Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Yea Joseph himself by living in Pharaohs Court had learned to swear at every word almost by the life of Pharaoh, (p By 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 evenq for 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. ⟨p. 94⟩And it is one degree unto evil to be less eager against evil; year it is no small degree of evil, when a man can well away with evil in others.
Yea Ioseph himselfe by living in Pharaoes Court had learned to sweare at every word almost by the life of Pharao, (p By 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 usually did. Such“ apt Schollers are wee all generally, to learne ought that is evill: and so easie a matter it is evenq for 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 have it wax more familiar with them, nothing so distastfull unto them as in times past it was; and so to have the edge of their former zeale and fervor against it abated, and the intention of their watchfulnesse consequently in some degree slackned.
Help 4 §. 45. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls.s A wise man, saith the Wise man, feareth and departeth from evil: Andt By the fear of God men depart from evil. uThere is no affection* more watchful than fear.x Grief and sorrow make men many times heavy and drowsy: buty fear and care are wont to make them vigilant and watchful.z Jacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night long. Yeam Sampson 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.n In fear of invasion men are wont to keep due watch and ward:o where no such danger is misdoubted, likep the 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.q Job was a just man, saith the Holy Ghost, fearing God and eschewing evil. Andr By 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?s Faith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that mant a blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. Andu it is our only security, our only safety for us, never to be secure. 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 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,x they should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner;y
Helpe 4 §. 45. A fourth Helpe to further us in this spirituall Watch is to labour to keepe the feare of God fresh in our soules.s A wise man, saith the Wiseman, feareth and departeth from evill: Andt By the feare of God men depart from evill. uThere is no affection* more watchfull than feare.x Griefe and sorrow make men many times heavy and drowsie: buty feare and care are wont to make them vigilant and watchfull.z Iacob after he heard newes of his brother Esaus comming against him, could not for his life take any rest all that night long. Yeam Sampson himselfe when hee lay with his head in Dalilaes lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to looke about him, he had little list to continue his wanton daliance with her, or his sleeping upon her knee.n In feare of invasion men are wont to keepe due watch and ward:o where no such danger is misdoubted, likep the 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 us spiritually waking, it will make us carefull to shun, and fearefull to doe ought, that may offend him whom we feare.q Iob was a just man, saith the Holy Ghost, fearing God and eschewing evill. Andr By faith Noe forewarned of things to come long after, moved 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?
nTutissimum illis iter, quod suspectissimum est. Senec. epist. 59.
oVictor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb•rius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
Stand 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, becausez the Fear of God is not in them.
Stand in awe, and sinne not: as implying, that this was the reason why they tooke such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the maine cause of so much loosenesse in the lives and courses of most men, is for want of this awe, becausez the Feare of God is not in them.
§. 46.a The 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 ⟨p. 95⟩is in mens hearts. But the Spirit of God it self telleth such, thatb their 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, thatc the devils themselves have; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do;d this 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. To this purposee the Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, findingf his tongue tipped with fraud,g his lips tainted with venom,h his mouth full of gall,i his throat a gaping grave;k his tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in;l his feet swift to shed blood; andm all his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life,n There is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, thato The 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.
§. 46.a The 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 wee to any wicked man, that liveth never so loosely, and tell him that there is no feare 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 soules, and to tell what ⟨p. 95⟩is in mens hearts. But the Spirit of God it self telleth such, thatb their owne lives evidently discover to any understanding 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 be thought to have, yea were it but the servile feare onely, thatc the devils themselves have; they would not, nay they could not continue and goe on so carelesly, so securely in their dissolute courses as they doe;d this very feare it selfe alone would rouze them up and raise them out of their spirituall slumber; it would even enforce them to looke about them in spight of their teeth; at least not suffer them so securely to lye snorting in sinne. To this purposee the Apostle Paul having ripped up and dissected the naturall man from top to toe, and made as it were an Anatomie of him, findingf his tongue tipped with fraud,g his lips tainted with venome,h his mouth full of gall,i his throat a gaping grave;k his tongue as a rapier to run men through with, and his throat as a sepulcher to bury them in;l
Butp if the fear of God be utterly extinct and put out in 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.q I 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, arer the 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 than they.
Butp if the feare of God be utterly extinct and put out in us, then lie wee wide open, exposed indifferently to all sorts of sinnes: There is no sinne so hainous, so hideous, that men are privileged or exempt from, where this feare is once abandoned and abolished.q I thought, saith Abraham, there is no feare of God in this place: and therefore they will kill mee to have my wife away from me. Murther and Adulterie, arer the two formost sinnes in the second Table, and such as the very light of nature doth of all other most, and most evidently 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 than they.
pUbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20.Vbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20.
§. 47. 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 becauses Men 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 than the brute beasts. For whereast There 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:u He that hath cast off shame, ⟨p. 96⟩is no better than a beast; he that hath shaken off fear is worse than a beast: Forx we 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 wretched man, more blockish and senseless than the very Ass, morez brutish than the brute beast, than 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. Yea wicked man,a a devil incarnate, cometh short herein in some sort of the devil himself. Forb the devils, saith James, believe and tremble: they believe Gods Word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither believeth the one, nor feareth the other;c maketh 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.
§. 47. So that if the question bee, how it commeth to passe that such sinnes and the like are so rife in these times, wee need goe no further to seeke the cause of it; it is becauses Men have 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 than the bruit beasts. For whereast There be two homebred Tutors as it were that God hath set over each of us, Shame and Feare, the shame of sinne, and the feare of wrath:u He that hath cast off shame, ⟨p. 96⟩is no better than a beast; he that hath shaken off feare is worse than a beast: Forx we lay load upon an Asse, and he is well content with it, because hee is an Asse, ya beast made and borne to beare burdens: But if you offer to thrust him downe some steepe hill, or to drive him into the fire, he holdeth backe, and shunneth it all he can, because he loveth life, and feareth death. Whereas wretched man, more blockish and senselesse than the very Asse, morez brutish than the bruit beast, than the brutishest of beasts, hath no feare or dread of that that may be his eternall bane, that may bring everlasting death and destruction upon him. Yea wicked man,a a devill incarnate, commeth short herein in some sort of the devill himselfe. Forb the devils, saith Iames, beleeve and tremble: they beleeve Gods Word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither beleeveth the one, nor feareth the other;c maketh but a scoffe and a jest of either. And no marvell then, if there bee no watching against sinne, where there is no feare or expectation of any evill or danger by sinne, no dread or awe of Gods wrath against it.
tDuo animi à Deo dati custodes domestici, Pudor & Timor.
uQui pudorem amisit, bestiae par est; qui timorem excussit, bestia pejor est.
xOneramus asinum, & non curat, quia asinus est: At si in ignem impellere, si in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. de divers. 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.
zJerem. 10.8 [Greek or Hebrew]. Simocat. ep. 7. [Greek or Hebrew]. Chrysost. serm. de ascens. Bestiis bestialior. Bern. Cant 35. jumentis insensibiltor. Idem de divers. 12.Ierem. 10.8〈non-Latin alphabet〉. Simocat. ep. 7. 〈non-Latin alphabet〉. Chrysost. serm. de ascens. Bestiis bestialior. Bern. Cant 35. jumentis insensibiltor. Idem de divers. 12.
aJoan. 6.70.Ioan. 6.70.
bJam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Author ocul. moral. cap. 13. contempl. 3.Iam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Autor ocul. moral. cap. 13. contempl. 3.
Help 5 §. 48. A fifth Help to further us in our spiritual 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.d I 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, thate There is an eye of God in every place viewing both good and bad: yea that that God who isf all eye, andg whose eye seeth all, hthat seeth all himself unseen of any, is present in all places;i not penned up in Heaven, butk filling Heaven and Earth; asl without 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,n There 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 ⟨p. 97⟩night are with him both alike. It is the argument that Solomon useth with the incontinent person to withdraw him from his loose and licentious courses;q Why 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.
Helpe 5 §. 48. A fift Helpe to further us in our spirituall 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 us and with us, wheresoever we are, and whatsoever we are about.d I have set the Lord alwaies before mine eies, saith David: For hee is at my right hand: therefore shall I not fall. And it would bee indeed a soveraigne preservative to keepe us from falling into this spirituall slumber, and a singular meanes to make us watchfull of our waies, if we could at all times remember and did seriously consider, thate There is an eye of God in every place viewing both good and bad: yea that that God who isf all eye, andg whose eye seeth all, hthat seeth all himselfe unseene of any, is present in all places;i not penned up in Heaven, butk filling Heaven and Earth; asl without 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 everie where, and its Circumference no where. So that as David said sometime of himselfe,n There is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if wee climbe up into Heaven, wee are sure there to finde him: and if wee creepe downe into hell, wee shall not misse of him there neither; (full glad would those damned wretches bee, if they could) if wee 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 us. Or if wee imagine that the darknesse and the nightly shade may cover and conceale us from his sight, hee is able to turne o
dPsal. 16.8. —quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus quae agis, Deum praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. Bern. medit. c. 6.
fDeus totus est sensus, totus visus, totus auditus. Plin. hist. not. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6.Deus totus est sensus, totus visus, totus auditus. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6.
g[Greek or Hebrew]. Hesiod. oper. 1.〈non-Latin alphabet〉. Hesiod. oper. 1.
h[Greek or Hebrew]. Eurip. apud Clem. Alex. [Greek or Hebrew] quod tamen Philemoni tribuit Justin. [Greek or Hebrew] Qui & ibid. [Greek or Hebrew].〈non-Latin alphabet〉. Eurip. apud Clem. Alex. 〈non-Latin alphabet〉 quod tamen Philemoni tribuit Iustin. 〈non-Latin alphabet〉 Qui & ibid. 〈non-Latin alphabet〉.
lIntra omnia, nec inclusus: Extra omnia, nec exclusus. Hildebert.
mSphaera, cujus centrum ubique, circumferentia nusquam. Empedocles apud Trithem. ad Caesar. quaest. 1. contra, & aptius quàm Trismegistus apud Scalig. de subtil. exerc. 363.
Yea not his ways alone, butr the secret motions of his mind, and the inward intentions of his heart, they 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. Fort thou hast possessed my very reins, saith David, and thou understandest all my thoughts: yea,u thou 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. Andy Hell 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 practices;z Gods 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.
Yea not his waies alone, butr the secret motions of his minde, and the inward intentions of his heart, they are all snaked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deale with. Fort thou hast possessed my very reines, saith David, and thou understandest all my thoughts: yea,u thou understandest them afarre off, or long before: xhe seeth them ere they are, they are conceived of him, ere they be conceived in us, hee knoweth as well what wee will either thinke or doe, as what wee have already thought or done. Andy Hell 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 useth to disswade and deterre men from wicked practices;z Gods eies are upon the waies of man; and hee eieth every step hee taketh: And there is no darknesse, nor deadly shade, that can shadow wicked workers from his sight.
xElonginquo, i. longè antequam animo insederint meo. Jun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. offic. lib. 1. c. 14.Elonginquo, i. longè antequam animo insederint meo. Iun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. offic. lib. 1. c. 14.
yProv. 15.11. Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandum tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animis nostris, & cogitationibus mediis intervenit. Sen. ep. 83.
§. 49. This was that that kept David in compass:a I have kept, saith he, thy precepts and thy testimonies: for all my ways are in thy sight. Asb all 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, wherebyc like 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,d as if his eye were upon none but him alone. 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 there was both opportunity and secrecy withal, none by to see them or to bewray them, and so to incense his Master against him:e How 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;g What 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, whenh we have him privy to them who must one day be our Judge, and who as he abhorreth them, andi cannot brook or abide them, sok hath threatened to punish and take vengeance upon us for them.l We 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 ⟨p. 98⟩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: butm then he told her that all the bolts and bars that were could not keep God out, all the walls 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?
§. 49. This was that that kept David in compasse:a I have kept, saith hee, thy precepts and thy testimonies: for all my waies are in thy sight. Asb all 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 providence, wherebyc like a well-drawne picture, that eieth each one in the roome, he eieth in that manner each one in the world, and all the waies of each one,d as if his eie were upon none but him alone. This was it that made Ioseph so vigilant and watchfull, that he would not yeeld unto sinne, though he were solicited and urged thereunto, when there was both opportunity and secrecie withall, none by to see them or to bewray them, and so to incense his Master against him:e How 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 he had said; Though there be no creature by to see what we doe, yet fthere is a God that over-looketh us. And, as hee saith;g What availeth it to have none privie to our evill acts, when we have our owne consciences privy thereunto? So what availeth it to have no creature privy to them, whenh we have him privy to them who must one day bee our Judge, and who as hee abhorreth them, andi cannot brooke or abide them, sok hath threatned to punish and take vengeance upon us for them.l We read of two religious men that tooke two contrarie 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 crevice, or that crany, some or other might chance to peepe in and espy them together, at length shee brought
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, Aug. confess l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg mor. l. 25. cap. 19. Sic intendit singulis, acsi vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.
fEst profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2. —[Greek or Hebrew],—Hesiod. oper.Est profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2. —〈non-Latin alphabet〉,—Hesiod. oper.
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.
hQuis sur auderet furari, si sciret à ludice see videri? Autoroculi moral. c. 5. propr. 2.Quis sur auderet furari, si sciret à ludice se videri? Autoroculi moral. c. 5. propr. 2.
The other of them came to another of like condition in like manner, as desiring her company, butn so as she would go out at doors and company with him openly in the street: Which wheno she 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, than in the sight of God alone the immortal Judge of mankind; in the eyes of the whole world, than 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, butn so as she would goe out at doores and company with him openly in the street: Which wheno she seemed to reject as a mad mans request; he 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, than in the sight of God alone the immortall Iudge of mankinde; in the eies of the whole world, than in the sight of pthe Iudge of the whole world, qbefore whom one day we must all be judged. 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 unto us to keepe us vigilant and watchfull, and so to preserve us from many over-sights, which for want hereof we are oft overtaken withall, if wee could ever seriously consider of this presence of God with us.
nSi honesta sunt quae facis, omnes sciant: si turpia quid refert neminem scire, cùm tu scias? O te miserum, si contemnis hunc testem. Senec. epist. 43. Populo teste fieri credam, quicquid me cons•lo faciam. Idem de beat. c. 20.
oNullus fornicari auderet in oculis hominum, quanto magis confundi deberet aliquid turpe committere ante Domini conspectum? Ocul. moral. c. 15.
pGen. 18.25. Magna tibi custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante oculos judicis vivis cuncta cernentis. Bern medit. cap. 6. & Boet. consol. l. 5.
§. 50. 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, 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.r The 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, if 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 eye 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, thats when 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 ⟨p. 99⟩oath, or break a bawdy jest on some other of the company, will not the rest be 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 require 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 than the presence of God should?t
§. 50. This would keepe us within the bounds of Sobriety and Temperance in the use of Gods good creatures, in our recreations and disports; if wee remembred, that wee eat and drinke in Gods presence; that we feast and make merrie together, yea that we play and sport us in Gods presence: that as well, when wee are playing, as when wee are praying, wee are ever still in Gods eie. Children, though they take more liberty to bee wanton and waggish, when they are out of their Parents eie, yet are they more carefull commonly to carry themselves more decently even in their sports, when they play in their presence. And so would we doe, were we assured that we were in Gods presence, and that God over-looked us even at our game.r The Heathen man adviseth a friend of his to propound to himselfe and set before him some grave man or other, and so to carry himselfe in all his courses as he thought hee should doe, if such an one were then eying him: that when hee were moved to doe ought that were indecent, he might thinke with himselfe, Would I doe this, or doe thus if such an one were in presence? And sure it is that mans eie many times, such an ones especially as wee reverence and stand in some awe of, is a speciall meane to keepe men in compasse. For doe we not see it by common experience, thats when 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 husht and quiet, and breake off their disorders, and behave themselves more orderly so long as he is in presence. Yea if such an one be by unseene behind the backe of some one of them, when hee shall rap out an ⟨p. 99⟩oath, or breake a bawdy jest on some other of the company, will not the rest be 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 require his unsavory jest with the like. Can mans presence then so farre prevaile with us? And would not Gods much more, if wee were assured of it; or had wee the eie of our soule open to see the one, as we have the bodily eie to see the other? Or are we not ashamed of our selves, that mans presence should prevaile with us more than the presence of God should?t
rSic fac omnia, tanquam spectet. Epicurus. Epicurus ipse. Prodest sine dubio custodem sibi imposuisse, & habere quem respicias, quem interesse cogitationibus tuis judices Sic vivas tanquam sub alicujus viri, ac semper praesentis, oculis. Sic facias, quaecunque feceris, tanquam spectet Cato, aut Scipio, aut Laelius aliquis. Sen. epist. 25. Aliquis eligendus est, & semper ante oculos habendus, ut sic tanquam illo spectante vivamus, & omnia tanquam illo vidente faciamus. Idem epist. 11. Et Bernard. ad fratr. de monte Dei; Elige tibi aliquem, cujus vitae exemplar sic cordi tuo inhaeserit, reverentia insederit, ut quoties recordatus fuerit, ad reverentiam cogitati assurges, vitam, ordines, mores componas. Hic praesens tibi sit quandos unque volueris, occurrat saepe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitabis, ac si videat, arguat, emendare cogeris, &c.
sSic Philippus rex cùm intempessivè ludenti Antipatrum venire obnunciaretur, [Greek or Hebrew], alveum quo ludebat, in lectum rejecit. Athen. dipnosop. l. 10.Sic Philippus rex cùm intempessivè ludenti Antipatrum venire obnunciaretur, 〈non-Latin alphabet〉, alveum quo ludebat, in lectum rejecit. Athen. dipnosop. l. 10.
tQuovis loco, quovis angulo reverentiam habe Angelo qui te custodit, ne illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilii Angelus, cui patens est •mnis angulus. Et qu dam a•t; cùm quid turpefacit, quod me spectante beret; Cur spectante Deo non magis inde rubes? Ocul. mor. •. 15. propr. 2.Quovis loco, quovis angulo reverentiam habe Angelo qui te custodit, ne illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilii Angelus, cui patens est •mnis angulus. Et qu dam a•t; cùm quid turpefacit, quod me spectante ••beret; Cur spectante Deo non magis inde rubes? Ocul. mor. •. 15. propr. 2.
that what we would blush and be ashamed to do in any mans, yeau in 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.
that what wee would blush and be ashamed to doe in any mans, yeau in any childes eie, that had but wit enough to conceive what we did, that wee blush not, nor are abashed to commit in Gods sight.
u—siquid Turpe para•, nec tu pueri contempseris annos, Sed peccaturo obstiterit tibi filius inf••s. Juven. sat. 14. per admenitionem dictum.—siquid Turpe para•, nec tu pueri contempseris annos, Sed peccaturo obstiterit tibi filius inf••s. Iuven. sat. 14. per admenitionem dictum.
§. 51. Again this would keep usx from 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.y The 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,z He 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? Buta Understand, 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 soul? Butb when thou art in the dark, doth not thy soul see what thou doest? Andc doth not God thend that is far above thy soul,e that knoweth thy soul better than thy soul knoweth it self, thatf knoweth more by thee than 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 & 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,g So 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;h Sin 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.
§. 51. Againe this would keepe usx from taking liberty to our selves of sinning in regard of screcy 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.y The 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,z He walketh aloft on the heavenly tarase, and there is many a thicke cloud betweene him and us: How can he see or discerne what we doe in the darke? Buta Vnderstand, ye unwise ones, as the Psalmist speaketh; and yee brutish ones, will ye never be wise? He that formed the eye, shall not hee himselfe see? he that planted the eare, shall not he himselfe heare? yea he that made the heart, knoweth not he what is in the heart? Or hee that framed thy soule, cannot he see as much and as well as thy soule? Butb when thou art in the darke, doth not thy soule see what thou doest? Andc doth not God thend that is far above thy soule,e that knoweth thy soule better than thy soule knoweth it selfe, thatf knoweth more by thee than thou knowest by thy self, doth he not much more know, and much more easily and clearely discerne what thou doest in the dark? Oh how watchfull and wary would we be in all our waies, were our hearts but once throughly possessed with this undoubted perswasion of Gods perpetuall presence with us, of his all-seeing eye ever & every where over-looking on us? What temptation could prevaile against us, were this consideration at hand with us? If we could follow that good rule though by an Heathen man given,g So 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 soule that a reverend and religious man had before his eyes ever in his study;
xNullum putaveris locum sine teste. Martin. Dum. de mor. Memineris Deum habere te testem. Ex Cicer. Lactant instit. li 6. c. 24.
§. 52. Help 6 A sixth help to this spiritual Watchfulness is thei frequent consideration of our end, and of that last day either of death or ⟨p. 100⟩doom, wherein we must every one appear before God to give up our accounts to him.k The end of all things, saith the Apostle Peter, is at hand: be sober therefore, and watch unto prayer. And our Saviour oft;l Watch therefore; for you know not in what hour your Master will come. And it is the last Argument that the Wise man useth (hoping, if by any, by it to prevail) to the unruly youngster, that will needs have his own swing;m But know that for all these things God will call thee to account. As those therefore that are to give an account of their actions, asn at Athens most of their Magistrates did at the years end when they went out of office, are wont to be more wary and chary how they carry themselves in their affairs, than those that are not liable to account, nor look ever to come to reckoning, especially if it be uncertain how soon they may be called upon to give up their accounts:o So ought it to be with us, since we may well remember, yea so it cannot but be with us, if we shall duly consider, thatp we must all of us one day appear at Christs Tribunal, and thereq every one give account unto God for himself. And if we shall withal take notice, what a strict account it shall be, wherein we must answer not for every wicked work only, butr for every idle word also, and as wells for the very Thoughts of our hearts, as for the actions of our lives; and that this we know not how soon it may be, (God hath prefixed us no set time for it,t he would have the last day hid from us, because he would have us every day watch for it:) it must needs make us keep a most strait watch, and that constantly and continually too, not over our feet and our hands only, but over our hearts, and our minds also, asu the Wise man doth well admonish us.
§. 52. Helpe 6 A sixt helpe to this spirituall Watchfulnesse is thei frequent consideration of our end, and of that last day either of death or ⟨p. 100⟩doome, wherein we must every one appeare before God to give up our accounts to him.k The end of all things, saith the Apostle Peter, is at hand: bee sober therefore, and watch unto praier. And our Saviour oft;l Watch therefore; for you know not in what houre your Master will come. And it is the last Argument that the Wiseman useth (hoping, if by any, by it to prevaile) to the unruly youngster, that will needs have his owne swinge;m But know that for all these things God will call thee to account. As those therefore that are to give an account of their actions, asn at Athens most of their Magistrates did at the yeeres end when they went out of office, are wont to bee more wary and chary how they carry themselves in their affaires, than those that are not liable to account, nor looke ever to come to reckoning, especially if it bee uncertaine how soone they may bee called upon to give up their accounts:o So ought it to bee with us, since wee may well remember, yea so it cannot but bee with us, if we shall duly consider, thatp wee must all of us one day appeare at Christs Tribunall, and thereq every one give account unto God for himselfe. And if wee shall withall take notice, what a strict account it shall bee, wherein we must answer not for every wicked worke onely, butr for everie idle word also, and as wells for the very Thoughts of our hearts, as for the actions of our lives; and that this wee know not how soone it may be, (God hath prefixed us no set time for it,
i[Greek or Hebrew]. Zale•cus in legum pro•• nio apud Stob. cap. 42.〈non-Latin alphabet〉. Zale•cus in legum pro•• nio apud Stob. cap. 42.
nInde. [Greek or Hebrew] dicti. Et [Greek or Hebrew] apud quos rationem quisque reddebat. Visantur Jul. Pollux & Harpocr. Sic & Dan. 6.2.Inde. 〈non-Latin alphabet〉 dicti. Et 〈non-Latin alphabet〉 apud quos rationem quisque reddebat. Visantur Iul. Pollux & Harpocr. Sic & Dan. 6.2.
oSemper ita vivamus, ut rationem reddendam nobis arbitremur: putemusque nos momentis omnibus non in aliquo orbis terrae theatro ab hominibus, sed desuper spectari ab eo, qui & judex & testis idem futurus est, &c. Ex Cicer. Verrin. 4. Lactant. instit. l. 6. c. 24.
§. 53. Yea but that day, may some say, is not so near yet,x the Apostle Paul himself saith so. There are some fore-running signs of it as yet unfulfilled, asy the conversion of the Jews, andz the subversion of Antichrist: And till these have been, it shall not be.
§. 53. Yea but that day, may some say, is not so neere yet,x the Apostle Paul himselfe saith so. There are some fore-running signes of it as yet unfulfilled, asy the conversion of the Iewes, andz the subversion of Antichrist: And till these have beene, it shall not be.
To this I answer, with some of the Ancients; thata there 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. Forb It is reserved for all men, that once they must die, and then cometh judgement. Andc when the body returneth to dust, dwhence it was taken, the Spirit goeth to God, to give account to hime that at first gave it. And that which is wont to be said, (though, it may be,f at first spoken in another sense)g As the tree falleth, so it lieth: has Death leaveth thee, so shall the last judgement find thee, and so shalt thou abide then for all eternity.i 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 ⟨p. 101⟩live more remissly or more loosely; that Servants Master will come when he is not aware, and by deathk 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 Ancients; thata there 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. Every mans Deaths-day is each mans Doomes-day. Forb It is reserved for all men, that once they must die, and then commeth judgement. Andc when the body returneth to dust, dwhence it was taken, the Spirit goeth to God, to give account to hime that at first gave it. And that which is wont to bee said, (though, it may bee,f at first spoken in another sense)g As the tree falleth, so it lieth: has Death leaveth thee, so shall the last judgement finde thee, and so shalt thou abide then for all eternitie.i If the evill servant therefore shall say in his heart, My Master will not come yet: and shall take occasion thereby either to sleepe with the slothfull, or to bee drunke with the riotous, which hee ought not to doe, to give over his vigilancie, and ⟨p. 101⟩live more remissely or more loosely; that Servants Master will come when hee is not aware, and by deathk cut him in two, sever body and soule asunder, and give 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. orthod. fid l 2. c. 1.〈non-Latin alphabet〉. Ioan. Damasc. orthod. fid l 2. c. 1.
hQualem te invenit Deus cùm vocat, talem pariter & judicat. Cyprian. de mortal. Qualis quisque hinc exierit suo novissimo die, talis invenietur in nevissimo saeculi die. Aug. de verb. Dom. 21. & epist. 80. Et Greg. dialog. lib. 4. c. 37. & apud Gratian. dist. 25.
it is our onely security, our onely safety for us, never to be secure. On the other side, when the feare of God beginneth to decay and wax faint in us, 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 prevaile with our first Parents to induce them 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,
The feare of God is as a Porter set at the doore of our Soule. If the Porter that is set to 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 over 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 evill motions finde some entrance and beginne to steale in upon us.
darknesse is no darknesse with him; but the night is as cleare as the day; light and darknesse, day and
⟨p. 97⟩
night are with him both alike. It is the argument that Salomon useth with the incontinent person to withdraw him from his loose and licentious courses;
Why shouldest thou delight, saith hee, in a strange woman, or embrace a strangers bosome? Since the waies of a man are before the eies of the Lord; and he pondereth all his paths.
then he told her that all the bolts and bars that were could not keepe God out, all the walls and doores that were could not hinder his eie-sight: and what should they gaine by shunning mans eies, when they lay open still to Gods eie?
Cassian. in collat.
mIllum time cui cura est ut videat te, & timendo castus sis: aut si peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur; numen divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.
Sinne not; (be thou never so secret) for God seeth thee: the good Angels stand by thee: the Devill is ready to accuse thee; thine owne conscience to give in evidence against thee; and hell fire to torment thee: it would not be so great a mastery to keepe us waking and watchfull, as for want hereof usually it is.
he would have the last day hid from us, because hee would have us every day watch for it:) it must needs make us keepe a most strait watch, and that constantly and continually too, not over our feet and our hands onely, but over our hearts, and our minds also, as
t[Greek or Hebrew]. Chrysost. tom. 6. orat. 67. Ultimum diem latere voluit, ut omnes observarentur. August. homil. 13. Dies ultimus solubriter ignoratur, ut semper proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viv. ser. 69.〈non-Latin alphabet〉. Chrysost. tom. 6. orat. 67. Vltimum diem latere voluit, ut omnes observarentur. August. homil. 13. Dies ultimus solubriter ignoratur, ut semper proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viv. ser. 69.
