GOod Counsell , short and pithy . These words , like REVBEN ; are strong , full of life , though few in number , Deuter. 33. 6. Here is ( as S. Basil speakes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the full weight of few words . Virtus maxima , in mole minimâ , very , very much in a little , Ilias in Nuce , Homers Iliads in a Nut-shell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In searching the veines of the earth ( saith Clemens Alexandrinus ) we finde a little gold in a great deale of Ore : But in searching the Mynes of holy Scriptures , within the compasse of a little ground , we finde a great deale of gold .

They are the words of a great Commander , Moyses the Law giuer . Though ( as hee excused himselfe ) he was slow of speech , yet was he Exod. 4. 10. deepe in knowledge , well seene in all the learning of the Aegyptians , and Acts 7. 22. better learning then theirs . He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weighty in his sentences . And here is Imperatoria breuitas , a Lord-like breuity , the more authority the word he giues , carries with it . He speakes ex Cathedrâ , his word is a law . 'T is short , for feare mans brittle memory should come short of it ; and to avoide obscurity , it is expounded , and re-inforced in the words following , Et custodi , &c. And keepe thy soule diligently , lest being short and darke , it might be slippery too , and slip the sooner out of minde and memory . Duo verba , duo luminaria . Gen. 1. 16. These two words , like the two great lights in heauen , serue to direct vs all in all our wayes . As celestiall lights they looke vpon all that looke vpon them , and cast their beames vpon euery head that heareth mee this day . They compasse this great assembly ( euen euery one ) within their spheare , yea , all the men of the world . There is no sonne of man that 's out of the compasse of this Text. Now God giue Grace , that euery heart here present , may hence borrow some influence , light , and motion . Haue ye not seene the great lights of Heauen mounting aboue the Horizon , how they first shine vpon the Hills , and high Cedars ; and after vpon the vallies , and lower shrubs ? Euen so This , and such like lights , or Caueats , Imprimis , Primos , doe most eminently direct men in eminency , and ( not skipping ouer medios , those of the middle sort ) in due order descend ad infimos , to them of the lower forme , call vpon all Gods people ( as it were ) by the poll , euen from Him that sitteth vpon the Exod. 11. 5 Throne , to him that grindeth at the Mill. See this graduall descent , Psal. 72. 3. The mountaines shall bring forth peace , and the little hils righteousnesse vnto the people . Gods Grace is like the deaw of Hermon ; like the pretious oyntment which was powred Psal. 133. 2. vpon Aarons head , descended on his beard , and to the vtmost skirts of his garments . Behold heere is a Beacon set on fire on the holy Mount . It behoues euery one of vs to looke to himselfe . Some great sudden danger there 's towards from within , and from without too . Homo homini Lupus , A man is a perilous beast to himselfe , who should be custos , a keeper ; who should be Deus , a God . Cain lost himselfe , when hee refused to be Gen. 4. 9. his Brothers keeper , which euery man should be , much more his owne . Alter Scneca . alteri Theatrum sumus , we are all Theaters one to another ; wherein wee may obserue what 's well acted , what 's amisse . Yea euery man is a Citie , a Common-wealth , a World within himselfe . Ye are not prest to any forraigne seruice : Euery man is both Custos , and Castrum , the Watch , and the Cittadell ; when the Beacon is fired , when this Alarme ( Attende tibi ) sounds in our eares , he that doth not gird vp his loynes , hee that doth not stand vpon his guard , is a traytor to his owne soule .

I come not into this Presence with an Attende mihi , a suit for my selfe , nor Attende gregi , Take heed to thy Acts 20. 28 flocke ; But like the poore Italian Beggar with an Attende tibi : For Gods sake be mercifull , be charitable to thine owne soule . If euer precept came home to the heart , it is this ; if euer a charge was reasonable , and easie , it is this , Attende tibi ; be thine owne Guard , and Guardian , Ouerseer , and Keeper . I may tearme it a Writ of Ne exeat , to confine euery rouing eye , and euery stragling ranging thought . Looke not , thinke not on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things without you , nor on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the outward appearance of things , the iugling shewes of the world : Non alijs , non alienis , non tuis ; sed Attende tibi ; looke not at other persons , other matters , thinke not on thine owne businesse . Let not thy soule gad abroad with Dinab , Gen. 34. 1. Psal. 4. 4. but commune with thine owne heart , retire to thy best Fort , and arme thy selfe against the subtile stratagems of Sathan . Here is periculum animae , thy soule lyes at the stake , thy soule lyes a bleeding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Time and Place , are powerfull perswaders . These be the perilous Times in S. Pauls Prognostickes , 1 Tim. 3. 1. This world is the wildernesse of Sinne , Exod. 16. 1. the very Region of Death . Vnder euery stone there is a Scorpion , and in euery bush a fiery Serpent . In auro , S. Hierom. S. Bernard . in cibo laquei . There are snares in our Coffers , and snares in our dishes , there is death in the pot , Mors in 2 Kin. 4. 40 ollâ , mors in ollis carnium , etiam in sinu nostro Synones . Our bosome is a Troian Horse , and within it are the worst traitors , the most dangerous enemies . 'T is time to looke to our selues . So that whether I looke on the place we stand in which is holy ground ; or the time we are met in , which is the holy time of Lent ; or the face of Christendome ; which is mangled with selfe-giuen wounds , and besmeared with her owne bloud ; or the persons before whom , and to whom we speake ; or the importance of the message ; so neerely concerning euery soule here present : in all these considerations , Moses is a necessary Monitor and Remembrancer at euery mans elbow , and eare , with an Attende tibi , a Take heed to thy selfe : yea , Behold a greater then Moses is here , euen He , by whom the Gospell came , Christ Iesus , the great shepheard of all our soules . Solus verus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only deliuerer of his people , of whom Moses was but a Type . The spirit of Deut. 18. 15. God in the mouth of Moses doth startle our dull , and drowsie sences with an Attende tibi . This my Text is to passe as a Watchword from one to another ; to which military forme of communicating the Watch-word , the warlike Prophet alludes where hee saith , Thy word runneth very Ps. 147. 15. swiftly , when the Watch-word is once giuen by the Generall , 't is suddenly in euery quarter of the Armie . Entertaine then this Text as a Watch-word from the Lord of hoasts , ecchoed in the eares of all Israel , by their great Leader Moses , Take heed to thy selfe .

For our orderly proceeding , rather in dispersing than diuiding this Text , not long enough for a diuision , ( for a Watch-word must be carried entire : ) let your attention go along with me , & by the guidance of Gods holy Spirit I shall shew you three watches and wards implyed in Attende tibi .

The first is Attende corpori , a strict guard ouer the body , in appointing euery man to be the Squire of his owne body . For as there is a body of sinne , so there are sinnes of the body ; corporall vncleannesse , and fleshly 2 Cor. 7. 1 lusts , which are the Diuels Souldiers , 1 Pet. 2. 7. to fight against the soule . There is a fault in the Caske , a rust of the Scabberd , the body is but Vagina , the Sheath , the faculties of the soule are the weapons : Scowre both for the watch and the warre .

The second is , Attende animae , the soules ward , and this must be more carefully kept : For by the sinnes of the body ( lust and drunkennesse ) men become beasts ; but by the sinnes of the soule ( Pride , Enuie , and such like ) men become Deuils .

The third is Attende Deo , the watch on our bulwarke , most carefully to be kept , Our waiting vpon God : which is requited with Gods watching ouer vs . This alone secures body and soule . In vaine doe we trust our blinde skouts , and drowzy Centinels , except the Lord keepe our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Citie and our Cinque ports . Our first Watch may be called Custodia Carceris , the second Custodia Palatij , the third Custodia Templi . The Watch is set , and the watch word giuen . Three Watches there were , before we come to reuew them in order , listen we a while to the two voices that excite vs to diligence in keeping this watch . The first is Vox Naturae , euery creature would preserue it selfe , and by naturall instinct preacheth , ( as it were ) this Text to man , to euery man , Attende tibi , Take heed to thy selfe . The Roe auoides the toiles , by the quicknesse of her sight ( as S. Basil S. Basil . saith ) being therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Frustra iacitur rete ante oculos pennatorum , surely in vaine the Prou. 1. 17. Net is spred before the eyes of any Bird. The Birds haue eyes to see , and wings to escape the Springes . And shall onely man , like a tame foole , run his necke into euery noose ? In vaine then hath God giuen him reason , which flies beyond the swiftnesse of of any wing , which sees beyond the compasse of any eye ; by reflection , sees into it selfe .

The second is vox Gratiae , the voyce of Grace , and that riseth many notes higher . Take heede to thy selfe , take heede of thy selfe . For man is turned rebell to God , thereby become a desperate Asassinate to himselfe . Nemo laeditur nisi a seipso , no man takes hurt but by his owne fault . Take heede of this , looke to thy being : looke to thy eternall being ; looke to thy soule , the life of thy body ; and looke vp to God , 〈…〉 the life of thy soule . Ipse est 〈…〉 animae tuae , for God is thy life 〈…〉 20 Deut. 30. 20. And here by the way let me poynt at the goodnesse of God , and our owne benefit : both are manifested in this watch-word , Attende , take heede , On Gods part , ther 's Gratia excitans , A Grace stirring vs vp : our benefit , ( if we giue due attendance ) is Salus safety , of state , body and soule . By nature we are careles , and drowzy in matters of saluation ; like the Inhabitants of Laish , wee lie open and secure : Iudg. 18. 7. 1 Sam. 26. 7 yea like Saul wee are in a dead sleepe , we may loose our armes , our liues , our soules before we awake . It is a remarkeable art of Gods exciting Grace , to goade vs in this lethargie , to quicken euery man with an Attende tibi , take heede to thy selfe .

This exciting Grace doth snatch vs out of the fire and water . It called vpon Lot , to auoyde that hell from heauen , Ge. 19. 15. fire and brimstone . It stirred vp Noah to prepare an Arke against the Gen. 6. 18. deluge : and it still sweetely whispers in euery one of our eares ; Looke to thy selfe : prepare an Arke , now that God doth threaten an inundation of iudgement . Euery passenger in a ship is to looke to himselfe , the Pilote more especially to all . Quis vtilem causae alienae S. Ambrose . iudicet , quem videt invtilem vitae suae ? Who will esteeme that man vsefull for another man , that is not carefull for himselfe ? saith Saint Ambrose . The Lion King of beasts , and the Eagle King of birdes are most vigilant and circumspect . Our Moses in the text stout as a Lion , but meeke as a Lambe ; strong-tallond as an Eagle , but innocent as a Doue ; is a paterne of a pious and a prudent Gouernour ; who lookes to the safety of Israel in state , body and soule .

And when Moses doth call vpon vs , to looke to our selues , wee should bee ready to looke to Moses . How forward ought all true Israelites to be to powre in their oyle for supply , rather then the light of Israel should bee put out ? And so now I come to the three watches : and first of Custodia carceris , or corporis , the watch ouer our bodyes .

Wee are here in the body as in 1. Custodia corporis . a prison , or darke dungeon : Some lights or inlets we haue , but they serue onely to let in sinne . They more abase the body who will haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body no better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sepulchre , ( which is trew of the surfetted body ) wherein the soule lies buried . Wee will allow it to be an instrument of the soule , but a dull and vntoward one : Corpus degrauat animam , the body is a burthen to the soule , saith the wiseman . Sap. 9. 15. Bee it one of the essentiall parts of man ; 't is the worser , the earthy , and the brute part . And here admire we with adoration , and adore we with admiration , the wisdome and power of God , who vnited and ioyned toge-in so sweete and stable a yoke of marriage ( as it were ) two so vnsuitable things , as are Heauen and Earth , a Spirit and Flesh ; which flesh of ours , ( through the taint of sinne ) like Iobs wife , becomes a bosome enemie , a trayterous inmate to our selues , a broker and pander for Sathan . I take it now as it is , a cage of vncleane birds , a foule denne of beastly lusts : for being swept , it is a temple of the holy Ghost . 1 Cor. 6. 19 If we giue the body too much , wee feede a foe , If too litle , we kill a friend . It behooues vs therefore in a godly iealousie , to beate downe this rebell flesh ; who like Platoes friend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a changeable creature , a very Camelion : Sometimes so treacherous , that Scriptures and Fathers cry out Crucifigatur , crucifigatur , let him be crucified . Sometime so obedient , that Saint Bernard restores her to her dowry , and the right of a wife , Amet S. Bernard . Adam Euam suam , Amet Anima carnem suam , ita tamen amet , vt non tota in carnem transeat . Let Adam loue his Eue , the soule her flesh ; but let her so loue it , that she takes heede that shee become not altogether fleshly . While shee is as Sarah was to Abraham , and cals the soule Lord , 1 Pet. 3. 6. she is worthy to be loued and cherished . Yet take we heede , that by fauouring of the body too much , we effeminate not the soule . Now if I should make an anatomie of this body , I could discouer in euery limme , in euery veyne and artery , an Inlet for Sinne and Sathan .

The body is as tinder , apt to be fired by euery spark the Deuil casts vpon it . It is therefore requisite , that this powder be kept in close vessels , and that the passages be stopt ; according to the rule of Saint Gregorie : Ad cordis S. Gregory munditiem sensuum disciplina seruanda est . Clense the Limbecke of the senses , lest thence some pollution drop into the soule . The Arabians prouerbe is elegant : Obstrue quinque fenestras , vt luceat domus , shut the fiue windowes , that the house may be lightsome . Attende oculis , Take heed 1. Eyes . to thine eyes , that they looke not out to behold vanitie , that they grow not red through lust and drunkennesse * * Et dixit quidam , Iuuenes habere in oculis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greeke signifies Girles , and the pupils of the eyes . S. Peter saw both together , Eyes full of adultery . The Eye is an Arch-traitour to the heart , with whom it is of counsell ; yet keepes intelligence with the Deuill , mans grand enemie : blabs to Him , his most secret and sudden thoughts ; thereby excites him to assault vs , when we are at weakest ; and vpon his first assault , yeelds vp our strongest Fort. Vntill Adam and Eue lusted with their eyes , Sinne and Sathan entred Gen 3. 1. not their hearts . An ill thought is brought forth , growne vp , and able to worke , before one can say , Take heed , he that looketh vpon a woman & lusteth after her , euen in that cast of his Math 5. 28 eye , hath already committed adultery . What guard then is sufficient to set vpon these swift thoughts , which like lightning , blast and retire ; like thunder , claps and strikes dead , and all in an instant . It is Gods goodnesse to vs , that hath placed in the eye both the Malady , and the Remedy , Visum & fletum , the facultie of seeing , and the sluce of teares , vt qui delinquant vidende , poeniteant plorando , ( as one well notes ) that they who haue offended by seeing , may be recouered by weeping .

Attende auribus . The Eares are 2. Eares . giuen vs to be conueyers of Faith , and Conduit pipes of knowledge ; but wee make them impure tunnells to sucke in greedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very dregs Ephe 4. 29 and lees of rotten communication , which corrupt the manners , and defile the soule of man ; learne of the deafe Adder to stop them .

Attende ori , attende linguae , Take 3. The Tongue . Iam 3. 5 6. heed to thy tongue , It is a wild beast , world of wickednesse . It sets on fire the whole frame of Nature . It speakes ill of them that are in authority , blurs innocency , sets priuate men together by the eares , disturbes the publike peace of the State . The Portcullis of the Teeth , and the Counter-scarfe of the lips , are not sufficient to keepe in this vnruly member ; vnlesse with Dauid we daily pray , Set a watch before Psal. 141. 3 the doores of my lips , & that God heare vs , which we haue need to doe vncessantly . For the mouth though it be Lyra animata , a liuing Harpe , yet it is more apt to be a Babylonian dulcimer , then an Instrument for the Songs of Zyon . I might heere blocke vp the other Ports , and pursue the rest of the Traytors : but let it suffice that as in the suppression of a great Rebellion , I shew the heads of the chiefe Rebels ( as it were ) vpon stakes .

And here I cannot passe by without looking into the Traitors vault , the Heart .

The Heart as it is the Center of the 4. The Heart . body , is but a little lumpe of flesh , and will scarsely serue a Kite for a breakefast , yet all the world will not serue it to wander in : there is such an endlesse maze of exorbitant desires in it : it continually casteth vp sulphureous flames of lust and reuenge . And which makes the malice and malady thereof more incurable , that of the heart , is a secret and subtile wickednesse vnsearchable to man , himselfe , or others . The heart of the sonnes of men is full of euill , and madnesse is in their heart Eccles. 93. while they liue , saith the wiseman . Eccl. 9. 3. And againe , Cor hominis Deo , vt lutum figulo , mans heart is in Gods hands , as clay in the potters . Wherevpon saith an ancient Father , It is indeede lutum deo , as stiffe and hard clay to God , had neede of much tempering , before it can be made conformable to Gods will : But it is also , Caro Doemoni , a heart of flesh to the Deuill , very pliable to any wickednesse he shall put it to , or into it .

Should wee neuer see ill example , should wee liue out of any outward tentation , yet our owne heart in it selfe is so wicked , that it would tempt vs to , and teach vs all manner of wickednesse ; there is such a perpetuall spring of wickednesse there , that without Gods speciall Grace , we could not one minute of our life , cease to doe wickedly in the highest degree . Omnia S. Basil . reliqui , sed cor meum non reliqui , I haue left all , but my heart , I cannot leaue it , ( saith Saint Basil ) in the wildernesse . In that he had his heart with him , he had ill tentations enough . And were it not for this deceitfull , deceiueable heart of ours , other outward tentations could not hurt vs . Adam and Eue were not effectually tempted , vntill they were corrupted in their hearts . Let euery man then apply to his heart that which the prophet speakes to Hierusalem , O Hierusalem Ier. 4. 14. wash thine heart from wickednesse , that thou mayest be saued : how long shall thy vaine thoughts lodge within thee . It were well our wicked thoughts would lodge and abide within vs ; but they breake out into wicked deeds . So our Sauiour tells vs , that euery thing that defiles the man Mat. 15. 18 cometh from out the heart . The filthinesse of mans heart was so great , that it was faine to be washed with a deluge of waters . And it is growne so Gen. 6. filthy againe , that all the water in the world will not serue to wash it , it must rather haue a world of fire to purge it , to consume it . Euery man therefore must circumcize his heart . Circumcision Ierem. 4. will not serue the turne , we must vse Incision , that 's not enough : we must ( as Esay speakes ) not onely circumcidere , pare it about ; and incidere , cut it deepe ; but decidere , and excidere , and deprimere , cut it off ; and if it rise againe ( like hidras heades ) cut it out , or presse it downe , euen beate it to powder , and annihilate it , that God may create a new heart within vs .

'T is Lent-time , a Time of fasting , and prayer ; a time of pennance and contrition . Lent in the ancient Saxon language signifies the Spring : now then most fitly , when our ranke bloud recouers the pride of it's spring , should we by a slender dyet beat down 1 Cor. 9. 27. our bodies , and keepe them vnder . Now is the time to put our kniues to our throat , to vse Daniels fare , and Daniels prayer . By prayer will the soule learne to command the body , and by fasting , the body will learne to obey the soule . Nature is content with a little , Grace with lesse . It is now a time of mortification , & ashes . High-fed lust , and high-wrought fury , and high-flowne pride , are Lordly companions , but are not to be trusted with the Empire ; which if you transferre from Reason to Passion , ( as Constantine remoued from Rome to Constantinople ) it is the onely way to ruine both soule and body , as he ruined that which hee thought to enlarge . Such a state of body naturall or politique , is like the Serpent A●phisbaena , whose taile goes formost . Wake not therefore to dreame of Kingdomes , as the mad Spanish Lacquey did , who tooke himselfe to be King of Spaine , the Pope to be but his Chaplaine , talked of nothing but his Indies , and of the returne of his Plate-fleets , and would goe no lesse then the vniuersall Monarch .

This is Spanish pride , beware of it , and vse towring thoughts , as men vse rising Bees , Cast ●ust vpon them , let meditation of mortality bring them downe againe . Art thou rich ? thou art but rich earth , and Gold Ore is richer then thou . Art thou honoured , and euen adored of thy enemie ? many a rotten blocke hath been made a greater Idoll . Art thou beautifull ? thy picture well drawne will one day be better to locke on , then the face it was drawne by . Remember thou art richly mortall , honourably mortall , beautifully mortall , how euer mortall . Look oncc into a charnell house , a Golgotha , and see if by the bones , or the skuls , thou canst discouer who was rich , beautifull , or honourable : where now are the Nimrods , and Belshazzers , the Gyants of the old world ? their names we finde registred , but 't is for their Gyantly vices ; and they are now inter potentes , qui potenter peccauerunt , & potenter torquebuntur , amongst the mighty men , which shall be mightily tormented .

This is a time to manacle the hands , Sap. 6. 7. those instruments of violence , bribery and extortion : to gird vp the loynes , those Seminaries and bankes of concupiscence : to stocke the feet , those swift supplanting blood-drawing Cursitors , and in a word , to crucify the olde man . Let not the proclamation and the Almanache be the only arguments and proofes that 't is Lent : let our brawnie knees , our course backes , our thin bellies , our amended liues , proclaime the same ; and so stop the complaint of Saluian , Christianè viuere dedecus est , to liue like good Christians , to fast and pray , is turn'd to our reproach . 'T is signe the old Serpent doth lurke in our old wals , when being sicke of the Mother , we still long after forbidden fruit . Let it be thy discretion to giue each part his due , to thy soule the gouernment ; to thy body necessaries , raiment and food , exercise withall , and correction . And in this there must be obserued a Ne quid nimis , a due proportion to either . The soule ought to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rule , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tyrannize ouer the body . The Primitiue and purer discipline doth not put iron whips and lanching kniues into your hands to cut and furrow your flesh . Let the Priests of Romish Baal vse and inioyn such exercise and heathenish incision . I commend vnto you a weeding hook and a pruning knife , to pare away luxurie and excesse , and to pull vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the root of bitternesse . O●cidat , Heb. 12. 15 modo imperet , let my Son kill me so he may be Emperour ( saith Agrippina of Nero. ) It were a happy degree of mortification , would our proud flesh be content to say , Let me be crucified , so my soule may raigne with God . S. Lucy in the Legend , who pul'd out her own eyes , mistooke the Text. A darling sinne is that rigbt Matt. 5. 39 eye , which thou art to pull out ; and some wicked beloued instrument is that right hand , which we are to cut off . If we cocker Adoniah , our owne flesh , let vs know that one day this 1 Kings 1. 5 , 6. wanton will proue a Rebell , and wee shall be scourged with a Scorpion of our owne bowels .

By this time we see that this Attende tibi , is a frontlet for our eyes , a iewell for our eares , a golden chaine for our necks , a bracelet for our armes , a tablet for our brests , and a priuy coat for the whole man .

S. Ambrose vpon occasion of the Cant. 8. 6. words of the Spouse , Set me as a seale vpon thy heart , and as a signet vpon thy arme , doth sweetly obserue , that Christ is a seale on our forehead , when we openly confesse him ; a seale vpon our heart , when wee sincerely loue him ; a signet vpon our arme , when wee worke righteousnesse and fence our selues against these Iebusites , and Edomites , our soules enemies . Thus haue we passed the first watch , Attende corpori , Take heed to thy body . We enter now vpon the second , Attende animae , which is Custodia Palatij , the watch about the Palace , or the Kings Pauilion . Si tanti Vitrum , quanti Margarita ? If flaring Glasse be so valued , at what shall the orient Pearle be prised ? If we be so carefull for the Cabinet , the body , how many millions of new and greater cares should we take for the Iewell , which is our soule ?

Prouide a good guard for this Queene , she is the great Kings daughter , and the spouse of Christ . It was no base purchase , which cost the Sonne of God his dearest heart-bloud . 1 Pet. 1. 19 It is no meane booty which Sathan so hotly pursues by compassing Sea Iob 1. 7. and land . It is not a thousand rammes , nor ten thousand riuers of oyle , nor so many sacrificed sonnes the fruit of thy body , can satisfie for the sinnes of thy soule . It cost more to redeeme a soule . Mica . 6. 7. How much more ? Dauid wants Arithmetique to expresse it , and where he failes , who can tel the proportion , or rather infinite disproportion betwixt any price , and that great purchasse . Christ who best knew the price of soules ( as being sole purchaser ) doth passe all the world in the valew of the ransome of our soules : what shall a man giue in recompense of Mar. 8. 37. his soule ? and in the verse before , wbat shall it profit a man , though he win the whole world , if he loose his soule ? Sure he will be a most wretched bankrupt by the bargaine . In the Philosophers Scale , Anima muscae est sole praestantior , The soule of a silly flye is more excellent ( in nature though not in vse ) then the glorious Sunne in the firmament . In the Ciuilians account , Omne membrum est inestimabile , Euery limbe of a man is vnvalewable : Can you giue me the iust price of a leg , of an arme , of an eye ? Now Saint Chrysostom hath S. Chrysost. well obserued , God hath giuen membra duplicia , two eyes , two armes , two legs , that the failing of the one , may be supplied by the other . Animam vero vnam , but one soule , when that is lost , ther 's no supply . Admit there were so many worlds , as there are motes in the sunne : lay them all in one scale , they will not counteruaile one soule , which is not redeemed with Siluer and Gold , but with the precious bloud of Christ , as of a lamb vndefiled . 1 Pet. 1. 19 Oh the prodigals of our age ! I tremble to poynt at their vnthriftinesse : what cost and care is bestowed vpon houses , horses , haukes , dogs ? meane while what cheape account , what wilfull neglect of soules ? The house Plutarch . liues . must be like that of Valerius magnificently built , and furnished , the horse fat & faire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things must S. Chrysost. be braue , and gorgeous ; but there is no care taken , that there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Basil . beautifull soule . Should I tell this presse of people , that that there were many cutpurses amongst them ( as there vse to be in crowdes ) euery man would presently put his hand into his pocket , and looke to his purse . The safest man here is in such danger , as he had neede of some friends to cry loud and suddenly , Take heede to thy selfe . Giue me leaue to tell you , yee haue brought with you , euen within yourselues an Impostor , a heart-stealer , euen now whilst I call vpon you to the scruteny of conscience , to arraigne your selues in interiore domo , in the inner closet ( as Saint Bernard cals it . ) There is an Absolon at the gates , that S. Bernard . stealeth away the hearts of the people . Looke to your selues , and apprehende 1 King . 15. 6. the traitour , your selfe-loue , and selfe-flatterie . Deliuer me , O Lord , from the euill man ▪ id est , from my selfe , prayed that holy Father S. Austin . Let euery S. Austin . one lay his hand vpon his heart , and say to himselfe in the language of the prophet Abacuck , I will stand vpon Abac. 2. 1. my watch . I for my part will looke to one , I 'le take heede to my soule . There are two sorts of euil thoughts , 1. immissae or iniectae , infused or cast into vs , which are of the Deuils darting into the heart . 2. ascèndentes , which as vapours naturally arise out of the heart . A 3. sort there are good , descendentes , inspired by the holy Ghost , clap a guard of thoughts vpon your thoughts , of good ones vpon bad ones ; preuent them , by diuine meditations , diuert them , by feruent eiaculations ; correct them , by sighs , and speedy repentance . In bad thoughts ye may obserue , ingressum et progressum , the ingresse and the progresse . For the first ; the vapor will ascend you cannot hinder it ; t' is well if you can but come to this to quench , and to represse it , that it goe no further : and when your strength failes , pray with Saint Anthony in Eusebius , Domine , cupio saluari , sed non permittunt cogitationes meae , has reprime , bone S. Anthon. in Euseb. Iesu & salua me , Lord , I would gladly be saued , but my thoughts will not permit me : sweet Iesu represse these , and saue me . And for the other , Take along with you Saint Austins councell and comfort , Si tentationes pulsant cor tuum , suspira . If temptations beat at thy heart , sigh and ease it . Si non superant , respira , but if they ouercome thee not , take heart agrace again , take breath & be comforted : if they haue not ouercome thee , thou hast overcome them . Marke how the holy Ghost in this guard of the soule , doth excite a watchman to grapple with euery sinne , and is a monitor to checke euery ill motion . Idolatry is couetousnesse , and couetousnesse is Idolatry . Attende vtrique . Is there feare of Idolatry by mixture of nations ? Attende tibi ipsi . Take heede of Canaanites . It is the scope of the text , and the text is a speciall Amulet against that infectious sinne . Peccare dicitur quasi pellicare , sinne intices like an harlot . Such sinners especially goe a whoring after their owne inuentions , the soule that thus sinneth is an adultresse , a Messalina , prostitutes her selfe to the inferior creatures . The Aegyptians did worship the pyed Oxe Apis , and thence Exod. 32. 4 the Israelites did learne to make a golden Calfe . The Canaanites adore the Moone ; ther 's danger that the Israelits may offer Cakes to the Queene of Ier. 7. 18. heauen . Of all outlandish and new-fashions , new-fashions in Religion are most dangerous , the subuersion of the State . Doth Couetousnesse make a drudge of the body , and a slaue of the soule ? Attende tibi , non tuis , looke to selfe , not to pelfe . Set not a higher rate vpon a wife , a farme , a preferment , Luke 14. then vpon thy soule : prize not things temporall , as if they were eternall ; neglect not things eternall , as if they were temporall . Saint Chrysost. doth fitly S. Chrysost. compare toyling worldlings to men that worke in a dangerous myne , Effodiunt & necantur , in seeking gold they dig their owne graues , and are buryed aliue .

Doth Curiosity peep in at a Neighbours window , and meddle without commission ? Attende tibi , non alijs , non alienis , looke to thy selfe , not to other men or matters , thou hast worke enough at home , Occupa te in proprijs vitijs , Pull out the beame that 's in Luk. 6. 42. thine own eye first . [ First sweepe before thine owne doore , before thou beatest thy neighbor with the broomsticke . Be thine owne examiner one halfe of the day , and then wilt thou haue little leisure ( I suppose ) the other halfe to sit as Iudge vpon others . ] Rigid censurers , and hypocrites , who cry out of sinnes in others , and dispense with their owne , are like cunning Robbers , who first raise the Hue and Cry , that whiles they pursue others as seeming honest Officers , themselues may escape who were the offenders .

Doth Security , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that poyson in a golden cup , cast vs into a deepe sleepe . Attende tibi ipsi , Friends cry , and fall ; Foes come on . Simon dormis , & Iudas non dormit ? Doth Peter sleepe , when Iudas wakes ? The Deuill like Dalilah , will not suffer a man to see his danger till it be too late . Vp Sampson , the Philistims are Iudg. 16. 12. vpon thee . And if Sampson will not vse his eyes in time , hee shall loose them . What is a State without vigilancy , but a Polyphemus , a vast body without eyes , running headlong to it own ruine ? And an eye to our selues will not make all sure without an eye to Heauen . Thither our soule ( which came thence , and thither will ) will teach vs to looke . Sibi maximè attendit , Act 17. 28. qui maximè attendit Deo , Hee best lookes to himselfe , that best looks towards God . In him we liue , we moue , and haue our being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him and by him , and through him we are , and can doe all things ; without him we not onely can doe nothing , but are nothing . And thus am I come to the third watch which is the last , Custodia Templi , the watch about the temple .