A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. X.

Of Christian watchfulnesse ouer the senses, our tongues and actions.

§. Sect. 1 Of watching ouer our sen∣ses.

MOre especially, wee must keepe this carefull watch ouer our eyes, which are the windowes of our soules, through which they behold all earthly obiects, not suffering them to roue a∣bout at pleasure, and to glut themselues with delightfull sights, but restraining them as much as we can, that they doe not behold that in this kind, which it is not lawfull to couet: For of see∣ing * 1.1 comes louing; and of louing, lusting and desiring. We must keepe them from beholding any thing that may be vnto vs a ground of tentati∣on, whereby we may be drawne into any sinne, or which may be a distra∣ction vnto vs in Gods seruice, and hinder our well-performing of any Christian exercise, but let vs, as neere as wee can, make choyce of such sights as will more profit the soule, then please the sense. Thus Iob watch∣ed ouer his eyes, and because he would be sure to keep them within com∣passe, he leaueth them not to their owne liberty, but keepeth them vnder couenant, that they should not in any wanton manner, so much as looke vp∣on * 1.2 a woman. And this is that which Salomon meaneth, where he saith, that the wise mans eyes are in his head, but the eyes of a foole are in the ends of the * 1.3 earth. Not that they doe not all alike stand in their heads, but that a wise man leaueth not his eyes loose to their owne liberty, but ruleth and go∣uerneth them with wisedome and discretion, not suffering them to be∣hold vnlawfull obiects, or those which are lawfull, vnlawfully, either in respect of manner, or measure; whereas a foole vseth no restraint, but suf∣fereth them to roue into all the corners of the world. Into which folly Dauid fell, when he suffered his eyes to gaze their fill vpon the beauty of another mans wife, this folly drawing him on to commit a greater folly in Israel; and therefore hauing lamentable experience of his owne frail∣ty, he keepeth afterwards ouer them a surer watch; which yet not being sure enough, he desireth the Lord to watch ouer him, and to turne away his * 1.4 eyes, lest he should behold vanity. With like care wee must watch ouer our eares, to keepe them from hearing any thing which is vaine and sinfull; tending to the corrupting of our soules, or the hindring of them in the growth of grace: As all filthy communication and speeches tending to Gods dishonour, and our owne, or our neighbours hurt, all infulse and vn∣sauory talke, bitter taunts, and vnchristian and spitefull iests, all whisper∣ings, backbiting and slandering, and all such discourses as feed the flesh, and starue the spirit, wed vs to the world, and weane vs from God. For though like the Syrens songs they tickle and delight the eare, yet they wound the heart and conscience with sinne, and bring vs into such a spi∣rituall phrenzie, that we are ready to leape ouer-boord into a sea of per∣dition. And therefore we must stop our eares against these bewitching sorcerers; and not for the pleasing of our carnall sense, hazard the destru∣ction of our precious soules. The hearing is called the learned sense; and happy are they, who by their care and watchfulnesse prouide for them∣selues

profitable and good Masters, of whom they may learne sauing wis∣dome; and not such as teach nothing else but vanity and sinne. And the eares like conduit-pipes conuey vnto the soule, either the cleere streames of the water of Life, or the filthy puddles of sinne and death; and there∣fore let vs be carefull to bring them daily to be filled at Gods Fountaine, lest the diuell abuse them, to draine the filth out of the polluted sinkes and channels of wicked mouthes. Thus we must watch ouer our taste, that we doe not, to please the palate, vse such excesse in our diet, as will disable vs to Christian duties; and that the end of our eating be chiefly the refresh∣ing and comforting of our bodies, that they may be fit for Gods seruice who hath fed them, and not the pampering of the flesh with sensuall de∣light. For if we giue way to our appetite, this short and brutish pleasure will bring vpon vs innumerable euils: As vpon our bodies, sicknesses and short life; and vpon our soules and bodies both, sloth and idlenesse, lum∣pish heauinesse and vnaptnesse to any good action, drowzie dulnesse, or vaine mirth and futilous babbling, shortnesse of memory, and blockish∣nesse of vnderstanding, wanton dalliance and inflammation of our hearts with vnlawfull lusts. And thus finally wee must watch ouer our sense of touching, that we doe not, to please it, inslaue our selues to effe∣minate daintinesse, thinking that wee are quite vndone, if wee may not tumble at our ease vpon our beds of downe, and goe (like those in Kings * 1.5 houses) in soft rayment; or (like Diues) be clothed in Purple and fine linnen * 1.6 euery day. But let vs inure this sense to man-like hardnesse, that wee may not thinke it strange and intolerable to lye hardly, and goe barely, if Christ who suffered so much for vs, doe call vs to suffer a little for the te∣stimony of his truth. And much more must wee restraine this sense from all vnlawfull obiects; as vnchaste kisses, lasciuious imbracements, and wan∣ton dalliances, which tend to the inflaming of our hearts with vncleane lusts, and make our bodies, which are the Temples of the holy Ghost, polluted brothel-houses, and filthy styes for wicked spirits.

§. Sect. 2 That we must watch ouer our tongues.

Secondly, we must keepe a carefull watch ouer our tongues, according to the example of the Prophet Dauid; I said, I will take heed to my wayes, that I sinne not with my tongue. For the well-ruling and ordering of our tongues is a matter of great moment, for the furthering or hindering of vs in the course of a Christian conuersation; according to that of Salo∣mon, A wholesome tongue is a tree of life, but peruersenesse therein is a breach in * 1.7 the spirit. If we vse it well, it will be our glory, as being a notable instru∣ment of glorifying God, whilest we speake to his praise, and those that honour him, he will honour; but if wee abuse it vnto sinne, it will become * 1.8 our shame, seeing thereby we dishonour God who hath giuen it vs, and all good things. If we order it wisely, and speake things profitable and worth the hearing, we shall edifie our brethren: For the lips of the wise disperse * 1.9 knowledge; and a word fitly spoken, is like apples of gold, in pictures of siluer; that is, pleasant and profitable, like workes of gold curiously and artificially grauen by a cunning workman; but if we vent nothing but filth and folly, bringing vp (as it were) our excrements by a wrong way, we shall annoy our hearers, with our rotten and vnsauory speeches, and by our euill words, * 1.10 corrupt their good meanes, as the Apostle speaketh. If we speake wisely and

to edification, we shall, in profiting others, haue the comfort of it in our owne hearts: For as Salomon speaketh, A man hath ioy by the answere of his * 1.11 mouth, and a word spoken in due season, how good is it, both to the speaker, and to the hearers? But when a man hath pleased himselfe, for the time, with scurrilous iests (the fome and froth of wit) it is his sinne and shame, and leaueth nothing behind it but sorrow, & the tormenting sting of an euill conscience. If our discourse be religious and honest, & such as becommeth Christian grauity, it is a good signe & comfortable euidence vnto vs, that we are iust and vpright in Gods sight: For the mouth of the righteous speaketh * 1.12 wisdome, and his tongue talketh of iudgment. And, If any man offend not in word, * 1.13 the same is a perfect man, and able also to bridle the whole body: but if our talke be corrupt and vnsauoury, it is a signe of a rotten and wicked heart: for as our Sauiour telleth vs, out of the abundance of the hart the mouth speaketh: A * 1.14 good man, out of the good treasure of the heart, bringeth forth good things; and an euill man, out of the euill treasure, bringeth forth euill things. In a word; Life and death are in the power of the tongue, and they that loue it, shall eate the * 1.15 fruit thereof: and as our Sauiour telleth vs; By our words we shall be iustified, and by our words we shall be condemned. In which regard it standeth vs vpon, to keep a narrow watch ouer our mouthes, that we offend not in our spee∣ches; and to resolue with Dauid, that our tongues shall speak of righteousnes all * 1.16 the day long; so speaking & doing, as those that shal be iudged by the law of liberty.

§. Sect. 3 That this watch consist∣eth in the right ordering of them.

Now this watch ouer our tongues must tend to the right ordering of thē, both in respect of silence, & of speech. For we must not only restraine our tongues from euill and corrupt communication; but also order them a∣right in speaking that which is good, taking care not alone to speak good things, but also in a good maner, when as they are seasonable & profitable in respect of circumstances, time and place, the causes mouing vs, and the persons hearing vs: not powring out good speeches without discretiō, but obseruing measure, grauity and modesty, not thinking it enough to speak that which is good, when some others are present that could speake better. And therefore, as we doe not suffer pots and glasses of sweet waters, to haue their full vent, but keepe their mouthes close stopped, to preserue their sweetnesse for such times wherein it may most seasonably be vsed; so though our hearts be full of sweetnesse, and (as the Psalmist speaketh) inditers of good matter; yet we must not vent it with open mouth, which * 1.17 will make it lose much of its sweetnesse, but let vs keepe it in, till we haue got some seasonable time, when as we may hope to spend it to some good purpose. For which moderating of our tongues by seasonable silence, and auoyding of too much talking, the wise Salomon giueth vs good caueats and counsell: In the multitude of words (saith he) there wanteth not sinne, (see∣ing * 1.18 a man that speaketh much, venteth some euill, or commonly is tainted with pride and selfe-loue in speaking that which is good) but hee that re∣fraineth * 1.19 his lips, is wise. And againe, He that hath knowledge, spareth his words, (so that he hath but a shew of knowledge that lauishly spendeth them) and a man of vnderstanding is of an excellent spirit, knowing when to speake, and when to keepe silence. And euen a foole, when hee holdeth his peace, is * 1.20 counted wise; and he that shutteth his lips, is esteemed a man of vnderstanding. In which regard Iob wisheth earnestly that his friends would hold their * 1.21

peace, that it might bee imputed vnto them for wisedome, because they spoke many good things, yet not to the purpose, nor did prudently fit them to Iobs person or state, which being so grieuously afflicted and de∣iected, needed (if they would haue spoken seasonably) cordials of com∣fort, and not bitter purges, or the distastfull infusion of gall and worme∣wood. And the Apostle Iames exhorteth vs, to be swift to heare, and slow to * 1.22 speake. To which purpose (as one obserueth) God hath wisely appointed a double gard to keepe in the tongue, the lips, and two row of teeth, that it might be restrained from breaking out by this double fence, and might be preserued from slipping, being seated by nature in such a moyst and slippery place. And as we must keepe this watch ouer our tongues in re∣spect of keeping silence; so also in respect of speech; for our tongues are not giuen vs to this end chiefly, that wee should restraine them and say nothing, but that they might be our glory, in glorifying God by setting forth his praise. And the Wise man telleth vs, that as there is a time to keepe * 1.23 silence, so also there is a time to speake. And here our first care must be, that ac∣cording to the Psalmists counsell, we keepe our tongues from euill, and our * 1.24 lips from speaking guile. And as the Apostle admonisheth, that wee suffer no corrupt communication to proceed out of our mouthes, but that which is good * 1.25 to the vse of edifying, that it may minister grace to the hearers; and that wee vse neither filthinesse, nor foolish talking, nor iesting, which are not conuenient, but ra∣ther * 1.26 giuing of thankes. But especially, let vs watch ouer our soules, and our tongues, that we doe not (as it is the common custome of the most) abuse them to slanders and reproches, backbiting, and sharpe censuring of our neighbours; but taking all things, doubtfully spoken and done, in the best part, excusing that which is tolerable, commending that which is good, and extenuating faults of frailty and infirmity, let vs approoue our selues to be truly charitable, by making our loue to serue as a couer to hide a multitude of sinnes. Yea, so farre should we be from wronging our neigh∣bours, * 1.27 by being the authours of euill reports, that we should not lend our eares to others that spread them, but approue our selues by this signe, to be Citizens of heauen, that we will not receiue a reproch against our neighbours, * 1.28 nor so much as vouchsafe to take it vp, though we found it by the highway side. For (as one saith) he is blessed that hath armed himselfe so against this * 1.29 vice, that no man dare detract from any before him. And in the next place we must watch ouer our tongues, that our speech may bee alwayes with grace, seasoned with the salt of wisedome and Christian prudence, which * 1.30 teacheth vs to know how we may answere euery man, and speake to their pro∣fit and edification. The which wise and religious ruling of our tongues, is a matter of great moment, and no lesse difficulty; For as the Apostle Iames telleth vs, though the tongue be but a little member, yet it is a world of * 1.31 iniquity, and boasteth of great things. And as a little fire is sufficient to in∣flame great store of matter: so the tongue defileth the whole body, and setteth on fire the course of nature, and is it selfe set on fire of hell; and such an vnruly euill, full of deadly poyson, as no man can tame by sole strength of nature. And yet such is the necessity of the well-gouerning of it, that all our Religion is to no purpose without it. For if any man amongst vs seeme to be religious, * 1.32 and bridleth not his tongue, but deceiueth his owne heart, that mans Religion is

vaine. In which regard we must keepe ouer it the straighter watch; as we vse to curbe and keepe in a head-strong horse, with so much the sharper and stronger bit; and seeing no man can with his owne circumspection rule it sufficiently, but that it will breake from him at vnawares, and the Lord onely is sufficient to manage and direct it, according to that of Sa∣lomon, The preparation of the heart, and the answere of the tongue is from the * 1.33 Lord; therefore we must pray with Dauid, that he will set a watch before our * 1.34 mouth, and keepe the dore of our lips; and that he will so open our lips, that our mouth may shew forth his praise.

§. Sect. 4 Of our watch∣fulnesse ouer our workes and actions.

Lastly, we must set this diligent watch ouer our workes and actions, that they may in all things be conformable to the Word and will of God, * 1.35 whilest we doe that which hee hath commanded, and leaue vndone that which he hath forbidden. Thus the Wise man exhorteth vs, not to be rash and vnaduised in our courses; but to ponder the path of our feet, and let all our wayes be established, turning neither to the right hand, nor to the left, and remo∣uing our foot from euill. And this hee maketh to be a note of a man truly wise: for whereas a silly man, being ouer-credulous, is rash and head∣long in all his enterprises, A prudent man looketh well to his going: and * 1.36 whereas the foole rageth and is confident, a wise man feareth and departeth from euill. And because our wayes are, through the malice of our spirituall ene∣mies, on all sides beset with snares, wherewith, if wee be not very circum∣spect, we shall easily be caught; therefore in this regard he saith, that hee * 1.37 is blessed that feareth alwayes, and seeing we daily tread vpon slippery pla∣ces, whilest we are managing our worldly affaires. Heereof it is, that the Apostle commending vnto vs this watchfull care, willeth him who thinketh that he standeth, take heed lest he fall. Now this care and watchfulnesse re∣specting our actions, prouideth, first, that we spend none of our precious time in sloth and idlenesse, (for by doing nothing, we shall quickly learne to doe that which is ill) but that we be alwayes exercised in some good imployment, respecting Gods glory, or our owne, or our neighbours good, as I haue shewed at large before, and therefore heere thus briefly passe it ouer. Secondly, that with all care and circumspection wee keepe our selues from all sinfull actions, and though through Satans tentati∣ons, and our owne corruption, we haue conceiued sinne in the heart, yet let vs there smother it, as in the wombe, and not consummate and perfect it, and (as it were) by acting of it, bring it vnto birth. Finally, wee must watch ouer our workes and actions, that we may not onely shunne euill, but also doe that which is good, that thereby we may glorifie God by the light of our godly liues, adorne our profession, edifie our neighbours by our good example, and make our owne calling and election sure. But of this also I haue spoken before.

Notes

• * 1.1

  Math. 5. 28.
• * 1.2

  Iob 31. 1.
• * 1.3

  Eccles. 2. 14.
• * 1.4

  Psal. 119. 37.
• * 1.5

  Math. 11. 8.
• * 1.6

  Luk. 16. 1, 2.
• * 1.7

  Prou. 15. 4.
• * 1.8

  1. Sam. 2. 30.
• * 1.9

  Prou. 15. 7. and 25. 11.
• * 1.10

  1. Cor. 15. 31.
• * 1.11

  Prou 15. 23. and 18. 20.
• * 1.12

  Psal. 37. 30.
• * 1.13

  Iam. 3. 2.
• * 1.14

  Mat. 12. 34, 35.
• * 1.15

  Prou. 18 21. Math. 12. 37.
• * 1.16

  Psal. 71. 24.
• * 1.17

  Psalm. 45. 1.
• * 1.18

  Prou. 10. 19.
• * 1.19

  Prou. 17. 27, 28.
• * 1.20

  Eccles. 10. 14.
• * 1.21

  Iob 13. 5.
• * 1.22

  Jam. 1. 19. Nazianz. in Cae∣sarij dialog. 3.
• * 1.23

  Eccles. 3. 7.
• * 1.24

  Psal. 34. 13.
• * 1.25

  1. Pet. 3. 10.
• * 1.26

  Ephes. 4. 29.
• * 1.27

  1. Pet. 1. 4.
• * 1.28

  Psal. 15. 3.
• * 1.29

  Hieronym. ad Celantiam.
• * 1.30

  Col. 4. 6.
• * 1.31

  Iam. 3. 5, 6, 7, 8.
• * 1.32

  Iam. 1. 26.
• * 1.33

  Prou. 16. 1.
• * 1.34

  Psal. 141. 3. and 51. 15.
• * 1.35

  Prou. 4. 26.
• * 1.36

  Pro. 14. 15, 16.
• * 1.37

  Prou. 28. 14.