THE GREGORIAN ACCOUNT, OR THE SPIRITƲAL WATCH. A SERMON Preached to the Society of the GRE­GORIES dwelling in and about the City of London, and assembled in the Church of St. Michael Cornhill, June 19. 1673.

By FRANCIS GREGORY, D. D. Rector of Hambleton in the County of Bucks, one of his Sacred MAJESTIE's Chaplains in Ordinary.

[...].

Iguat. in Epist. ad Polycarp.

LONDON, Printed by E. Flesher, for Richard Royston, Bookseller to His most Sacred Majesty. MDCLXXIII.

To my esteemed Friends, Capt. Jeremie Gregory, Citizen and Gold smith of London, and Mr. Philip Gregory, Citizen and Mercer, Stewards of the Gregories Feast the Nineteenth of June 1673. and to the rest of that Loving Society.

Worthy Sirs,

I Need not tell you that this Ser­mon, such as it is, was Penned upon your motion, Preached at your solemn Assembly, and is now Printed for your sakes and upon your frequent request. When you had de­signed your publick Meeting, it was well contrived to meet in God's House first, that you might begin your dis­course with Heaven, and testify to the world that you are One as well in Religion as in Name.

When you moved me to provide [Page] the Sermon, I was somewhat surpri­zed; it being such a Request as I could not easily with Modesty grant, nor with Friendship deny. For when I considered the great variety of most choice and excellent Ministers within your City, and particularly that wor­thy Person, who, under that Reve­rend, Pious and Learned Prelate, my Lord of London, is the Pastour of your Church, how could I, the meanest of God's Servants, prevail with myself to possess his Room, and undertake his Work, at St. Michael's Cornhill? But, I confess, that one onely Reason which could possibly move you to make such a Choice, did at length, though with some reluctancy, incline me to accept it too, and to deny my­self rather then you. And that was this; namely, that I am one of your Number, and have the honour to [Page] wear your Arms, and bear your Name. For the Hearers being Gre­gories, methought it might be hand­some if the Preacher were so too; and there being a young Gregory to be Baptized, methought it would not be unsuteable, since the Godfathers and Godmothers were Gregories, that some Gregory or other should wash the Infant's Face, and (though no Pope, nor Papist,) sign its Forehead too. And for this end did I make what shift I could to serve your Incli­nations, though against my own; that the whole Work of the day might be carried on by Persons of the Name; and that your Church might have furniture of the same Denomination for its Pews, its Pulpit, and its Font.

What Entertainment this Dis­course will find in the world, into which your Importunity hath now [Page] condemned it, as to any personal and civil concern of mine, it matters not. If it be judg'd so slender and empty as to make its Authour the more meanly thought of, 'tis that I deserve, & there­fore may justly expect: but if, beyond its merit and my own apprehensions, it occasion me with any candid Rea­der the least Reputation, I shall not value my self or it one jot the more. But whatever Circumstances the Pub­lication thereof shall be attended with, sure I am, the Practice of it will infal­libly be accompanied with most hap­py Consequences, the Favour of God in this world, and the Enjoyment of him in the next. That it may produce this blessed effect upon you and every Gregory, is the present Design, and shall be the constant Prayer, of

Your Friend and Servant, FRANCIS GREGORY.

To the Society of the GREGORIES, upon the Name and Meeting at St. Michael's Cornhil the 19th of June 1673.

TH' Vertues and Graces, common once to man,
Have long unchurch'd the Godless Earth, and ran
With last Astraea to another Sphere,
Making new Pleiades and Conjunctions there.
But some good Angel, kinder to this Age,
Hath brought them once more to salute the Stage.
With Love, with complex arms, with dancing feet,
The Vertues Masquerade i'th' Temple meet
In chosen Clusters, a Complexion
Of men whose Humour, with their Name, is one.
Your Friendship (Sirs) is Sacred, and you do
Add honour to the Temple, that to you,
So vigilant, so pious, so devout.
(This is no Churching of the common Rout.)
No Sectist, Atheist, carved Innocence
Comes hither, or goes so away from hence.
He's taught to live what he doth own to be,
In nothing less then Name a Gregory.
'Tis a Greek name and yet no Greek to them
That know to value and to use the Gem.
Watchfull that bids them be, and so they are;
They grasp the Preacher, and become all Ear.
And He (Great Soul) speaks learned, holy things;
He almost rules the Heavens, and thence brings
A noble Hierarchy of Holy Fame,
Twice Sacred, in themselves and in their Name;
[Page]The Caesarean, Nicene, and his Son.
Enthroned Souls! blest Constellation!
What's scarce the Rubric's due can't be deny'd
To such as have their Saintship sanctify'd.
Their Piety got the reverence below
Of Saints; their Name doth well-nigh make them so.
O let it be no sin one Pray'r to make,
May we gain all a Saintship for th' name sake.
The Greek Church long eclips'd revives again:
Boast not thy self, Rome, Metropolitan.
She wears no Earthly Diadem, but her Love
Gives us the art of making Saints above.
Th' Saints influence and this good Companie's
Have made
Chruch where this Sermon was preached.
St. Michael's a St. Gregorie's.
Aut Gregorius, aut nullus. JER. GREGORY.

THE GREGORIAN ACCOUNT, OR THE SPIRITUAL WATCH.

MARK 13.37.

And what I say unto you, I say unto all, Watch.

WHat that Duty is which our Blessed Sa­viour doth here require, will be easily guess'd, if we consider that there is but a twofold Watch.

1. There is a Watch that's Civil or Military. So Pilate tells the Jews, Ye have a watch: (Matt. 27.65.) what's that? [...], saith Theophylact, a guard of sixty souldiers. [...]. Theophylactus in Matt. 14.25. Vigilia una tres horas ha­bet, ac per hoc nox quatuor vigilias habet, ternis horis per singulas vigilias distributis. August. in Matth. serm. 14. Judaei veteres, dum penès ipsos jus armorum fuit, noctem in ternas vigilias diviserunt. Grot. in Matt. 14.25. Thus the ancient Jews divided their Night into three several Watches; whereas Euripides mentions [...], intimating that the Graecians, and from them the Romans and later Jews, had four: accordingly the Evangelist mentions [...], the fourth watch of the night (Matt. 14.25.) But this civil or military Watch we shall pass by, as that which hath little to do with­in the bounds and precincts of the Text.

[Page 2]2. There is a Watch that is Religious and Sacred: and that's double too; 'tis either literal and proper, or metaphorical.

Vigilando, orando, psal­lendo in nocte opera diei pere­gimus. Augusti­nus in concione ad Catechu­menos, tom. 6. Plinius Se­cundus alle­gans, praeter obstinationem sacrificandi, nihil aliud se de Sacramentis eorum (Chri­stianorum) com­perisse quàm Coetus anteluca­nos ad canen­dum Deo & Christo, &c. Tertullianus in Apolog. c. 2. [...]. Chrysoft. in Act. 12.12. [...]. Euseb. Hist. Eccl. l. 2. c. 17. Quis nocturnis Convocationibus, si ità oportuerit, à latere suo Conjugem adimi libenter feret? Tertullian. l. 2. ad Uxorem, c. 4.1. There is a Religious Watch that's proper: when the Night, or some considerable part thereof, is re­deemed from sleep, and spent in holy Duties. This Watch I find observed sometimes by single persons. Thus Christ himself; he continued all night in prayer. (Luke 6.12.) Thus St. Paul and Silas; they prayed and sang praises at midnight. (Acts 16.25.) [...], saith St. Chrysostome; Totâ nocte vigilârunt, saith St. Hierom, they watched all night. And as some single persons kept this Watch, so did whole Assem­blies too: many were gathered together praying. (Acts 12.12.) Tertullian mentions nocturnas convocationes, their nightly Meetings: St. Bernard mentions vigi­lias sanctas, their holy Vigils: and Nazianzen re­cords [...], the candles and lamps whereby they prayed and preached.

But these Religious Vigils, that were originally occa­sioned by the Tyranny of persecuting Emperours, and afterwards kept up onely by the voluntary Devoti­on and Zeal of Christians, though they were laudable in themselves, Patresnostri vigilabant per noctem, & ad Ecclesiam lu­dendo & chori­zando conveni­chant; qoud detestabile erat & malum. De qua turpi consuetudine dolebat, &c. Aug. ad Fratres in eremo, serm. 25. Institutum est à Patre nostro Sancto Ambrosio, ut vigiliae cessarent, ut homicidia & fornicationes à fidelibus deponerentur. Aug. ibid. frequented by Saints, and commended by several Fathers; yet notwithstanding, to prevent Scandals and gross Abuses, that had crept in, they were much disused and discountenanced, and parti­cularly [Page 3] by the Council of Eliberis; and so fall not under our present Disquisition.

2. There is a Religious Watch that's metaphorical; Vigilia mentis, the Watch, not of man's eye, Corde vigila, fide vigila, spe vigila, charita­te vigila, operi­bus vigila; & quando corpore dormieris, ve­niet tempus ut surgas. August. in Luc. serm. 23. [...]. Theophyl. in Matt. 24.42. [...]. Chrysost. in Matt. 24.42. but of his soul; that Watch which St. Austine doth mention and recommend too, Corde vigila, Watch with thy heart. And this is the Watch which my Text re­quires; namely, our diligent care, our greatest caution, our exactest vigilance and circumspection about those high concerns which respect our God and our selves. And this is the business of the Text, and that great thing which our Blessed Saviour re­quires in this expression, What I say unto you, I say unto all, Watch.

The words contain two things considerable.

1. Our Saviour's great Command, [...], Watch; Be careful, be wary, be circumspect: That's the na­ture and matter of this Command.

2. The Subjects of this Command, the Persons to whom it belongs; Who must watch? The Text an­swers: 1. the Apostles, [...], I say unto you; 2. every person whatsoever, [...], I say unto all, Watch.

The substance of the Text may be gathered up into this Conclusion, namely, That every person stands obliged to watch.

But what must we watch? and why?

There's no Watchman but hath his Walk or Sta­tion. [Page 4] The Bishop, [...]. Nazian­zen. Epist. ad Caesareenses. who is the great Watchman of the Church, hath his Diocese; the Minister, who is the Bishop's Substitute, Trustee and Deputy, hath his Parish; the Justice hath his County; the Mayor hath his Corporation: Every Watchman hath his Charge, his Ward; and what then is ours? where must we watch? and what? I answer.

[...]. Chrysost. 19 Homil. in Genesin. Quanta in­humanitas & fe­ritas est omnem fraterni amoris affectum exuisse & abjecisse? an aequum non erat ut major natu frater minoris tutelam & custodiam gereret? Pererius in Gen. 4.9. In omnibus peccantibus-pecco, quando eos quos seio peccâsse five peccare, quadam crudelis animi malignitate, non increpo. Prosper de Vita contemplat. 3.23. [...]. Theophylact. in Ep. prior. ad Thessal. c. 5. v. 11.1. There's no man but stands obliged to watch over his Brother, his Friend, his Neighbour. It was but an uncharitable and saucy reply which Cain made to God, Am I my brother's keeper? (Gen. 4.9.) Yea, [...], saith St. Chrysostom, Man should be his Brother's keeper: but if not, 'tis like he may prove in one sense what Cain was in another, his murtherer too. 'Tis St. Paul's Command, Exhort one another; (Heb. 3.13.) and again, Edifie one another; (1 Thess. 5.11.) and yet again, Admonish one another; (Rom. 15.14.) What mean all these Commands, if we are not bound to watch over one another?

Quòd non de se solo, verùm de sua quoque familia, voti istius sponsio­nem facit in eo exemplum vel maximè infigne nobis proponitor gubernandae familiae no­strae. Equidem sic semper statui, conjunctionem eam quae famulis nostris nobiscum est permagnam esse, & propè filiorum conjunctioni parem, &c. Masius in Jos. 24.15. [...] ( [...]) [...]. Chris. Hom. 42. in Gen. Prisci Patres, qui Legem Mosis praegressi sunt, solebant vivâ voce & per domesticam institutionem & disciplinam docere filios & posteros suos quaecunque ad consequendam animae salutem, &c. Pererius in Gen. 18.19.2. There's no man but stands obliged to watch over his own House and Family. Thus Josuah, As for me and my house, we will serve the Lord. (Jos. 24.15.) This good man concerns himself for his [Page 5] Family; and doubtless there is not a soul within our walls but is our particular charge. Thus St. Austin, Ʋnusquisque in domo sua Episcopus: Our Family is our proper Parish, our peculiar Diocese; and the Go­vernour of the house is the Bishop, and consequently the Watchman there. But,

3. There is no man but stands obliged to watch over Himself. And methinks 'tis our shame, [...]. Basil. Magn. in Ap­pend. de Anima, conci­one 23. and a­gainst the common principles of nature, that man should need to be thus commanded over and over. Take heed unto your selves; so Moses: (Deut. 4.15.) and thus St. Paul, Take heed unto your selves; (Act. 20.28.) [...], take all care imaginable; and that, [...], about your selves. And the truth is, were this Watchman in the Text another Argus, had man as many eyes as the Heavens have stars; yet even then would he need no Charge, no Precinct, no other Ward to oversee, guard and watch, but himself. See this in 2 particulars.

First, 'Tis our great concern, and must be our daily task, and an hard one 'tis, to guard and set a watch upon our Senses, and Outward man. [...]. Athanas. Orat. contra Gentes. [...], &c. Gregor. Nazianzen. Orat. 40. If these be not carefully lookt to, 'tis ten to one but they prove our eternal ruine. Shall I instance in these 3 particu­lars onely?

1. 'Tis the great concern, Quod in Coelo Sol & Luna, ip­sum id sunt in homine Oculi. Sol & Luna duo mundi lumina; Oculi certissima in carne sydera fulgent è subli­mi, perinde ac in statione spe­culatores, inter­diu noctúque nobis excuban­tes. Coel. Rhodig. l. 3. c. 28. Oculi & Cor peccati proxe­netae. Drusius in Eccles. 4.8. [...], &c. Greg. Nyssen. de Hominis opificio, orat. 2. and must be the daily care of man, to set a Watch upon his Eye. It's true, the Eye itself is Nature's Centinel; 'tis purposely placed in man's upper Region, as in a Tower, to be his Watchman. Yea, but how ready this very Watch­man [Page 6] of ours is to undoe us, methinks the God of na­ture himself seems to inform us, by providing and lending us a guard to secure it. 'Tis the observa­tion of St. Ambrose, Deus oculum munivit, God hath set a fence about man's Eye, he hath clapped upon it a Lid, like a Trap-door; and that not onely to pre­vent the entrance of an Enemy, but to anticipate the dangerous excursions and sallies of the Eye it self.

And that this little Centinel of ours is apt enough most basely to betray us, our Saviour hath given us this fair intimation, If thine eye offend thee—(Matt. 5.29.) What's that? Si ad delinquendum incitat, saith Grotius, if it provoke thee to sin; perhaps the sin of Envy. Is thine eye evil? (Matt. 20.15.) Evil how? [...], saith St. Chrysostom; is it an eye of en­vy and malice? Solomon mentions [...], the proud and lofty eyes. [...]. Nazian­zen. Orat. 18. [...], &c. Musaeus. [...]. Nazianzen. Orat. 34. [...]. Basil. Magnus de Institut. Monachorum. (Prov. 6.17.) There is ano­ther Eye which Pineda styles animae lenonem, the baud and pander of the soul: [...], saith Saint Peter, an eye full of the adulteress. (1 Pet. 2.14.) This eye David did not guard. He saw a woman: what then? he took her, and lay with her. (2 Sam. 11.2, 4.) The Naturalists tell us, that there are some Creatures that spawn and engender by the Eye. 'Tis thus with man: his Eye engenders; his Heart, like the womb, conceiveth; and his Hand, like the mid­wife, brings forth sin.

There is yet one Eye more, that must be glanced [Page 7] at too; the covetous Eye: [...]. Athana­sius Orat. con­tra Gentes. His eye is not satisfied with riches. (Eccles 8.4.) 'Tis not said, his heart, but, his eye, is not satisfied. No; nummos contem­plor, saith that wretch in Horace, I behold, I view my bags. And what then? Poor Achan tells us, When I saw, then I coveted, and took. (Jos. 7.21.) Achan declares, as Masius observes, progrediendi or­dinem, the Order, Method and Progress of his sin▪ à visu ad animum, ab animo ad opus. Sin moved from his Sight to his Soul: When I saw, then I coveted. It moved again from his Soul to his Hand: I coveted, and took. Thus did this daring sin of Sacrilege pass through this little member: Achan's Eye, that dimi­nutive light, that small candle of his body, had a great thief in it. And sure we are, though the natu­ral Camel, with a bunch and a load upon his back, could not pass that narrow gate of Hierusalem which (as some say,Non est quòd hîc fabulas ani­les commini­scantur, Hiero­solymis fuisse Portam cui no­men fuerit Acus, &c. Erasmus in Matt. 19.24. though Erasmus laugh at it) was called the Needle's eye; yet this moral Camel, this huge and mighty sin, Covetousness, Theft, Sacrilege, though never so much laden, doth often pass the Eye of man.

And if so, if this Eye, which Nature hath given us to be our Watchman, do thus prove a Traitour, and let in our sorest Enemies, let us with Job indent and article with it; and what a fair Covenant cannot doe, a strong Guard must: lest otherwise our own Eye prove to us what that of the Basilisk doth to others; lest with one unhappy glance it strike us dead for ever.

2. 'Tis the great concern, [...]. Nazianzen. Orat. 53. Nihilest quod sordidus dens, & felle non lita, sed macerata, vox non con­cutiat. Coel. Rhod. l. 26. c. 25. Nihil est tam volucre quàm maledictum; nihil faciliùs e­mittitur, nihil citiùs expicitur, latiùs dissipatur. Cicero pro Planc. [...]. Nazianzen. Orat. 40. [...]. Idem Epist. 191. Quotidiana fornax nostra est humana lingua. August. Confession. l. 10. c. 37. [...]. Chrysost. in Ps. 120.4. and must be the daily care of man, to set a Watch upon his Tongue.

St. James styles the Tongue of man [...], a little member, (Jam. 3.5.) and yet, as little as it is, O what great mischief doth it work? The Apostle [Page 8] tells us, that an ungoverned tongue defiles the whole body, and sets on fire the course of nature. (Jam. 3.6.) Mark his expression, [...], it de­files and fires: it blacks and sullies like the smoak; but withall, it scorcheth and burneth like the flame. I remember the Psalmist compares the language of an ill Tongue to Coals of Juniper. (Psal. 120.4.) But why to them? 'Tis observed, that whilest the Ju­niper is preserved fresh and green, it affordeth the coolest shade; but when 'tis cut down and burnt, it yields the hottest Coal. 'Tis thus with the Tongue of man: If it be well used and rightly governed, it refresheth, like some welcome shade; but if not, it strongly burns. And as it fires whatever else is round about it, so will it scorch the mouth that holds it too. Whosoever shall say, Thou fool, shall be in danger of Hell-fire. (Matt. 5.22.) Vox convitii gravio­ris, saith Drusius, One base reproach from a slande­rous Tongue, as it burns like Coals of Juniper, so doth it kindle the flames of Hell too.

And methinks, if the Tongue of man be thus like fire, we are concerned to watch it. When an house is burnt, though the main flame be extinguished, yet if there be some few coals left glowing within the rubbish, to prevent any farther danger, 'tis duly watched, till all fear be over. Believe it, there's greater hazard from a Tongue, if it be not the bet­ter lookt to. Solomon tells us, Death and life are in the power of the tongue. (Prov. 18.21.) Yea and a greater then Solomon tells us too, By thy words thou shalt be justified, and by thy words thou shalL be con­demned. [Page 9] (Matt. 12.37.) Here lieth jus vitae & ne­cis: as we order our Tongue thus or thus, so shall we either live or die, and that for ever.

And if so, let us resolve with David, I will take heed that I sin not with my tongue. But how will he help it? thus, I will keep my mouth with a bridle. (Psal. 39.1.) So we: but the LXX thus, [...], I have set a guard upon my mouth. But lest David's own guard should prove too weak for this unruly member, he begs some auxiliaries from Heaven, Set a watch, O Lord, before my mouth. (Psal. 141.3.) One would think that Nature had sufficiently done this al­ready; for, besides two Lips without the Mouth, she hath placed within [...], as Homer words it, ( [...].) a double row of Teeth, like so many Palisadoes, or little Pike-men, to keep in the Tongue: [...]. Eustathius in Hom. [...]. Accepisti dentes ad macellum corrodendum: cur non potiùs ad omnem hiatum & ri­ctum tuum coronandum? cur non potiùs ad pulsus linguae temperandos? Tertullian. de Resurrect. carnis. and yet notwithstanding, David thinks all this guard too weak, and his Tongue too strong; and therefore doth thus petition his God yet once again, Keep thou the door of my lips. (Ibid.) Man's Lips, like a Door, must be sometimes open, sometimes shut. 'Tis a Door of such constant use, that it cannot possibly be block­ed, nailed, or quite walled up: but withall, 'tis a Door of so much danger, that it need be constantly watched and strongly guarded.

3. 'Tis the great concern, and must be the daily care of man, to watch over his Hand; I mean, his Works, all his works whatsoever. 'Tis excellent Counsel, Take heed what thou doest. (Acts 22.26.) Such counsel St. Paul gave Timothy, Take heed to thy [Page 10] self, (1 Tim. 4.16.) that is, to thy Conversation. Thus David, I will take heed to my ways, (Psal. 39.1) that is, to the course, tenour and actions of my life. And that we are obliged to watch against all wicked actions I need not prove, since we are bid to watch over even good ones too. So Christ commands, Take heed how ye hear. (Luk. 8.18.) So again, Take ye heed, watch and pray. [...]. Macarius Hom. 31. (Mark 13.33.) Yet once more, Take heed that ye doe not your alms so and so. (Matt. 6.1.) We must take heed, not onely how we curse, but how we pray; not onely how we speak what's naught, but how we hear what's good; not onely how we rob the rich, but even how we relieve the poor too. Whatever our actions are, natural, civil, or sacred, we are much concerned to watch them. But,

Secondly, 'Tis our great concern, and must be our daily task, and an hard one 'tis, to watch over our Inward man.

'Tis good Counsel which the Prophet giveth us, Take heed to your spirit. (Mal. 2.15.) 'Tis true, man's flesh wants a Guard; [...], &c. Ba­sil. Magn. in Ap­end. concione 23. de Anima: & rursus, [...]. Ibid. Prae omnibus rebus quas oculatissimè servare solemus, oportet cor & animam servare, nè vel errore ullo inficiatur, vel ad vitia declinet. Baynus in Prov. 4.23. the Eye was a Supervisor, the Foot wants a Guide, the Ear wants a Monitour, the Tongue wants a Curb, the Hand wants a Restraint; but above all, here lieth our main care. Keep thy heart, saith Solomon. (Prov. 4.23.) But how must that be kept? The Text answers, Keep thy heart with all diligence: [...] saith the Hebrew, [...] saith the Greek; Keep thy heart with all keep­ing: omni cautelâ saith the Arabick, with the ut­most care and caution that can be used. But you'l say, What is there in the Heart of man that needs all this watching? I answer,

[Page 11]1. The Thoughts and Imaginations that are in man's Heart have too much need to be watched. Cavaemus Cogitationes inutiles, ut a­nimarum no­strarum facies decora perma­neat. Quòd si tamen aliquan­do noxia aliqua Cogitatio men­tem subîerit, totâ solicitudine laboremus citiùs abluere sordem quâ nos macu­lari conspicimus Bernard. Flor. c. 41. [...]. Origenes in Mat­thaeum.

What swarms of Thoughts, and evil ones too, are found in the Heart of man, our Blessed Saviour hath thus informed us, Out of the heart proceed evil thoughts, murthers, adulteries, fornications, thefts, &c. (Matt. 15.19) Tell me, what strange guests are these, that they should find the least harbour within the noble Soul of man! Murthers! Adulteries! Thefts! Methinks, whereever we catch an Adulterer, a Rob­ber, a Murtherer, we should immediately clap strong guards upon them. One great reason why the Officer doth search suspected houses, and keeps up his Watch and his ward, is to prevent the Adulterer, the Mur­therer, the Thief, or else to apprehend him. And cer­tainly, if every suspected place deserves to be watcht and searched, let us watch and search our Hearts too; 'tis like enough there sneaks the Adulterer, there lurks the Thief, there's hid the Murtherer: and if we find this cursed crew lodged within us, Custodi­endae sunt vigiliae super cogitationum gregem, saith St. Bernard, we must set a guard upon these desperate Villains; such brutish and devillish Thoughts must be shackled, chained, dislodged, condemned, & crucified. Such a caution hath Moses left us, Beware that there be not a thought in thy wicked heart, saying thus or thus. (Deut. 15.9.) The expression imports, that al­though men make light of wicked Thoughts, yet 'tis our great concern, not onely to watch, but with indignation and zeal to throw them out.

2. The Designs, Ends and Aims that are found in man's Heart have too much need to be watched.

'Tis usually said, Finis coronat opus, 'tis the End that crowns the work. The Philosopher tells us, Acti­ones [Page 12] morales specificantur à fine; Moral actions are good or bad according to that End towards which they are designed. How good soever any work may be in its matter and substance, yet if the End be naught, the whole work will prove so too. Doubt­less the Pharisees did many excellent things; they observed the Sabbaths, they prayed, they fasted, they gave Alms: and yet their base unworthy De­signs, their [...], their desire of a little applause and vain-glory, provoked God to disown their per­sons that were so plausible, and to reject all that ser­vice that was so pompous.

And truly, 'tis but sad to consider that these Pha­risees, who looked so much like glorious Saints, should by the treachery of naughty Hearts, and the proposal of sinister Ends, render themselves but gild­ed Hypocrites. 'Tis but sad that such splendid shews of Devotion, such strict observations of Sabbaths, such frequent Prayers, and such set and solemn Fast­ings, should rather, through their low Designs, pro­voke our God then please him; that those very per­sons should prove but Meteors, whom the world took not onely for Stars, but Constellations too.

And lest this should prove our own condition, lest all our services should miscarry, and God should say unto us, as once he did to the Jews, When ye fasted and mourned, did ye at all fast to me, even to me? (Zach. 7.5.) 'Tis a dreadfull demand: but that it concern us not, we are obliged most strictly to ex­amine what are the Designs and Projects of our Hearts; lest perhaps some mean and wicked End should corrupt our holy Duties, lest some degene­rous and ignoble Aims should turn our Gold into dirt, our sacrifice into sin, and make our sweetest incense [Page 13] goe [...]t and stink with God, as if it were but so mu [...] snuff.

3. The several Passions that are found within the Heart of man have but too much need to be watch­ed too. [...]. Nazianzen. ad Gregor. Nyss. orat. 6.

That there are, and ever were and will be, [...]. Greg. Nyssen. de Virginit. c. 12. [...]. Basil. Seleuc. orat. 35. what­ever the Stoicks dream, whatever some Fathers think, such and such Affections found within the Heart of man, 'tis sure enough. Plutarch tells us, [...], To find a man without those common Passions of love, hatred, fear, hope, desire, and the rest, 'tis impossible. That these Affections and strong and impetuous, all experience sheweth. St. Bernard thus complains, Intellectus & Affectus quan­doque sibi adversantur, man's Passion contradicts his Reason: Parere nescit, saith Seneca, it will not obey: no, impar Ratio, saith Seneca again, man's Reason is too weak for his Passions, which rule that Soul whom they should have served.

And methinks, if our Affections, instead of being loyal Subjects, are thus like to invade and usurp our Reason's throne; if our Passions, which were design­ed by God to be the servants of our Ʋnderstandings, are like to become domineering Lords and Tyrants; if these blind and boisterous Rebells endeavour to seise the captive Soul, and then use it even at plea­sure; methinks we are concerned, and that in time, and guard and watch them.

I remember that expression of the Psalmist, quo­ted by St. Paul, Stand in awe, and sin not. (Psal. 4.4.) St. Hierom translates it, Irascimini, and the LXX thus, [...], Be angry, and sin not. This Text doth [Page 14] not command our anger, as a Duty, but doth rather suppose it, as a natural and lawfull Passion. Si irasci­mini; so Muis: Si contingat irasci; so Estius: If this Passion chance to move and stir. What then? Cavete, beware, set a watch, lest perhaps it exceed its bounds, and so become a sin. The same course must be taken with other Passions too. It's-true, what Seneca saith of our best Endeavours, non tollunt, sed tempe­rant: we cannot destroy these Affections and quite root them out; but yet we are concerned to mode­rate, subdue and rule them; and in order to that, we must be sure to guard and watch them. But why all this? upon what score is it that man stands thus obliged to watch over Himself, his Eye, his Tongue, his Hand, but above all his Heart and Spirit? I answer,

First, The Soul of man doth sufficiently need the strictest Watch and the strongest Guard that can be thought on: and that for these Reasons.

O si paulò diligentiùs con­siderare velimus quanta pericula, quanta mala nobis imminent, & Animabus nostris insidiantur! Baynus in Prov. 4.23.1. The Soul of man hath many Enemies abroad, round about, and very near it too.

This is one great Consideration that doth ordi­narily quicken men to watch: Hannibal ad portas; if an enemy be at the Gate, if Thieves and Robbers be­set the house, 'tis no time then to snort and sleep. This argument is not mine, but St. Peter's; Be sober, be vigilant: but what needs that? because your adver­sary the Devil, as a roaring lion, walks, &c. (1 Pet. 5.8.) The Devil walks his rounds, and shall man lie secure? the Devil himself doth roar, and is not man concerned to look about him? 'Tis observable that the Devil is styled a Lion, a beast nullius ferè [Page 15] somni, saith Coelius Rhodiginus, one that sleeps but little: and if the Devil himself doth watch, how dares the Sinner slumber?

But besides the Devil and his numerous legions, the World hath in it great store of Enemies too: its Pleasures, its Profits, its Honours, its Sons of Belial, what are all these but so many Traps and Ginns to catch and ruine Souls? Hostes sacrilegi, animi mei fures; so Socrates rightly called them.

And yet there is one Enemy more, that's nearer still; I mean our own Flesh with its numerous train of Lusts. And certainly this Enemy doth approach somewhat near indeed. As St. John is styled by the Greek Father [...], Christ's bosom friend: so may our Flesh be styled [...], man's bosom foe. Hence the Apostle thus exhorts us, Abstain from fleshly lusts: why? [...] they war against the Soul. (1 Pet. 2.11.) And methinks, if the Soul of man be thus opposed by the Flesh, besieged by the World, assaulted by the Devil; if it be surrounded with E­nemies, that are strong, cruel, malicious, and strange­ly politick; it must needs want the strictest Watch and the strongest Guards that can be thought on.

2. The Soul of man is but infirm, [...]. Basil. Magn. de Anima concione 23. in Append. impotent and weak. Indeed Nazianzene tells us that a religious Soul is [...], a strong Soul; [...], like a wall of brass: and St. Paul saith Abraham was strong in faith. (Rom. 4.20.) Perhaps there may be such a spiritual Sampson here and there, whom these cur­sed Philistines cannot easily conquer: but, alas! what's this to the generality of Christians? Tell me, Sirs, are we indeed grown such Giants in Grace that we need no guard? are we grown such strong men in Christ that we need not fear to be surprized by [Page 16] the Flesh, World, or Devil? Sure I am, the Devil was too hard for Judas, though an Apostle; the World was too hard for Demas, though a great Professour; and the Flesh was too hard for David, though an eminent Saint; nay, a poor Maid servant was too hard for him who is styled by St. Chrysostom [...], the prime and chief of all the Apostles.

And methinks, if such a man as Peter, that profes­sed Champion of his dear Lord and ours, was thus mi­serably foiled by a pitiful wench; we should not grow secure, as if we were strong enough to deal with the Anakims of our Flesh, the Zamzummins of the World, and the Devil himself, that greater and worse Goliah. The truth is, we are generally such babes in Christ, such weaklings in Faith, such pulings and dwarfs in Grace, that we may too justly com­plain in the words of Baynus, Quàm facilè vinci­mur? quàm nullo negotio huc illuc impellimur? How easily is the heart of man conquered? how quickly is it taken? There's scarce a Temptation that's strong, but is prevalent too; there's scarce a Lust that stirs, but beats us.

See how sadly St. Paul complains of this; I mar­vel that ye are so soon removed, to be overthrown, and that so quickly too. (Gal. 1.6.) Surely 'tis but a slen­der Garrison that holds not out one day; 'tis a weak Fort that holds not out one hour. Such a Fort is the Heart of man; no sooner doth the Devil demand a surrender, but it sometimes yields in a moment. But what's the reason? The Prophet tells us, The whole heart is faint: (Esa. 1.5.) and if so, where our royal Fort is weak, there our Guard should be the stronger. Thus Cartwright, Diurnas & nocturnas excubias hîc collocemus; since man's Soul is thus infirm and impo­tent, [Page 17] and yet must expect the strongest assaults ima­ginable, we must watch by day, we must watch by night: nay more, Quaterniones augeamus, we are con­cerned to double and treble those Guards which we set upon it.

3. The Soul of man is false and treacherous. Thus Nazianzene, [...], the Soul of man is perfidious and faithless, and so must rather be watch­ed then trusted. 'Tis thus in the world; if a Ser­vant or Souldier be but once suspected to be false, he will be constantly eyed, and closely observed so much the more.

And thus must the Soul of man be dealt with; there's too much reason for it. Thus the Prophet, The heart is deceitfull: (Jer. 17.9.) aptum ad fal­lendum, saith Clarius; 'tis apt to cheat us. There's nothing so treacherous as this; so much doth the Text assure us. The heart is deceitfull: but how? and in what measure? [...], above all things. 'Tis worse then Laban. Your father hath deceived me ten times, saith Jacob: (Gen. 31.7.) but, alas! our hearts deceive us more then ten times ten: they promise fair, but fail; they make covenants, but basely break them; they vow allegeance to Heaven, and yet prove Traitours; they pretend to succour us against our enemies, and yet how do they betray us into their hands? and if so, O quàm dolosum est cor homi­nis! saith one, O how perfidious and treacherous are these Hearts of ours! Man doth little dream what strange fallacies and tricks are in them. Is thy ser­vant a dog, that he should doe this great thing? (2 Reg. 8.13.) Poor Hazael! he took himself to be a man, but really proved that very dog which he thus disowned and scorned. And methinks, if the [Page 18] Heart of man be so false and traitorous, if it hath al­ready betrayed and cheated us over and over, we should never trust it more without the strictest Watch and strongest Guard.

Secondly, The Soul of man, as it greatly needs, so doth it highly deserve the strictest Watch and strongest Guard that can be thought on. See why in 2 Particulars.

1. The Soul of man is the main and chiefest In­terest which Christ hath in all the world. 'Tis not to be disputed but we stand obliged to tender the Concerns of our Blessed Saviour, who hath alrea­dy shewed such a tender respect to us and ours. One would think that mere Ingenuity, Gratitude and the Gentileness of a Christian spirit should engage us, to our very utmost power, to secure all the Interests of that Holy Jesus, who hath already been at so much cost and pains to secure all that which we call ours.

If it be demanded what Concerns Christ hath in the world that are in danger, and need securing; I answer, Whatever Interest Christ hath throughout the world, there's nothing so exposed to hazard, there is nothing that he doth so entirely love and so highly prize, as the Soul of man. This is the thing which he doth particularly challenge and claim to be his. Behold, all souls are mine. (Ezek. 18.4.) They are his by Donation, by Covenant, by Conquest, yea and by Purchace too. Thus the Apostle, Ye were bought with a price. (1 Cor. 6.20.) The Soul of man is the Fruit of Christ's Sufferings, 'tis the Travail of his soul, 'tis the Reward of his obedience, 'tis the Purchace of his tears, his groans, his sweat, his agony, his Cross, yea and his bloud too.

And methinks, since our Blessed Saviour hath [Page 19] pay'd such a vast price for the Soul of man, we should not easily see it lost: since this is the thing which Christ makes his grand concern, and yet we find it in the midst of enemies, we should not think much to watch and guard it. I am confident there is not a man amongst us so ill-natured, but he would gladly secure the Interest of his Friend. I reade that Abraham, with no greater army then his own house could raise him, adventured to encoun­ter four Kings to rescue Lot, that was his Nephew. Tell me, Sirs, who amongst you would not save an ordinary neighbour's beast from drowning? nay more, who amongst you would not gladly be in­strumental to save your very enemie's house from being robbed or burnt to ashes?

And certainly, if we have this respect for an Ene­my, we should have much more for our dearest Friends: if we are thus tender of an ordinary Neigh­bour, how much more tender should we be of that Blessed Jesus, who deserves it better? Remember, the Soul of man is the great interest of him that loves you; 'tis that which he counts his Treasure, 'tis that which he calleth his Jewel, 'tis that which he owns for his Spouse, 'tis that which he esteems as one of his Members: and if so, if the Treasure of Heaven doth lie in danger, if the Jewels of God are like to be lost, if the Spouse of Christ is like to be ravished, if the Members of his body are like to be rent and torn in pieces, or, which is all one, if the Soul of man be like to miscarry; we are obliged to be at least so kind to our Blessed Saviour as to watch and guard that Soul, which is the Purchace of his bloud, and the onely thing on this side Heaven which he dearly loves.

[Page 20] [...]. Basil. Magn. de Abdicat. rerum. [...]. Chrys. in Matt. 16.26.2. The Soul of man is in itself a thing of far greater value then any thing else man hath be­sides.

Experience tells us, that the more considerable things are, the more carefully are they looked to. The poor Fisherman is not so solicitous to provide a Convoy for his little Boat, as the wealthy Merchant is for his Ships that are richly laden. The Beggar, that hath nothing on his cupboard but an earthen dish, nothing in his wardrobe but rags, nothing in his yard but a few sticks and straws, what cares he for Watch and ward? but as for the moneyed Citi­zen, the Banker, the Jeweller, the man that deals in things of value, his doors and windows must be se­cured; his locks, bolts and bars must be strong; nor is this enough without a considerable Watch in the streets too.

And, surely, if things of this nature deserve all this care, the Soul of man doth so much more. For, tell me, what is there to be named that's worth so much as Souls? Alas! Gold and Silver are but so much dirt; Pearls, Diamonds and Rubies are but so much rubbish. What if I tell you that those very Pearls, which the world counts pretious, are little better then the wens, the excrescencies, nay the scabs of a poor fish? and if so, what pittifull things are these compared with Souls?

What the Soul of man is Macarius tells us, [...], [...]. Greg. Nyssen. de Ani­ma & Resurrect. a creature that's wonderfull, high and noble: 'tis [...], saith Nazianzene, 'tis somewhat near, somewhat of kin to God. Pluris valet quàm [Page 21] coelum & terra totúsque mundus, saith another: [...], &c. Cyril. Hie­rosol. de Anima. Hea­ven, earth, the whole world is not of equal value to any one Soul that's in it. Tell me then, shall we carefully secure a little contemptible dirt, and yet expose our choicer Treasure? shall we set a guard upon an handfull of earth, and yet hazard our richest Jewel? 'Tis not thus in cases of common danger. If an House be fired, whatever becomes of lumber, the best furniture shall be secured: if an Enemy in­vade a Kingdom, every man will send his Treasure into that Garrison that's best fortified & most strong­ly manned. That's our case. There is an enemy that will invade us; and our main Concern is an immor­tal Soul. If we lose any other thing whatever, 'tis not considerable; if we lose our Estates, our Reputation, nay, our very Lives, 'tis no great matter: but if our Soul be lost, whatever else be kept, we are undone for ever: if we lose our Souls, we lose our share in glory, we lose a Crown, we lose the society of Saints and Angels, we lose the enjoyment of Christ, and the Vision of God; and if so, where is our Guard? where's our Watch?

Thirdly, 'Tis very uncertain when our great Lord will come to Judgement. Thus the very Judge himself hath told us, Of that day and hour no man knoweth, no not the Angels, neither the Son, but the Father. (Mark 13.32.) That there will be such a day, 'tis sure enough. Thus the Evangelist, the Son of man cometh, (Matt. 24.44.) [...], he is coming: the expression sounds as if he were al­ready set out and upon his way; and how near he may be, no man can tell.

And methinks the uncertainty of this great Day should make us watch. 'Tis our Saviour's own Ar­gument: [Page 22] Watch, there's his counsel; but what's his motive? for ye know not what hour your Lord doth come. (Matt. 24.42.) Should he come and sur­prize us in our beds of security, O what would be­come of us then? 'Tis recorded of a certain Com­mander, that finding one of his Centinels fast asleep, without more adoe he ran him through; and for that severity said no more but onely this, Qualem inveni, talem reliqui, Asleep I found him, and fast asleep I left him, and that for ever. Yea, that of Virgil, which is onely unhappy in other cases, is very just in this, Caeduntur vigiles—If the man that is ob­liged and undertakes to watch be found false to his trust, and careless of himself and others, he deserves to die. So 'tis threatned, The Lord of that servant shall cut him asunder, and appoint him his portion with hypocrites. (Matt. 24.50, 51.) If this once prove a man's case, we may say to him as Tiberius once did to a prodigal Spend-thrift that had wasted a fair E­state, and at last complained of his present wants and former follies; Serò experrectus es; Sir, saith he, you are awake too late.

Let us remember that expression of Pliny, Vita vigilia est; to be awake is to be alive. There's much of truth in that of Plato, [...], A man that is fast asleep differs but very little from that man that is dead. And certain it is, if we desire to live with God, we must not sleep in sin: if we desire to live for ever in another world, we must for ever be awake in this. 'Tis a concerning expression that of St. Paul, Awake thou that sleepest, and arise from the dead. (Eph. 5.14.) [...], saith St. Chrysostom: The man that lives in a course of sin is one that's fast asleep, [Page 23] yea and dead too; dead at present, and, if he wake not the sooner, like to continue dead for ever. For when once our Lord shall come, if he find us rock­ed and lulled asleep in sin, what the event will be St. Austine tells us, Dormitando casurus es, such a spiritual slumber and lethargy will even quite undoe us; it will onely prepare our Bodies for a grave, and render our Souls fit for nothing else but Hell. But, on the other hand, if we will but once awake, if we will but up and be doing, if our Lord shall find us at our work, upon our Guard and our Watch; what then? Blessed is that servant whom his Lord when he cometh shall find so doing. But,

Fourthly, There is yet one Argument more that I must press upon myself and you who are my Name­sakes too, and that's this; We are obliged to watch by that very Name which we bear: I do not mean onely our general Christian Name, but our particu­lar Surname too.

I remember that person who hath written the Life of our incomparable Bishop Jewel observes out of St. Chrysostom, that there lieth a great Treasury in Names, and that the excellent worth of several persons hath been conspicuous in them; as, the Heavenly gifts of Theodosius, the Divine spirit of Ambrose, the sweet vein of Lactantius, the shining style of Fulgentius, the golden mouth of Chryso­stom, &c.

And certainly, Names of excellence are bestowed but ill where they are not answered well. To bear a good name is matter of credit; but to live contrary to it, 'tis matter of shame. 'Tis but a sad expression, Thou hast a name to live, and art dead. (Apoc. 3.1.) Alas! what's the name without the thing? what [...] s [Page 24] a name to be rich, if a man be really poor? what's a name to be saved, and yet he damned? So here, What's the name of a Watchman, if we are found fast asleep?

Historians tell us, that Alexander the Great, that man of Courage, had a souldier in his Army that was of his own name, but a pittifull Coward: whereup­on Alexander thus took him up; Either quit thy base­ness, or quit thy name. So say I to you, Either be what your present names import, or else get new ones.

I can tell you, the great God answers his Name. O Lord, how excellent is thy Name! (Psal. 8.1.) But are his Works so too? yea, the Lord hath done excel­lent things. (Esa. 12.5.) As is his Name, so are his Works, and so is He; Thou art more glorious and ex­cellent, &c. (Psal. 76.4.) Yea, God answers this and all his other names to the very full; nay, God is infinitely better then any name doth speak him: and if so, let not us be worse.

Again, Christ answers his great Name too: Thou shalt call his name Jesus, (Matt. 1.21.) that is, Sa­viour, saith the Angel. But will Christ make good this Name? Yea, he shall save; he shall doe what his name imports.

Yet farther; I find there is not an Angel in Hea­ven but answers his Name too. Dionysius tells us that Thrones is a name of Height, Dionys. Areop. [...]e. Coelesti Hier. c. 7. Cherubim a name of Knowledge, Seraphim a name of Ardency, Dominati­ons a name of Power; and in general, [...], the names of the whole Hierarchy of Hea­ven are [...], declarations of those choice Endowments that are certainly found in the persons of those Angels to whom they belong.

[Page 25]Thus do God, Christ and Angels answer their Names; and why should not we answer ours? My Text requires it: [...]. What's that? why onely this, Act the part of him who is a real Gregory, a Watchman indeed.

I could mention several Namesakes of ours that were no Sleepers. Gregory Bishop of Neocaesarea is styled by Eusebius [...],Euseb. Hist. Eccl. l. 6. cap. 30. of all the Bishops of that Age the most famous: [...], a Disciple of the Gospel; so Nyssene: Nyssen. in vi­ta Greg. Thau­mat. Basil. Magn. in l. de Spiritu Sancto c. 29. Hieron. in Ep. 184. [...], a glorius Light; so Great St. Basil: vir Apo­stolicorum signorum atque Virtutum, a man somewhat like the Apostles in doing Miracles; so St. Hierom. Insomuch that he is recommended to all posterity by this known Title, [...], Gregory the great Worker of Wonders.

I could tell you of Gregory Nyssene too, a man sty­led [...], a great Example of Vertue, Gregor. Na­zianz. in Orat. 19. [...], the Ornament of Mankind; nay more, [...], a man ranked with Angels: con­cerning whom Nazianzene writes thus, as indeed be­came the Son of such a Father;

[...],
Gregor. Nazi­anz. in Carm. iamb.
[...],
[...],
[...], &c.

And as for this Nazianzene himself, as he justly commends his Father, so do others as deservedly commend him too. [...], saith one;Gregorius Presbyter in vita Nazianzeni. This Gre­gory was a man every way accomplished: [...], He was surnamed Gregory the great Theologue or Divine of those Times. So reverend and pious was he, that the good Emperour Theodo­sius [Page 26] did [...], honour him even as if he had been his father.

I might yet name one Gregory more in the Latine Church too, the first and the best Bishop of Rome that ever bore that Name, and was styled Gregorius Magnus, Gregory the Great; a man of the choicest Piety, Sympson's Church-history. and withall so Humble, that he opposed that proud Title of Ʋniversal Bishop, which Boniface the Third procured, and the Pope still retains. So far from this Ambition was this Namesake of ours, that he was the very first Roman Bishop that ever styled himself Servus servorum Dei, the Servant of the ser­vants of God.

And now since we bear the same Name with these Holy men, let us lead the same Lives, and manifest the same Graces too. Though we cannot be Bishops, yet we may and must be Saints, as well as they: though we cannot be as Learned, yet let us be as Ho­ly: though we have not the same Knowledg in our Heads, yet let us have the same Eyes, that so we may prove Vigilantii, Watchmen, that is, Gregories indeed. Let's watch against our Lusts, to subdue and kill them: let's watch over our Hearts and Lives, to reform and mend them. Let not the world have oc­casion, through any of us, to report the Vices of some Gregories, since it finds cause to admire the Graces and Vertues of others.

Let's but remember that our very Name doth im­port and promise Vigilance. Let's remember also that there is in our Coat of Arms a Lion, who is not onely the most generous, but the most watchfull Crea­ture; and this Lion not Dormant, not Couchant, but Passant and upon his Legs too. And methinks, since we bear the Lion, that Embleme of Nobility and Vi­gilance, [Page 27] in our Arms, it would be dishonourable for us to entertain any ignoble Dormouse, any dull, sot­tish and lethargicall Humour in our Bosomes. What a discredit would it be to our whole Race and Family, should any person who bears the Name of a Gregory be found a mere Endymion, a sluggish Drone, a sleepy Sot?

No; let's up and be doing: let's be active for the Ho­nour of our God and our selves: let's live to the Cre­dit of our Religion and our Name: let not so much as one Hildebrand be found amongst us: let us hate Vice, and embrace Vertue; that what was once said of Nazianzene, that Great Namesake of ours, may be said of us too, [...], This Gre­gory was a real lover of every man and every thing that is good. Yea, here's an Example fit for our Imitation indeed: and if we will but tread in the steps of such pious and holy persons, we shall recover the decayed Reputation of our Church; we shall maintain the Cre­dit of our Families and the just Honour of our Name; we shall approve ourselves God's Watchmen now, and be crowned his Saints hereafer. Let us so or­der the whole Course of our Conversation with that signall Piety towards our God, that ready Obedience to­wards our Governours, that exemplary Charity to­wards our Neighbours, and that strict Sobriety to­wards ourselves; that as we are this day met toge­ther in the Church, to serve and worship our Holy God, so we may one day meet again in Heaven, to enjoy him, his Angels, his Saints, and ourselves, his faithfull Gregories, for ever and ever.

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