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CHAP. XIII.

Continual watchfulness requisite for our advancing to perfection. This respects the preventing evil, and doing good. The malice, the craft, the diligence and numbers of our spiritual enemies. We are very receptive of temptations. Watchfulness respects our doing good in its season, and with its proper circumstances. A due regard to the duties of our several relations, is necessary in order to the perfecting of holiness. Domestic, sacred, and civil relations considered. The last counsel, let our progress towards heaven be with the same zeal as at our first entrance into it, and the same seriousness, as when we come to the end of it.

7. CONTINUAL watchfulness is requisite, that we may be rising towards perfection in holiness. The state of sin in scripture is represented by a deep sleep, that is the true image of death; "awake thou that sleepest, and arise from the dead, and Christ shall give thee light." Eph. 5. 14. The spiritual sleep is understood by comparison with the natural, in the natural the instruments of sense and motion are bound up; the apprehensive faculties that discover dangers, and the active powers that resist or avoid them, are suspended from their exercise. Now spiritual security is called a sleep, as it implies ignorance of dangers that threaten the soul, and unpreparedness to prevent them. Accordingly, in opposition to carnal security, watchfulness consists in two things; in the foresight of approaching evils, and furnishing ourselves with means, and using them for our safety. There is the life of grace in every regenerate person, but watchfulness implies the lively exercise and activity of grace : in the present state, the spirit of slumber is apt to steal upon us; ❝even the wise virgins slumbered and slept." The three disciples at Christ's transfiguration in the mount, when it might be imagined there could be no inclination in them, and no temptation to sleep, for that the glorious light would powerfully excite and actuate the visive spirits, yet fell asleep; and at his private passion in the garden, when there was the greatest cause of their sorrow and sympathy, yet were seized with unwelcome heaviness; for which our meek Redeemer so gently reproved them, "could k k

VOL. II.

ye not watch with me one hour ?" The best are liable to relapses into security, till they shall be awakened and raised by the omnipotent voice of the Son of God at the last day, to immortality and perfection.

Watchfulness may be considered either with respect to the preventing evil, or the doing good. With respect to the preventing evil, there are such motives as should make us very circumspect, lest we be overtaken and overcome by temptations.

First, If we consider the subtilty and strength, the malice and diligence, with the mighty number of our spiritual enemies, there is great reason we should not only be awake, but watchful to oppose them.

(1.) The tempter is surprisingly subtle, and understands all the arts of circumventing and corrupting us. He knows the several characters of men's dispositions, the commixture of their humours, all the radical causes of their different inclinations, and of those lusts that have dominion in them. He knows the various impressions of nature, from the sex, the age, the country; from inherent or external causes, from health or sickness, nobility, obscurity, riches, poverty, prosperity, adversity: he tempts to sensuality in youth, and covetousness in old age; like the possessed person in the gospel, that was sometimes cast into the fire, and sometimes into the water. Men often exchange their lusts, and deceive themselves; as if a dead palsy were the cure of a burning fever. Sometimes he will try to cool the zeal of the saints, who are serious in working out their salvation, by suggesting that their diligence is not necessary: but if he cannot recal them to their former security, by the allurements of sense, he will discourage their hopes, and represent God as irreconcileable, and damp their resolutions in seeking his favour, and doing their duty. Thus by stratagem and ambush, or by open assault, he attempts to ruin their souls.

(2.) His strength is superior to ours. Evil spirits are styled, "principalities and powers, and spiritual wickednesses." We are frail flesh and blood: but we are encouraged, that by our vigilancy, and the assistance of the Holy Spirit, we shall be preserved against his utmost power and cruelty: " for greater is he that is in the saints, than he that is in the world." John 1.4.

(3.) His malice is deadly: nothing can allay his torment, but the involving men under his judgment and misery.

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(4.) His activity and diligence is equal to his malice. The "spirits of darkness" never slumber or sleep: they are not capable of weakness or weariness, as our faint flesh is. He is restless in following his pernicious designs. * What is recorded of Marcellus, the Roman general, is applicable to satan, if he obtains a victory, he fiercely insults and pursues it; if he be re pulsed, he returns afresh.' His spite is never spent: he tempted our Saviour with distrust of God's providence, with presumption and vain-glory; and being foiled in all attempts, it is said, "he departed for a season," and afterwards made use of Peter as his instrument, to make him decline his sufferings for the salvation of men.

(5.) He has a mighty number of "principalities and powers, and spiritual wickednesses," under his commands: there was a legion in one man. St. Peter earnestly excites us to watchfulness; "for our adversary the devil, with innumerable infernal spirits, goes about seeking whom he may devour." He is the most formidable and least feared enemy in the world: we are surrounded with invisible enemies, sooner felt than seen, and usually not discerned but by the wounds they give us; and yet the senses of men are unguarded, and all the gates are open, to give them an easy entrance into their souls. And though their operations in destroying souls are secret, yet the deadly effects of their hatred are visible; for how few are there in whom the signs. of the spiritual life appear?

Secondly. The world is the storehouse of satan's temptations; the men of the world to allure us to sin, or terrify us from our duty. The things of the world are suitable to our vicious appetites, and foment them; like food that is pleasant, but unwholesome, and feeds the disease. He puts a gloss and flattering colours upon earthly things, to give them a lustre in our imaginations.

Thirdly. In our depraved state, we are very receptive of his temptations. The innocence of the first Adam did not secure him from seduction. The carnal affections are like gunpowder, a spark sets all on fire; and we cannot easily quench the unruly flame when it is inspired by the tempter. It is true, he cannot

* Nec bonam nec malam ferre fortunam potest; seu vicit, ferociter insul. tat, seu victus, instruerat victoribus certamen.

immediately act upon the soul: but as in paradise, he made use of the serpent to deceive the woman, and of the woman, by her blandishments, to allure Adam; so he makes use of the carnal part in every one, which proves as fatal as the serpent, and the woman were. All the corrupt appetites, and disordered affections, are managed by him, and draw men with unforced consent to yield to him. He knows the invidious party within us that will admit his temptations. When the heart is dejected and sorrowful, he sends in terrors and griefs, knowing that his faction within are ready to receive them. When it is cheerful and lively, he sends in vain thoughts, excites the carnal affections, which are ready to comply with his design, and betray the soul to folly and security. Now considering our enemies without, and the deceitful heart as the traitor within, that keeps correspondence with the tempter, our danger is infinite. We are not by privilege exempted from temptations, nor invulnerable in our encounters with the powers of darkness; but by vigilance, and managing the armour of God, we are victorious. There is no saint on earth but may fall as foully as David did, without a constant jealousy over his heart and ways. It is said, "while the husbandman slept, the envious man sowed tares." He did not by force enter into the field. It is not so much from impotence, as carelessness, that temptations are let into the heart, and corruptions break out. It is not so much the stock of habitual grace that secures us, but grace in its vigorous exercise. Surely David in his youth had seen as exquisite beauties as Bathsheba, and was preserved by watchfulness: but the neglect of his duty was fatal to his purity and peace. Therefore the duty is so often inculcated upon us.

We must be watchful to fly from temptations: he that prays, "lead me not into temptation," and leads himself into it, mocks God, despises the danger, plays upon the hole of the asp, and walks upon the brink of a precipice. He provokes God justly to desert him. If a general commands a soldier to fight a single combat with an enemy, he will furnish him with armour of proof, and secure him from treachery: but if one be fool-hardy, and engages himself, he may dearly pay for his rashness. If by the order of providence, one be brought into tempting circumstances, he may pray in faith for divine assistance, that "the Lord will

be at his right hand, and he shall not be moved:" but if one ventures into temptation, he will hardly escape.

We are directed to be "sober and vigilant" against our spiritual enemies. Vigilance discovers the temptations, and temperance subtracts the materials of them. Adam by intemperance stained his innocence, and forfeited his felicity.

We must be "clad with the armour of light, to oppose the powers of darkness." Strange armour that is transparent and may be seen through. The graces of the Spirit are armour and ornament, the strength and beauty of the soul. They are called, "the armour of God," for he furnishes us with them, and teaches us to use them, and makes us victorious. We must not only watch but pray against temptations. We are preserved by the intercession of Christ in heaven, and the Spirit's illumination and protection in our spiritual warfare. There are some things that directly strengthen our enemies, all tempting objects that excite and influence fleshly lusts, that "war against the soul." Some things indirectly strengthen them; whatever diverts us from prayer, and other holy ordinances, disarms us; whatever distracts the mind, and dissolves the firmness of the will, exposes us more easily to be overcome. To be careless and secure as if we were in a safe sea, when there are so many visible shipwrecks, is unaccountable folly.

It is our duty and wisdom to keep a jealous watch over our hearts, to suppress the first inclinations to sin; thoughts and desires are the seeds of action: and to guard our senses, that we may not be suddenly corrupted. Lot's wife by a lingering look after Sodom, was turned into a pillar of salt, to make us fearful, by her example, of the occasions of sin. Especially we must direct our care to prevent our being surprised, against the sins that so easily encompass us, and whereby we have been often foiled. If a besieged city has one part of the walls weaker, and more liable to be taken, care will be taken to strengthen it, and to double the guards there.

Let us be watchful against small sins, if we desire to be preserved from greater: for we are trained on by sins of weaker evidence, to sins of greater guilt. Some are so confirmed in holiness, that the devil does not tempt them to transgress the law in a notorious manner, but lays snares for them in things of lesser moment. Besides, there are sinners of different degrees, yet

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