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. IX.

Of the priuate meanes of a godly life: and first of Christian watchfulnesse.

§. Sect. 1 That we must not rest vpon the publike meanes onely, but vse the priuate also.

BVt howsoeuer, we are to ascribe to the publike meanes, the chiefe preeminence, as being of greater vertue and effica∣cy, for the inriching of our soules with all sauing grace, and strengthening of them vnto all Christian duties of a godly life: yet wee must in any case take heed, that wee doe not (as it is the custome of many cold and carelesse Christians) content our selues with them alone, and rest vpon them as being alone sufficient for all purposes. But we must also with no lesse diligence, care and good con∣science, adioyne vnto them the vse of priuate meanes to helpe vs forward in our spirituall growth. First, because God hath inioyned vs the vse of them as well as of the publike, and the Saints from time to time, yeelding obedience herein vnto God, haue made them their daily exercise, as wee shall see when we come to speake of them in particular. Secondly, because they adde strength to our faith, and fuell to our deuotion, whereby we are inabled to performe vnto God publike seruice with more life and zeale, delight and profit: whereas if we neglect priuate duties all the weeke, and suffer our hearts to be taken vp with worldly things, they will be quite out of frame for spirituall exercises, and hardly brought vnto any religious duties of Gods seruice. But when we present our bodies in the Congrega∣tion, we shall leaue our hearts at home, about our earthly affaires, and drawing neere vnto God with our lips, shall in the meane time haue our hearts farre remoued from him; offering vnto him a dead and formall, cold and heartlesse seruice, wherein he taketh no delight. Thirdly, because Gods publike seruice cannot sometime be inioyed at all, as in the dayes of per∣secution, and is alwayes stinted and limited to one or few dayes in the weeke, when as our soules, no lesse then our bodies, need their daily bread, and to be refreshed continually in their spirituall strength, which is aba∣ted through our naturall corruption, and many slips and falls into sinne, as also with the daily and hourely tentations of the diuell and the world. In which respect these priuate meanes haue this preeminence aboue the publike, that though they are not so powerfull, and yeeld lesse nourish∣ment; yet we may haue them at our pleasure, and feed vpon them as oft as we will, supplying what is wanting in their vertue and efficacy, by their daily and continuall vse. Finally, by the priuate meanes we are fitted and prepared for the well-performing of the publike; as by reading, prayer, meditation, &c. we are inabled to heare the Word preached, with profit, seeing they not onely inlarge our hearts, that wee may heare it with de∣light, reuerence and attention, but also fasten it in our minds and memo∣ries, and make it fruitfull in our liues; and not onely helpe our vnderstan∣dings, that we may better conceiue of what is spoken, being well acquain∣ted with the holy Scriptures, but also inflame our affections with the loue of Gods publike seruice, when as we haue thought before-hand of the ex∣cellency, profit and necessity of it. So likewise by these priuate meanes we

are made more fit for publike prayer; whereas thereby we are made better acquainted with our wants which need supply, our sinnes to be confessed, and the benefits receiued, for which we are bound to returne vnto God praise and thanksgiuing; and by often conuersing with God in our pri∣uate prayers, we are more incouraged to goe with boldnesse and confi∣dence vnto the Throne of grace; vnto which wee cannot attaine, if wee estrange our selues from him, by our seldome approching into his pre∣sence. Finally, we cannot come as worthy ghests to the Lords Table, vn∣lesse by our priuate exercises of meditation, examination, and prayer wee be prepared, whereby we renew our faith, repentance and charity towards our neighbours, and come furnished with such sauing graces as are need∣full and necessary for the receiuing of the Sacrament with fruit and com∣fort. And therefore it is no maruell if those who content themselues only with the publike meanes of saluation, and altogether neglect these pri∣uate helpes, leauing all their Religion and deuotion at the Church doore, and neuer looking after it till their next returne, doe prooue such vnthri∣uing Christians, weake in knowledge, feeble in grace, and slacke and faint in all the duties of a Christian life. For as we would not wonder to see one leane and feeble in body, that should content himselfe with liberall sustenance one day in the weeke, and fast all the rest: so there is as little cause to maruell at the small growth, spirituall leannesse, and weaknesse of these carelesse Christians, after they haue long inioyed the publike means of saluation; seeing they rest wholly vpon them, and neglect all priuate duties (as it were) their daily sustenance, and so by long fasting are infee∣bled in their strength, and abated in their appetite, that they can neither receiue the food publikely offered, nor yet disgest and turne it into nou∣rishment when they haue fed vpon it. Whereas our soules need more con∣tinuall and daily nourishment then our bodies, seeing there are no fewer causes of the impairing and abating of their strength.

§. Sect. 2 That Christiā watchfulnesse is not a bodily, but a spirituall exercise.

Now these priuate meanes are manifold: All which may bee reduced vnto two kinds, both which containe vnder them diuers particulars: the first are such priuate helpes and meanes as are to be vsed by our selues a∣lone; the second sort are such as may be vsed both by our selues, and also with others ioyning with vs. Of the former sort; the first is Christian vigilance or watchfulnesse, which well deserueth the first place, because being rightly knowne and practised, it will serue as a guide to direct and leade vs in all the rest. Whereof my discourse need not to be so large, as the argument is excellent and necessary, seeing it is so religiously and lear∣nedly handled in a Treatise lately published, that were not this Worke imperfect without it, I should haue needed to haue said nothing of it, see∣ing little can be added, which hath not been better said already. But that we may proceed in handling of this poynt, I will consider the nature of this watchfulnesse, and the meanes which inable vs vnto it. In the former, we will examine what it is, and wherein it consisteth, and the ends where∣to it tendeth, or the obiects about which it is exercised. For the better ex∣planing of the first poynt, wee are to know, that waking, watching and watchfulnesse, and contrariwise, sleeping, and neglect of watching, are not here vsed in their natiue and proper signification, but are metaphori∣call

words, borrowed from the state and disposition of our bodies, and from thence transferred to our soules and spirituall estate. For we are said to sleepe, whilest wee continue in the state of vnregeneration, dead in trespasses and sinnes, or when being recouered by the quickening power of Gods Spirit, regenerating and reuiuing vs, we doe, in respect of some acts and operations, relapse againe into our former condition. And wee are then said to awake, when we rise out of this estate, either in our first conuersion, or when we renue our repentance, after our falling into sinne, and doe againe recouer the operations of spirituall life. And finally, wee are said to watch, when being, through our naturall corruption, inclined and disposed to fall into our former sleepe of sinne, wee doe with all care and circumspection obserue our selues, that wee be not ouertaken with spirituall sloth, but that we may continue waking, and able and actiue for the well-performing of all Christian duties, and of our spirituall life in grace. In which regard, their ignorance and errour is much to bee pitied, who imagine that they haue well obserued and kept the Christian watch, vnto which we are exhorted in the Scriptures, when as hauing abridged themselues of their sleepe and naturall rest, they haue thereby wasted and wearied their bodies, and weakened their corporall strength; this errour arising out of another, that the flesh (by which the Scriptures vnderstand our originall and naturall corruption, the body of sinne and death) is no∣thing else but the body it selfe, and that mortification of the flesh, con∣sisteth chiefly in the macerating and tormenting, pining and pinching of our bodies, by depriuing them of all necessaries, and among others, of their naturall rest and sleepe; the which errour I haue at large refuted in another place. But we are to know, that as we may nourish the flesh, and consume the body; and contrariwise, nourish the body, and mortifie the flesh: so we may take our bodily sleepe (as all the faithfull haue done in the state of Regeneration) and yet maintaine the spirituall watch; and watch euen whole nights, as Iudas that betrayed Christ, the souldiers at his Sepulchre, and theeues and adulterers, that lye in wait to make spoyle of their neighbours goods and chastity, and yet sleepe and snort in the deepe lethargie of sinne and wickednesse. So that it is not the bodily watchfulnesse or sleepe that is commanded or forbidden; for of this, as of all of like kinde, the Apostles saying is verified, namely, that bodily exer∣cise profiteth little; yea it hurteth much, if we rest in it as the deed done, or doe it as a worke satisfactory and meritorious; not subduing the flesh, but puffing it vp with pride and presumption, nor inabling vs to Gods ser∣uice, but making the body vnfit to bee a ready instrument for the soule, whilest by immoderate watching it is weakened and infeebled, and be∣commeth more dull and drowzie, more lumpish and vncheerfull to all good duties of a godly life.

§. Sect. 3 The former poynt proued by the Scrip∣tures.

And yet I deny not but that there may be good vse of bodily watching, when as it is moderate and seasonable, not onely in respect of ciuill and morall affaires, as the dispatching of our necessary businesse, ministring to our friends vpon their bed of sicknesse, and such like, but also as it con∣duceth vnto spirituall ends; as when it furthereth vs in keeping our spiri∣tuall watch, & is not rested in as a bodily exercise, but referred and desti∣nated

to an holy and religious end. As when with Dauid, Paul, and Silas we abridge our selues of sleepe, that wee may praise God by singing of Psalmes, or lifting vp in silence our thankfull hearts vnto God for extraor∣dinary benefits; or when with our Sauiour Christ, and his Church in per∣secution, we spend the night in prayer and other religious exercises. And thus our Sauiour requireth of his Apostles bodily watchfulnesse to a spiri∣tuall end; Watch and pray (saith he) that ye fall not into tentation. But yet the Christian waking and watching, which in the Scriptures is so much commended vnto vs, is not corporall, but spirituall, or onely corporall, so farre foorth as the Spirituall thereby may be aduanced and furthered. For which the Word of God is so cleare, that it needs not the light of any o∣ther Comment; Awake thou that sleepest, and arise vp from the dead, and Christ shall giue thee light. Out of which sleepe of sinne when they are awakened, he exhorteth them to keepe the Christian watch: See then that ye walke circum∣spectly, not as fooles, but as wise; redeeming the time, because the dayes are euil. And againe, Continue in prayer, and watch in the same with thanksgiuing. So hauing commended vnto vs the spirituall armour, he willeth vs to pray alwayes, and watch thereunto with all perseuerance. And yet more plainly, Awake to righte∣ousnesse, and sinne not. Watch ye, stand fast in the faith, quite your selues like men, be strong. Neither doth the Apostle inhibit bodily sleepe and naturall rest, but carnall security and sleepe in sinne. Ye are (saith he) children of light and of the day; not of night, nor of darkenesse; therefore let vs not sleepe, as doe others, but let vs watch and be sober, &c. putting on the brest-plate of faith and loue, and for an helmet, the hope of saluation.

§. Sect. 4 What the Christian watchfulnesse is.

By all which it appeareth, that the Christian watchfulnesse which is commended vnto vs in the Scriptures, is not bodily and naturall, but super∣naturall and spirituall. Now let vs consider in the next place what it is, and wherein it consisteth. Concerning the former: The Christian and spi∣rituall watch, is an heedfull obseruation of our selues in all things, and a serious, carefull, and diligent circumspection ouer all our wayes, that wee may please God by doing his will, and neither commit any sinne which hee hath forbidden, nor omit any duty which hee hath comman∣ded. The which description setteth foorth vnto vs the nature of the Chri∣stian watch, as it is commended vnto vs in the holy Scriptures. Thus the Lord inioyning this watch by Moses the Captaine of his people, saith; Take heed to thy selfe, and keepe thy soule diligently, lest thou forget the things which thine eyes haue seene, and lest they depart from thine heart, all the dayes of thy life. And our Sauiour prescribing it, doeth expresse it in these words, Take yee heed, watch and pray; for yee know not when the time is; watch yee therefore, lest comming suddenly hee finde you sleeping. So the Apostle expoundeth that phrase, of awaking out of sleepe, and ari∣sing from the dead, in the next words; See that yee walke circumspectly, not as fooles, but as wise; redeeming the time, because the dayes are euill. And exhorting the Watch-men of the Church, to keepe diligently this watch, hee willeth them to take heed vnto themselues, and to all the flocke, ouer which, the holy Ghost had made them ouerseers to feed the Church of God, which he had purchased with his blood.

§. Sect. 5 That this watch is to be kept in all things.

Now if we would know wherein this obseruation and circumspection

consisteth, and in what it is to be vsed and exercised; the Apostle telleth vs, that it must not be in some few things onely, the rest being neglected, but in all things whatsoeuer; Watch thou in all things; so that wee must keepe this watch at all times, in all places, vpon all occasions, when we are alone, and when we are in company, abroad and at home, in the workes of our callings, and in our recreations, when we haue to deale with others, and when we are exercised in our owne businesse; in ciuill affaires and morall actions, and in our religious duties which we performe vnto God, as hea∣ring, reading, praying, meditating; according to that of our Sauiour; Take heed how ye heare, watch and pray. And seeing the deuill layeth baites and snares to catch vs in all places and in all things, we must be very heed∣full and circumspect, that we doe not fall into his nets of perdition. When wee are alone, we must take heed that wee be not idle and vnprofitable, wholly taken vp with worldly thoughts and sinfull imaginations, nor o∣uertaken by Satans tentations, inticing vs to the committing of secret sinnes, seeing solitude exempteth vs from the feare, either of shame or pu∣nishment. When we are to goe into company, we must looke to our selues, that we be not corrupted with euill examples, and vaine and rotten com∣munication, and that we doe not thus corrupt others, but edifie them by our sauoury speeches, and holy conuersation. When we looke to be ta∣ken vp in Christian conferences, we must watch ouer our selues, that wee fall not, through selfe-loue ouer-weening our owne gifts, into pride and vaine-glory, nor through pride breake out into anger and contention. When we go to compound differences between neighbours, we must take heed, that we be not partial to either side for worldly respects, nor through stiffenesse and obstinacie, cause more discord in stead of making peace. When we are going to a feast, let vs set a watch ouer our appetite, that it doe not draw vs to gluttony and excesse; but that we so vse Gods greater blessings, as that wee be fitted by them to doe him better seruice. When we are about to doe the workes of mercy, we must take heed of pride and affectation of humane praises, or that wee haue in them any opinion of meriting thereby any thing at Gods hands. When we are to pray, or heare the Word, or to performe any other religious duty of Gods seruice, know∣ing that in them also Satan layeth his snares, and spareth for no paines to make these exercises vnprofitable, and euen turne them into sinne; let vs obserue our watch when we goe about them, that we may be well prepa∣red, and performe them with all reuerence and attention, faith and fer∣uencie of spirit, carefully looking to our minds and hearts, that they bee not hindred in these duties with worldly distractions, and wandring thoughts, dulnesse, drowzinesse, and carnall wearinesse. In a word, there is nothing wherein this watch is not to bee kept, seeing in all things, through Satans wiles, and the deceitfulnesse of our owne hearts, wee are indangered vnto sinne; either sayling in the matter of our actions, or in our manner of doing them.

§. Sect. 6 That we must watch ouer all the powers and parts of our soules and bodies.

Neither must this watch be kept ouer some of our parts onely, neglect∣ing the rest, as ouer the body alone, but not the soule, or the soule, and not the body, but ouer the whole man, that in all our powers and parts, in∣ward faculties and outward actions, we may please God by doing his will.

But yet the more accurate and diligent watch must bee ouer the soule, as being the more subtile and excellent part, according to that expresse charge of Almighty God; Take heed to thy selfe, and keepe thy soule diligent∣ly: implying, that though this watch must be kept ouer the whole man, yet the soule, which is the better part, must bee looked vnto with greatest care and circumspection. Thus wee must watch ouer all the speciall faculties of our soules, as ouer our reason and iudgement, that they be not darkned with ignorance (for if the light be darkenesse, how great is that darkenesse?) nor corrupted and mis-led into errours and heresies. Ouer our memories, that they neither retaine those vanities and sinfull impression which should be rased and blotted out, nor forget those things which God hath entrust∣ed to their keeping. Ouer our consciences, that they bee pure and cleane, purged from dead workes, and that they be not slacke in doing their duty, in excusing and accusing, nor wee negligent in giuing heed to their eui∣dence. Ouer our wills, that they goe not before, but waite vpon holy rea∣son, chusing and imbracing that which it commendeth, and refusing and reiecting that which it condemneth and dis-alloweth. But especially, wee must keepe this carefull watch ouer our mindes and imaginations, which naturally are euill, and that continually, being most disordered and licen∣tious, and not to be kept within any compasse, if we leaue them vnto their owne liberty. And therefore if we would keepe our soules in good plight and free from danger, we must not foolishly imagine that thought is free, or that wee may suffer our phantasies and imaginations to take their full scope and pleasure, in rouing and ranging which way they list; for if they thus get the bridle (as it were) betweene their teeth, they will run with vs in a headlong course into vanity and sinne; whereby displeasing God, we shall mooue him to giue vs ouer to our owne imaginations, and to the ten∣tations of Satan, suggesting into them horrible blasphemies. For when hee findeth them (Dina-like) wandring abroad, and from vnder the gard of Gods protection, he defloureth and defileth them with hellish polluti∣on, and turneth the pleasure of their liberty into horrour and griefe. More∣ouer, by giuing liberty to our thoughts and imaginations to range whither they list, and not accustoming to keepe them in any compasse, and within the bounds of Gods feare, we shall not be able, when we most desire it, to bring them into any order, but they will be ready to disturbe and distract vs in our best duties. For like runagate seruants, they will bee to seeke when we most need them, and be ranging about worldly vanities, when wee would haue them wholly exercised in religious duties. Or if with much paines we doe bring them home, and binde them to their taske, be∣ing inured to liberty, and delighting themselues in rouing abroad, they will, to recouer their lost pleasure, breake all their bonds, run away from vs, and be taken vp with worldly cogitations, so as we shall not be able to heare the Word, or pray, or meditate, or performe any other religious du∣ties, without being distracted and interrupted in them with these earthly thoughts and wandring imaginations. From which if wee would be free, our best course is to watch ouer our cogitations and phantasies at other times, and to keepe them vnder command, that they may bee exercised about things profitable. For if wee vsually giue them liberty to range

whither they list, custome will cause an habit, and this liberty will grow to licentiousnesse, so as we shall reduce them into no order, nor make them fit for any good imployment. Neither is it enough, that we restraine our thoughts from rouing after worldly vanities, but we must also haue them taken vp and exercised in spirituall, heauenly, or at least ciuill and morall Meditations about the affaires of our honest callings; for if they bee not busied about these, Satan will thrust in the other, and finding them emp∣ty of any good thing, hee will easily replenish them with those that are euill.

§. Sect. 7 That we must chiefly watch ouer our hearts.

But aboue all other our internall parts, we must keepe our watch with greatest care ouer our hearts, according to the Wisemans counsell; Aboue all keeping, or with all diligence keepe thy heart, for out of it are the issues of life: and the admonition of the Apostle; Take heed, brethren, lest there be in any of you an euill heart of vnbeliefe, in departing from the liuing God. For the heart is the treasury either of all good or euill, and out of it the tongue speaketh, and the hand worketh. It is the fountaine of all our words and actions, and if it be corrupt, it will defile them too; but if it bee clensed and purified by faith, it will also purifie the streames which flow from it. It is a vessell apt to receiue all liquors good or euill, and therefore our care must be to replenish it with the best, and then to couer and keepe it close, that nothing be spilt and lost, and lest it receiue soyle, or haue any euill thing infused into it; for as the Wiseman obserued, dead Flyes taint the whole pot of precious oyntment. It must be kept carefully as an inclosed Garden and Vineyard, that all annoyances being kept out with the fence, it may bring foorth good fruits and ripe Grapes pleasing to Gods taste; and not suffered to lye open as an high-way, where all things are trampled vnder-foot or stolne away, and nothing suffered to thriue which is profita∣ble for vse. Now by heart, heere I chiefly vnderstand all the affections and desires, both concupiscible and irascible, all the passions of loue, hatred, hope, despaire, ioy, sorrow, anger, and feare. And by keeping of them, their holding in subiection vnto reason, it selfe being first made subiect to the Word and will of God, and the right imploying of them about their fit and proper obiects, onely louing that which is good, and hating that which is euill, reioycing in the testimonies of Gods loue, and sorrowing for sinne, because he is displeased with it, hoping in Gods mercies, and de∣spairing in our owne strength, fearing God, in respect of his mercies and iudgements, and being angry with that onely wherewith hee is offended and dishonoured. And if we thus keepe our hearts in tune and order, they will make sweet musicke in Gods hearing; but if the affections and passions rebell against reason, and fall at variance one with another, we can expect nothing but iarring discords and tumultuous confusion. If we keepe them locked vp (as sometime Aeolus the windes) vnder the command of rea∣son, our hearts and mindes will be calme and quiet; but set open the gates, and leaue them to their liberry, and nothing will follow, but stormes, tem∣pests, and shipwracke of our soules vpon the rockes of sinne. Blow away these clouds and foggy mists, and we shall in our little world haue a cleere skie, but let them ouer-cast and ouercloud reason, which is the Sunne in our firmament, and what can follow but darkenesse and disorder, stum∣bling

and falling at euery stone of offence? But especially we must watch ouer our hearts, that wee may keepe out carnall concupiscence from en∣tring, and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne; euen as wee would keepe out of our houses in the plague time, infectious ayre; or in the time of warre, our mighty and malicious enemies from entring into our City or Countrey. Or if they be entred at vnawares, wee must repell them pre∣sently, at their first appearing vpon our Coast, and giue them no time to fortifie and make themselues strong; wee must crush this Cockatrice in the shell, and when they are yong, dash this Babylonish brood against the stones.

§. Sect. 8 That we must chiefly clense and keepe our hearts from those corrup∣tions which are most dan∣gerous.

Now as wee must obserue a carefull watch in keeping out, or clensing our hearts from all sinne and corruption, so aboue all, that they doe not nourish in them such as are most dangerous to our soules health. As first and principally we must beware of those sinnes and vices, vnto which, through our naturall corruption we are most inclined, the which we shall discerne by our often falling into them, by our lothnesse to leaue them, and after we haue resolued to part with them, and haue already broken from them by vnfained repentance, by our hanging after them in our car∣nall loue, which maketh vs, after we are forced to leaue them for the safety of our soules, to looke backe vnto them (like Lots wife towards Sodom) with a desire to returne, were wee not beaten from them with the feare of Gods Iudgements. By which signes, when we haue discouered them, we must with greatest care watch ouer our hearts, that wee bee not againe ouertaken of them; first, because wee haue greatest cause to hate and ab∣horre them, seeing by them wee haue most dishonoured and displeased God. Secondly, because they haue most often wounded our consciences, and giuen vs the greatest foyles. Thirdly, because they haue most distur∣bed our inward peace, and depriued our hearts of spirituall ioy in the as∣surance of Gods loue. Fourthly, because we are still most prone to fall in∣to them, by reason that our corrupt natures are so much inclined towards them; and our carnall loue doting vpon them, are ready vpon all occa∣sions to renew their league and giue them entertainement. And therefore as with greatest care and vigilance, wee arme our selues against such ene∣mies, as haue a strong party in our owne City, and many secret Traytors, which are alwayes ready to open the gates and let them in; so must wee keepe the narrowest watch, and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect, and are in greatest league and liking with them, seeing these secret Traytors are still in readinesse to giue them entertainement, and betray our soules vnto them, if wee doe but a little intermit our spirituall watch. Secondly, we must with singular cir∣cumspection take heed of those vices and sinnes, which doe most ordina∣rily waite vpon our speciall callings, seeing by reason that wee are daily conuersant in them, they doe make against our soules most often and fierce assaults; and the rather, because by our many foyles and falls they become customable, and harden our hearts in them, our often sinning searing the conscience, and taking away the sense of sinne. And thus Ma∣gistrates must watch ouer themselues, that they doe not peruert iudge∣ment,

by taking bribes and rewards, and that they haue no respect of per∣sons, nor for feare or fauour doe any iniustice. Thus Lawyers must take speciall heed, that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading, paynting ouer a foule cause with faire glosses, and that they doe not protract suites, that they may grow rich out of their Clyents pouerty. And Physicians, that they doe not deale vnfaith∣fully with their patients, and delay the cure for their owne aduantage. And Diuines, that they doe not for worldly lucre become non-residents, staruing their peoples soules, to fill their owne purses, and purchase fields with the price of blood: And that they bee not slothfull and negligent in feeding their soules that are committed to their charge, following Peters counsell to Christ; Master, spare thy selfe. And Tradesmen, that they doe not vse deceit in buying and selling, nor tell vntruths, to put off their wares at an higher rate. And finally, thus must Artificers watch ouer themselues, that they doe not their worke deceitfully, onely for sale, and vnseruiceable for vse. Vnto which speciall circumspection, in respect of our callings and the sinnes incident vnto them, the Scriptures exhort. Thus Iohn the Baptist perswaded the Publicanes, whose calling was to liue by toles and customes, to take heed of exacting more then their due; and the Souldiers, that they should beware of offering violence vnto any man, but bee content with their owne wages. And our Sauiour hauing to deale with rich landed men, willeth them to take heed of couetousnesse. And the Apostles Paul and Peter, speaking vnto Ministers and Pastors, exhort them to take heed to their flockes committed vnto their charge, that they did feed them with the bread of life, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Finally, we must watch ouer our hearts, that they be not cor∣rupted and drawne away from God with the sins of the times and Coun∣trey in which wee liue, both because wee are apt to follow a multitude in doing euill, and are easily mis-led by bad examples, our corruption, like tinder, receiuing and nourishing these hellish sparkes; and being falne into these sinnes, wee are apt to continue in them without feeling or re∣morse, the multitude of offenders taking away the sense of sinne. And therefore, as in infectious times and places we are not willing (vnlesse we be fooles) to haue the plague for company; but the more the contagion is spred, the more we increase our care that we doe not come into places in∣fected, or if we be constrained through the necessity of our calling to liue in them, yet we take heed that we doe not consort with those that are visi∣ted, further then necessity and charity requireth, and carefully and conti∣nually vse our best preseruatiues to keepe out the infection, or if wee be tainted, the best Antidotes and Cordials to expell the poyson with all speed, before it haue seazed vpon the heart: so must we vse the like or grea∣ter care, when we liue in places and times infected with speciall and hay∣nous sinnes, that wee shunne those that are tainted with them, or vse our best preseruatiues to preserue vs from their infection; or if wee be touched in the common contagion, that wee doe not nourish the poyson in our hearts by carnall loue, but expell it with what speed we can, by rising a∣gaine in vnfained repentance; seeing the danger heere as farre exceedeth the other, as the soule the body; the euils of sinne, the euils of sicknesse; or

death which is endlesse and euerlasting, that which is corporall and mo∣mentany. And thus we are to watch ouer our soules, hearts and internall faculties. The like watch we must keep ouer our all outward parts, and first ouer all our senses, the which are the gates of our soules, by which all things enter, nothing almost being in the vnderstanding, heart, and me∣mory, which hath not found admittance by the senses. And therefore as those who desire to preserue the city in safety when it is besieged, do keep most diligent watch about the gates, suffering none to passe in or out, but onely knowne friends, without due examination whether their comming be for good or ill: so being besieged on all sides by our spirituall enemies, we must keepe a strait watch ouer our senses, which are the vsuall passage by which they send their forces to surprize vs, admitting nothing to en∣ter, without due triall taken, whether it be a friend or foe to our saluation: for as long as we thus watch the gates, and keepe them fast locked and barred against all euils, the City of our soules, and Castle of our hearts, can neuer be sacked and spoyled by all the might and malice of our spiri∣tuall enemies. Now this watch ouer our senses doth chiefly consist in two things. First, in restraining them of their liberty, and not suffering them to range and roue at pleasure, and whither they list, nor to satisfie them∣selues, euen vnto saciety, with sensuall delights, and full fruition of their seuerall obiects; but oftentimes stopping them in their course and full careire, let vs call them to account, whether the things which they are ex∣ercised about, are as profitable to our soules, as pleasant to our senses; or contrariwise, if they doe not, like sweet drinkes, conueigh into our soules some deadly poyson, and bring more hurt and hinderance to the life of grace, then ioy and comfort to the life of nature. Secondly, when wee al∣low our senses to take their pleasures, we must carefully obserue, that they delight thēselues only in things lawful, both in respect of matter, measure, and manner, not suffering our eyes to gaze vpon hurtfull vanities, and las∣ciuious and wanton obiects, nor our eares to heare scurrilous iests, and such rotten speeches as will corrupt good manners, nor our taste to draw vs on, by delighting in pleasant meates and drinkes, to excesse, gluttony and drunkennesse; but as wee may, to satisfie nature, and to refresh and comfort our hearts, giue some liberty vnto our senses to inioy their de∣lights; so our care must be, that we not onely make choyce of lawfull ob∣iects, but also that they be exercised about them in a right manner; and so moderated in respect of the measure, that our hearts doe not surfet of them, nor be glewed by carnall delight vnto the earth, and so made vnfit for spirituall exercises and heauenly meditations. But we must so vse these sensuall pleasures, as not abusing them, to cheere the spirit, and not pam∣per the flesh, as comforts in our pilgrimage, to make vs to goe on with more cheerfulnesse in our way, and not as impediments to hinder vs in our iourney, by fastening our hearts vnto the vanities of the world.

Notes

• Esa. 29. 13.
• The spirituall watch.
• Christian war∣fare, the fourth part.
• Joh. 24. 14, 15.
• Act. 12 12. and 20. 7.
• Eph. 5. 14, 15, 16
• Col. 4. 2.
• Eph. 6. 18.
• 1. Cor. 15. 34. & 16. 13.
• 1. Thes. 5. 5, 6, 7, 8.
• Deut. 4. 9, 23.
• Mar. 13. 33, 34.
• Eph. 5. 14, 15, 16
• Act. 20. 28, 31.
• 2. Tim. 4. 5.
• Luk. 8. 18.
• Deut. 4. 9.
• Mat. 6. 23.
• Pro. 4. 23. Heb. 3. 12.
• Act. 15. 9.
• Psal. 130. 4.
• Luk. 3. 12, 13, 14
• Luk. 12. 15.
• Act. 20. 28.
• 1. Pet. 5. 2.