A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CHAP. X.

Of the meanes whereby we may be preserued from carnall securitie. As first auoyding and taking away the causes of it.

§. 1 The first reme∣die, is to auoid ignorance, and labour after knowledge.

BY that which hath beene said in the former Chapter, it may manifestly appeare, that the sinne of carnall secu∣ritie is out of measure sinfull, a capitall euill, and most dangerous disease of the soule, which is more heartily to be abhorred, and more carefully to be auoided, then the plague, leprosie, or corporall lethargie. But, for as much as it is not sufficient that we see the manifold mischiefs of this Spirituall sick∣nesse, and thereby bee mooued to hate it, and earnestly to desire to be freed from it; vnlesse wee also know by what meanes our desire may be satisfied: I will in the next place propound the preseruatiues, which may keepe vs from this disease, and the medicines which may cure and recouer vs if we be alreadie fallen into it. First, then if we would be cured of this Spirituall lethargie, we must imitate skilfull Physici∣ans, who to effect a perfect cure, doe labour chiefly to take away the causes of the sickenesse, and withall to strengthen and confirme the affected part, that being expulsed they may be able to keep them from re-entring. Which not being obserued, there can be no perfect cure, but the Patient will be readie, vpon the next distemper of heat, cold, or misdiet, to relapse dangerously into his former disease. And if we would take away these malignant and poisonous streames of carnall securitie, it will be to little purpose to lade and emptie them in the current, vnlesse we damme and stop vp the Well-head and Fountaine from which the Spring. To which end, we will propound them in the same order wherein they were formerly handled. And first, if wee would be freed from carnall securitie, wee must labour to come out of our naturall ignorance, and to haue our minds illightned with the knowledge of God, and of those attributes, whereby his true feare is wrought in our hearts, as his omnipotent power, omniscient wise∣dome, omnipresence, iustice, trueth, mercie, goodnesse, and the rest. For there are scarce any that are ignorant of these, who are not whol∣ly possessed with carnall securitie; neither doth it make them watch∣full and fearefull to be compassed about with desperate dangers, be∣cause liuing in the blindnesse of ignorance, and in such palpable dark∣nesse as obscureth all things, they want both light and sight to see and apprehend them.

§. 2 The second remedie, is to consider and meditate often on Gods attri∣butes.

The second meanes and remedie against securitie, is not onely to know God and his attributes, but also often to meditate and consider of them. As still to thinke and remember, that hee who seeth all things, seeth and beholdeth our most secret actions, yea, searcheth our very hearts and reines, discerning euery turning and winding in this Labyrinth, much better then we our selues. So Salomon, The

eyes of the Lord are in euery place, beholding the euill and the good. Pro∣uerb. 15. 3. And Iob, I know that thou canst doe euery thing, and that no thought can be with-holden from thee. Iob 42. 2. And therefore Dauid setteth God continually before him. I haue (saith he) set the Lord al∣wayes before me, because he is at my right hand, I shall not be moued. Psal. 16. 8. and Psal. 119. 168. Yea, a that he looketh not thus vpon vs afarre off, he being in heauen and we on earth, but being in all b places alike, is present with vs, and standeth by to see how in all things we carrie our selues; and not as an idle speculatour, only to gaze on our actions with either liking or dislike of them, but as our c Iudge, who will ei∣ther acquit and reward vs if we doe well, or condemne and punish vs if we doe euill. And not such a corrupt Iudge who may be blinded with rewards, and taketh more care to weigh the bribe then the cause, or a respecter of persons, who may easily be mis-led by fauour or friendship; or one so weake in authoritie, or confined in his iuris∣diction to such narrow limits, or of such small power and strength, that we may appeale from his sentence to an higher Court, flee out of his dominions, or by our owne wisedome and strength, or helpe of our friends, deliuer our selues from his iust doome, by mayne force. But let vs remember, that the Iudge who standeth by and looketh vp∣on our actions, is most vpright and vnpartiall, who accepteth no mans person, and so all-sufficient in himselfe that hee needeth no re∣wards, and supreme Lord of all, so that wee cannot giue him any thing which is not his owne alreadie. That his dominion lasteth vn∣to all ages, and extendeth vnto all creatures, and his presence filleth all places, so that, If we could ascend into heauen, he is there; if we should make our heds in hell, he is there; if we should take the wings of the mor∣ning, to flee from his presence, and dwell in the vtmost parts of the sea, euen there the hand of his power and prouidence would find vs out. that his sentence and decrees are much more firme and irreuocable then those of the Medes and Persians, and his truth so inuiolable and vnchangeable, that what hee hath spoken cannot bee disanulled, but shall surely be accomplished. That he is so omnipotent in power, that all the creatures in heauen and earth cannot resist his will. That hee is a God that hateth iniquitie, and is a consuming fire to burne vp im∣penitent sinners as stubble, in which regard it is a fearefull things to fall into the hands of this iust, true, powerfull, and euerliuing God. Finally, let vs consider, that hee who looketh vpon vs, and standeth by vs, is infinitly good and gracious, our deare Father in Iesus Christ, who hath bestowed on vs all the benefits which wee enioy in present possession and future hope; and therefore, that it is great impietie and foule shame, to abuse such infinite mercie and inestimable bene∣fits, by neglecting his eye and presence, and sleeping through carnall securitie quietly in our sinnes, without any desire to come out of them by vnfained repentance. And if thus considering and meditating on Gods nature and attributes, we set him continually before our eyes, and ourselues and all our actions in his presence, it is not possible that

there should be any place to lodge securitie in our hearts. For if the eye of the louing and wise Father, of the iust Iudge and soueraigne King, doe make Children and Subiects to shake off securitie, and to carrie themselues in their presence with awfull reuerence, and with a desire to approue their words and workes vnto them; how much more shall we thus doe, if we continually set God before vs, the King of Kings, the supreme Iudge of men and Angels, and our most gra∣cious Father in Iesus Christ?

§. 3 The third meanes is, to cast off all self-confidence.

The third meanes is to cast of all selfe-confidence, and opinion of our owne wisedome and strength, as being altogether insufficient to preserue vs from the least dangers. Which that wee may doe, let vs consider, that we are neuer neerer falling, then when we rest vpon the broken staffe of our owne strength; and neuer further from it, then when vtterly despayring of all our owne abilities, we cast these brittle reeds out of our hands, which doe but trouble vs and hinder our hold, and relye our selues vpon the Lord, the sure and neuer fayling pillar of our strength. And this we see in the example of Dauid, who in the strength of his prosperitie growing confident, that hee could not be moued, was presently troubled and foiled: But when finding his foot to slip, he despaired of standing in his owne strength, then the mercie of the Lord did hold him vp. But especially, let vs wholly de∣nie and reiect our owne worth and merits, the opinion our good na∣tures, good meanings, and intentions; yea, of the strength of our spi∣rituall graces, as though they were sufficient to deserue Gods prote∣ction, or to vphold and defend vs against all perils. For this maketh vs much the lesse to respect God and reuerence his holy Maiestie, and to sleepe more deadly in our carnall securitie, when wee lodge in the castle of our owne strength and abilities, and haue the keyes of our safetie and protection in our owne keeping. Whereas if we see and acknowledge our owne insufficiencie, our want of wisedome and power to keepe vs from any danger, and defend vs against tentati∣ons; our frailety to fall into sinne, and inabilitie to any good actions; our pronenesse to fall into perils, and want of power to recouer out of them; our vnworthinesse of Gods least fauour, and worthinesse of his greatest Iudgements: this would make vs to shake off all securitie, and to worke out our saluation with feare and trembling, as the Apostle ex∣horteth; because of our selues, wee are able to doe nothing, but it is God onely which worketh in vs both to will and to doe, of his good pleasure. This would keepe vs from being secure, as though we were possessed of all we desire, and were alreadie perfect; and make vs with the Apo∣stle, to forget those things which are behind, and to reach forth vnto those things which are before, and with all our care and endeauour, to presse toward the marke for the price of the high calling of God in Christ Iesus; lest, hauing the promise of the garland of blessednesse, through our sloth and securitie, wee come short of it, as the Apostle speaketh.

§. 4 That it is a no∣table meanes to weaken self-confidence, if wee consider the strength of our spirituall enemies.

But much more effectuall would it be for the shaking off this carnall securitie, if wee would weaken our selfe-confidence by our often con∣sideration

not onely of our frailetie and weakenesse, which make vs prone to fall in the least trials and tentations, but also of our many and mightie, politique and most malitious enemies, who incessantly assault vs, and will easily get the victorie, if the Lord, for a iust pu∣nishment of our selfe-confidence, leaue vs to our selues; or if wee se∣curely neglect to stand vpon our guard, to fight against that in the power of Gods might, and to keepe the Christian armour still, buck∣led vnto vs. For wee can bee no more readie to giue them aduantage, then they to take it, and to make the most spitefull vse of it for our ouerthrow; we can be no more feeble to stand, then they strong and malitious to cast vs downe, and to tread vs vnder foot when they haue gotten vs at their cruell mercie. Yea, let vs consider this humane frailetie not onely in our selues, and the strength and malice of our enemies in their assaults against vs; but in those who haue gone be∣fore vs, who haue farre exceeded vs in grace and spirituall strength, and yet haue beene fearefully foyled, by giuing them aduantage through their securitie, as of Noah, Lot, Dauid, Peter, and many o∣thers. And so may we easily conclude, that wee, who are weake and fresh-water Souldiers, haue little reason to be secure, when the Lords greatest Worthies haue through the might and malice of their ene∣mies, and their owne heedlessenesse receiued such foiles; and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions; when such tall Cedars could not stand before them. Where∣by wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips; but also distrusting in our owne strength, we shall rest with full affiance vpon Gods gracious power and promises, who is alone sufficient to preserue vs in these dangers. Finally, adde to the power and malice, the diligence and watchfulnesse of our spirituall enemies; for Sathan (as hee confesseth) exerciseth himselfe in compassing the earth to and fro, that he may spie out his best opportunities to doe vs mischiefe. And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument, because our aduer∣sarie the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure. And therefore if this great Fowler still watcheth to catch vs in the nets of destruction, much more should wee watch for our preseruation, that we may escape them; if hee layeth snares and grinnes to entrappe vs in euery place, at home and abroad, in our beds, and at our tables, in our recreations, and the labours of our cal∣lings, yea in our most holy exercises, hearing, reading, praying, what place is there for securitie, if we haue any desire to escape them, and to be kept from falling into ruine? If this great thiefe watch to breake in into the houses of our hearts, and to rob vs of the treasures of spiri∣tuall grace and lead vs captiue vnto sinne: O why should wee giue place to securitie in the middest of these desperate dangers, and not rather stand vpon our watch, that we may preuent them? yea, seeing wee are apt to slumber and sleepe, why should wee trust to our owne watchfulnesse, and not rather put our whole affiance in the great

Watchman of Israel, desiring him continually to watch ouer vs, and when we are readie to slumber in securitie, to awaken vs out of it by his Word and Spirit, lest wee sleepe the sleepe of death, and become a prey to our spirituall enemies.

§. 5 The third re∣medie, is to vse well our pro∣speritie.

The fourth meanes is, that we abuse not our prosperitie to the nou∣rishing of our securitie, nor suffer our selues to be abused by it; but if God send it, that we make such holy and right vse of it, as that it may encrease in vs the true feare of God, and make vs more diligent and spiritually watchfull vnto all religious and honest duties. And to this end let vs not suffer our iudgements to be blinded with a false conceit, that it is an infallible signe of Gods loue, and that therefore because we enioy it, we are highly in his fauour, and consequently out of the gun-shot of any either present or future danger, so as wee may be se∣cure and seare nothing. For these worldly things are but of an indif∣ferent nature in respect of their vse; good or euill, as they are well or ill vsed, and no sure testimonies of Gods loue, seeing these outward things happen alike to all, as the Wise-man speaketh Yea, in regard that (by reason of our corruption) they are seldome well vsed, but contrariwise abused to sinne, forgetfulnesse of God, pride, ambition, couetousnesse, and many other vices, therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men, as Turkes, Infidels, and carnall Christians, that surfetting of their plentie (as the Psalmist speaketh) their Table may become a snare; and giueth them to his best and dearest children with a sparing hand; or if liberally, yet hee seasoneth and tempereth them with many crosses and affli∣ctions, that their hearts may not be too much set vpon them. Which being rightly considered, our prosperitie will not nourish securitie, but rather feare, lest we should be in the greatest and worst number. Secondly, let not our hearts trust in these earthly things, wisedome, strength, riches, friends, or any other thing, wherein men place their worldly happinesse, and so bee secure, as though they could free vs from all danger; for these earthly things are weake and vaine, vnable to helpe vs in time of trouble, and momentany and mutable, readie to forsake and leaue vs when we most relye vpon them, or though they could do vs some pleasure, in being meanes of our freedom from small perils; yet they will nothing profit vs, if we liue securely in our sinnes for the appeasing of Gods wrath, or satisfying his iustice; they will doe vs no good when wee shall most need it, namely at the day of death, or the day of Iudgement. Lastly, let vs consider that these worldly benefits are not absolutely bestowed on vs, to doe with them what we list, but are the Lords Talents, entrusted vnto vs, as his Ste∣wards, to be employed for our Masters aduantage, and good of our Fellow-seruants. So that the more wee haue receiued, the more wee are indebted, and the greater account we haue to make at the day of Iudgement, and to sustaine the greater condemnation if we haue wa∣sted our Masters goods, and so come short in our reckonings. In which respect our great prosperitie should not nourish in vs pride and

securitie, but rather humilitie and feare, care and watchfulnesse, that wee may so take the present comforts of these worldly blessings, as that they may not hinder but rather further vs, to the euerlasting frui∣tion of heauenly happinesse.

§. 6 The fift reme∣die is to shun customable sinning.

The fift meanes to auoide carnall securitie, is to shunne customable sinne, and howsoeuer through infirmitie wee sometime flippe into it, yet let vs take heed we doe not choose it for our common way, and by much vse and often acting of it, make it as familiar as if it were our or∣dinarie Trade and Occupation. For custome of sinning doth take away all sense of sinne, and whereas at the first it seemed notorious and hainous, and therefore affrighted the conscience with guilt and horrour, after that men haue often committed it, it seemeth little or nothing, and therefore they continue in it without feare. So those that are often flesht in blould and crueltie, make no more account of killing a man, then of killing a beast: those that inure their tongues to oathes and blasphemies, vent them as securely and without feare, as yea and nay; they that haue often stollen their neighbours goods, could as securely continue their theft, as other men their Trades and Occupations, were they not endangered hereby to humane lawes. And in a word, sinners of all kinds, by much custome in sinning, doe make this deadly Serpent so tame, that they dare without feare put it into their bosomes. And by iniuring themselues to drinke of this mortall poison by degrees, they make it so familiar to their stomackes, that they are not sensible of any hurt it doth them. Yea, by much acquaintance, sinne (which at first terrified the conscience like an ene∣mie) becommeth their play-fellow, and they account it but a recrea∣tion of their youth, and euen a sport to doe euill; herein like through their impietie, vnto little children in their simplicitie, who securely play at the Cockatrice hole, as the Prophet speaketh to another pur∣pose. In which regard, let vs carefully take heed, that wee be not hard∣ned with the deceitfulnesse of sinne: which, though it bee a malitious enemie, by much conuersing with vs, will so insinuate, that wee shall securely entertaine it as a welcome Guest. Let vs in respect of our great frailtie, take occasion by our former falls to become more care∣full and fearefull, that we doe not fall againe, auoiding all meanes of sinne which draw and entice vs to it; or if we be ouertaken, let vs not lye in it still, lest we fall into this sleepe of securitie, but let vs rise out of it presently by renewed repentance. And as soone as wee feele our selfe stung with this poisonous Viper, let vs without delay applie the antidotes and remedies which are fit to cure the wound, for else this poison will disperse it into all the parts of our heart and soule, and so bring vs into this deadly sleepe of carnall securitie, in which we shall perish without sense or feeling.

§. 7 The sixt reme∣die is to make precious ac∣count of Gods grace and for∣bearance.

The sixt meanes is, that we make precious account of Gods grace and forbearance, his patience and long suffering, and labour to haue our hearts so affected with them, as that they may bee wrought to Gods loue and feare, whereby we shall be made carefull and watchfull,

that we doe not displease this gratious and good God, who so loueth vs, and whom we so loue; or if through frailtie wee haue incurred his displeasure, that we doe with vnwearied diligence seeke his face and fauour by renewing our repentance. For we may be assured that wee shall not lose our labour, seeing he is so patient and slow to wrath, that he will receiue vs to grace if we turne vnto him. And contrariwise, let vs take heed of abusing this patience and long-suffering of God, by taking occasion and incouragement thereby to continue impeni∣tently in our sinnes; seeing hereby wee shall become so secure and hardhearted in our sinfull courses, that whereas before we refused or delayed to repent, now repentance will refuse vs, so as either it will neuer come into our thoughts, or else not be able to pierce into our hearts, they will be so hardned through Gods righteous Iudgement for our grosse abuse of his grace and goodnesse.

§. 8 The seuenth remedie is to shunne pre∣sumption.

The seuenth meanes is, carefully to take heed that we doe not pre∣sumptuously abuse Gods mercies, as an occasion and encouragement vnto sinne, but contrariwise, feare and reuerence him the more, by how much we find him more louing and gratious, according to that of the Psalmist; There is forgiuenesse with thee, that thou mayest bee feared. For there is nothing more that doth beget and nourish this carnall securitie (as the miserable experience of former Ages and our owne times doth lamentably prooue) then this conceit, that God is so mercifull, that he will pardon all our sinnes, whensoeuer we turne from them by repentance, although it bee euen at the houre of our death. And consequently, nothing would more weaken and cause it to languish, then if we plucke this weapon from it, and turne the edge and point of it against it selfe; taking occasion thereby the more to loue God who is so gratious, and out of this loue the more to feare his displeasure. To which end let vs alwaies consider that the Lord is no lesse infinite in iustice then in mercie, and that he is as readie to glori∣fie himselfe in manifesting the one by punishing of presumptuous and impenitent sinners, as the other in sparing and forgiuing those that turne vnto him by vnfained repentance. That those whom he cannot allure and draw vnto him with the hand of his mercie, hee will thrust from him with the hand of his iustice; and that the greater mercie he hath shewed to mooue vs to repentance, the more fearefull iudge∣ments will he inflict vpon vs if we neglect it through our carnall secu∣ritie; and because wee haue not onely wilfully wounded our soules with sinne, but also haue despited our heauenly Chyrurgeon by ca∣sting away the plaisters which hee hath applied for our cure, hee will let vs rot in our corruptions, laugh at our destruction, and mocke when our feare cometh.

§. 9 The eighth re∣medie is to vse carefully the meanes of sal∣uation.

The eighth meanes is, that wee diligently vse the meanes of salua∣tion, seeing they are also the meanes of implanting the feare of God in our hearts, and so remoouing and rooting out of this carnall secu∣ritie. As first the carefull and conscionable hearing of the Word, which is that Plow and Harrow that breaketh vp the fallow grounds

of our hearts, and that bruiseth and maketh them contrite, so as they are fit to receiue the seeds of all spirituall graces; that Hammer which breaketh these rockes in pieces, and that Fire which melteth and dis∣solueth those mettals that cannot be broken, as Ieremie speaketh: and finally that Sword of the Spirit which giueth a deadly wound to car∣nall securitie, whilest it layeth open the hainousnesse of sinne, the wrath of God, and curse of the law due vnto it, the rewards promised vnto those who feare the Lord, and the punishments denounced against those who liue in their securitie, both in this life and the life to come. Neither is it possible that we should long sleepe in carnall se∣curitie, if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially, let vs withall diligence hear∣ken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost, to rouze vs vp out of this sleepe of securitie. As that admonition of our Sauiour. Watch therefore, for yee know not what houre your Lord doth come. And againe, Take yee heed, watch and pray, for yee know not when the time is. Let your loynes be girded about, and your lights burning; and yee your selues like vnto them that wait for their Lord, when he shall returne from the wedding, that when he commeth and knocketh, yee may open vnto him immediatly. Blessed are those Ser∣uants, whom the Lord when he commeth shall find watching. So let vs hearken vnto, and with all care meditate vpon those admonitions and exhortations of the Apostles. Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light. It is now high time to awake from sleepe, for now is our saluation neerer then when wee beleeued. The night is farre spent, and the day is at hand; let vs therefore cast off the workes of darkenesse, and let vs put on the armour of light. Let vs not sleepe as doe others, but let watch and be sober. He that thinketh he stan∣deth, let him take heed lest hee fall. Worke out your saluation with feare and trembling. Take heed lest there be in any of you an euill heart of vn∣beliefe, in departing from the liuing God. But exhort one another daily, whilest it is called to day, lest any of you be hardned through the deceitful∣nesse of sinne. Be sober, be vigilant, because your aduersarie the Deuill, as a roaring Lion, walketh about seeking whom he may deuoure. So also me∣ditating in Gods law, which in it selfe is sufficient to cause our hearts to melt, like the heart of Iosias, with true compunction and contri∣tion, so as the frozen dregs of securitie can haue no harbour; and in the Gospell, which will implant in them the feare of God arising out of faith and loue. To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper, whilest labouring to come pre∣pared, that we may receiue it to life and saluation, and not to iudge∣ment and condemnation, it giueth vs occasion to examine our estate, and to call our selues to a strict account before Gods Tribunall, and to renew our couenant with him by renewing the condition of faith and repentance. And finally, holy conferences whereby wee stirre vp Gods graces in one another, keepe and vphold them from falling, and raise them vp being fallen, exuscitate and re-enliue the gifts of

Gods Spirit, which are readie to be cooled and quenched; and by mu∣tuall exhortations preserue one another, that wee bee not hardned through the deceitfulnesse of sinne.

§. 10 The ninth re∣medie is, to heare the Word with faith.

The ninth meanes is, that we receiue the Word with faith, with∣out which it cannot profit vs for the shaking off this carnall securitie. For, as vngratious Children and Seruants proceed in their euill cour∣ses, though they heare their Parents and Gouernours encouraging them to obedience by many promises, and indeauouring to terrifie them by threatning punishment, if they giue no credite to their word; so vnlesse we beleeue Gods gratious promises, made to those that feare him, and his threatnings against those who securely neglect him, his mercies and judgements; wee will neither entertaine this feare, nor banish securitie out of our hearts. Whereas contrariwise, if wee giue credite to the things wee heare, namely, that thete is a just God who beholdeth all our workes, who will call all that we doe to judgement, euen our vnknowne actions and secret thoughts, either to crowne them with euerlasting rewards, or to punish them with intolerable and endlesse torments, it is not possible that we should be secure. For if no man can liue in securitie who is perswaded, that being liable to the Law, his necke is daily in danger of the halter, or that a sword hangeth ouer his head in a weake thread; though these are but tem∣porall euils, which when they haue done their worst, doe but hasten that death, with nature would bring vnto vs, with a little slower pace; much lesse could they bee secure, if they thought themselues indeed endangered to hellish torments, and euerlasting death, and condem∣nation.

§. 11 The tenth re∣medie is, to ap∣plie the Word vnto ourselues.

The tenth meanes is, that we doe applie vnto our selues the Word which we heare, and not, if we dislike it, shift it off from our selues to others; saying vnto our soules, when wee heare reproofes, this is my sinne which is reprooued, seeing I haue either committed it, or hauing the seeds of it in me, may bring forth the fruits of it in outward act, if God by his Word and holy Spirit nippe and restraine them not. This admonition belongeth vnto me, and I will take warning and grow wiser, and more watchfull by it. This instruction is mine, for my better direction in auoyding sinne, and embracing godlinesse; and this judgement threatned will light vpon me, if I securely goe on in my sinnes, and doe not preuent it by vnfained repentance. For, as our meat will not nourish vs, if we giue it to be eaten by others, nor our clothes keepe vs warme, vnlesse wee put them on, nor medicines and salues cure our sicknesses and sores, vnlesse they be taken and ap∣plied; no more will this food and physicke of our soules doe vs any good, if we put it off vnto others, and doe not make it our owne by application.

§. 12 The eleuenth remedie is not to misapplie the promises.

The eleuenth meanes is, that we doe not make the Word vnprofi∣table by misapplying it, as when we arrogate vnto our selues the gra∣tious promises of the Gospell, not performing the condition of faith and repentance; but that wee learne rightly to applie it as our state

and condition duely examined and considered doth require. As wee must applie vnto our selues the threatnings of the Law, reprehensions and admonitions, when we find that we securely goe on in our sinnes, and the comforts of the Gospell, when as we find and feele the weight of our sinnes, and are truely humbled vnder the burthen of them. O∣therwise the Word will haue the same effects that physicke and salues haue being misapplied, as cordials to a strong bodie not well purged from grosse humours, and strong medicines to a weake and feeble Pa∣tient; healing plaisters applied to festred sores, which haue more need of the lancer and strong corrasiues, and these to small and greene hurts that would be healed with some gentle salue; that is, it will cast those who are dejected and hopelesse into deepe despaire, and make the presumptuous and hard-hearted the more retchlesse and secure.

Finally, it is a speciall meanes to be preserued from securitie, when as taking no pleasure in being soothed and flattered in all our courses, especially by our Teachers and Guides, we doe affect and submit our selues vnto a faithfull Ministerie, who will tell vs plainly of our sinnes, and rouze vs vp by their exhortations and rebukes, when as wee are readie to lie and sleepe in them through carnall securitie. And this was Dauids choise, who desired not to eate of the Wickeds dainties; but (sayth he) let the righteous smite me, and it shall be a kindnesse; and let him reprooue me, it shall be an excellent oyle, which shall not breake my head. So Salomon: Open rebuke is better then secret loue, and the wounds of a friend, because they are faithfull, are better then the kisses of an ene∣mie, which are deceitfull. For, wee are naturally blinded with selfe-loue, which hideth and extenuateth our sinnes, and causeth vs to con∣tinue in them without feare, making vs beleeue that all is well: but a faithfull Minister will put off these fig-leaues, and pulling off the maske of vaine pretenses and excuses, will lay them naked before vs, so as we may see their vgly deformitie. And when wee are readie to sleepe in them through carnall securitie, they being our spirituall Watch-men appointed by God to watch ouer our soules, will awaken vs out of our slumber, by sounding in our eares the threatnings of the Law against the impenitent and secure, and the promises of the Gos∣pell to those who acknowledging their sinnes, doe rise out of them, and forsake them by vnfained repentance.

Notes

• Ibi maximè o∣portet obseruare peccatum vbi nasci solet. Hie∣ronym.
• a

  Deus totus est sen••us, totus vi∣••us, totus ••udi∣••us Pl•••• hist. 〈◊〉〈◊〉. l. ••. c. 7.
• b

  Sphae••••▪ cuius ••en••••um vbique. circ••mf••rentia ••u••quam. Em∣p••••ocles. Psal. 1••9. 8▪ 9.
• c

  Magna tibi custod••a necessa∣ria est qui ante ocules ••udicis v••uis cuncta cer∣nentis. Bernard. m••d••t. c. 6.
• 2. Cor. 5. 10.
• Heb. 12. 31.
• Psal. 30. 6, 7.
• Psal. 94. 18.
• Phil. 2. 12, 13.
• Phil. 3. 12, 13, 14.
• Heb. 4. 1.
• Iob 1. 7.
• 1. Pet. 5. 8.
• Math. 24. 43.
• Ecele. 9. 1, 2.
• Omne peccatum vile est consue∣tudine, & fit ho∣mini quasi nul∣lum. Aug. in ad∣uent. Dom. ser. 4. c. 10.
• Esa. 11. 8.
• Heb. 3. 13.
• Rom. 2. 4, 5.
• Psal. 130. 4.
• Apoc. 22. 11. Pro. 1. 24, 26.
• Ier. 3. 4.
• Ier. 23. 29.
• Matth. 24. 42.
• Mar. 13. 33.
• Luk. 12. 35, 36.
• Eph. 5. 14.
• Rom. 13. 11, 12. 1. Thess. 5. 6. 1. Cor. 10. 12. Phil. 2. 12.
• Heb. 3. 12, 13.
• 2. Kings 22. 10.
• Heb. 3. 13.
• Psal. 141. 5.
• Pro. 25. 5, 6.