineth: else he is m 1.763 branded by the same Apostle for n 1.764 an inor∣dinate walker, that is, a disorderly liuer; o 1.765 a Deni∣er of the faith, not in word, but p 1.766 in deed; and one little better, if not q 1.767 worse then some Heathen and Infidels, that haue euen by natures dim light r 1.768 con∣demned idlenesse in any.

§. 72. But here is great Caution to be vsed, and* 1.769 due regard to be had, s 1.770 lest while we shun a rocke, we fall into a whirle-poole: lest while we seeke to eschew idlenesse on the one hand, wee be swallow∣ed vp with worldlinesse on the other: lest while wee labour to keepe our left eye waking by the di∣ligent following of our worldly affaires, wee suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or priuate.

t 1.771 The Angell that talked with me, came againe, saith the Prophet, and awaked me as one that is raised out of his sleepe. It fared with the Prophet when hee was attending on Gods Angell, as with a drowsie person, who though he be awaked & set to worke, yet he is ready to sleepe at it, and to be euer and a∣non slumbring, if he be not now and then iogged and stirred vp: And in like manner it is with our

drowsie spirits, and will be continually, u 1.772 if they be not frequently rowsed and raised vp by the constant vse of religious exercises. In regard whereof Paul willeth Timothy, x 1.773 to quicken by stir∣ring vp the grace of God that is in him, y 1.774 as men doe embers that lie raked vp in the ashes.

§. 73. Now this is done by meanes either publike or priuate. First by frequenting the pub∣like ministery of the word at due times. a 1.775 Quench not the spirit, saith the Apostle: despise not Prophe∣sie: as if the neglect, or contempt (and it is the con∣tempt of it that is the maine ground of neglect) of the one were a principall meane of extinguish∣ing and quite quenching the other. And vndoubt∣edly so is it. For either fire or light is put out, not by pouring on of water onely or some contrary matter; but besides that, either by withdrawing from it and denying that vnto it that should feede it; (for b 1.776 if the fewell faile, the fire will of it selfe out:) or by neglecting to blow it, and to stirre it vp by times; as wee oft see it fall out that it goeth out of it selfe also, where yet there is wood and coale enough to haue longer continued, had some such industry beene vsed. And euen so is spirituall grace oft impaired and decaieth, not by the pra∣ctise of sinne and wickednesse only, as by water poured on it; but by neglect of the word, the meanes that should foster and feed it, and that by raising and rowsing vp our dull and dead spirits should c 1.777 put spirituall life and alacritie, as it were, vnto vs. And no maruell then, if, as Salomon saith, d 1.778 Where vision faileth, there the people perish: if the

grace of God goe out, where these meanes are neg∣lected; if they fall fast againe into this deepe and deadly sleepe, though they were sometime awa∣ked out of it, that are not carefull to keepe within the sound of Gods e 1.779 Trumpet, and to frequent the house of God where it may be heard, that, as at first f 1.780 it did awake them, so should keepe them still awake.

§. 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse, that out of a vaine presumption of their owne spi∣rituall parts, can content themselues with their owne priuate deuotions; supposing that they may as well, & as effectually sanctifie a Sabbath by rea∣ding and meditating and praying apart by them∣selues, as by being present at, and adioyning them∣selues to the publike assemblies of Gods Saints. It is a spice of intolerable pride and presumption for any to be so conceited of themselues. Dauid was of a farre other minde, and therefore led by ano∣ther spirit, then they are that so imagine. He was g 1.781 a man after Gods owne heart; and a man of excel∣lent parts. The word of God not onely h 1.782 dwelt plen∣tifully in him; but i 1.783 flowed abundantly from him: he was able not to k 1.784 admonish himselfe alone, but l 1.785 to instruct, direct, and edifie others: hee could not onely sing Psalmes, but m 1.786 pen hymnes, both of praise and of praier: many holy and heauenly meditations had he in the time of his exilement, as may appeare by n 1.787 those diuine ditties during it composed of him. And yet could not he content himselfe with these his priuate deuotions. But, as

o 1.788 it was the very ioy of his heart, when hee was at home, to repaire to the Temple, to the publike as∣semblies there held: so nothing made his banish∣ment, and his abode in forraine parts, more bitter vnto him, then this, that by meanes thereof hee was restrained of repairing vnto them, and of ioy∣ning with Gods people in such holy duties as were there daily performed. Read diuers of the Psalmes framed by him during that time; and consider well, p 1.789 how bitterly hee bewaileth his restraint in this kinde; how instantly hee sueth to God for freedome of resort; how hee blesseth those that had liberty of repaire or place of abode there, euen the very birds themselues that had ac∣cesse but to build thereabout: and you will soone see a strange difference betweene that worthy man of God and these, that so highly ouer-prize their owne priuate deuotions, as thus to vnder-value the publike assemblies of Gods Saints, and the ministery of his word.

§. 75. And yet neither also is this sufficient in∣deed, that we frequent the publike meanes: pri∣uate helpes must be added and adioyned thereun∣to, of meditation, of conference, of supplication, of examination, of confession, and the like: that though much or most of the weeke be taken vp with our worldly affaires; yet wee reserue some time amids them constantly euery day for some spirituall imployment. For as it is with our clockes and our watches, that vnlesse they bee wound vp at certaine times, they will slacken their motion, yea by meanes of the heauy weights and

plummets of lead that hang on them, they will at length come downe to the ground, and so stand stone still: So is it with our soules; wee haue our earthy affections and our worldly thoughts, as heauy weights, hanging so at the heeles of them, that vnlesse they be at some certaine times wound vp, as it were, by the vse of some holy exercises, they will grow slacke and sluggish in their mounting vp to heauen-ward, yea at length, it may be, come to an vtter cessation of all ende∣uour in that kinde.

For this cause Dauid, as q 1.790 he maketh this one property of a Blessed man, that hee maketh Gods law his daily, yea and his nightly meditation: So he professeth of himselfe, that it was r 1.791 one of his dai∣ly exercises to meditate on Gods word; and s 1.792 it was his nightly imploiment to be singing of Gods praises. He had certaine set times euery day for meditati∣on and inuocation, t 1.793 at morning, at noone-tide, and at euen: And besides those ordinary set times, he tooke occasion oft extraordinarily, as opportuni∣ty was offered, euen u 1.794 seuen times a day, that is, ma∣ny times, to be lauding of the Lord, either for his iudgements, or for his mercies.

And the like should we doe euery one of vs, if we desire to keepe this spirituall watch fresh in our soules, and x 1.795 would not haue them wholly dulled with or drowned in the world: wee should set some time apart euery day from our worldly affaires, to be spent in reading, in meditation, in conference (with God, at least) in prayer and inuocation of his name, in search of our soules,

in acknowledgement of our sinnes, &c. And so intermingle the one with the other, that by ouer∣eager attending the one we doe not wholly neglect the other.

It is that that would fit vs for the publike mini∣sterie, and make it the more effectuall with vs: As on the other side y 1.796 it is well obserued, that the want of such priuate imployments maketh the publike ministerie altogether vnprofitable with many; z 1.797 who heare much, and are at many Ser∣mons, but gaine little by any, because they are not carefull heereby, either to prepare their hearts before-hand, to receiue the seede of the word as into ground fitted for it, or to water and cherish what they haue taken in on the Sab∣bath, by a constant course of religious offices in the weeke following.

§. 76. Nor let any man alledge heere in way of excuse for himselfe, that for the workes of his calling, they are so many, so manifold, hee cannot possibly finde any spare time to spend thus in religious imployments. For (to omit what might be said further in way of answer here∣unto) did they esteeme so highly of holy things as the worth of them well deserueth, they would finde time for them as well as they doe ordinari∣ly for matters of farre lesse weight then it. Yea (that which is a foule shame to consider) those that will pretend such straites of time to shift off such imployments, can finde many of them time enough (if not more then enough) to fol∣low their vaine and idle disports. And canst thou

finde euery day almost spare time enough at large for the one? and canst thou no day almost finde the least spare time at all for the other? Vndoub∣tedly that day maist thou well esteeme but euill imployed, whereof thou spendest more part in thy vaine delights, then in the aduancement of thy spirituall good.

To conclude, if wee will watch aright and as wee ought; as the workes of our speciall cal∣lings must not be neglected, so our spirituall good, and those meanes either publike or priuate that tend directly to the nourishing and improuing of it, are to bee principally regarded: And therefore so are we to ply and follow the one, that yet euen amids them we take time for, and * 1.798 ex∣clude not wholly all minding and meditation of the other; yea so warily in their due season to attend either, that neither wee bee surprised with slouth and idlenesse on the one side, nor yet with worldlinesse on the other.

And thus haue we seene both what it is to watch, why we are so to watch; the manner how we must watch; and the meanes whereby we may be ena∣bled so to watch in some measure.

§. 77. Now here, ere we end, would a Question* 1.799 be answered. For may some say; But is it possible for any man liuing by this manner of watching to keepe euer waking; by thus watching against sinne, to keepe himselfe wholly free from sinne?

To passe by here that conceit of some Schoole∣men,* 1.800 that a man cannot keepe himselfe free from all sinne in generall; but that he may from any one

sinne whatsoeuer in particular; that hee may, though not from all, yet from this or that sinne. Which they expresse by a similitude a 1.801 of a man enclosed in a barrell full of holes let downe vnder water, that may with his finger or some other helpe stop any one hole and keepe the water out at it, which yet hee cannot auoide but that it will come in the whilest at the rest, any of which yet also he may stop if he will. But to passe by this, which I take to bee not all out so sound; for answer hereunto some di∣stinction must be made.

Sinnes therefore are of two sorts, either volun∣tary,* 1.802 or inuoluntary; either with the will, or with∣out it.

Some sinnes are inuoluntary, or without the* 1.803 will, such as be absolutely either beside or against it; as are all sinnes, b 1.804 of pure ignorance, and of meere infirmitie.

Sinnes of pure or bare Ignorance I call those in which ignorance is simple or single, not affected, and c 1.805 not a Companion onely but a Cause. It is not with men in them, as it is with those that affect Ignorance, and please themselues in it; and d 1.806 that without checke of conscience they may more freely offend, are content so to continue: but they desire to bee informed a∣right, and vse the best meanes they can so to informe themselues; but yet are mistaken, and so doe that out of ignorance, e 1.807 which for a world they would neuer haue done, had they knowne it to be euill.

Sinnes of meere Infirmity or frailty I call those, f 1.808 that a man knoweth to be euill, and yet is not able by any meanes to auoide, though he doe what he can, euen as much as hee would or could if his life lay vpon it. Thus in hearing the word, a man, it may be, cannot listen so attentiue∣ly for any long time together, but that many by∣thoughts will come buzzing and fluttring about him, as g 1.809 the fowles did about Abraham when he was offering of his sacrifice, and will oft, h 1.810 pressing in vpon him in spight of his heart, disturbe him and hinder him in that holy exercise: yea sometime the more a man striueth and bendeth himselfe to banish and beat them away, the more hee com∣meth to be pestred and encombred by them, and his attention to bee tainted and infected withall. Thus in prayer oft i 1.811 a man cannot shake off that deadnesse or dulnesse and drowsinesse of spirit, that possesseth his soule, and depriueth him of that alacrity and feruency that ought then to be in him. Thus a man railed vpon and reuiled, though hee can keepe his tongue from break∣ing out into euill language, and can stay his hand from striking in way of reuenge; yet hee cannot for his heart bloud, it may be, doe hee what hee can, k 1.812 keepe downe his heart from rising, and l 1.813 re∣belling against the law of his minde, or from swel∣ling and boiling with some wrathfull passion and inordinate motion within him. Thus m 1.814 in di∣stresse or danger euen a godly man many times

cannot rest and rely vpon God with that firme∣nesse and confidence of faith, and with that quietnesse and tranquillity of minde, that hee ought, and not onely desireth with all his heart, but with all his might and best ability endeuou∣reth to doe.

§. 78. Now sinnes of this kinde cannot bee auoided, be a man neuer so carefull, neuer so wary and watchfull: (a man cannot watch there, where hee suspecteth no euill; nor can his watching a∣uaile him beyond his ability:) which n 1.815 God there∣fore in mercy vouchsafeth his children a daily pardon of course for, and is content graciously to passe by and put vp in them; though o 1.816 in rigor of iustice he might deseruedly call them to a strict account for them. And yet by the constant vse of this religious watch hauing our iudgements better cleered, and our hearts confirmed and strengthe∣ned, we may come in time to be lesse subiect to the former sort of them, and lesse exposed also to the latter.

Other sinnes besides those are all more or lesse* 1.817 voluntary, and are committed in part at least with the will of the committer: such are sins p 1.818 of neg∣ligence and ouersight, escaping vs through care∣lesnesse; q 1.819 of mixt infirmitie, proceeding from temptations of much terror; of r 1.820 presumption, s 1.821 pride, and t 1.822 wantonnesse, occasioned by delight∣full obiects, and the like. Yea such are the most, if not all, outward grosse sinnes ioyned with know∣ledge, which euen a naturall man therefore might forbeare if he would; and which it were an vn∣iust

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thing for humane lawes to forbid and to pu∣nish offendors for, were it not in mans naturall power to forbeare.

And these voluntary sinnes are those that wee are principally to keepe watch against: which if we shall diligently and constantly apply our selues vnto, there will a twofold benefit redound there∣by vnto vs.

§. 79. First, u 1.823 wee shall auoid many, euen a* 1.824 multitude of sinnes, which for want of this watch∣fulnesse we may be, and are ordinarily ouertaken withall. * 1.825 Nor should the enemie so oft as he doth preuaile against vs, and foile vs, if he found vs stan∣ding on our guard and keeping duly this watch. To exemplifie this by an instance or two:

Compare we first Dauid and Ioseph together, tempted both in the same kinde, though not with the like fiercenesse of assault: but the one foiled, where the temptation was weaker; the other vnvanquished, where the temptation was stron∣ger. Dauid a man x 1.826 well in yeeres, and y 1.827 a ma∣ried man too, hauing the remedie already by Gods ordinance prouided to releeue mans infir∣mitie in case of incontinency; yea enioying it z 1.828 not sparingly, but somewhat a 1.829 more freely then was fit, hauing not one wife alone, but b 1.830 a many, beside c 1.831 Concubines not a few; This Da∣uid thus furnished, d 1.832 by chance espieth, not some single woman, but another mans wife, washing her selfe: he is not sought vnto by her, but he is to make suit vnto her, vncertaine of successe; and to vse messengers to her, that must therefore to

his shame and reproach, and his dishonourable en∣gagement to them, be priuy to his dishonest de∣sires and his adulterous designes.

On the other side e 1.833 Ioseph, a young man, f 1.834 in the heat of his youth, in the prime and flower of his yeares; Ioseph a single man, not enioying yet the benefit of g 1.835 mariage, that might helpe to sup∣port him in temptations of this kinde; being not to sue to any other, but sued earnestly to by ano∣ther, by a Superiour, by his Mistresse, by such an one as had no small command of him otherwise; opportunity offered for the doing of the act de∣sired with all priuacy and secrecie; no feare of danger to hinder, where none were neere to take notice of it; great hope of future benefit, to en∣tice and encourage, by liberty, or further ad∣uancement likely enough by her meanes to bee procured.

Now h 1.836 in this great inequality of motiues and inducements on either side, what is the reason, why Ioseph standeth, when Dauid falleth; that hee holdeth out worthily, who is the more strongly assailed, when the other is so fouly and fearefully foiled, who is farre more weakely assaulted, or ra∣ther, is not so much assaulted, as is ready to exalt the honest of another: but that the one stood vpon his watch, when the other did not?

It was i 1.837 no sinne for Dauid by chance to espie a naked woman, his neighbours wife, washing her selfe; neither was it a thing in his power (how should hee forecast it?) to auoid: but the ob∣iect being thus casually offered vnto him, Dauid, that ought (as hee praied sometime) to haue k 1.838 turned his eyes away from it, l 1.839 wilfully fixed them so long there, where they had occasionally seised, that his heart came to be tainted with fil∣thy concupiscence, and his affections all inflamed with lustfull desires; and so grew hee restlesse within himselfe, till he had brought that about, that m 1.840 depriued him of true rest indeed.

On the other side Ioseph after motion had once in that kinde beene made to him by his Mistresse, was n 1.841 both carefull to shun all occasions of that sinfull act whereunto hee was tempted; (hee would not indure to be so much as in company a∣lone with her:) and againe o 1.842 as constant in with∣standing the temptation when it was offered, and p 1.843 the occasion could not bee shunned: for though shee pressed him to it day after day, he would not hearken vnto her: yea he chose rather to hazard losse of liberty and life then to yeeld vnto 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 o∣thers escape, and might that other haue escaped that, which for want of this watch hee was van∣quished in.

§. 80. Againe, as Machetes the Macedonian

appealed sometime from Philip, to Philip, q 1.844 from Philip sleeping, to Philip waking: so compare wee now Ioseph and Ioseph together, Ioseph watching with the same Ioseph somewhat neglecting this watch. Ioseph himselfe that stood thus stedfast in a stronger temptation, yet slipped after swearing r 1.845 by Pharaoes life in a feebler But the euill was not so euident, so open-faced in the one as in the other: and therefore s 1.846 being not so carefully watched a∣gainst or regarded, by being oft heard grew fami∣liar, and gained admittance with him, who might otherwise in all likelihood haue kept himselfe free from it, with much lesse difficulty and danger then he did from the former.

This watch therefore duly and diligently kept, would keepe vs from many sins that we are daily ouer-taken with. And t 1.847 the greatest part of out∣ward sinfull acts, that the godly fall into, may be iustly ascribed to the want of it as the maine cause of the most of them, u 1.848 which by this course there∣fore were it constantly obserued of them, might be preuented and auoided.

§. 81. Againe, euen in those slips and faults ei∣ther* 1.849 of mixt infirmitie and ouer-sight, yea or of presumption it selfe too, (for to sinne in con∣tempt of God x 1.850 with an high hand, I doubt much, whether Gods children euer doe,) that euen godly men themselues are oft-times ouertaken withall, yet there is great difference betweene the watchfull and the watchlesse Christian; betweene the party that ordinarily keepeth this watch, though not so carefully and constantly all out as

he ought, and such as keepe no such watch at all: and that in three things, y 1.851 before sinne, in sinne, and after sinne.

First, before sinne: For the one, a 1.852 his maine de∣sire* 1.853 and purpose, his generall resolution and en∣deuour is not to sinne at all, howsoeuer b 1.854 of in∣firmitie, or c 1.855 through ouer-sight, or d 1.856 through violence of temptation, or e 1.857 strength of corrupti∣on, he slip and slide into, or be pusht vpon, or en∣ticed vnto and ensnared in sinne oft ere hee bee a∣ware: whereas the other standeth indifferently af∣fected to sinne or to forbeare sinne, as occasion shall be ministred and offered of either; or rather inclining, as his corrupt heart naturally carieth him, to the ready imbracing of any euill that op∣portunity is offered of, and that standeth with his owne naturall desire. So that the one is like vnto a Watchman that being appointed to watch, so soone as hee commeth to the place where hee should watch, f 1.858 laieth himselfe downe to sleepe, or sitteth rechlesly, not regarding whether hee sleepe or keepe awake. Whereas the other is like one that being set to watch, g 1.859 striueth to keepe himselfe waking, and desireth so to doe, but yet through the drowsinesse of his disposition and long continuance without rest, chanceth sometime to slumber, though he purposed it not. Or the one is like a man that goeth to Church to trie if he can catch a nap there, and so soone therefore as he is in his seat setteth him to sleepe, which the soo∣ner he falleth into, the sooner hath hee his desire: The other is like h 1.860 Eutichus, that came not, in all

likelihood, to Pauls Sermon with a purpose to sleepe at it: (if he had purposed it, he would neuer haue made choice of the place hee did to sit in, where he should no sooner slumber but he should be in danger of downefall and of as much as his life was worth:) but yet through Pauls long prea∣ching, and his owne long waking, hee was a•…•… length ouercome with sleepe, though hee little thought or meant, it may bee, when hee came in, that hee so should. Like the former is that man that keepeth not watch at all, like the latter hee that keepeth ordinarily some watch ouer his soule. The one i 1.861 sleepe findeth; whereas the o∣ther seeketh sleepe.

§. 82. Againe, in the very act of sinne there is* 1.862 no small d•…•…ference betweene these twaine. For the one k 1.863 sleepeth wholly, as he saith: he sleepeth a deepe and a dead sleepe: hee is caried with full swinge of heart and will vnto sinne. l 1.864 The other sleepeth but vnquietly, like the Watchman that against his will in part falling asleepe, hath but an vnquiet sleepe of it, and euen watcheth in some sort in his sleepe, he is dreaming of the danger that he is or may be in, and of the enemies approach, whom he is set to watch against. It is that which wee may obserue in the Churches sleepe in the Canticles; m 1.865 I sleepe, saith she, but mine heart is

awake. We vse to say of children, that their heart is asleepe euen when their eies are awake: contrari∣wise it is said of the children of God, that their eies oft are asleepe when their heart is awake: so that though they be outwardly borne-downe and cari∣ed away with the stiffe winde, or the strong streame of some violent and vntoward temptation, yet their heart inwardly is not wholly surprised with it, they sinne not with a full and an absolute con∣sent of will in it; there is some secret mislike still of themselues in that they doe, and some inward strife and reluctation (though not at all times alike sensible) more or lesse against it, euen in the very act vsually of committing it. In a word, n 1.866 the one willingly falleth fast asleepe; the other vnwillingly in some sort, slumbreth rather then sleepeth.

§. 83. Lastly, after sinne committed; the one* 1.867 as he wilfully laid himselfe downe to sleepe, and fell presently fast asleepe, so o 1.868 hee lieth sleeping and snoring, securely snorting in sinne, without touch or remorse vsually, till by some extraordi∣nary accident of outward affliction, danger, di∣stresse, or the like, as by his Generalls alarum or the enemies assault, hee be waked againe and rou∣sed vp out of his sleepe. Whereas the other, as he fell asleepe beside his purpose, and was neuer indeed thorowly or soundly asleepe, but in a slumber rather then any deepe or dead sleepe; so he is easily awaked, as those are that are but slightly asleepe, yea q 1.869 his own very vnquietnesse, if nothing else, ere long awaketh him againe, like

one in a fearefull dreame, whose very feare many times is a meanes to awake him, and to free him from his feare. Dauids heart smote him, saith the holy Ghost, asr 1.870 after his cutting of the skirt of King Sauls coat; so presently s 1.871 vpon his at∣tempt of taking the number of his people: and immediatly thereupon, as one start out of his sleepe, hee beginneth to rub vp his eies and to looke about him; and in most hum•…•…le and sub∣misse manner betaketh he himselfe vnto God, con∣fessing his fault, crauing forgiuenesse of it, and ne∣uer resting till by renuing of his repentance he had recouered himselfe, and returned againe to his former watch. The one sleepeth soundly till he be raised out of his sleepe againe; the other awaketh againe eft-soones euen of himselfe. And thus much briefly of the benefit that wee may reape by this watch, and how farre forth wee may be helpe of it keepe our selues free from sinne

§. 84. Now to draw to an end, and t 1.872 to trusse or tucke vp as it were in few words, after our Sa∣uiours owne example here, the summe of all that hitherto hath beene handled: Considering the drowsinesse of our owne naturall disposition, and how easily in that regard wee may againe fall a∣sleepe; and the diligence of our Aduersary watch∣ing continually against vs, by whom wee may soone be surprised if at any time we doe sleepe; as also the necessity of perseuerance, that if we hold not out in our watch to the end, it is all in vaine and to no end; and the danger of relapse, if wee

fall backe into this spirituall Lethargie, likely to be in worse case and more irrecouerable then wee were at the first: Let it not suffice vs, that we haue beene awaked out of our sinfull and secure cour∣ses, but let vs bee carefull by all good meanes to keepe our selues so waking and watching; by due examination of our seuerall actions ere we enter vpon them; diligent obseruation of our speci∣all corruptions that we may contend and striue a∣gainst them; carefull auoidance of the occasions of euill, that they be not offered; and constant resistance of temptations vnto euill, when we are therewith assaulted: And that we may the better so watch and hold out in this our watch; let vs la∣bour to keepe an holy moderation and sobriety in the vse of all Gods good creatures; hold fellow∣ship with the godly that may haue an eye to vs; shun the society of wicked ones that may taint and infect vs; striue to preserue the feare of God fresh in our soules; endeuour to perswade our hearts of Gods presence euer with vs; thinke oft on our end, and our account to come after it; be oft casting vp reckonings betweene God and our soules; haue a iealousie of our owne infirmitie and procliuity vnto euill; labour to haue a sincere hatred of sinne wrought in our hearts; and lastly be diligent in the duties of our particular vocati∣ons, and constant in frequenting of religious exer∣cises as well publike as priuate. Thus watching we shall preuent and escape many euills, that for want of this watchfulnesse, to our woe afterward, we might otherwise be ouertaken withall; we shall

haue s 1.873 a pardon of course daily signed vs vpon ge∣nerall suit, t 1.874 for those that either through igno∣rance or meere frailty escape vs: wee shall neuer sleepe wholly, nor rest obstinately in sinne, howso∣euer wee may chance sometime to be ouertaken therewith, but shall recouer our selues eft soone a∣gaine by renewed repentance: & we shall be con∣tinuallyu 1.875 prepared for Christs second comming, so that,x 1.876 whether we sleepe or wake,y 1.877 liue or die, his we shall be both in life and in death, and with z 1.878 the wise Virgins, whensoeuer he commeth, being found spiritually waking, shall be ready to enter in with him into the Bride-chamber of immortality, * 1.879 there to abide with him in eternall felicitie.

FINIS.

Notes

• a 1.1

  Aduentus du•…•…: alter in humilitate, alter in sublimi∣tate. Tertull •…•…po∣log. Aduentus De∣mini duplex. Ber•…•…: in aduent, serm. 4. imo triplex, ad ho∣mines, in homines, cōtra homines. ib. 3. Primus in humili∣tate, postremus in maiestate, Greg. Rom. mor. l. 17. c. 19. 〈◊〉〈◊〉, quo veni•…•… iudicandus; mani∣festus, quo veniet iudicaturus, Aug. de temp. 220. Venit enim saluator, veniet damnator, Idem in Ioan. tract. 4.
• * 1.2

  The Occasion.
• b 1.3

  Matth. 18. 11. Ioh. 12. 47.
• c 1.4

  Matth. 16 27. Ioh. 5. 22, 27, 28.
• d 1.5

  De illo ab eo quaesierunt qu•…•…m sperabant, non de illo quem iam videbant, Aug. epist. 80.
• e 1.6

  Marc. 13. 4. Matth. 24. 3.
• f 1.7

  Nihil certius; ni∣hil incertius. Bern∣de Coena Dom. ser. 2. & medit. c. 3. & epist. 105.
• g 1.8

  Caetera nostra & bona & mala in∣certa sunt: sola mors certa est. Aug. verb. Dom. 21▪ In∣certa omnia: sola mors certa, •…•…uius etiam hora incerta est, Idem in Psal. 38.
• h 1.9

  Mark. 13. 31. Matth. 24. 35.
• i 1.10

  Poena certa, hora incerta: mors certa, dies mortis incer•…•…{us}, Aug. ibid.
• k 1.11

  Mark. 13. 32. Matth. 24▪ 36.
• l 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. ad Eunom. serm. 4. & ex eo E•…•…logius c•…•…nt. Ag∣noitas apud Photiū biblioth. c•…•…d. 230. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• m 1.13

  Quod ante passionem nescit, post resurrectionem nouit, Chrysostom. in Act. •…•…. 7. Et Origen. in Matth. homil. 3. Vise Iansen. concord. Euang. cap. 123.
• n 1.14

  Mark 1•…•…. 33. Matth. 24. 42.
• o 1.15

  Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui suerunt post illos ante nos, & ad nosipsos, & qui erant post nos vsque ad nouissimii eius aduentum, August. epist. 80.
• p 1.16

  Vt semper paratum sit cor ad expectandum, quod esse venturum scit, & quando venturum scit, nescit. Aug. in Psal. 36.
• q 1.17

  Mark. 13. 34, 35, 36. Matth. 24. 43, &c.
• r 1.18

  Mark. 13. 37.
• * 1.19

  The Diuision.
• * 1.20

  Part 1.
• * 1.21

  The Sense.
• s 1.22

  Corporū est som∣nus, sicut & mors cum speculo suo som∣no. Anima quiet•…•… nunquam succedit. Tertull. de anim•…•… c. 32. & 25. Iacet enim dormienti•…•… corpus vt mortui, viget autem & vi∣uit animus. Cicer. de diuin. l. 1. Som∣nus siquidem è cor∣pore est, atque in corpore operatur, Aug. de immortal. anim. c. 14. Corpore aut•…•… dormiente a∣•…•…ima insomnis a∣git. Hippo•…•…r. de in∣somn. Totaque sibi sua est, Iul. Scalig. ad eundem.
• t 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, siue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Phrynichus: Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, siue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sicutdor∣mitione transitur ad somnū, sic exper▪ gesactione transi∣tur ad vigilationē, Aug. in Psal. 3.
• u 1.24

  Matth. 26. 40.
• x 1.25

  Psal. 77. 3.
• y 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• z 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Hero∣dot. loquitur. i. in∣somnia laboram, vt 〈◊〉〈◊〉 apud No∣nium.
• a 1.28

  Luk. 2. 8. Pasto∣res, dum super gre∣gem suum vigilant, gregis ipsius p•…•…storē in praese•…•…io i•…•…ue∣nire, videre, t•…•…re meren•…•…r & auto∣rem. Petrus Chry∣sol. serm. 24.
• b 1.29

  1 Thess. 5. 10. Si d•…•…rmituri su∣m•…•…, quomodo vigi∣•…•…amus? Corde vigi∣lamus, •…•…tiam c•…•…m co•…•…pore dormimus, Aug. de verb. Dom. serm. 22.
• c 1.30

  Acts 12. 6.
• d 1.31

  Psal. 3. 5. & 4. 8.
• e 1.32

  Matth. 26 47.
• f 1.33

  Iob 24. 14. Vigilat fur, & ex∣pectat vt homines dormiant. Aug. in Psal. 125.
• g 1.34

  Matth. 26. 40.
• h 1.35

  2 Sam. 11. 2, 3, 4.
• i 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythagoras apud S•…•…um, l. 2. c. 1. Est somnus corpo∣ris; est & animae: illud ergo cauere debemus, ne ipsa anima nostra dor∣miat. August. in Psal. 62.
• k 1.37

  1 Thess. 5. 6, 7. Pe•…•…catores 〈◊〉〈◊〉 similes, A∣nastas. in Hexam. lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl•…•…m. Alex. p•…•…dag. lib. 2. cap. 10.
• l 1.38

  Rom. 13. 12.
• m 1.39

  1 Cor. 15. 34.
• n 1.40

  Ephes. 5. 14. Animam 〈◊〉〈◊〉 exci•…•…at. Aug. in Psal. 6•…•….
• o 1.41

  Quare vitia sua n•…•…mo confit•…•…tur? quia adhuc in illis •…•…st. S•…•…mnium nar∣r•…•…re vigilantis est: & vitia sua confiteri sanitatis indicium est. Exp•…•…rgiscamur ergò vt errores nostros coarguere possimus. 〈◊〉〈◊〉. epist. 54.
• p 1.42

  Matth. 24. 42▪ & 25. 13. & 26. 41.
• * 1.43

  The Doctrine.
• q 1.44

  Nam vigilare le∣ue est; peruigilar•…•… graue. Martial▪ l. 9. ep. 70.
• * 1.45

  Part 2.
• * 1.46

  The Proofe.
• * 1.47

  Reason 1.
• r 1.48

  Matth. 26. 43.
• s 1.49

  Languido sumus ingenio, & in som∣num ituro, aut in vigiliam somno si∣millimam: vt Se∣nec. de prouid. c. 5.
• t 1.50

  Rom. 7. 17, 23.
• * 1.51

  Reason 2.
• u 1.52

  1 Pet. 5. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioan. 〈◊〉〈◊〉. depoe∣nitent.
• x 1.53

  Vt iugulent ho∣mines, surgunt de nocte latrones: Vt •…•…eipsum serues, non experg•…•…sceris? Ho∣rat. lib. 1. epist. 2.
• y 1.54

  Pernicicsus ni∣mis est repentinus hostis, nam aut in∣scios praeuenit, aut 〈◊〉〈◊〉 praeoccu∣pat, aut opprimit dormientes. Chrysol. serm. 27.
• z 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. hom. 3.
• * 1.56

  Psal. 56. 6.
• a 1.57

  Quid quisque vi∣tet, nunquam ho∣mini satis Cautum est, in horas. Hor. carm. 2. 13.
• b 1.58

  Epaminondas.
• c 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ad praefect. indoct. & in A∣pophthegm. reg. & duc.
• d 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Carystij histor. A∣thenae dipnosop. lib. 10.
• e 1.61

  Ezech. 3. 17. & 33. 2. Ierem. 6. 17. Esai. 52. 8. & 61. 6.
• f 1.62

  Hebr. 13 17.
• g 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.64

  Quom•…•…do Plut, in Apoph•…•…h. refert Philippū à somno diuturniore experr•…•…ctū dixisse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Parmenio Graecis indignantibus quod is interdiu ob∣dormiret, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.65

  Princeps 〈◊〉〈◊〉 vt quiescant subdi∣ti. Iustintan. in au∣thent. Coll. 2. tit. 2. & Coll. 8. tit. 10. Et Bonifac. 8. in pro∣oem. 6. Decret. & Innocent. 4. ibid. l. •…•…. tit. 5. c. 1. Omnium somno•…•… illius vigilia defendit, omnium otium illius labor, omnium delitias il∣lius industria, om∣nium vacationem illius occupatio. Sen. ad Polyb. c. 26.
• * 1.66

  Somnosque non defendit excubitor meos. Sen. Thyest.
• k 1.67

  Vt post elle•…•…orum sumptum praecipit Hippo•…•…r. aphor. 4. 14.
• l 1.68

  Ierem. 6. 17.
• m 1.69

  Act. 20. 28. 1 Tim. 4. 13, 15, 16
• n 1.70

  Matth. 7. 15. & 16. 6. & 24 4. 2 Ioan. 8.
• o 1.71

  Luke 12. 41.
• p 1.72

  Mark. 13. 37. Quod vni dictum est, quisque sibi di∣ctum putet. Ausen. in ludo 7. Sapient. in Solone.
• * 1.73

  Enemie 2.
• a 1.74

  Exod. 32. 22.
• b 1.75

  1 Ioh. 2. 16. & 5. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quo∣modo Plant. Cassin. 2. 5. & Merc. 5. 3. In fermento tota ia∣cet v•…•…r.
• c 1.76

  Iohn 15. 19.
• d 1.77

  Iohn 17. 11.
• e 1.78

  1 Cor. 5. 10.
• f 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de fera vind.
• g 1.80

  Quomodo ille a∣pud Plut. de Tran∣qui•…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lyse Deus, simulatque volam, me soluet. - Hor. ep. 17. l. 1.
• h 1.81

  Ioh. 17. 15.
• i 1.82

  Gen 5. 24.
• k 1.83

  P•…•…. 6. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristoph. 〈◊〉〈◊〉. In•…•…dis per ign•…•… Suppositos ci•…•…eri doloso. H•…•…rat. carm. 2. 1.
• l 1.84

  Iob 22 10. Ier. 18. 22. Eze •…•…. 2 6. I•…•…ter medi•…•…s la∣queos in hac vita inceditur. Bern. in Cant. 52.
• m 1.85

  P•…•…l. 2. 17, 18.
• n 1.86

  Num. 22. 7. 17.
• o 1.87

  Pr•…•…u. 7. 18.
• p 1.88

  1 Pet. 4. 4. Hebr. 11. 36.
• q 1.89

  Iohn 15. 19. & 16. 2.
• r 1.90

  Hom•…•… malus ipso est Diabolo no∣centior. Iustum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Autor oper. impers. in Matth. homil. 24. Ludolf. vita Christs, •…•…. 52. & Vo•…•…ag. de Sanct. 210.
• s 1.91

  Iohn 6. 70.
• t 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contrario sensu quam id Graeci efferunt.
• u 1.93

  Iohn 8. 44. 1 Iohn 3. 8.
• x 1.94

  Homo malus telum Diaboli: sine bomin•…•… aduersus hominem nil potest. Autor oper. imperf homil. 24.
• y 1.95

  Iam. 3. 6, 7, 8. Ezech. 2. 6. Fera qu•…•…uis ipse 〈◊〉〈◊〉 est, Qui (vt 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 vnum aliquod habet, homo omnia. Autor operis imperf. homil. 24.
• z 1.96

  Matth. 10. 17. Quid ista circum∣spicis, quae •…•…ibi pos∣sunt fort•…•…sse eueni∣re, sed possunt & non euenire. in∣cendium dico; rui∣nam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa de∣uita, quae nos obser∣uant, quae captant. Rari sunt casus, et∣iamsi grauet, nau∣fr•…•…gium facere, ve∣hiculo euerti: ab homine homini qu•…•…∣tidianum periculū. Aduersus hoc te expedi, hoc intentis oculis intuere. Nul∣lum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumus incendium, crepant aedificia an∣tequam corruant. Subito est ex ho∣mine pernicies, & eo diligentius tegitur, quo pr•…•…pius accedit. Sen. ep. 103.
• b 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lycurg. apud Stob. c. 2. H•…•…u quam mala atque deprauata 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 essigies 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 ho∣minem libet. Sen. ep. 103.
• a 1.98

  Matth. 10. 16.
• c 1.99

  Ephes. 5. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.100

  Psal. 57. 6 & 141. 9. & 142. 3. Vigilandum est semper; multae insidiae sunt bonis. Ex Trag. Cic. pro Plane.
• e 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thucyd. hist. Vtrin{que} conciduntur in medio siti.
• f 1.102

  Psal. 17. 11. Intus caro, extra Satan, mundus vndi{que}
• g 1.103

  Luk. 2. 8.
• h 1.104

  Psal. 57 4.
• i 1.105

  Mica 7. 6.
• k 1.106

  Matth. 10. 36.
• l 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranq. Molestissimum mae∣lum intestinum & domesticum. B•…•…rn. in Cant. 29.
• m 1.108

  Mat. 15. 18, 19. Genes 6. 5. Ierem. 17. 9.
• n 1.109

  Aditum nocendi perfido praestat fides. Sen. Oedip. 3. Nullae sunt occul•…•…iores in∣sidiae, quàm hae quae latēt in simulati•…•…e offi•…•…ij, aut in aliquo necessitudinis noīe. Nā eum q•…•…i palàm est aduersarius, fa∣cilè cauendo vitare possis: hoc verò in∣testinum ac dome∣sticum malum, non modo existit, verie∣etiam opprimit, an∣tequam perspicere at{que} explorare pos∣sis. Cicer▪ Verrin. 3.
• o 1.110

  Psal. 55 12, 13.
• p 1.111

  Mi•…•…n 7. 5.
• q 1.112

  2 Sam▪ 12. 8. In accubitu mos ille vt accumberent 〈◊〉〈◊〉 in sin•…•… vir•…•…rū. Lips•…•…ad Ta•…•…. annal. l. 11. Hine Caesarem à D•…•…lobella dictum Spendam interiorē regiae lecticae, r•…•…fert 〈◊〉〈◊〉. c. 49. Sic Ioan. 13. 23, 25.
• r 1.113

  Genes. 3. 15.
• s 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Aesch. in Ctesiph. & Demost. pro coren. Siue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vt Plut. P•…•…ricl.
• t 1.115

  In bello perpetuo, at non in praelio. Quo modo Liu. hist. l. 30▪ •…•…on praelis mod•…•…se, sed bello victum.
• u 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. ep. 1. Q•…•…l teccas al•…•…o calente▪ S•…•…le mata∣mus? Patriae quis exul Se quoque fu∣git. Hor. carm. 2. 16. Rectè Varro, L•…•…ngè fugit, quiquos fugit: At longius, qui se.
• x 1.117

  N•…•…n est extrin∣se•…•…um malū nostrū: intra nos est▪ in vis∣ceribus nostris sedet. Sen. epist. 50.
• y 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Hoc se quis{que} modo fugit: at, quem scilicet, vt sit, Effugere haud potis est, ingratis haeret & angit. Lu∣cret. l. 3. - te{que} ipsū vitas fugitiuus & erro; Frustrâ: nam comes atra premit, sequ•…•…ur{que} fugacem▪ Horat s•…•…rm 27. Vi∣tia n•…•…s 〈◊〉〈◊〉, quo∣cunque transierim{us}, secuturasunt. Sen. epist. 50. Nihil tibi prodest peregrinati•…•…, quia t•…•…cum peregrinaris. Peregrinaris cum affectilus tuis: & 〈◊〉〈◊〉▪ sequentur. Sen. epist. 104.
• * 1.119

  In hoc genere militie nunquam qu•…•…s, nun∣quam 〈◊〉〈◊〉 datur. Sen. epist •…•…2.
• z 1.120

  Galat. 5. 17.
• a 1.121

  Rom. 7. 22, 23.
• b 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• c 1.123

  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.
• d 1.124

  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.
• e 1.125

  Quid à foris con∣turbare aut contri∣stare poterit, si int{us} bene estis, & fra∣terna pace gaudetis? Bern. in Cant. 29. Pau vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
• f 1.126

  Diabolus plus cō∣fidit in adiutorio carnis, quoniam magis nocet hostis domesticus: illa ad subuersionem meam cum illo foedus inijt. Bern. medit. c. 14. Huit accedit, ha•…•… vtitur serpens ma∣lignus: baculo no∣stro nos cedit, man{us} nostras cingulo pro∣prio ligat. Ibid.
• g 1.127

  Iohn 14. 30.
• h 1.128

  Diabolus quum aliquid suggerit, tenet consentientē, non cogit inuitum. non enim seducit aut trahit aliquem, nisi quem inuenerit ex aliqua parte iam sibi si•…•…ilem. Aug. de diuers. 20.
• i 1.129

  Hostes intra nos multos habemus, carnis concupiscen∣tias, carnis fructus. Hugo de continent. c. 3.
• k 1.130

  Genes. 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae, Eua nostra caro nostra, perquae concupiscentiam Serpenti nos prodit. B•…•…n in Cant. 72.
• l 1.131

  Iam. 1. 14, 15. Rom. 8. 12, 13.
• m 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. •…•…rat. 67. tom. 6. Hostem si foris non habes, domi inuemes. Li•…•…. hist l. 30.
• n 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epi∣ctet. enchirid. c. 72.
• o 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de adu∣lat.
• p 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣nacharsis apud Stob. eclog. tom. 2. c. 2.
• q 1.136

  Nusquam secu∣ritas, ne{que} in coelo, neque▪ in paradiso, multo minus in mundo. In coelo▪ n▪ cecidit Angel{us} sub praesentia diuinita∣tis, Adam in para∣diso de loco volup∣tatis, Iudas in mun∣do de schola Salua∣toris. Bern. de diuers. 30.
• r 1.137

  2 Cor. 7. 5.
• s 1.138

  Faber in Iac. 1. Nonnunquam ten∣tatio praeuenit con∣cupiscentiam, vt in Eua: nonnunquam sequitur, vt in Iuda.
• t 1.139

  Genes. 3. 1, 6.
• u 1.140

  Ieh. 12. 6. & 13. 2.
• * 1.141

  Ire vides quadra∣to agmine exerci•…•…ū, vbi hostis ab omni parte suspectus est, 〈◊〉〈◊〉 p•…•…ratū. Hoc aliquāto nobis ma∣gis necessarium. Illi enim saepe hostem tim•…•…ere fin•…•… causa. Nobis nihil pacatū est. Tam superne quam infra metus est. Virumque tre∣pidat latus. Se∣qua•…•…tur pericula & occurrunt. Sex•…•…{us} apud Sen. ep. 60.
• q 1.142

  Matth. 10. 22. & 24. 13. Nonqui inceperit, sed qui perseuerau•…•…rit, sal∣•…•…us erit. Incip•…•…re multorū est; perse∣uerare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via defi•…•…tunt: in desertum multi ex∣eunt, sed ad terram promissionis pauci perueniunt. Aug. ad fratr▪ in er•…•…m. ser 8.
• r 1.143

  Hebr. 12. 1.
• s 1.144

  1 Cor. 9. 24.
• t 1.145

  2 Tim. 2. 5.
• u 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non certat legitimè, nis•…•… qui certat ad finem vsque. Aug. ibid.
• x 1.147

  Non qui primus venerit, sel quien nque peruen•…•…rit. Chrys. in Matth.
• y 1.148

  Matth. 19. 30. & 20. 16. & 22. 14.
• z 1.149

  Apoc. 2. 10.
• a 1.150

  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 praemiū 〈◊〉〈◊〉, sed perseuerantibus. Ifidor. de sum. b•…•…n. lib. 2. cap. 7.
• b 1.151

  Gal. 5. 7. & 3 3.
• c 1.152

  Perseuerantia so∣la virtu•…•…ū corona∣iur. Bern. de temp. 114. Aeternitatis imaginem perseue∣rantia prae se fert. Sola est cui aeterni∣tas red•…•…ur. Idem de consider. l. 5.
• d 1.153

  Cedunt primae po∣stremis. Tacit. an∣nal. l. 13.
• e 1.154

  Vita posterior pri∣ori praeiudi•…•…at. Hie∣ron. in Ezech. 18.
• f 1.155

  Ezech. 18. 24. Vides obliuione pr•…•…∣sunda s•…•…peliri vir∣tutes, quas perseue∣rantia non insigni∣uit. Bern. de grad. obed. Neque enim incepisse, vel facere, sed perficere virtu∣tis est. Ex Hiero•…•…. Gloss. ad Matth. 10. 22. Atqui non est magnum bonum inchoare quod bonū est, sed consumma∣re, hoc solum perfe∣ctum est. August. ad fratres in eremo, serm. 8.
• g 1.156

  Non enim ex praeteritis, sed ex praesentibus iudica∣mur. Cauendù ergò semper{que} •…•…mendū, ne 〈◊〉〈◊〉 gloriam & solidā firmitatē vnius horae procellá subuertat. Hieron. in Ezech. c. 26.
• h 1.157

  Mark. 13. 34, 35, 36. Luk▪ 12. 36, 37, 38.
• i 1.158

  Luk. 21 36.
• k 1.159

  Mat. 24. 42, 43.
• * 1.160

  Reason 4.
• l 1.161

  Ioan. 5 24.
• m 1.162

  I•…•…gens periculū ad deterior•…•… rede∣•…•…di. Sen. epist. 72.
• * 1.163

  Grauius agr•…•…tat ij, qui cùm l•…•…uari morbo videntur, in cum de integro in∣•…•…iderunt. Cic. fam. ep. 30. lib. 12.
• n 1.164

  2 Pet. 2. 20, 21, 22.
• o 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.166

  Matth. 12. 45.
• q 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quod plus est qu•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.168

  Prou. 26. 11.
• s 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iambus est, & poeticum quid spirat.
• t 1.170

  Torrens ab 〈◊〉〈◊〉 sauior iba•…•…. Ouid∣metam. l 4.
• u 1.171

  Stella ad illud •…•…uc. 11. 24, 25, 26.
• x 1.172

  Esai. 56. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y 1.173

  Esa. 29. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p•…•…rfu∣dit spiritu s•…•…poris alti. Iun. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dormitare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dormire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s•…•…ore al•…•…o 〈◊〉〈◊〉. Liu•…•…l.
• z 1.174

  1 Sam. 26. 12. s•…•…por altus I•…•…ouae, •…•…▪ maximus & diui∣nitus immissus. Iun. post Aug. ad Sim∣pli•…•…. l. 2. q. 1.
• a 1.175

  Esai. 6. 9, 10. Rom▪ 11. 8.
• * 1.176

  The Use.
• b 1.177

  Matth. 24. 42. & 25. 13. & 26. 41. Mark. 13. 33, 35, 37. Luke 12. 40. & 21. 36.
• c 1.178

  Ephes. 6. 18. Co∣loss. 4. 2. 1 Thess. 5. 6. 1 Petr. 4. 7. & 5. 8.
• * 1.179

  Part 3. The manner.
• * 1.180

  Point 1.
• d 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scitū Bi∣a•…•…is referente De∣metrio Phalar. a∣pud S•…•…ob. c. 3.
• e 1.182

  Prou. 4. 26.
• f 1.183

  Prou. 14. 15.
• g 1.184

  Psal. 35. 6.
• h 1.185

  Genes. 14. 10.
• i 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. aur. car•…•…. apud Stob. p. 2. c. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epicharm. ibid. c. 1. Looke ere yee leape. Alioqui sa∣liens antequam vi∣deat, cas•…•…rus est antequam debeat. 〈◊〉〈◊〉. de b•…•…n. deser. Palpebrae praecedūt 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 ante∣cedit; atq•…•… idcir•…•… citius 〈◊〉〈◊〉, quo•…•…iam vbi pedem operis ponere debeat, per consilij palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 2. § 16.
• k 1.187

  1 Cor. 5. •…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.188

  2 Cor. 1. 12.
• m 1.189

  Phil. 1. 9, 10.
• n 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. E•…•…ymolog.
• p 1.192

  Aristot. histor. animal. l. 9. c. 34. Et Plin. hist. natur. l. 10. c. 3. & l. 29. c. 6. Nisi quod ille 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hic Haliaee•…•…o tribuit.
• q 1.193

  Assu•…•…scat anim{us} solicita 〈◊〉〈◊〉 custodia discernere cogitationes suas, & ad primū animi motum vel probare, vel reprobare quod cogi•…•…at, vt bo•…•… a∣•…•…at, mal•…•… stati•…•… extinguat. Pelag. ad Demetriad.
• r 1.194

  Qui cauet ne de∣cipiatur, vix cauet, quum etiam ca∣uet: Etiam quum cauisse ratus est, saepe is cautor capt{us} est. Plaut Capt. 2. 2.
• s 1.195

  Genes. 3. 1. 2 Cor. 11. 3.
• t 1.196

  Apoc. 12. 9.
• u 1.197

  Sicut Mercator de falso pan•…•…o non •…•…stendit empteri me∣dium neque finem, sed caput tant•…•…: sic Diabolus qui est mercator peccati, •…•…stendit fatuo pec∣catori solum caput pa•…•…ni, i. delectati∣onem culpae, nō me∣dium, i. remorsum conscientia, vel fi∣nem, i. poenam ge∣hennae. Bon•…•…uent. di•…•…ta salut. c. 2.
• x 1.198

  1 Iohn 5. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de Hero∣doto.
• z 1.200

  Ierem. 17. 9.
• a 1.201

  Galat. 6. 3.
• b 1.202

  Iam. 1. 26. Read Dike of Selfe-deceit.
• c 1.203

  Galat. 6. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.204

  Rom. 14. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Benè siqui∣dem praecipiunt, qui vetant quicquam a∣gere quod dubites aequum sit an ini∣quum. Cic. Offic. l. 1. Tutius{que} istud cautissimi cuiusque praeceptum, Qu•…•…d dubites, ne feceris. Plin. ep 18. l 1.
• e 1.205

  Psalm. 119. 24.
• f 1.206

  2 Sam. 14. 20.
• g 1.207

  2 Sam. 16. 23.
• h 1.208

  Deut. 30. 12, 13, 14. Rom. 10. 8.
• i 1.209

  Esai. 30. 1. & 31. 1. Prou. 1. 25. Non est verendum, ne dedignetur con∣descendere nobis, qui potius si v•…•…l ex iguum quid absque illo 〈◊〉〈◊〉, indi∣gnatur. Bern. in Cant. serm. 17.
• k 1.210

  Matth. 19. 6.
• l 1.211

  Iosh. 9. 16.
• m 1.212

  Prou. 20. 25. Serò a•…•…que stultè (prius quod factum opo•…•…tuit) postquam com•…•…dit rem, rati•…•…∣nem putat. Plaut. Trinum. 2 4.
• n 1.213

  •…•…malè verum ex∣aminat omnis Cor∣ruptus iudex. Ho∣rat. ser. 2. lib. 2.
• o 1.214

  Quisque sua in lite est iudex cor∣ruptus.
• p 1.215

  Ierem. 42. 2, •…•…7.
• q 1.216

  Ierem. 42. 20.
• r 1.217

  Ierem. 43. 2, 3.
• s 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣ani Epictet. l. 2. c. 7. Et c. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.219

  Malac. 2. 7.
• u 1.220

  Ezech. 14▪ 9, 10, 11.
• * 1.221

  Point 2.
• x 1.222

  1 Pet. 2. 11.
• y 1.223

  1 Cor. 15. 56.
• z 1.224

  Omnia vitia con∣tra naturam pug∣nant. Senec. ep. 112. Et cùm constet om∣nes ab omnibus im∣pugnari, diuerse ta∣men modo & ordine singuli laboramus. Serapion. apud C•…•…s∣sian. collat. 5. c. 13.
• a 1.225

  2 King. 5. 1•…•….
• b 1.226

  1 King. 2. 5.
• c 1.227

  Luk. 3. 14. Popu∣latore•…•… terrae, quam à populationib{us} vin∣dicar•…•… debebant. C•…•…t. degest. Alex. lib. 3.
• d 1.228

  Patron•…•… praeu•…•…∣ricatur & decipi•…•…. Cyprian. lib. 2▪ •…•…p. 2.
• e 1.229

  Esai. 1. 23. Mica 7. 3.
• f 1.230

  Ezech. 13. 16, 22.
• g 1.231

  Ier. 1. 17. & 20. 9.
• h 1.232

  Ezech. 13. 11.
• i 1.233

  Amos 8. 5, 6. Sirac. 27. 1, 2.
• k 1.234

  Mica 2. 1, 2.
• l 1.235

  Esai. 8. 21.
• m 1.236

  〈◊〉〈◊〉 miscrorū, vt maleuolentes sint, atque inuideant bo∣n•…•…s▪ Plaut. capt. 3. 4.
• n 1.237

  Hominum sunt ista non temporum: nulla aetas vacabit à culpa. Se•…•… ep. 97.
• o 1.238

  - ardet vitio gen∣tisque suoque. Ouid. de Tereo Metam▪ l. 6. Omnes gent•…•… peculiaria 〈◊〉〈◊〉 mala: Gothorum gens perfida est, A∣lanorum impudica, Franci mendaces, Saxones crude•…•…es. Saluian. de prouid. l. 7. Geni Saxonum fera est, Francorum infidelis, Gepidarū inhumana, H•…•…nno∣rum impudica: om∣nium vita vitiosa. Ibid. 4. Sunt tam •…•…uitatum, quàm singulorum hominū mores: gentesque alia iracundae, aliae audaces, quaedam ti∣mida; in vinum, in Ven•…•…rem pronicres aliae sunt. Liv. hist. l. 45.
• p 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Empedoclis vocabu∣lum apud Aristot. de gener. animal. l. 4. c. 3.
• q 1.240

  Ephes. 2. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et cupidi omnes, & maligni omnes, & timidi omnes, & ambitiosi; adijce & impij omnes. Sen. de benes. l. 5. c. 17.
• r 1.241

  Nullū mihi m•…•…r∣bi genus ign•…•…ū est: vni tamen morbo quasi assignat{us} sum. Se•…•…. epist. 55.
• s 1.242

  Qui 〈◊〉〈◊〉 〈◊〉〈◊〉▪ vitiū, •…•…abet oīa. Sē. de ben•…•…f. l. 5. c. 15. Malus quis{que} nullo vitio vaca•…•…. Ibid. l. 4. c. 27.
• t 1.243

  Stulius oī•…•…iti. 1 habet •…•… sed non in omnia natura pro∣nus 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 in∣sunt; s•…•…d in quibus∣dam singula emi∣nent. Ibid. c 27.
• u 1.244

  Psal. 18. 23.
• x 1.245

  Eas•…•…ie in Ps. 51.
• y 1.246

  Dilecta delicta.
• z 1.247

  Alia in alijs vi∣tia principatum ob∣tinent, tyrannidem exercent: ideoque oportet vnuniquem∣que nostru•…•… secun∣dum qualitatē bel∣li quo principaliter infestatur, p•…•…gnam ar•…•…ipere: v•…•…que vi∣tia in nobis princi∣patum tenent, ita imp•…•…gnationis mo∣dus exigitur▪ &c. B•…•…r. de ord. vitae. Et Cass. collat. 6. c 27.
• a 1.248

  1 King. 22. 31. 2 Chron 〈◊〉〈◊〉. 30. Sic & Agesilaus de E∣p•…•…, teste Plut. in apopth.
• b 1.249

  1 King. 22. 36.
• c 1.250

  Hab. 1. 16.
• d 1.251

  Io•…•… •…•…0. 1•…•….
• e 1.252

  2 King. 5. 18.
• f 1.253

  Fides faemem non formidat. Hieron. ad Heliodor. ex Tertull. de idololat. Matth. 6. 30, 31.
• g 1.254

  1 Tim. 6. 5.
• h 1.255

  Matth 5 26, 27. & 18. 8, 9.
• i 1.256

  Luk. 16. 20, 21, 22.
• k 1.257

  Luk. 16. 22, 23.
• l 1.258

  Luk. 12. 20.
• m 1.259

  Qu•…•…dam locis 〈◊〉〈◊〉 temporibus ascribi∣mus: at illa quo∣cunqu•…•… transieri∣mus, sec•…•…tura sunt. Intelligas tua vitia esse, quae puta•…•… re∣rum. Sen. epist. 50.
• n 1.260

  Fatua s•…•…bito vi∣dere destit; & ne∣scit esse se c•…•…cam: ait domum esse te∣nebrosam. Ibid.
• o 1.261

  Ephes. 5. 25, 16.
• p 1.262

  Pisces in sal•…•… •…•…∣ti & alti, salem ta∣men non referunt. Lips. constat. lib. 2. cap. 16.
• q 1.263

  Genes. 6. 9.
• r 1.264

  Non iuxta con∣summatā 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.
• s 1.265

  Non est bonitas possimis esse mel•…•…o∣rem. Senec ep. 79.
• t 1.266

  Solus iustus, cum generatio omnis er∣raret. Ambr. de ar∣ca Noe, refaren•…•…e Aug. ad 2. Epist. Pelag. l. 4. c. 11.
• u 1.267

  Gen. 9. 22, 25.
• x 1.268

  Esai. 26. 10. & 65. 20. esse m•…•…dum inter 〈◊〉〈◊〉, 〈◊〉〈◊〉 prauitatis.
• y 1.269

  Esse bonum inter malos, culmen pie∣tats. Nunc licet & fas est; sed 〈◊〉〈◊〉 sub Principe dur•…•…, T•…•…∣poribus{que} malis au∣sus es esse bonus. Martial. epigr. 6. lib. 12.
• z 1.270

  Matth. 5. 14.
• a 1.271

  Ioa•…•…. 9. 5. & 12. 35, 46.
• b 1.272

  Philip. 2. 15.
• c 1.273

  Mark. 6. 20.
• d 1.274

  Mark 6. 17, 18.
• e 1.275

  Clauum Herculi extorquere. Ma∣crob. Saturn. l. 5. malū Miloni. Plin. l. 7. c. 20.
• f 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Cyclop.
• g 1.277

  Non possum re∣linquere vinū meū. Iud 9. 13.
• h 1.278

  Malle se •…•…itam sibi quàm vinū eri∣pi. Aug. de temp. serm. 131.
• i 1.279

  1 King. 8. 46. Eccles. 7. 20. 1 Iohn 1. 8, 10. Sua cuique sun•…•… vi∣tia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dij. Petron. satyr. N•…•…mo sine vi•…•…ijs est. Senec. l. 2. contro. 5. Nam vitijs n•…•…mo sine nascitur. Ho∣rat. serm. l. 1 - nec licuit fine cr•…•…mine vitam D•…•…gere. Virg. Aen. l. 4. Vnicuique dedit vitium natu∣ra creato. Propert. l. 2. Et nullum sine venia pl•…•…cuit inge∣nium. Sen. ep. 114.
• k 1.280

  Alex. Aphrodis. li. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Cicer. li. de fa•…•…o. Qui & Stilponem Megaricum natura 〈◊〉〈◊〉 & malier•…•…sum fuisse; sed vitiosam naturam ab 〈◊〉〈◊〉 sit domit•…•…, vt nemo v•…•…quam vinolen•…•…um eum, hemo in eo libidinis vestigium viderit.
• l 1.281

  Matth. 5. 20, 46, 47.
• m 1.282

  Sua quisque vi∣tia fugiat: nam a∣liena non nocebunt. Guigo Carth. medit. c. 2.
• n 1.283

  Variae sunt in hominibus morum conspersiones; quas a•…•…tendens Diabol{us}, ex ea parte tentati∣onem applicat, qua hominem pro con∣spersionis ratione ad peccatum incli∣nantē conspe•…•…erit. Bern. de •…•…rd. vitae.
• * 1.284

  Point 3.
• o 1.285

  Prou. 22. 3. & 27. 12.
• p 1.286

  Vitare peccatum est vitare occasiones peccatorum. Me∣lanc. in loc. com. 22.
• q 1.287

  Sirac. 21. 2.
• r 1.288

  Quousque vicin•…•… serpente tua malè securadormitat in∣dustria? Bern. epist. 125. Circa serpen∣tis antrum positus non eris diu illaesus. Isidor. solil•…•…q. l. 2.
• s 1.289

  Noxia serpentū est admisto sangui∣ne pestis: Morsu virus habent, & fatum in dente mi∣nantur. Lucan. b•…•…ll. Pharsal. l. 9.▪
• t 1.290

  Praeoccupana{us} est aditus cunctis insi∣dijs, ne hostilitas prior obrepens •…•…c∣currat improuidis. Autor de singular. Cleric.
• u 1.291

  Qui peccati occa∣siones non fugit, necipsum à se pec∣catum sem•…•…uet. S•…•…ella in Luc. 11.
• x 1.292

  Genes. 3. 1. - 7.
• y 1.293

  Ocul•…•…s tendo, non manum; non est interdictum ne vi∣deam, sed ne come∣dam. Ber•…•…, de bu∣mil. grad. 4.
• z 1.294

  Quid tuū malū, ô mulier, tam in∣tentè intueru? quid illô tam crebrò va∣gantia •…•…mina ia∣cis? quid spectare libet, quod mandu∣ca•…•…e non licet. Bern. ibid.
• a 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Oppian. depiscat. l. 3.
• b 1.296

  Etsi culpa non est, culpae tamen oc∣casio est: & indi∣cium est commissae, & causa est c•…•…m∣mittendae. Ibid.
• c 1.297

  Hausit virus pe∣ritura, & perituros paritura. Bernard. ibid.
• d 1.298

  2 Tim. 2. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.299

  1 Tim. 4. 13.
• f 1.300

  2 Pet. 2. 20.
• g 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Saepe familiaritas implicauit. Saepe occasio peccandi vo∣luntatem fecit. Isid. soliloq. l. 2.
• h 1.302

  2 Tim. 2. 26.
• i 1.303

  Matth. 26. 41.
• k 1.304

  Non facilè esuri∣•…•… pofita reti•…•…ebere mensa: Et multum saliens incitat vndae sitim. Ouid▪ remed. l. 2.
• l 1.305

  Et oratione ope∣ratio, & operatione fulciatur oratio. Hieron. ad Thren. 3. 41. & Greg. Rō. moral. l. 18. c. 3. & Isidor. de sum. bon. l. •…•…. c. 7.
• m 1.306

  Tanta solicitu∣dine petere audebis, quod in te posit•…•…m recusabis? Tertull. exhort. ad castit.
• n 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Ma∣nuel Palaecl. ad fil.
• o 1.308

  1 Thess. 5. 22. Quicquid male co∣loratū fuerit Bern. de consid. l. 3.
• p 1.309

  •…•…lammam puellus digito ab•…•…xusto pa∣uet, & ca•…•…et etiam.
• q 1.310

  Semper, in s•…•…ito, flamma fumo pro∣xima est: Fumo cō∣•…•…uri vt nil possit, flāma potest. Plaut. Curcul. 1. •…•….
• r 1.311

  1 Cor. 6. 12. & 10. 23. Sicut non omne quod libet, li∣cet: sic non omne quod licet, sta•…•…im etiam expedit. Bern. ep. 25.
• s 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. paedag. l. 2. c. 1.
• t 1.313

  1 Sam. 25. 31.
• u 1.314

  F•…•…cte ambulare, vbi à d•…•…xtra spa∣tiosa est terra, nec angustias pateris, à laeualocus est prae∣ceps; vbi eligas in∣cedere? super finem terrae in praecipitij labro, an longè inde? puto quia longè in∣de. Aug. de verb. Ap. 28.
• x 1.315

  Verendū est dor∣mienti in ripa, ne cadat. Autor. de sin∣gul 〈◊〉〈◊〉.
• y 1.316

  Vbi non in prae∣•…•…upto tantum sta∣bis, sed us lubrico. Sen•…•…c. epist. 84.
• z 1.317

  Proximus peri∣•…•…lo di•…•… tutus non eris I•…•…dor. soliloq. l. 2. - •…•…emo se tutò diu Periculis offer∣re tam crebris po∣test. Sē. Herc. fur. 2.
• a 1.318

  Psal. 119. 96.
• b 1.319

  1 Sam. 20. 3.
• c 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Anacharsis a∣pud Laert.- 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arat. Phae∣non. 27. •…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theō. schol. I nunc, & ventis animā com∣mitte dolato Confi∣sus ligno, digitis à morte remot{que} Qua∣tuor, aut septem, si sit latissima taeda. Iuven. sat. 14. Au∣d•…•…x nimium, qui •…•…reta primus Rate tam fragili perfid∣rupit, Terrasque suas post terga vi∣dens, Animam le∣uibus credidit Eu∣ris; Dubioque se∣cans aequora cursu, potuit t•…•…nui fidere ligno, Inter vitae mortisque vias Nimium gracili limite ducto. Senec. in Med. act. 2. Nam prope •…•…am letum, quàm prope cernit aquam. O•…•…id. de Pont. lib. 2.
• d 1.321

  Prou. 15. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. - facilis descensus A•…•…erni. Sed reuocare gradum, superasque ascendere ad aur as, Hit labor, hoc opus est. - Virg. Ae•…•….
• e 1.322

  Omne in prae∣cipiti vitium stetit. - Iure•…•…. sat. 1. Facilis in procliuia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per procliue currentium non vbi visum est gradus •…•…stitur, sed incitato cor∣poris pondere se rapit, & longius quàm voluit effertur. Idem epis•…•…. 40. Non gradu, sed praecipiti cursu à virtute desciscitur, ad vitia transcurritur. Vbi semel d•…•…rratum est, in prae∣ceps peruenitur, adc•…•… matur•…•… à rectis in praua, à prauis in praecipitia peruenitur. Pater•…•…. hist. lib. 2.
• f 1.323

  Mens cùm ad me∣liora enititur, quasi contra ictum flami∣nis conatur: cùm verò ab intentione ascendendi resolui∣tur, sine labore ad ima relabitur. Quia enim in ascensu la∣bor est, in descensu otium, nisi mentis contentio serueat, vnda mundi non vincitur, per quam animus semper ad ima reuocatur. Greg. moral. lib. 11. c. 28.
• g 1.324

  Non vides quam diuersus sit ascen∣dentium habit{us} & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum in∣cumbunt. nam- se descendas, pondus suum in priorē par∣tem dare; si ascen∣das, retrò abducere, cum vitio consentire est. In voluptates descenditur; in res asperas & duras su∣beundum est. bîc impellam{us} corpora, illic refraen•…•…mus. Sē, ep. 123.
• h 1.325

  Esai. 11. 8.
• i 1.326

  Nam vitare pla∣gas in amoris ne laciaris Non ita difficile est, quàm capiū retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.
• k 1.327

  Prou. 5. 8. & 4. 15. Id agere debe∣•…•…us, vt vitiorum irritamenta quàm longissimè profugi∣amus. Sen. epist. 51. Pronimus enim à t•…•…ctis aeg•…•…è defendi∣tur ignis: Vtile fi∣nitimis abstinuisse locis. Ouid. remed. l. 2.
• l 1.328

  Exponens se pe∣riculo mortalis pec∣cati peccat morta∣liter. Gerson. de vita spirit. lect. 4. cor. 8.
• m 1.329

  Sit verae com∣punctionis indic•…•…ū, opportunitatis fu∣ga, occasionis sub∣tracti•…•…: quia non satis piget eccidisse hominem, qui ad∣h•…•…c disponit ma∣nere in lubrico. Bern. de temp. ser. 56.
• n 1.330

  Psalm. 119. 37. Qui deponere vult desideria r•…•…rū om∣nium, quarum cupiditate 〈◊〉〈◊〉, & oculos & aures ab his quae reliquit •…•…ertat: alioqui ci•…•… rebellat affectus. Se•…•…. •…•…p. 70.
• o 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Am∣phis Com. Nemo li∣benter recolit, qui laesit, locum. Phaedr•…•… fabul. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio Chrysoft. orat. 74. Remember where we last fell or stumbled, to take better heed: se doe passengers when they come by a place where they had a fall, remember it and are more warie. Easlie on Psal. 119. - sic disco cauere cadendo. Goodwi•…•… Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.
• p 1.332

  Iob 31. 1.
• q 1.333

  Inutile est •…•…brò videre, per quae aliquando captus sis. Hieronymus ad Ioui•…•…ian. lib. 2.
• r 1.334

  Esai. 33. 14, 15, 16, 17.
• s 1.335

  Deuter•…•…nem. 16. 19. Munus ex•…•…cat oculo•…•… sapientum, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pynd. Pyth. ode •…•….) & peruertit verba iustorum.
• t 1.336

  Ne iniquos accep∣to munere, si non iuverit, ingratus censeatur, si foue∣rit, iniustus habea∣tur. Autor de ocul. moral. c. 6. mirat. 3.
• u 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. paedag. lib. 3. cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Achil. Stat. lib. 1. Vitijs nobis in ani∣mum per oculs•…•… est via. Quintil. de∣clam. Illud Ier. 9. 21. de morte per fenestras ingredi∣ente, & Thren. 3. 51. de oculo ani∣mam depraedante; vti legit Vulgata: ad Satanam per oculorum fenesiras animam depraedan∣tem accommodant Clem. Alex. paedag. lib. 2. cap. 8. Greg. Nazianz. ad Eu∣nom. lib. 1. serm. in Theoph de S. Cy∣prian. & de Greg. Nyss. Hieron. ad Iovin. lib. 2. Ambros. 〈◊〉〈◊〉 •…•…ug. s•…•…c. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysolog•…•… homil 39. Greg. Rom moral. lib. 21. cap. 2. & in Psal. poenitent. 4. B•…•…n. de humil. grad. & de conuers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80.
• x 1.338

  Matth. 18. 7.
• y 1.339

  Iames 4. 7. 1 Pet. 5. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.340

  Ephes. 6. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.341

  Ester 6. 1.
• b 1.342

  Oculos vigilia fatigatos cadentes∣que in opere deti∣nere. Senec. epist. 8.
• c 1.343

  Necessitas nō ha∣bet •…•…audem.
• d 1.344

  Nunquam •…•…e∣gaui rem alienam: quia fortasse ne•…•…o tibi commendauit, vel si quis commen∣dauit, sub testibus commendauit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic red∣didisti, si mortuo qui commendaue∣rat, nescienti filio reddidisti; tunc te la•…•…dabo quia post aurū non isti. Aug. de verb. Ap. 19.
• e 1.345

  Gen. 39. 6.
• f 1.346

  2 King. 12. 15.
• g 1.347

  Sir•…•… 31. 13. qui transgredi potuit, & non transgres∣sus est; & cùm posset mal•…•… facere, non fecit. Bonus ille est, qui & quando potest mala facere, non facit. Aug. in Psal. 93.
• h 1.348

  Nulla laus est, non facere, quod facere non potes Ex Lactant. instit. l. 6. •…•… •…•…3. M•…•…. Dum. de •…•…or. Nulla laus est ibi esse integrū, vbi nemo est, qui aut possit aut cone∣tur c•…•…umpere. Ci•…•…. in Verr. orat. 1.
• i 1.349

  Siqua metu dem∣p•…•…o casta est, e•…•… de∣nique casta est: Qu•…•… qui•…•… non po∣tuit, non facit, illa facit. O•…•…id. •…•…r. l. 3. eleg. 4.
• k 1.350

  2 Sam. 13. 12, 13, 14.
• l 1.351

  Corpora sanctarū m•…•…ierum non vis mac•…•…at, sed volun∣tas. Hieron. quaest. in Gen. Inui•…•…a vir∣go vexari potest, vi∣olari non potest. Aug. ep. 180 & 122. & de Ciuit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19. Vise & Chrysan Psal. 95.
• m 1.352

  Gen•…•…s. 39. 6-13.
• n 1.353

  Vna hac in reblanditur & supplicat, quae in re∣liquis imperabat. Pelag. ad Dem•…•…triad. nec poluit extorquere, quod voluit imper•…•…re. Ambros. de Ioseph. •…•…ap. 5.
• o 1.354

  Magnus vir, qui venditus, seruile tamen nesciuit ingenium; adamatus non 〈◊〉〈◊〉, rogatus non acqui•…•…t, comprehensus a•…•…fugit. Ambros. ibid. Vel vt Aug▪ de temp. 83. M. v▪ q•…•…i v. seruire tune nesci•…•…it, inge•…•…uam a. non r. &c.
• p 1.355

  Maluit liber criminis mori, qu•…•…m potentie •…•…iminosae consortium eligere. Ibid.
• q 1.356

  Infirmus est ho∣stis, nisi volentem non vincit. Pelag. ad Demetriad. Sua∣dere & solicitar•…•… potest, cogere omni∣nò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem co∣gendi. Idem in Ps. 91. & in Ioan. tract. 12.
• r 1.357

  Apoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19. Virtutes quaedam vt stellae, quae interdiu la∣tent, n•…•…cta lucent. Bern. in Cant. ser. 27. Apparet vir∣tus▪ argu•…•…urque malis. Ouid. trist. lib 4. el•…•…g. 3. Impe∣ria dura t•…•…lle: quid virtus erit? Sen. H•…•…. fur. act. 2 sc. 2.
• s 1.358

  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. Gui∣go. medit. c. 1. Pas•…•… sus •…•…s malum? ig∣n•…•…sce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. 〈◊〉〈◊〉 igitur 〈◊〉〈◊〉 sse•…•…mo pii•…•… & i•…•…us p•…•…nter eorū mali∣tiam 〈◊〉〈◊〉, quos fieri bonos q•…•…aerit, vt 〈◊〉〈◊〉 potius crescat bonorum, •…•…n vt 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, vt mot•…•… meo dignasit. Symmach. l. 9. •…•…p. 105.
• t 1.359

  Iohn 10. 12.
• * 1.360

  Part 4.
• * 1.361

  Helpe 1.
• u 1.362

  Luk. 21. 34, 36.
• x 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Polus. ep. 130. lib. 1. Saturitas vi∣gilare nescit. Quippe cibum sequitur so∣mnus. - & mult•…•… sopor ille grauissi∣mus extat, Quem saturi capiunt. Lu∣cret. l 4.
• y 1.364

  Ephes. 5. 17, 18.
• z 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. homil. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sy∣nes. de insomn. -nam corpus onustum He∣steruis vitijs ani∣mum quoque prae∣grauat vnâ, Atque affligit humi di∣uinae particulam aurae. Horat. serm. 2. 2.
• a 1.366

  Omnibus & virtutibus ianuam claudit, & delictis aperit. Val. Ma•…•…. lib. 6. cap. 5. ex. 10.
• b 1.367

  Genes. 9. 21, 22. Ad vn•…•…us horae e∣brietatem nudat fe∣mora, quae per 600. annos sobrietate cō∣te•…•…erat. Hieron. ad Ocean.
• c 1.368

  Gen. 19. 32-37. per temulentiā ne∣sciens libidi•…•…i mis∣cet incestum: & quem Sod•…•…ma non vicit, vina vice∣runt. Hieron. ibid. Vise Cle•…•…. Alex. pae∣dag l 2. c 9.
• d 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Caes. homil. 1.
• e 1.370

  1 Thess. 5. 6.
• f 1.371

  1 Pet. 4. 7. & 5. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. prae∣cept. polit. vigilan∣tes & sobrij. C•…•…c. pro Calio.
• h 1.372

  Esai. 29. 9.
• i 1.373

  Of Lots, chap. 9. §. 3.
• * 1.374

  g Esai. 51. 21.
• k 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Consule Deus. in Prouerb. •…•… 31 32.
• l 1.376

  - dicisque facisqu•…•… quod ipse Non sani esse hominis non sa∣nus iuret Orestes. Pers. sat. 3.
• m 1.377

  Psal. 104. 14, 15.
• n 1.378

  Non enim sequi∣tur, vt cuimens sa∣pit, ei palatum non sapiat. Cic. de fi•…•…ib. lib. 1.
• o 1.379

  Zach. 8. 5.
• p 1.380

  Zach. 3. 10.
• q 1.381

  Nobis ridere & gaudere non suffi∣cit, nisi cum peccato atque insania gau∣d•…•…amus; nisi risus noster impuritati∣bu•…•…, nisi flagitijs misceatur? Nun∣quid latari & ri∣dere non possumus, nisi risum nostrum atque l•…•…titiam sce∣lus esse faciamus? Saluian. de proui∣dent. l. 6.
• r 1.382

  Erras, homo, non sunt haec ludicra sed crimina▪ qui iocari voluerit cum Dia∣bolo, non poterit gaudere cum Chri∣sto. Chrysol. serm. 155.
• s 1.383

  Rideamus, laete∣mur quantumlibet iugiter, dummodò innocenter. Quae vecordia est & a∣mentia, vt non pu∣t•…•…mus •…•…isum & gaudium tanti esse, nisi Dei in se ha∣beat iniuriam? Sal∣uian. Ibid. An forte infructuosum putamus gaudium simplex, nec delectat ridere sine crimi•…•…e? Ibid.
• t 1.384

  Luk. 6. 25. O miseri, quorum gaudi•…•… crimen habent! Maxim. eleg. 1.
• u 1.385

  Pro. 14. 13.
• x 1.386

  Rom. 14. 20.
• y 1.387

  Rom. 14. 21.
• z 1.388

  Rom. 8. 12, 13.
• a 1.389

  Rom. 13. 8, 9. Leuit. 19. 18. Matth. 22. 39. Galat. 5. 14.
• b 1.390

  Tit. 2. 12.
• c 1.391

  Rom. 14. 15.
• d 1.392

  Iob 1. 4, 5.
• e 1.393

  Per voluptatem facilius vitia s•…•…rre∣punt. Senec. epist. 7.
• f 1.394

  Et quae piscis e∣dax auido malè de∣uoret ore, Abdii supr•…•…mis aera recur∣u•…•… cibis. Ouid. re∣med. l. 1. Et sera & piscis spe aliquae obl•…•…ctante decipi∣tur. •…•…iscata sunt haec, insidiae sunt. 〈◊〉〈◊〉. epist. 8.
• g 1.395

  2 Sam. 13. 28, 29.
• h 1.396

  1 King. 16. 9, 10.
• i 1.397

  Iudg. 18. 7, 10, 27.
• k 1.398

  Tunc maximè oppugnaris, si op∣pugnari te nescis. Hier. ad Heliodor.
• * 1.399

  Helpe 2.
• l 1.400

  Eccles. 4. 9, 10.
• m 1.401

  Hic si solus f•…•…∣isset, quo adiutore superasset? Hieron. ad Rustic. Est op•…•… auxilio: turba fu∣tura tibi est. Ouid. remed. l. 2.
• n 1.402

  Magna pars pec∣catorum tollitur, si peccaturis testis as∣si•…•…iat. Senec. ep. 11. Quid beatius, quid securius, quàm eius∣•…•…odi custodes simul ritae & testes ha∣bere? quibus me totum refundam quasi alteri mihi: qui de•…•…iare non si∣nant, fraenent prae∣•…•…ipitem, do•…•…itan∣tem excitenc; quo∣rum reuerentia & libertas extollentem •…•…eprimat, exceden∣tem corrigat; con∣stantia & fortitudo nutantem firmet, e∣rigat diffidentem, fides & sanctitas ad honesta & san∣cta prouocet. Bern. de consider. lib. 4.
• o 1.403

  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.
• p 1.404

  Omnia nobis m•…•…la solitudo persu•…•…det. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecipitat in rea∣tum. Petr. Bles. epist. 9. •…•… l•…•…ca sola nocent: l•…•…ca sola ca•…•…to. Quo fugis? in populo t•…•…tior esse po∣•…•…. •…•…id. remed. l. •…•….
• q 1.405

  Hebr. 10. •…•…4.
• r 1.406

  Philip. 2. 4.
• s 1.407

  Genes. 4. 9.
• t 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.409

  Prou. 27. 17.
• x 1.410

  Nulla res magis honesta induit, du∣bios & in prauu•…•… inclinantes reuo∣cat ad rectū, quàm bonorum virorum conuersatio. paula∣tim enim descendit in pectora, & vim praeceptorum obti∣net, frequenter au∣diri, •…•…spici. occursu•…•… ipse sapientum iu∣uat. est & aliquid quod ex magno (bo∣no) viro vel tacente proficias. Sen. epist. 93.
• * 1.411

  y •…•… fungar vice co∣tis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poe•…•…. All•…•…sit ad Isocratis dictum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Plut. vita Isocr.
• z 1.412

  Fieri posse non ambig•…•…, vt aliquid imp•…•…rito & in▪ locto cuipiam scire cō: in∣gat, quod doctus aliquis & p•…•…ritus ignorat. Aug. de orig. animae l. 4. c. 1.
• a 1.413

  Act. 28. 26.
• b 1.414

  R. Dauid in ra∣dic. Mercer. in Pagn. thes. & Sel∣den in praef it. to Titles of Honor.
• c 1.415

  Esai. 14. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 euerram eam. Iun.
• d 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.417

  Hebr. 10. 25.
• f 1.418

  Hebr. 10. 39.
• g 1.419

  Lugentē timen∣temque custodire solemus, ne solitu∣dine mal•…•… vtatur.
• h 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.
• i 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.424

  Non est sapere, vt opulentiam, ita vrbis frequentiam fugere? an non m•…•…a mihi pudicitia tutier erit in eremo, vbi in pace cum paucis aut sola con∣uersans soli place∣am, cui me probaui, Bern. epist. 115.
• n 1.425

  Nequaquā: nam volenti perperam a∣gere & desertum a∣bundantiam habet, & nemus vmbram, & filentium solitu∣do. Malum quippe quod nemo videt, nemo arguit. Vbi autem non time tur reprebensor, secu•…•…i{us} accedit tentator, li∣centius perpetratur iniquitas. In cen∣uentu ver•…•… malum si facere vis, non li∣cet. Mox enim á pluribus comperitur, arguitur, emenda∣tur. Ber•…•…▪ ibid.
• o 1.426

  Denique aut de fatuia virginibus vna es, aut de pru∣dentibus. Si de fa∣tuis, congregatio tibi necessaria est; si de prudentibus, tu congregation•…•…. Ib.
• p 1.427

  Forte vult eligere solitudinem, non satis attendens pro∣priam infirmita∣tē, & periculosam Diaboli luctam: Quid enim pericu∣losius quám solum luctari contra an∣tiqui hostis versu∣tias, à qu•…•… videatur & quem videre nō possit? Acies potius multorum pariter pugnantium quaerenda, vbi tot sint auxiliarij, quot so•…•…ij, &c. Bern. de temp. 26.
• q 1.428

  Cant. 6. 3.
• r 1.429

  Eccles. 4. 10.
• s 1.430

  Quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognone∣runt miseri tandem, quam verus sit sermo quem frus•…•…ra legerant, Vae soli &c. Bern. in Ca•…•…t. 33.
• t 1.431

  Ex Psal. 91. 6. vers. vulgat.
• u 1.432

  Magis timeo ma∣lum, quod facio in abscondito, quàm quod in aperto. Idē medit. c. 14.
• x 1.433

  Viuat necesse est alteri, qui vult sibi▪ Sen. epist. 48.
• a 1.434

  Crates cùm vi∣disset adolescentem secreto ambulantē, interrogauit quid illic solus faceret. Mecum, inquit, lo∣quor. Cui Crates, Caue, inquit, rogo, & diligenter at∣tende, ne cum ho∣mine malo loqua∣ris. Senec. epist. 10. Atqui Laert. de Cleanthe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alterutrum lubens ex altero correxerim.
• b 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. paedag. l. 3. c. 11.
• c 1.436

  Sumuntur enim à conuersantibus mo∣res. Nec tam val•…•…∣tudini profuit vti∣lis regio & salubri{us} c•…•…lū, quàm animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit. Idem de tranq. c. 1.
• d 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ar∣riani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin a∣qua a•…•…fusa extin∣guatur; sicut con∣tra vix est carbo ita madidus, quin 〈◊〉〈◊〉 aceru•…•… ac∣cendatur. Vincent, de vita spirit. c. 17.
• * 1.438

  Prou. 13. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex So∣phocl. & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct. Attic. l. 13. c. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theog•…•…. Ea Philosophiae vis est, vt nō solum studentes, sed etiam cō•…•…ersantes 〈◊〉〈◊〉. Qui in solē venit, licet non in hoc venerit colorabitur. Qui in vnguentaria taberna 〈◊〉〈◊〉, od•…•…rē secū lo•…•… fe•…•…nt. Et qui apud Philosophos fuerunt, traxerūt aliquid necesse est, quod prodesset & negli∣gentib{us}. Sen. ep. 108. Vt qui per solem ambulant, aut •…•…lorem mutant, aut vrentem sen•…•…unt cal•…•…rem: sic du•…•… consuetudine bono•…•…um vtimur, aut dotes quasdam amando in nos 〈◊〉〈◊〉, aut desiderium aliquod admirando concipimus. Put•…•…. cent. 1. epist. 14.
• e 1.439

  Psal. 6. 8.
• f 1.440

  Psal. 101. 4.
• g 1.441

  Psal. 119. 63.
• h 1.442

  Psal. 119. 115. Velut mus•…•… molestas a c•…•…rdis oculis abigit. August. in Psal. 118. conc. 24.
• i 1.443

  Psal. 26. 4, 5.
• k 1.444

  Psal. 1. 1.
• l 1.445

  Inde▪ eni•…•… Phari∣saei dicti à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s•…•…parare: vt rectè Drus. & Scalig. elench. Trihaeres. Se∣rar.
• m 1.446

  Esai. 65. 5.
• n 1.447

  Rom. 14. 1.
• o 1.448

  Heb. 12. 13.
• p 1.449

  Heb. 12. 16.
• q 1.450

  Genes. 21. 9, 10.
• r 1.451

  2 Tim. 3. 5.
• s 1.452

  Vise Chrysost. in Ioan. homil. 57. & Greg. in Ezech. ho∣mil. 9.
• t 1.453

  D•…•…m spectant lae∣sos oculi, laeduntur & ipsi: Multaque corporibus transiti∣one nocent. Ouid. remed. l. 2.
• u 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Li•…•…iens sanum af∣ficit; at san•…•… lip∣pientem haud sa∣nat. Aphrodiss. problem. 1. 35.
• t 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost in Ioan. homil. 57. Res est contagiosa socie∣tas mala. - 〈◊〉〈◊〉 lit ha•…•… contagio 〈◊〉〈◊〉, Et d•…•…it in plures: si•…•…ut grex totus in agris Vnius scabie cadit, & p•…•…rrigine porci; Vu•…•…que con∣specta liuorem du∣cit ab vu•…•…. Iuve∣nal. sa•…•…yr. 2. - con∣tagia vites: H•…•…c etiam pecori s•…•…pe noce•…•… solent. Ouid. re•…•…d lib 2.
• u 1.456

  Non tantum cor∣pori, sed etiam mo∣ribus salubrem locū eligere debemus. Se∣nec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita peruersa locutio assi•…•…uè audita infirmantium inficit animum. Greg. Rom. in Ezech lib. 1. homil. 9. Valetudinem firmissimā l•…•…dit aer grauis, aura pestilen•…•…: & mentem optimam conuersatio cum malis. V•…•…de Ben Syra, V•…•… malo, & e•…•… qui ei adhaerent. Drus. lib. 2. cent. 1. prouerb. 45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Corrup•…•…re probos mores commercia praua. Ex Menandro in 1 Corinth. 14. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.457

  Vt quaedam in contactu corporis vitia transiliunt: ita animu•…•… mala sua proximis tradit. Ebriosus conuictor in amorem vini traxit: impudi∣corum coetus fortem quoque & siliceum vir•…•…a 〈◊〉〈◊〉: auaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.
• y 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut de laud. sui. Ser∣punt enim vitia; & in proximum quemque transiliunt. Itaque vt in pestilentia cauendum est, ne corrup•…•…is iam corporibus & m•…•…rbo flagrantibus assideamus, quia pericula trahemus, afflatuque ipso laborabimus: ita in amicorum legendis i•…•…genijs dabi•…•… operam, vt quam minime inquinatos ass•…•…. S•…•…n. de tranq. c. 7.
• z 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arriani Epictet. l. 3. c. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de adulat. N•…•…mo non aliquod nobis vitium aut commendat, aut imprimit, aut nesci∣entibus allinit. Sen. epist. 7. Conuictor delicatus paulatim eneruat; vicina diues cupiditatem irritat: malignus com•…•…s quamuis can∣dido & simplici ru∣biginem suam affri∣cat. Ibid.
• * 1.460

  Esai 6. 5.
• a 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Me∣ninō. Torpedo pis∣ci•…•… contactu suo tor∣pidum 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 Iul. S•…•…al. poet. l. 5. c. 16.
• b 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Charmid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A istot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34.
• c 1.463

  Naturale est v∣numquemque velle siue in vitijs siue in virtutibus associa∣re sibi consortes. B•…•…rn paru. serm 17. Et peccantibus vo∣luptatem facit si∣mul peccantium cō∣sortium. Aug. con∣fess. lib. 2. cap. 8. Noui ego seculum hoc moribus quibus siet: Malus bonum malum esse v•…•…lt, vt sit sui similis. Plaut. Trinum 2. 2.
• d 1.464

  Nemo non in vi∣tia pronue est. La∣ctant. inst. l. 3. c. 17. Ad deteriores faci∣les sum•…•…, quia nec d•…•…x potest, nec co∣mes d•…•…esse. Et res etiam ipsa sine du∣ce, sine comite pro∣cedit. Non pronum est tantum ad vi∣tia, sed praecep•…•…. Sen. ep. 97.
• e 1.465

  Iudg. 15. 14.
• f 1.466

  1 Cor. 5. 10. So∣litudin•…•…m quaera•…•…, qui vult cum i•…•…o∣centibus vine•…•…e. Martin. D•…•…m. de morib.
• g 1.467

  Tit. 3. 3.
• h 1.468

  Iohn 17. 15. 1 Iohn 5. 18.
• i 1.469

  Prou. 22. 24.
• k 1.470

  Vt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri na∣tura tamen vt colo∣rer; sic cùm istos libros studiosè lege∣rim, sentio oratio∣nem meam illorum cantu quasi colora∣ri. Cic. de orat. l. 2. Noxiae sunt conuer∣sationes cum malis: inficiunt sobriam mentem & decolo∣rant. Ambr. epist. 4. Frequenter accidit, vt quis contra pro∣positum suum in∣temperantem audi∣ens, cùm velit ipse continentiae disci∣plinam tenere, fuco insipientiae colore∣tur. Ibid. Visendus idem de bono mort. c. 9.
• l 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de adul.
• m 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pindari Schol. Nem. 7. & Plut. de liber. educ. Claudo vel vni si 〈◊〉〈◊〉 manferis, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. adag. 73.
• n 1.473

  Minuta quaedam, vt ait Phaedon, animalia cùm mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumor indicat morsum, & in ipso tumore nullum vulous apparet. Idem tibi in malorum conuersatione eueniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.
• o 1.474

  Exod. 32. 1, 4.
• * 1.475

  Psal. 105. 36.
• p 1.476

  Gen. 42. 15, 16.
• “ 1.477

  •…•… doc•…•…les imitan∣di•…•… Turpibus & prauis omnes sumus. Iurenal. sat. 14.
• q 1.478

  Ante ignem con∣sistens, e•…•…si ferreus sis, aliquando dis∣solueris. Isid. soli∣loq. l. 1.
• r 1.479

  Qui aequo animo malis immiscetur, malus est. Martin. Dum. de morib.
• * 1.480

  Helpe 4.
• s 1.481

  Prou. 14. 16.
• t 1.482

  Prou. 16. 6.
• u 1.483

  Met{us} cùm venit, rarum habet somn{us} locum. P. Syrus.
• * 1.484

  Omnem formido somnolentiam excu∣tit. Et rapit somn•…•…s pauor. Sen. Her•…•….
• x 1.485

  Luk. 22. 45.
• y 1.486

  Vigilabis, si time∣bis. Aug. de verb. Ap. 28. Cauebis, si pauebis. Rō. 11. 21.
• z 1.487

  Genes. 37. 7, 13.
• a 1.488

  Iudg. 16. 19, 20.
• b 1.489

  Tutissimum illis iter, quod suspectis∣simum est. Senec. epist. 59.
• c 1.490

  Victor timere quid potest? quod non timet. Sen. A∣gam. 4. 1. Nemo enim celerius oppri∣mitur, quam qui ni∣hil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
• d 1.491

  Iudg. 18. 7.
• q 1.492

  Iob 1. 2.
• r 1.493

  Hebr. 11. 7.
• s 1.494

  Fides facit formi∣dinem: formido fa∣cit solicitudinem: solicitudo facit per∣seuerantiam. Ter∣tull▪ contra Mar∣cion.
• t 1.495

  Prou. 28. 13. Nō citò perit ruina, qui ruinam praetimet. P. Syrus.
• u 1.496

  Sola isthic secu∣ritas est nunquam esse securum, sed sumper pauidum & trementem. Rob. Grosthed. epist. 65.
• * 1.497

  Frequentissimum initium calamitatis securitas. Vell. hist. l. 2.
• x 1.498

  Gen. 3. 4. Non moriemini.
• y 1.499

  Psal. 4. 4.
• z 1.500

  Ierem. 2. 19.
• a 1.501

  Psal. 36. 1.
• b 1.502

  Ex fructibus si∣quidem arbor dig∣noscitur: ex ramu∣lis de radice iudica∣tur. Matth. 7. 20. & 12. 33.
• c 1.503

  Iam. 2. 19.
• d 1.504

  Timor torporem excussit & nollen∣tibus. Nec tutum patitur esse securu•…•… pauor.
• e 1.505

  Rom. 3. 12. 19.
• f 1.506

  Psal. 5. 9.
• g 1.507

  Psal. 140. 3.
• h 1.508

  Psal. 10. 7.
• i 1.509

  Psal. 5. 9.
• k 1.510

  Psal. 55. 21. & 57. 4. & 59. 7. & 64. 3.
• l 1.511

  Esai. 59. 7.
• m 1.512

  Prou. 1. 16.
• n 1.513

  Rom. 3. 18.
• o 1.514

  Timor Domi•…•…t ianitor animi. Bern. alicubi. & 10. Ran∣lin quadrag. ser. 8.
• p 1.515

  Vbitimor diuin{us} consopitur, indiffe∣renter iam libitis pro licitis vtitur, iam ab illicitis co∣gitandis, perpetran∣dis, investigandis, non animus, manus, vel pedes ampliu•…•… prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machina∣tur, garri•…•… & ope∣ratur, maleuolus, vanil•…•…quus, & fa∣cinorosus. Bern. de grad. humil. c. 12. In ownem libidinē ebu•…•…ire, solennes voluptates frequen∣tare circi furentis, cauea saeuientis, scenae lasciuientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma•…•…. l. 1. c. 20.
• q 1.516

  Genes. 20. 11.
• r 1.517

  E•…•…od. 20. 13, 14. Deut. 5. 17, 18. Matth. 19. 18. Mark. 10. 19. Rom. 13. 9.
• s 1.518

  Iob 6. 14.
• t 1.519

  Duo animi à Deo dati custodes dome∣stici, Pudor & Ti∣mor.
• u 1.520

  Qui pudorem a∣misit, bestiae par est; qui timorem ex∣cussit, bestia p•…•…ior est.
• x 1.521

  Oneramus asinū, & non curat, quia asinus est▪ At si in ign•…•…m impellere, si in foueam praecipi∣tare velis, cauet quantū potest, quia vitā amat, & mor∣tem •…•…imet. Be•…•…n. de diuers. 12.
• y 1.522

  Hinc Heraclidae Sophistae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ptolo∣meus Sophista.
• z 1.523

  Ier. 10. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simocat. ep. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chry∣sost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. iu∣mentis insensibilior. Idem de diuers. 12.
• a 1.524

  Ioan. 6. 70.
• b 1.525

  Iam. 2. 19. Mirū est quod homines inferni supplicia nō considerant, vel st considerent, non formidant; cùm ta∣men daemones cre∣dant & contremis∣caent. Autor oc•…•…l. moral. cap. 13. con∣templ. 3.
• c 1.526

  Esai. 5. 19. & 28. 15. Ierem. 5. 12, 13. & 23. 33.
• * 1.527

  Helpe 5.
• d 1.528

  Psalm. 16. 8. •…•…quaecun{que} capesses, Testes factorū stare arbitrabere diuos. Silius bell. Pun. l. 15. In omnibus quae agis, Deū prae∣sentem cogites. Caue itaque ne vel signo vel facto offendas, qui vbique praesens cernit quicquid fa∣cis. B•…•…rn. medit. •…•…. 6.
• e 1.529

  Prou. 16. 8.
• f 1.530

  Deus totus est sensus, totus vis•…•…, totus audit•…•…. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculu•…•…. Iren. l. 1. c. 6.
• g 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He•…•…od. oper. •…•….
• h 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. apud Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod ta∣men Philemoni tri∣buit Iustin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qui & ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.533

  1 King. 8. 27.
• k 1.534

  Ierem. 23. 25.
• l 1.535

  Intra omnia, nec inclusus: Extra •…•…a, nec exclusus. Hil∣d•…•…bort.
• m 1.536

  Sphaera, cuiu•…•… centrū vbique, cir∣cumferentia nus∣quam. Empedocles apud Trithem. ad Caesar. quest. 1. con∣tra, & aptius quàm Trismegistus apud Sealig. de subtil. ex∣ere. 363.
• n 1.537

  Psal. 139. 7. 13.
• o 1.538

  Am•…•… 5. 8.
• p 1.539

  Psal. 39. 11, 12.
• q 1.540

  Prou. 5. 20, 21.
• r 1.541

  Heb. 4. 12.
• s 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.543

  Psal. 139. 13, 2.
• u 1.544

  Psal. 139. 2.
• x 1.545

  E longinquo, i. longi antequam a∣nimo insederīt meo. Iun. Intra hominū mentes non solum tractata, sed etiam voluenda cognoscit. Ambr. offic. l. 1. c. 14.
• y 1.546

  Prou. 15. 11. Sic certè viuendum est, tanquam in conspe∣ctu viuamus: sic cogitandū tanquam aliquis in pectus in∣timum inspicere pos∣sit. Quid enim pro∣dest ab homine ali∣quid esse secretum? Nihil Deo clusum est. Interest animi•…•… nostris, & cogita∣tionibus medijs in∣teruenit. Sen. ep. 83.
• z 1.547

  Iob 34. 21, 22.
• a 1.548

  Psal. 119. 168.
• b 1.549

  Psal. 18. 22. & 119. 6.
• c 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. epitaph. A∣thanas. & Potter funer. ser.
• d 1.551

  Sic curat vniuer∣sos quasi singulos, sic singulos quasi solos. Ang. confess. l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg. mor. lib. 25. cap. 19. Sic intendit singulis, a•…•…si vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.
• e 1.552

  Genes. 39. 9.
• f 1.553

  Est profectò De{us}, qu•…•… qu•…•… nos geri•…•…{us}, audit{que} & videt. Plaut. Capt. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. - Hesiod. oper.
• g 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr. ad De∣monic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant in∣stit. l. 6. c. 24.
• h 1.555

  Qui•…•… fur •…•…deret furari, si sciret à Iu•…•…ce se videri? Autor oculi moral. c. 5. propr. 2.
• i 1.556

  •…•…ab. 1. 13.
• k 1.557

  Exod. 34. 7.
• l 1.558

  Cassian. in collat.
• m 1.559

  Illum time cui cura est vt videat te, & timendo casi{us} sis: aut si peccare vis, quaere vbi te nō videat, & fac quod vis. Aug. de verb. Dom. 46. Parietib{us} oculi hominū sub∣mouentur; numen diuinum nec visce∣ribus submouetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.
• n 1.560

  Si honest•…•… sun•…•…. quae facis, omnes sciant: si 〈◊〉〈◊〉, quid refert▪ neminē scire, cùm tu scias? O •…•…e miserum, 〈◊〉〈◊〉 cō∣temnis hunc testem. Sen•…•…c. epist▪ 43. Po∣pulo teste fieri cre∣dam, quicquid me conscio facium. Idē de beat. c. 20.
• o 1.561

  Nullu•…•… for•…•… 〈◊〉〈◊〉 auderes in oculis homin•…•…, 〈◊〉〈◊〉 magis confundi▪ de∣beret aliquid turp•…•… committere ante Domini conspectū? Ocul▪ moral. c. •…•…5.
• p 1.562

  Genes. 18. 25. Magna tib•…•… custo∣dia necessaria est, magna tibi necessi∣tas indicta probi∣tatis, qui ante •…•…cu∣ios iudicis viuis cuncta cernentis. Bern. medit. c. 6. & Boet. consol. l. 5.
• q 1.563

  Act. 17. 30. 2 Cor. 5. 10.
• r 1.564

  Sic fac 〈◊〉〈◊〉, tanquam spectet Epicurus. Epicurus ipso. Prodest fin•…•… dubio custodem sibi imposuisse, & ha∣bere quem respici∣•…•…, quam interesse cogitationibus tui•…•… iudic•…•…. Sic viu•…•… tanquam sub alicu∣i•…•… vi•…•…i, ac se•…•…per 〈◊〉〈◊〉; oculis. Sic 〈◊〉〈◊〉, 〈◊〉〈◊〉 feteri•…•…, tanquā spectet Cato, aut Scipi•…•…, aut L•…•…lius aliquis. Sen. ep. 25. Aliquis. eligendus est, & semper ant•…•… ocul•…•… habendus, vt sic tanquam illo spe∣ctante vi•…•…ius, & 〈◊〉〈◊〉 tanquam illo vidente faciamus. Id•…•… •…•…pist. 11. Et Bernard. ad fratr. de•…•…te Dei; Eli∣ge tibi aliquem, cu∣ius vitae exemplar sic cordituo inh•…•…se∣rit, reuerentia in∣sederit, vt quoties recordatus futris, ad reuerentiam co∣gitati assurges, vi∣tam, ordines, mores compo•…•…as. Hic pr•…•…∣sens tibi sit quan∣docunque v•…•…lueris, occu•…•…rat s•…•…pe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogita•…•…is, a•…•…si videat, •…•…diat, •…•…endare cogetis, &c.
• s 1.565

  Sic Philippus rex cùm 〈◊〉〈◊〉 ludenti Antipatr•…•… ven•…•…re 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alutum quo ludebat, in lectum reiecit. Athen. dip•…•…osop. l. 10.
• t 1.566

  Quouis loco, quo∣uis angulo reueren∣tiam habe Angelo qui te custodit, 〈◊〉〈◊〉 illo praesente facere audeas, quod me praesente non aude∣res. Bern. Hic est magni consilij An∣gelus, cui patensest omnis angulus. Et quidam ait; Cùm quid turpe facis, quod me spectante ruberes; Cur spe∣ctante Deo nō ma∣gis inde rubes? O∣cul. moral. cap. 15. propr 2.
• u 1.567

  - siquid Turpe paras, nec iu pueri contempseris annos, Sed peccaturo obsti∣terit tibi filius in∣fans. Iuven. sat. 14. per admonitionem dictum.
• x 1.568

  Nullum putaue∣ris locum sine teste. Martin. Dum. de mor. Memineris Deum habere te te∣stem. Ex Cicer. La∣ctant. instit. lib. 6. cap. 24.
• y 1.569

  Iob 24. 15.
• z 1.570

  Iob 22. 13, 14.
• a 1.571

  Psal. 94. 8, 9, 10. Oculum in se non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10.
• b 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. E∣pictit. Arian. l. 1. c. 14.
• c 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Clem. Alex paedag. l. 2. c. 10.
• d 1.574

  1 Iohn 3. 20.
• e 1.575

  Ierem. 17 9, 10.
• f 1.576

  Psal. 19. 12. Iob 9. 3, 21.
• g 1.577

  Sic viue cum ho∣minibus, tanquam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10.
• h 1.578

  Nali p•…•…ccare: nā Deus videt, Angeli astant▪ Diabolus accusabit: Consci∣entia testabitur: I•…•…fernum cr•…•…ciabit.
• i 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Zaleucu•…•… in legū prooemio apud S•…•…ob. c. 42.
• k 1.580

  1 Pet. 4. 7.
• l 1.581

  Matth. 24. 42. & 25. 13. Mark 13. 33, 35. Luke 21. 35, 36.
• m 1.582

  Eccles. 11. 9.
• n 1.583

  Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud quos rationem quis∣que reddebat. Vi∣santur Iul. Pollux & Harpoor. Sic & Dan 6. 2.
• o 1.584

  Semper ita viua∣mus, vt rationem reddendā nobis ar∣bitremur: pute∣musque nos momen∣tis omnibus, non in aliquo orbis terrae theatro ab homini∣bus, sed desuper spectari ab eo, qui & iudex & testis idem futu, us est, &c. Ex Citer. Ver∣rin. 4. Lactant. in∣stit. l. 6 c. 24.
• p 1.585

  2 Cor. 5. 10.
• q 1.586

  Rom. 14. 12.
• r 1.587

  Matth. 12. 36.
• s 1.588

  Rom. 2. 15, 16. 1 Cor. 4. 5.
• t 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. tom. 6. orat. 67. Vl∣timum diem latere voluit, vt omnes obseruarentur. August. homil. 13. Dies vltimus salubrit•…•…r ignoratur, vt sem∣per proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viu. ser. 69.
• u 1.590

  Prou. 4. 23, 25, 26, 27.
• x 1.591

  2 Thess. 2. 1, 2.
• y 1.592

  Rom. 11. 25, 26, 31.
• z 1.593

  Apoc. 18. 2, 9, 10, 17, 18.
• a 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Io∣an. Damasc. orth•…•…d. fid. l. 2. c. 1.
• b 1.595

  Heb. 9. 26.
• c 1.596

  Eccles. 12. 7.
• d 1.597

  Genes. 3. 19.
• e 1.598

  Genes. 2. 7.
• f 1.599

  Visatur Piscat. in n•…•…tis.
• g 1.600

  Eccles. 11. 3.
• h 1.601

  Qu•…•…tlem te inue∣n•…•…t 〈◊〉〈◊〉 cùm vo∣cat, talem pariter & iudicat. Cyprian. de mortal. Qualis quisque hinc exie∣rit suo nouissimo die, talis inuenietur in nouissimo saeculi die. Aug. de verb. D•…•…m. 21. & epist. 80. Et Greg. dialog. l. 4. c. 37. & apud Gratia•…•…. dist. 25.
• i 1.602

  Matt. 24. 48, 49, 50, 51. Luke 12. 45, 46.
• k 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.604

  Etsi concluso su∣peressent tempor•…•… seclo, Vt posset lon∣gos mundus habere dies: Nos tamen occasum nostrū ob∣seruare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inex∣haustis prona ferū∣tur aquis? Multa quod annosae vice∣runt saecula syluae? Quodque suis du∣rant flor•…•…a rura lo∣cis? Ista manent: nostri sed non man∣sere parentes. Exi∣gui vitam temporis hospes ago. Prosper ad voeorem.
• t 1.605

  Longè est qui∣dē dies iudieij; sed vniuscuiusque ho∣minis di•…•…s vltimus longè esse non po∣test; quia breuis est vita, & vitae breui∣tas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28.
• u 1.606

  Matth. 24. 32, 33. Luk. 21. 30, 31.
• x 1.607

  2 Thess. 2. 3.
• y 1.608

  Rom. 11. 25, 26, 31.
• z 1.609

  Apoc. 17. 16, 17.
• a 1.610

  Vise Culsum de re medica l. 2. c. 6.
• b 1.611

  Amos 8. 9.
• c 1.612

  Psal. 55. 23. & 102. 24.
• d 1.613

  Iob 15. 33. & 21. 23.
• e 1.614

  2 Sam. 12. 18. Mors tam iuveni ante oculos deb•…•…t esse quàm seni: nō enim citamur ex censu. Senec. ep. 12. Fata enim seriem non seruant. Ibid. 63. Quis est ado∣lescens, cui explora∣tum sit se ad ve∣speram esse victu∣rum? Cic. de sen. Senibus mors in ia∣nuis, adolescentibus in insidijs est. Bern. de conuers. c. 14. Et sub eodem pueritia fato est. Fusc{us} apud Sen. suasor. 2.
• f 1.615

  2 Sam. 11. 25.
• g 1.616

  Esai. 65. 20. Pauci veniunt ad senectutē. Cic. de sē.
• h 1.617

  Iob 14. 1, 2. Psal. 90. 3-10.
• i 1.618

  Psal. 39. 5.
• k 1.619

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Punctum est quod viuimus; & adhuc puncto minus. Sen. epist. 60.
• l 1.620

  Matth. 26. 46.
• m 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de sera num. vindict.
• n 1.622

  Psal. 102. 12, 24. & 90. 2. 1 Tim. 6. 16. Aetas in no∣bis: aerum in An∣gelis: aeternitas in Deo; quae Deus ipse est. Scal. de subtil. exerc. 359. §. 7.
• o 1.623

  Erras si in na∣uigatione tantùm existimas minimis esse quo a morte vi∣ta diducitur. In omni loco aequè •…•…e∣nue interuallum est. Non vbique se mors tam prope ostendit; vbique tam prope est. Sen. ep. 49.
• p 1.624

  Ecce hic vltimus dies: vt non sit, prope ab vltimo est. Ibid. 15.
• q 1.625

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. Indenuntiatae sorte rapimur. Fusc{us} apud Sen. suasor 2.
• r 1.626

  Eccles. 8. 8. Nulli iusso cessare licet; Nulli scriptis pro∣ferre diem. Senec. Herc. fur.
• s 1.627

  Heb. 9. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. homil. 26.
• t 1.628

  Incertis est quo te loco mors expectet; itaque tu illā omni loco expecta. Senec. ep. 26. Mors vbique te expectat, & tu igitur, si sapis, eam vbique expectabis. Aug. de spir. & anim, c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3.
• u 1.629

  Deut. 32. 29.
• x 1.630

  Lament. 1. 9.
• y 1.631

  Quicquid facies, vespice ad mortem. Sen. ep. 114. Nulla res magis pr•…•…derit, quàm cogitatio mor∣talitatis. Idem de ira l. 3. c. 42.
• z 1.632

  Psal. 90. 12.
• a 1.633

  Matth. 2•…•…. 60. Iohn 19. 41.
• b 1.634

  1 King. 4. 25. Zach. 3. 10.
• c 1.635

  Siue comedam, fiue bibam, fiue ali∣ud aliquid faciam, semper vox illa ter∣ribilis auribus meis insonare videtur, Surgite mortui, ve∣nite ad iudicium. Hieron. in Matth. citante Pepin. de confess.
• d 1.636

  1 Cor. 10. 31.
• e 1.637

  Sic quotidie vi∣uamus, quasi die illa iudicandi sim{us}. Hieron. in Matth. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist. 4. l. 1. Dies om∣nis pro vltimo ha∣beatur. Martin. de morib. Et Senec. epist. 12. Sic ordi∣nandus est dies om∣nis, tanquam cogat agmen, & consummet atque expleat vitam. Et de bren. vit. c. 7. Qui omnes dies tanquā vltimum ordinat, nec optat crastinū, nec time•…•….
• f 1.638

  Prou. 27. 1. Iam 4. 13, 14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Ana•…•…r. Nesc•…•… quid serus vesper vehat. - Varro satyr. & 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.
• g 1.639

  Malè viuit, quis∣quis nescit benè mo∣ri. Sen▪ de tranquill. c. 11.
• h 1.640

  Sic vi•…•…e, vt quo∣tidiò merearis acci∣pere. Qui non mere∣tur quotidiò acci∣pere, non meretur post ann•…•… accipere. Ambros. de sacram. l. 5. c. 4.
• i 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Musoni{us} apud Stob. c. 1.
• k 1.642

  Gen. 19. 23, 24, 25.
• l 1.643

  Nonne multi sa∣ni dormierunt, & obdormierūt? Aug. homil. 28. Et mors somno continuata est. Senec. ep. 66.
• m 1.644

  Cuiuis potest ac∣cidere, quod cuiquā potest. P. Syrus a∣pud Sen. ad Marc. c. 9. & de tranq. c. 11.
• n 1.645

  Hodie fieri potest, quicquid vnquam potest. Senec. ep. 63.
• o 1.646

  2 Sam▪ 14. 14.
• p 1.647

  Esai. 38. 1.
• q 1.648

  Hoc citra diem mortis praesta: mo∣riantur ante te vi∣tia. Senec. epist. 27. Vno die ante mortē poenitentiam agito. Sapiens quidā He∣braeus. i. omni die. Quomodo enim de die in diem diffe∣rendo peccas, cùm extremum diem 〈◊〉〈◊〉 nescias? Aug. epist. 145.
• r 1.649

  Id ago vt mihi instar totius vitae sit dies. Nec tan∣quam vltimam ra∣pio, sed sic illum a∣spicio, tanquam esse vel vltimus possie. Hoc animo tibi hāc epistolā scribo, tan∣quam cùm maximè scribentem mors e∣uocatura sit. Para∣tus exire sum. Sen. epist. 61.
• s 1.650

  Dic tibi dormitu∣ro; Potes non ex∣pergisci. Dic exper∣recto; Potes non dormire amplius. Dic ex•…•…unti; Potes non reuerti. Dic re∣uertenti; Potes non exire. Senec. ep. 49.
• t 1.651

  Num. 25. 8. 2 Sam. 6. 7.
• * 1.652

  Helpe 7.
• u 1.653

  To•…•…i incumbamus huic operi, tam san∣cto▪ tam necessario, scrutemur vias & studia nostra: & in eo se quisque iudi∣cet profecisse, non cùm iam non inue∣nerit quod repre∣hendat, sed cùm quod inuenerit re∣prehendet, &c. Bern. in Cant. 58.
• x 1.654

  1 Cor. 11. 31.
• y 1.655

  Bonum iudicium quod diuinum prae∣uenit, quod diuino subducit. Volo prae∣sentari vulturi irae iudica•…•…us, non iudi∣candus. Bern. in Cant. 55.
• z 1.656

  1 Cor. 11. 28.
• a 1.657

  Psal. 4. 4.
• b 1.658

  Psal. 119. 59.
• c 1.659

  Zephan. 2. 1, 2▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ex∣cutite v•…•…s, i•…•…erum{que} excutite. Iun.
• d 1.660

  Lament. 3. 40.
• e 1.661

  2 Cor. 13. 5.
• f 1.662

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.663

  Galat. 6. 4, 5.
• h 1.664

  Vt testimonium perbibeat conscien∣tia propria, non lin∣gua aliena. Aug. in 1 Ioan. 6.
• i 1.665

  2 Cor. 1. 12.
• k 1.666

  Rom. 2. 15.
• l 1.667

  1 Iohn 3. 20, 21.
• m 1.668

  Coram Deo in∣dicatur, qui corde Dominū conspi•…•…it, & actus eius sub eius praesentia so∣licita inquisitione discernit, quē tanto quis securius expe∣ctat, quanto quoti∣diè vitam suspecti{us} •…•…minat. Qui. •…•…. ad extremum eius iudicium venit, nō iam coram ill•…•…, sed ab ill•…•… indicatur. Greg. m•…•…r. l. 25. c. 6.
• n 1.669

  A•…•…arus totus in rationibus.
• o 1.670

  Quod apud lu•…•…u∣riosum, sed diligen∣tem euenit, ratio mihi constat impen∣sae. Non possum di∣cere, me nihil per∣dere, sed quid per∣dam, & quare, & quemadmodum di∣cam. Sen. ep. 1.
• p 1.671

  Luke 16. 8.
• q 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. apud Anton. Meliss. l. 1. c. 64. Sa∣tius est vitae suae ra∣tiones, quam fru∣menti publici noss•…•…. Sen. de bre•…•…. vit▪ c. 38.
• r 1.673

  Quotidiè cum vi∣ta paria faciamus. Sen. epist. 101.
• s 1.674

  Rationē cum Do∣mino crebrò putet. De Villi•…•…o Cato de re r•…•…stic. c. 5.
• t 1.675

  Animus quotidiè ad rationem red∣dend•…•…m v•…•…candus est. Senec. de ira l. 3. c. 36.
• u 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Pythag. carm▪ aur. & Plut. de curiosit.
• x 1.677

  Pythagoreorum more, quid quoque die dixerim, audie∣rim, eg•…•…rim; comme∣moro vesperi▪ Cato apud Ci•…•…. de senect.
• y 1.678

  F•…•…ciebat hoc quo∣tidiè Sex•…•…{us}, vt cō∣summato die cùm se ad nocturnam quietem recepisset, interrogaret animū suum; Quod hodie malum tuum sana∣sti? cui vitio obsti∣tisti? qua parte melior e•…•…? Senec. de ira l. 3. c. 36.
• z 1.679

  Vtor hac potesta∣te, & quotidiè a∣pud me causam di∣co. Cùm sublatum è conspectu lumen est, & conticuit vxor 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 mun∣dum.
• a 1.680

  Vir bonus & sa∣piens, - Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputauerit acta di∣ei; Quo praeter∣gressus? quid gestū 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 Ingrediens, ortoque à 〈◊〉〈◊〉 cuncta re∣uoluens, Offensus prauis, da•…•… palmam & praemia rectis. Auson. idyll. 16.
• b 1.681

  Tanti vitrum, quanti margaritum? Post Tertull. ad Martyr. Hieron. ad Demetr. & ad Saluinam & alibi.
• l 1.682

  Si semper hoc, cùm opus est, facis; semper facis▪ Bern. in Cant. serm. 58. Nobis enim putati∣onis semper est tem∣pus, quiae semper est opus. Ibid.
• m 1.683

  Quid pulchrius •…•…ac consuetudine e•…•…cutiendi totum diem? moderatior erit, qui sciat sibi quotidi•…•… ad i•…•…dicem esse veniendū. Qua∣lis ille somn•…•… post recognitionem sui sequitur? quam tranquillus, altus, liber, cùm aut lau∣datus est animus, aut admonitus? &c. Senec. de ira l. 3. c. 36.
• * 1.684

  Helpe 8.
• e 1.685

  Panaetius adoles∣centulo quaerenti, An Sapiens ama∣turus esset; De Sa∣piente, inquit, vide∣bimus: mibi & 〈◊〉〈◊〉 qui adhuc à sapiente longè absumus, non est committendum, vt incidamus in rē commotam, impo∣tentē, alteri •…•…man∣cipatam; vilem sui. Itaque conscij nobis imbecillitatis nostra quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum ani∣mum committam{us}, nec for•…•…, &c. quantum possumus, nos à lubric•…•… receda∣mus▪ in sicco quoque parum fortiter sta∣mus. Sen. epist. 116.
• f 1.686

  Sapienti non so∣li itè custodire se tut•…•…m est: gradum vbi volet, sistet. Nobis, quia non est regredi facile, opti∣mum est omninò nō progredi. Sen ibid.
• g 1.687

  Iob 1. 5.
• h 1.688

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 1 King. 2. 13. Vise sis Drus. observ. l. 16. c. 7.
• i 1.689

  It is a fooles best wisdome to be iealous of his owne follie.
• k 1.690

  Iob 9. 28. Vere∣bar omnia opera mea.
• l 1.691

  Iob 31. 1.
• m 1.692

  Matth. 26. 41.
• n 1.693

  Aduersa est con∣fidentia, quae peri∣culis vitam suam pro certo commen∣dat. Et lubrica spes, quae inter fo∣menta pe•…•…cati sal∣uari se sperat, Au∣tor de singular. cle∣ric.
• o 1.694

  Vt ignis, vbi foe∣num vel culmum arripuerit, sine mo∣ra simulac materiā attigerit, flammam lucidam accendit: ita ignis concupis∣centia simul•…•…t per oculorum intuitum formam elegantem at•…•…igerit, animum statim exurit. Chry∣sost. de Oziaserm. 3.
• p 1.695

  Iohn 18. 25, 26.
• r 1.696

  Matth. 26. 41.
• s 1.697

  Luke 21. 36.
• t 1.698

  Ephes. 6. 18. 1 Pet. 4. 7.
• u 1.699

  Multos impedit à firmitate praesum∣ptio firmitatis. Ne∣mo à Deo fit fir∣•…•…, nisi qui se à seipso sentit infir∣mum. Infirmatus est in se, vt firmus secret in te. Non firmaretur, si non infirmaretur, vt abs te in te perficeretur. Aug. de verb. Dom. 13.
• x 1.700

  Consilij satis est in me mihi. - A∣rachne apud Ouid. met. l. 6.
• y 1.701

  2 Tim. 4. 17.
• z 1.702

  2 Cor. 12 9, 10.
• a 1.703

  2 Cor. 4. 7.
• b 1.704

  In hac parte ex∣pedit plus benè ti∣mere, quàm malè fidere. Et vtilius est, infirmum se ho∣mo cognoscat, vt fortis existat, quàm fortis videri velit, & infirmus emer∣gat. Autor de sin∣gular. cleric. Sed & Tertull. de cultu foem. Vtilius si spe∣remus nos posse de∣linquere. Sperando enim timebimus, ti∣mendo cauebimus, cauendo salui eri∣mus. Qui securus agit, non est sollici∣tus, non possidet tu∣tam & firmam se∣curitatem: at qui sollicitus est, is rerè poterit esse securus.
• c 1.705

  Prou. 28. 14.
• d 1.706

  Rom. 11. 21. 1 Cor. 10. 12.
• e 1.707

  Praesumpsit ne∣scio quid, quod in illo nondum erat. Aug. in Psal. 55. Posse se putauit quod non potuit. Bern. de temp. serm. 88.
• f 1.708

  Iohn 13. 36, 37.
• g 1.709

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Se Chri∣sto opposuit; se caeteris praeposuit; sibi totum imposuit. Chrysost. in Matth. homil. 82.
• h 1.710

  Matth. 26. 33, 34, 35.
• i 1.711

  Volebat planè pro Domino animā ponere, volebat: neque enim Deum id pollicendo falle∣bat: sed quas vires haberet voluntas ipsa nesciebat. Au∣gust. de orig. animae l. 4. c. 7.
• k 1.712

  Non se norat aegretus: sed agre∣tum norat medicus. Verior{que} inuenta est medici praedictio, quàm agroti prae∣sumptio. Aug. in Psal. 138.
• l 1.713

  - iussus requies∣cere, postquam Ter∣tia compositas vi∣dit nox currere ve∣nas &c. Pers. sat. 3. Qui acuta febre diu laborauit, si morbus per bidnum triduumue inter∣miserit, dicit sta∣tim, Iam licet ad satietatē edere, &c. Stella ad Luc. 11. Quod aegris euenit, quos longa imbecil∣litas vsque to affe∣cit, vt nunquā fine offensa proferan∣tur; hoc accidit no∣bis▪ quorum animi ex longo morbo re∣ficiuntur. Senec. epist. 7.
• m 1.714

  Qui praesumit, minus veretur, minus praecauet, plus periclitatur. Tertull. de cultu foem. Timor salutis funda∣mentum est: praesumptio impedimentum timoris. Ibid.
• n 1.715

  Vt cautela mi∣norum sit ruinae maiorū. Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam poste∣riorum. Stultus quippe est, qui prae∣cedentem cadere vi∣det & ipse non ca∣uet. Rad. Ardent post Trinit. 9. Cau∣tum itaque debet reddere, non se∣quacem, error ali∣enus. Cassiod. l. 7. ep. 2. Cum magnos cecidisse attendūt, parui timeant. Au∣gustin. in Psalm. 50. Nimium pra∣ceps est, qui tranfire contendit, vbi a∣lium conspexerit ce∣cidisse: & vehe∣menter infraenis est, cui non incutitur timor alio pereunte. Amator verò est salutis suae, qui eui∣tat alienae mortis incursum: & ipse est prouidus, qui sollicitus fit cladib{us} caeterorum. Autor de fingul. cleric. Vita itaque f•…•…ueam in quam alium vi∣des cecidisse: aliena pericula in te pertimesce: alterius perditio tua sit cautio. Isidor. soliloq. l. 1.
• o 1.716

  Prou. 8. 13.
• p 1.717

  Rom. 12. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.718

  Timor Dei cum amore coniunctus. Caluin▪ instit. l. 1.
• r 1.719

  Psal. 97. 10.
• s 1.720

  Amas Deum? de∣bes odisse quod odit. Aug. in Psal. 96.
• t 1.721

  Rom. 12. 9.
• u 1.722

  Stomachum fecit illi luxuria: citò ta∣men cum illa redi∣bit in gratiam. Tunc de illo fere∣mu•…•… sententiam, cùm fidem nobis fe∣cerit, inuisam iam sibi esse luxuriam. Nunc illis malè cō∣uenit. Sen. ep. 112.
• x 1.723

  Psal. 66. 18.
• y 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de virt. m•…•…r.
• z 1.725

  2 Sam. 13. 15.
• a 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens Alex. pae∣dag. l. 2. c. 10.
• b 1.727

  Si quaeris odio misera quem statu∣as modum; Imitare amorem. - Senec. Med. act. 3.
• c 1.728

  2 Sam. 13. 16, 17.
• * 1.729

  Helpe 10.
• * 1.730

  Branch 1.
• d 1.731

  Ephes. 4. 28.
• c 1.732

  Prou. 23. 21. & 24. 30. ad finem. Otio nihil deterius; quod nec noua ac∣quirit, & parata consumit. Pelag. ad Demetr.
• * 1.733

  Prou. 18. 9.
• f 1.734

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phocylid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quidam apud So∣cratem hist. lib. 4. cap. 23.
• g 1.735

  Prou. 19. 15.
• h 1.736

  Paulisper vigi∣lantia amittitur, dum à benè ope∣randi studio cessa∣tur. Greg. Pastor. p. 3. c. 1. §. 16.
• i 1.737

  Ezech. 16. 49.
• k 1.738

  Nihil agendo malè agere homines discunt. Ca•…•…onis o∣raculum, quo nihil verius. Colum. de re r•…•…st. l. 11. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. tom. 6. serm. 90. Et Sirac. 32. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Genes. homil. 14. & de prouid. l. 1. & in Matth. homil. 35. & in 1 Cor. homil. 23.
• l 1.739

  Ab otiosis ad noxia, à leuioribus ad grauiora facilis est lapsus. Greg. de pastor. p. 3. c. 1. §. 15. & dialog. l. 3. c. 15.
• m 1.740

  Bonum est non fecisse malum.
• n 1.741

  Malum est non fecisse bonum Chry∣sost. ser. de virt. & vit.
• o 1.742

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. ad Homir. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et lethi consanguineus sopor. - Virgil. Aen. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Caes. hom. 1. Et Senec. Her. fur. act. 4. sc. 2. Frater durae lan∣guide mortis, Paui∣dum leti genus hu∣manum Cogis longā discere mortem. Et Gorgias senex in somnum prolapsus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aelian. hist. var. lib. 2. cap. 35.
• p 1.743

  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. Inde Chrysolog. serm. 59. Vt resurrecturum t•…•… iugi & ver∣na•…•…ulo instruaris exemplo, quoties dormis & vigilas, toties moreris & resurgis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• q 1.744

  1 Cor. 15. 6, 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. homil. 31. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicta.
• r 1.745

  Hinc Alexidis griphus de somno, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athen. l. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Itaque Plato apud Laert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex legum l. 3. Nihili est, qui piger est. Plaut. R•…•…d. act. 4. sc. 2.
• s 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse. Aristot. Ethic. Ni•…•…m. l. 1. c. 13.
• t 1.747

  Vigilia somno simillima. Sonec. de prouid. c. 5.
• u 1.748

  Somno delectari est quasi mortem moliri. Martin. Dum. de morib. Vita enim▪ profecto vigilia est. Plin. prafat. hist. natur. Et revera plus vigilare, plu•…•… viuere est. Nam quid tam mortis simile quàm dor∣mientis aspectus? Quid tam vita plenum quam forma vigilantis? Chrysolog. serm. 24.
• x 1.749

  1 Timoth. 5. 6. Otium fine literis mors est, & viui hominis sepultura. Senec. epist. 83. Itaque de Vacia idem, latente non viuente, quem ta∣men solum viuere Asinius aiebat, tā∣quam de sepulto, Hîc filus est Va∣cia. Epist. 55. Qui enim latitant & torpent, sic in domo sunt, tanquam in conditiuo. Horum licet in limine ipso nomen marmori in∣scribas: mortem suam antecesserunt. Idem epist. 60.
• y 1.750

  Iusta sibi faci∣unt. Senec. epist. 122. se esserunt. Idem epist. 12. - se quisque, & viuit, & effert. Manil. l. 4. de coecis.
• z 1.751

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato. Impij etst videantur viuere, miseriores tamen sunt omnibus mor∣tuis, carn•…•…m suam vt tumulum cir∣cumferen•…•…es, cui infoelicem infod•…•…∣runt animam suam. Ambr. de Ca•…•…n & Abel lib. 2. cap. 9.
• a 1.752

  Matth. 12. 44.
• b 1.753

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.754

  Vise Ambr. hex∣amer. l. 5. c. 8.
• d 1.755

  Semper aliquid operis facito, vt Diabolus te sem∣per occupatum in∣veniat. Hieron. ad Rustic▪ Res age, tutus eris. Ouid. remed. - nam si non Intendes ani∣mum studijs & re∣bus honestis, Inui∣dia vel amore vigil torqueberis. - Horat. lib. 1. epist. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hipponact. apud Stob.
• e 1.756

  1 Cor. 7. 20, 24.
• f 1.757

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.758

  Voca∣tio in qua. ad qu•…•….
• h 1.759

  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.
• i 1.760

  Luke 18. 1. 1 Thess. 5. 17.
• k 1.761

  2 Thess. 3. 12.
• l 1.762

  1 Thess. 4. 11.
• m 1.763

  2 Thess. 3. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.764

  2 Thess. 3. 6, 11.
• o 1.765

  1 Tim. 5. 8.
• p 1.766

  Tit. 1. 16.
• q 1.767

  1 Tim. 5 8.
• r 1.768

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pittacus re∣ferente Demetrio Phalar. apud St•…•…b. c. 3.
• * 1.769

  Branch 2.
• s 1.770

  Dum vitant stul∣ti vitia, in contra∣ria currunt. Et, In∣cidit in Scyllam, cupiens vitare Cha∣•…•…ybdin. Horat.
• t 1.771

  Zachar. 4. 1.
• u 1.772

  Excitand{us} èsom∣no & rellicandus est animus. Senec. epist. 20. Excitan∣dus est semper ani∣mus stimalis spiri∣tualibus. Oratio, le∣ctio, &c. incita∣menta eius sunt. Pelag. ad Deme∣triad.
• x 1.773

  2 Tim. 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hone∣starum rerum semi∣na animi nostri ge∣runt: quae admo∣nitione excitantur, non aliter quàm scintilla flatu leui adiutaignem suum explicat. Sen. ep. 95.
• y 1.774

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eustath. ibid.
• a 1.775

  1 Thess. 5. 19, 20.
• b 1.776

  Pro. 26. 20. De∣ficientibus lignis de∣ficit ignis.
• c 1.777

  Psalm. 119. 28, 37, 50, 93.
• d 1.778

  Prou. 29. 18.
• e 1.779

  Esai. 58. 1.
• f 1.780

  Iohn 5. 25.
• g 1.781

  1 Sam. 13. 14.
• h 1.782

  Col•…•…ss. 3. 16.
• i 1.783

  Iohn 7▪ 38.
• k 1.784

  Psal. 16. 7.
• l 1.785

  Psal. 32. 8. & 51. 13.
• m 1.786

  2 Sam▪ 2•…•…. 1. The sweet Song∣ster of Israel.
• n 1.787

  Psal. 7 & 22. & 34. & 52. & 54. & 56. & 57. & 1•…•…9. &c.
• o 1.788

  Psal. 42. 4. & 122. 1.
• p 1.789

  Psal. 27. 4. & 42. & 63. & 84.
• q 1.790

  Psal. 1. 1, 2.
• r 1.791

  Psal. 119. 97.
• s 1.792

  Psal. 16. 7. & 63. 5, 6. & 119. 62.
• t 1.793

  Psal. 55. 7.
• u 1.794

  Psal. 119. 164.
• x 1.795

  Rebus non me trado, sed commo∣do. Quocunque cō∣stiti loco, aliquid in animo salutare ver∣so. Cùm me amicis dedi, non tamen mihi abduco: nec cum illis moror, qui∣bus me causa ex efficio nata ciuili congregauit, sed cum optimo quoque sum; ad illos ani∣mum m•…•…m mitto. Senec. epist. 62. E•…•… ad Lucil. ibid. 15. Quicquid facies, citò redi à corpore ad animum: illum diebus ac nectibus exerce.
• y 1.796

  Logatur Chry∣sost▪ de Lazaro & Diuite, homil. 3.
• z 1.797

  2 Tim. 3. 7.
• * 1.798

  Sicut laboranti∣bus manibus nec ocu•…•…{us} proptereà clau∣ditur, nec auris ab∣stinet ab auditu: sic, imò & multo melius laborante corpore, mens quo∣que ipsa sua inten∣ta sit operi, vt non prorsus vacet. Bern. de diuers. 40.
• * 1.799

  Question▪
• * 1.800

  Answer.
• a 1.801

  Exemplum poni∣tur de existente in vase perforato, qui licet possit quod li∣bet singulorum fo∣raminum obstruere, non tamen omnia: dum enim vnum obstruit, aliud pa∣tens relinquitur. Scotus in 2. dist. 28. q. 1.
• * 1.802

  Sinnes.
• * 1.803

  Sort 1.
• b 1.804

  In quibus est vo∣luntas facti, sed non voluntas pec∣cati. Aug. retract. l. 1. c. 15.
• c 1.805

  Et comes & cau∣sapeccati. Nauarr. enchirid. cap. 23. §. 46.
• d 1.806

  Vt liberius pec∣cent, libenter igno∣rant. Bern, de bon. deser.
• e 1.807

  Si scissent, non secissent. Tertull. apolog.
• f 1.808

  Rom. 7. 21, 23. Gal. 5. 17. velimus nolimus, habemus illas: titillant, blā∣diuntur, 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.
• g 1.809

  Gen. 15. 11. Stel∣la in Luc. 11. Hilde∣bert, epist. 7. Et Be∣rengos. de luce visib. & invis.
• h 1.810

  Distinguendum inter cogitationes illas, quibus volun∣tas fauet, quas cum dilectione amplecti∣tur, & illas quae repugnanti atque invito animo sug∣geruntur, quibus mens cum horrore quodam renititur, vt resistat, quibus vt contristatur ad∣missis, ita gaudet repulsis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud consen∣tientem animū pe∣rimi, Greg. mor. lib. 21. cap. 7.
• i 1.811

  Psal. 43. 3, 4, 5.
• k 1.812

  Nam ne{que} chorda sonum reddit quem vult manus & mens, Poscentique grauem, persaepe remittit acutum. Hor. art. poet.
• l 1.813

  R•…•…m. 7. 23.
• m 1.814

  Psal. 42. 5, 6, 11. Mark. 9. 24.
• n 1.815

  2 Chron. 30. 18, 19. Nehem. 1. 11. Rom. 7. 17, 20.
• o 1.816

  Luke 12. 48. Rom. 7. 15, 16, 21, 23. 1 Iohn 3. 4▪
• * 1.817

  Sort 2.
• p 1.818

  Matth. 13. 25.
• q 1.819

  Matth. 26. 31, 74, 75.
• r 1.820

  Deut. 17. 12.
• s 1.821

  Psal. 19. 13. Num. 15. 30, 31.
• t 1.822

  2 Cor. 12. 21. 1 Tim. 5. 6.
• u 1.823

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Ioan. Ieiun. de poenit. Nem•…•… vn∣quam vigilans 〈◊〉〈◊〉 est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. de epilepti∣cis quibusdam, de somn. c. •…•….
• * 1.824

  Benefit 1.
• * 1.825

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p•…•…l. l. 5. c. 11.
• x 1.826

  See 2 Sam. 5 4, 5.
• y 1.827

  2 Sam. 2. 2.
• z 1.828

  2 Sam. 3. 2, 3, 4. & 5. 13.
• a 1.829

  Deut. 17. 17.
• b 1.830

  2 Sam. 12. 2, 8.
• c 1.831

  2 Sam. 5. 13. & 15. 16.
• d 1.832

  2 Sam. 11, 2▪ 3, 4.
• e 1.833

  Genes. 39. 7▪ 13. Cōcupiscitur à Do∣mi•…•…a adolescens, nec ad concupiscentia•…•… prouocatur: roga∣tur, & fugit Vna hac in re & blan∣ditur & supplicat, quae in caeteris impe∣rabat. Cast•…•…m ani∣mum nec ae•…•…as ado∣lescentiae p•…•…rmouet, nec diligentis auto∣ritas. Non aspect •…•… solùm, sed ipso poe•…•…è complex•…•… prouoca∣tus à foemina, foe∣minam non concu∣pi•…•…it. Pelag. ad De∣metriad.
• f 1.834

  Legatur Chrysost. de prouid. Deil. 2.
• g 1.835

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iu∣uentutis portus ma∣trimonium. Plut. apud Drus. lib. 1. quaest. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de Ozi•…•… 3.
• h 1.836

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chrysost. de Iob & Adam t•…•…m. 5. serm. 90.
• i 1.837

  Non vidisse cri∣men est; sed cauen∣dum ne orig•…•… crimi∣nis sit: incideri•…•… oculus; sed non intendat affectu•…•…. Ambros. de poeni•…•…▪ l. 1. c. 14.
• k 1.838

  Psal. 119. 37.
• l 1.839

  Innocens intuitu•…•… aspectis fit noceu•…•…. Greg. mor. l. 21. c. •…•….
• m 1.840

  Psal. 32. 3, 4. & 38. 3.
• n 1.841

  Gen. 39. 9, 10▪
• o 1.842

  Gen. 39. 11, 12.
• p 1.843

  Excusatur, quod ingressu•…•… est; prae∣dicatur quod •…•…lap∣sus est. Ambros. 〈◊〉〈◊〉 Ioseph. c. 5.
• q 1.844

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pl•…•…t. ap•…•…ph. reg. & duc.
• r 1.845

  Gen. 42. 15, 16.
• s 1.846

  Aduersus mai•…•…ra vigilantibus que∣dam 〈◊〉〈◊〉 min•…•…∣tiora surrepunt. Aug. in Psal. 118. Dura prae•…•…auentur magna, non timen∣tur minuta. Idem in Psal. 39. & Ruffin. ibid.
• t 1.847

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de compunct. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem tō. 6. serm. 67.
• u 1.848

  Non pecca•…•…is, •…•…i vigil. 〈◊〉〈◊〉. Aug. de verb. Ap. 28.
• * 1.849

  Benefit 2.
• x 1.850

  Num. 15. 30. Hebr. 10. 29.
• y 1.851

  Ante peccandū▪ inter peccandū, post peccatum.
• a 1.852

  Galat. 5. 17. vel∣le•…•… enim omninò nec concupiscere. Aug. de verb. Ap. 4. & de ver•…•…. D•…•…m. 43.
• * 1.853

  Difference 1.
• b 1.854

  Matth. 26. 41.
• c 1.855

  Galat. 6. 1.
• d 1.856

  Ephes. 6. 12.
• e 1.857

  Rom. 7. 23. Iam. 1. 15, 16.
• f 1.858

  Pro. 27. 33. Con∣serit man•…•… vt dor∣miat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. L•…•…cian. de merce∣nar.
• g 1.859

  Non vaco somno, sed succumbo. Se∣nec. epist. 8.
• h 1.860

  Act. 20. 9.
• i 1.861

  Sic Homer. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vbi Eust•…•…h. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.862

  Difference 2.
• k 1.863

  Caue ne aliquan∣dò totus dormias. Bern. de ord. vitae. Animus quo peius se habet, minus sen. •…•…it. Nam qui leuiter dormit, & species secundum quietem capit, aliquando dormire se dormi∣•…•…ns cogitat: Grau•…•… autem somnus et∣iam insomnia ex∣tinguit, animumque alti{us} mergit, quam vt vti intellectu vllo sinat. Sen. ep. 54. D•…•…lcis & alta quies, placidaeque •…•…imillima morti. Virg. Ae•…•…. l. 6.
• l 1.864

  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 constan∣tia sua v•…•…i.
• m 1.865

  Cant. 5. 2.
• n 1.866

  Eustath. ad illud Homeri Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.867

  Difference 3.
• o 1.868

  1 Iohn 5. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.869

  Dormienti•…•… qu•…•… que insomnia tam turbulenta sunt q•…•…ā dies. Sen. ep. 56. E•…•… somni quiete inqui∣eta, vt Aug. de Ci∣uit. Dei, l. 22. c. 22. vel pauore ipso ex∣pergiscuntur, vt Plin. hist. nat. l. 10. c. 75.
• r 1.870

  1 Sam. 24. 6.
• s 1.871

  2 Sam. 24. 10. Conclusion.
• t 1.872

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quod matres facere solent, cùm poma, bellaria, vel tale quidpiam in puerilem sinum im∣miserint, nequid excidat, contractam vndique tuniculam singulo subijciunt: Idem & nos facia∣mus, orationem in lo•…•…gum protr•…•…ctam contra•…•…amus, & in memoriae cust•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉. Chry∣s•…•…st▪ de Oz•…•…a ser. 3. in fine.
• s 1.873

  Psal. 19. 12. Matth. 6. 12.
• t 1.874

  Peccata quotidi∣•…•…ae 〈◊〉〈◊〉. Tertull. de pudi•…•….
• u 1.875

  Luke 12. 35, 36, 40.
• x 1.876

  1 Thess. •…•…. 10.
• y 1.877

  R•…•…m. 14. 8.
• z 1.878

  Matth. 25. 10.
• * 1.879

  1 Thess. 4. 17.