CHRISTS GENERAL WATCH-WORD.CHRISTS GENERALL WATCH-WORD.
pp. 1–130203 passagespart 1 of 6
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§. 1. There be atwo comings of our2 Lord and Saviour Christ mentioned in Scripture: the former of them in mercy, bto save the world; the latter of them in majesty, cto judge the world. Some of those that lived in the time of the former, had dmoved question to our Saviour himself concerning the latter; eWhen will the coming of the Son of man be?
§. 1. THere be atwo commings of our2 Lord and Sauiour Christ mentioned in Scripture: the former of them in mercy, bto saue the world; the latter of them in maiestie, c
to iudge the world. Some of those that liued in the time of the former, had
aAduentus du•: alter in humilitate, alter in sublimitate. Tertull •polog. Aduentus Demini duplex. Ber•: in advent, serm. 4. imo triplex, ad homines, in homines, contra homines. ib. 3. Primus in humilitate, postremus in maiestate, Greg. Rom. mor. l. 17. c. 19. […], quo veni• judicandus; manifestus, quo veniet judicaturus, Aug. de temp. 220. Venit enim saluator, veniet damnator, Idem in Joan. tract. 4.Aduentus du•: alter in humilitate, alter in sublimitate. Tertull •polog. Aduentus Demini duplex. Ber•: in aduent, serm. 4. imo triplex, ad homines, in homines, cōtra homines. ib. 3. Primus in humilitate, postremus in maiestate, Greg. Rom. mor. l. 17. c. 19. 〈…〉, quo veni• iudicandus; manifestus, quo veniet iudicaturus, Aug. de temp. 220. Venit enim saluator, veniet damnator, Idem in Ioan. tract. 4.
dDe illo ab eo quaesierunt qu•m sperabant, non de illo quem jam videbant, Aug. epist. 80.De illo ab eo quaesierunt qu•m sperabant, non de illo quem iam videbant, Aug. epist. 80.
Now our Saviour, in way of answer unto this question, layeth down both the certainty and the ⟨p. 2⟩uncertainty of his second coming: the certainty, that it shall be; the uncertainty when it shall be. That, which is wont to be said of the day of Death, being no less true of the day of Doom; fThere is nothing more certain, and yet nothing more uncertain: gNothing more certain than that it shall be: as sure, we use to say, as Death; and may well say, as Doom: For hHeaven and earth (saith our Saviour) shall pass away, but so shall not my word. And yet inothing more uncertain than when it shall be. For, kOf that day and hour knoweth no man ought, no nor the Angels in heaven, nor the Son (l as he was mthen) himself.
Now our Sauiour, in way of answer vnto this question, layeth downe both the certaintie and the ⟨p. 2⟩vncertaintie of his second comming: the certaintie, that it shall be; the vncertaintie when it shall be. That, which is wont to be said of the day of Death, being no lesse true of the day of Doome; fThere is nothing more certaine, and yet nothing more vncertaine: gNothing more certaine than that it shall be: as sure, we vse to say, as Death; and may well say, as Doome: For hHeauen and earth (saith our Sauiour) shall passe away, but so shall not my word. And yet inothing more vncertaine than when it shall be. For, kOf that day and houre knoweth no man ought, no nor the Angels in heauen, nor the Sonne (l as he was mthen) himselfe.
fNihil certius; nihil incertius. Bernde Coena Dom. ser. 2. & medit. c. 3. & epist. 105.
gCaetera nostra & bona & mala incerta sunt: sola mors certa est. Aug. verb. Dom. 21▪ Incerta omnia: sola mors certa, •uius etiam hora incerta est, Idem in Psal. 38.
l[Greek or Hebrew]. Greg. Naz. ad Eunom. serm. 4. & ex eo E•logius c•nt. Agnoitas apud Photiū biblioth. c•d. 230. [Greek or Hebrew]. Ephrem. ad Anatol. quaest. 1. Secundum formam […], Aug de Trin. lib. 1. cap. 12. In statu humiliationis, Vorst. apolog. disp. 2▪•. 33. Parum •nim selidum▪ quod Aug in Psal. 36. & in Genes. contra Manich lib. 1 cap. 32. & 8•. q•aest. 60 sed & de Trinit. lib. 1. cap. 12. nescit, i. nesci•e facit. Neque sirm•m satis quod Greg. R•m. lib. 8. epist. 42. & Cyril. thesaur. lib. 9. cap. 4. In humanitate norat; sed ex humanitate non norat.
Hereupon he taketh occasion to nexhort his Disciples whom he then spake to, and ous all in and by them, unto circumspection and wariness, unto vigilancie and watchfulness: pthat since such a day must once come, and they know not how soon it may come, wherein they shall all be called to give up their accounts, that therefore they live in a continual expectation of it, in a perpetual preparation for it; that whensoever it shall come, they may be found ready and fit for it.
Hereupon he taketh occasion to nexhort his Disciples whom he then spake to, and ovs all in and by them, vnto circumspection and warinesse, vnto vigilancie and watchfulnesse: pthat since such a day must once come, and they know not how soone it may come, wherein they shall all be called to giue vp their accounts, that therefore they liue in a continuall expectation of it, in a perpetuall preparation for it; that whensoeuer it shall come, they may be found ready and fit for it.
oNon illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui suerunt post illos ante nos, & ad nosipsos, & qui erant post nos usque ad novissimii eius aduentum, August. epist. 80.Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui suerunt post illos ante nos, & ad nosipsos, & qui erant post nos vsque ad nouissimii eius aduentum, August. epist. 80.
pUt semper paratum sit cor ad expectandum, quod esse venturum scit, & quando venturum scit, nescit. Aug. in Psal. 36.Vt semper paratum sit cor ad expectandum, quod esse venturum scit, & quando venturum scit, nescit. Aug. in Psal. 36.
Which exhortation having urged▪ and enlarged ⟨p. 3⟩by sundry arguments of enforcement and illustration in qthe words before going, he doth rhere repeat and conclude, winding up the sum of all before delivered in this one word,
Which exhortation hauing vrged▪ and enlarged ⟨p. 3⟩by sundry arguments of inforcement and illustration in qthe words before going, he doth rhere repeat and conclude, winding vp the summe of all before deliuered in this one word,
A word not consisting of many syllables or letters;1 but containing much matter, and matter of2 much use. Which that it may the better and the3 more orderly be unfolded, we will refer all that shall be spoken to these four heads:
A word not consisting of many syllables or letters;1 but containing much matter, and matter of2 much vse. Which that it may the better and the3 more orderly be vnfolded, we will referre all that shall be spoken to these foure heads:
1. The Meaning of the word, what it is to watch.
2. The Reasons, why we ought so to watch.
3. The manner, how we must watch.
4. The Means, whereby we may watch.
1. The Meaning of the word, what it is to watch.
2. The Reasons, why we ought so to watch.
3. The manner, how we must watch.
4. The Meanes, whereby we may watch.
§. 2. For the first of them, to wit, what it is to watch. Watching is, to speak properly, san affection of the body; and is by way of metaphor only applied unto the soul. In regard whereof it will not be amiss to consider briefly what it importeth in the one, that we may the better conceive thereby what it signifieth in the other.
§. 2. For the first of them, to wit, what it is to watch. Watching is, to speake properly, san affection of the bodie; and is by way of metaphor onely applied vnto the soule. In regard whereof it will not be amisse to consider briefly what it importeth in the one, that we may the better conceiue thereby what it signifieth in the other.
sCorporū est somnus, sicut & mors cum speculo suo somno. Anima quiet• nunquam succedit. Tertull. de anim• c. 32. & 25. Jacet enim dormienti• corpus ut mortui, viget autem & vivit animus. Cicer. de divin. l. 1. Somnus siquidem è corpore est, atque in corpore operatur, Aug. de immortal. anim. c. 14. Corpore auto dormiente a•ima insomnis agit. Hippo•r. de insomn. Totaque sibi sua est, Jul. Scalig. ad eundem.Corporū est somnus, sicut & mors cum speculo suo somno. Anima quiet• nunquam succedit. Tertull. de anim• c. 32. & 25. Iacet enim dormienti• corpus vt mortui, viget autem & viuit animus. Cicer. de diuin. l. 1. Somnus siquidem è corpore est, atque in corpore operatur, Aug. de immortal. anim. c. 14. Corpore aut• dormiente a•ima insomnis agit. Hippo•r. de insomn. Totaque sibi sua est, Iul. Scalig. ad eundem.
tWatching therefore and waking are two several things: it is one thing to wake, or to be awake, and another thing to watch. For example: we are all here (I presume) at this present waking; but cannot properly be said to be watching, because neither is it now the ordinary time of rest, neither (it may be) have we any present inclination thereunto. ⟨p. 4⟩But the Disciples of our Saviour the night before he suffered, are said to have watched with him, uCould ye not watch an hour with me? because both it was then the ordinary time of repose, and they very sleepy and drowsy also themselves.
tWatching therefore and waking are two seuerall things: it is one thing to wake, or to be awake, and another thing to watch. For example: we are all here (I presume) at this present waking; but cannot properly be said to be watching, because neither is it now the ordinarie time of rest, neither (it may be) haue we any present inclination thereunto. ⟨p. 4⟩But the Disciples of our Sauiour the night before he suffered, are said to haue watched with him, uCould ye not watch an houre with me? because both it was then the ordinarie time of repose, and they very sleepie and drowsie also themselues.
t[Greek or Hebrew], sive [Greek or Hebrew], ut Phrynichus: Et [Greek or Hebrew], sive [Greek or Hebrew]. Sicutdormitione transitur ad somnū, sic exper▪ gesactione transitur ad vigilationē, Aug. in Psal. 3.〈non-Latin alphabet〉, siue 〈non-Latin alphabet〉, vt Phrynichus: Et 〈non-Latin alphabet〉, siue 〈non-Latin alphabet〉. Sicutdormitione transitur ad somnū, sic exper▪ gesactione transitur ad vigilationē, Aug. in Psal. 3.
Again, xthe Psalmist complaineth that God held his eyes waking, or ywatching; (but in an unproper sense) that he was forced to keep waking, and so in some sort to watch as it were against his will. A man lieth oft awake when he would fain sleep, but zcannot, either through disease of body or distraction of mind: And a man that is set to watch, may keep awake, but not mind or regard his charge: and neither of them in such case are said properly to watch. But those that sit by such a sick man as cannot sleep, to tend him, are said to watch by him: And the Shepherds are said to have been awatching over their flocks, when the Angel appeared to them that brought them tidings of Christs birth.
Againe, xthe Psalmist complaineth that God held his eyes waking, or ywatching; (but in an vnproper sense) that he was forced to keepe waking, and so in some sort to watch as it were against his will. A man lieth oft awake when he would faine sleepe, but zcannot, either through disease of bodie or distraction of minde: And a man that is set to watch, may keepe awake, but not minde or regard his charge: and neither of them in such case are said properly to watch. But those that sit by such a sicke man as cannot sleepe, to tend him, are said to watch by him: And the Shepherds are said to haue beene awatching ouer their flocks, when the Angell appeared to them that brought them tidings of Christs birth.
z[Greek or Hebrew], ut Herodot. loquitur. i. insomnia laboram, ut […] apud Nonium.〈non-Latin alphabet〉, vt Herodot. loquitur. i. insomnia laboram, vt 〈…〉 apud Nonium.
aLuk. 2. 8. Pastores, dumb super gregem suum vigilant, gregis ipsius p•storē in praese•io i•uenire, videre, t•re meren•r & autorem. Petrus Chrysol. serm. 24.Luk. 2. 8. Pastores, dum super gregem suum vigilant, gregis ipsius p•storē in praese•io i•uenire, videre, t•re meren•r & autorem. Petrus Chrysol. serm. 24.
So that bodily watching (to speak properly and precisely) is then, when a man striveth to keep himself corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleep.
So that bodily watching (to speake properly and precisely) is then, when a man striueth to keepe himselfe corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleepe.
§. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himself so awake: and ba man may not keep himself so awake, and yet watch. cPeter watched thus while he slept in the prison between two soldiers tied fast with two chains. And so did dDavid, when trusting to Gods gracious protection, ⟨p. 5⟩he laid himself quietly down to sleep. Whereas on the other side, eJudas sate up all the night long (as fthieves and murderers also do many times) to put his treason in practise, gwhile his fellow Disciples slept; and yet watched he no more, nay not so much as they did. And hDavid was broad awake, when he spied Bathsheba from off his terrace; and yet watched he not so well as before he did, when on his pallet he lay fast asleep: he rose from one sleep, to fall into another, a worse sleep. It is not ia corporal, but a spiritual; not a proper, but a figurative, a metaphorical watching, (and yet a watching that hath reference to that proper, some resemblance of that corporal watching) that our Saviour here intendeth.
§. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himselfe so awake: and ba man may not keepe himselfe so awake, and yet watch. cPeter watched thus while he slept in the prison between two souldiers tied fast with two chaines. And so did dDauid, when trusting to Gods gratious protection, ⟨p. 5⟩he laid himselfe quietly downe to sleepe. Whereas on the other side, eIudas sate vp all the night long (as ftheeues and murtherers also doe many times) to put his treason in practise, gwhile his fellow Disciples slept; and yet watched he no more, nay not so much as they did. And hDauid was broad awake, when he spied Bathsheba from off his terrace; and yet watched he not so well as before he did, when on his pallet he lay fast asleepe: he rose from one sleepe, to fall into another, a worse sleepe. It is not ia corporall, but a spirituall; not a proper, but a figuratiue, a metaphoricall watching, (and yet a watching that hath reference to that proper, some resemblance of that corporall watching) that our Sauiour here intendeth.
b1 Thess. 5. 10. Si d•rmituri sum•, quomodo vigi•amus? Cord vigilamus, •tiam c•m co•pore dormimus, Aug. de verb. Dom. serm. 22.1 Thess. 5. 10. Si d•rmituri sum•, quomodo vigi•amus? Corde vigilamus, •tiam c•m co•pore dormimus, Aug. de verb. Dom. serm. 22.
To apply therefore what was before said of watching, to the Soul, and so to our present purpose. Sin is in the word compared to a sleep. kLet not us sleep, as others sleep, saith the Apostle: For those that sleep, sleep in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spiritual lnight of ignorance, so of a spiritual sleep of sin. Repentance is said to be an awaking (as it were) out of this sleep. mAwake to righteousness; and sin not, saith the same Apostle. And again, nAwake thou that sleepest, and arise from the dead, from the deadly sleep of sin, and Christ will enlighten thee. And, oAs it is a sign that a man is awaked out of his sleep, when ⟨p. 6⟩he telleth what dreams he saw in his sleep: so it is a sign, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keep our selves from future relapse and from falling back into this our former deadly slumber again, is that which by the same metaphor is termed watching, as here, so pelsewhere.
To apply therefore what was before said of watching, to the Soule, and so to our present purpose. Sinne is in the word compared to a sleepe. kLet not vs sleepe, as others sleepe, saith the Apostle: For those that sleepe, sleepe in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spirituall lnight of ignorance, so of a spirituall sleepe of sinne. Repentance is said to be an awaking (as it were) out of this sleepe. mAwake to righteousnesse; and sinne not, saith the same Apostle. And againe, nAwake thou that sleepest, and arise from the dead, from the deadly sleepe of sinne, and Christ will illighten thee. And, oAs it is a signe that a man is awaked out of his sleepe, when ⟨p. 6⟩he telleth what dreames he saw in his sleepe: so it is a signe, saith the Heathen man, of one truely repentant, when a man maketh sincere confession of his former offence. And lastly, the striuing to keepe our selues from future relapse and from falling backe into this our former deadly slumber againe, is that which by the same metaphor is termed watching, as here, so pelsewhere.
oQuare vitia sua n•mo confit•tur? quia adhuc in illis •st. S•mnium narr•re vigilantis est: & vitia sua confiteri sanitatis indicium est. Exp•rgiscamur ergò ut errors nostros coarguere possimus. […]. epist. 54.
So that it is as much in effect, as if our Saviour had said, when he willeth us to watch; that It is not 1sufficient for us, that we have been awaked out of the deadly sleep of sin; but we must with all heedful diligence for the time to come strive to keep our selves thus waking. Watch we cannot till we be awaked; and qwhen we are once awaked, we must ever watch. And so have we both the true sense and signification of the word; and the point also therein propounded.
So that it is as much in effect, as if our Sauiour had said, when he willeth vs to watch; that It is not 1sufficient for vs, that we haue beene awaked out of the deadly sleepe of sinne; but we must with all heedfull diligence for the time to come striue to keepe our selues thus waking. Watch we cannot till we be awaked; and qwhen we are once awaked, we must euer watch. And so haue we both the true sense and signification of the word; and the point also therein propounded.
1The Doctrine.
qNam vigilare leve est; peruigilar• grave. Martial▪ l. 9. ep. 70.Nam vigilare leue est; peruigilar• graue. Martial▪ l. 9. ep. 70.
The first taken from the drowsiness of our own natural disposition.
The second from the diligence of our Adversary the Devil.
The third from the necessity of perseverance.
The fourth and last from the danger of relapse.
The first taken from the drowsinesse of our owne naturall disposition.
The second from the diligence of our Aduersarie the Deuill.
The third from the necessitie of perseuerance.
The fourth and last from the danger of relapse.
For the first of them, to wit, the drowsiness of1 our own natural disposition. rHe came the second time, saith the Evangelist of our Saviours Disciples, whom he had but lately before awaked, and found them asleep again; for their eye were heavy. And as it is with those that be of an heavy constitution, ⟨p. 7⟩of a drowsy disposition, that though they be awaked out of sleep, yet unless they use some diligence (yea though they so do) to keep themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more careful) to fall even fast asleep again: So it is naturally with every one of us in regard of our souls: We are all generally sof a very dull and drowsy disposition, by reason of that lumpish flesh of ours, tthat abideth much even in the best of us. By means whereof it cometh to pass, that we are oft slipping and slumbering, be we never so careful and diligent; yea in danger oft, after we have been awaked out of this dreary and deadly sleep, to fall eftsoon back again into the same, if we keep not a constant watch over our selves and our souls. Beside that the Devil is ready and busy ever to help forward, besprinkling of our temples with his spiritual Opium of evil motions and suggestions, to further the matter, and to cast us again (if it be possible) into a Lethargy irrecoverable.
For the first of them, to wit, the drowsinesse of1 our owne naturall disposition. rHe came the second time, saith the Euangelist of our Sauiours Disciples, whom he had but lately before awaked, and found them asleepe againe; for their eye were heauy. And as it is with those that be of an heauie constitution, ⟨p. 7⟩of a drowsie disposition, that though they be awaked out of sleepe, yet vnlesse they vse some diligence (yea though they so doe) to keepe themselues awake, they are ready euer anon to be napping and nodding, and (if they be not the more carefull) to fall euen fast asleepe againe: So it is naturally with euery one of vs in regard of our soules: We are all generally sof a very dull and drowsie disposition, by reason of that lumpish flesh of ours, tthat abideth much euen in the best of vs. By meanes whereof it commeth to passe, that we are oft slipping and slumbring, be we neuer so carefull and diligent; yea in danger oft, after we haue beene awaked out of this dreery and deadly sleepe, to fall eftsoone backe againe into the same, if we keepe not a constant watch ouer our selues and our soules. Beside that the Deuill is ready and busie euer to helpe forward, besprinkling of our tempels with his spirituall Opium of euill motions and suggestions, to further the matter, and to cast vs againe (if it be possible) into a Lethargie irrecouerable.
sLanguido sumus ingenio, & in somnum ituro, aut in vigiliam somno simillimam: ut Senec. de provid. c. 5.Languido sumus ingenio, & in somnum ituro, aut in vigiliam somno simillimam: vt Senec. de prouid. c. 5.
§. 5. A second Reason therefore may be taken1 from the diligence of this our Adversary. uBe sober and watch, saith the Apostle, for your Adversary the Devil goeth about continually like a roaring Lion, seeking whom he may devour. xShall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thy self? So say I: Shall Satan be more vigilant in watching to do us a shrewd turn or a mischief, then we in watching to keep our selves safe from his malice? ⟨p. 8⟩yUndoubtedly if he watch thus continually to assault us, unless we watch as constantly on the other side to prevent him, we shall soon come to be surprised and vanquished again of him. zContinual watch therefore is to be held of us, because *our enemy continually lies in wait for us: nor can we ever in regard thereof (be we never so watchful) be over-much wary, yea or wary enough.
§. 5. A second Reason therefore may be taken1 from the diligence of this our Aduersarie. uBe sober and watch, saith the Apostle, for your Aduersarie the Deuill goeth about continually like a roaring Lion, seeking whom he may deuoure. xShall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to saue thy selfe? So say I: Shall Satan be more vigilant in watching to doe vs a shrewd turne or a mischiefe, then we in watching to keepe our selues safe from his malice? ⟨p. 8⟩yVndoubtedly if he watch thus continually to assault vs, vnlesse we watch as constantly on the other side to preuent him, we shall soone come to be surprised and vanquished againe of him. zContinuall watch therefore is to be held of vs, because *our enemie continually lies in wait for vs: nor can we euer in regard thereof (be we neuer so watchfull) be ouer-much warie, yea or warie enough.
xUt jugulent homines, surgunt de nocte latrones: Ut •eipsum serues, non experg•sceris? Horat. lib. 1. epist. 2.Vt iugulent homines, surgunt de nocte latrones: Vt •eipsum serues, non experg•sceris? Horat. lib. 1. epist. 2.
yPernicicsus nimis est repentinus hostis, nam aut inscios praevenit, aut […] praeoccupat, aut opprimit dormientes. Chrysol. serm. 27.Pernicicsus nimis est repentinus hostis, nam aut inscios praeuenit, aut 〈…〉 praeoccupat, aut opprimit dormientes. Chrysol. serm. 27.
z[Greek or Hebrew]. Chrysost. in Gen. hom. 3.〈non-Latin alphabet〉. Chrysost. in Gen. hom. 3.
A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where asome watch for the rest, and the rest sleep while they wake: as that bGreek Commander sometime said in a general solemnity, that che kept sober and watched, that others the whilst might drink and sleep: And Philip of Macedon used to say, that dhe might safely drink deep, as long as Antipater kept sober and watched. But it is not so in this spiritual watch; we cannot here watch by deputy; no man can watch for us; but every one must watch for himself.
A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where asome watch for the rest, and the rest sleepe while they wake: as that bGreeke Commander sometime said in a generall solemnitie, that che kept sober and watched, that others the whilest might drinke and sleepe: And Philip of Macedon vsed to say, that dhe might safely drinke deepe, as long as Antipater kept sober and watched. But it is not so in this spirituall watch; we cannot here watch by deputie; no man can watch for vs; but euery one must watch for himselfe.
aQuid quisque vitet, nunquam homini satis Cautum est, in horas. Hor. carm. 2. 13.
bEpaminondas.
c[Greek or Hebrew]. Plut. ad praefect. indoct. & in Apophthegm. reg. & duc.〈non-Latin alphabet〉. Plut. ad praefect. indoct. & in Apophthegm. reg. & duc.
d[Greek or Hebrew]. Ex Carystij histor. Athenae dipnosop. lib. 10.〈non-Latin alphabet〉. Ex Carystij histor. Athenae dipnosop. lib. 10.
I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as gover your souls. Now it is one thing to watch for one, and another thing to watch over one. To watch for one (to speak properly) is hto watch ⟨p. 9⟩in his stead that he may not watch: as in a City besieged, or in a set Camp some few watch by night in their turns that the rest the whilst may sleep: and as ithe Prince is said to watch, that the subject may rest at ease: or the *Princes guard to watch, that he may sleep safely. But to watch over one is to watch by him to keep him awake; as those that watch Deere to tame them by keeping them from sleep; or as those that tend a sick Patient in some drowsy disease, or kafter some medicine received, or a vein opened, or the like, where sleep may be prejudicial and dangerous unto him. In this latter manner are we said to watch over you; and the main end of our watching is to keep you waking. Which unless it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more then their watching about the Patient before spoken of, if he sleep amidst them, while they watch about him.
I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as gouer your soules. Now it is one thing to watch for one, and another thing to watch ouer one. To watch for one (to speake properly) is hto watch ⟨p. 9⟩in his stead that he may not watch: as in a Citie besieged, or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe: and as ithe Prince is said to watch, that the subiect may rest at ease: or the *Princes guard to watch, that he may sleepe safely. But to watch ouer one is to watch by him to keepe him awake; as those that watch Deere to tame them by keeping them from sleepe; or as those that tend a sicke Patient in some drowsie disease, or kafter some medicine receiued, or a veine opened, or the like, where sleepe may be preiudiciall and dangerous vnto him. In this latter manner are we said to watch ouer you; and the maine end of our watching is to keepe you waking. Which vnlesse it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more then their watching about the Patient before spoken of, if he sleepe amids them, while they watch about him.
g[Greek or Hebrew].〈non-Latin alphabet〉.
hQuom•do Plut, in Apoph•h. refert Philippū à somno diuturniore experr•ctū dixisse, [Greek or Hebrew]. Et Parmenio Graecis indignantibus quod is interdiu obdormiret, [Greek or Hebrew].Quom•do Plut, in Apoph•h. refert Philippū à somno diuturniore experr•ctū dixisse, 〈non-Latin alphabet〉. Et Parmenio Graecis indignantibus quod is interdiu obdormiret, 〈non-Latin alphabet〉.
iPrinceps […] ut quiescant subditi. Justintan. in authent. Coll. 2. tit. 2. & Coll. 8. tit. 10. Et Bonifac. 8. in proem. 6. Decret. & Innocent. 4. ibid. l. •. tit. 5. c. 1. Omnium somno• illius vigilia defendit, omnium otium illius labour, omnium delitias illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26.Princeps 〈…〉 vt quiescant subditi. Iustintan. in authent. Coll. 2. tit. 2. & Coll. 8. tit. 10. Et Bonifac. 8. in prooem. 6. Decret. & Innocent. 4. ibid. l. •. tit. 5. c. 1. Omnium somno• illius vigilia defendit, omnium otium illius labor, omnium delitias illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26.
*Somnosque non defendit excubitor meos. Sen. Thiest.Somnosque non defendit excubitor meos. Sen. Thyest.
kUt post elle•orum sumptum praecipit Hippo•r. aphor. 4. 14.
The Pastor then indeed must watch over his people: but lthe people must watch also with their Pastor, and must be kept waking by his watching. Yea as mhe must watch over both himself and them; so nmust they in person also watch each one over himself. To which purpose, if we should demand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion; oMaster, speakest thou this unto us alone, or unto all? Doest thou speak this to thine Apostles only, or to Pastors alone, that are to watch over others, or to the people also, to thy Disciples all in general? our Saviour ⟨p. 10⟩would no doubt answer, yea so expressly he doth answer, pWhat I say unto you, I say unto all, Watch. Others may watch over us; but none can watch for us: each one in person must ever watch for himself.
The Pastor then indeed must watch ouer his people: but lthe people must watch also with their Pastor, and must be kept waking by his watching. Yea as mhe must watch ouer both himselfe and them; so nmust they in person also watch each one ouer himselfe. To which purpose, if we should demand of our Sauiour, as Peter did sometime in the very same case, and vpon the like occasion; oMaster, speakest thou this vnto vs alone, or vnto all? Doest thou speake this to thine Apostles onely, or to Pastors alone, that are to watch ouer others, or to the people also, to thy Disciples all in generall? our Sauiour ⟨p. 10⟩would no doubt answer, yea so expresly he doth answer, pWhat I say vnto you, I say vnto all, Watch. Others may watch ouer vs; but none can watch for vs: each one in person must euer watch for himself.
pMark. 13. 37. Quod uni dictum est, quisque sibi dictum putet. Ausen. in ludo 7. Sapient. in Solon.Mark. 13. 37. Quod vni dictum est, quisque sibi dictum putet. Ausen. in ludo 7. Sapient. in Solone.
§. 7. To the adversary before mentioned, we1 might well add another, no less dangerous than the former, to wit, the world, as aAaron saith of his people, bwholly set upon wickedness. This though we be cnot of it, yet are we din it, neither can ewe go, or fget out of it, gwhen we will our selves; hwe must stay in it, till it please God ito call us out of it. And so long as we are in it, kwe tread upon embers, lwe walk among snares, of mevil example, of allurement by nprofit and opleasure, of shame and abashment by pderision, scorn and contempt, of terror and affrightment by qopposition, threats, and discountenance, if we do not as others do. We are in as much danger (if not much rmore) by evil men as by devils, by sdevils incarnate, as by tdevils indeed: they are ulimbs of the devil, and xthe instruments that he oftest maketh use of. yWe are more in danger of wicked ⟨p. 11⟩men for our souls, then they are for their bodies that live in the wide wilderness, where wild beasts are most frequent. They were men like themselves that our Saviour warned his to beware of, when he said, zTake ye heed of men: for they are they that may do you most mischief. They were bMen-wolves that he forewarned them of, when he told them, that he should send them out aas sheep among wolves. And had not they need cto walk warily, that dhave so many snares in their way? Had they not need to stand continually upon their guard, that have their enemies eon either side, nay fon every side of them? Have they not just cause to gwatch night and day, that abide there where hLions, Wolves, and wild beasts of ravenous disposition are most rife?
§. 7. To the aduersarie before mentioned, we1 might well adde another, no lesse dangerous than the former, to wit, the world, as aAaron saith of his people, bwholly set vpon wickednesse. This though we be cnot of it, yet are we din it, neither can ewe goe, or fget out of it, gwhen we will our selues; hwe must stay in it, till it please God ito call vs out of it. And so long as we are in it, kwe tread vpon embers, lwe walke among snares, of meuill example, of allurement by nprofit and opleasure, of shame and abashment by pderision, scorne and contempt, of terror and affrightment by qopposition, threats, and discountenance, if we doe not as others doe. We are in as much danger (if not much rmore) by euill men as by deuils, by s
f[Greek or Hebrew]. Plut. de fera vind.〈non-Latin alphabet〉. Plut. de fera vind.
gQuomodo ille apud Plut. de Tranqui•. [Greek or Hebrew]. lyse Deus, simulatque volam, me soluet. - Hor. ep. 17. l. 1.Quomodo ille apud Plut. de Tranqui•. 〈non-Latin alphabet〉. lyse Deus, simulatque volam, me soluet. - Hor. ep. 17. l. 1.
§. 8. But there is yet a third enemy, as vigilant and diligent, yea more incessant and more dangerous then either of the former, and that is our own corrupt nature.
§. 8. But there is yet a third enemie, as vigilant and diligent, yea more incessant and more dangerous then either of the former, and that is our owne corrupt nature.
For the other two are without us, this is within us, it is an inbred, an home-bred adversary. A mans ⟨p. 12⟩enemies, saith ithe Prophet, and kour Saviour from him, shall be those of his own house. lAn household foe is much more dangerous then a foreigner, then one out of the house, though dwelling at the next door. But this enemy of ours is not in our house, but min our heart, lodged and seated in the very inwardest and secretest closet of our soul.
For the other two are without vs, this is within vs, it is an inbred, an home-bred aduersarie. A mans ⟨p. 12⟩enemies, saith ithe Prophet, and kour Sauiour from him, shall be those of his owne house. lAn houshold foe is much more dangerous then a forainer, then one out of the house, though dwelling at the next doore. But this enemie of ours is not in our house, but min our heart, lodged and seated in the very inwardest and secretest closet of our soule.
The other two are professed adversaries, this a pretended friend. And na pretended friend is more dangerous then a professed foe. oIt was not a professed enemy, saith David, that did me this wrong; for then could I well have borne it: nor was it an open adversary, that set himself against me; for then could I have shunned him: but it was thou ô man, my companion, my counsellor, my guide, my familiar. And therefore, pTrust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keep the doors of thy mouth from her that qlieth in thy bosom. But this false-hearted friend of ours lieth not in our bosom, but within our breast.
The other two are professed aduersaries, this a pretended friend. And na pretended friend is more dangerous then a professed foe. oIt was not a professed enemie, saith Dauid, that did me this wrong; for then could I well haue borne it: nor was it an open aduersarie, that set himselfe against me; for then could I have shunned him: but it was thou ô man, my companion, my counsellor, my guide, my familiar. And therefore, pTrust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keepe the doores of thy mouth from her that qlieth in thy bosome. But this false-hearted friend of ours lieth not in our bosome, but within our breast.
nAditum nocendi perfido praestat fides. Sen. Oedip. 3. Nullae sunt occul•iores insidiae, quàm hae quae latent in simulati•e offi•ij, aut in aliquo necessitudinis noine. Nā eum q•i palàm est aduersarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verieetiam opprimit, antequam perspicere atque explorare possis. Cicer▪ Verrin. 3.Aditum nocendi perfido praestat fides. Sen. Oedip. 3. Nullae sunt occul•iores insidiae, quàm hae quae latēt in simulati•e offi•ij, aut in aliquo necessitudinis noīe. Nā eum q•i palàm est aduersarius, facilè cauendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verieetiam opprimit, antequam perspicere atque explorare possis. Cicer▪ Verrin. 3.
q2 Sam▪ 12. 8. In accubitu mos ille ut accumberent […] in sin• vir•rū. Lips•ad Ta•. annal. l. 11. Hine Caesarem à D•lobella dictum Spendam interiorē regiae lecticae, r•fert […]. c. 49. Sic Joan. 13. 23, 25.2 Sam▪ 12. 8. In accubitu mos ille vt accumberent 〈…〉 in sin• vir•rū. Lips•ad Ta•. annal. l. 11. Hine Caesarem à D•lobella dictum Spendam interiorē regiae lecticae, r•fert 〈…〉. c. 49. Sic Ioan. 13. 23, 25.
Again, the other two cease sometime their opposing of us, this is incessant, it never ceaseth. Though there be a continual renmity, a perpetual hostility, sa war without truce between Satan and us: yet are we not always actually tin skirmish and combat. We are not always in fight, though we be always in the field. Nor is ⟨p. 13⟩the devil himself always about us or with us. But uour corrupt nature is never from us, it is always xin the very middest of us; ywe carry it about with us continually, whithersoever we go, or wheresoever we become. And *it is never idle in us, but incessantly working on us, continually either hindering us in well-doing, or provoking and egging of us on unto evil. zThe flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot do what you would. And, aI find by woeful experience, that when I would do good, evil is present with me. For mine inner man delighteth in the Law of God: But I see and feel another law in my limbs rebelling against the law of my mind, and leading me captive to the law of sin that is in my limbs.
Againe, the other two cease sometime their opposing of vs, this is incessant, it neuer ceaseth. Though there be a continuall renmitie, a perpetuall hostilitie, sa warre without truce betweene Satan and vs: yet are we not alwayes actually tin skirmish and combat. We are not alwayes in fight, though we be alwayes in the field. Nor is ⟨p. 13⟩the deuill himselfe alwayes about vs or with vs. But uour corrupt nature is neuer from vs, it is alwayes xin the very middest of vs; ywe carry it about with vs continually, whithersoeuer we goe, or wheresoeuer we become. And *it is neuer idle in vs, but incessantly working on vs, continually either hindering vs in well-doing, or prouoking and egging of vs on vnto euill. zThe flesh, saith the Apostle, lusteth and striueth against the Spirit, so that ye cannot doe what you would. And, aI finde by wofull experience, that when I would doe good, euill is present with me. For mine inner man delighteth in the Law of God: But I see and feele another law in my limmes rebelling against the law of my minde, and leading me captiue to the law of sinne that is in my limmes.
s[Greek or Hebrew], ut Aesch. in Ctesiph. & Demost. pro coren. Sive [Greek or Hebrew], ut Plut. P•ricl.〈non-Latin alphabet〉, vt Aesch. in Ctesiph. & Demost. pro coren. Siue 〈non-Latin alphabet〉, vt Plut. P•ricl.
tIn bello perpetuo, at non in praelio. Quo modo Liu. hist. l. 30▪•on praelis mod•se, sed bello victum.
u[Greek or Hebrew]. Basil. ep. 1. Q•l teccas al•o calente▪ S•le matamus? Patriae quis exul Se quoque fugit. Hor. carm. 2. 16. Rectè Varro, L•ngè fugit, quiquos fugit: At longius, qui se.〈non-Latin alphabet〉. Basil. ep. 1. Q•l teccas al•o calente▪ S•le matamus? Patriae quis exul Se quoque fugit. Hor. carm. 2. 16. Rectè Varro, L•ngè fugit, quiquos fugit: At longius, qui se.
xN•n est extrinse•um malū nostrum: intra nos est▪ in visceribus nostris sedet. Sen. epist. 50.N•n est extrinse•um malū nostrū: intra nos est▪ in visceribus nostris sedet. Sen. epist. 50.
§. 9. Lastly, without the help of this traitor bno other enemy can hurt us. cThe devil himself cannot foil us, unless w• our selves will. dHe may persuade and entice, suggest and provoke, but he cannot enforce or constrain, nor unless our own heart give consent, cause us to sin. As we use therefore to say of the Land & State that we live in, that We need not fear any foreign foe, if we be true among our selves: So may it be said much more▪⟨p. 14⟩truly of our spiritual estate, ewe should not need to fear any outward adversary, either world or devil, if our own heart were, and would be sure to keep true to us. But fit is our own heart within us that is ready to join with our adversaries without us, and to betray us unto them. gThe prince of this world, saith our Saviour, hath been dealing with me; but he found nothing in me; and therefore prevailed not against me. But hhe never cometh to assault us, but he findeth enough and too much in us; the main cause why so oft he prevaileth against us. iHe findeth a many Judases within us, that are ready to join with him, to second him, to assist him, to fight for him, to betray us into his hands.
§. 9. Lastly, without the helpe of this traitor bno other enemie can hurt vs. cThe deuill himselfe cannot foyle vs, vnlesse w• our selues will. dHe may perswade and entice, suggest and prouoke, but he cannot enforce or constraine, nor vnlesse our owne heart giue consent, cause vs to sinne. As we vse therfore to say of the Land & State that we liue in, that We need not feare any foraine foe, if we be true among our selues: So may it be said much more▪⟨p. 14⟩truly of our spirituall estate, ewe should not need to feare any outward aduersarie, either world or deuill, if our owne heart were, and would be sure to keepe true to vs. But fit is our owne heart within vs that is ready to ioyne with our aduersaries without vs, and to betray vs vnto them. gThe prince of this world, saith our Sauiour, hath beene dealing with me; but he found nothing in me; and therefore preuailed not against me. But hhe neuer commeth to assault vs, but he findeth enough and too much in vs; the maine cause why so oft he preuaileth against vs. iHe findeth a many Iudasses within vs, that are ready to ioyne with him, to second him, to assist him, to fight for him, to betray vs into his hands.
b[Greek or Hebrew]. Sim•. epist. 40. Nec noleus quisquam lae•ur, sed […] v•lens. Nemo laed•tur nisi à se. Tu ipse tibi ni •quid fa•as, malus qu•d faci•t? Aug. homil. 29.〈non-Latin alphabet〉. Sim•. epist. 40. Nec noleus quisquam lae•ur, sed 〈…〉 v•lens. Nemo laed•tur nisi à se. Tu ipse tibi ni •quid fa•as, malus qu•d faci•t? Aug. homil. 29.
cDeb•lis est adue•sarius, nisi v•ientem non vi•cit. Pelag. ad Demetr. Loge Chrysost. or•t. 67. •om. 6. & orat. 2. hom. 7.
dSuadere & sel•citare potest, cogere omnino •on potest. Aug. hom. 52. Habet af•utiam s•adendi, non potestatem •gendi. Idem in Psal. 91 & in I•an. 12.
eQuid à foris conturbare aut contristare poterit, si intus been estis, & fraterna pace gaudetis? Bern. in Cant. 29. Pau vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
Without this intestine traitor then, the devil himself cannot hurt us: but it alone is able to hurt us without him. We need no other Tempter to tempt or entice us to evil: we have kan Eve, a Tempter of our own each one within us, more powerful and more effectual then any is or can be without us, and one that needeth not any help from without. lEvery man, saith the Apostle, is tempted, when he is enticed and drawn aside by his own lust. And so lust having conceived bringeth forth sin, and sin being consummate bringeth forth death. mNo need is there of other devil to delude or destroy us; there is devil enough in the ⟨p. 15⟩hearts of every one of us to do either, there is enough in us without any devils help to effect either.
Without this intestine traitor then, the deuill himselfe cannot hurt vs: but it alone is able to hurt vs without him. We need no other Tempter to tempt or entice vs to euill: we haue kan Eue, a Tempter of our owne each one within vs, more powerfull and more effectuall then any is or can be without vs, and one that needeth not any helpe from without. lEuery man, saith the Apostle, is tempted, when he is inticed and drawne aside by his owne lust. And so lust hauing conceiued bringeth forth sinne, and sinne being consummate bringeth forth death. mNo need is there of other deuill to delude or destroy vs; there is deuill enough in the ⟨p. 15⟩hearts of euery one of vs to doe either, there is enough in vs without any deuils helpe to effect either.
kGenes. 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, perquae concupiscentiam Serpenti nos prodit. B•n in Cant. 72.Genes. 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae, Eua nostra caro nostra, perquae concupiscentiam Serpenti nos prodit. B•n in Cant. 72.
§. 10. We have as much cause then nto watch even against our selves, as against any adversary whatsoever. Since that as the Heathen man sometime said, oEvery man is the first and the greatest flatterer of himself: and others could never come to fasten their flatteries upon us, if we did not before flatter our selves: So pevery man is the first and the greatest enemy to himself: and other enemies could never do us any harm, if we did not first conspire with them to hurt our selves. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busy heads and working brains, plotting and practising continually their ruin at home; then surely no less cause have we to be extraordinarily watchful, whose case, as we see, is the very same. If qour first parents had cause to watch in Paradise, when there was no adversary but without: Much more have we cause to watch, and to watch most diligently now, when we have adversaries rboth without & within. For therein is the difference, as sone saith well, between tAdam & uJudas, so between our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on every side of ⟨p. 16⟩us, before us, behind us, above us, beneath us, without us, within us, *must needs enforce on us an incessant watchfulness, if we have any care of our own safety.
§. 10. We haue as much cause then nto watch euen against our selues, as against any aduersarie whatsoeuer. Since that as the Heathen man sometime said, oEuery man is the first and the greatest flatterer of himselfe: and others could neuer come to fasten their flatteries vpon vs, if we did not before flatter our selues: So peuery man is the first and the greatest enemie to himselfe: and other enemies could neuer doe vs any harme, if we did not first conspire with them to hurt our selues. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that haue not onely many open enemies, besetting and assaulting them on euery side without, but many close traitors also, that haue busie heads and working braines, plotting and practising continually their ruine at home; then surely no lesse cause haue we to be extraordinarily watchfull, whose case, as we see, is the very same. If qour first parents had cause to watch in Paradise, when there was no aduersarie but without: Much more haue we cause to watch, and to watch most diligently now, when we haue aduersaries rboth without & within. For therein is the difference, as sone saith well, betweene tAdam & uIudas, so betweene our first parents and vs, that Outward temptation preuented inward corruption in them, inward corruption preuenteth outward temptation in vs. So many aduersaries therefore, so vigilant, so diligent, round about vs, on euery side of ⟨p. 16⟩vs, before vs, behinde vs, aboue vs, beneath vs, without vs, within vs, *must needs enforce on vs an incessant watchfulnesse, if we haue any care of our owne safetie.
n[Greek or Hebrew]. Epictet. enchirid. c. 72.〈non-Latin alphabet〉. Epictet. enchirid. c. 72.
o[Greek or Hebrew]. Plut. de adulat.〈non-Latin alphabet〉. Plut. de adulat.
p[Greek or Hebrew]. Anacharsis apud Stob. eclog. tom. 2. c. 2.〈non-Latin alphabet〉. Anacharsis apud Stob. eclog. tom. 2. c. 2.
qNusquam securitas, neque in coelo, neque▪ in paradiso, multo minus in mundo. In coelo▪ n▪ cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Judas in mundo de schola Saluatoris. Bern. de divers. 30.Nusquam securitas, neque in coelo, neque▪ in paradiso, multo minus in mundo. In coelo▪ n▪ cecidit Angelꝰ sub praesentia diuinitatis, Adam in paradiso de loco voluptatis, Iudas in mundo de schola Saluatoris. Bern. de diuers. 30.
sFaber in Jac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in Judah.Faber in Iac. 1. Nonnunquam tentatio praeuenit concupiscentiam, vt in Eua: nonnunquam sequitur, vt in Iuda.
§. 11. A third Reason may be taken from the necessity of perseverance. qWho so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. rLet us run with patience (saith the Apostle) the race set before us. And sin a race (saith the same Apostle) all run; but all win not. If we ask who win, he telleth us else-where, that tthey only win the wager or get the garland, that run uaccording to the laws of the game, to the rules of the race. Now in worldly races the law of the game is, that none but he gaineth the prize, that getteth first to the goal: But in the spiritual race the law is otherwise. For xthere not who so cometh first, but who so holdeth out to the last, ybe he in order of place or time first or last, is sure to win and to do well. zBe faithful to death, and thou shalt have the crown of life, saith our Saviour to each Christian soldier and soul.
§. 11. A third Reason may be taken from the necessitie of perseuerance. qWho so endureth to the end (saith our Sauiour, he alone) shall be saued. The Christian course is compared to a race. rLet vs runne with patience (saith the Apostle) the race set before vs. And sin a race (saith the same Apostle) all runne; but all winne not. If we aske who winne, he telleth vs else-where, that tthey onely winne the wager or get the garland, that runne uaccording to the lawes of the game, to the rules of the race. Now in worldly races the law of the game is, that none but he gaineth the prize, that getteth first to the gole: But in the spirituall race the law is otherwise. For xthere not who so commeth first, but who so holdeth out to the last, ybe he in order of place or time first or last, is sure to winne and to doe well. zBe faithfull to death, and thou shalt haue the crowne of life, saith our Sauiour to each Christian souldier and soule.
qMatth. 10. 22. & 24. 13. Nonqui inceperit, sed qui perseverau•rit, sal•us erit. Incip•re multorū est; perseverare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via defi•tunt: in desertum multi exeunt, sed ad terram promissionis pauci perueniunt. Aug. ad fratr▪ in er•m. ser 8.Matth. 10. 22. & 24. 13. Nonqui inceperit, sed qui perseuerau•rit, sal•us erit. Incip•re multorū est; perseuerare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via defi•tunt: in desertum multi exeunt, sed ad terram promissionis pauci perueniunt. Aug. ad fratr▪ in er•m. ser 8.
u[Greek or Hebrew]. Non certat legitimè, nis• qui certat ad finem usque. Aug. ibid.〈non-Latin alphabet〉. Non certat legitimè, nis• qui certat ad finem vsque. Aug. ibid.
xNon qui primus venerit, sell quien nque peruenrit. Chrys. in Matth.
aAs in a race then it is to no purpose for a man to set out with the first, and to run eagerly a while, if after some time he sit down, and stay at the mid-way: yea if he give over when he is within but a foot or two of the goal, it is all one as if he had never set foot into the field: So here for a man ⟨p. 17⟩bto run well for a spurt, and then to give over, yea to break off that good course that he was entered into but a day or twain before decease▪ it is enough to annul all his former proceedings, and to make him to be in no better estate then if he had never set foot into the good ways of God. For cIt is perseverance alone in well-doing, that carieth away the crown. dThe latter part of a mans life over-swayeth the former: and ethe former yieldeth it to the latter. fif the righteous man (saith the Prophet, or rather God himself by the Prophet) shall turn from his righteous course of life that before he lived in, none of his former good deeds shall be remembered or reckoned; but in the evil that then he doth, he shall die.
aAs in a race then it is to no purpose for a man to set out with the first, and to run eagerly a while, if after some time he sit downe, and stay at the mid-way: yea if he giue ouer when he is within but a foot or two of the gole, it is all one as if he had neuer set foot into the field: So here for a man ⟨p. 17⟩bto runne well for a spurt, and then to giue ouer, yea to breake off that good course that he was entred into but a day or twaine before decease▪ it is enough to annull all his former proceedings, and to make him to be in no better estate then if he had neuer set foote into the good wayes of God. For cIt is perseuerance alone in well-doing, that carieth away the crowne. dThe latter part of a mans life ouer-swayeth the former: and ethe former yeeldeth it to the latter. fif the righteous man (saith the Prophet, or rather God himselfe by the Prophet) shall turne from his righteous course of life that before he liued in, none of his former good deeds shall be remembred or reckoned; but in the euill that then he doth, he shall die.
aI•cassum bo•ū agitur, si ante t•rminum v•tae descratur: quiae & frustra velotiter currit, qui priusquam ad •etas veni•t, deficit. Greg. mor. l. 2. c. 40. Non inchoantibus siquidem praemiū […], sed perseverantibus. Ifidor. de sum. b•n. lib. 2. cap. 7.I•cassum bo•ū agitur, si ante t•rminum v•tae descratur: quiae & frustra velotiter currit, qui priusquam ad •etas veni•t, deficit. Greg. mor. l. 2. c. 40. Non inchoantibus siquidem praemiū 〈…〉, sed perseuerantibus. Ifidor. de sum. b•n. lib. 2. cap. 7.
cPerseverantia sola virtu•ū coronaiur. Bern. de temp. 114. Aeternitatis imaginem perseverantia prae see fert. Sola est cui aeternitas red•ur. Idem de consider. l. 5.Perseuerantia sola virtu•ū coronaiur. Bern. de temp. 114. Aeternitatis imaginem perseuerantia prae se fert. Sola est cui aeternitas red•ur. Idem de consider. l. 5.
dCedunt primae postremis. Tacit. annal. l. 13.
eVita posterior priori praeiudi•at. Hieron. in Ezech. 18.
Yea to keep to the comparison that we have in our text: If a Servant or Soldier appointed to watch for his Masters coming, or against the enemies approach, shall continue watching till within an hour or some shorter time of the arrival of the one or the assault of the other, but shall then chance to fall fast asleep; he shall be no less in danger either to be shent of the one or to be slain by the other, then if he had slept all out, and watched no time at all. And the like may be said of our spiritual Watch; which if we shall for any time intermit, or after any time give over, we may chance in the interim to be surprised either by the justice of God, or by the malice of Satan, and so gbe in danger of perishing everlastingly by either, notwithstanding all our former watch. To which purpose saith our Saviour in the words next before ⟨p. 18⟩my text; that it is in this case hAs when a man going from home for a time, leaveth his servants to keep house, and setteth each one his task, and willeth the Porter to watch: and he warneth us all therefore to iwatch incessantly, (because kwe know not what time our Lord and Master may come) lest if he come suddenly, he t•ke us asleep.
Yea to keepe to the comparison that we haue in our text: If a Seruant or Souldier appointed to watch for his Masters comming, or against the enemies approach, shall continue watching till within an houre or some shorter time of the arriuall of the one or the assault of the other, but shall then chance to fall fast asleepe; he shall be no lesse in danger either to be shent of the one or to be slaine by the other, then if he had slept all out, and watched no time at all. And the like may be said of our spirituall Watch; which if we shall for any time intermit, or after any time giue ouer, we may chance in the interim to be surprized either by the iustice of God, or by the malice of Satan, and so gbe in danger of perishing euerlastingly by either, notwithstanding all our former watch. To which purpose saith our Sauiour in the words next before ⟨p. 18⟩my text; that it is in this case hAs when a man going from home for a time, leaueth his seruants to keepe house, and setteth each one his taske, and willeth the Porter to watch: and he warneth vs all therefore to iwatch incessantly, (because kwee know not what time our Lord and Master may come) lest if he come suddenly, he t•ke vs asleepe.
gNon enim ex praeteritis, sed ex praesentibus judicamur. Cavendù ergò semperque •mendū, ne […] gloriam & solidā firmitatē unius horae procellá subuertat. Hieron. in Ezech. c. 26.Non enim ex praeteritis, sed ex praesentibus iudicamur. Cauendù ergò semperque •mendū, ne 〈…〉 gloriam & solidā firmitatē vnius horae procellá subuertat. Hieron. in Ezech. c. 26.
§. 12. A fourth Reason may be taken from the1 danger of relapse: lGo thy way (saith our Saviour to the Cripple he had cured) and sin no more; lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsiness of our own disposition, and partly through the diligence of our Adversary the Devil, (as before we have showed:) so is there mno small danger in relapse, and in relinquishing this our spiritual watch: which if ever therefore we give over and fall from, it shall not be barely all one to us, as if we had ever lien still asleep, but it shall be far worse with us, then if we had never been awaked.
§. 12. A fourth Reason may be taken from the1 danger of relapse: lGoe thy way (saith our Sauiour to the Criple he had cured) and sinne no more; lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsinesse of our owne disposition, and partly through the diligence of our Aduersary the Deuill, (as before we haue shewed:) so is there mno small danger in relapse, and in relinquishing this our spirituall watch: which if euer therefore wee giue ouer and fall from, it shall not be barely all one to vs, as if we had euer lien still asleepe, but it shall be farre worse with vs, then if wee had neuer beene awaked.
1Reason 4.
lJoan. 5 24.Ioan. 5 24.
mI•gens periculū ad deterior• rede•di. Sen. epist. 72.I•gens periculū ad deterior• rede•di. Sen. epist. 72.
For as it is in the diseases of the body; so it is likewise in the sickness of the soul. As *in bodily sickness the relapse usually is worse and more dangerous, more incurable and irrecoverable then the disease it self was at first: so it falleth out commonly, yea so it is eve•▪ ordinarily in this spiritual Lethargy, that the relapse proveth more desperate then the disease was in it self. nFor if men (saith the Apostle) having escaped these worldly defilements oby the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and again ⟨p. 19⟩overcome of them; pthe latter estate of such is worse then the first. For it had been better for them never to have qtaken notice of the good way of God, then after notice taken of it, to turn again away from it. Since that such, as the Proverb truly speaketh, are rlike the Dog that resumeth his own vomit; sand like Swine that after washing return again to their wallowing in the mire. As if he had said in words applied to the present comparison, It had been better for men to have lien fast asleep still, snorting securely in their sane, then having been by the word and Spirit of God, raised and roused out of it, to fall afterward back again into some deadly fit of it.
For as it is in the diseases of the body; so it is likewise in the sicknesse of the soule. As *in bodily sicknesse the relapse vsually is worse and more dangerous, more incurable and irrecouerable then the disease it selfe was at first: so it falleth out commonly, yea so it is eue•▪ ordinarily in this spirituall Lethargie, that the relapse proueth more desperat then the disease was in it selfe. nFor if men (saith the Apostle) hauing escaped these worldly defilements oby the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and againe ⟨p. 19⟩ouercome of them; pthe latter estate of such is worse then the first. For it had beene better for them neuer to haue qtaken notice of the good way of God, then after notice taken of it, to turne againe away from it. Since that such, as the Prouerbe truely speaketh, are rlike the Dog that resumeth his owne vomit; sand like Swine that after washing returne againe to their wallowing in the mire. As if he had said in words applied to the present comparison, It had beene better for men to haue lien fast asleepe still, snorting securely in their sanne, then hauing beene by the word and Spirit of God, raised and roused out of it, to fall afterward backe againe into some deadly fit of it.
*Gravius agr•tat ij, qui cùm l•uari morbo videntur, in cum de integro in•iderunt. Cic. fam. ep. 30. lib. 12.Grauius agr•tat ij, qui cùm l•uari morbo videntur, in cum de integro in•iderunt. Cic. fam. ep. 30. lib. 12.
s[Greek or Hebrew]. Jambus est, & poeticum quid spirat.〈non-Latin alphabet〉. Iambus est, & poeticum quid spirat.
〈non-Latin alphabet〉. Greg. Naz. ad Eunom. serm. 4. & ex eo E•logius c•nt. Agnoitas apud Photiū biblioth. c•d. 230. 〈non-Latin alphabet〉. Ephrem. ad Anatol. quaest. 1. Secundum formam 〈…〉, Aug de Trin. lib. 1. cap. 12. In statu humiliationis, Vorst. apolog. disp. 2▪•. 33. Parum •nim selidum▪ quod Aug in Psal. 36. & in Genes. contra Manich lib. 1 cap. 32. & 8•. q•aest. 60 sed & de Trinit. lib. 1. cap. 12. nescit, i. nesci•e facit. Neque sirm•m satis quod Greg. R•m. lib. 8. epist. 42. & Cyril. thesaur. lib. 9. cap. 4. In humanitate norat; sed ex humanitate non norat.
mQuod ante passionem nescit, post resurrectionem novit, Chrysostom. in Act. •. 7. Et Origen. in Matth. homil. 3. Vise Jansen. concord. Evang. cap. 123.Quod ante passionem nescit, post resurrectionem nouit, Chrysostom. in Act. •. 7. Et Origen. in Matth. homil. 3. Vise Iansen. concord. Euang. cap. 123.
[Greek or Hebrew]. Pythagoras apud S•um, l. 2. c. 1. Est somnus corporis; est & animae: illud ergo cavere debemus, ne ipsa anima nostra dormiat. August. in Psal. 62.〈non-Latin alphabet〉. Pythagoras apud S•um, l. 2. c. 1. Est somnus corporis; est & animae: illud ergo cauere debemus, ne ipsa anima nostra dormiat. August. in Psal. 62.
Quare vitia sua n•mo confit•tur? quia adhuc in illis •st. S•mnium narr•re vigilantis est: & vitia sua confiteri sanitatis indicium est. Exp•rgiscamur ergò vt errores nostros coarguere possimus. 〈…〉. epist. 54.
men for our soules, then they are for their bodies that liue in the wide wildernesse, where wilde beasts are most frequent. They were men like themselues that our Sauiour warned his to beware of, when he said,
lJob 22 10. Jer. 18. 22. Eze •. 2 6. Inter medi•s laqueos in hac vita inceditur. Bern. in Cant. 52.Iob 22 10. Ier. 18. 22. Eze •. 2 6. I•ter medi•s laqueos in hac vita inceditur. Bern. in Cant. 52.
rHome malus ipso est Diabolo nocentior. Justum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Autor oper. impers. in Matth. homil. 24. Ludolf. vita Christs, •. 52. & Vo•ag. de Sanct. 210.Hom• malus ipso est Diabolo nocentior. Iustum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Autor oper. impers. in Matth. homil. 24. Ludolf. vita Christs, •. 52. & Vo•ag. de Sanct. 210.
xHomo malus telum Diaboli: sine bomin• aduersus hominem nil potest. Autor oper. imperf homil. 24.
yJam. 3. 6, 7, 8. Ezech. 2. 6. Fera qu•uis ipse […] est, Qui (ut Martial, spectac. epigr.) jubet ingenium mitius esse feris. Fera siquidem nisi irritata aut fame coacta non s•uit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis. Fera malum unum aliquod habet, homo omnia. Autor operis imperf. homil. 24.Iam. 3. 6, 7, 8. Ezech. 2. 6. Fera qu•uis ipse 〈…〉 est, Qui (vt Martial, spectac. epigr.) iubet ingenium mitius esse feris. Fera siquidem nisi irritata aut fame coacta non s•uit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis. Fera malum vnum aliquod habet, homo omnia. Autor operis imperf. homil. 24.
zMatth. 10. 17. Quid ista circumspicis, quae •ibi possunt fort•sse evenire, sed possunt & non evenire. incendium dico; ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa devita, quae nos obseruant, quae captant. Rari sunt casus, etiamsi gravet, naufr•gium facere, vehiculo everti: ab homine homini qu• tidianum periculū. Aduersus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumus incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur, quo pr•pius accedit. Sen. ep. 103.Matth. 10. 17. Quid ista circumspicis, quae •ibi possunt fort•sse euenire, sed possunt & non euenire. incendium dico; ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa deuita, quae nos obseruant, quae captant. Rari sunt casus, etiamsi grauet, naufr•gium facere, vehiculo euerti: ab homine homini qu• tidianum periculū. Aduersus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumus incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur, quo pr•pius accedit. Sen. ep. 103.
b[Greek or Hebrew]. Lycurg. apud Stob. c. 2. H•u quam mala atque depravata prorsus est Natura nostra? - Putas ne tu interesse inter hominem & feram? Nec paululum, nisi in figura corporis. Curuantur aliae, inambulat recta haec fera. Lips. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Eras si istor•m qui occurrunt tibi, vultibus credis. Hominum essigies habent, anim•s ferarum. Nisi quod illarum perniciosiore est primis incursus, quos transire non queunt. Nun quam enim illas ad nocendum nisi necessit as in•git: aut fame aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103.〈non-Latin alphabet〉. Lycurg. apud Stob. c. 2. H•u quam mala atque deprauata prorsus est Natura nostra? - Putas ne tu interesse inter hominem & feram? Nec paululum, nisi in figura corporis. Curuantur aliae, inambulat recta haec fera. Lips. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istor•m qui occurrunt tibi, vultibus credis. Hominum essigies habent, anim•s ferarum. Nisi quod illarum perniciosiore est primis incursus, quos transire non queunt. Nun quam enim illas ad nocendum nisi necessit as in•git: aut fame aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103.
y[Greek or Hebrew]. Basil. Hoc se quisque modo fugit: at, quem scilicet, ut sit, Effugere haud potis est, ingratis haeret & angit. Lucret. l. 3. - teque ipsū vitas fugitivus & erro; Frustrâ: nam comes atra premit, sequ•urque fugacem▪ Horat s•rm 27. Vitia n•s […], quocunque transierimus, secuturasunt. Sen. epist. 50. Nihil tibi prodest peregrinati•, quia t•cum peregrinaris. Peregrinaris cum affectilus tuis: & […] ▪ sequentur. Sen. epist. 104.〈non-Latin alphabet〉. Basil. Hoc se quisque modo fugit: at, quem scilicet, vt sit, Effugere haud potis est, ingratis haeret & angit. Lucret. l. 3. - teque ipsū vitas fugitiuus & erro; Frustrâ: nam comes atra premit, sequ•urque fugacem▪ Horat s•rm 27. Vitia n•s 〈…〉, quocunque transierimꝰ, secuturasunt. Sen. epist. 50. Nihil tibi prodest peregrinati•, quia t•cum peregrinaris. Peregrinaris cum affectilus tuis: & 〈…〉▪ sequentur. Sen. epist. 104.
*In hoc genere militie nunquam qu•s, nunquam […] datur. Sen. epist •2.In hoc genere militie nunquam qu•s, nunquam 〈…〉 datur. Sen. epist •2.
Quid à foris conturbare aut contristare poterit, si intꝰ bene estis, & fraterna pace gaudetis? Bern. in Cant. 29. Pau vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
fDiabolus plus con fidit in adiutorio carnis, quoniam magis nocet hostis domesticus: illa ad subuersionem meam cum illo foedus inijt. Bern. medit. c. 14. Huit accedit, ha• utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid.Diabolus plus cō fidit in adiutorio carnis, quoniam magis nocet hostis domesticus: illa ad subuersionem meam cum illo foedus inijt. Bern. medit. c. 14. Huit accedit, ha• vtitur serpens malignus: baculo nostro nos cedit, manꝰ nostras cingulo proprio ligat. Ibid.
hDiabolus quum aliquid suggerit, tenet consentientē, non cogit inuitum. non enim seducit aut trahit aliquem, nisi quem inuenerit ex aliqua parte jam sibi si•ilem. Aug. de divers. 20.Diabolus quum aliquid suggerit, tenet consentientē, non cogit inuitum. non enim seducit aut trahit aliquem, nisi quem inuenerit ex aliqua parte iam sibi si•ilem. Aug. de diuers. 20.
iHosts intra nos multos habemus, carnis concupiscentias, carnis fructus. Hugo de continent. c. 3.Hostes intra nos multos habemus, carnis concupiscentias, carnis fructus. Hugo de continent. c. 3.
Ieh. 12. 6. & 13. 2.
*Ire vides quadrato agmine exerci•ū, ubi hostis ab omni parte suspectus est, […] p•ratū. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem tim•ere fin• causa. Nobis nihil pacatū est. Tam superne quam infra metus est. Virumque trepidat latus. Sequa•tur pericula & occurrunt. Sex•us apud Sen. ep. 60.Ire vides quadrato agmine exerci•ū, vbi hostis ab omni parte suspectus est, 〈…〉 p•ratū. Hoc aliquāto nobis magis necessarium. Illi enim saepe hostem tim•ere fin• causa. Nobis nihil pacatū est. Tam superne quam infra metus est. Virumque trepidat latus. Sequa•tur pericula & occurrunt. Sex•ꝰ apud Sen. ep. 60.
•
Non qui primus venerit, sel quien nque peruen•rit. Chrys. in Matth.
. Vides oblivion pr• sunda s•peliri virtutes, quas perseverantia non insignivit. Bern. de grad. obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hiero•. Gloss. ad
. Atqui non est magnum bonum inchoare quod bonū est, sed consummare, hoc solum perfectum est. August. ad fratres in eremo, serm. 8.
Ezech. 18. 24. Vides obliuione pr• sunda s•peliri virtutes, quas perseuerantia non insigniuit. Bern. de grad. obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hiero•. Gloss. ad Matth. 10. 22. Atqui non est magnum bonum inchoare quod bonū est, sed consummare, hoc solum perfectum est. August. ad fratres in eremo, serm. 8.
