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.
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
darkness 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;
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 oas the day into darke night, so the darke night into day. Yea pdarknesse 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;q 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.
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.
§. 54. Andl what 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.t Though 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. 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,u as the tenderness of the bough and the sprouting out of the figtree doth the summers approach. And there are some negative signs; such asx till they come that day shall not be, asy the gathering in of the Jews again; andz the 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;a by 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 ourb Sun may set at noon, as the Prophet speaketh in another sense: our life may bec cut off in the middest of our years: we may bed snatched away suddenly in the prime of our strength.e The young goeth many times as soon as the old; andf the 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 thatg fulfilleth 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.
§. 54. Andl what shall it availe a man that the world standeth still, if hee die, and so the whole world bee as good as gone with him? If the river 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 never so farre off, yet may the last day of thy life bee neere at hand.t Though the worlds Doomes-day come not yet, thine may come long before it: though it bee never so long before that come, it cannot bee long ere thine will come. And if it bee uncertaine when the generall day of doome will be, it is no lesse uncertaine, yea in some sort more uncertaine when thy particular day of Doome will bee. There are both affirmative and negative signes of the one; there may be affirmative, but there are no negative signes of the other. Of the generall day of Doome there are some affirmative signes; such as argue the neere approaching of it,u as the tendernesse of the bough and the sprouting out of the figtree doth the summers approach. And there are some negative signes; such asx till they come that day shall not bee, asy the gathering in of the Jewes againe; andz the destruction of the Beast and the woman that sitteth on her. But of each mans particular Doomes-day, to wit, of his dying day, there may be signes affirmative, as decay of nature, old age, and some uncureable diseases;a by which it may be knowne that the day of death is not farre off. But negative signes of it there are none, of which we may say, till such or such things bee, 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 ourb Sunne may set at noone, as the Prophet speaketh in another sense: our life may beec cut off in the middest of our yeeres: we may beed
lEt si concluso super-essent tempora seclo, Ut posset longos mundus habere dies: Nos tamen occasum nostrum observare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona feruntur aquis? Multa quod annosae vicerunt saecula sylvae? Quodque suis durant florea rurae locis? Ista manent: nostri sed non mansere parentes. Exigui vitam temporis hospes ago. Prosper ad uxorem.Et si concluso super-essent tempora seclo, Vt posset longos mundus habere dies: Nos tamen occasum nostrum observare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona feruntur aquis? Multa quod annosae vicerunt saecula sylvae? Quodque suis durant florea rurae locis? Ista manent: nostri sed non mansere parentes. Exigui vitam temporis hospes ago. Prosper ad uxorem.
tLongè est quidem dies judicii; sed uniuscujusque hominis dies ultimus longè esse non potest; quia brevis est vita, & vitae brevitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28.
§. 55. Could we then but seriously consider thus much with our selves, that we knowh our life cannot be long, though we should live the full length of it:i Our life it is but a hand-breadth; and our whole age it is as nothing in regard of God: it is butk a point to sempiternity,l the time after decease that hath a beginning, ⟨p. 102⟩but no ending; it is justm nothing to eternity, nGods age, that hath neither beginning nor ending: And again, that we know not how soon death may come;o it is never far off indeed;p The day present if it be not it, yet it is not far off it: but it is nearer by much many times than we are aware of; it is very near at hand oft ere it appear so to be;q it 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: forr no 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;s nor 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, ast death 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.u O, 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 folly in Gods people, and an occasion of their fall, thatx they minded not, nor remembered their end. Yeay did men seriously think on this, it would make them wise.z Were they so wise as to number their days aright, they would apply their hearts to further wisdom. Had theya with Joseph of Arimathea their tomb hewed out in their garden, whereb the 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,c Whether 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:
§. 55. Could we then but seriously consider thus much with our selves, that wee knowh our life cannot bee long, though wee should live the full length of it:i Our life it is but a hand-bredth; and our whole age it is as nothing in regard of God: it is butk a point to sempiternitie,l the time after decease that hath a beginning, ⟨p. 102⟩but no ending; it is justm nothing to eternitie, nGods age, that hath neither beginning nor ending: And againe, that wee know not how soone death may come;o it is never farre off indeed;p The day present if it be not it, yet it is not farre off it: but it is neerer by much many times than wee are aware of; it is very neere at hand oft ere it appeare so to bee;q it commeth frequently without warning, and striketh a man starke-dead ere hee bee discerned to bee dying: And lastly, that when it commeth, wee must instantly come to our reckoning without further respit or delay: forr no man, saith Salomon, hath power over his owne spirit, to retaine it in the day of death: there is no taking or gaining of further time then;s nor shifting off of the account that wee are then called unto, and shall be enforced, will wee nill wee, then to give up: It could not choose but keepe us continually waking and watching for it, ast death waiteth and watcheth every where for us; it would make us the meane while walke wisely and warily, as those that desire to give up a good account whensoever they shall bee called to it, which they are sure they shall, but uncertaine 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 vivimus; & adhuc puncto minus. Sen. epist. 60.
m[Greek or Hebrew]. Plut. de sera num. vindict.〈non-Latin alphabet〉. Plut. de sera num. vindict.
nPsal. 102.12, 24. & 90.2. 1 Tim. 6.16. Aetas in nobis: aevum in Angelis: aeternitas in Deo; quae Deus ipse est. Scal. de subtil. exerc. 359 §. 7.
oEras si in navigation tantùm existimas minimum esse quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49.Erras si in navigatione tantùm existimas minimum esse quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49.
pEcce hic ultimus dies: ut non sit, prope ab ultimo est. Ibid. 15.
it would keep them waking amidst their mirth, much better than the loudest music; it would make them, as the Apostle willeth them,d Whether 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.
it would keepe them waking amids their mirth, much better than the loudest musicke; it would make them, as the Apostle willeth them,d Whether they bee eating or drinking, or whatsoever else they bee about, to doe all so to Gods glory, as those that once must be, and presently may be called to render an account of that they then doe.
§. 56. To this purpose it is a good rule, understood aright, that is commonly given, thate A man should so live every day, as if that day were his dying day: for that fso it may prove, for ought he knoweth. It is true indeed that an Heathen man saith,g He liveth but evil, that knoweth not how to die well. And it is as true that, as one of the Ancients saith,h He liveth not as a Christian man should, that is not fit ⟨p. 103⟩every day to come to Gods board; soi he liveth otherwise than 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? Fork how many have risen well in the morning, that never went to bed again?l how many have gone well to bed, that never saw day-light again? Andm look what hath befallen one man, may befall any man:n that may well fall out this day, that may fall out any day; ando that must needs come to pass one day.
§. 56. To this purpose it is a good rule, understood aright, that is commonly given, thate A man should so live every day, as if that day were his dying day: for that fso it may prove, for ought hee knoweth. It is true indeed that an Heathen man saith,g He liveth but evill, that knoweth not how to die well. And it is as true that, as one of the Ancients saith,h He liveth not as a Christian man should, that is not fit ⟨p. 103⟩every day to come to Gods boord; soi hee liveth otherwise than hee ought, that is not every day prepared for death, that is not ready to goe to God every day, if God should call for him that day; as who knoweth but that hee may? Fork how many have risen well in the morning, that never went to bed againe?l how many have gone well to bed, that never saw day-light againe? Andm looke what hath befalne one man, may befall any man:n that may well fall out this day, that may fall out any day; ando that must needs come to passe one day.
eSic quotidie vivamus, quasi die illa judicandi simus. Hieron. in Mat. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Sen. ep. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de brev. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec optat crastinum, nec timet.
fProv. 27.1. Jam. 4.13, 14. [Greek or Hebrew]; Anacr. Nescis quid serus vesper vehat. —Varro satyr. & Liv. hist l. 45. Quis scit an adjiciant hodiernae tempora summae Crastina dii superi? Hor. carm. l. 4. ode 7. —aetas quid crastina volvat Scire nefas homini.—Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10.Prov. 27.1. Iam. 4.13, 14. 〈non-Latin alphabet〉; Anacr. Nescis quid serus vesper vehat. —Varro satyr. & Liv. hist l. 45. Quis scit an adjiciant hodiernae tempora summae Crastina dii superi? Hor. carm. l. 4. ode 7. —aetas quid crastina volvat Scire nefas homini.—Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10.
gMalè vivit, quisquis nescit benè mori. Sen. de tranquill. c. 11.
hSic vive, ut quotidiè merearis accipere. Qui non meretur quotidie accipere, non meretur post annum accipere. Ambros. de sacram. l. 5. c. 4.
i[Greek or Hebrew]. Musonius apud Stob. c. 1.〈non-Latin alphabet〉. Musonius apud Stob. c. 1.
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. 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 and 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, asp Isaiah willed Hezekiah, and the making of all straight and even between God and his own soul, to prayer and supplication, and such 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 beingq as careful to eschew all evil whatsoever, or to repent him without delay of whatsoever evil he hath been overtaken withal; andr to do whatsoever work he doth as sincerely and as circumspectly, as he would do, if he were to do such duties upon his death-bed 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. 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 than we ought, and than 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? Ands who 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, ast some 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?
But yet that rule of living every day as if that day were a mans dying day, must bee conceived for the manner of our behaviour and cariage, not for the matter and substance of it. To make this more plaine. For the maine matter and substance of a mans imployment, that is, the workes, duties and offices to bee performed of him, it is not true. For did a man know that this day should bee his last day, or had hee some strong presumption that it were so to bee; it were not lawfull for him to follow, either his lawfull disports and delights, or the ordinarie works of his speciall calling; but rather leaving either of them, hee ought wholly to apply himselfe to the setting of his house in order, asp Esay willed Ezechias, and the making of all straight and even betweene God and his owne soule, to praier and supplication, and such holy meditations, as the present occasion should require. But for the manner of a mans cariage in those duties that hee is dayly called unto, or is conversant about, it is true; a man ought continually so to behave himselfe in them, in beingq as carefull to eschew all evill whatsoever, or to repent him without delay of whatsoever evill he hath beene overtaken withall; andr to doe whatsoever worke hee doth as sincerely and as circumspectly, as hee would doe, if hee were to doe such duties upon his death-bed or upon his dying day, or as hee would doe them, if instantly upon it hee were to answer, not before man, but before God, for the doing of them. And surely a speciall meane it would bee to keepe us in compasse, if we could but thinke with our selves, when we are about to behave our selves in ought otherwise than we ought, and than our conscience telleth us that wee should, Would I doe this, or doe thus, if this were to be my last worke; 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? Ands who knoweth but that that worke, whatsoever it bee, may be thy last worke? Who can tell but that thou maist be taken away in the very act of it, ast some have beene in the very act of iniquitie? Oh how sincerely, how circumspectly would we in all things behave our selves, did such thoughts possesse our soules?
qHoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Uno dic ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum nescias? Aug. epist. 145.Hoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Vno dic ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum nescias? Aug. epist. 145.
rId ago ut mihi insta• totius vitae sit dies. Nec tanquam ultimam rapio, sed sic illum aspicio, tanquam esse vel ultimus possit. Hoc animo tibi hanc epistolam scribo, tanquam cùm maximè scribentem mors evocatura sit. Paratus exire sum. Senec. epist 61.
sDic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic exeunti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49.
§. 57. Help 7 A seventh help to this watchfulness isu to be oft sifting and examining our selves, viewing and surveying our hearts and our ⟨p. 104⟩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.x If we would judge our selves, saith the Apostle, we should not be judged. Asy there is no surer way to prevent the judgement of God, than by our judging of our selves: so there is no better course to prepare us for the judgement of God, than by fore-judging of our selves.z Let 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. Helpe 7 A seventh helpe to this watchfulnesse isu to be oft sifting and examining our selves, viewing and surveying our hearts and our ⟨p. 104⟩lives, taking account of our selves how wee watch and how wee walke, how the case standeth betweene us and God, how we goe backward or forward in the good waies of God, and how we thrive or pare in the gifts and graces of his Spirit.x If we would judge our selves, saith the Apostle, wee should not bee judged. Asy there is no surer way to prevent the judgement of God, than by our judging of our selves: so there is no better course to prepare us for the judgement of God, than by fore-judging of our selves.z Let a man therefore, saith the same Apostle, examine himselfe, and so repaire to Gods boord. As examination of our selves is a meane to fit us for Gods table, so is it a meane also to further us in our account, which we are to give up unto God. Wee should live every day, as wee would, if wee were to goe that day to Gods boord; and we should so addresse our selves when we are to repaire to Gods boord, as wee would if wee were then to goe unto God: and the diligent discussing of our selves and our courses is a good meane to further us in, to fit us for either.
uToti incumbamus huic operi, tam sancto, tam necessario, scrutemur vias & studia nostra: & in eo see quisque judicet profecisse, non cùm jam non invenerit quod reprehendat, sed cùm quod invenerit reprehendet, &c. Bern. in Cant. 58.Toti incumbamus huic operi, tam sancto, tam necessario, scrutemur vias & studia nostra: & in eo se quisque judicet profecisse, non cùm jam non invenerit quod reprehendat, sed cùm quod invenerit reprehendet, &c. Bern. in Cant. 58.
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.
the strong oft before the weake. Yea as for one apple that hangeth on the tree till it bee rotten or full ripe, there are twenty or more blowne downe, or beaten downe, or nipped with the frost, or blasted before they be ripe: So for one man that
fulfilleth his naturall course, there are an hundred intercepted and have their lives shortned, by surfet, by sicknesse, by the sword, by pensivenesse, by some one casualtie or other.
e2 Sam. 12.18. Mors tam juveni ante oculos debet esse quàm seni: non enim citamur ex censu. Senec. epist. 12. Fata enim seriem non servant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibu• mors in januis, adolescentibus in insidii• est. Bern. de convers. cap. 14. Et sub eodem pueritiae fato est. Fuscus apud Senec. suasor. 2.
O, saith Moses, that men were wise: they would then understand this, they would thinke upon their end. As on the other side it is noted as a point of folly in Gods people, and an occasion of their fall, that
the 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 eie: or were they affected as that Ancient Father was, that said,
Whether hee ate or dranke, or whatsoever hee did, hee thought hee heard in his eare that dreadfull sound of the last trumpet, Arise yee dead, and come to judgement:
[Greek or Hebrew]. Basil. Sell. Indenuntiata sort rapimur. Fuscus apud Sen. suasor. 2.〈non-Latin alphabet〉. Basil. Sel. Indenuntiata sorte rapimur. Fuscus apud Sen. suasor. 2.
tIncertum est quo te loco mors expectet itaque tu illam 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.
cSive comedam, sive bibant, sive aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad judicium. Hieron. in Matth. citante Pepin. de confess.
Cuivis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9. & de tranq. c. 11.
nHodie fieri potest, quicquid unquam potest. Senec ep 63.
