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.
§. 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 well
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,
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, as
§. 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,t 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, asu the Wiseman doth well admonish us.
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.
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.
§. 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.
§. 58.a Stand in awe, saith the Psalmist, and sin not: examine your own hearts on your beds, and be still. And of himself else-where,b I considered my ways, and turned my feet again to thy testimonies. And,c sift or search your selves, saith one Prophet, and search again and again, (for so the words would there be read) before the sentence be executed, and ye be carried away as chaff; before the fierce wrath of God come upon you, and the day of Gods indignation overtake you. And,d Let us search and sift our ways, and our courses, saith another, and return unto the Lord. And,e Prove your selves, saith the Apostle, whether you be in the Faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or butf counterfeit Christians. And again,g Let each man try his own work; that he may have whereof to rejoice in himself and not in others: (h in that which he knoweth by himself, not in that which others conceive of him:) For every man must bear his own burden: And it isi the testimony of his own heart concerning his estate, not the opinion or report that others have given him or had of him, that must one day before God eitherk excuse or accuse him, eitherl acquit or condemn him. No better means therefore by the testimony of Gods Spirit to keep us in awe, to prevent Gods wrath, to restrain us from sin, to bring us back into Gods way when we have gone out of it, to stay us from going out of it again when we are once in it, to uphold us in the state of grace, to afford us sound comfort of our present estate, to preserve us from the danger of self-deceit and of inward decay in good things; thanm the oft view and survey of our own works and our ways, and the diligent discussing of our daily courses and carriage.
§. 58.a Stand in awe, saith the Psalmist, and sinne not: examine your owne hearts on your beds, and be still. And of himselfe else-where,b I considered my waies, and turned my feet againe to thy testimonies. And,c sift or search your selves, saith one Prophet, and search againe and againe, (for so the words would there be read) before the sentence be executed, and ye be carried away as chaffe; before the fierce wrath of God come upon you, and the day of Gods indignation overtake you. And,d Let us search and sift our waies, and our courses, saith another, and returne unto the Lord. And,e Prove your selves, saith the Apostle, whether you bee in the Faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or butf counterfait Christians. And againe,g Let each man trie his owne worke; that hee may have whereof to rejoyce in himselfe and not in others: (h in that which hee knoweth by himselfe, not in that which others conceive of him:) For every man must beare his owne burthen: And it isi the testimonie of his owne heart concerning his estate, not the opinion or report that others have given him or had of him, that must one day before God eitherk excuse or accuse him, eitherl acquite or condemne him. No better meanes therefore by the testimonie of Gods Spirit to keepe us in awe, to prevent Gods wrath, to restraine us from sinne, to bring us backe into Gods way when wee have gone out of it, to stay us from going out of it againe when wee are once in it, to uphold us in the state of grace, to afford us sound comfort of our present estate, to preserve us from the danger of selfe-deceit and of inward decay in good things; than
hUt testimonium perbibeat conscientia propria, non lingua aliena. August. in 1 Joan. 6.Vt testimonium perbibeat conscientia propria, non lingua aliena. August. in 1 Ioan. 6.
mCoram Deo judicatur, qui corde Dominum conspicit, & actus ejus sub ejus praesentia solicita inquisition discernit, quem tanto quis securius expectat, quanto quotidie vitam suspectius examinat. Qui n. ad extremum ejus judicium venit, non jam coram illo, sed ab illo judicatur. Greg. mor. l. 25. c 6.
§. 59. We see hown careful worldly men are in this kind; I mean, of keeping duly, and oft casting up their accounts. And not without cause: they find much benefit by it: they come thereby to understand aright their own strength and ability, which they might be else mistaken in: and if in ⟨p. 105⟩any matter of expense they have gone beyond their compass, or have slipped unawares into some course more chargeable than gainful, they can soon come by this mean botho to discover and to correct it betimes, ere it grow to a greater evil. And on the other side for want of due care in this kind, men fall oft far behind hand before they be aware of it; so that they are quite sunk many times ere they perceive themselves sinking; they are gone past recovery ere they discern that they are going. And were wep as careful for the state of our souls, as the children of this world are for their worldly estates, we would be as careful (muchq better cause we have so to be) of keeping and oft casting up our accounts concerning the one, as they are theirs concerning the other: That which as it would much further our growth in grace, and by way of prevention preserve us from decay and relapse; so for want whereof many that have made fair shows have fallen backward, and have become spiritual bankrupts ere they have perceived that they were breaking.
§. 59. Wee see hown carefull worldly men are in this kind; I meane, of keeping duly, and oft casting up their accounts. And not without cause: they finde much benefit by it: they come thereby to understand aright their owne strength and ability, which they might bee else mistaken in: and if in ⟨p. 105⟩any matter of expence they have gone beyond their compasse, or have slipped unawares into some course more chargeable than gainefull, they can soone come by this meane botho to discover and to correct it betimes, ere it grow to a greater evill. And on the other side for want of due care in this kind, men fall oft farre behind hand before they bee aware of it; so that they are quite sunke many times ere they perceive themselves sinking; they are gone past recovery ere they discerne that they are going. And were weep as carefull for the state of our soules, as the children of this world are for their worldly estates, wee would bee as carefull (muchq better cause we have so to be) of keeping and oft casting up our accounts concerning the one, as they are theirs concerning the other: That which as it would much further our growth in grace, and by way of prevention preserve us from decay and relapse; so for want whereof many that have made faire shewes have fallen backward, and have become spirituall banckrupts ere they have perceived that they were breaking.
nAvarus totus in rationibus.
oQuod apud luxuriosum, sed diligentem evenit, ratio mihi constat impensae. Non possum dicere, me nihil perdere, sed quid perdam, & quare, & quemadmodum dicam. Sen. epist. 1.
q[Greek or Hebrew]. Greg. Ndz. apud Anton Meliss. l. 1. c. 64. Satius est vitae suae rationes, quam frumenti publicinosse. Senec. de brev. vit. c. 38.〈non-Latin alphabet〉. Greg. Ndz. apud Anton Meliss. l. 1. c. 64. Satius est vitae suae rationes, quam frumenti publicinosse. Senec. de brev. vit. c. 38.
§. 60. As Tradesmen therefore and those that have much dealings in the world, are wont to have their day-book, to keep particular account of each days both receipt and expense: So an exceeding great help would it be unto us in good courses, if we could bring our selves in a constant course tor take every day at Even an account of our selves, how we have spent that day, and what account we are able to give of it unto God. It is wisdom in worldly men so to do, even where they are not liable to account; because their worldly well-being dependeth much thereupon. But it were much more wisdoms for that man so to do, that were to give up a strict reckoning of all his affairs and of his carriage in each of them, and that at an hours warning: he should by means hereof have his accounts ready by him upon any occasion, having kept them thus diligently from day to day. It is a point then of double wisdom in ust to be diligent in the daily practice and performance of this duty; both for that our spiritual welfare dependeth much thereupon; as also for that we are liable to the most strict account that may be, to be given up, not at an hours, but at less than an hours warning, if it shall be so called for; which this course duly observed would be a special mean to fit us for.
§. 60. As Tradesmen therefore and those that have much dealings in the world, are wont to have their day-booke, to keepe particular account of each dayes both receit and expence: So an exceeding great helpe would it be unto us in good courses, if wee could bring our selves in a constant course tor take every day at Even an account of our selves, how wee have spent that day, and what account wee are able to give of it unto God. It is wisdome in worldly men so to doe, even where they are not liable to account; because their worldly well-being dependeth much thereupon. But it were much more wisdomes for that man so to doe, that were to give up a strict reckoning of all his affaires and of his cariage in each of them, and that at an houres warning: he should by meanes hereof have his accounts ready by him upon any occasion, having kept them thus diligently from day to day. It is a point then of double wisdome in ust to bee diligent in the daily practice and performance of this duty; both for that our spirituall welfare dependeth much thereupon; as also for that wee are liable to the most strict account that may bee, to bee given up, not at an houres, but at lesse than an houres warning, if it shall bee so called for; which this course duly observed would be a speciall meane to fit us for.
rQuotidiè cum vita paria faciamus. Senec. epist. 101.
sRationem cum Domino crebrò putet. De Villico Cato de re rustic. c. 5.
tAnimus quotidiè ad rationem reddendam vocandus est. Senec. de ira l. 3. c. 36.
§. 61. This even Heathen men have done. They have taught it their Scholars: they have used it themselves. For sou Pythagoras enjoined his disciples each of them to rehearse every evening this verse to himself; What good or ill have I done (this day?) or what not done, that I should do? Andx accordingly was it their usual manner at even ever to run over what they had said, or heard, or done the day past. And Seneca, asy he telleth us of one Sextius a Stoic, whose daily practice this was, to call himself at Even, to a reckoning, what evil he had healed in himself that day, what vice he had withstood or subdued ⟨p. 106⟩in himself, wherein he was oughts better, being that he had lived a day longer: Soz he professeth of himself, that it was his usual guise, every night after he was laid in bed and the light out, when all was quiet about him, to cite himself as it were to appear before himself, to render an account of his courses, and so privately with himself to recount and record his whole days work, all his words and his deeds, passing such censure upon each of them as the condition or quality of either did require. Anda a Latin Poet describing a wise and a good man, maketh this his daily practice, Not to suffer his eyes to sleep, till he have run over all his actions of the whole live-long day past, and taken notice what was well done, and wherein he had faulted and failed, to approve himself in the one, to reprove himself for the other.
§. 61. This even Heathen men have done. They have taught it their Schollers: they have used it themselves. For sou Pythagoras enjoyned his disciples each of them to rehearse every evening this verse to himselfe; What good or ill have I done (this day?) or what not done, that I should doe? Andx accordingly was it their usuall manner at even ever to runne over what they had said, or heard, or done the day past. And Seneca, asy he telleth us of one Sextius a Stoicke, whose daily practice this was, to call himselfe at Even, to a reckoning, what evill he had healed in himselfe that day, what vice he had withstood or subdued ⟨p. 106⟩in himselfe, wherein he was oughts better, being that hee had lived a day longer: Soz he professeth of himselfe, that it was his usuall guise, every night after he was laid in bed and the light out, when all was quiet about him, to cite himselfe as it were to appeare before himselfe, to render an account of his courses, and so privately with himselfe to recount and record his whole dayes worke, all his words and his deeds, passing such censure upon each of them as the condition or qualitie of either did require. Anda a Latine Poet describing a wise and a good man, maketh this his daily pratice, Not to suffer his eyes to sleep, till he have runne over all his actions of the whole live-long day past, and taken notice what was well done, and wherein he had faulted and failed, to approve himselfe in the one, to reprove himselfe for the other.
u[Greek or Hebrew]; Pythag. carm. aur. & Plut. de curiosit.〈non-Latin alphabet〉; Pythag. carm. aur. & Plut. de curiosit.
xPythagoreorum more, quid quoquo die dixerim, audierim, egerim; commemoro vesperi. Cato apud Cic. de senect.
yFacicbat hoc quotidiè, Sextius, ut consummato die cùmse ad nocturnam quietem recepisset, interrogaret animum suum; Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? Senec. de tra l. 3. c. 36.
zUtor hac potestate, & quotidiè apud me causam dico. Cum sublatum è co•spectu lumen est, & conticuit uxor morris mei jam conscia, totum diem jam mecum scrutor, facta ac dicta mea remetior. Senec. ibid. Et alibi ad Lucil. Scrutor me prius; deinde hunc mundum.Vtor hac potestate, & quotidiè apud me causam dico. Cum sublatum è co•spectu lumen est, & conticuit uxor moris mei jam conscia, totum diem jam mecum scrutor, facta ac dicta mea remetior. Senec. ibid. Et alibi ad Lucil. Scrutor me prius; deinde hunc mundum.
aVir bonus & sapiens, —Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputaverit acta dies; Quo praetergressus? quid gestum in tempore? quid non? Cur isti facto decus abfuit, aut ratio illi? Quid mihi praeteritum? curhaec sententia sedit, Quam m•lius mutasse fuit? — Quid volui quod nolle bonum fuit? utile bonesto cur malus antetuli? sic dicta & facta per omnia Ingrediens, ortoque à vesper cuncta revolvens, Offensus pravis, dat palmam & praemia rectis luson. idyl 16.Vir bonus & sapiens, —Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputaverit acta dies; Quo praetergressus? quid gestum in tempore? quid non? Cur isti facto decus abfuit, aut ratio illi? Quid mihi praeteritum? curhaec sententia sedit, Quam m•lius mutasse fuit? — Quid volui quod nolle bonum fuit? utile bonesto cur malus antetuli? sic dicta & facta per omnia Ingrediens, ortoque à vespere cuncta revolvens, Offensus pravis, dat palmam & praemia rectis luson. idyl 16.
§. 62. Thus have Heathen men done: And as he sometime said,b Shall they set see much by their glassy bugle, and not we much more by our precious pearl? Shall they be so careful to use these means for the furthering of themselves in matter of mere morality: and shall not Christian men much more do the like for the helping of themselves forward in the practice of true piety? A shame it were for us that they should take more pains and use greater diligence about the nutshell, than we should for the kernel; that they should be enamoured more on the shadow, than we are with the substance; they ravished more with a dead picture than we with the person whose picture it is, and whose surpassing beauty and excellency the picture cometh far short of; that mere civility and humanity should prevail more with them than true Christianity and divinity doth or can do with us. As we are to think therefore daily of that general account; sol let us call each one himself daily to a particular reckoning.m We shall walk every day the more warily being to pass such a censure; we shall sleep and rest more freely, more quietly, more soundly, more sweetly, having past such a censure: we shall be sure, when we have ransacked our selves in this manner over night, to have no known sin unrepented of lodge with us till the next day. Yea he that hath thus acquit himself ere he lay him down to sleep, shall be sure to watch even while he sleepeth; and though he were taken away suddenly in his sleep, should be found spiritually awake. In a word, as the often rubbing of our eyes is a good mean to keep us corporally waking: so the frequent ransacking of our hearts and lives will prove a sovereign help to keep us spiritually watching.
§. 62. Thus have Heathen men done: And as he sometime said,b Shall they set se much by their glassie bugle, and not we much more by our pretious pearle? Shall they be so carefull to use these means for the furthering of themselves in matter of meere morality: and shall not Christian men much more doe the like for the helping of themselves forward in the practice of true pietie? A shame it were for us that they should take more paines and use greater diligence about the nutshell, than wee should for the kernell; that they should bee enamored more on the shadow, than we are with the substance; they ravisht more with a dead picture than wee with the person whose picture it is, and whose surpassing beauty and excellencie the picture commeth farre short of; that meere civility and humanity should prevaile more with them than true Christianity and divinity doth or can doe with us. As we are to thinke therefore daily of that generall account; sol let us call each one himselfe daily to a particular reckoning.m We shall walke every day the more warily being to passe such a censure; we shall sleepe and rest more freely, more quietly, more soundly, more sweetly, having past such a censure: we shall be sure, when we have ransacked our selves in this manner over night, to have no knowne sinne unrepented of lodge with us till the next day. Yea hee that hath thus acquit himselfe ere he lay him downe to sleep, shall be sure to watch even while he sleepeth; and though he were taken away suddenly in his sleepe, should bee found spiritually awake. In a word, as the often rubbing of our eyes is a good meane to keepe us corporally waking: so the frequent ransacking of our hearts and lives will prove a soveraigne helpe to keep us spiritually watching.
bTanti vitrum, quanti margaritum? Post Tertull. ad Martyr. Hier. ad Demetr. & ad Salvinam & alibi.
lSi semper hoc, cùm opus est, facis; semper facis. Bern. in Cant. serm. 58. Nohis enim putationis semper est •empus, quia semper est opus. Ibid.
mQuid pulchrius hac consuetudinc excutiendi totum diem? moderatior erit, qui sciat sibi quotidiè ad judicem esse veniendum. Qualis ille somnus post recognitionem sui sequitur? quam tranquillus, altus, liber, cùm aut landatus est animus, aut admonitus? &c. Senec. do ira l. 3. c. 36.
Help 8 §. 63. An eighth help to further us in this spiritual Watch is to be jealous of our selves and of our own infirmity and weakness, that we may soon be ensnared and easily surprised, foiled at least, if we be not exceeding wary, before we be aware. As the fear of God will make us careful to shun all sin, and whatsoever is evil in it self: so this jealousy of our selves, and fear of our own infirmity, will make us careful to eschew all occasions of sin, and whatsoever by means of our weakness may become ⟨p. 107⟩matter of evil unto us. For as those that know themselves to be of a weak stomach, ready to take check at such meats as many other ordinarily are wont to digest well enough, are very chary of their diet, and careful to eschew and forbear not such meats only as are simply unwholesome, but even such also as they suspect or suppose to be hard of digestion, and will not in that regard so well accord with their weakness: Soe the man that is suspicious of himself, and jealous of his own corruption, will be careful to walk warily, and diligently to avoid not those things alone that he seeth and knoweth to be simply evil, and in that regard prejudicial to all in general, but even those things also that, though indifferent, and in themselves otherwise not unwarrantable, such as may be done by some sometime without hurt or offence, yet that in regard of the strength of his corruption, his natural disposition, the weakness of grace in him, and his proneness to slip and be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoeverf others wiser or stronger, or not so affected as he findeth and feeleth himself, might without danger deal with them. This religious jealousy had Job of his children, when they were feasting together, knowing how prone youth are to over-shoot themselves in mirth and disport:g Peradventure, saith he, my sons may have sinned, and (blessed, that is, as the Hebrews use the wordh by a kind of fairness and fineness of speech) blasphemed God in their hearts. And the like godlyi jealousy of our selves it is good for each of us to have, as to say with our selves, when we are moved or solicited to some jeopardous course, though we cannot condemn it as simply evil; Peradventure I may sin, and be overtaken ere I be aware;
Helpe 8 §. 63. An eighth helpe to further us in this spirituall Watch is to be jealous of our selves and of our owne infirmitie and weaknesse, that we may soone be ensnared and easily surprised, foiled at least, if wee be not exceeding wary, before we be aware. As the fear of God will make us carefull to shun all sinne, and whatsoever is evill in it selfe: so this jealousie of our selves, and feare of our owne infirmitie, will make us carefull to eschew all occasions of sinne, and whatsoever by meanes of our weaknesse may become ⟨p. 107⟩matter of evill unto us. For as those that know themselves to be of a weake stomacke, ready to take checke at such meats as many other ordinarily are wont to digest well enough, are very chary of their diet, and carefull to eschew and forbeare not such meats only as are simply unwholesome, but even such also as they suspect or suppose to be hard of digestion, and will not in that regard so well accord with their weaknesse: Soe the man that is suspicious of himselfe, and jealous of his owne corruption, will be carefull to walke warily, and diligently to avoid not those things alone that he seeth and knoweth to be simply evill, and in that regard prejudiciall to all in generall, but even those things also that, though indifferent, and in themselves otherwise not unwarrantable, such as may be done by some sometime without hurt or offence, yet that in regard of the strength of his corruption, his naturall disposition, the weaknesse of grace in him, and his pronenesse to slip and be overtaken in them, may in that regard prove dangerous and prejudiciall to him in particular, howsoeverf others wiser or stronger, or not so affected as he findeth and feeleth himselfe, might without danger deale with them. This religious jealousie had Iob of his children, when they were feasting together, knowing how prone youth are to over-shoot themselves in mirth and disport:g Peradventure, saith he, my sonnes may have sinned, and (blessed, that is, as the Hebrewes use the wordh by a kinde of fairenesse and finenesse of speech) blasphemed God in their hearts. And the like godlyi jealousie of our selves it is good for each of us to have, as to say with our selves, when we are moved or solicited to some jeopardous course, though we cannot condemne it as simply evill; Peradventure I may sinne, and be overtaken ere I be aware;
ePanatius adolescentulo quarenti, An Sapiens amaturus esset; De Sapiente, inquit, videbimus: mihi & tibi, qui adhuc à sapient longè absumus, non est committendum, ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem sui. Itaque conscii nobis imbecillit at is nostrae quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec formae, &c. quantum possumus, nos à lubrico recedamus: in si•co quoque parum fortiter stamus. Senec. epist. 116.Panatius adolescentulo quarenti, An Sapiens amaturus esset; De Sapiente, inquit, videbimus: mihi & tibi, qui adhuc à sapiente longè absumus, non est committendum, ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem sui. Itaque conscii nobis imbecillit at is nostrae quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec formae, &c. quantum possumus, nos à lubrico recedamus: in si•co quoque parum fortiter stamus. Senec. epist. 116.
fSapienti non solicitè custodire se tutum est: gradum ubi volet, sistet. Nobis, quia non est regredi facile, optimum est omninò non progredi. Sen. ibid.
I may fail in it or fall by it, though other stronger than I may deal in it without danger. Yea the like jealousy had Job of himself: he was no less suspicious of himself, than he was of his sons.k I was afraid, saith he, of all my works; knowing, that if I did wickedly, thou wouldest not acquit me. And this suspiciousness of himself no doubt was it that caused him tol make a Covenant with his eyes, not to seize on such objects, as might prove occasion unto him of any spiritual evil.
I may faile in it or fall by it, though other stronger than I may deale in it without danger. Yea the like jealousie had Iob of himselfe: he was no lesse suspitious of himselfe, than he was of his sonnes.k I was afraid, saith he, of all my workes; knowing, that if I did wickedly, thou wouldest not acquite me. And this suspiciousnesse of himselfe no doubt was it that caused him tol make a Covenant with his eyes, not to seize on such objects, as might prove occasion unto him of any spirituall evill.
kJob 9.28. Verebar omnia opera mea.Iob 9.28. Verebar omnia opera mea.
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.
the oft view and surveigh of our owne workes and our wayes, and the diligent discussing of our daily courses and carriage.
Coram Deo judicatur, qui corde Dominum conspicit, & actus ejus sub ejus praesentia solicita inquisitione discernit, quem tanto quis securius expectat, quanto quotidie vitam suspectius examinat. Qui n. ad extremum ejus judicium venit, non jam coram illo, sed ab illo judicatur. Greg. mor. l. 25. c 6.
