3. And then to have a waking consideration of the presence of God, as Job had. * Shall not God see if I do thus and thus ? ' Job xxxi. 4. And so Joseph, 'How shall I do this great wickedness and sin against God,' Gen. xxxix. 9. The eyes of the Lord goes through the world, seeing the good and bad. He hath an eye that never sleepeth. His eyes see into the dark thoughts of our hearts and sees our inward thoughts. All is naked to his eyes. Now the consideration of this may make us watch over our secret sins. What saith the heathen by the light of nature ? What if thou hast nobody to accuse thee ? Thou hast a conscience and a God that sees thee.* Think then when thou art in secret, that thou art in the presence of God, who is a judge. Consider of this, that we must all appear before the judgment-seat of Christ. St Paul was kept in a watching condition by the consideration of this : ' Knowing the terror of the Lord, we persuade men ; ' knowing also that it will be a terrible day, 2 Cor. v. IL And
* Seneca. — G.
802 THE christian's watch.
when Solomon would study an argument to startle 3'oung men, ' Go to, young man, take thy pleasure ; but for all this, remember God will bring thee to judgment,' Eccles. xi. 9.
To this waking consideration add some further considerations.
4. The fearful condition, to he found in an estate wherein ue are not fit to die. A man is not in a good condition that is not fit to die. Add this also,
that our life is short and uncertain. Now for us to live in an estate that we are not fit to die in is a fearful condition. Let us therefore take heed of promising mirth and jollity to ourselves to-morrow, for that may be the time of God's striking of thee. And that which he hath done to some may be done to thee. Ananias and Sapphira were stricken suddenly. The same may befall thee, and that resolution of thine in vain and sinful courses may be the time that God will take thee.
I might add many more ; I only give you a taste of things. In a word,
5. Labour for such an inward disposition as may dispose ns to watclifulness. Now, there are two affections, when they are raised, will much help us, to
wit, fear and love. See Jacob, when he was afraid of his brother Esau, he spent the night before in prayer and watching. Let us therefore labour to preserve the afiection of fear, and in fear, the fear of reverence to ofiend so gracious a God. And let us watch over our hearts and lives, and labour for the fear of jealousy, because we have hearts subject to betray us. ' Blessed is the man that feareth always,' Prov. xxviii. 14 ; and ' make an end of your salvation with fear and trembling,' Philip, ii. 12. What fear ? The fear of jealousy and reverence ; for there is a great use of this fear.
Now if these will not prevail, then fear the day of judgment, and fear hell, if we will fear nothing else.
It is the atheism of these times to stand in awe of nothing ; but he who hath a fear of reverence and jealousy is fit for all things. Besides, fear stirs up care, and care stirs up duty ; for he that is afraid to ofiend will be careful to avoid ofience and also to please.
So the afiection of love ; for as the soul is raised to the love of God and Christ, so it will be watchful.
This is a sweet affection, and keeps the soul watchful over anything that may displease the person whom we love.
And then it is full of invention, how he may give content to the person that is loved, and how to keep the soul in the presence of God. We never sin till the soul is drawn away from this, and we never have the soul in a better tune than when we are thus. We need therefore to wind up our affections every day. An instrument, though it be never so well in tune, let it but alone, it will be out ; therefore it must be tuned every day. So we should deal with our souls, and when we find our affections to be down, wind them up with waking considerations ; and let us do this daily, because they are ready to sink to present things, we are so nusselled* up in them. Those, therefore, that wish well to their souls, had need to wind them up, because they are for another world. And withal, labour to be wise and foresee ; that is, to know ourselves both in good and evil, to know what we are naturally prone unto, and wherein we are subject to be overtaken, and then what hath done us good, and wherein we have been overcome. There is no creatui-e will be taken in a snare if he see it. The dull ass, you can- not drive him through the fire. But man, since his fall, though he hath been catched, yet such is the pleasure of sin, that he will fall again there- into, whereas he should be wiser than a dull beast.