Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand.

DIXI CUSTODIAM. A SERMON On PSAL. xxxvj. 1.

I said, (or resolv'd) I will take heed to my ways.

BEfore of a Good desire— Beati qui esuriunt & sitint justitiam; now it will follow well, to make way for an Absolute Resolution, here in two words.

These two words must ever be link'd to∣gether in this order:

• 1. Dixi. Purpose and Resolution.
• 2. Custodiam. Practise and Execution.

First, a setled purpose must usher the way. Then the Action must follow hard at heels.

—Mature facto opus est.

In these two our whole life is compris'd. For man is by na∣ture an active creature, he cannot be long idle; either for good or bad he must take up his Dixi, and proceed to his Custodiam. For he was born for labour, as the sparks flie upward.

And well it is that he was so; otherwise, he would find as they do, (Qui transgrediuntur naturam in this point) That Idle∣ness is but a preparative and introduction to do evil: and as fat grounds (if you sow them not with good seed) will quickly abound with weeds: so the soul of man left empty and void of good purposes, will soon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be over-spread and over-grown with evil intentions.

Neglectis urenda filix innascitur agris. Therefore (if Nature do not, yet) Christian wisdom at the least should move us quickly (with David) to take up our Dixi, resolve for action.

David in that case sets the words thus, [Dixi custodiam] he makes Resolution take the upper place, and go before practise; and Nature it self requires it should be so.

Yet it may be good Heraldry, first, to range them in this order, (Custodiam dixi) to take heed, to be well advised what we resolve; for resolution is the immediate cause of Action, the onely thing that sets us all on work: Reason (be it never so good) is yet of no force without a strong resolution.

A strong resolution is of great force, though the reasons be weak or none at all. There is great reason we should be very careful upon what we set our resolutions: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dixi, (I am resolved) is with most men a word of great weight.

Quod dixi, dixi.

There were anciently a sect of Philosophers, who thought them∣selves bound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make good whatsoever they had resolved. We read of one of them in Epictetus, of his time, of his acquaintance, that for no reason resolved to die, by pining and abstaining from all necessary sustenance; when he had begun to put it in practise, being required a reason, cur sic? he answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have said, I am resolved it shall be so: and scarcely could his freinds perswade him to break his resolution.

This Sect of Philosophers is not yet extinguished; more or less we are all of it: Many men in most things, all men in some things, have no other reason but their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dixi, they are re∣solv'd upon't. In such a posture have they voluntarily put them∣selves, and in that they purpose to pass on.

Now a resolution if it be taken up in

• A Lightness and vanity, is a singular Folly,
• A Sin and wickedness, is a singular Madness.

As being nothing else but pertinacy, a reprobate sense and indu∣ration.

So (è contra) if it be taken up for the guiding of our actions to goodness, for sanctity, integrity, and uprightness of life; it is an ad∣mirable virtue, and the very Crown of Christianity. For that ex∣cellent virtue of perfect righteousness, which is so in commendati∣on; that constancy and unswayedness in our lives and actions; that Rock which no tempest can move; that perpetual and habituated goodness, which no hard fortune can dant, no felicity can cor∣rupt, that to which our Saviour hath promised Salvation, (he that continues to the end, shall be saved) All this is contained in this word, Dixi, I am resolv'd.

Again, from whence comes that main imperfection of our lives? Vnsettledness, and flitting from one thing to another? fre∣quent relapsing into sins once forsaken? Whence are we so easily carried with every wind

• of Fear.
• of Hope.
• of Commodity.

All is, because we have not yet learned our Dixi, are not yet resolv'd: we know not what to will, or nill, till present occasion take us; we have not advisedly decreed; set down before hand what we will follow in our lives, in our conclusions.

And without that [Dixi] a man is but like a Ship without a Ballast, easily overturn'd with every blast. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The double-minded man is unstable in all his ways. The kingdom of Iudah was full of such men: for amongst twenty two Kings who sate in the Throne, nine of them to∣tally relaps'd and fell away to Idolatry, and all the Priests and People with them.

But we need not go to fetch Examples so far, so long since; our own Kingdoms and latter times are able sufficiently to store us. How easily were the branches of Popery lop'd under Hen. 8. and and the very stumps of it rooted up under Edw. 6.

How easily did it recover again under Queen Mary, both Top and Cut? and yet (with the same facility) was it again lop'd, rooted up under the Reign of Queen Elizabeth? Certainly were Religion a matter of conscience, and not of formality, undertaken first with Dixi custodiam, out of Love and Conscience; it could

not be that so often, so easie, so general a change could be made, from one Religion to another.

The like we may see in all moral courses, interrupted by incon∣stancy, mutability, and change: He that can comply, and peice in with all occasions, and make an easie forfeiture of his honesty, makes it a custom to relapse into sins formerly repented of, may well impute it to this, that he hath not taken up a resolution; that he hath not made his Dixi custodiam, like unto the Laws of Medes and Persians, which alter not; and without which a man is like the Sea, moved and troubled with every wind that blows upon it: For would he say the word, this Dixi custodiam would quit him from the greatest part of his follies and sins too. How said I? (would he but speak the word? Nay I fear me) most men think these two words, [Dixi custodiam] a greater difficulty then so, and more indeed then they have.

For (first for) Dixi: It is not a word of such strange and un∣known sound, which we that are aliens (by nature) from the Co∣venant of Grace, utter strangers to the language of God, can ne∣ver learn rightly to pronounce? Are we able to sound it in our hearts throughly? to take up this resolution?

Resp. I see no reason, but that I may say, We are able:. For first, David did it, not by any spirit peculiar to himself, as that by which he Prophecied, and did those things which lay not within the rule of common persons. 2. David did it, who was by nature as great a stranger to the Covenant of Grace as we. 3. David did this for example to us, and it is here recorded, that we might learn to do the like. But all this were labour lost, if it were im∣possible to do it.

2. Custodiam, this is enough to prove Dixi feasible.

But yet there is a greater doubt for [custodiam] Having learn'd this language, taken up this resolution, are we able to stand to it, to make it good? Was there ever man, who had so setled his re∣solution, (custodire vias) but that he was sometimes constrained to leave his right way, and wander, in spite of all his (custodiam) careful watch he kept?

Resp. For answer to this question, I must confess I am in a streight. For me thinks 'tis no good argument to say, we know of none that have so kept their ways, Therefore it is impossible they should be kept.

Yet if I should say, it were possible, whether I should offend the truth, I cannot so easily pronounce; but (sure I am) I should offend the times. For many learned men can delight themselves in discoursing of the weakness of man's nature, of the difficulty, yet impossibility of keeping the Laws of God. 2. Again (on the con∣trary side, should I say, that we are bound to take up this (Dixi custodiam) Resolution with David, but with reservation, that in this life we can never be able to make it good; I do not see what I could do more to dishearten, to deter men from enter∣taining this lesson of Christian Resolution, which (above all lessons in the world) I would have commended unto them. For what wise man will attempt that, which he knows before-hand to be impossible?

To those who enquire whether it be possible to bring this Dixi into Fieri, make it good in practise, I answer (as the Angel doth, Revel. vj.) Veni, & vide, try and make experience an possi∣bile? For many things have been thought impossible, till experi∣ence hath proved them possible.

It is observed by those who writ the Acts of Alexander the Great, that he enterprized many things with good success, which no man else would ever have attempted, because they doubted of the possibility of the enterprise. Let us be like Alexander, and attempt impossibilities. It may be experience will discover that to be possible, which fear never could.

They are ill discoverers, that think there is no Land, where they can see nothing but Sea. How many (of late times) have ven∣tured their persons, their purses by Sea and Land, in new Discove∣ries, and new Plantations; of the good success whereof, they have had little or no assurance before hand? How much better and surer adventure were this whereof we now treat, which if we attain unto, the honour and profit is infinite? If we fail of it, the very missing of it cannot be without a great and rich return?

We read of a Father, who dying, commanded his sons to dig in his Vineyard, for there they should find much Gold: Accor∣dingly they did so, and Gold they found none; yet the digging and moving of the earth about the roots of the Vine, caused it to bring forth so abundantly, that it yeilded them a rich revenue. What if God do so by us? Suppose he commands us to dig for Gold, to keep his Laws, which yet he knows we cannot; yet the

labour it self (though it miss the end intended) cannot but infi∣nitely benefit us; for our very endeavour (in this kind) is much set by. Est aliquid prodire tenus— He that by striving to keep all, hath kept most, hath done himself an happy turn.

And now lastly; by so much the more I will exhort you, to make through trial and experience of your selves in this point of Christian Resolution, because the want of experience it is, which makes the question of Possibility a matter so difficult to determine.

For to make this trial requires all our power, all our will: And which of us have served God so? Many men in some things per∣chance have done their best, yet in some things they were utterly defective; in many things, wherein they did ill, they might have done much better then they did. Shew me the man who hath made experience of the uttermost of his strength in the service of God; and who can tell what the issue might be, if that were done, that was yet never done?

Could I therefore perswade my self or you to put this matter to trial, which might peradventure be able to satisfie that que∣stion, wherein (otherwise) it is no great matter whether we are satisfied or no. If we cannot entreat this of our selves, yet at least let us (insecundis consistere) take up such resolutions as others have done before us, go as far in the execution as they have done; let us begin with David here, Dixi custodiam; let us say with Io∣shua, (〈◊〉〈◊〉. 15.) As for me and my house, we will serve the Lord: Or with Matthias, Though all the nations under the Kings dominions fall every one from the Religion of their father, yet will I; and my sons and brethren walk in the covenant of our fathers•• 1 Mach. ij. 29. Or with them in Hier. (51. 5.) Come, let us joyn our selves to the Lord with a perpetual covenant, that shall not be forgotten•• Or with Iob, Though he slay me, yet will I put my trust in him.

We have all need thus to encourage our selves, to take up such resolutions as these; for the heart is deceitful above all things, and desperately wicked; who can know it? Ier. xvij. 1. Because the Lord searcheth the heart, to give every man according to his way, and the fruit of his doings.

Hitherto I have spoken of Dixi and Custodiam in their Generals•• now I would come to look upon them in these circumstances, which may not be omitted: Wherein,

• 1. We may observe the tense, Dixi custodiam. David onely promises that he will do it, but shews not when; this may seem to countenance those, who promise God fairly every day, yet do no more but promise. A common errour, wherein many trifle and spin out their life to no purpose. As Antigonus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, always ready, but never doing; St. George always on horseback, but ne∣ver rides: so we 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that will but do not. This errour was far from David's thought. Nor is the word it self dilatory, it puts not off till the time to come; it binds him for the present.
  • 1. It is a rule of the Canonists, Sponsalia per verbum, &c. Per∣sons contracted in words of the future, make the Contract good for the present.
  • 2. In the practise of Law and common Equity betwixt man and man, every Obligation by which we bind our selves for the time to ••ome (if so be the particular time be not expresly specified) binds us for the present, if it be of money to be paid, or service to be performed. So here, he that contracts with God (as David) Dixi custodiam, binds himself for the present; and if he neglect any oc∣casion, any time whatsoever, he hath offended against his Contract.
• ...

  2. It is the person, Dixi custodiam. David puts it not upon Abiathar (the High Preist) or any of his Prophets or Chaplains; but takes it as a duty, he will perform himself, not by a proxy: for in these cases, every man must look to himself, and amend his own ways. Kings and Preists, who have a general oversight over your ways, are bound to give you warning and direct you. When that is done, they are excused, you must (every one) lay to your hands, take heed to your own ways.

  In your Husbandry for the world, you are wont to say, The Ma∣ster's foot doth soil the ground, The Master's eye doth sat the horse; nothing so well done, as that which the Master of the house looks to, posts not over to his servants. Were you as wise for God as you are for the world, careful of the spiritual husbandry of your souls, as that of your grounds and cattel, you would not so much call upon us, (your Ministers, i. e. servants in this case) as take your selves into your own hands, and then think your ways well husbanded, when your own eyes see them. There is good use to be made of others eyes, for the guidance of our ways; and they are wise men that will suffer their Seers to tell them plainly

• ...

  what they think; yet (when all is done) every man must take up custodiam in his own person.

  The happy success of careful taking heed to your ways, con∣sists not in our Teaching, or reproving, but in your learning and amending.

• 3. The object.
  • In general, My ways.
  • In particular, That I offend not in my tongue.

For therein the Prophet (it may be) had been overtaken; he had been over-lavish in his language, given some offence with his tongue; and now he resolved to redress all his ways, and that in special. And the naming of that alone had included all.

1. St. Iames tells us, If any offend not in word, he is a perfect man, able to bridle the whole body: In the judgment therefore of St. Iames, when David purposeth not to offend in word, he taketh the immediate way to perfection, to bridle the whole body, to over∣look all his ways, to offend in nothing.

2. No one sin will well be cured, except all go out, and there be a general reformation of all our ways. It was accounted a great cruelty in Haman, when Mordecai had offended him, to wreck himself not onely upon him, but upon the whole Nation of the Iews. That which was cruelty in Haman, may be Religious po∣licy in us, if any one sin offend us, to let the whole Nation suffer for it.

It was a law amongst the Macedonians, if any one of the family had committed Treason against the King, he was not to die alone, but all of the lineage and kindred were to die with him, the better to secure the King; they thought fit to remove all out of the way that might harbour any resolution of revenge. Therefore well might David (having found treason against God) in the sin of his tongue, think best to proceed according to the Macedonian Law, and remove the whole family and lineage of sin: For sins are good-fellows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, go always in droves and companies; and (if we leave any untouch'd) they are likely to revoke, and call home their former sins again.

3. It is to no purpose to endeavour the removal of some one sin alone: For in regard of Heaven, the loss of it, one sin doth as much as a million. Therefore when we go out against sin, we go out with the same commission that Saul did against the Amale∣kites, one of these whom Saul spared, lived to cut his throat, and

executed that judgment upon Saul, which Saul neglected to do on him: So, if we let but one sin alone, there may come a time when that one sin may ruine us.

Therefore let Dixi custodiam be of the extent it is here:

• 1. In the first person.
• 2. To bind us for the present.
• 3. Over all our ways.

These three Circumstances shew the meaning of the words.

And now since you know what they mean, what think you of taking them up for your own? Can you find in your hearts thus to resolve? Will you try whether it be possible to make it good or no? I shew'd (you last day) that the onely way to know whether it be possible, is to make trial your selves; and that you have this for your comfort, that in other cases, by making of trial, many things have been found possible, which till then many wise men thought impossible.

If other kind of trials have sped so well, why may not God give the like success to this, which certainly is more pleasing to God.

Do ye rightly apprehend what I mean? I do not say it is possi∣ble for any man to keep the whole law, and never offend. It is too late for you and me to make trial of that; for we have all offen∣ded deeply; and without the Merits and Mediation of Christ we are utterly lost. But this I say, When a man is in David's case here, when he is brought to the knowledge of God, and his own miserable estate, to the free pardon of great offences that he hath committed; may he not then resolve for the time to come, as David doth? May he not then keep that resolution, not so as never to slip; but not to fall, and leave his right way? Is he bound to think it impossible? shall he so discourage himself from the happiest experiment in the world? I know many men hold it impossible, and live accordingly; but I would have all under my charge to hold it possible, and to live as they meant to prove it. Or (if you will needs think it impossible) be perswaded to un∣dertake it howsoever; for if you do your best, and cannot effect it that endeavour will be highly prized.

Shall I speak plain? I imagine it is impossible; for I fear we have brought our selves to that pass, that it comes not far short of impossibility for us to do it. Yet why should we not venture

upon impossibilities in this so good a cause, as well as we do (of our own accord) in other cases? Is not the greatest part of our lives spent in attempting things meerly impossible? Petrarch. It a se res habet, ad impossibilia studium omne conversum est. We would want nothing, never be troubled, not be sick, not die, this all desire, this is impossible: Why do we not as much desire not to sin, which is the onely cause of all our want, trouble, sickness, and death too? If you would be exempted from them, little of∣fended with them, take up this Dixi custodiam. If you will be affrighted with this impossibility, you shall have enough of all the other. Therefore among so many impossibilities, we undertake for our own fancy. Let us attempt this one of perfect Christian cautelousness; especially since God commands us, and David here undertakes the practise of it.

Certainly, either David saw some possibility in it, which we do not see; or else he thought some impossible attempts, were not misbecoming us. And would you but look a little to the Insti∣tution and Discipline of the ancient Monks, or to the practise of our adversaries the Iesuites of our times, you would wonder what strange examples you might find of the obedience of inferiours to∣ward their superiours, even in cases of apparent impossibilities.

If one of you which are fathers should bid your little children bring you that which you knew were beyond his strength, onely to try him; would you not commend, reward his endeavour? And do you think your heavenly Father hath not as much love and respect unto his own children?

By this time (I hope) you are in charity with these words; with the main word Custodiam, I will observe, I will take heed.

Now I will tell you what it is: It is a word of that singular weight and moment, that it contains in it all the Christian art and wisdom, by which, whatsoever the force and fraud of sin and hell can secretly suggest, or openly oppose, is frustrated and defeated altogether.

If we surveigh and sum up all the forces which the Divil, Flesh, World, are able to raise, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Satan's deep unfathom'd policies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spiritual juglings and cousenages, all devises and means whatsoever, by which he abuseth us, or we our selves; This one word, [Custodiam] I will take heed, contains that in it, which disannuls them all.

Galen observ'd it of the diseases of the body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. To suppose there were some one cure of all maladies, were extreme folly. Among the world, the diseases that our frail bodies are subject unto, every one (if we will cure it) must have a proper remedy; if we will prevent it, must have a proper Antidote. Besides the difference from the temper, age, complexion, custom, trade, and diet of the patient. But (in the cure of souls) though our spiritual diseases be more and more dangerous; yet all these, if you would cure and remove them, prevent and shun them, have but one remedy, antidote, and pre∣servative. Would you know what these are? The one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Repentance; the other is Custodiam, cautelousness. These two Simples, cheap and easie, growing in every man's Garden, are universal medicines in all our spiritual diseases, the one curing, the other preventing; the one lifting up when we are fall'n, the other supporting us that we fall not. All Gilead will yeild no other balm but this. We have not (as some Physicians have) a Box and a Box; one receit for great persons, and another for meaner: the spiritual cure of our souls admits of no such partiality, but from the Scepter to the Spade, there is but one way to prevent sin, Cu∣stodiam; cure sin committed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Repent ye.

Now of these two, David here (like Mary in the Gospel) teach∣eth you to make choice of the better part. For let it not offend you, if I compare these two great Christian virtues,

• Cautelousness.
• Repentance.

and not onely compare, but much prefer the one before the other.

I know the doctrine of Repentance is a worthy lesson, the joy and comfort of our souls, we drink it in with thirsty ears; yet (let me tell you) to be all for it, is some wrong and impeachment to this Christian cautelousness and wariness here commended. For as the ancient Romans were wont to use vomiting, to procure them an appetite for farther eating; so it seems many Christians use Repentance: When we have sur••eited and are sick of sin, by repen∣tance we disgorge, cast it up again; bibit, & vomit; sin and re∣pent, repent and sin again. Thus goes our life away. Polybius tells us, though man be generally accounted the wisest of all crea∣tures, yet some have thought him the foolishest of all other: For the Fox will never return to the snare, which he hath once

escaped; nor the Wolf to the pit, nor the Dog to the staff that hath beaten him; onely Man will never be taught to beware: sed peccat fere semper in iisdem, though he smart never so oft, yet will he return to the same offence and fault again. He that should well observe the follies of men, might more pardonably take them to be utterly more devoid of memory, then Aristotle holds it of Bees, so easily do we forget the danger of sin, (and being now driven of) return to it again.

Now a great part of this our folly we owe to the doctrine of Repentance, as it is commonly taught and understood. For as tru∣sting to the help of the Physicians, hath overthrown the health of many, while they think they may use excess, take their pleasures the more securely, because they see the remedy: So it is to be feared, that relying upon the promises made to the repentant man, hath been the ruine and the overthrow of many a soul: For re∣pentance is physick, and therefore to be used sparingly, and with good manners, lest too familiar use of it make it cease to be a duty, and a cause of presumption and wantonness.

There is not any Doctrine, in the delivery whereof we ought to walk more warily and wisely, then in the Doctrine of Repen∣tance; so quickly may we make that an invitation to offend, which was ordained as a Farewel; turn the remedy of sin into an occasion of sinning. The discipline of the ancient Church was never to admit any to publick pennance more then once, and if (after such kind of pennance) he offended scandalously again, like the Leper in the Law, he was shut out of the camp, never to return unto the congregation.

Nay (in the Scriptures) we shall never find an example of Re∣pentance upon relapse and falling, but into sins once repented of. Do not think this fell out by chance, but rather probably con∣clude from thence, either our Fore-fathers durst not make trial of any such conclusion, and to make no practise of it; (or if they did) yet it pleased not the holy Ghost that any such example should stand upon record, lest peradventure it might prove a president to posterity; most men being quick scholars at such kind of lessons.

Will you know whether all this tends? This is my meaning, It is better for you to study health, [Custodiam] then physick, [Repentance.] Labour rather in prevention, not to commit it

again, then in repenting, the same remedies afterward. Think of our Saviour's counsel to one that he had cured, Behold, thou art made whole, sin no more, lest a worse thing come unto thee. And in∣deed repentance ever goes with this condition, Sin no more, &c. He that repents and forsakes his sin, shall find mercy, (saith the Wise-man.)

Now therefore, since Repentance at best is but a Remedy, the be∣nefit of it (except we manage it wisely) uncertain; the danger, if we use it too often, may be great: Let us not suffer the hope of frequent Repentance to abuse us; for this is but the cold comfort of a miserable man: But with our serious repentance, let us take up this resolution as David did; for it is folly to wound our selves, that we may need the Salve again. It is a good thing to seek what we have lost, and this repentance doth: but it is a thing of higher excellency not to be of the lacking hand, but to enjoy still what we have. And this the benefit of Cautelousness, [Dixi cu∣stodiam.]

But leave we therefore this comparative discourse, and so come (in the second place) to treat of this Virtue in it self.

Custodiam is but care, wariness, and he that hath this one Art, needs no other. The good providence and mercies of God appear in this, that propounding a course of eternal life to men of all sorts, he hath laid it down in such terms, that nothing but negligence and uncautelousness can hazard it. Might he not have done this in a more high and reserved manner, with respect to some sorts and orders of men? If he had done so, the greatest part, I will not say of mankind, but of the professors of Christianity, had perished, finally perished. If he had required great knowledge, sharpness of wit, what had become of slower spirits, and shallower capaci∣ties? But he saith, Not many wise, not many learned. And there is some reason for it, de facto, (as we may guess by other cases.) For men of low abilities are more jealous of their actions, and the jealousie makes them the more cautelous. And if they use the like caution with their craftiest enemy the Divil, it must needs be custodiam, safety.

2. If God had required great strength, extraordinary abilities, and stoutness of men, then the greatest part had perished, because of weaker temper: but he rather chuseth the weak things of the world to confound the strong.