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.
§. 48. Yea but that day, may some say, is not so near yet, xthe Apostle Paul himself saith so. There are some fore-running signs of it as yet unfulfilled, as ythe conversion of the Jews, and zthe subversion of Antichrist: And till these have been, it shall not be.
§. 48. Yea but that day, may some say, is not so neere yet, xthe Apostle Paul himselfe saith so. There are some fore-running signes of it as yet vnfulfilled, as ythe conuersion of the Iewes, and zthe subuersion of Antichrist: And till these haue beene, it shall not be.
To this I answer, with some of the ancients; that athere is a twofold dooms-day: a general Dooms-day, at the end of the world: and a particular Dooms-day, at the end of each mans life. Every mans Deaths-day is each mans Dooms-day. For
If the evil servant therefore shall say in his heart, My Master will not come yet: and shall take occasion thereby either to sleep with the slothful, or to be drunk with the riotous, which he ought not to do, to give over his vigilancie, and live more remissly or more loosely; that Servants Master will
cut him in two, sever body and soul asunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for pain and grief, and gnashing of teeth for indignation and vexation of Spirit.
To this I answer, with some of the auncients; that athere is a twofold doomes-day: a generall Doomes-day, at the end of the world: and a particular Doomes-day, at the end of each mans life. Euery mans Deaths-day is each mans Doomes-day. For bIt is reserued for all men, that once they must die, and then commeth iudgement. And cwhen the body returneth to dust, dwhence it was taken, the Spirit goeth to God, to giue account to him ethat at first gaue it. And that which is wont to bee said, (though, it may be, fat first spoken in another sense) gAs the tree falleth, so it lieth: has Death leaueth thee, so shall the last iudgement finde thee, and so shalt thou abide then for all eternity. iIf the euill seruant therefore shall say in his heart, My Master will not come yet: and shall take occasion thereby either to sleepe with the slouthfull, or to bee drunke with the riotous, which hee ought not to doe, to giue ouer his vigilancie, and liue more remissely or more loosely; that Seruants Master will ⟨p. 85⟩come when he is not aware, and by death kcut him in two, seuer body and soule asunder, and giue him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for paine and griefe, and gnashing of teeth for indignation and vexation of Spirit.
a[Greek or Hebrew]. Joan. Damasc. orth•d. fid. l. 2. c. 1.〈non-Latin alphabet〉. Ioan. Damasc. orth•d. fid. l. 2. c. 1.
hQu•tlem te invent […] cùm vocat, talem pariter & judicat. Cyprian. de mortal. Qualis quisque hinc exierit suo novissimo die, talis inuenietur in novissimo saeculi die. Aug. de verb. D•m. 21. & epist. 80. Et Greg. dialog. l. 4. c. 37. & apud Gratia•. dist. 25.Qu•tlem te inuen•t 〈…〉 cùm vocat, talem pariter & iudicat. Cyprian. de mortal. Qualis quisque hinc exierit suo nouissimo die, talis inuenietur in nouissimo saeculi die. Aug. de verb. D•m. 21. & epist. 80. Et Greg. dialog. l. 4. c. 37. & apud Gratia•. dist. 25.
§. 49. And lwhat shall it avail a man that the world standeth still, if he die, and so the whole world be as good as gone with him? if the river run still that he dwelt by, the house stand still that he dwelt in, when himself is taken away from either? Though the last day of the world be never so far off, yet may the last day of thy life be near at hand. tThough the worlds Dooms-day come not yet, thine may come long before it: though it be never so long before that come, it cannot be long ere thine will come. And if it be uncertain when the general day of Doom will be, it is no less uncertain, yea in some sort more uncertain when thy particular day of doom will be.
§. 49. And lwhat shall it auaile a man that the world standeth still, if hee die, and so the whole world bee as good as gone with him? if the riuer runne still that hee dwelt by, the house stand still that hee dwelt in, when himselfe is taken away from either? Though the last day of the world bee neuer so farre off, yet may the last day of thy life bee neere at hand. tThough the worlds Doomes-day come not yet, thine may come long before it: though it bee neuer so long before that come, it cannot bee long ere thine will come. And if it bee vncertaine when the generall day of Doome will bee, it is no lesse vncertaine, yea in some sort more vncertaine when thy particular day of doome will be.
lEtsi concluso superessent tempor• seclo, Ut posset longos mundus habere dies: Nos tamen occasum nostrū obseruare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona ferū tur aquis? Multa quod annosae vicerunt saecula syluae? Quodque suis durant flora rura locis? Ista manent: nostri sed non mansere parentes. Exigui vitam temporis hospes ago. Prosper ad voeorem.Etsi concluso superessent tempor• seclo, Vt posset longos mundus habere dies: Nos tamen occasum nostrū obseruare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona ferū tur aquis? Multa quod annosae vicerunt saecula syluae? Quodque suis durant flor•a rura locis? Ista manent: nostri sed non mansere parentes. Exigui vitam temporis hospes ago. Prosper ad voeorem.
tLongè est quidē dies judieij; sed uniuscuiusque hominis di•s ultimus longè esse non potest; quia brevis est vita, & vitae brevitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28.Longè est quidē dies iudieij; sed vniuscuiusque hominis di•s vltimus longè esse non potest; quia breuis est vita, & vitae breuitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28.
There are both affirmative and negative signs of the one; there may be affirmative, but there are no negative signs of the other. Of the general day of Doom there are some affirmative signs; such as argue the near approaching of it, uas the tenderness of the bough and the sprouting out of the figtree doth the Summers approach. And there are some negative signs; such as xtill they come that day shall not be, as ythe gathering in of the Jews again; ⟨p. 86⟩and zthe destruction of the Beast and the woman that sitteth on her.
There are both affirmatiue and negatiue signes of the one; there may be affirmatiue, but there are no negatiue signes of the other. Of the generall day of Doome there are some affirmatiue signes; such as argue the neere approaching of it, uas the tendernes of the bough and the sprouting out of the figtree doth the Summers approach. And there are some negatiue signes; such as xtill they come that day shall not bee, as ythe gathering in of the Iewes againe; ⟨p. 86⟩and zthe destruction of the Beast and the woman that sitteth on her.
But of each mans particular Dooms-day, to wit, of his dying day, there may be signs affirmative, as decay of nature, old age, and some uncurable diseases; aby which it may be known that the day of death is not far off. But negative signs of it there are none, of which we may say, till such or such things be, a man shall not die: a man cannot say, I am not weak, nor sick, nor old yet; and therefore I know I shall not die yet. For our bSun may set at noon, as the Prophet speaketh in an other sense: our life may be ccut off in the middest of our years: we may be dsnatched away suddenly in the prime of our strength. eThe young goeth many times as soon as the old; and fthe strong oft before the weak. Yea as for one apple that hangeth on the tree till it be rotten or full ripe, there are twenty or more blown down or beaten down, or nipped with the frost or blasted before they be ripe: So for one man that gfulfilleth his natural course, there are an hundred intercepted and have their lives shortened, by surfeit, by sickness, by the sword, by pensiveness, by some one casualty or other.
But of each mans particular Doomes-day, to wit, of his dying day, there may be signes affirmatiue, as decay of nature, old age, and some vncureable diseases; aby which it may bee knowne that the day of death is not far off. But negatiue signes of it there are none, of which we may say, till such or such things be, a man shall not die: a man cannot say, I am not weake, nor sicke, nor old yet; and therefore I know I shall not die yet. For our bSunne may set at noone, as the Prophet speaketh in an other sense: our life may be ccut off in the middest of our yeeres: we may be dsnatcht away sodainely in the prime of our strength. eThe young goeth many times as soone as the old; and fthe strong oft before the weake. Yea as for one apple that hangeth on the tree til it be rotten or full ripe, there are twenty or more blowne down or beaten downe, or nipped with the frost or blasted before they be ripe: So for one man that gfulfilleth his naturall course, there are an hundred intercepted and haue their liues shortned, by surfet, by sicknesse, by the sword, by pensiuenesse, by some one casualtie or other.
e2 Sam. 12. 18. Mors tam juveni ante oculos deb•t esse quàm seni: nō enim citamur ex censu. Senec. ep. 12. Fata enim seriem non seruant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibus mors in januis, adolescentibus in insidijs est. Bern. de conuers. c. 14. Et sub eodem pueritia fato est. Fuscus apud Sen. suasor. 2.2 Sam. 12. 18. Mors tam iuveni ante oculos deb•t esse quàm seni: nō enim citamur ex censu. Senec. ep. 12. Fata enim seriem non seruant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibus mors in ianuis, adolescentibus in insidijs est. Bern. de conuers. c. 14. Et sub eodem pueritia fato est. Fuscꝰ apud Sen. suasor. 2.
§. 50. Could we then but seriously consider thus much with our selves, that we know hour life cannot be long, though we should live the full length of it: iOur life it is but an hand-breadth; and our whole age it is as nothing in regard of God: it is but ka point to sempiternity, lthe time after decease ⟨p. 87⟩that hath a beginning, but no ending; it is just mnothing to eternity, nGods age, that hath neither beginning nor ending: And again, that we know not how soon death may come; oit is never far off indeed; pThe day present if it be not it, yet it is not far off it: but it is nearer by much many times then we are aware of; it is very near at hand oft ere it appear so to be; qit cometh frequently without warning, and striketh a man stark-dead ere he be discerned to be dying: And lastly that when it cometh, we must instantly come to our reckoning without further respite or delay: for rno man, saith Solomon, hath power over his own Spirit, to retain it in the day of death: there is no taking or gaining of further time then; snor shifting off of the account that we are then called unto, and shall be enforced, will we nill we, then to give up: It could not choose but keep us continually waking and watching for it, as tdeath waiteth and watcheth every where for us; it would make us the mean while walk wisely and warily, as those that desire to give up a good account whensoever they shall be called to it, which they are sure they shall, but uncertain how soon they shall be.
§. 50. Could wee then but seriously consider thus much with our selues, that wee know hour life cannot be long, though we should liue the full length of it: iOur life it is but an hand-bredth; and our whole age it is as nothing in regard of God: it is but ka point to sempiternitie, lthe time after decease ⟨p. 87⟩that hath a beginning, but no ending; it is iust mnothing to eternity, nGods age, that hath neither beginning nor ending: And againe, that wee know not how soone death may come; oit is neuer farre off indeede; pThe day present if it be not it, yet it is not farre off it: but it is neerer by much many times then we are aware of; it is very neere at hand oft ere it appeare so to be; qit commeth frequently without warning, and striketh a man starke-dead ere he be discerned to be dying: And lastly that when it commeth, wee must instantly come to our reckoning without further respit or delay: for rno man, saith Salomon, hath power ouer his owne Spirit, to retaine it in the day of death: there is no taking or gaining of further time then; snor shifting off of the account that we are then called vnto, and shall be enforced, will we nill wee, then to giue vp: It could not choose but keepe vs continually waking and watching for it, as tdeath waiteth and watcheth euery where for vs; it would make vs the meane while walke wisely and warily, as those that desire to giue vp a good account whensoeuer they shall be called to it, which they are sure they shall, but vncertaine how soone they shall be.
k[Greek or Hebrew]. Plut. [Greek or Hebrew]. Punctum est quod vivimus; & adhuc puncto minus. Sen. epist. 60.〈non-Latin alphabet〉. Plut. 〈non-Latin alphabet〉. Punctum est quod viuimus; & adhuc puncto minus. Sen. epist. 60.
oEras si in navigation tantùm existimas minimis esse quo a morte vita diducitur. In omni loco aequè •enue interuallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49.Erras si in nauigatione tantùm existimas minimis esse quo a morte vita diducitur. In omni loco aequè •enue interuallum est. Non vbique se mors tam prope ostendit; vbique tam prope est. Sen. ep. 49.
uO, saith Moses, that men were wise: they would then understand this, they would think upon their end. As on the other side it is noted as a point of ⟨p. 88⟩folly in Gods people, and an occasion of their fall, that xthey minded not, nor remembered their end. Yea ydid men seriously think on this, it would make them wise. zWere they so wise as to number their days aright, they would apply their harts to further wisdom. Had they awith Joseph of Arimathea their tomb hewed out in their garden, where bthe use was in those parts to solace themselves, and to make merry with their friends, that in the middest of their mirth, they might have their end in their eye: or were they affected as that ancient Father was, that said, cWhether he ate or drank, or whatsoever he did, he thought he heard in his ear that dreadful sound of the last trumpet, Arise ye dead, and come to judgement: it would keep them waking amidst their mirth, much better then the loudest music; it would make them, as the Apostle willeth them, dWhether they be eating or drinking, or whatsoever else they be about, to do all so to Gods glory, as those that once must be, and presently may be, called to render an account of that they then do.
uO, saith Moses, that men were wise: they would then vnderstand this, they would thinke vpon their end. As on the other side it is noted as a point of ⟨p. 88⟩folly in Gods people, and an occasion of their fall, that xthey minded not, nor remembred their end. Yea ydid men seriously thinke on this, it would make them wise. zWere they so wise as to number their dayes aright, they would apply their harts to further wisedome. Had they awith Ioseph of Arimathea their tombe hewed out in their garden, where bthe vse was in those parts to solace themselues, and to make merry with their friends, that in the middest of their mirth, they might haue their end in their eie: or were they affected as that auncient Father was, that said, cWhether he ate or dranke, or whatsoeuer he did, he thought he heard in his eare that dreadfull sound of the last trumpet, Arise ye dead, and come to iudgement: it would keepe them waking amids their mirth, much better then the loudest musicke; it would make them, as the Apostle willeth them, dWhether they bee eating or drinking, or whatsoeuer else they be about, to doe all so to Gods glory, as those that once must bee, and presently may be, called to render an account of that they then doe.
cSive comedam, five bibam, five aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad judicium. Hieron. in Matth. citante Pepin. de confess.Siue comedam, fiue bibam, fiue aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad iudicium. Hieron. in Matth. citante Pepin. de confess.
§. 51. To this purpose it is a good rule, understood aright, that is commonly given, that eA man should so live every day, as if that day were his dying day: for that fso it may prove, for ought he knoweth.
§. 51. To this purpose it is a good rule, vnderstood aright, that is commonly giuen, that eA man should so liue euery day, as if that day were his dying day: for that fso it may proue, for ought he knoweth.
eSic quotidie vivamus, quasi die illa judicandi simus. Hieron. in Matth. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist. 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Senec. epist. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de bren. vit. c. 7. Qui omnes dies tanquā ultimum ordinat, nec optat crastinū, nec time•.Sic quotidie viuamus, quasi die illa iudicandi simꝰ. Hieron. in Matth. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist. 4. l. 1. Dies omnis pro vltimo habeatur. Martin. de morib. Et Senec. epist. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de bren. vit. c. 7. Qui omnes dies tanquā vltimum ordinat, nec optat crastinū, nec time•.
fProu. 27. 1. Jam 4. 13, 14 [Greek or Hebrew]; Ana•r. Nesc• quid serus vesper vehat. - Varro satyr. & Liu. hist. l. 45. Quis scit an adijciant hodiernae tempora summae Crastina dij superi? Hor. corm. l. 4. ode 7. - aetas quid crastina voluat Scire nefas homini. - Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de h•: hora. Sen. ad Marciam. c. 10.Prou. 27. 1. Iam 4. 13, 14〈non-Latin alphabet〉; Ana•r. Nesc• quid serus vesper vehat. - Varro satyr. & Liu. hist. l. 45. Quis scit an adijciant hodiernae tempora summae Crastina dij superi? Hor. c•rm. l. 4. ode 7. - aetas quid crastina voluat Scire nefas homini. - Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de h•: hora. Sen. ad Marciam. c. 10.
It is true indeed that an Heathen man saith, ⟨p. 89⟩gHe liveth but evil, that knoweth not how to die well. And it is as true that, as one of the Ancients saith, hHe liveth not as a Christian man should, that is not fit every day to come to Gods board; so ihe liveth otherwise then he ought, that is not every day prepared for death, that is not ready to go to God every day, if God should call for him that day; as who knoweth but that he may? For khow many have risen well in the morning, that never went to bed again? lhow many have gone well to bed, that never saw day-light again? And mlook what hath befallen one man, may befall any man: nthat may well fall out this day, that may fall out any day, and othat must needs come to pass one day.
It is true indeede that an Heathen man saith, ⟨p. 89⟩gHe liueth but euill, that knoweth not how to die well. And it is as true that, as one of the Auncients saith, hHe liueth not as a Christian man should, that is not fit euery day to come to Gods boord; so ihee liueth otherwise then hee ought, that is not euery day prepared for death, that is not ready to goe to God euery day, if God should call for him that day; as who knoweth but that hee may? For khow many haue risen well in the morning, that neuer went to bed againe? lhow many haue gone well to bed, tha neuer saw day-light againe? And mlooke what hath befalne one man, may befall any man: nthat may well fall out this day, that may fall out any day, and othat must needes come to passe one day.
gMalè vivit, quisquis nescit benè mori. Sen▪ de tranquill. c. 11.Malè viuit, quisquis nescit benè mori. Sen▪ de tranquill. c. 11.
hSic vi•e, ut quotidiò merearis accipere. Qui non meretur quotidiò accipere, non meretur post ann• accipere. Ambros. de sacram. l. 5. c. 4.Sic vi•e, vt quotidiò merearis accipere. Qui non meretur quotidiò accipere, non meretur post ann• accipere. Ambros. de sacram. l. 5. c. 4.
i[Greek or Hebrew]. Musonius apud Stob. c. 1.〈non-Latin alphabet〉. Musoniꝰ apud Stob. c. 1.
lNonne multi sani dormierunt, & obdormierunt? Aug. homil. 28. Et mors somno continuata est. Senec. ep. 66.Nonne multi sani dormierunt, & obdormierūt? Aug. homil. 28. Et mors somno continuata est. Senec. ep. 66.
mCuivis potest accidere, quod cuiquā potest. P. Syrus apud Sen. ad Marc. c. 9. & de tranq. c. 11.Cuiuis potest accidere, quod cuiquā potest. P. Syrus apud Sen. ad Marc. c. 9. & de tranq. c. 11.
nHodie fieri potest, quicquid unquam potest. Senec. ep. 63.Hodie fieri potest, quicquid vnquam potest. Senec. ep. 63.
But yet that rule of living every day as if that day were a mans dying day, must be conceived for the manner of our behaviour and carriage, not for the matter and substance of it.
But yet that rule of liuing euery day as if that day were a mans dying day, must bee conceiued for the manner of our behauiour and cariage, not for the matter and substance of it.
To make this more plain. For the main matter and substance of a mans employment, that is, the works, duties and offices to be performed of him, it is not true. For did a man know that this day should be his last day, or had he some strong presumption that it were so to be; it were not lawful for him to follow, either his lawful disports & delights, or the ordinary works of his special calling; but rather leaving either of them, he ought wholly to apply himself to the setting of his house in order, as pIsaiah willed Hezekiah, and the making of all straight and even between God and his own soul, to prayer and supplication, and such ⟨p. 90⟩holy meditations, as the present occasion should require.
To make this more plaine. For the maine matter and substance of a mans imployment, that is, the workes, duties and offices to be performed of him, it is not true. For did a man know that this day should be his last day, or had hee some strong presumption that it were so to be; it were not lawfull for him to follow, either his lawfull disports & delights, or the ordinary works of his speciall calling; but rather leauing either of them, hee ought wholly to apply himselfe to the setting of his house in order, as pEsay willed Ezechias, and the making of all straight and euen betweene God and his owne soule, to praier and supplication, and such ⟨p. 90⟩holy meditations, as the present occasion should require.
But for the manner of a mans carriage in those duties that he is daily called unto, or is conversant about, it is true; a man ought continually so to behave himself in them, in being qas careful to eschew all evil whatsoever, or to repent him without delay of whatsoever evil he hath been overtaken withal; and rto do whatsoever work he doth as sincerely and as circumspectly, as he would do, if he were to do such duties upon his deathbed or upon his dying day, or as he would do them, if instantly upon it he were to answer, not before man, but before God, for the doing of them.
But for the manner of a mans cariage in those duties that he is daily called vnto, or is conuersant about, it is true; a man ought continually so to behaue himselfe in them, in being qas carefull to eschew all euill whatsoeuer, or to repent him without delay of whatsoeuer euill he hath beene ouertaken withall; and rto doe whatsoeuer worke he doth as sincerely and as circumspectly, as he would doe, if he were to doe such duties vpon his deathbed or vpon his dying day, or as hee would doe them, if instantly vpon it hee were to answer, not before man, but before God, for the doing of them.
qHoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Uno die ante mortē poenitentiam agito. Sapiens quidā Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem […] nescias? Aug. epist. 145.Hoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Vno die ante mortē poenitentiam agito. Sapiens quidā Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem 〈…〉 nescias? Aug. epist. 145.
rId ago ut mihi instar totius vitae sit dies. Nec tanquam ultimam rapio, sed sic illum aspicio, tanquam esse vel ultimus possie. Hoc animo tibi hanc epistolā scribo, tanquam cùm maximè scribentem mors evocatura sit. Paratus exire sum. Sen. epist. 61.Id ago vt mihi instar totius vitae sit dies. Nec tanquam vltimam rapio, sed sic illum aspicio, tanquam esse vel vltimus possie. Hoc animo tibi hāc epistolā scribo, tanquam cùm maximè scribentem mors euocatura sit. Paratus exire sum. Sen. epist. 61.
§. 56. And surely a special mean it would be to keep us in compass, if we could but think with our selves, when we are about to behave our selves in ought otherwise then we ought, and then our conscience telleth us that we should, Would I do this, or do thus, if this were to be my last work; were I to die upon the doing of it, or were I presently to give up an account, and to make mine answer before God for it? And swho knoweth but that that work, whatsoever it be, may be thy last work? Who can tell but that thou mayest be taken away in the very act of it, as tsome have been in the very act of iniquity? Oh how sincerely, how circumspectly would we in all things behave our selves, did such thoughts possess our souls?
§. 56. And surely a speciall meane it would be to keepe vs in compasse, if wee could but thinke with our selues, when we are about to behaue our selues in ought otherwise then we ought, and then our conscience telleth vs that we should, Would I doe this, or doe thus, if this were to be my last worke; were I to die vpon the doing of it, or were I presently to giue vp an account, and to make mine answer before God for it? And swho knoweth but that that worke, whatsoeuer it be, may bee thy last worke? Who can tell but that thou maist bee taken away in the very act of it, as tsome haue beene in the very act of iniquitie? Oh how sincerely, how circumspectly would wee in all things behaue our selues, did such thoughts possesse our soules?
sDic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic ex•unti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49.Dic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic ex•unti; Potes non reuerti. Dic reuertenti; Potes non exire. Senec. ep. 49.
§. 57. A seventh help to this watchfulness is1⟨p. 91⟩uto be oft sifting and examining our selves, viewing and surveying our hearts and our lives, taking account of our selves how we watch and how we walk, how the case standeth between us and God, how we go backward or forward in the good ways of God, and how we thrive or pare in the gifts and graces of his spirit. xIf we would judge our selves, saith the Apostle, we should not be judged. As ythere is no surer way to prevent the judgement of God, then by our judging of our selves: so there is no better course to prepare us for the judgement of God, then by fore-judging of our selves. zLet a man therefore, saith the same Apostle, examine himself, and so repair to Gods board. As examination of our selves is a mean to fit us for Gods table, so is it a mean also to further us in our account, which we are to give up unto God. We should live every day, as we would, if we were to go that day to Gods board; and we should so address our selves when we are to repair to Gods board, as we would if we were then to go unto God: and the diligent discussing of our selves and our courses is a good mean to further us in, to fit us for either.
§. 57. A seuenth helpe to this watchfulnesse is1⟨p. 91⟩uto be oft sifting and examining our selues, viewing and surueying our hearts and our liues, taking account of our selues how we watch and how we walke, how the case standeth betweene vs and God, how wee goe backward or forward in the good waies of God, and how wee thriue or pare in the gifts and graces of his spirit. xIf wee would iudge our selues, saith the Apostle, we should not bee iudged. As ythere is no surer way to preuent the iudgement of God, then by our iudging of our selues: so there is no better course to prepare vs for the iudgement of God, then by fore-iudging of our selues. zLet a man therefore, saith the same Apostle, examine himselfe, and so repaire to Gods boord. As examination of our selues is a meane to fit vs for Gods table, so is it a meane also to further vs in our account, which wee are to giue vp vnto God. Wee should liue euery day, as wee would, if we were to goe that day to Gods boord; and we should so addresse our selues when we are to repaire to Gods boord, as we would if we were then to goe vnto God: and the diligent discussing of our selues and our courses is a good meane to further vs in, to fit vs for either.
1Help 7.Helpe 7.
uTo•i incumbamus huic operi, tam sancto▪ tam necessario, scrutemur vias & studia nostra: & in eo see quisque judicet profecisse, non cùm jam non inuenerit quod reprehendat, sed cùm quod inuenerit reprehendet, &c. Bern. in Cant. 58.To•i incumbamus huic operi, tam sancto▪ tam necessario, scrutemur vias & studia nostra: & in eo se quisque iudicet profecisse, non cùm iam non inuenerit quod reprehendat, sed cùm quod inuenerit reprehendet, &c. Bern. in Cant. 58.
yBonum judicium quod divinum praevenit, quod divino subducit. Volo praesentari vulturi irae judica•us, non judicandus. Bern. in Cant. 55.Bonum iudicium quod diuinum praeuenit, quod diuino subducit. Volo praesentari vulturi irae iudica•us, non iudicandus. Bern. in Cant. 55.
§. 58. aStand in awe, saith the Psalmist, and sin not: examine your own hearts on your beds, and be still. And of himself else-where, bI considered my ways, and turned my feet again to thy testimonies. And, csift or search your selves, saith one Prophet, and search again and again, (for so the words would there be read) before the sentence be executed, and ye be carried away as chaff; before the fierce ⟨p. 92⟩wrath of God come upon you▪ and the day of Gods indignation overtake you. And, dLet us search and fifth our ways, and our courses, saith another, and return unto the Lord. And, eProve your selves, saith the Apostle, whether you be in the faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or but fcounterfeit Christians. And again, gLet each man try his own work; that he may have whereof to rejoice in himself and not in others: (h in that which he knoweth by himself, not in that which others conceive of him:) For every man must bear his own burden: And it is ithe testimony of his own heart concerning his estate, not the opinion or report that others have given him or had of him, that must one day before God either kexcuse or accuse him, either lacquit or condemn him.
§. 58. aStand in awe, saith the Psalmist, and sin not: examine your owne hearts on your beds, and bee still. And of himselfe else-where, bI considered my waies, and turned my feet againe to thy testimonies. And, csift or search your selues, saith one Prophet, and search againe and againe, (for so the words would there be read) before the sentence be executed, and yee be carried away as chaffe; before the fierce ⟨p. 92⟩wrath of God come vpon you▪ and the day of Gods indignation ouertake you. And, dLet vs search and fift our waies, and our courses, saith another, and returne vnto the Lord. And, eProue your selues, saith the Apostle, whether you be in the faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or but fcounterfeit Christians. And againe, gLet each man trie his owne worke; that he may haue whereof to reioyce in himselfe and not in others: (h in that which hee knoweth by himselfe, not in that which others conceiue of him:) For euery man must beare his owne burthen: And it is ithe testimony of his owne heart concerning his estate, not the opinion or report that others haue giuen him or had of him, that must one day before God either kexcuse or accuse him, either lacquite or condemne him.
hUt testimonium perbibeat conscientia propria, non lingua aliena. Aug. in 1 Joan. 6.Vt testimonium perbibeat conscientia propria, non lingua aliena. Aug. in 1 Ioan. 6.
No better means therefore by the testimony of Gods Spirit to keep us in awe, to prevent Gods wrath, to restrain us from sin, to bring us back into Gods way when we have gone out of it, to stay us from going out of it again when we are once in it, to uphold us in the state of grace, to afford us sound comfort of our present estate, to preserve us from the danger of self-deceit and of inward decay in good things; then mthe oft view and survey of our own works and our ways, and the diligent discussing of our daily courses and carriage.
No better meanes therefore by the testimony of Gods Spirit to keepe vs in awe, to preuent Gods wrath, to restraine vs from sinne, to bring vs backe into Gods way when wee haue gone out of it, to stay vs from going out of it againe when we are once in it, to vphold vs in the state of grace, to afford vs sound comfort of our present estate, to preserue vs from the danger of selfe-deceit and of inward decay in good things; then mthe oft view and surueigh of our owne workes and our waies, and the diligent discussing of our daily courses and carriage.
mCoram Deo indicatur, qui corde Dominū conspi•it, & actus eius sub eius praesentia solicita inquisition discernit, quē tanto quis securius expectat, quanto quotidiè vitam suspectius •minat. Qui. •. ad extremum eius judicium venit, nō jam coram ill•, sed ab ill• indicatur. Greg. m•r. l. 25. c. 6.Coram Deo indicatur, qui corde Dominū conspi•it, & actus eius sub eius praesentia solicita inquisitione discernit, quē tanto quis securius expectat, quanto quotidiè vitam suspectiꝰ •minat. Qui. •. ad extremum eius iudicium venit, nō iam coram ill•, sed ab ill• indicatur. Greg. m•r. l. 25. c. 6.
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Ecce hic ultimus dies: ut non sit, prope ab ultimo est. Ibid. 15.
Ecce hic vltimus dies: vt non sit, prope ab vltimo est. Ibid. 15.
q[Greek or Hebrew]. Basil. Sell. Indenuntiatae sort rapimur. Fuscus apud Sen. suasor 2.〈non-Latin alphabet〉. Basil. Sel. Indenuntiatae sorte rapimur. Fuscꝰ apud Sen. suasor 2.
tIncertis est quo te loco mors expectet; itaque tu illā omni loco expecta. Senec. ep. 26. Mors ubique te expectat, & tu igitur, si sapis, eam ubique expectabis. Aug. de spir. & anim, c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3.Incertis est quo te loco mors expectet; itaque tu illā omni loco expecta. Senec. ep. 26. Mors vbique te expectat, & tu igitur, si sapis, eam vbique expectabis. Aug. de spir. & anim, c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3.
