XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE SIXTEENTH SERMON.

MATTH. 24.42.

Watch therefore, &c.

The last PART.

WEe have seen Christ our lord at the Right Hand of God; consider'd him, First, as our Lord. Se∣condly, as coming. Thirdly, as keeping from our eye and knowledge, the Time of his coming; and now, what Inference can we make? He is a Lord, and shall we not feare him? To come, and shall we not expect him? To come at an hour we know not, and shall we not Watch? This every one of them naturally, and neces∣sarily affords, and no other conclusion can be drawne from them; but when we consult with flesh, and blood, we force false conclusi∣ons, even from the truth it self, and to please and flatter our sensuall part, conclude against Nature, to destroy our selves. Sensuality is the greatest Sophister, that is; works Darkness out of Light, poy∣son out of Physick, sinne out of Truth: See what Paralogismes

shee makes; God is mercifull, therefore presume; he is patient, Therefore provoke him. He delayeth his coming; we may now beat our fellow-Servants, and eat and drink with the Drunken; It is uncertain when he will come, therefore he will never come; This is the reasoning of Flesh and blood; This is the Devils Logick; and therefore, that we be not deceived, nor deceive our selves with these Fallacies, behold, here Wisdome it self hath shewn us a more ex∣cellent way, and drawn the Conclusion to our hands; Vigilate ergo: He is a Lord, and to come, and at an Hour you know not of; Watch therefore.

And this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vigilate, is verbum vigilans, as Aug. speaks, a waking busy, stirring word, and implies, as the Scholi∣ast tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all manner of care and Circumspection; and what are all the Exhortations in Scripture, but a Commentary, and Exposition of this Duty? There we find it rendered by awaking, working, running, striving, Fasting, Praying; we shall find it to be Repentance, Faith, Spirituall Wisdome, that golden chaine, wherein all virtues and Graces, that Ʋniversitas Do∣norum, as Tert. speaks, that Academy, that world of Spirituall Gifts meet, and are united; when we awake, we watch to look about, and see what danger is neere; when we work, wee watch, till our work be brought to perfection; That no Trumpet scatter our Alms; no Hypocrisy corrupt our Fast, no unrepented sinne denie our pray∣ers, no wandring Thought defile our Chastity, no false fire kindle our zeal; no Lukewarmnes dead our Devotion, when we strive, we watch that lust which is most predominant; and Faith, if it be not Dead, hath a restless Eye, an eye that never sleeps, which makes us even here on Earth like unto the Angels; for so Anastasius defining an Angel, calls him a reasonable Creature, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a one as ver sleeps. Corde vigila, Fide vigila, spe vigila, charitate vigila, saith St. August. an active Faith, a waking Heart, a lively hope, a spread∣ing Charity, assiduity, and perseverance in the work of this Lord, these make up the vigilate, the watching here; These are the seales; Faith, Hope and Charity, set them on, and the Watch is sure.

But this is to Generall; To give you yet a more particular ac∣account, we must consider. 1. That God hath made man a Judge, and Lord of all his Actions, and given him that freedom, and Po∣wer, which is Libripens emancipatià Deo Boni, * 1.1 which doth hold as it were the ballance, and weigh, and poyse both good and evill, and may touch or strike which Scale it please, that either Good shall out-weigh Evill, or Evill good (for man is not evill by Necessity, or Chance, but by his will alone) See, I have set before thee, this Day, Life and Good, Death and Evill, Therefore chuse Life. Deut. 30.19. Se∣condly,

he hath placed an apparency of some good, on that which is evill, by which he may be wooed and enticed to it; and an appa∣rency of smart, and evill on that which is Good, Difficulty, Cala∣mity, persecution, by which he may be frighted from it. But then thirdly, he hath given him an understanding, by which he may discover the horror of Evill, though colour'd over, and drest with the best advantage to Deceive; and behold the Beauty, and Glory of that, which is good, though it be discolour'd and defaced with the blacknesse: and Darkness of this world: He hath given him a Spirit, * 1.2 which the Wise man calls the Candle of the Lord searching the inward parts of the belly; his Reason, that should sway and go∣vern all the parts of the body and faculties of the Soule; by which he may see, to eschew evill, and chuse that which is good, adhere to the Good, though it distast the sense, and fly from evill, though it flatter it: By this we discover he Enemy, and by this we conquer him; By this we see danger, and by this we avoid it: By this we see Beauty in Ashes, and vanity in Glory: And, as other Creatures are so made, and framed, that without any guide or Leader, without any agitation or business of the mind, they turn from that which is Hurtfull, and chuse that which is Agreeable with their Nature, as the Cocles, which, saith Pliny, carent omni alto sensu, quam C••bi &pe∣riculi, * 1.3 have no sense at all, but of their food, and of Danger, and naturally seek the one, and fly the other: So this Light, this Power is set up in man, which by discourse, and comparing one thing with another, the beginning with the end; and shewes, with Realities, and faire Promises, with bitter effects, may shew him a way to escape the one, and pursue life through rough and rugged wayes, even through the valley of Death it self. And this is it, which we call vi∣gilancy or watchfulness; Attende tibi ipsi, saith Moses, * 1.4 Take heed to thy self, and Basil wrote a whole Oration, or Sermon on that Text, and considers man, as if he were nothing else but mind and soul, and the Flesh were the Garment, which cloth'd and coverd it; and that it was compast about, with Beauty, and Health, Sicknesse and de∣formity Friends and Enemies, Riches and Poverty; from which the mind is to guard, and defend it self; that neither the Gloty nor Ter∣ror of outward Objects have any power or influence on the mind, to make a way through the flesh to deface, and ruine it, and put out its light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Take heed to thy self prae omni custo∣diâ serva cor tuum; Keep thy heart with Diligence, ab omni cautione, so 'tis rendered by Mercer, out of the Hebrew, from every thing that is to be avoided, ab omni vinculo so others, from every tye, or bond, which may shackle, or hinder thee in the performance of that Duty, to which thou art obliged, whether it be a chain of Gold, or of Iron, of pleasure, or paine; whether it be a fayre, and well promising; or a black Temptation; keep it with diligence, and keep it from these Incumbrances: and the reason is given; For out of it are the Is∣sues

of Life, processiones vitarum, the Issues, and Proceedings of ma∣ny lives: for so many Conquests, as we gaine over Temp∣tations, so many lively motions we feele animated, and full of God, which increase our Crown of joy: All is comprehended in that of our Saviour, * 1.5 Watch, and pray, lest you enter into Tentation: If you watch not, your heart will lie open, and Tentations will Enter, and as many Deaths will issue forth: Evill Thoughts, Fornications, Mur∣ders, Adulteries, Blasphemy, as so many Locusts out of the Bottom∣lesse Pit

To watch then, * 1.6 is to fixe our mind on that, which concernes our Peace. To work out our Salvation with fear and trembling, to perfect holiness in the Feare of God, * 1.7 to serve him with Reverence and Godly Feare, That we lose not those things which we have wrought, so that by the Apostle, our Caution, and watchfulness is made up of Reve∣rence and Feare; and these two are like the two Pillars in the Porch of the Temple of Solomon, Jachin and Boaz. 1. of Kings and the second, to establish and strengthen our Watch; For this certain∣ly must needs be a Soveraign Antidote against sinne, and a forcible motive, to make us look about our selves, when we shall Think that our Lord is present every where, and seeth, and knoweth all Things, when we consider him, as a witness, who shall be our Judge; That all we doe, we doe, as Hilary speaks, in Divinitatis sinu, in his very presence, and Bosome, when we deceive our selves, and, when we deceive our brethren, when we sell our Lord to our Feares, or our Hopes, when we betray him in our craft, cru∣cify him in our Revenge, defile, and spit upon him in our unclean∣ness, we are even then in his Presence; if we did firmly beleeve it, we would not suffer our eyes to sleep, nor our eye-lids to slumber; For how carefull are we, how anxious, how sollicitous in our be∣haviour? how scrupulous of every word, and look and gesture? what Criticks are we in our deportment, if we stand before them whom we call our betters, indeed our fellow Dust and Ashes? and shal we make our face, as Adamant in the presence of our Lord? shal we stand Idle, and sport, and play the wantons before him? shall we beat down his Altars? blaspheme his Name? beat our Fellow∣servants before his face? shall we call him to be witness to a Lie? make him an Advocate for the greatest sin, suborne his Providence to own our impiety; his Wisedome to favour our Craft; his per∣mission to consecrate, and ratify our sin? can we doe, what a Chri∣stian eye cannot look upon, which reason, and Religion condemnes? and even Pagans tremble at? can we do it, and do it before his Face, whose Eye is pure, * 1.8 and Ten thousand times brighter then the Sun? Deus videt, and Deus judicat, God will see, and God will Judge, is taken out of the Common Treasurie of Nature, and the Heathens themselves have found it there, who speak it as their Language: And, if his awfull Eye will not open ours, our Lethargie is mortall:

we are Infidells if we beleeve it not; and if we doe beleeve it, yet dare do those things, which afflict his eye, we are worse then In∣fidels.

Let us then look upon him: think him present, and stand upon our guard, let us stand in awe and not sin; let one fear call upon a∣nother; the fear of this Lord, the fear of cautelousnesse, and cir∣cumspection, which is as our angel keeper, to keep us in all our wayes, in the smooth and even wayes of peace, and in the rough and rugged wayes of adversity: to lead us against our enemies, which are more then the haires of our head, as many, as there are tem∣ptations in the world, and help us to defeat them, is our best buckler to keep off the darts of Satan, and as a Canopie to keep our vertues from soyl; to keep our liberality cheerful, our cha∣stity fresh and green, our devotion fervent, our Religion pure, and undefiled, to waste the body of sin, and perfect and secure our obedience, in a word, to do that which the Heathens thought their Goddesse Pellonia did, to drive, and chase all evil out of our coasts. For let us well weigh and consider it; let us look upon our Enemies, the world with all its pageantry, the flesh with all its lusts, the Devil with all his snares, and wiles, and enterpri∣ses, let us look upon him coming towards us, either as an Angel of light to deceive us, or as a Lion to devour us, and then let us consider out Lord and Captain, * 1.9 the Apostle and High-Priest of our profession, opening the gates of Heaven unto us, man festing his glory, streaming forth his light, ready with his strength, free in his assistance, powring forth his Grace, now triumphing over these our enemies, leaving us onely the chase, and pursute of them, and to fill up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some small matter, that is be∣hind, * 1.10 which is nothing in respect of that which he both did, and suffered; let us lay this to heart, and view it well; all our dangers and all our advantages, and we shall finde, that it is not the strength, nor multitude of our adversaries, nor yet our own weaknesse and infirmity (which we so willingly acknowledge) 'tis not the craft of Satan (for we have wisdom it self on our side) 'tis not his strength, or power (for he hath none) but our want of watchfulnesse, and circumspection, that gives us the blow, and strikes us on the ground. For want of this, our first Parents fell in Paradise; * 1.11 and had certainly fal'n (saith Saint Chrysostom) had there been no Serpent, no Tempter at all; for he that watcheth not, tempts the Tempter Himself, who would not assault us so of∣ten, did we not invite him, would not fling a dart towards us, did he see us in our Armour, did he see us with our buckler, and upon our watch. By this Adam sell, and by this Adams posterity after the fall recovered their state, escaped the corruption, which is in the world, and fled from the wrath to come, so necessary is it for a Christian, that had we no other defence but this, yet we could

not be overcome, Fortis saepe victus est, cautus rarissimè the strong man hath often ruin'd with his own strength, but he that stands upon his guard, though the adversarie lay hard at him, yet is never overthrowne: we may look back with comfort upon the eternal purpose, and decree of God, I mean to save penitent beleevers; but we must give diligence to make our calling, * 1.12 our election sure; we cannot but magnify the Grace of God, which bringeth salvation: but we must work it out with fear and trembling; * 1.13 we cannot deny the power of the Gospel; but 'tis watchfulnesse, that makes it the savour of life unto life; * 1.14 we look for a crown that is laid up, but 'tis watchfulnesse that must put it on.

And now having as it were, set the watch, we must next give you the particular orders to be observed in our watch, and we must frame and fashion them, not onely by the majesty of the Lord, which is to come, but the power, and force, and manner of working of those temptations, which we are to cope with all, and watch against that; when they compasse us about, we may finde a way and escape them, solus Christianus novit Satanam, saith Tert. 'tis the character of a Christian alone, and 'tis peculiar to him, * 1.15 to know the Devil, and his enterprises, & difficilè vincitur, qui potest de suis & adversarij copiis judicare, saith Vegetius, it is a very hard matter to overcome him, who truly knoweth his own strength, and the strength of his adversary.

And first, we must know our selves; how we are framed and fashioned, how the hand of God hath built us up, and we shall see, that he hath ever laid us open to tentations, and set us up, as Job speaks, as a mark, for the enemy to shoot at; that man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one creature, * 1.16 but made up of two different natures, the flesh, and the spirit; and put into this world, which is a shope of tentations, hung sull with vanities, which offer them∣selves, and that with some importunity to the eye, and ear, and every sense he hath: into which when God first put him, he made him upright, * 1.17 but with all mutable; the root of which mutability, was his will; by which he might encline to either side, either bar∣gain, or passe by, * 1.18 either embrace temptations, or resist them. In hoc est lex constituta, non excludens, sed probans libertatem, saith Tertul. To this end a Law was enacted, not taking away, but proving and trying the liberty which we have, either freely to obey, or freely to transgresse, for else why should he enact a Law? For the will of man looks equally on both; and he being thus built up, did owe to his maker absolute, and constant obedience, and obedient he could not be, if he had not been thus built up. To this end, his un∣derstanding and will were to be exercised with arguments, and with occasions which might discover the resolution, and the choice,

and election of man. Now these arguments, and occasions are that, which we call temptations; which though they naturally light upon the outward man, yet do they formally aime at the inward, and are nothing, do nothing, till they seise upon the will, which may either joyn with the sensitive part, against the reason, which makes us to every good work reprobate; or else joyn with our reason against our sensual appetite, which works in us, a conformity to the will of God; for he wills nothing to be done which right reason will not have us do. The will is that alone, which draws, and turns these temptations, either to a good end, by watchfulnesse and care; or by supine negligence, turns them to a bad; turnes them from that end, for which they were permitted, and ordained, and so makes Satans darts more fiery, his enterprises more subtle; his occasions more powerful, and his perswasions more perswasive, then indeed they are: so that what God ordained for our trial, and crown, by our security and neglect, is made a means to bring on our downfall, and condem∣nation.

We must therefore in the midst of temptations, as in a School, learn to know our selves; and in the next place, to know our ene∣mies, and now they ••ork, and mine against us, examine those temptations, which make toward us, lest we judge of them by their outside, look upon them, and so be taken with a look: lest (as the Romans observed of the barbarous Nations, that being ig∣norant of the art of engining, when they were besieged, and shut up, they would stand still, and look upon the Enemy work∣ing on in the mine, not understanding, quò illa pertinerent, quaeex longinquo instruebantur, what it meant, or wherefore those things were prepared, which they saw a far off, and at distance, till the Enemy came so neer, as to blow them up, and destroy them) so we also behold temptations with a carelesse and regardlesse eye, and not knowing what they mean, suffer them to work on, to steal neerer, and neerer upon us, till they enter into our soules, and dwell there, and so take full possession of us.

And first, we may lay it as a ground; That nothing properly provoketh it self, as the fire doth not provoke it self to burn nor the Sun to shine; for the next and necessary causes of things, are rather efficients, then provocations, which are alwayes external either to the person, or principal, or part, which is the principal and special agent; and so the will of man doth consummate, and finish sin, but provoketh it not, but is enticed to that evil, or frighted from that which is good, by some outward object, which first presents it self unto the sense, which carries it to the fancy,

which conveighs it to the understanding, whence ariseth that fight, and contention between the inferior part of the soul, and the su∣perior, between the sensual appetite and the reason, not to be de∣cided, or determined but by the will, and when the will like Mo∣ses holdeth up its hands, as it were, and is steady and strong, the reason prevaileth, and when it lets them down, the sense. The sen∣ses then are, (as Hierom calls them) fenestra animae, the windows of the soul, through which tentations enter to flatter and wooe the fancie and affections, to joyn with the principal faculties of the soul, to beget that sin, which begetteth death, and if you will ob∣serve how they work by the senses upon the soul, you will soon finde that they do it not, by force and battery, but by allurement, and speaking it faire, or else by frowns and terrors; that there is no such force in their arguments which spiritual wisdome, and vigilancy may not assoile; that there is no such beauty on them, which may not be loathed, no such horror, which we may not slight and contemn.

And first, they work us occasions of sin: and all the power, that occasion hath, is but to shew it self, and if it kill, it is as the Basi∣lisk, by the eye, by looking towards us, or indeed, rather by our looking towards it. Occasion is a creature of our own making; we give it being, or it were not: and it is in our power as the Apostle speaks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cut it off. * 1.19 When we see the gol∣den wedg, we know it is but a clod of earth: we see beauty and can call it the colour, and symmetry of flesh and blood, of dust and ashes; and unlesse we make it so; it is no more; indeed, we commonly say, occasio facit furem, that occasion maketh a thief; but (the truth is) it is the thief that makes the occasion; for the object being let in by the senses, calls out the soul, which frames and fashioneth it, and bringeth it to what form it please; maketh beauty a net, * 1.20 and riches a snare; and therefore Bonum est non tan∣gere, it is not safe to see or touch; for there is danger in a very touch, in a cast of the eye, and upon a look or touch, the Soul may fly out to meet it, and be entangled unawares, uti∣nam nec videre possimus, quod facere nobis nefas est, we may som∣times make it our wish, * 1.21 not to see that, which we may not do, not to touch that which may be made an occasion of sinne, not to look upon wine, when it is red, nor the strange woman, when she smiles.

For in the second place; they are not onely made occasions of sins, but are drest up, and trimmed by the father of lies (who takes up a chamber in our Fancy,) in that shape and form, in those fair appearances, which may deceive us: there is a kinde of Rhe∣torick, and eloquence in them, but not that of the Orators of

Greece, which was solid, and rational, but that of the later So∣phisters, which consisted in elegancies, and figures, and Rhetori∣cal colours, that which Plato calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flattery, and popular eloquence: for as they who deliver up themselves to fortune, and tread the wayes to honour, and the highest place, do commonly begin there with smiles, where they mean to shake a whip; and cringe, and bow, and flatter the common people, whom they intend to enslave, stroke and clap them, and so get up and ride the Beast to their journeyes end: so do these tenta∣tions insinuate, and win upon the weaker part of man, whilst the stronger is left to watch: work upon that part first, which is easi∣er to be seduced, then the reason or will, which must needs de∣nie them admittance, if they came, and presented themselves in their own shape, and were not first let in by the senses and Fan∣cy, and there coloured over, and beautified, and in this dresse sent up unto them. Indeed the senses are meerly passive, receive the object, and no more, the eye doth see, and the eare hear, and the hands feel, and their work and office is transacted; and thus, if I be watchful, I may see vanity, and detest it: I may hear blasphe∣my and abhor it, I may touch, and not be defiled: but as the Pro∣phet Jeremy speaks, Death comes in at the windowes, * 1.22 and so by de∣grees enters into the palace of our mind, and as the Civilians tell us, possessio acquiritur, etiamsi in angulo tantum ingrediamur, we take possession of a house though we come but into a corner of it, so through our negligence, and unwarinesse, many times, nay, most times, it falls out that when the temptation hath gained an entrance at the eye, or eare, it presseth forward to the more retired and more active faculties, and at last gains dominion over the whole man: for from the senses it is transmitted to the Fancy, which hath a Creating faculty, to make what she pleaseth, of what she list, to put new forms and shapes upon objects; to make gods of clay, to make that delightful, which in it self is grievous, that desirable which is loathsome; that fair and beautiful, which is full of horror; To-set up a Golden calf, and say it as a good, & habentur phantasma∣ta pro cognitis, these shews and apparitions are taken for substances, * 1.23 these airy phantasmes, for well-grounded conclusions, and the minde of man doth so apply it self unto them, ut dum in his est co∣gitatio, ea intellectu cerni arbitramur, that what is but in the fancy, and wrapped up in a thought, is supposed to be seen by the eye of the understanding, in the same shape: what we think is so, and with us (in these our distempers) opinion and knowledge are one and the same thing: and this inflames, and mads the affections, that they forget their objects, and look and run wilde another way: our hatred is placed on that which we should love, and our love on that, which we should detest, we feare that which we

should embrace, and we hope for that, which we should feare, we are angry with a Friend, and well pleased with an enemy: Now prophaness sounds better, * 1.24 then a Hymne, or Psalme of Thanksgi∣ving; a Fable is more welcome, then the Oracles of God, et blandi∣or auri species, quam hominis, aut coeli, aut lucis, and a piece of Gold is a more glorious sight, then man, the Image of his Maker, or the Heaven, wherein he dwells, or the Light it self; so true is that of the Orator, * 1.25 aliud agere mentem cogunt oculi, by this meanes, the eye diverts the mind of man from its proper work, that it cannot attend and busy it self to discerne betwixt Good and evill, and so watch, and stand upon its Guard.

I call'd Tentations not only Occasions, but Arguments, but such Ar∣guments, which as I told you, conclude not & beget not knowledge, but opinion, & prevail not with wise men, but with fools, who com∣monly for want of Circumspection, entertain, & swallow down un∣certain things for those which are certain, & that which is doubtful, for that which is true. They who have wisedome for their guide, judge of things, * 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according as they are in themselves, according to the Truth; attempt nothing, doe no∣thing upon Opinion, or a bare appearance, but before they make Choice, doe weigh and examine the Object: but uncautelous, and unadvised men do but see, and presently imbrace that, which was most deformed in it self, and had nothing to commend it self to them, but the fucus and paint, which themselves laid on. Good God, how friendly and familiar are we with that, which pleaseth the eye and fancy, * 1.27 before the reason hath lookt upon it? Take all the sinnes which we commit, what better ground or Foundation have they, on which they rise to that visible height, then False opi∣nion? Our Ambition soares, and mounts aloft with this thought, as with a wing; That Honor will make us, as Gods: Our Covetous∣ness diggs and sweats with this assurance; That Riches are the best Friend. Our revenge is furious and bloody, because we think, That to suffer is Cowardise, we runne after evills, and study for a Curse, for some glimpse, or shew it hath of some great blessing; And we doat on the earth, which is fading, and whose fashion passeth away for some resemblance we think it hath to Heaven and Eternity, Et inambus phant asmatibus tanquam pictis epulis reficimur, * 1.28 and these vain imaginations, These Dreames of Happinesse, are but as a painted Banquet; for as Junckets in a Picture may delight the eye, but not fill the stomach, so doe these sudden, and weak conceptions tickle and please the fancy, perhaps, but bring leanness into the soul, and leave it empty and poore: And no marvail. For when the sense is thus pleased, when the fancy hath sported and plaid with that which delighted the sense; the Affections grow unruly, and reason is swallowed up in Victory, so that God seemeth to be the enemy,

and the Devill a Friend, bringing good news unto us, and speaking pleasing Things to us, such as are Musick to our eares, whereas God seems to come in Thunder, with Terror, and command, to drive us to our watch: providing a knife for our throat, shutting up the eye, cutting off the right hand, muzling up the mouth, that it speake no Guile, writing sad Characters upon that, which our sense, and Fancy had painted, and drest up; as Touch not, Tast not, Handle not.

Now that Temptations work thus by the sense, and Enter, and make their passage into the inward man, is evident not onely in those grosser sinnes, which turne the very soul it self into flesh, nam wist a anima libidine, fit Caro, saith the Father, for when the soul is polluted with lust, it loseth its spirituality, and is transubstantiated as it were into Flesh) but it is seen in those which are more retired, and inward to the Soul; not onely in the Practice of our Life, but the Errors of our Doctrin; and on this ground Saint Paul puts Here∣sies into his black Catalogue, * 1.29 and numbers them amongst the works of the Flesh. For if we look upon those who are the Authors, and Fomentors of Error, we shall find that they wilfully shut their eyes, and eares against the Truth, which offers it self, and bespeaks them with Arguments, and reasons undenyable, and decline to falshood, by leaning rather to that which is convenient, then that which is true, hearkning more to earthly and sensuall motives, then to the voice of God which told them, This is the way. Honor, and Riches, and love of this world make up that body of Divinity, which must be a Directory for others to walk by, the eye reads the Text, and the eye lets in the Interpretation; for the love that I delight in, is urgent with me, and perswades me to understand it so, as it may fa∣vour and Countenance that Love.

Thus do Tentations both to sinne, and errour creep in at these doores, and inlets of the senses, and like Theeves steale in by night, colour'd over with the pleasures, and clouded with the pomp of the world, and so find easy admittance, and steale away the Truth, and Love of God out of our hearts, whilst we sleep.

And if a faire Temptation doe not make entrance with a smile, a bitter and grievous Temptation may force a passage with its Hor∣ror. For thus according to their divers and severall aspects, they worke both upon the Irascible, and Concupiscible Power; If an Ene∣my be loud against us, we have a Tempest vvithin us; if Jacob hath the blessing, Esau hates him; At the sight of Beauty, if I take not heed, my Love begins to kindle at the next look, it Flames; The ap∣proach of danger strikes me with feare; nay, a shadow, and repre∣sentation will doe it; I may take a Promontory for a Navy, and a

field of Thistles, for a body of Pikes; not onely that which is true, but that which is Feigned; That which is but colour, which is but round, which is but a superficies, but an apparition, but a shadow, being carelesly let in, and entertain'd, may rayse this Tumult and Sedition in the Soul: a faire promising Temptation comes upon parley, and treaty, and conditions, insinuates and winnes upon us with its smiles and flatteries, but a fearfull, and boy sterous Tempta∣tion, playeth upon us with all its Artillery, with smart, and shame, and poverty, and Imprisonment, and Death, makes forward with a kind of force and violence, * 1.30 Et tumultuantes de gradu dcijcit, and o∣verthrows us with some noise. And as the senses conveigh the Ten∣tations, so do the Affections, if we watch them not, and suppresse them, make sensible alterations in the heart, and make themselves visible to the very Eye, * 1.31 profectò saith Pliny, in oculis animus inhabitat, the mind dwells in the eye, there it is visible to be seen; in its joy it leapeth there, in its grief it languisheth, in its feare it droopeth there, in its Anger it threatens there, in its Hope it looks out cheer∣fully, and in its Despaire, it sinks in again, and leaves the living man with no more motion, then a Carkasse. The heart of man changeth his countenance, saith the Wise man; If we stand not upon our Guard, the state, and peace of our mind will soon be over-thrown, Respexit oculis (saith St. Amb.) et sensum mentis evertit os libavit, & cri∣men retulit, the man did but look back, and his mind was shaken, he did but open his eare, and lost a good intention, he did but lightly Touch, and shadow the Object, and took in a sinne, he did but Touch, and was on fire.

You see now the force and strength of the Enemy, you see him in his mine, and you see him in his March, with his flatteries and Menacies, with his glories, and Terrors, with his occasions and Ar∣guments, and if to these you oppose your Prudency and watchful∣ness, your Fortitude, and Christian Resolution, you put him to flight, or Tread him under your foot.

* 1.32 For first, * 1.33 Temptations may enter the senses without sinne, for to behold the Object, to Touch or Tast (which are called belluini sensus, our more Brutish senses) is not to commit sinne, * 1.34 because God him∣self hath thus ordered, and framed the senses by their severall in∣struments and Organs, auditum in auribus fodit, visum in ceulis accen∣dit, gustum in ore conclusit, saith the Father, he hath kindled up light in the eyes, he hath digged the hollow of the Eare, for hearing, and hath shut up the Tast in the mouth, or palate, and hath given man his senses very fit for the triall, and reward of vertue; for as he made the eye to see, so he made every thing in the world to be seene, Frustra ii essent si non viderentur, saith Amor. they were to no End, if they were not to be seen, and seen they may be to our

Comfort, and to our perill, and as Temptations may enter in at the Eye or Eare, or any of the other senses, so we may make them the matter of virtue, as well as the occasion: in a word, make a Covenant with our eye, bridle our Tast, bind our Touch, purge our eares, and so sanctify, and Consecrate every sense unto the Lord, which is in∣deed to watch.

* 1.35 Secondly, They may enter the Thoughts, and be received into the imagination, and yet, if we set our Watch, not overcome us; for as yet they are but, as it were, in their march, bringing up their for∣ces, but have made no battery, or breach into the soul; For as God hath, Blood and uncleanness, all the foul Actions which are done in the world, written in his Book; and yet every leaf thereof is faire, and clean, as purity it self; so may the mind of man mingle it self with the most polluted Objects that are, and yet be a Virgin still, chast and untoucht; I may entertain all the Heresies that are, in my thoughts, and yet be Orthodox, I may think of evill, and with that thought destroy it: 'Tis not the sight of the object, nor the know∣ledge of evill, 'tis not the remembrance of evill; 'Tis not the Con∣templation of Evill, that can make me Evill; for, if I watch over my self, and it, I may think of it, and loath it, I may remember, and abhorre it; For how could a Prophet denounce Judgement against sinne, if he did not think of it? How could I abhorre, and avoid s•…•…? how could I repent of it, if it were not in my Thought.

* 1.36 This we cannot doubt of: But then Thirdly, The sense and Fancy may receive the object with some delight, and naturall com∣placency, and yet without sinne; if we stand upon our Guard, suf∣fer it to winne no more ground, but then oppose it most, when it most pleads for admittance: For thus farre it will advance; and as the rationall, and intellectuall delight is, from some Conclusion gain'd and drawn out of the principles of Discourse, which is the work of reason; so there is a sensible complacency, which is no∣thing else but adulatio corporis, the pleasing of the sense, by the ap∣plication of that, which is most agreeable to it; as a better red, * 1.37 and white to the eye; of a more pleasant voice to the eare; That which is sweet, the Tast judgeth so, that which is faire, the eye receiveth so: for this is naturall to it, and inseparable from it; and so it is to the Fancy, to entertain objects in that shape, and forme they represent themselves; But then, we must stay, and question them here, at their first approach, and arrivall in these their raies and Glory; and God hath made man a keeper of his heart, as of a Castle; which he betrayes not, 'till he hath delivered it up into the Enemies hands. Clavis hujus castri cogitatio est, The Key of this Castle is his Thought; * 1.38 This opens his Heart, and may shut it; This gives way and Room for the Tentation to enter, which is not done, till he think, as the

enemy would have him; 'til he busie, and roul about his thought, which is as the turning of a key to open a door, and passage unto him; I may think 'tis a faire sight, and my will may turn from it; I may think it Musick, and my will may be deaf; I may think it pleasant to the tast, and my will may distast, and loath it when reason hath discovered death in the apple; but when we draw neer to it, and in a manner invite it to enter; when we de∣light in that beauty, which attempts our chastity, that pleasure which assaults our continence, and stay, and dwell, and solace our selves with these unlawful objects; then 'tis more then a thought, 'tis more then a natural complacency; 'tis a sinne, for not one∣ly the sense is pleased, but the will; for we would not have set it up so high in our fancy, we would not have Deified it there, if we had not been willing to fall down, and worship it; And now though it be but a thought, it is a work of the flesh, wrought and finisht in the minde, and wants nothing but opportunity to bring it into Act; * 1.39 nec enim cogitatus licet solos, licet non ad effe∣ctum per carnem deduc••os à collegio carnis auferimus, saith Tertullian, so far is it, that the soul should be alone in the Actions of our life; that we cannot take these thoughts which are alone, and not yet brought into act, from the society, and fellow∣ship of the flesh, which works in the soul, as the soul doth by it; For in the flesh, and with the flesh, and by the flesh, that is done by the soul, which is done in the heart and inward man.

Fourthly: Our natural inclination or appetite to joyn with those objects which occasion siune, if it proceed, and work not beyond the limits which God hath set up, is not irregular, or sinful: * 1.40 for there is no natural appetite, no natural inclina∣tion of man, which in the effect may not be drawn up, to end in some vertuous action: no fuel, no sparkle in our nature which may not be improved, and fixt at last, as a starre in the fir∣mament of the soul; and therefore is good and tends to good, as well as to evil: my inclination to anger my be drawn up unto a godly zeal, or end in meeknesse; my inclination to meats; in sobriety and temperance, my inclination to carnality, may either be restrained in a virgins life, or made honourable in a married; my affections, and desires were imprinted in me by Nature, and therefore by the hand of God himself, and are not in themselves vitious, but may be good, and profitable; and advantagious to me, in the race I have to run: what though my inclination, and desire look towards pleasure? my anger prompt, and urge me to revenge? my fear drive me from that danger; by undergoing which, I might secure my self from a

greater? it is their nature, and they are left in me to this end; for God hath also set up a power within me, my reason 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a natural judicatory, by which I discern that which is good, from that which is evil, by which I may be familiar with the Laws of God, well skild in spiritual wisdom; and by that be∣calmall Tumults in the soul, moderate, and regulate my affecti∣ons, and if they be too urgent, subdue and crucifie them, set them their bounds which they shall not passe, which are righteousnesse and the Laws of God; that I prefer not my grief or pleasure, or any other inclination, or affection before the will of God, which hath placed them in me, not to destroy me, but to be servicea∣ble to him, and conducible to that end, for which he left them in me: I may make my anger a Magistrate to punish my sinne, my fear a Centinel to warn me of danger, my sorrow a penitentiary to water my couch with my tears; my hope a pillar to lean upon, and how can that be sin, without which I cannot be vertuous? For if I could not be angry, I could not be meek: If I had no desire, I could not be chast; if I were void of fear, I could not watch, if I could not rebel, I could not obey; if I could not be evil, I could not be good; if I had no inclination to vice, I could not be vertuous: for this is the work of reason, and vertue, to subdue, and regulate this inclination, to draw it unto good, which might have been mislead, and carried unto evil, and our watchfulnesse consists in this, in making that useful, which may be hurtful, in making that a friend which might have been an enemy, in taking the danger out of an inclination, the sting out of a temptation, and with it the victory. What can we re∣semble God more then in the destruction of sin? and this we may do by the help of our passions; my joy sings Psalmes to him, my fear observes him, and trembles before him; my anger reveng∣eth his quarrel; when my indignation is against my self; my sorrow payes him the tribute of tears; my love hasteth with a steady eye to that which is good, when that is present, it is trans∣formed into joy, when to come, 'tis quickned into hope, when 'tis past, 'tis poured forth into desire; all natural inclinations may be brought to work for our good, and the glory of God that gave them.

For we must learn to distinguish between our natural desire and our will, or else we shall bring him in guilty of sinne; who took away the sins of the World, who though he came to do the will of his Father, and was willing to do it, yet in his Agony, desired that that cup might be taken from him, without drink∣ing of which, it could not be done; and this desire doth not derogate from his obedience, but commend it; that he brought

down this natural desire under the will of his Father, and would drink that cup, * 1.41 which his humane nature trembled at; not my will but thine be done. Herein is obedience, if a man doth the will of God even against his will, that is his natural desire. When my breasts are full of milk, and my blood dances in my veines, and my natural inclination is strong within me, when beauty, not one∣ly tempts, but sollicits, and opportunity and the twilight favour me; when my natural desire is eager, and vehement, when I thus would, and might, and will not; then am I chast, an Eunuch for the kingdom of Heaven: when my choler would draw my sword, and my reason locks it in my Scabbard; then am I meek: when I am brought to the trial of my faith, and my fear would carry me away from that persecution which rageth against me, for the truthes sake, and I cleave to the truth, and chase this fear away, which would carry away me, or awe, and over∣match it by the readinesse, and strength of the spirit, and re∣solve against those terrours, which would shake me from my rock, (for I may fear, and yet suffer) then am I a Souldier of Christ: when I am fastned to the stake, and am made a spectacle to thousands, to some a spectacle of pitty, to others of reproach, when I see the light; the joy of the whole earth; the Heavens above me; and the land of the living, where I was wont to walk; when I see all the ceremony, and pomp of persecution and death; when the executioner is ready to put fire to my funeral pile; when my flesh trembles, and nature shrinks from that which will abolish it, when in this fit of trepidation, a con∣ditional pardon is offered, and I would, yet will not receive it, because even the saving letters, that are in it, are killing; when the outward man would not be thus sacrificed: and yet I offer him up, then the crown is ready for me, and the flame of fire, in which I shall be reduced almost to nothing, is my Chariot, to car∣ry my soul up to receive it. I cannot say, that this strife and contention is in all; for the grace of Gods spirit, may so settle and quiet it, that it shall scarce be sensible; but where it is sensi∣ble, it is no signe that the tentation hath prevailed, but rather a strong argument, that we are not as yet lead, and shut up in it, but forcing a way, and passage out of it, that though the strong man thus come against us, yet there is something in us stronger then he, something opposite, and contrary to the tentation, which will not suffer it to come so neer, as to shake our constancy, or drive us from our resolution; it may lay hard at us, to make us leave our hold: and to represse, and keep it back, to strengthen and lift up our selves, that we do not fall, is the effect of our watchfulnesse, and Christian fortitude, by which we are more then Conquerors.

To conclude this; though the sense, and fancy receive the ob∣ject, which is a tentation, though our natural temper incline to it, and raise in us a kinde of desire to it (which is but a resul∣tancy from the flesh) yet if we stand upon our guard, and watch, we shall be so far from sinning, that we shall raise that obedi∣ence upon it, which makes a way to happinesse; and the soul shall be sospes, et fidei calore fervens inter tentamenta Diaboli, * 1.42 as Saint Jer. speaks, safe and sound, vigorous and lively in the midst of all these tentations, shall be undefiled of that object, which is fair, and unshaken of that, which is terrible to the sense. Put on then the whole armour of God, stand upon your guard, set up the spirit against the flesh, the reason against your sense; watch one eye with another, your carnal eye, with a spiritual eye, your carnal ear, with a spiritual ear, check your fancy, bound your inclination, if the flesh be weake, let the spirit be ready, if one raise a liking or desire, let the other work the miracle, and cast it out; and this is to work light out of darknesse, good out of that, which might have bin evil, life out of that, which might have been death; this is indeed to watch.

And to this end that we may thus watch; let us out of that which hath been said, gather such rules, and directions which may settle and confirm us in our watch, and carry on our care, and sollicitude unto the end, that we may watch, and so not en∣ter into temptation. And first we must study the temptations themselves, so study them as to wipe off their paint, to strike off their illecebrae and beauty, to behold them in their proper, and na∣tive colours, and representations; optimus Imperator, * 1.43 qui habet cog∣nitas res hostium, he is the best Commander, the best Watch-man who knows his enemy, and can see through his disguise and vizor, through his counterfeit terrours, and lying boasts, and knowes what he is: For indeed nothing can make tentations of any force, but the opinion we have of them; it is not poverty that afflicts me, but the opinion that poverty is evil; 'tis not the evil it self, but my own thoughts which deserve this ill at my hands: I am a∣fraid of it, because I think it horrid, and whilst I think, I make it so. It is not the blow of the tongue that can hurt me, for 'tis but a word, 'tis not a Thunderbolt, and if it were, yet the Stoick will tell us inhonestius est dejectione animi perire, quam fulmine, * 1.44 It is not so great an evil, nor so dishonorable, to be struck with a Thun∣derbolt, as to be kill'd with fear; far worse that my fancy should wound me, then the tongue of an enemy. For what secret force can there be in a calumniating tongue, to pierce through our very hearts, and shake and disturb our minds? we can hear it thun∣der, and not be cast down, but so improvident, and cruel we are

to our selves that a breath from malice, or envy will lay us on the ground, Non ex eo quod est fallimur, sed ex eo quod non est, we are not deceived with the realities, but with the dis∣guises, and appearances of things, which those shapes which we have given them, we first make them idols, and then fall down and worship them: we carelessly take in the object, and let our fancy loose to work and hammer, and polish it, as Poets do make gods of men, and Seas of little Rivers; and in this fair out-side, in which we have drest them, they do deceive us, if we would look neerer into them, if we would desire them, involutas evolvere, unsold, and lay them open, take them out of that gaudinesse, in which they are wrapt, they could not have this operation, nor thus work upon us, sapiens est, cui res sapi∣unt, ut sunt, he is a prudent man, to whom things savour, and relish as they are, and our vigilancy, and spiritual wisdom consists in this, in distinguishing one thing from another, in abstracting that evil that may be, from that good that appears, in discovering a so∣phisme from a demonstration, in being able to sever the colour and appearance of a thing, from the thing it self; glory from riches, misery from poverty, for truly these are not in them, but are to be lookt for and feared in something else: Did we contem∣plate onely that, which is properly theirs, which is onely theirs, and not that which they have not, but ex dono by our gift, we should not so often stoop, and submit to these vile offices, nor forsake our reason to joyn with our sense: we should then look through the flatteries of the world, and behold the inward horrour they conceal, we should look through the terrours of the world, and consider that inward sweetnesse, and light which many times breaks through them, like lightning through a dark and sullen cloud: we should not thus honour them with our fear, nor would our hearts so often fail at the very sight of them: we should not forfeit our souls to save our estates, wound our Conscience to secure our purse, be perjured rather then imprisoned, and so run into Hell from the face and frown of a Tyrant: but as Gregory observes, * 1.45 Anima rebus praesentibus dedita abscondit sibi mala sequentia, when the Soul mixes with the world and cleaves to these tempo∣rary things, when it is buried, as it were, in the flesh, and carnal pleasures, it draws the vaile before its face, and obscures and hides from it self those evils which are sure to follow, which could she truly discern, she would watch, and take courage a∣gainst that temptation, which she now, not onely yeelds to, but embraceth.

And that we may throughly discern them, which is the office of our Christian vigilancy, it will be necessary for us to compare

them: for the Orator will tell us, Facilius latent, * 1.46 quae non com∣parantur, Those things which we look upon with a single eye, but once; doe commonly lye hid, and we see them, as if we saw them not; but when we look them over againe, and compare them with something better then they, then we see them neerer, and have a more direct, and fuller view of them, we see they are nothing, or nothing what they seem'd, as when the Sunne is up, the lesser lights are obscured, and the glory of the starrs is not seene. Beauty is de∣lightfull, but what is it to the splendor of Virtue? who would look upon a face, that could see her naked? what is Honor, that is blasted with a breath, with a Frowne, to immortall Glory? what is the Merchants Pearle, to the Kingdome of Heaven? what are plea∣sures, which are but for a season, to those which are for evermore? what's a span of time, a moment to Eternity? And certainly, were these outward things, which doe but please, and tempt, and with∣draw us from better, the onely reward of goodness, these Aery, fugitive, envenom'd Glories, all that we should find at the end of our Race, no wise man would stoop to reach them up; if these were the end of our Hopes, wee were of all men most miserable; if this were all the Heaven that were promis'd, wee should not beleeve there was either a God, or Heaven: Compare them if you please; worldly Glories, with spiri∣tuall blessings; the one come toward us smiling, and make us mirth and melody, but they soon turn their back, and leave us sad and disconsolate, in the very shadow of Death; The other present them∣selves at first, with great distast to flesh and blood, because we look upon them through a sad and dark medium, through disgrace and affliction, and Death it self, but if wee look often, and converse familiarly with them, we shall see them in Beauty and Riches, and Heaven, and God himself; and is it not a great deal better for a while to watch, and strive, and fight it out, and afterwards rejoyce, and triumph as Conquerors, then by the impatience of one houre, to be slaves for ever? Quid enim est malum, nisi impatientia boni? * 1.47 for what is evill; what is our yeelding to Temptations, the slacking of our watch, but our want of patience towards that which is good? Thus if we compare them, we shall soon discover their deformity, and on holy desires, and strong resolutions, as with the wings of a Dove, fly swiftly away, that we may be at rest; Thus if we know them, they can hardly hurt us; for what Pliny spake of Monsters and Prodigies, is true, either of faire, or black Tentations, Ostente∣rum vires in eorum potestate sunt, quibus portenduntur; as of the one, * 1.48 so of the other, their power is no greater, then they would have it, to whom it is shewed, and presented, and are of force so farre, as they are received, have no power to hurt us, but from our selves; and therefore we must deal with them, as they did with those pro∣digies, neglect, and slight them, that they may not hurt us, beat

down, Crucify the flesh, with the affections and lusts, disgrace, and vilify every imagination that exalts it self against God; Hate them with a perfect hatted: For not to yeeld, is to overcome, to study, and learne, and know temptations, and find out, where their great strength lyeth, and cut it off; to consider them as they are, and not in appearance, but reality; to contemne and put them by, is that which makes way to victory, and prepares us for the coming of the Lord.

* 1.49 But Thirdly: * 1.50 let us not so neglect and slight them, as to let them come up too neer us (for so to neglect an Enemy, is to strengthen him) but let us stand at the Doores, and represse, and put them back at the first sight, either of their false glory, or their borrowed Terrour; let us turne away our eyes, that they behold not vanity; periculosum est crebrò videre, * 1.51 per quae aliquando captus sis, a dangerous thing it is, nay, a folly it is to behold those objects, and look upon them often, which may be a snare unto us, to dally with the point of that sword, which may enter our Bowels, to sport with that ser∣pent, which may sting us to death. What should they doe long in the eye? why should they stay so long in the Fancy, till she gild and beautifie them? and set them up as an Idoll to worship? no let us watch, and rowse up our selves, and beat down every Altar, as soone as it is erected there; nay, stay the Fancy in its work, repress them here in causis, in their beginnings, Take these Babylonish brats, and dash them against the stones; for he that doth not meet, and withstand an evill in the approach, hath fairely invited it, to come forward, qui morbo non occurrit, sibi manus infert, he that doth not use speedy means to keep back a disease, is as he that kills himself. A A thought begets Delight, delight begets consent, consent is seen in Action, Action begets Custome, Custome necessity, necessity Death; it was but an object, but an apparition, but a Thought at first, and now 'tis Death; and he that was willing a Thought should lead in the Front, was willing also that Death should come in the reare. It is not safe thus to Dally with a Temptation, to resolve not to act it, and yet to act in the mind, which will soon make the Basis, and ground-work of a resolution to be afraid of the Action, and yet commit the sinne, to nourish that sinne in my bosome, which I am ashamed to be seen with abroad, which will yet at last break forth before the Sunne, and the people, to harbour that in my closet, which within a while will be on the House top. That of Bernard is most true, though it be in ryme, non nocet sensus, ubi non est consen∣sus, the sense hurteth not where there is no consent: It is no sinne for the eye to see, or the care to heare, or for the Fancy to set up objects within her in that shape in which they appear, but it is a hard matter, as Saint Hierome speaks, integritate mentis abutivoluptatibus, to abuse those pleasures, which daily present themselves, to a good

end; to have them as Aristippus had his Lais) and not to have them, to live in pleasure, without that delight, which makes Ten∣tation a sinne: we may say of Temptations, as he did of Fortune, ana est ad illam securitas, non toties illam experirt, The best security we have against Fortunes fickle inconstancy is, not to make tryall of her too often, not to want her; so of Tentations: It is not good to look too often upon them when they flatter, not to see too often, not to heare too often, not to open our eyes or our eares to vanity; For as they who busy themselves in worldly affaires, when all things succeed prosperously, doe begin at last to doate on Riches, and love them for themselves, which they sought for at first, but for their necessity; so what we look upon at first, as a common object, by degrees insinuates, and is made familiar to us, and winnes our affection to it, delights and overcomes us, and what did at first stand at doore, and begge an entrance, at last enters in, and takes full pos∣session of us, and commands in chief.

Last of all, let us Consider the Apostle and High Priest of our pro∣fession, CHRIST JESƲS, even this Lord who is to come, who hath open••d the Treasuries of Heaven, brough•• own Life and Im∣mortality, display'd his rich, and precious promises of Heaven, and Everlasting Happinesse, all which he will make ours, if we make good but this one word, but this one syllable, Watch: This is the price of Heaven; This he dyed for, that we should be a peculiar People unto him, Even his Watch-men: That as he, for the joy which was set before him, endured the Crosse, despised shame, suffe∣red the Contradictions of sinners, and yet was yesterday and to Day, * 1.52 and the same for ever. So wee by his Power, and the efficacy of his Spi∣rit, by the vertue of his Precepts, and the Glory of his Promi∣ses, may establish our selves, watch over our selves, secure our selves, in the midst of snares, and so be in the World as out of the world, walk in the midst of Temptations and be untoucht, walk in the midst of all these Fiery Tryalls, as the Three Children did in the Furnace, and have no hurt; Heare the Musick of the world, but not hearken to it, behold its allurements, and not be mo∣ved, be one and the same in all the Changes and variety of Temptations, the same when they flatter, and the same when they Threaten, which is truely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be like unto our Lord.

And because the watch man watcheth in vain, unlesse the Lord keepeth the house; we must call upon this Lord, to watch with us, and to watch over us, who is not gratiae angustus, as Saint Ambrose speaks, no niggard of his Grace, but as he hath given us a com∣mand to watch, so he hath given us another, to depend upon him, * 1.53 for assistance, et scimus quià petentes libenter exaudit, quando hoc

petitur largiri quod jubet, and we know it is impossible he should denie us our requests, when we desire him to grant us that, which he desires we should have; his help and assistance to do that which he commands; do we desire it? he wisheth it; do we begg it of him? he beseeches us to accept it; we begg his assistance against the lusts of the flesh; * 1.54 he commands us to crucifie them; against the pollutions of the world; his will is our sanctification, a∣gainst the Devil; if we will, he will tread him under our feet; he commands us, who is Xistarcus the master of the race; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the over-seer, and Captain of the watch, by whose power and wisdom, we may keep back all our enemies. If the Devil suggests evil thoughts, he inspires good; if the enemy lay hard at us that we may fall his mercy is ready to hold us up; if we be subtle; our Lord is wisdom it self; in all our trials, in all time of our tribulation, in all time of our wealth, in the hour of death, and in the day of judgement, he is our Lord, and his Grace is sufficient for us. If we fail, and miscarry, 'tis because we will not joyn him with us; because we begghis assistance, and will not have it, call upon him for help, and weary him with our refusals; be seech him to do that, which we will not suffer him to do, bespeak him to watch over us, * 1.55 and fll fast asleep! If you will repent, repent, saith the watch-man; Iaf you would watch, why do ye not? How many yeers have you worn out in this spiritual exercise? nay, * 1.56 to fall lower, have we devoted two or three moneths? nay, lower yet, how many weeks have we spent? a week is not long; but how many dayes? our dayes on earth are but a shadow, but how many hours? and houres we say, have wings, and fly away; (I am ashamed to ask again) How many minutes hath it cost us? our life is but a span; how much of this span? how little of this little? what a nothing of this nothing hath this great businesse took up? * 1.57 O that we could say with Job: all the dayes of my appoin∣ted time, or with David, seven times a day, or were it his morning, his noon, his evening; but I fear, all is shut up in Foelix his conveni∣ent season, that is, when the world, and our flesh; when our lust and the devil will give us leave, and then, what faint, feeble brea∣thing? what thin and empty conceptions? nay, what noysom exhalations? what contradictions? what sinnes are our pray∣ers.

Let us then call upon him to be present with us, and to assist us in our watch; but, let us gird up our loyns when we call upon him; let us watch and pray; pray, and watch, let us endeavour, when we pray, and he will help our indeavours, let us intend what we desire, and he will grant it: let us mean what we speak, and he will hear us: for he never shuts his ears against his own words, and his own words are, Ask and you shall have; ask the blessings of the right hand, or the left, and he will give you them, or that which

is better for you: but if you ask his Grace, his assistance; you are heard, before you speak, for he is all Grace, all Goodnesse, all Rayes, all beauty, and will fill you with himself; for his delight is to be in the sons of men, and to make them like him. Trouble not your selves then with what he will do, or not do, but be busie in your watch, watch and pray in this your hour; that you may know him, and be known of him; that at your last day, and hour, you may know, and finde him, what now you beleeve him to be, your Righteousnesse, your Lord, your Saviour; haec est hora vestra, this is your hour; this span of time, this moment is that, on which de∣pends your Eterniy; if in this your hour you watch, and be ready to go out, and meet him, he will receive you with joy, even receive you to his table; there to rest, and sit down, and delight your selves with Abraham, and Isaac, and all the Prophets, and all the Apostles, all the Martyrs, all your fellow watch-men, and with them to sing prayses to this Lord for evermore.

Notes

• * 1.1

  Tert. l. 2. cont. Marcion.
• * 1.2

  Prov. 20.27.
• * 1.3

  C. 9. N. 1 Q. c. 30.
• * 1.4

  Deut. 4.9. Tom. 1.
• * 1.5

  Math. 26.41.
• * 1.6

  Philip. 2.
• * 1.7

  2 Cor. 7.1. Heb. 12.28. 2 ep. John 8.
• * 1.8

  Tertul. de Testim. animae. c. 2. Ʋnde haec tibi anima non Christiana?
• * 1.9

  Heb. 3.1.
• * 1.10

  Coloss. 1.25.
• * 1.11

  Ep. ad Olymp.
• * 1.12

  2 Pet. 1.10.
• * 1.13

  Philip. 2.12.
• * 1.14

  2 Cor. 2.16. 2 Tim. 4.8.
• * 1.15

  Veget. l. v.
• * 1.16

  Naz or. 38.
• * 1.17

  Eccles. 7.29.
• * 1.18

  Legem dedit Deus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naz or. 38.
• * 1.19

  2 Cor. 11.12.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. in ps. 1.
• * 1.21

  Hieron.
• * 1.22

  Jer. 9.21.
• * 1.23

  August. lib. music. c. 11.
• * 1.24

  Hilar. in Psal. 118.
• * 1.25

  Quintil l. 10. c. 3.
• * 1.26

  Arist. Sophist. Elench. c. 12.
• * 1.27

  Magna ista, quia parvi sumus, credi∣nus. Sen. Praef. ad N.Q.
• * 1.28

  Aug de verâ Religi. c. 51.
• * 1.29

  Gal. 5.20.
• * 1.30

  T••ll. Offi. 1.
• * 1.31

  Ardent, inten∣duntur, hume∣ctant, connivent hinc illae mi∣sericordrae Lacrymae. Plin. Nat. H. l. 11. c. 37.
• * 1.32

  1.
• * 1.33

  A. Gel. Noct. Att. L. 19. c. 2.
• * 1.34

  Tertul de Co∣ron. Mil. c. 5.
• * 1.35

  2.
• * 1.36

  3.
• * 1.37

  Arnob. l. 7. adv. Gent.
• * 1.38

  Bern.
• * 1.39

  Tertul de re∣surrect. carn's. c. 15.
• * 1.40

  Nullus in ho∣mine naturalis appetitus qui non potest vir∣tuosè impleri. Helcet. in l. Sap ser. 42.
• * 1.41

  Maxima chse∣quii gloria est in eo, quod ae∣qui minus ve∣lit. I'lin. Paneg.
• * 1.42

  Hieron. Apro∣nio
• * 1.43

  Veger.
• * 1.44

  Senc. Na. Question.
• * 1.45

  Hom. 39. in. Isa.
• * 1.46

  M. Seneca. Cont. 164.
• * 1.47

  Tertul de pa∣tientia.
• * 1.48

  Prout quae{que} accepta sunt, ità valent. Plin. Nat. hist. l. 28.3.
• * 1.49

  3.
• * 1.50

  Nihil in bello oportet con∣tomni.
• * 1.51

  Nemo diu ••u tus periculo proximus. Cyp. ep. 61.
• * 1.52

  Heb. 12.
• * 1.53

  Greg Hom. 36.
• * 1.54

  1 Thes. 4.3.
• * 1.55

  Is. 21.11. If you will en∣quire, enquire.
• * 1.56

  Vide Castalio∣nis perutilem Tract. de quin∣que impedi∣mentis bonae mentis. Job 8.9.
• * 1.57

  Job 14.14. Psal. 119.164 Psal 55.17. Acts 24.25. Ephe. 6.14.