The spiritual watch, or Christs general watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1619
[8], 130 p. · 36k words · STC 11677 · ESTC S102924
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
iMake no league, saith Solomon, with a wrathful man: nor keep company with one that is of a furious and outrageous behaviour, Lest thou learn his ways; and thy conversing with him prove a snare unto thy soul. For kas those that walk in the Sun, though for other end and purpose, become tanned with it and sun-burnt, whether they regard it or no: so those that come oft in company with profane and evil disposed persons, though for no evil end, intending nothing less then to become like unto them, yet draw they a tincture oft from them, learn to llisp and to mlimp after them, come in time somewhat to resemble them both in speech and in practise, and nto have a strange change wrought on them, in regard of what they have been, though they perceive not how nor when they change. oIsraels posterity had learned Egyptian superstitions by their long ⟨p. 70⟩abode in Egypt: and *Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea Joseph himself by living in Pharaohs Court had learned to swear at every word almost by the life of Pharaoh, ( pBy the life of Pharaoh ye are but Spies; and, By the life of Pharaoh ye go not hence) as the other profane his Fellow-courtiers usually did. Such “apt Scholars are we all generally, to learn ought that is evil: and so easy a matter it is even qfor the best and the strongest to take taint by such societies; and if not to become wholly profane like them, yet by oft sight of sin to have it wax more familiar with them, nothing so distasteful unto them as in times past it was; and so to have the edge of their former zeal and fervour against it abated, and the intention of their watchfulness consequently in some degree slackened. And it is one degree unto evil to be less eager against evil; yea
iMake no league, saith Salomon, with a wrathfull man: nor keepe company with one that is of a furious and outragious behauiour, Lest thou learne his waies; and thy conuersing with him proue a snare vnto thy soule. For kas those that walke in the Sunne, though for other end and purpose, become tanned with it and sunne-burnt, whether they regard it or no: so those that come oft in company with prophane and euill disposed persons, though for no euill end, intending nothing lesse then to become like vnto them, yet draw they a tincture oft from them, learne to llispe and to mlimpe after them, come in time somwhat to resemble them both in speech and in practise, and nto haue a strange change wrought on them, in regard of what they haue beene, though they perceiue not how nor when they change. oIsraels posterity had learned Aegyptian superstitions by their long ⟨p. 70⟩abode in Egypt: and *Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea Ioseph himselfe by liuing in Pharaoes Court had learned to sweare at euery word almost by the life of Pharao, ( pBy the life of Pharao ye are but Spies; and, By the life of Pharao ye goe not hence) as the other prophane his Fellow-courtiers vsually did. Such “apt Schollers are we all generally, to learne ought that is euill: and so easie a matter it is euen qfor the best and the strongest to take taint by such societies; and if not to become wholly prophane like them, yet by oft sight of sinne to haue it wax more familiar with them, nothing so distastful vnto them as in times past it was; and so to haue the edge of their former zeale and feruor against it abated, and the intention of their watchfulnesse consequently in some degree slackned. And it is one degree vnto euill to be lesse eager against euill; yea rit is no small degree of euill, when a man can well away with euill in others.12
kUt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istos libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conuersationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4. Frequenter accidit, ut quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur. Ibid. Visendus idem de bono mort. c. 9.Vt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen vt colorer; sic cùm istos libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conuersationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4. Frequenter accidit, vt quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur. Ibid. Visendus idem de bono mort. c. 9.
l[Greek or Hebrew]. Plut. de adul.〈non-Latin alphabet〉. Plut. de adul.
m[Greek or Hebrew]. Pindari Schol. Nem. 7. & Plut. de liber. educ. Claudo vel uni si […] manferis, Disces & ipse claudicare protinus. Eras. Chill. 1. cent. 10. adag. 73.〈non-Latin alphabet〉. Pindari Schol. Nem. 7. & Plut. de liber. educ. Claudo vel vni si 〈…〉 manferis, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. adag. 73.
nMinuta quaedam, ut ait Phaedon, animalia cùm mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumor indicat morsum, & in ipso tumour nullum vulous apparet. Idem tibi in malorum conuersatione eveniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.Minuta quaedam, vt ait Phaedon, animalia cùm mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumor indicat morsum, & in ipso tumore nullum vulous apparet. Idem tibi in malorum conuersatione eueniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.
§. 40. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls. sA wise man, saith the Wise man, feareth and departeth from evil: And tBy the fear of God men depart from evil. uThere is no affection *more watchful then fear. xGrief and sorrow make men many times heavy and drowsy: but yfear and care are wont to make them vigilant and watchful. zJacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night ⟨p. 71⟩long. Yea aSampson himself when he lay with his head in Delilahs lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to look about him, he had little list to continue his wanton dalliance with her, or his sleeping upon her knee. bIn fear of invasion men are wont to keep due watch and ward: cwhere no such danger is misdoubted, like dthe men of Laish, there are they more careless and secure. In like manner is it here? The fear of God if it be kept fresh in our hearts, it will keep us spiritually waking, it will make us careful to shun, and fearful to do ought, that may offend him whom we fear. qJob was a just man, saith the holy Ghost, fearing God and eschewing evil. And, rBy faith Noah forewarned of things to come long after, moved with fear prepared the Ark for the safety of him and his. What made him so careful, when the whole world was so careless, but his faith and his fear? sFaith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that man ta blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. And uit is our only security, our only safety for us, never to be secure.
§. 40. A fourth Helpe to further vs in this spirituall Watch is to labour to keepe the feare of God fresh in our soules. sA wise man, saith the Wiseman, feareth and departeth from euill: And tBy the feare of God men depart from euill. uThere is no affection *more watchfull then feare. xGriefe and sorrow make men many times heauy and drowsie: but yfeare and care are wont to make them vigilant and watchfull. zIacob after he heard newes of his brother Esaus comming against him, could not for his life take any rest all that night ⟨p. 71⟩long. Yea aSampson himselfe when he lay with his head in Dalilaes lap, no sooner was admonished that the Philistines were vpon him, but he start vp instantly and began to looke about him, he had little list to continue his wanton daliance with her, or his sleeping vpon her knee. bIn feare of inuasion men are wont to keepe due watch and ward: cwhere no such danger is misdoubted, like dthe men of Laish, there are they more carelesse and secure. In like manner is it here? The feare of God if it be kept fresh in our hearts, it will keepe vs spiritually waking, it will make vs carefull to shun, and fearefull to doe ought, that may offend him whom we feare. qIob was a iust man, saith the holy Ghost, fearing God and eschewing euill. And, r
yVigilabis, si timebis. Aug. de verb. Ap. 28. Cavebis, si pavebis. Rō. 11. 21.Vigilabis, si timebis. Aug. de verb. Ap. 28. Cauebis, si pauebis. Rō. 11. 21.
bTutissimum illis iter, quod suspectissimum est. Senec. epist. 59.
cVictor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim celerius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
On the other side, when the fear of God beginneth to decay and wax faint in us, then are we wont to grow less watchful and careful of shunning sin, and *to lie more open to all Satan's temptations thereunto. That subtle serpent could not prevail with our first Parents to induce them ⟨p. 72⟩to disobedience and breach of Gods charge, till he had wrought this fear of God out of their hearts, by persuading them that there was no such danger in the matter, xthey should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner; yStand in awe, and sin not: as implying, that this was the reason why they took such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the main cause of so much looseness in the lives and courses of most men, is for want of this awe, because zthe Fear of God is not in them.
On the other side, when the feare of God beginneth to decay and wax faint in vs, then are wee wont to grow lesse watchfull and carefull of shunning sinne, and *to lie more open to all Satans temptations thereunto. That subtill serpent could not preuaile with our first Parents to induce them ⟨p. 72⟩to disobedience and breach of Gods charge, till he had wrought this feare of God out of their hearts, by perswading them that there was no such danger in the matter, xthey should not die, though they did it. And therefore it is not without cause that Dauid admonisheth his malitious Aduersaries in that manner; yStand in awe, and sinne not: as implying, that this was the reason why they tooke such vngodly courses against the godly, because they stood not in awe of God. And vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men, is for want of this awe, because zthe Feare of God is not in them.
*Frequentissimum initium calamitatis securitas. Vell. hist. l. 2.
§. 41. aThe wickedness of the wicked man, saith the Psalmist, informeth me in the very middest of mine heart, that there is no fear of God before his eyes. Come we to any wicked man, that liveth never so loosely, and tell him that there is no fear of God in his heart; he will be ready to cry out of presumptuous and uncharitable censurers, that take Gods office upon them to see into mens souls, and to tell what is in mens hearts. But the Spirit of God it self telleth such, that btheir own lives evidently discover to any understanding eye what is within them; their profane and secure courses proclaim a want of this awe in them. For were there any the least measure of that fear of God in them, that they would be thought to have, yea were it but the servile fear only, that cthe Devils themselves bave; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do; ⟨p. 73⟩dthis very fear it self alone would rouse them up and raise them out of their spiritual slumber; it would even enforce them to look about them in spite of their teeth; at least not suffer them so securely to lye snorting in sin.
§. 41. aThe wickednesse of the wicked man, saith the Psalmist, enformeth mee in the very middest of mine heart, that there is no feare of God before his eies. Come we to any wicked man, that liueth neuer so loosely, and tell him that there is no feare of God in his heart; he will bee ready to cry out of presumptuous and vncharitable censurers, that take Gods office vpon them to see into mens soules, and to tell what is in mens hearts. But the Spirit of God it selfe telleth such, that btheir owne liues euidently discouer to any vnderstanding eye what is within them; their prophane and secure courses proclaime a want of this awe in them. For were there any the least measure of that feare of God in them, that they would bee thought to haue, yea were it but the seruile feare onely, that cthe Deuils themselues baue; they would not, nay they could not continue and goe on so carelesly, so securely in their dissolute courses as they doe; ⟨p. 73⟩dthis very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber; it would euen enforce them to looke about them in spight of theirteeth; at least not suffer them so securely to lye snorting in sinne.
To this purpose ethe Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, finding fhis tongue tipped with fraud, ghis lips tainted with venom, hhis mouth full of gall, ihis throat a gaping grave; khis tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in; lhis feet swift to shed blood; and mall his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life, nThere is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, that oThe fear of God is as a Porter set at the door of our Soul. If the Porter that is set to watch at the door to keep suspicious persons out, grow sleepy and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleep, or be knocked on the head and slain outright, then who will may come in hand over head. In like manner here: When the fear of God beginneth to grow faint in the soul, not to be so fresh as formerly it hath been, then evil motions find some entrance and begin to steal in upon us. But pif the fear of God be utterly extinct and put out in ⟨p. 74⟩us, then lie we wide open, exposed indifferently to all sorts of sins: There is no sin so heinous▪ so hideous, that men are privileged or exempt from, where this fear is once abandoned and abolished. qI thought, saith Abraham, there is no fear of God in this place: and therefore they will kill me to have my wife away from me. Murder and Adultery, are rthe two foremost sins in the second Table, and such as the very light of nature doth of all other most, and most evidently condemn; and yet is there no bones made of them in Abraham's account, where this fear of God is wanting, and much less then of any other that seem lesser and lighter then they.
To this purpose ethe Apostle Paul hauing ripped vp and dissected the naturall man from top to toe, and made as it were an Anatomie of him, finding fhis tongue tipped with fraud, ghis lips tainted with venome, hhis mouth full of gall, ihis throat a gaping graue; khis tongue as a rapier to run men through with, and his throat as a sepulcher to bury them in; lhis feet swift to shed bloud; and mall his wayes full of mischiefe: at length hee concludeth all with this as the cause of all this euill both in heart and life, nThere is no feare of God before their eies. Which place one of the Auncients alluding vnto saith, that oThe feare of God is as a Porter set at the doore of our Soule. If the Porter that is setto watch at the doore to keepe suspitious persons out, grow sleepie and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleepe, or be knocked on the head and slaine outright, then who will may come in hand ouer head. In like manner here: When the feare of God beginneth to grow faint in the soule, not to be so fresh as formerly it hath beene, then euill motions finde some entrance and beginne to steale in vpon vs. But pif the feare of God be vtterly extinct and put out in ⟨p. 74⟩vs, then lie we wide open, exposed indifferently to all sorts of sinnes: There is no sin so hainous▪ so hideous, that men are priuiledged or exempt from, where this feare is once abandoned and abolished.
pUbitimor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes ampliu• prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garri• & operatur, malevolus, vanilquus, & facinorosus. Bern. de grad. humil. c. 12. In ownem libidinē ebuire, solennes voluptates frequentare circi furentis, cavea saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma. l. 1. c. 20.
§. 42. So that if the question be, how it cometh to pass that such sins and the like are so rife in these times, we need go no further to seek the cause of it; it is because sMen have cast off the fear of God, that should and would otherwise better keep them within compass. And herein is wicked and wretched man become worse then the brute beasts. For whereas tThere be two homebred Tutors as it were that God hath set over each of us, Shame and Fear, the shame of sin, and the fear of wrath: uHe that hath cast off shame, is no better then a beast; he that hath shaken off fear is worse then a beast. For xwe lay load upon an Ass, and he is well content with it, because he is an Ass, ya beast made and borne to bear burdens: But if you offer to thrust him down some steep hill, or to drive him into the fire, he holdeth back, and shunneth it all he can, because he loveth life, and feareth death. Whereas ⟨p. 75⟩wretched man, more blockish and senseless then the very Ass, more zbrutish then the brute beast, then the brutishest of beasts, hath no fear or dread of that that may be his eternal bane, that may bring everlasting death and destruction upon him.
§. 42. So that if the question bee, how it commeth to passe that such sinnes and the like are so rife in these times, we need goe no further to seeke the cause of it; it is because sMen haue cast off the feare of God, that should and would otherwise better keepe them within compasse. And herein is wicked and wretched man become worse then the bruit beasts. For whereas tThere be two homebred Tutors as it were that God hath set ouer each of vs, Shame and Feare, the shame of sinne, and the feare of wrath: uHe that hath cast off shame, is no better then a beast; he that hath shaken off feare is worse then a beast. For xwe lay load vpon an Asse, and he is well content with it, because he is an Asse, ya beast made and borne to beare burdens: But if you offer to thrust him downe some steepe hill, or to driue him into the fire, he holdeth backe, and shunneth it all he can, because he loueth life, and feareth death. Whereas ⟨p. 75⟩wretched man, more blockish and senselesse then the very Asse, more zbrutish then the bruit beast, then the brutishest of beasts, hath no feare or dread of that that may bee his eternall bane, that may bring euerlasting death and destruction vpon him.
tDuo animi à Deo dati custodes domestici, Pudor & Timor.
uQui pudorem amisit, bestiae par est; qui timorem excussit, bestia p•ior est.
xOneramus asinū, & non curat, quia asinus est▪ At si in ign•m impellere, si in foveam praecipitare velis, cavet quantū potest, quia vitā amat, & mortem •imet. Be•n. de divers. 12.Oneramus asinū, & non curat, quia asinus est▪ At si in ign•m impellere, si in foueam praecipitare velis, cauet quantū potest, quia vitā amat, & mortem •imet. Be•n. de diuers. 12.
yHinc Heraclidae Sophistae [Greek or Hebrew] dixit [Greek or Hebrew] Ptolomeus Sophista.Hinc Heraclidae Sophistae 〈non-Latin alphabet〉 dixit 〈non-Latin alphabet〉 Ptolomeus Sophista.
zJer. 10. 8. [Greek or Hebrew]. Simocat. ep. 7. [Greek or Hebrew]. Chrysost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. jumentis insensibilior. Idem de divers. 12.Ier. 10. 8. 〈non-Latin alphabet〉. Simocat. ep. 7. 〈non-Latin alphabet〉. Chrysost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. iumentis insensibilior. Idem de diuers. 12.
Yea wicked man, aa Devil incarnate, cometh short herein in some sort of the Devil himself. For bthe Devils, saith James, believe and tremble: they believe Gods word, and they tremble at his wrath. Whereas wicked man, in that regard worse then they, neither believeth the one, nor feareth the other; cmaketh but a scoff and a jest of either. And no marvel then, if there be no watching against sin, where there is no fear or expectation of any evil or danger by sin, no dread or awe of Gods wrath against it.
Yea wicked man, aa Deuill incarnate, commeth short herein in some sort of the Deuill himselfe. For bthe Deuils, saith Iames, beleeue and tremble: they beleeue Gods word, and they tremble at his wrath. Whereas wicked man, in that regard worse then they, neither beleeueth the one, nor feareth the other; cmaketh but a scoffe and a iest of either. And no maruell then, if there bee no watching against sinne, where there is no feare or expectation of any euill or danger by sinne, no dread or awe of Gods wrath against it.
aJoan. 6. 70.Ioan. 6. 70.
bJam. 2. 19. Mirū est quod homines inferni supplicia nō considerant, vel st considerent, non formidant; cùm tamen daemones credant & contremiscaent. Author oc•l. moral. cap. 13. contempl. 3.Iam. 2. 19. Mirū est quod homines inferni supplicia nō considerant, vel st considerent, non formidant; cùm tamen daemones credant & contremiscaent. Autor oc•l. moral. cap. 13. contempl. 3.
§. 43. A fifth Help to further us in our spiritual1 Watch, and a mean to keep this fear of God fresh in our souls, is to be throughly persuaded, and oft seriously to consider, of Gods continual presence about us and with us, wheresoever we are, and whatsoever we are about. dI have set the Lord always before mine eyes, saith David: For he is at my right hand: therefore shall I not fall. And it would be indeed a sovereign preservative to keep us from falling into this spiritual slumber, and a singular means to make us watchful of our ways, if we could at all times remember and did seriously consider, that eThere is an eye of God in every place viewing both good and bad: yea that ⟨p. 76⟩that God who is fall eye, and gwhose eye seeth all, hthat seeth all himself unseen of any, is present in all places; inot penned up in heaven, but kfilling heaven and earth; as lwithout all things, and yet not excluded from any, so within all things, and yet not included in any; being like ma sphere, as the Heathen man sometime said, whose Centre is every where, and its Circumference no where. So that as David said sometime of himself, nThere is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if we climb up into heaven, we are sure there to find him: and if we creep down into hell, we shall not miss of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and fly as far as the world is wide, yet there should we be sure to find the hand of God ready to catch hold of us. Or if we imagine that the darkness and the nightly shade may cover and conceal us from his sight, he is able to turn oas the day into dark night, so the dark-night into day. Yea pdarkness is no darkness with him; but the night is as clear as the day; light and darkness, day and night are with him both alike.
§. 43. A fift Helpe to further vs in our spirituall1 Watch, and a meane to keepe this feare of God fresh in our soules, is to bee throughly perswaded, and oft seriously to consider, of Gods continuall presence about vs and with vs, wheresoeuer wee are, and whatsoeuer we are about. dI haue set the Lord alwaies before mine eies, saith Dauid: For he is at my right hand: therefore shall I not fall. And it would bee indeede a soueraigne preseruatiue to keepe vs from falling into this spirituall slumber, and a singular meanes to make vs watchfull of our waies, if we could at all times remember and did seriously consider, that eThere is an eye of God in euery place viewing both good and bad: yea that ⟨p. 76⟩that God who is fall eie, and gwhose eie seeth all, hthat seeth all himselfe vnseene of any, is present in all places; inot penned vp in heauen, but kfilling heauen and earth; as lwithout all things, and yet not excluded from any, so within all things, and yet not included in any; being like ma spheare, as the Heathen man sometime said, whose Center is euery where, and its Circumference no where. So that as Dauid said sometime of himselfe, nThere is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if wee climbe vp into heauen, wee are sure there to finde him: and if wee creepe downe into hell, we shall not misse of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and flie as farre as the world is wide, yet there should we be sure to finde the hand of God ready to catch hold of vs. Or if we imagine that the darkenesse and the nightly shade may couer and conceale vs from his sight, he is able to turne
1Help 5.Helpe 5.
dPsalm. 16. 8. •quaecunque capesses, Testes factorū stare arbitrabere divos. Silius bell. Pun. l. 15. In omnibus quae agis, Deū praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. B•rn. medit. •. 6.Psalm. 16. 8. •quaecunque capesses, Testes factorū stare arbitrabere diuos. Silius bell. Pun. l. 15. In omnibus quae agis, Deū praesentem cogites. Caue itaque ne vel signo vel facto offendas, qui vbique praesens cernit quicquid facis. B•rn. medit. •. 6.
fDeus totus est sensus, totus vis•, totus audit•. Plin. hist. not. l. 1. c. 7. Totus auris, totus oculu•. Iren. l. 1. c. 6.Deus totus est sensus, totus vis•, totus audit•. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculu•. Iren. l. 1. c. 6.
g[Greek or Hebrew]. Herod. oper. •.〈non-Latin alphabet〉. He•od. oper. •.
h[Greek or Hebrew]. Eurip. apud Clem. Alex. [Greek or Hebrew] quod tamen Philemoni tribuit Justin. [Greek or Hebrew]. Qui & ibid. [Greek or Hebrew].
It is the argument that Solomon useth with the incontinent person to withdraw him from his loose and licentious courses; qWhy shouldest thou delight, saith he, in a strange woman, or embrace a strangers bosom? Since the ways of a man are before the eyes of the Lord; and he pondereth all his paths. Yea not his ways alone, but rthe secret motions of his mind, and the inward intentions of his heart, they ⟨p. 77⟩are all snaked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deal with. For tthou hast possessed my very reins, saith David, and thou understandest all my thoughts: yea, uthou understandest them afar off, or long before: xhe seeth them ere they are, they are conceived of him, ere they be conceived in us, he knoweth as well what we will either think or do, as what we have already thought or done. And yHell and destruction, saith Solomon, are before the Lord: and how much more then the hearts of the sons of men? And it is the argument that Elihu useth to dissuade and debtor men from wicked practises; zGods eyes are upon the ways of man; and he eyeth every step he taketh: And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight.
It is the argument that Salomon vseth with the incontinent person to withdraw him from his loose and licentious courses; qWhy shouldest thou delight, saith he, in a strange woman, or embrace a strangers bosome? Since the waies of a man are before the eyes of the Lord; and he pondereth all his paths. Yea not his waies alone, but rthe secret motions of his minde, and the inward intentions of his heart, they ⟨p. 77⟩are all snaked and broken vp, as the inwards of a beast that is cut vp and quartered, to him that wee haue to deale with. For tthou hast possessed my very reines, saith Dauid, and thou vnderstandest all my thoughts: yea, uthou vnderstandest them afarre off, or long before: xhe seeth them ere they are, they are conceiued of him, ere they be conceiued in vs, he knoweth as well what we will either thinke or doe, as what wee haue already thought or done. And yHell and destruction, saith Salomon, are before the Lord: and how much more then the hearts of the sonnes of men? And it is the argument that Elihu vseth to disswade and deterre men from wicked practises; zGods eies are vpon the waies of man; and he eieth euery step hee taketh: And there is no darknesse, nor deadly shade, that can shadow wicked workers from his sight.
xE longinquo, i. longi antequam animo insederint meo. Jun. Intra hominū mentes non solum tractata, sed etiam voluenda cognoscit. Ambr. offic. l. 1. c. 14.E longinquo, i. longi antequam animo insederīt meo. Iun. Intra hominū mentes non solum tractata, sed etiam voluenda cognoscit. Ambr. offic. l. 1. c. 14.
yProu. 15. 11. Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandū tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animi• nostris, & cogitationibus medijs interuenit. Sen. ep. 83.Prou. 15. 11. Sic certè viuendum est, tanquam in conspectu viuamus: sic cogitandū tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animi• nostris, & cogitationibus medijs interuenit. Sen. ep. 83.
§. 44. This was that that kept David in compass: aI have kept, saith he, thy precepts and thy testimonies: for all my ways are in thy sight. As ball Gods laws in his sight: so all his ways in Gods sight▪ Gods laws in his sight by dutiful regard; his ways in Gods sight through his all-seeing providence, whereby clike a well-drawn picture, that eyeth each one in the room, he eyeth in that manner each one in the world, and all the ways of each one, das if his eye were upon none but him alone.
§. 44. This was that that kept Dauid in compasse: aI haue kept, saith he, thy precepts and thy testimonies: for all my waies are in thy sight. As ball Gods lawes in his sight: so all his waies in Gods sight▪ Gods lawes in his sight by dutifull regard; his waies in Gods sight through his all-seeing prouidence, whereby clike a well-drawne picture, that eieth each one in the roome, hee eieth in that manner each one in the world, and all the waies of each one, das if his eie were vpon none but him alone.
c[Greek or Hebrew]. Greg. Naz. epitaph. Athanas. & Potter funner. ser.〈non-Latin alphabet〉. Greg. Naz. epitaph. Athanas. & Potter funer. ser.
dSic curat universos quasi singulos, sic singulos quasi solos. Ang. confess. l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg. mor. lib. 25. cap. 19. Sic intendit singulis, a•si vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.Sic curat vniuersos quasi singulos, sic singulos quasi solos. Ang. confess. l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg. mor. lib. 25. cap. 19. Sic intendit singulis, a•si vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.
This was it that made Joseph so vigilant and watchful, that he would not yield unto sin, though he were solicited and urged thereunto, when ⟨p. 78⟩there was both opportunity and secrecy withal, none by to see them or to bewray them, and so to incense his Master against him: eHow can I, saith he, do this great wickedness, and sin against God? It was the fear of God arising from the consideration of his presence there, that kept Joseph at that time from that sin. As if he had said; Though there be no creature by to see what we do, yet fthere is a God that over-looketh us. And, as he saith, gWhat availeth it to have none privy to our evil acts, when we have our own consciences privy thereunto? so what availeth it to have no creature privy to them, when hwe have him privy to them who must one day be our Judge, and who as he abhorreth them, and icannot brook or abide them, so khath threatened to punish and take vengeance upon us for them.
This was it that made Ioseph so vigilant and watchfull, that hee would not yeeld vnto sinne, though he were solicited and vrged therunto, when ⟨p. 78⟩there was both opportunity and secrecy withall, none by to see them or to bewray them, and so to incense his Master against him: eHow can I, saith he, doe this great wickednesse, and sinne against God? It was the feare of God arising from the consideration of his presence there, that kept Ioseph at that time from that sinne. As if hee had said; Though there be no creature by to see what we doe, yet fthere is a God that ouer-looketh vs. And, as he saith, gWhat availeth it to haue none priuie to our euill acts, when we haue our owne consciences priuy thereunto? so what auaileth it to haue no creature priuy to them, when hwe haue him priuy to them who must one day be our Iudge, and who as he abhorreth them, and icannot brooke or abide them, so khath threatned to punish and take vengeance vpon vs for them.
g[Greek or Hebrew]. Isocr. ad Demonic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant instit. l. 6. c. 24.〈non-Latin alphabet〉. Isocr. ad Demonic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant instit. l. 6. c. 24.
hQui• fur •deret furari, si sciret à Juice see videri? Author oculi moral. c. 5. propr. 2.Qui• fur •deret furari, si sciret à Iu•ce se videri? Autor oculi moral. c. 5. propr. 2.
lWe read of two religious men that took two contrary courses with two lewd women, whom they were desirous to reclaim from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecy: and when she had led him from room to room, and he made still many doubts, as very shy and fearful, lest at this window, that key-hole, this crevice, or that cranny, some or other might chance to peep in and espy them together, at length she brought him to the inwardest room in the house, where she said she was full sure that none upon her life could possibly come to pry in or see ought: but mthen he told her that all the bolts and bars that were could not keep God out, all the walls ⟨p. 79⟩and doors that were could not hinder his eye-sight: and what should they gain by shunning mans eyes, when they lay open still to Gods eye?
lWe read of two religious men that tooke two contrary courses with two lewd women, whom they were desirous to reclaime from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecie: and when shee had led him from roome to roome, and he made still many doubts, as very shie and fearefull, lest at this window, that key-hole, this creuice, or that crany, some or other might chance to peepe in and espy them together, at length shee brought him to the inwardest roome in the house, where she said she was full sure that none vpon her life could possibly come to pry in or see ought: but mthen he told her that all the bolts and bars that were could not keepe God out, all the walles ⟨p. 79⟩and d•ores that were could not hinder his eye-sight: and what should they gaine by shunning mans eyes, when they lay open still to Gods eye?
lCassian. in collat.
mIllum time cui cura est ut videat te, & timendo casius sis: aut si peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominū submoventur; numen divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.Illum time cui cura est vt videat te, & timendo casiꝰ sis: aut si peccare vis, quaere vbi te nō videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibꝰ oculi hominū submouentur; numen diuinum nec visceribus submouetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.
The other of them came to another of like condition in like manner, as desiring her company, but nso as she would go out at doors and company with him openly in the street: Which when oshe seemed to reject as a mad mans request; he thereupon told her, that Better and safer it were to commit that or any other sin in the eyes of a multitude of mortal men, then in the sight of God alone the immortal Judge of mankind; in the eyes of the whole world, then in the sight of pthe Judge of the whole world, qbefore whom one day we must all be judged. How warrantable the course was, I stand not to discuss: and▪ what effect it had with them, I remember not now: But sure I am that it would be very effectual unto us to keep us vigilant and watchful, and so to preserve us from many over-sights, which for want hereof we are oft overtaken withal, if we could ever seriously consider of this presence of God with us.
The other of them came to another of like condition in like manner, as desiring her company, but nso as she would goe out at doores and company with him openly in the street: Which when oshe seemed to reiect as a mad mans request; hee thereupon told her, that Better and safer it were to commit that or any other sinne in the eies of a multitude of mortall men, then in the sight of God alone the immortall Iudge of mankinde; in the eies of the whole world, then in the sight of pthe Iudge of the whole world, qbefore whom one day we must all be iudged. How warrantable the course was, I stand not to discusse: and▪ what effect it had with them, I remember not now: But sure I am that it would be very effectuall vnto vs to keepe vs vigilant and watchfull, and so to preserue vs from many ouer-sights, which for want hereof wee are oft ouertaken withall, if wee could euer seriously consider of this presence of God with vs.
nSi honest• sun•. quae facis, omnes sciant: si […], quid refert▪ neminē scire, cùm tu scias? O •e miserum, […] con temnis hunc testem. Sen•c. epist▪ 43. Populo teste fieri credam, quicquid me conscio facium. Idē de beat. c. 20.Si honest• sun•. quae facis, omnes sciant: si 〈…〉, quid refert▪ neminē scire, cùm tu scias? O •e miserum, 〈…〉 cō temnis hunc testem. Sen•c. epist▪ 43. Populo teste fieri credam, quicquid me conscio facium. Idē de beat. c. 20.
oNullu• for• […] auderes in oculis homin•, […] magis confundi▪ deberet aliquid turp• committere ante Domini conspectū? Ocul▪ moral. c. •5.Nullu• for•〈…〉 auderes in oculis homin•, 〈…〉 magis confundi▪ deberet aliquid turp• committere ante Domini conspectū? Ocul▪ moral. c. •5.
pGenes. 18. 25. Magna tib• custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante cuios judicis vivis cuncta cernentis. Bern. medit. c. 6. & Boet. consol. l. 5.
§. 45. This would keep us within the bounds of Sobriety and Temperance in the use of Gods good creatures, in our recreations and disports; if we remembered, that we eat and drink in Gods presence; that we feast and make merry together, yea that we play and sport us in Gods presence: that as well, when we are playing, as when we are praying, we are ever still in Gods eye. Children, though they take more liberty to be wanton and waggish, when they are out of their Parents eye, ⟨p. 80⟩yet are they more careful commonly to carry themselves more decently even in their sports, when they play in their presence. And so would we do, were we assured that we were in Gods presence, and that God over-looked us even at our game.
§. 45. This would keepe vs within the bounds of Sobriety and Temperance in the vse of Gods good creatures, in our recreations and disports; if we remembred, that wee eat and drinke in Gods presence; that we feast and make merry together, yea that wee play and sport vs in Gods presence: that as well, when we are playing, as when we are praying, we are euer still in Gods eye. Children, though they take more liberty to bee wanton and waggish, when they are out of their Parents eie, ⟨p. 80⟩yet are they more carefull commonly to carry themselues more decently euen in their sports, when they play in their presence. And so would we doe, were wee assured that wee were in Gods presence, and that God ouer-looked vs euen at our game.
rThe Heathen man adviseth a friend of his to propound to himself and set before him some grave man or other, and so to carry himself in all his courses as he thought he should do, i• such an one were then eying him: that when he were moved to do ought that were indecent, he might think with himself, Would I do this, or do thus if such an one were in presence? And sure it is that mans […] many times, such an ones especially as we reverence and stand in some awe of, is a special mean to keep men in compass. For do we not see it by common experience, that swhen men are swearing and swaggering, or otherwise disordered, if one chance to come in whom they have some reverend conceit of, or one that they know cannot abide such behaviour, they are by and by hushed and quiet, and break off their disorders, and behave themselves more orderly so long as he is in presence. Yea if such an one be by unseen behind the back of some one of them, when he shall rap out an oath, or break a bawdy jest on some other of the company, will not the rest be ⟨p. 81⟩ready to say to him, Do not you see who is behind you? as ready it may be, otherwise to vie oaths with him, and to requite his unsavoury jest with the like. Can mans presence then so far prevail with us? And would not Gods much more, if we were assured of it; or had we the eye of our soul open to see the one, as we have the bodily eye to see the other? Or are we not ashamed of our selves, that mans presence should prevail with us more then the presence of God should? tthat what we would blush and be ashamed to do in any mans, yea uin any child's eye, that had but wit enough to conceive what we did, that we blush not, nor are abashed to commit in Gods sight.
rThe Heathen man aduiseth a friend of his to propound to himselfe and set before him some graue man or other, and so to carry himselfe in all his courses as he thought he should doe, i• such an one were then eying him: that when he were moued to doe ought that were indecent, hee might thinke with himselfe, Would I doe this, or doe thus if such an one were in presence? And sure it is that mans 〈…〉 many times, such an ones especially as we reuerence and stand in some awe of, is a speciall meane to keepe men in compasse. For doe we not see it by common experience, that swhen men are swearing and swaggering, or otherwise disordered, if one chance to come in whom they haue some reuerend conceit of, or one that they know cannot abide such behauiour, they are by and by husht and quiet, and breake off their disorders, and behaue themselues more orderly so long as he is in presence. Yea if such an one bee by vnseene behind the backe of some one of them, when he shall rap out an oath, or breake a bawdy iest on some other of the company, will not the rest bee ⟨p. 81⟩ready to say to him, Doe not you see who is behind you? as ready it may bee, otherwise to vie oaths with him, and to requite his vnsauory iest with the like. Can mans presence then so farre preuaile with vs? And would not Gods much more, if we were assured of it; or had we the eie of our soule open to see the one, as we haue the bodily eie to see the other? Or are we not ashamed of our selues, that mans presence should preuaile with vs more then the presence of God should? tthat what wee would blush and be ashamed to doe in any mans, yea uin any childes eie, that had but wit enough to conceiue what we did, that wee blush not, nor are abashed to commit in Gods sight.
rSic fac […], tanquam spectet Epicurus. Epicurus ipso. Prodest fin• dubio custodem sibi imposuisse, & habere quem respici•, quam interesse cogitationibus tui• judic•. Sic viva tanquam sub alicui• vilely, ac se•per […]; oculis. Sic […], […] feteri•, tanquā spectet Cato, aut Scipio, aut L•lius aliquis. Sen. ep. 25. Aliquis. eligendus est, & semper ant• ocul• habendus, ut sic tanquam illo spectante vi•ius, & […] tanquam illo vidente faciamus. Id••pist. 11. Et Bernard. ad fratr. de•te Dei; Elige tibi aliquem, cuius vitae exemplar sic cordituo inh•serit, reverentia insederit, ut quoties recordatus futris, ad reverentiam cogitati assurges, vitam, ordines, mores compo•as. Hic pr• sens tibi sit quandocunque v•lueris, occu•rat s•pe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogita•is, a•si videat, •diat, •endare cogetis, &c.Sic fac 〈…〉, tanquam spectet Epicurus. Epicurus ipso. Prodest fin• dubio custodem sibi imposuisse, & habere quem respici•, quam interesse cogitationibus tui• iudic•. Sic viu• tanquam sub alicui• vii, ac seper ; oculis. Sic , feteri, tanquā spectet Cato, aut Scipi, aut Llius aliquis. Sen. ep. 25. Aliquis. eligendus est, & semper ant ocul habendus, vt sic tanquam illo spectante viius, & tanquam illo vidente faciamus. Id pist. 11. Et Bernard. ad fratr. dete Dei; Elige tibi aliquem, cuius vitae exemplar sic cordituo inhserit, reuerentia insederit, vt quoties recordatus futris, ad reuerentiam cogitati assurges, vitam, ordines, mores compoas. Hic pr sens tibi sit quandocunque vlueris, occurat spe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitais, asi videat, diat, endare cogetis, &c.
§. 46. Again this would keep us xfrom taking liberty to our selves of sinning in regard of secrecy and privacy, were we never so solitary, never so private. It is true that wicked wretches take occasion by such opportunities to offend the more freely. yThe eye of the Adulterer, saith Job, waiteth for the twilight; and then he disguiseth himself, and saith, No eye shall see him. Yea of God himself they think, zHe walketh aloft on the heavenly terrace, and there is many a thick cloud between him and us: How can he see or discern what we do in the dark? But aUnderstand, ye unwise ones, as the Psalmist speaketh; and ye brutish ones, will ye never be wise? He that formed the eye, shall not he himself see? he that planted the ear, shall not he himself hear? yea he that made the heart, knoweth not he what is in the heart? Or he that framed thy soul, cannot he see as much and as well as thy ⟨p. 82⟩soul? But bwhen thou art in the dark, doth not thy soul see what thou doest? And cdoth not God then dthat is far above thy soul, ethat knoweth thy soul better then thy soul knoweth it self, that fknoweth more by thee then thou knowest by thy self, doth he not much more know, and much more easily and clearly discern what thou doest in the dark? Oh how watchful and wary would we be in all our ways, were our hearts but once throughly possessed with this undoubted persuasion of Gods perpetual presence with us, of his all-seeing eye ever and every where over-looking on us? What temptation could prevail against us, were this consideration at hand with us? If we could follow that good rule though by an Heathen man given, gSo converse with men, as if God over-looked thee; so commune with God, as if men over-heard thee: If we could have that continually before the eyes of our soul that a reverend and religious man had before his eyes ever in his study; hSin not; (be thou never so secret) for God seeth thee: the good Angels stand by thee: the Devil is ready to accuse thee; thine own conscience to give in evidence against thee; and hell fire to torment thee: it would not be so great a mastery to keep us waking and watchful, as for want hereof usually it is.
§. 46. Againe this would keepe vs xfrom taking liberty to our selues of sinning in regard of secrecy and priuacy, were we neuer so solitary, neuer so priuate. It is true that wicked wretches take occasion by such opportunities to offend the more freely. yThe eye of the Adulterer, saith Iob, waiteth for the twilight; and then he disguiseth himselfe, and saith, No eye shall see him. Yea of God himselfe they thinke, zHe walketh aloft on the heauenly tarase, and there is many a thicke cloud betweene him and vs: How can he see or discerne what we doe in the darke? But aVnderstand, ye vnwise ones, as the Psalmist speaketh; and ye brutish ones, will yee neuer be wise? He that formed the eie, shall not hee himselfe see? hee that planted the eare, shall not hee himselfe heare? yea he that made the heart, knoweth not he what is in the heart? Or he that framed thy soule, cannot he see as much and as well as thy ⟨p. 82⟩soule? But bwhen thou art in the darke, doth not thy soule see what thou doest? And cdoth not God then dthat is farre aboue thy soule, ethat knoweth thy soule better then thy soule knoweth it selfe, that fknoweth more by thee then thou knowest by thy selfe, doth hee not much more know, and much more easily and clearely discerne what thou doest in the darke? Oh how watchfull and wary would we be in all our waies, were our hearts but once throughly possessed with this vndoubted perswasion of Gods perpetuall presence with vs, of his all-seeing eie euer and euery where ouer-looking on vs? What temptation could preuaile against vs, were this consideration at hand with vs? If wee could follow that good rule though by an Heathen man giuen, gSo conuerse with men, as if God ouer-looked thee; so commune with God, as if men ouer-heard thee: If we could haue that continually before the eyes of our soule that a reuerend and religious man had before his eyes euer in his study;
xNullum putaveris locum sine teste. Martin. Dum. de mor. Memineris Deum habere te testem. Ex Cicer. Lactant. instit. lib. 6. cap. 24.Nullum putaueris locum sine teste. Martin. Dum. de mor. Memineris Deum habere te testem. Ex Cicer. Lactant. instit. lib. 6. cap. 24.
By faith Noe forewarned of things to come long after, moued with feare prepared the Arke for the safety of him and his. What made him so carefull, when the whole world was so carelesse, but his faith and his feare?
I thought, saith Abraham, there is no feare of God in this place: and therefore they will kill me to haue my wife away from me. Murther and Adulterie, are
the two formost sinnes in the second Table, and such as the very light of nature doth of all other most, and most euidently condemne; and yet is there no bones made of them in Abrahams account, where this feare of God is wanting, and much lesse then of any other that seeme lesser and lighter then they.
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Vbitimor diuinꝰ consopitur, indifferenter iam libitis pro licitis vtitur, iam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes ampliu• prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garri• & operatur, maleuolus, vanil•quus, & facinorosus. Bern. de grad. humil. c. 12. In ownem libidinē ebu•ire, solennes voluptates frequentare circi furentis, cauea saeuientis, scenae lasciuientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma•. l. 1. c. 20.
darknesse is no darknesse with him; but the night is as cleare as the day; light and darknesse, day and night are with him both alike.
〈non-Latin alphabet〉. Eurip. apud Clem. Alex. 〈non-Latin alphabet〉 quod tamen Philemoni tribuit Iustin. 〈non-Latin alphabet〉. Qui & ibid. 〈non-Latin alphabet〉.
Genes. 18. 25. Magna tib• custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante •cuios iudicis viuis cuncta cernentis. Bern. medit. c. 6. & Boet. consol. l. 5.
sSic Philippus rex cùm […] ludenti Antipatr• ven•re […], [Greek or Hebrew], alutum quo ludebat, in lectum reiecit. Athen. dip•osop. l. 10.Sic Philippus rex cùm 〈…〉 ludenti Antipatr• ven•re 〈…〉, 〈non-Latin alphabet〉, alutum quo ludebat, in lectum reiecit. Athen. dip•osop. l. 10.
tQuovis loco, quovis angulo reverentiam habe Angelo qui te custodit, […] illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilij Angelus, cui patensest omnis angulus. Et quidam ait; Cùm quid turpe facis, quod me spectante rubbers; Cur spectante Deo nō magis inde rubes? Ocul. moral. cap. 15. propr 2.Quouis loco, quouis angulo reuerentiam habe Angelo qui te custodit, 〈…〉 illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilij Angelus, cui patensest omnis angulus. Et quidam ait; Cùm quid turpe facis, quod me spectante ruberes; Cur spectante Deo nō magis inde rubes? Ocul. moral. cap. 15. propr 2.
u- siquid Turpe paras, nec ju pueri contempseris annos, Sed peccaturo obstiterit tibi filius infans. Juven. sat. 14. per admonitionem dictum.- siquid Turpe paras, nec iu pueri contempseris annos, Sed peccaturo obstiterit tibi filius infans. Iuven. sat. 14. per admonitionem dictum.
Sinne not; (bee thou neuer so secret) for God seeth thee: the good Angels stand by thee: the Deuill is ready to accuse thee; thine owne conscience to giue in euidence against thee; and hell fire to torment thee: it would not be so great a mastery to keepe vs waking and watchfull, as for want hereof vsually it is.
gSic vive cum hominibus, tanquam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10.Sic viue cum hominibus, tanquam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10.
