III. Compose thy self to live as under Gods eye, live as in the (more then) sensible presence of the Jealous God. Remember, all things are naked and bare before him, you cannot deceive him, for he is infinite wisdom; you cannot fly from him for he is every where; you cannot bribe him, for he is righteousness it self. Keep therefore fresh apprehensions of God in your thoughts; speak as knowing God hears you; ⟨p. 20⟩walk as knowingk God is nearer to you, then you are to your selves. The lLord is with you while you are with him, i. e. you shall enjoy his favourable presence, while you live in his awful presence. There's one Psalm which 'twere well if Christians would do by it, as Pythagoras mby his golden precepts, every morning and evening repeat it, 'tis Davids nappeal of a good Conscience unto God against the malicious, suspicions, and calumnies of men. [Do you but thus praesentiate God unto your selves, and God will attest your integrity] Psalm 139. v. 1. O Lord thou hast searched me and known me, q. d. O Lord thou art the heart-searching God, who perfectly knows all the thoughts, counsels, studies, endeavours and actions of all men, and therefore mine; vers. 2 Thou knowest my down-sitting and mine up-rising, thou understandest my thought afar off, q d. thou knowest my rest and motion, and my plodding thoughts of botho, v. 3. Thou compassest my path, and my lying down, and art acquainted with all my ways, q. d. thou fannest and winnowest me, i. e. thou discussest and triest me to the utmostp, v. 4. For there is not a word in my tongue: but lo, O Lord, thou knowest it altogether q. d. I cannot speak a word, though never so secret, obscure, or subtle, but thou knowest, what, and why, and with what mind 'twas utteredq, v. 5. Thou hast beset me behind and before, and laid thine hand upon me, q. d. Thou keepest me within the compass of thy knowledge, like a man that will not let his servant go out of his sight. I cannot break away from thee, v. 6. Such knowledge is too wonderful for me: it is high I cannot attain unto it, q. d. The knowledge of thy great and glorious Majesty and Infiniteness, is utterly past all humane comprehension, v. 7. Whither shall I go from thy Spirit? or whither shall I slay from thy presence? q d. Whither can I flee from thee, whose Essence, Presence, and Power is every where, v 8. If I ascend up into Heaven, thou art there:
III. Compose thy self to live as under Gods eye, live as in the (more then) sensible presence of the Jealous God. Remember, all things are naked and bare before him, you cannot deceive him, for he is infinite wisdom; you cannot fly from him for he is every where; you cannot bribe him, for he is righteousness it self. Keep therefore fresh apprehensions of God in your thoughts; speak as knowing God hears you; ⟨p. 20⟩walk as knowingk God is nearer to you, then you are to your selves. The lLord is with you while you are with him, i. e. you shall enjoy his favourable presence, while you live in his awfull presence. There's one Psalm which 'twere well if Christians would do by it, as Pythagoras mby his golden precepts, every morning and evening repeat it, 'tis Davids nappeal of a good Conscience unto God against the malicious, suspitions, and calumnies of men. [Do you but thus praesentiate God unto your selves, and God will attest your integrity] Psalm 139. v. 1. O Lord thou hast searched me and known me, q. d. O Lord thou art the heart-searching God, who perfectly knows all the thoughts, counsells, studies, endeavours and actions of all men, and therefore mine; vers. 2 Thou knowest my down-sitting and mine up-rising, thou understandest my thought afar off, q d. thou knowest my rest and motion, and my plodding thoughts of botho, v. 3. Thou compassest my path, and my lying down, and art acquainted with all my wayes, q. d. thou fannest and winnowest me, i. e. thou discussest and triest me to the utmostp, v. 4. For there is not a word in my tongue: but loe, O Lord, thou knowest it altogether q. d. I cannot speak a word, though never so secret, obscure, or subtile, but thou knowest, what, and why, and with what mind 'twas utteredq, v. 5. Thou hast beset me behind and before, and laid thine hand upon me, q. d. Thou keepest me within the compass of thy knowledge, like a man that will not let his servant go out of his sight. I cannot break away from thee, v. 6. Such knowledge is too wonderfull for me: it is high I cannot attain unto it, q. d. The knowledge of thy great and glorious Majesty and Infinitenesse, is utterly past all humane comprehension, v. 7. Whither shall I go from thy Spirit? or whither shall I slee from thy presence? q d. Whither can I flee from thee, whose Essence, Presence, and Power is every where, v 8. If I ascend up into Heaven, thou art there:
- kTalem te prepa a, ut tecum adsit Deus: sit in ore: sit in corde: semper tecum eat: tecū redeat: nec recedat a te. Nu•quam •lle te d mittet, nisi p jor illum dimiseris, ubicunque fueris, nunquam solus esse poteris, si Deus tecum erit. Bern. de int. dom p. 1065. c. 5. & 1091. c 66.Talem te prepa a, ut tecum adsit Deus: sit in ore: sit in corde: semper tecum eat: tecū redeat: nec recedat a te. Nu•quam •lle te d mittet, nisi p ior illum dimiseris, ubicunque fueris, nunquam solus esse poteris, si Deus tecum erit. Bern. de int. dom p. 1065. c. 5. & 1091. c 66.
- l2 Chron. 15 1
- m— Refert Galenus re•itasse see sub initium et finem cujusque ••ei. El•chma••us Epil. Edit. p. 15— Refert Galenus re•itasse se sub initium et finem cujusque ••ei. El•chma••us Epil. Edit. p. 15
- nMolls. in loc.Molle•. in loc.
- oEstius. in loc.
- pAinsw. in loc.
- qT••inus in l•c
