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.

THE FIRST BOOKE.

CHAP. I.

The Preface. Of Securitie in generall: and more specially of securitie in the state of Innocency; and of that which is in vs after the Fall.

§. 1 That God the supreme good∣nesse turneth all, euen euill it selfe into good.

AS it is the nature and propertie of the su∣preme Goodnesse, to make all things like vnto it selfe, and euen out of euill to pro∣duce that which is good: so is it the na∣ture of sinne and corruption, so to poy∣son and taint whatsoeuer it toucheth, that though it bee of an indifferent na∣ture, yea originally good, it maketh it like it selfe euill and sinfull. Of the for∣mer wee haue God himselfe, the best ex∣ample; who being infinite in wisedome, power and goodnesse, doth not onely effect his good ends by good meanes and instruments; but is able to bring light out of darknesse, good out of euill, and to make the worst instruments fit tooles for the perfecting and polishing his best works. And thus he ordinarily vseth the euill of punishment, as crosses, calamities and afflictions of all kinds corporall and spirituall, not onely for the iust punishment of the wicked, but for the triall of his owne Seruants, the purging and * 1.1 purifying of them from their corruptions, the exercise, and by exer∣cise * 1.2 the manifesting and increasing of their spirituall graces, and the furthering and assuring of their saluation. Thus he vseth the wicked for the chastizement of his Children, and the Deuill himselfe and his malicious tentations, for the strengthning of them in Faith, Loue, Pa∣tience,

and all other sauing graces, after they haue had experience of Gods power and goodnesse, assisting and giuing them victorie in these spirituall conflicts. Yea, this chiefe Goodnesse can make euen sinne it selfe in others, to serue as a meanes to execute his wise and iust Coun∣sailes, as the malicious practises of Iosephs brethren, the meanes of his * 1.3 aduancement, and their owne preseruation: the sinne of Absolon, Achitophel and Shemei, for his rod to chastize Dauid, and to humble * 1.4 him for his grieuous falls; the sinne of Iudas, the Scribes, Pharisies and Deuill himselfe, to set forward the worke of our Redemption by the death of our Sauiour. Yea, he can make of sinne in the same par∣tie, an Antidote against sinne, and, as it were, smother it in its owne smoke, and by letting his Seruants slip into lesser sinnes, hee can pre∣serue them from falling, or being fallen, can pull them out of those which are greater. As when by the pricke of other sinnes, he letteth * 1.5 out the wind of pride, which is most hatefull vnto him, and perni∣cious vnto our selues; and when by leauing vs, he suffereth vs to slip * 1.6 into sinne to make vs cast away selfe-confidence, that wee may more firmely cleaue vnto him, who alone is able to support vs by a liue∣ly Faith.

§. 2 That it is the nature of sinne and corruption to turne all in∣to euill.

Of the other wee haue lamentable experience, not onely in Satan, but principally in our owne sinfull corruptions, which make vs apt and readie to abuse all things vnto sinne, and out of the best pre∣mises to inferre the worst conclusions. And thus our wicked flesh abuseth Gods sauing attributes vnto sinne, as his infinite mercy which should cause vs to feare him, to moue vs thereby to goe on in our wic∣ked courses, more sinning that grace may more abound. His Patience and long suffering, which should leade vs to repentance, to worke in vs hardnesse of heart, and by deferring our repentance to treasure vp wrath against the day of wrath. His Iustice and righteous Iudge∣ments, which should aboue all things make vs afraid to displease him, because he is a consuming fire, and it is a fearefull thing to fall into the hands of the liuing God, the flesh abuseth to make men to despaire of * 1.7 all grace or future good, and therefore to lay hold of the present de∣lights of sinne, saying with the Epicures, Let vs eate and drinke, for to * 1.8 morrow wee shall die. But especially and most ordinarily our sinfull corruption abuseth Gods temporall benefits vnto euill, which being originally good, are vnto vs in respect of their vse of an indifferent nature; good to those who vse them well; and euill vnto those that abuse them vnto sinne. And of this kind is wordly prosperitie, with all earthly benefits which doe accompany it, as health, wealth, peace, plentie, immunitie from dangers, and such like; the which our sinfull flesh abuseth, for the robbing of our soules of all grace, and the reple∣nishing of them with all vice and sinne, as forgetfulnesse of God, pride, prophanenesse, neglect of Religion, and contempt of Gods Ordinan∣ces, tyrannie, oppression, crueltie, with innumerable others of this * 1.9 hellish broode, as elsewhere I haue more fully shewed.

§. 3 That fleshly corruption a∣buseth prospe∣ritie, to the be getting in vs carnall secu∣ritie. Psal. 111. 10. Pro. 1. 7.

But especially among and aboue the rest, doth our fleshly corrup∣tion

abuse this worldly prosperitie, as a meanes to beget in vs car∣nall securitie, which is the Mother and Nurse of all other wicked∣nesse; whereby mens hearts being emptied of all feare of God, which is the head and beginning of true wisedome, are made capable and fit to receiue all manner of wickednesse, and to run in a head-long course in∣to all kinds of horrible and hellish impieties. Of which we haue too lamentable experience in these our dayes; wherein few make con∣science of any sinne, not punishable by humane Lawes, which offe∣reth vnto them either pleasure or profit; as neglect of Religion, and duties of Gods Seruice, bitter Cursing, blasphemous Swearing, pro∣fanation of Gods Sabbaths, Crueltie, Oppression, Briberie, Extor∣sion, Whoredome, Drunkennesse, Fraude, Vsurie, deceitfull Dealing, and matchlesse Pride, shewed especially in shamelesse and monstrous fashions of Apparell, whereby Women are transformed into Men, and Men into Women. And what is the cause of all these mischiefs, but carnall securitie? whereby Men blesse themselues in their wicked courses, and put farre from them the Iudgements of God and the euill Day, and together with them their Repentance and amendment of life? And from whence doth this securitie arise and spring, but from our abundance of Gods temporall Blessings, long Prosperitie, Peace and Plentie, abused by our carnall corruption, which maketh Men to forget God, because they find no need of him; to neglect and con∣temne his fearefull Iudgements, because they haue not felt the smart of them; and because they haue long escaped punishment in their e∣uill courses, they continue still securely in them, promising impunitie vnto themselues, vpon their former experience, for the time to come, and also the continuance of all their worldly prosperitie, concluding, that tomorrow will be like this day, and much more abundant, as the Pro∣phet * 1.10 speaketh.

§. 4 The motiue which induced me to the wri∣ting of this Treatise.

And therefore seeing this carnall securitie is a capitall sinne, and most odious in Gods sight; and a mother Vice which in her fruitfull wombe breedeth and nourisheth all other kinds of wicked∣nesse; and seeing it is the Sinne of the Times and of the Countrie, which hath wholly corrupted and poysoned the greatest number of our Nation, and somewhat tainted the very best; I thought it a fit Subiect to write vpon (For a word spoken in due season how good is it?) * 1.11 and to encounter this mother Sinne with the Sword of the Spirit, and to strike at this Roote of all Vice with the Axe of Gods Word; know∣ing, that if it be vanquished, all other Vices that depend vpon it will easily bee put to flight; if it bee mortified and killed, the cursed off∣spring of this hellish Monster, will either bee obortiues in her dead wombe, or die for want of nourishment, if alreadie they bee bred and borne; when as her poysonous brests can yeeld vnto them no fur∣ther foode.

§. 5 That it is ne∣cessary to di∣stinguish secu∣ritie into its se∣uerall kinds.

But that we may not mistake our Friends for our Enemies, and be∣cause they haue some resemblance of the same names and colours, fight against both alike, and so as much endamage our selues by

wounding those that are of our owne partie, as get aduantage by sub∣duing those that are against vs: It shall not bee amisse in the first place to marshall them in their seuerall rankes, and by due distinctions to separate the one from the other, as Iehu the Priests of the Lord from * 1.12 the Priests of Baal; that so wee may with more courage and confi∣dence assault our Enemies, and afterwards comfort and cherish our Friends, which will, if they bee rightly and kindly vsed, bee seruice∣able vnto vs, and after victorie adde vnto our triumph much ioy and contentment.

§. 6 Of securitie in the state of Innocency.

Securitie, generally taken, is (as Aquinas defineth it) a perfect tranquillitie and freedome of the mind from feare. In which sense * 1.13 it is opposed to feare as the priuation thereof. And from hence it hath it Etymologie and Notation, as Isidore noteth; Securus quasi sine cura; a Man is said to be secure, who is without care or feare. More speci∣ally securitie is taken either for that which is naturall, or that which is supernaturall, diuine and holy. Naturall securitie is that which pro∣ceedeth from naturall causes, as safetie from all dangers, and assurance of the constant fruition of all the good things which we desire. The which is to be considered▪ as it was originally in vs by creation, in the state of innocency and perfection, or as it is now in vs in the state of corruption after the fall. Securitie in the state of innocency, was a perfect tranquillitie of the mind without the encounters of any feares, which was wrought in our first Parents by the Lord our Creator, and was a fruit of their full assurance of Gods protection and prouidence continually watching ouer them, whereby they were assured of free∣dome from all euill, and of the fruition of all good; and of that in∣ward peace of conscience with God, and that outward peace which they had with all the visible Creatures, none of which could hurt them, all of which were vsefull and seruiceable vnto them. The which securitie was lost by the fall of our first Parents, whereby they became guiltie of sinne, obnoxious to Gods wrath, and as out-lawes, cast out from vnder the priuiledge and safe-guard of his protection, which was accompanied with horror and feare, proceeding from a dreadfull expectation of deserued punishment. And this feare was continually increased by the consideration of Gods exact Iustice, which will not let sinne escape vnpunished, from our enmitie with God, appearing in the opposition of his goodnesse and puritie, against our wickednesse and corruption; and that inward warre of the conscience, against our passions and carnall concupiscence, and that outward warre betweene vs and all the Creatures. For no sooner became we rebels against our Lord and Creator, and broke the peace betweene vs and him, but they also rebelled against vs, and breaking the peace betweene vs, be∣came our professed Enemies, and readie instruments of executing Gods wrath against vs for our sinnes.

§. 7 Of securitie in the state of Corruption, and the origi∣nall of it.

Now because being in this case, we could not doe chearfull seruice, vnto Satan, who when wee were cast from vnder Gods protection had taken vs captiue to doe his will, but out of feare and discontent

were likely to endeauour the bettering of our estate, and to secke some meanes to free our selues from this dreadfull miserie; therefore this subtle Enemie of our saluation, laboured to make vp this breach, whereby we did lye open to all dangers, and in stead of the firme wall of Gods protection, which like an impregnable Bulwarke secured vs from all euill, hee built about vs a Wall of rubbish and vntempered Morter, or rather of straw and seare wood, which in stead of preser∣uing vs from outward perils, was readie to betray vs to all assaults of Enemies, to be set on fire with Gods wrath and the wild fire of Hell, the tentations of the Deuill, and so to become, in stead of a Wall of defence, fuell for our execution, and meanes of our greater torment. To all which euills wee were more desperately exposed, because by this seeming shelter, and ayerie wall of defence, we were made wholly negligent, as though there were no euill approching, nor any Ene∣mie able to disturbe our peace. The which weake Fort and vaine De∣fence, was wholly framed of Satans errours and lies, whereby hee made vs either to apprehend, by a false conceit things that were not, or to misse-apply vnto our selues things that are, as though they were neare and on our side, when as they are farre off from our defence, and rather against, then for vs, so long as we are in the state of impeniten∣cie and vnbeliefe. In the former respect he maketh vs secure by telling vs of our naturall excellencies, our good meanings and intentions, our iustice and loue to God and Men, whereby we fulfill the Law, and merit from God by our good liues his protection and defence; when as there is nothing in vs but ignorance and vnbeliefe, worldlinesse and prophanenesse, sinne and corruption, which so defileth euen those a∣ctions which wee thinke most glorious, that they are abominable in Gods sight. And also by telling vs that we haue peace with God, and are highly in his fauour; and peace with all the Creatures, so as no∣thing will doe vs any harme; when as all things in Heauen and Earth are at enmitie with vs, and (when God doth but giue the signe of bat∣taile) will set vpon vs with all their furie. In the other respect, hee se∣cureth vs, by setting before vs the infinite mercies of God, inferring thereupon, that we may safely goe on in our sinnes, because God is so mercifull, that few or none shall bee condemned, and that though wee deferre our repentance to the last houre, yet euen then wee shall haue pardon, if we haue but leisure to say, Lord haue mercy vpon me; the all-sufficient merits of Christ which are a full price of redemption for the whole World; the gracious and indefinite Promises of the Go∣spell made vnto all Men without exception; the impunitie of sinners, and namely of themselues, hauing long continued in their sinfull courses; the prosperitie of the wicked who glut themselues with the pleasures of sinne, the afflictions of the faithfull who are precise and strict in all their wayes, and diuers other motiues, of which wee shall speake more fully hereafter: from all which hee concludeth, that wee may lay aside all feare, and take libertie to satisfie our carnall lusts, be∣cause there is no danger at all, of either present or future punishment.

And thus in stead of that securitie, which we had in our creation, and in the state of innocencie, accompanying the assurance of Gods loue and protection, whereby wee should haue beene made more chearefull and couragious in the duties of Holinesse and Righteous∣nesse, because wee serued such a gracious and powerfull Lord, as was both able and willing to protect vs from all perils, and to safe-guard vs from all enemies; Satan laboureth to worke in vs this carnall secu∣ritie, whereby wee are encouraged to performe seruice vnto himselfe with all confidence and chearefulnesse; perswading vs that we are safe from all danger, though we be daily obnoxious to Gods wrath, liable to his fearefull Iudgements, and in the very jawes of Death and Hell. With which securitie hee bringeth more to destruction then with all his terrors and feares, whereby hee indeauoureth to plunge men into desperation, yea in truth then with all other tentations, though neuer so vgly and terrible in their outward appearance. In which regard it behooueth all Christians as they loue their soules, and would either escape Death and Hell, or attaine vnto saluation and euerlasting hap∣pinesse, that they keepe a narrow watch ouer themselues; and that being wounded by this viperous Serpent with the sting of sinne, they doe not thereupon fall into this pleasing slumber, or rather dead sleepe of carnall securitie, the which bringeth all, ouer-taken with it, into destruction and condemnation of Body and Soule.

CHAP. II.

Of carnall securitie, and what it is.

§. 1 Of the general Parts of this Treatise.

TO which purpose let vs now speake more specially of it. And for our more orderly proceeding, I will first shew what it is, that so knowing, wee may the better auoid it. Secondly, the causes of it and meanes, which Satan and our owne corruption vse to worke it in vs. Thirdly, the diuers sorts and kinds of this Vice. Fourthly, how we may know the one from the other. Fiftly, the signes whereby we may discerne, whe∣ther and how farre forth we are tainted and infected with this deadly poyson: and lastly, the meanes whereby we may either be preserued from falling into it, or recouered, if we be alreadie ouer-taken.

§. 2 Carnall secu∣ritie defined.

Concerning the first, wee will make it plaine, not onely by a Defi∣nition or Description, but also by Testimonies and Examples of it recorded in the holy Scriptures. It may best bee defined, if in all things we oppose it to that Vertue whereof it is the priuation, name∣ly, the true feare of God, after this manner. Carnall securitie is a Vice or vicious habit, whereby forgetting or neglecting both the iu∣stice and power of God in punishing sinne, and also his infinite Loue and Goodnesse in Christ, his Merits and Iudgements, his Promises and Threatnings, with the manifold benefits which we haue receiued from him, we doe cast off all feare of him, and so quietly and securely

goe on in sinne without repentance, promising vnto our selues immu∣nitie from all punishment, and not onely for the present the constant fruition of our carnall delights, but also euerlasting saluation in the World to come. Vnto this description, for the better clearing of the point in hand; we may adde that of Bernards, describing an hard or secure heart: It is that (saith he) which is not rent with compunction, nor * 1.14 softned with pietie, nor moued with prayers, nor yeeldeth to threatnings, and is hardned with stripes. It is vngratefull for benefits, vnfaithfull for counsailes, fierce in respect of iudgements, shamelesse in regard of things filthy and dishonest, vndaunted in dangers, inhumane in humane actions, rash in diuine, forgetfull of things past, neglectfull of things present, im∣prouident for things to come. It is that which remembreth nothing past but injuries, loseth the benefit of all things present, and fore-casteth and prouideth for nothing to come but reuenge. And that I may in a word com∣prehend the euills of this horrible Vice; it is that which neither feareth God nor respecteth Man. So that if we would haue a briefe definition of this Securitie, it is nothing else but the absence and priuation of the feare of God; for as securitie generally considered, is the freedome of the mind from all feare; so this speciall kind of it carnall securitie, is that horrible Vice which emptieth the heart wholly of the true feare of God. And thus the wise Man opposeth them the one against the other. Happy is the man (saith he) that feareth alwayes, but he that hard∣neth * 1.15 his heart shall fall into mischiefe.

§. 3 Testimonies of Scripture, shewing what it is.

And this is that securitie of which Dauid speaketh: The transgres∣sion of the wicked saith within my heart, that there is no feare of * 1.16 God before his eyes: For he flattereth himselfe in his owne eyes, vntill his iniquitie be found out to be hatefull. And describing the prosperous e∣state of the wicked, he saith, That continuing in their corruption, and being couered with violence, as with a garment; They speake loftily, * 1.17 and set their mouthes against the Heauens; saying, How doth God know? and is there knowledge in the most High? And Iob discoursing of the same subiect, namely, wicked men flourishing in worldly prosperitie, saith, that their houses are safe from feare, neither is the rod of God vp∣on * 1.18 them. They take the Timbrel and Harpe, and reioyce in the sound of the Organs; they spend their dayes in wealth, and in a moment goe downe to the graue. Therefore they say vnto God, depart from vs, for we desire not the knowledge of thy wayes. What is the Almightie, that wee should serue him? and what profit should we haue if we pray vnto him?

§. 4 Examples of carnall secu∣ritie.

The examples of this Vice, recorded in the holy Scriptures, are very many. It was one of the first sinnes which tainted our first Pa∣rents; who vpon the Deuils word promised vnto themselues, in the transgression of Gods Commandement, not onely impunitie for their sinne, but also a great addition to their present happinesse. The old World was drowned in deepe securitie, before it was drowned with the generall Deluge. For though Noah, the Preacher of Righ∣teousnesse, denounced Gods Iudgements, that hee might bring them to repentance, yet they securely went on in their sinnes without feare

of danger, eating and drinking, marrying and giuing in marriage, vntill * 1.19 the day that Noah entring into the Arke, the Flood came and tooke them all away. It was a chiefe sinne of Sodom and Gomorrah, accompa∣nying their Ease and Plentie, Peace and Prosperitie, which made them to blesse themselues in all their abominable wickednesse, to stop their eares to righteous Lot, fore-telling their imminent plagues; and to run on in their sinfull courses, as though they were obnoxious to no danger. For as our Sauiour noteth, They did eate, they dranke, they bought, they sold, they planted, they builded, vntill the day that Lot de∣parting out of Sodom, it rayned Fire and Brimstone from Heauen and de∣stroyed them all. Thus Dauid complayneth of the great Ones of his time, who grieuously oppressed the Poore, presuming of Gods conni∣uency and their owne impunitie: Hee hath said in his heart, God hath * 1.20 forgotten, hee hideth his Face, hee will neuer see it. This was the sinne of old Babylon, who hauing lifted vp her selfe by blood and crueltie aboue all other Nations, neuer laid her sinnes to heart, but dwelled care∣lesly * 1.21 and gaue her selfe to pleasure, and concluded, That shee should be a Lady for euer, and neuer sit as a Widdow, nor know the losse of Children. And such is the carnall securitie, of the new Babylon and the Romane Antichrist, as the Apostle Iohn describeth it, who hauing multiplied her Idolatries, and made the Kings and Nations of the Earth drunke with the golden cup of her Fornications, and her selfe with the blood of the holy Martyrs, securely goeth on in her sinnes without repen∣tance, * 1.22 and presumeth notwithstanding of impunitie, and the long continuance of her worldly prosperitie. Such was the securitie of those desperate sinners, of whom the Prophet Esay speaketh, who made a couenant with Death, and were at an agreement with Hell, and so securely went on in their sinne, promising vnto themselues, that when the ouer-flowing scourge should passe through, it should not come vnto them; because they had made lyes their refuge, and were hid vnder false∣hood. * 1.23 For this the Ancients of the House of Israel are condemned, who hauing committed many and great abominations in the darke, were out of all feare of punishment, saying. The Lord seeth vs not, the Lord hath forsaken the Earth. And finally, this was the securitie of the * 1.24 people of the Iewes, who were setled on their lees, and resolued to goe on in their wicked courses, saying in their hearts, The Lord will not doe * 1.25 good, nor will hee doe euill.

CHAP. III.

Of the manifold causes of carnall securitie.

§. 1 The first cause of Securitie, ignorance of God, and his sauing attri∣butes.

WE haue seene what this carnall Securitie is; and now in the next place wee are to consider of the causes and meanes, whereby it is wrought in vs. The first where∣of is ignorance either naturall or affected, which like a thicke cloud or foggie mist, doth hide from the eyes of

our minds all the motions of Gods feare, and maketh vs secure in the middest of dangers, because we doe not see the euills that encompasse vs round about. Like vnto silly Birds which sit singing on the boughs, when the vnseene Archer hath his Bolt vpon the string, readie to shoote and smite them off; or which feed securely on the Bait, with∣in the compasse of the Net, because it lyeth hidden from their sight. For we are beset on all sides with innumerable dangers, but yet re∣maine secure, euen when they are readie to seaze vpon vs, because we see onely the baits that delight vs, but doe not behold, by reason of our ignorance, the Nets and Snares which are readie to catch vs. We see and taste the pleasures of sinne, and the bewitching allurements of worldly riches and preferments; but because we neither know nor acknowledge the iustice of God in punishing sinne, his hatred of it, and inflamed wrath against it, which nothing could quench, but the streames of Christs precious Blood, his all-seeing Eye, which ta∣keth notice of all sinnes though neuer so secretly committed, and om∣nipotent Power in punishing them; nor the malice of the Deuill in tempting vs vnto sinne, nor the manifold miseries into which wee plunge our selues, when wee yeeld to his tentations; therefore wee blesse our selues in this cursed estate, and securely goe on in sinne with∣out repentance.

§. 2 The second cause, want of consideration of that wee know.

The second cause of securitie is, when as knowing these things, for want of consideration we cast them negligently behind our backs, and make no vse of that we know. For therefore doe men securely goe on in their sinne and feare no danger; because they doe not meditate and consider, that the eye of their Iudge is alwayes vpon them, who will execute righteous Iudgement without respect of persons; of the day of Iudgement, when the secrets of all hearts shall be disclosed, and all hidden things brought to light. Of that strict account, which is then to be giuen, and the eternall miseries and hellish tormentg into which they shall be irrecouerably plunged, who come short in their recko∣nings, and are not able to pay their debts. Because they doe not con∣sider that the pleasures of sinne, which they presently inioy, are short and momentanie, and may euery day bee taken from vs or wee from them; but the punishments of them great and endlesse, euen the finall losse of eternall happinesse; and the intollerable torments of hellish condemnation.

§. 3 The third cause, selfe confidence.

The third cause of carnall Securitie, is selfe Confidence, arising from an erroneous opinion of our owne power and sufficiency, for the fruition of our desires, and freedome from all dangers. For therefore are men secure, because they thinke themselues so wise, that they can with their policie either preuent all dangers, or quit themselues out of them, if they be fallen into them. Because they haue an opinion of their owne strength, as though thereby they were able to protect themselues from all euills, to withstand all enemies which may at∣tempt the disturbing of their peace, and to safe-gard both their owne persons, and all that belong vnto them, from all perills; and that by

their owne absolute power, or by the aide of their friends, or the si∣tuation * 1.26 of their Countrey farre remote from Enemies, or inuironed with the Sea, or the strength of their Fortifications, which they thinke * 1.27 impregnable, or their Munition and warlike preparations, wherein they excell all their neighbour Nations. So also this carnall securitie ariseth in many from confidence in those spirituall priuiledges, where∣in they are preferred before others, as that they are members of the true Church, and inioy the Word, the Sacraments, and the rest of Gods holy Ordinances, as wee see in the example of the Israelites, who went on in their sinnes with great securitie, because they had the * 1.28 Temple of the Lord, the Arke and Law of God amongst them. And finally, many nourish this securitie in them, out of an opinion of their owne worthinesse and merits, and supposing themselues to bee much more holy then others, they imagine that God is bound to them for their well-deseruing, to watch ouer them in more especiall manner, that no euill may happen vnto them.

§. 4 The fourth cause, abuse of worldly pro∣speritie.

The fourth cause of carnall Securitie, is worldly Prosperitie, which maketh men beleeue that it is a sure Friend, and will neuer leaue them, though in truth it is but a fawning Flatterer, which is as vnconstant as the Moone, the Wind, or Aprill weather. It promiseth that they shall still drinke their delicious pleasures out of a full Cup, that their Tables shall ouer-flow with dainties, and their Riches long continue, * 1.29 of which when they haue spent their fill, there will be enough to leaue vnto their Children. And as it promiseth vnto them the long conti∣nuance of all their worldly good, so also protection from all dangers, causing them to feare no euill, because they feele none. It blindeth al∣so their eyes with folly, and so puffeth vp their hearts with pride, that they cannot see their sinnes, with those fearefull iudgements which doe attend them, but maketh them thinke their vices vertues, and their outragious wickednesse, small slips and humane frailties. It ma∣keth them to forget God, and to remoue his Iudgements farre out of * 1.30 their sight, and to presume that he either seeth them not, or if he doe, * 1.31 is not displeased with their wicked courses. To this purpose the Psal∣mist speaketh: The wicked (saith he) through pride of his countenance * 1.32 will not seeke after God; God is not in all his thoughts. His wayes are al∣wayes grieuous; thy iudgements are farre aboue out of his sight; as for his enemies, he puffeth at them. He hath said in his heart, I shall not bee moued, for I shall neuer be in aduersitie. Yea, this worldly prosperi∣tie maketh men to forget God, not onely through infirmitie, but also wilfully to banish all remembrance of him out of their minds. So Iob * 1.33 saith, that the wicked flourishing in all plentie and prosperitie, and spending their dayes in wealth and pleasure, doe therefore say vnto God; Depart from vs, for we desire not the knowledge of thy Wayes. What is the Almightie, that we should serue him? and what profit shall we haue, if we pray vnto him? or if they come not to this height of impietie, but that they liue ciuilly amongst men, and performe vnto God some cold, heartlesse, and formall seruice; then their great prosperitie ma∣keth

them thinke that they are Gods speciall Darlings, seeing they haue in their hands so many pledges of his loue, and that because for the present they haue receiued so much good from him, there is no reason why they should feare any euill for the time to come. And thus Babylon from her present prosperitie, securely concludeth, that shee should bee a Lady for euer, and know neither Widdow-hood nor losse of * 1.34 Children. And the rich Foole in the Gospell, securely gaue himselfe * 1.35 ouer to ease and pleasure, because hee had stored vp much goods for many yeeres. Yea, euen Dauid himselfe was lulled with this prospe∣ritie into the sleepe of securitie. For in his prosperitie hee said, that hee * 1.36 should neuer be moued. And Iob in his prosperitie, concluded, That he * 1.37 should die in his nest, and should multiply his dayes as the Sand.

And as this securitie is caused by selfe Prosperitie, so also it is much nourished and strengthned by the consideration of the flourishing e∣state of others, who goe on in their sinnes without repentance. For men are not afraid to take those wicked courses, which they see to thriue so well with others; and will feed securely on those pleasing dainties, which cause others to be in such good liking. They will not be perswaded that sinne is so vgly and ill as men make it, when as the fruits and off-spring of it are so much to bee desired; nor that God so much hateth it as Preachers beare them in hand, seeing he bestoweth vpon those that commit and continue in it, so many testimonies of his loue. On the other side, they see small reason, why they should be o∣uer strict in Gods Seruice, when as they see those who are most for∣ward and diligent in it, most afflicted in the World, or why they may not take their fill of the pleasures of sinne, when as they see those that most scrupulously shun it, thriue no better.

§. 5 The fift cause of Securitie, is customable sinning.

The fift cause of carnall Securitie, is customable sinning, not re∣newing our repentance, as soone as we are fallen into it, but commit∣ting * 1.38 it againe and againe, and making it an ordinarie practise, and fa∣miliar vnto vs by common vse. What (saith one) doth not custome invert? what is not hardned by assiduitie? what is it that giueth not way to vse? vnto how many doth vse make that sweet and pleasant, which at first they abhorred as bitter and distastefull? so as they may say of their sinnes, as Iob of his sorrowes; The things which my soule refused to touch, are become my daily food. For sinne which at first see∣med intolerable vnto thee, if thou accustome thy selfe vnto it, in pro∣cesse of time thou wilt iudge it not so heauie; and within a while, thou wilt feele it light; and soone after, not feele it at all: or if there be any sense, it will be not of griefe and sorrow, but of pleasure and delight. And if we still giue way vnto it, and doe not breake it off by serious repentance, it will bring vs not onely to securitie and hard∣nesse of heart, but to impudencie and desperate boldnesse, which will not onely make vs to commit sinne without feare and blushing in the sight of the same, but to defend it as though it were lawfull; yea, to glorie in it as if it were commendable; as wee see in the example of Doeg, who not onely did abominable wickednesse, but also boasted * 1.39

himselfe in his mischiefe, as the Psalmist speaketh. For sinne as oft as it is committed, leaueth a blot and poysonous taint behind it in the heart and conscience, which if wee doe not labour to wash away with the precious blood of Christ, applyed afresh vnto vs by a liuely Faith, and by bathing them in the teares of vnfayned repentance, it will make them readie to receiue the infection of the next tentation, and at last so wholly corrupt and sinfull, that they will bee sensible of no wickednesse, because it is of the same nature and temper with them. To which purpose, one saith, that these pricks of tentations, com∣ming * 1.40 into common vse, are made more large and wide, though not more sharpe and sensible. They grieue lesse, but infect more; because sticking long vnto the minde, they are by so much the lesse feared, by how much they are become the more familiar. For out of many acts of sinne, at last, it commeth to an habite, which, as it is long in get∣ting, so it is not easily lost. And whilest it continueth, sinne is com∣mitted at ease without any reluctation of minde or checks of consci∣ence, and liued in with great securitie; these euill habites producing actions like themselues with as great facilitie as the eye seeth, or the eare heareth. Againe, this often sinning groweth vnto a custome, which being euill, is the greatest Tyrant, hauing in it the nature of a Law, which bringeth an vrgent necessitie with it that cannot bee resi∣sted: yea, it becommeth a second Nature, and causeth men to sinne as familiarly and easily; as the Riuer runneth, the stone descendeth, or the sparks flye vpwards. It hardneth the heart and seareth the con∣science, making it like vnto the path-way which is much trampled vp∣on, in which the seed of the Word can take no roote, but as soone as it is cast vpon it, the Fowles or Fiends of hell come and take it away, as our Sauiour speaketh. It maketh the heart like vnto the hand * 1.41 which by much labour getteth such a callum or thicke skin vpon it, that it is almost insensible; and the Conscience like vnto the Backe, which is at first sensible of the smallest stripe; but with much whip∣ping, becommeth so stupid and benummed, that the greatest lashes cause little smart.

§. 6 The sixt cause of Securitie, is the present im∣punitie of sin∣ners.

The sixt cause of this carnall Securitie, is impunitie of sinners, after much wickednesse committed by them. For although God out of his goodnesse, patience and long suffering, differreth the execution of his righteous Iudgements, and after sinners haue often deserued Death and condemnation, doth giue vnto them many Repriualls, that in the meane time they may sue out their Pardon and escape punishment, by turning vnto him by vnfayned repentance; yet the vessells of wrath ordayned to destruction, through the hardnesse of their hearts which cannot repent, take occasion vpon this Mercy and Patience of God, of liuing securely in their wicked courses, and so by multiplying their sinnes, treasure vp vnto themselues wrath against the day of wrath, and reuelation of the righteous Iudgement of God, as the A∣postle * 1.42 speaketh. Like herein to desperate Malefactors, who because they haue often escaped, securely goe on in their wickednesse, as

though they were free from all danger; or rather to such as being ap∣prehended, arraigned and adiudged to die, are through the fauour of the Iudge repriued for a while, that they may vse meanes to procure their pardon. But they, because day of Execution is a little deferred, conclude with themselues, that all the storme of perill is ouerblowne, and (with Agag) that the bitternesse of death is past, and therefore spend their whole time in Pleasures and Delights, in Dancing and Re∣uelling, Drinking and Whoring; yea, securely returne to their for∣mer wicked courses, Stealing and Robbing, Quarrelling and Killing, till the Iudge seeing his Mercy and Patience thus abused, doe giue out his Warrant for their speedy Execution. So the wise Man telleth vs, that because sentence against an euill worke, is not executed speedily, there∣fore * 1.43 the heart of the sonnes of men is fully set in them to doe euill. An ex∣ample whereof wee haue in the Israelites, who because God held his * 1.44 peace for a long time, therefore they feared him not. Yea, it grew to a wicked prouerbe amongst them; that the dayes were prolonged, and e∣uery vision fayled, that is, because the Iudgements of God, threatned by the Prophets, were deferred, therefore their prophesies were wor∣thy * 1.45 no credit, as being neuer likely to be fulfilled. So Scoffers of these latter times, securely walke after their owne lusts, and say, Where is the * 1.46 promise of Christs comming to iudgement? seeing since the Fathers fell asleepe, all things continue as they were from the beginning of the creation, as the Apostle Peter hath fore-warned vs. And what is the cause of all this, but the abuse of Gods patience and long-suffering, and a false and blasphemous conceit of his Nature and Actions arising from it. For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes; they conclude, that there is no God, or no Proui∣dence, that hee sitteth in Heauen, and either seeth not, or regar∣deth not what is done on Earth; yea, that hee is like them, allow∣ing and approuing of their wicked courses, as the Psalmist speaketh; * 1.47 and therefore they may securely proceed in their sinnes without feare or danger.

§. 7 The seuenth cause, presump∣tion on Gods mercy.

The seuenth cause of carnall securitie, is presumption on Gods mercy, whereby men conceiue, that though they liue as they list, and daily prouoke his wrath against them, by wilfull sinnes committed a∣gainst knowledge and conscience, yet hee is so pittifull and tender in compassion, that hee will not at all, or but very slightly punish them for their wickednesse, or though they doe make them lyable to his dis∣pleasure by their sinnes, yet they may continue in them for a time, and not depriue themselues of the pleasure and profit of them, see∣ing whensoeuer they repent, they shall haue pardon, and bee re∣ceiued to Grace and Mercy. The which they may doe time enough hereafter, when God beginneth to execute iudgement; which if hee deferre to doe vntill the houre of their death, euen then it will bee time enough to repent, seeing hee offereth his Grace to all whatsoeuer, at all times whensoeuer, that forsake their sinnes and call vpon him for mercy and forgiuenesse. And thus doe wic∣ked

men make an Idoll of a mercy, in God falsely fancied, vn∣to themselues, whilest they seuer it from his Iustice, which will not let the sinnes of such presumptuous wretches goe vnpunished; and from his Truth which hath denounced fearefull Iudgements against them, who securely abuse his patience and long suffering, which should leade them to repentance, and make them sorry and a∣shamed, that they should offend so gracious and mercifull a God, as an incouragement to hearten them on in their course of wickednesse, and to make them contemne his Iudgements and Threatnings.

§. 8 The eight cause, the neg∣lect or con∣tempt of the meanes of grace and sal∣uation.

The eighth cause, is the neglect or contempt of the meanes of spiri∣tuall grace and eternall saluation, as of hearing the Word, the vse of the Sacraments, Meditation, Prayer, holy Conferences, and such like. For as these are the meanes of working our hearts to the true feare of God, repentance and spirituall watchfulnesse; so the neglect of them causeth carnall securitie, hardnesse of heart, and boldnesse in sinning. And as all other Vices get head and strength, by forsaking the vse of the meanes, whereby the contrarie Vertues are wrought, because they are the priuation of them, and therefore the remouall of the one from that subiect, which is capable of them, is the placing of the other, as wee see Light succeed Darknesse; and Darknesse, Light; Rest Labour, and Labour Rest: so is it in these, the putting away of the feare of God, by neglecting the meanes whereby it is bred and nourished in vs, is the cause of entertayning carnall securitie. And so likewise, as all other Vices, being admitted, doe mutually strengthen one another, that they may keepe firmer and surer possession against the Vertues which they oppose; so is it betweene these, for the more we neglect the Word, Sacraments, and the rest, the more secure wee shall be in all sinfull courses; and the more strong wee grow in carnall securitie, the more negligent wee waxe in those holy Exercises. And therefore the Prophet ioyneth them together, as mutuall causes of one another: They stopped their eares that they should not heare, and made * 1.48 their hearts as an Adamant stone.

§. 9 The ninth cause, hearing the Word without Faith.

The ninth cause, is the hearing of the Word without Faith, giuing no credit either to the threatnings of the Law or promises of the Go∣spell. * 1.49 For as the Word is vnprofitable, if it bee not mixed with Faith in those that heare it, as the Apostle speaketh: so it becommeth in this respect, by accident, through our corruption, dangerous and hurtfull. Either it is the sauour of life vnto life, or the sauour of death vnto death. * 1.50 Either it weakneth and killeth Vice, or giueth more strength and vi∣gour to it; either it softneth our hearts like Waxe, or hardneth them like Clay; either it worketh them to Gods feare, when we beleeue his Promises and Threatnings, or maketh them more carnally secure when wee giue no credit to them. For the Word of God proceeding out of his mouth, shall not returne vnto him void, but shall accomplish that which pleaseth him, and prosper in the thing whereto hee sends it, * 1.51 as the Prophet speaketh. And as oft as we heare it, either it setteth vs forward in the right way that leadeth to saluation, or through our

corruption and vnbeliefe, it maketh vs to goe faster and more secure∣ly in the wayes of death and destruction. It will make our hearts melt like the heart of good Iosiah, or to become more hard like the heart of Pharaoh; and wee shall receiue Gods Ambassadors with feare and trembling, as the Corinthians did Titus; or with proud neglect, and * 1.52 scornefull censures; fore-stalling preiudice, and resolued obstinacy, as the Athenians did the Apostle Paul. So the Lord speaketh of some, * 1.53 who should take occasion vpon hearing the curses of the Law, to blesse * 1.54 themselues in their hearts, saying, I shall haue peace, though I walke in the imagination of my heart to adde drunkennesse to thirst. And the Prophet from the Lord, saith of the people of the Iewes, that whilest they heard and vnderstood not, and seeing perceiued not, their hearts were made * 1.55 more fat, their eares heauie, and their eyes more blind; which is not caused by any naturall propertie of the Word, but by accident through mans corruption that doth abuse it, and so maketh that a curse which was ordayned for a blessing. Like the weake and tender eye, that is made more blind by the bright beames of the Sunne, which cause stronger sights to see and discerne the better; or the weake eare, which is made more deafe by too much hearing of loud sounds; or the sicke stomacke, which becommeth more sicke by receiuing holesome nourishment, whereby one strong and healthy would bee confirmed in health, and by well digesting of it, minister vigour and strength to the whole body.

§. 10 The tenth cause, the not applying the Word preach∣ed.

The tenth cause, is the not applying of the Word preached or read vnto our selues, for our owne vse and benefit, but putting it off to o∣thers as though it concerned them and not vs, especially admonitions and reprehensions for sinne, and the threatnings of Gods Iudgements against those that continue in them without repentance. For so are men blinded with pride and selfe loue, that they can see no faults in themselues, or if they doe, yet they seeme so small and veniall, that they are scarce worth the reprouing; and so defectiue are they in cha∣ritie towards their Neighbours, that they can easily spie the least Motes in their eyes, and make of euery Moll-hill a huge Mountayne. And this maketh them to shift all rebukes for sinne, and denunciati∣ons of punishment from themselues vnto others, to whom they thinke they more fitly belong, and so blesse themselues and securely liue in sinne, as though they were free from all danger. Yea, though they be neuer so faultie in those Vices that are reproued, yet if in truth they can find out any that in the iudgement of the World, doe goe beyond them in those kinds; then can they heare them sharpely re∣buked without any sting of conscience, or sense of the smart of their owne sinnes, yea, with much pleasure and delight. And thus haue I often heard, after some powerfull Sermon against couetousnesse, a greedie Muck-worme, nothing moued for his owne auarice, because hee hath beene able to picke out of a whole Citie or Countrey some one, supposed to bee more wretched then himselfe, vnto whom hee hath applyed all that was spoken. And so when pride hath beene re∣buked,

or profanenesse, or worldlinesse, or any other sinne; I haue noted, that those who haue highly offended in these kinds, in the iudgement of all others, haue like innocents securely blessed them∣selues, applying nothing spoken to their owne vse, because they could point at others that haue exceeded them in faultinesse. As if the Cut∣purse should thinke himselfe safe and secure from danger of Law; be∣cause there are other greater Theeues, that breake Houses and rob by the high Way; or the common Whore-master, should thinke him∣selfe in no danger of Gods or Mans Lawes, because there are others that liue in Incest and filthy Sodomie; or the Man-slayer, should flat∣ter himselfe with a secure hope of escaping at the day of Assize, be∣cause there are some in the Iayle that haue committed parricide.

§. 11 The eleuenth cause is the misse-applying of the promi∣ses of the Go∣spell.

The eleuenth cause of carnall Securitie, is the misse-applying of the promises of the Gospell vnto those, who haue no part or interest in them. For when as there is no promise so generall and indefinite, which is not limitted and restrayned to the condition of the Coue∣nant of Grace, Faith in Christ bringing forth the fruits of vnfayned repentance; yet wicked men resoluing to goe on in the course of sinne, no sooner heare the Promises of Gods mercy, the pardon of their sinnes, and eternall life and saluation, for the righteousnesse and obe∣dience of Iesus Christ, which haue alwayes the former condition ex∣pressed or vnderstood, but presently with great confidence, or rather presumption, they lay hold of the Promises, but haue no care at all of performing the Condition. Thus when the Lord saith: As truely as I liue I will not the death of a sinner, that they make vse of for the * 1.56 nourishing of their carnall securitie, neuer regarding what followeth; but that he repent and liue. So when Christ saith, that he came not to * 1.57 call the Righteous, but Sinners; with that they comfort themselues in their sinfull courses, but obserue not to what he calleth them, namely, to repentance, before they can haue any part with him in glorie. And when they heare the Apostles speech; that God will haue all men to bee * 1.58 saued, they make a bolster of it whereon they sleepe securely in their sinnes; but leaue out the following condition, which would helpe to keepe them waking, namely, that hee will haue all, whom hee would haue saued, come first to the sauing knowledge of his Truth, which is * 1.59 neuer seuered from the fruits of obedience. And thus these Spiders out of the fragrant flowers of Gods promises, sucke most deadly poy∣son; and make no other vse of the sweet tunes of the Gospell, but to bring and continue them in the deepe sleepe of carnall securitie; the which serue vnto the faithfull as effectuall meanes and motiues to make them leaue their sinnes, and turne vnto the Lord by vnfayned repentance.

§. 12 The last cause, is a flattering Ministerie.

The last cause of this carnall securitie, is a soothing and flattering ministerie, and when those who are sent as Gods Ambassadors, to denounce his Iudgements against impenitent sinners, either for feare or fauour, for hope of gayne or auoyding of displeasure, doe their message vnfaithfully, proclayming peace to them, against whom God

hath denounced warre, and applying vnto them the gracious promi∣ses of the Gospell, to whom nothing belongeth, but the terrible threat∣nings of the Law. Of such Prophets the Lord often complayneth. They say still (saith he) vnto them that despise mee; The Lord hath said, * 1.60 yee shall haue peace; and they say vnto euery one, that walketh after the imagination of his owne heart; No euill shall come vpon you. And againe, They haue healed the hurt of the Daughter of my People slightly, * 1.61 saying, Peace, peace, when there is no peace. Of such the Prophet Ezechiel speaketh thus from the Lord. They haue seduced my people, * 1.62 saying, Peace, and there was no peace; and one built vp a Wall, and loe, others dawbed it with vntempered morter. If the pride of great Ones will display it selfe in its colours, and in wearing garments of strange and euen vnnaturall fashions, they incourage them in it, because these things being of an indifferent nature, are left to their free choise, and there is no difference to be made betweene Yellow and Blew, French and English. Yea (if they will so haue it) whether being Men or Wo∣men, they disguise themselues in the habite of the contrarie Sexe. If being their Benefactors, they liue vpon vsurie, that they may be more bountifull towards them in their mind, and more able in their purse; they soothe them in this sinne, by telling them that whatsoeuer is spo∣ken of it in the Scriptures, to shew how haynous it is in Gods sight, is to be vnderstood onely of byting vsurie, and of that which is exa∣cted of those who are miserably poore. If they haue a mind to inrich themselues with bribes, they secure them in their course as being a matter full of equitie, that those who doe good vnto others, should againe receiue from them answerable gratuities. If Naboths Vineyard so please them, that by right or wrong they will wring him out of it; they hold them excused, if they desire it on a price; and if oppression and blood follow vpon his denyall, not they, but poore Naboth, is to be blamed, who would bee so wilfull and churlish, as to denie men of their greatnesse and worth, a thing so conuenient and necessary for them. And thus doe they, as the Prophet speaketh, put cushions vn∣der * 1.63 their elbowes, that they may sinne at their ease, and pollute Gods Name among the People for handfulls of Barley and peeces of Bread, to slay the soules that should not dye, and to saue the soules aliue that should not liue, by lying vnto them who will giue them the hearing. Yea, with this false and flattering Doctrine, many ioyne their wicked example, bearing them company, who are vnder their charge, in all their sinfull courses, yea, rather as Captaines and Precedents, they goe before them and leade them the way. The which when it hapneth (O would it did not happen too often) it giueth double strength to mens carnall securitie; there being few that feare to follow their Guides, or to goe as farre as they in the fruition of their sinfull pleasures or profits, who are by their Calling and Profession bound to restrayne themselues and others from all that is euill and sinfull. But contrariwise, tread se∣curely in those Pathes, which they see their Teachers tread before them, supposing that if there were any great danger in walking these

wicked wayes, they who farre exceed them in learning and know∣ledge, would not with the hazard of their owne soules so ordinarily trauaile in them.

CHAP. IIII.

Of the diuers kinds of carnall Securitie.

§. 1 Of naturall se∣curitie, which is in all men.

HAuing spoken of the causes of carnall Securitie, it now followeth that we shew the kinds thereof. And first it may bee distinguished by the diuers degrees of it. In which respect carnall securitie is either naturall, or affe∣cted and voluntarie. Naturall, is that which euery one bringeth into the World with him, and is a fruit or branch of originall corruption, and one kind of hardnesse of heart, whereby forgetting Gods Power and Prouidence, his Iustice and hatred of Sinne, and not obseruing his fearfull Iudgements executed vpon the wicked, nor his Mercies extended towards those that serue him, mens hearts are emp∣tied of the true feare of God, and so without checke and remorse of conscience, or griefe of heart, quietly and securely goe on in their sin∣full courses to their eternall destruction. And this is naturally bred and borne in all men alike without exception, although nourished and increased diuersly by those causes of securitie before spoken of, accor∣ding to that predominancy which they seuerally haue, in one more then in another. And continueth and wholly possesseth all the powers and faculties of Heart and Mind, as it were a spirituall Lethargie, till the Lord awakneth them out of it; as he doth euen the wicked some∣times, by the thundering threatnings of the Law and sense of his hea∣uie Iudgements for their sinnes, striking horror and despaire into their mindes, hearts and consciences, whereby it commeth to passe, that they who slept securely and neuer awaked, can now take no rest at all. And the godly alwayes whom he first rowseth out of this dead sleepe, partly by Legall comminations, and partly by some sharpe Afflicti∣ons, so as like the Iaylor suddenly awakned, they crie out to Gods Mi∣nisters; Men and Brethren, what shall we doe that we may be saued? and * 1.64 afterwards by the preaching of the Gospell, whereby the true feare of God is wrought in them, which maketh them to watch ouer their wayes that they may not, being ouer-come by tentations, doe any thing displeasing in the sight of God. So that euen naturally, this vaile of securitie is spread ouer the eyes of all men, whereby they see not, or seeing (like men asleepe with their eyes open) consider and regard not, the all-seeing Eye of God looking vpon them, yea, euen into all the secret corners of their hearts and reynes, the Iustice and Power of God, whereby hee is ready and able to punish sinne, nor his Loue, Mercy, and Goodnesse, towards all those that seeke and serue him, vntill by the preaching of the Word, and inward operation of the Spirit, applying vnto them the vertue of Christs death, this vaile is

rent in sunder, whereby they come to a sight of Gods sauing attri∣butes; which worke in vs a reuerent and filiall feare of him, which is alwayes accompanyed with a holy care and watchfulnesse ouer our selues, that we doe not any thing displeasing in his sight.

§. 2 Of carnall se∣curitie which is affected and voluntarie.

The carnall securitie which is affected and voluntarie, is when as men purposely vse all meanes to harden their hearts against Gods feare, and to stop their eares, that they may not heare any thing which may awaken them of their pleasing sleepe of sinne, that so they may without any disturbance commit all manner of wickednesse with de∣light and greedinesse, whereby they much strengthen and increase their naturall securitie, vntill by custome it becommeth habituall. They adde Arte to Nature, and thinking that they cannot sleepe soundly enough, and without feare of disturbance in their naturall slumber of securitie, they stupifie their senses (as it were with opium) till they are brought into an vnrecouerable Lethargie and sleepe of death. They doe not onely draw ouer their alreadie hard hearts and seared consciences, a callum or thicke skin, which will not be pierced with the pricke of a pin, but (as one saith) euen a treble plated armor, * 1.65 which is high proofe against the Sword of Gods Spirit, the Word of God; yea, euen the Musket shot of his Iudgements and Punish∣ments. They doe not onely quench all good motions of Gods Spirit restrayning them from sinne, but quite put out those small sparkes of the light of Nature, which remayne in them. They doe not alone stop the voyce and crie of their consciences, with the lowder clamour of their tumultuous lusts and passions; but put to silence all that would admonish them of their wicked courses, with their impudency in sinning. They harden their fore-heads against all reproofes, and flye in their faces who reprehend their wickednesse. They shut their * 1.66 eyes that they may not see Gods Iudgements, and stop their eares that they may not heare of them, either as they are threatned in the ministerie of the Word, or inflicted on impenitent sinners like vnto themselues; yea, they stupifie their senses, that they haue no feeling of them, but can out-face their owne punishments, and euen laugh, when they are lashed with Gods whip. And though all these out∣ward Sconces were batterd and beaten downe, so as sinne dare no lon∣ger abide in the countenance, Words and externall Actions, yet they haue an inward Fort, vnto which, being impregnable, it may safely retyre, euen an heart of Rocky and Adamant hardnesse, whereas it may sleepe in great securitie, there being no engine or shot which will batter this Hold.

§. 3 Of carnall se∣curitie which is in the vnre∣generate.

Secondly, this carnall securitie is to be distinguished according to the diuers subiects in which it is. For it is to be considered, as it is in the vnregenerate before conuersion, who are wholly ignorant and forgetfull of God, destitute of Faith and the feare of God, or as it doth remayne in the faithfull, after they are in part regenerate and truely conuerted. In the vnregenerate it continueth in it full strength, whol∣ly possessing and corrupting the mind and heart, and depriuing them

vtterly of Gods feare, of the sight and sense of their sinnes, and of the Iudgements and Punishments due vnto them, either threatned and imminent, or else alreadie inflicted and imposed. In these it raigneth and ruleth without resistance as a King and Soueraigne, vnto whom they yeeld peaceable and quiet obedience, keeping all in peace with∣out any feare or disturbance, and as Satans Vice-Roy subiecteth all the powers of the Mind and Soule vnto his rule and gouernment, so as quietly and without feare they doe his will, according to the saying of our Sauiour; When a strong Man armed keepeth his house, all that hee possesseth is in peace. Or if the conscience being awakned and affrighted * 1.67 with the threatnings of the Law and apprehension of Gods Iudge∣ment, doth check their lusts and passions, and disturb this quiet peace; Carnall securitie soone pacifieth these tumults, by stopping the voyce of the Conscience, and casting it into a deepe sleepe, whilest it causeth it to be lulled in the lap of carnall pleasure, and singeth vnto it the sweet and bewitching tunes of worldly delights, with the dittie of earthly profits and preferments. In which they continue, till they come to sleepe that last sleepe of death, and are summoned to appeare before Gods Iudgement Seate, to giue an account of all their former courses; vnlesse in the meane time the Lord hastening his Iudgement, doth strike the conscience with such horrors and feare, and so vexeth and tormenteth it with the guilt of sinne, and apprehension of his wrath, that securitie is not able, by all the former meanes, to bring or keepe it asleepe, or to stop and quiet the lowd cryes thereof. In which case it is forced to giue place, and to yeeld ouer the Regencie of such tormen∣ted wretches to his aduersarie and opposite hellish desperation, which is like vnto it in nothing but this, in that it is alike faithfull seruant to their great Gouernour Satan, holding men firmely, though after a rougher manner, as his Vassalls and Slaues to doe his will, till hauing finished their worke, they receiue the wages of Hell torments, and endlesse destruction.

§. 4 Of that carnal securitie which remayneth in the regenerate; and how it groweth vpon them.

The carnall securitie of the faithfull, is those reliques that remayne of naturall securitie, in the part vnregenerate, and one especiall fruit of * 1.68 the Flesh, which is but in part mortified by the Spirit. For our rege∣neration and sanctification being vnperfect in this life, the Christian Man is partly Flesh and partly Spirit, both which are accompanyed with their seuerall fruits, as the Apostle sheweth, the which continu∣ally fight and lust one against the other; and sometime the Flesh and its Corruption, sometime the Spirit and its sauing Graces, preuayleth and giueth the aduerse part the foile; as elsewhere I haue more fully * 1.69 shewed. Thus the part vnregenerate retayneth and nourisheth carnall securitie, forgetfulnesse of God and his all-seeing Wisedome, his om∣nipotent Power, and seuere Iustice in punishing sinne, his Mercy and Goodnesse towards those that feare and serue him, and thereby be∣commeth carelesse and secure, and goeth on in sinne without repen∣tance. And contrariwise, the part regenerate, remembring these holy Attributes, still retayneth and cherisheth the true feare of God, and

thereby is made carefull and watchfull to please him in all things, and consequently to auoid sinne as the greatest euill, or hauing beene ouer∣taken with it through frailtie and infirmitie, not to continue in it, but to arise againe out of it by vnfayned repentance. And these continu∣ally make warre one against the other, and sometime the feare of God preuaileth and bringeth securitie in subiection, and then the Christian maketh conscience of all sinne, and with all care and watchfulnesse a∣uoydeth all tentations, causes and occasions, that might allure or draw him vnto wickednesse; then he daily renueth his repentance, and la∣boureth diligently in the vse of all good meanes, whereby hee may make * 1.70 his calling and election sure, and as the Apostle speaketh, worketh out his saluation with feare and trembling, and by his owne and others fals, is made more carefull to looke vnto his standing. Sometimes securitie getteth the vpper hand, and giueth Gods feare the foyle, so that in re∣spect of sense and feeling it groweth cold and languishing, and very faintly and remisly exerciseth it selfe in its actions and operations. And then the Christian presuming on his owne present strength, and of his former progresse in the wayes of godlinesse, beginneth to stand at a stay, supposing that he is now rich enough in spirituall grace, and therefore may leaue gathering, and spend vpon the stocke, that hee is out of all danger of declyning and going backe, and that God will keepe him safe in his greatest negligence, and howsoeuer hee carryeth himselfe, make good vnto him his gracious promises of life and salua∣tion. And then forgetting Gods Iustice and Iudgements, and his Mercy and Goodnesse towards him, hee beginneth securely to glut himselfe with worldly pleasures, and to pursue earthly profits and pre∣ferments; he groweth timorous to be seene in any course of Godlines, which may crosse him in their fruition, and willing to strayne his con∣science, in vsing all meanes whereby he may obtayne and securely in∣ioy them. Then he sticketh not to quench the good motions of Gods Spirit, inciting him to returne to his former holy courses, and restray∣ning him from sinne wherby he grieueth this holy Ghest, and were he not most gracious, without respect of desert, would soone make him wearie of his lodging. Then he beginneth to neglect the exercises of mortification, which tend to the subduing of the Flesh, and his former care in often renuing his Couenant with God, by renuing the condi∣tion thereof, Faith and Repentance. Then he groweth carelesse and negligent in the meanes of Grace and Saluation, as hearing the Word, receiuing the Sacrament, Prayer, communion with the Faithfull, and holy Conferences, whereby they are mutuall helps to stirre vp Gods graces in one another; not caring much whether he vse them or no, and therefore taking slight occasions as lawfull and sufficient excuses of their neglect; or when he doth performe these duties, it is after a cold and formall manner, dully and drowsily, negligently and weari∣ly, without any taste or spirituall feeling of ioy and comfort in the vse of them. And in a word, is little or nothing affected either with Gods Promises or Threatnings, either with his Mercies or with his Iudge∣ments,

either with loue and delight, in that which is good, or with hatred and dislike of that which is euill; and therefore securely lyeth snorting in his sinnes, as though there were no feare of danger, and taketh no care to better his present estate, by rising out of them, by vnfayned repentance.

§. 5 Of insensible and sensible se∣curitie in the faithfull.

And this is that carnall securitie which is incident to Gods dearest Children; the which neuerthelesse may bee distinguished, in respect of the diuers degrees of it; for either it is insensible and not perceiued, or else sensible and discerned. The former, like a deepe sleepe, doth stupifie for the time of the continuance of it, all their senses, and abu∣seth their mind and imaginations with deceiuing dreames and false apprehensions, whereby they conceiue that they are in good estate, highly in Gods fauour, and free from all danger, and therefore secure∣ly goe on in their sinfull courses without repentance, and neglect the meanes whereby the feare of God might bee renued and repayred in them, or else vse them after a cold and formall manner. And this was the case of holy Dauid himselfe, after his fearefull fall into those grie∣uous sinnes of Adulterie and Murther, till he was awakned out of this * 1.71 dead sleepe, by that message, which God by Nathan sent vnto him; and of the Angell of the Church of Laodicea, who in his carnall se∣curitie blessed himselfe with a false opinion, that his estate was in such a degree of excellency and perfection, that nothing was wanting vnto * 1.72 him, whereas in truth he was exceeding miserable, poore, blind and naked, as our Sauiour testifieth. The other securitie which is sensible, bringeth the faithfull but into an heauy slumber, so as they may say with the Spouse in the Canticles, I sleepe, but my heart waketh, or like * 1.73 vnto the sleepe (or rather disease in sleepe) which Physicians call E∣phialtes, wherein they feele this waight of carnall securitie, lying hea∣uy vpon their hearts, and striue with all their might to shake it off, but are notable, till God assist them by his Spirit, and throughly awaken them by his Word. For the faithfull, in this securitie, doe carefully and conscionably vse the meanes, whereby they may be freed from it, as the diligent hearing of the Word, Meditation, Prayer, and such like; and are much grieued in themselues, that they performe these duties with so much dulnesse and drowsinesse, and that they so little profit by them. And this was the case of Dauid, who being somwhat awakned by Nathan, doth flye vnto God by Prayer, desiring to bee a∣wakned more throughly, and to be more and more quickned by Gods Spirit, and to recouer the operations and feelings of it, which were so much abated in him. Create (saith he) in me a cleane heart, O God, and * 1.74 renew a right Spirit within me. Cast me not away from thy Presence, and take not thy holy Spirit from me. Restore vnto me the ioy of thy saluation, and vphold me with thy free Spirit. And againe; My soule cleaueth vn∣to * 1.75 the dust; quicken thou me according to thy Word. Quicken mee after thy louing kindnesse, so shall I keepe the testimonie of thy mouth. So the Church complayneth vnto God of this securitie and hardnesse of heart. O Lord, why hast thou made vs to erre from thy Wayes, and * 1.76

hardned our heart from thy feare. Returne for thy seruants sake, the Tribes of thine Inheritance.

§. 6 Of the causes of carnall se∣curitie in the faithfull. First, prosperitie, worldly or spi∣rituall.

Now the causes of this carnall securitie in the Faithfull, are princi∣pally these. First, their abuse of worldly prosperitie and temporall benefits, with which God hath blessed them; when as being in them∣selues common gifts, which hee bestoweth as often, and in as great plentie, vpon the wicked as the godly, they notwithstanding esteeme them as speciall Testimonies and Pledges of his loue, and so out of this false ground conclude, that hee will watch ouer them with his Prouidence, and keepe them still in this flourishing estate, safe and sure from all afflictions and troubles: which mooueth the Lord, that hee may waken them out of this securitie, in which they were more apt to rest vpon his gifts then vpon the Giuer, or at least vpon the Giuer for the gifts sake, to depriue them of this prosperitie, in which they trust, and to hide his Face from them in respect of those earthly pledges of his loue. As wee see in the example of Dauid. I said (saith he) in my * 1.77 prosperitie I shall neuer be moued, thou Lord, of thy fauour hast made my Mountayne to stand so strong, that is, Thou hast so established my King∣dome, euen as Mount Sion, the seate thereof which cannot be remo∣ued: But thou diddest hide thy Face, and I was troubled. In which se∣curitie * 1.78 Dauid was, when he numbred the people, trusting ouer-much in the arme of Flesh, and multitude of his Subiects; but was awake∣ned out of this sleepe by the message of the Prophet, and that grie∣uous plague whereby so many of them were destroyed. Yea, some∣time this carnall securitie in them, is caused through their spirituall prosperitie, and the ioyfull feelings of Gods fauour in the pledges of sauing graces; which maketh them to thinke these comforts will al∣wayes last, and that in the strength of them, they shall hold out in the profession and practise of true godlinesse vnto the end; and so rest more vpon the Springs or Streames of these sanctifying Graces, then vpon God himselfe, who is the Fountayne of them. Which moueth the Lord to stop the course, by spirituall desertions, as it were, at the head of the Riuer, and to giue them ouer to their owne strength with∣out any flow of fresh supply, whereupon these streames in their sense and feeling are soone wasted, with the scorching heate of tentations, so as they returne to their naturall drynesse. And to this securitie, new Conuerts are most subiect, who like fresh-water Souldiers, thinke that they haue wholly conquered all their spirituall Enemies, because they haue gotten the better of them in some light skirmishes; and that they are sure and firme for euer falling, because they haue such feelings of Gods assistance, and the ioy and comfort that doth accompany it; whereas in truth, God tendring their child-hood and weaknesse, doth hold them vp in their wayes, because hee would not at their first ven∣turing to goe, haue them discouraged by their falls; and knowing that like vntryed Souldiers, they are faint-hearted, and easily discou∣raged from fighting in the spirituall warfare, he giues them victorie in some small skirmishes, that they may be heartned to indure constant∣ly

and couragiously in sorer conflicts. The which they misse-con∣struing, and attributing too much vnto their owne strength and va∣lour, the Lord to driue them from this ill-grounded securitie, doth leaue them to themselues, and suffereth them to fall, and to bee ouer∣taken with some danger, vpon which they become oftentimes in the sight and sense of their weaknesse, as cowardly and fearefull, as they were before confident and couragious, and vncomfortably complaine as men forlorne and forsaken of all hope. And this an ancient Father well obserued. Some (saith hee) thinke the sweetnesse of their imita∣tion, * 1.79 the height of their confirmation, and therefore when a tenta∣tion followeth, they iudge that they are vtterly forsaken of God. And againe, For the most part euery one, newly conuerted, herein slippeth and fayleth; that whilest hee is entertayned with the sweet sense of some gifts of grace for his initiation or entrance into the course of Christianitie, hee thinketh that hee hath attayned vnto the confirma∣tion of perfection, and esteemeth it the consummation of full mea∣sure; not knowing that they are but the allurements of inchoation: whereof it commeth to passe, that whilest he is touched and shaken with the tempest of some tentation, he suspecteth himselfe to bee de∣spised of God, and in the high way to vtter destruction; whereas if hee would not giue too much credit to the comforts of his first en∣trance; he would in his prosperitie, prepare his mind to indure ad∣uersitie, and would afterwards so much the more firmely resist Vices, comming to incounter him, by how much hee had more wisely fore∣seene them.

§. 7 The second cause is spiri∣tuall pride.

Another cause of carnall securitie in the faithfull, much like vnto the former, is spirituall Pride, whereby they ouer-weene their owne a∣bilities, and the measure and strength of their gifts and graces recei∣ued. And so leauing their onely sure dependancy vpon Gods power and all-sufficiency, goodnesse, promises and prouidence, they begin to depend vpon their owne strength, and to put confidence in their owne graces and gifts, as though they were sufficient to preserue them in all good, and defend them from all euill. And hereupon they grow secure, presuming that they haue a staffe of strength in their owne hands, which is able to support them from falling into sinne, to beate backe the violence of any tentation, to protect them against all ene∣mies, and so to assist them in all their good indeauours, that they shall be able to hold out without faynting in the wayes of Righteousnesse, which moueth the Lord oftentimes to withdraw his grace and assi∣stance from them, to leade them into tentation, and giue them ouer to their owne strength, the which fayling them, when they most relye vpon it (so as they fearefully fall into grieuous sinnes) they learne by lamentable experience to giue all glorie vnto God, by whose strength alone they stand, and in all humilitie to acknowledge their owne frailtie; to cast away all-selfe-confidence and presumption of their owne strength, and to build their securitie on a surer foundation, euen Gods power, promises, and prouidence, which will neuer fayle.

Austine speaketh well to this purpose. God (saith he) sometime ta∣keth * 1.80 from thee that whereof thou art proud, that so knowing that it is not thine but his, thou mayest learne not to bee lifted vp with pride. An example whereof we haue in the Apostle Peter, who through spiritu∣all pride ouer-weening his owne abilities, and resting securely vpon the strength of his owne courage and resolution, and on the great mea∣sure of his loue towards his Master, vowed that he would neuer for∣sake him, but would adhere vnto him in all dangers. Yea, so confi∣dent and presumptuous was he, that when our Sauiour (who better * 1.81 knew him then he himselfe) fore-told his fearefull fall, he contra∣dicted Truth it selfe, and would not from his Mouth take notice of his frailtie and infirmitie, vntill he had found and felt it by his owne experience.

CHAP. V.

Of the differences betweene the carnall securitie of the Vnrege∣nerate and the Regenerate.

§. 1 That the car∣nall securitie of the vnrege∣nerate and re∣generate, are in many things alike.

WE haue shewed diuers kinds of carnall securitie, as they are distinguished by their diuers Subiects and Degrees. Now, because those who are possessed with these diuers kinds, are apt to mistake the one for the other, the Re∣generate being ready, especially in the time of tentati∣on, to make their state worse, and the Vnregenerate better then it is; It is necessary in the next place, that we set downe the differences, whereby the one may be knowne from the other, for the comfort of the godly, and humiliation of such as are lifted vp in their owne con∣ceits. The which, I confesse, is a thing hard to doe, if we consider the securitie of the Faithfull, as it is in them in the highest degree, and that which is in the Vnregenerate, somewhat abated and weakned with the accusations of conscience, and the common motions of Gods restrayning Spirit, stirred vp in them at sometimes by the ministerie of the Word and afflictions; especially if in this case we iudge ac∣cording to present sense and feeling. For they are for the time both a∣like destitute of the operations of the spirituall Life of grace, and so both alike dead in outward appearance. Both alike without the ver∣tue and vigour of the sauing Knowledge, Remembrance, and conside∣ration of those sauing Attributes, which worke in our hearts the true feare of God, both taken vp alike with selfe-confidence, and drunken with worldly prosperitie. Both vsually sinning, and abusing Gods Patience and Mercy, vnto presumption and deferring of repentance, and both alike neglecting, yea, loathing the meanes of saluation. Both neglecting to apply by Faith, or misse-applying the Word which they heare preached vnto them; and delighting rather in a flattering Mini∣sterie which will soothe them, then in a faithfull Ministerie which will reproue and checke them in their euill courses. Both abusing as well

the Mercies as the Iudgements of God, and neither profiting by his benefits nor corrections. Both alike negligent in the seruice of God, and in obseruing his Commandements, or in formalitie and outward shew only. Finally, both alike senselesse and without all feeling of their miserable estate, and so without any desire or indeauour to come out of it, because they thinke themselues well, and that they haue need of no∣thing, as wee see in the example of the Angell of the Church of Lao∣dicea, and of Sardis; who had a name that she liued, but was dead, that is, in * 1.82 a deadly swound, as appeareth in the Epistle sent by Christ vnto him.

§. 2 Of the diffe∣rēces between the carnall se∣curitie of the vnregenerate, and that which is in the rege∣nerate in the highest degree.

But yet howsoeuer in many things they agree, notwithstanding in some things they differ. For the securitie of a Christian, though in the highest degree, springeth from the flesh, as it is in part mortified, and so together with it hath receiued a deadly wound by the Spirit of God, of which it shall neuer recouer, although like a Man mortally woun∣ded, it may for a while performe some actions in as great strength, as when it was in perfect health and vigour, and like a Candle giue as great a blaze, when it is ready to goe out, as euer it did before: but the securitie of a Worldling is a fruit of the Flesh in its full vigour, and as it were the child of his strength, and therefore like the Father, vigo∣rous and long liued, and daily increasing and growing in force and might, as it increaseth in age. The securitie of a Christian is the fruit of his worst part, euen of the old Man and part vnregenerate, and so like an old mans child, decrepit with age, hauing almost quite spent his naturall heate and moysture, it is weaker in his constitution, and shorter of life, though for a while it may seeme in all things to match a child gotten in maturitie of age and full strength; but the securitie of a Worldling is the fruit of the whole Man, and in his full vigour, with∣out any abatement. That like Esau, is but a Twin in the wound, resi∣sted by one that is stronger then he, and will preuayle, and howsoe∣uer it hath the prioritie of Birth and Age, and for a time may seeme stronger, and to carry all before it with force and violence; yet it is matched and resisted by the true feare of God, which (like Iacob) in wrastling with it will preuayle, and in the end supplant it and get the vpper hand. In the Christian, euen in the height of his securitie, there is the roote of Gods feare, though in the winter of tentation it lyeth hid and bringeth forth no fruits; and there is a seed of Gods * 1.83 grace and holy Spirit euer remayning in him, though hidden vnder the clods of sinne and corruption, which being watred with the dew and fruitfull showres of Gods Word and Spirit, will sprout vp and bring forth plentifull fruits: But in the Worldling there is a roote of bitternesse, and his heart had neuer the seeds of Gods grace and holy feare sowen in it; and therefore nothing is to bee expected to spring out of it, but the Thornes and Thistles of carnall and sinfull acti∣ons. The carnall securitie of the Faithfull, doth but take away from them the comfort of their present condition, but not of times past, when as they haue had the sweet feelings of Gods loue, shed abroad in their hearts, and working them to his feare, vpon

which grounds they may bee recouered out of this sleepe with some comfort, when as they know that their state is not desperate. But the securitie of Worldlings depriueth them of all true consolation, past and present, and abuseth them with false comforts, which will end in Horror and Despaire. The securitie of the regenerate is at the worst but a syncope, and casteth them for a time into a swound or trance, leauing no apparance of spirituall life in respect of motion and outward actions, but it will not be long ere they recouer, and shew that life was onely hid, but not quite taken away, by the functions and operations of it in holy and Christian duties: But the securitie of the vnregenerate is the swound of death, out of which they neuer reco∣uer, till by their last summons they are awakned to come vnto iudge∣ment. The securitie of Beleeuers in the highest degree, is but like the frost, which worketh them for the time to a stony hardnesse, but the Sunne-shine of the Word, heate of Gods Anger, and fire of Afflicti∣ons thaweth them, bringeth them againe to their wonted softnesse, and causeth them to resolue and melt in the teares of true Repentance; but the securitie of the wicked maketh them (like Bricke-bats) the more hard the more they are heate by the former meanes, yea, of more then adamantine hardnesse, so as nothing will soften them, and cause them to relent. Finally, the securitie of Gods Children, when it is at the worst, doth onely like ashes hide and couer vnder it the true feare of God, so as it yeeldeth for the time no light or heate; and yet it li∣ueth in them, and will reuiue when Gods Spirit bloweth vpon it, and giueth a fresh supply of grace, as it were, of more fuell. But the secu∣ritie of the vngodly, like water doth quite extinguish it, or rather it could neuer bee kindled in them, because there is contayned in their hearts a mayne Flood or Sea of carnall corruption.

§. 3 Of the diffe∣rences be∣tweene carnall securitie in the Faithfull and Wicked: and first, in respect of their causes.

And thus wee see, that howsoeuer the carnall securitie of the wic∣ked and godly, are alike in many things, yet there are diuers mayne differences betweene them, though it be considered in the regenerate in the highest degree, and so insensible that it depriueth them of all sense and spirituall feeling of their dangerous estate and condition. But if we compare that carnall securitie, which is ordinarily in the re∣generate, and is more subdued and abated by the Spirit of God, with that which is in the vnregenerate Worldlings, we shall find that the differences betweene them are many, and much more perspicuous and easie to bee discerned. For first, they differ in respect of their causes from which they spring, not so much because they are diuers in their nature, for, for the most part, they are the same, euen the same flesh and naturall corruption, and the same fruits which arise from it, but in re∣spect of their diuers measure and degree. For the securitie of the vn∣regenerate, is a fruit of flesh in its full strength and vigour; but that of the regenerate, as it is mortified, weakned and subdued to the spiri∣tuall part. That proceedeth from palpable ignorance, from vtter for∣getfulnesse, and totall neglect of God in his sauing Attributes, which are the onely causes that worke Gods feare in our hearts; and so

reigneth and ruleth in them without opposition and resistance, like a King in his Throne: But this ariseth from these causes as they are a∣bated, opposed, and in part subdued by their contrarie vertues, the Knowledge, Remembrance and Consideration of God and his Attri∣butes, of Wisedome, Iustice, Power, Mercy and Goodnesse. And therefore being much weakned in its naturall strength, like the causes of it; it doth not vsually in Hostile manner assault vs in the open Field; but like a Tyrant deposed from his Regency, or a slye Rebell that wanteth force, it secretly and cunningly stealeth vpon vs, insi∣nuateth and windeth it selfe into our hearts at vnawares, when wee least suspect it, and fighteth against the feare of God out of ambush∣ments and vpon aduantages, and sometimes giueth it the foyle, and for a time maketh it giue place; but being renued and strengthned by the Spirit of God, it re-encountreth carnall securitie, driueth it from its Holds, and againe bringeth it vnder subiection. And the like might be said of all other causes of securitie before mentioned, were it not o∣uer long to stand seuerally vpon them; all which in the vnregenerate are in their vigour, strength and sole Regency, hauing no opposites to moderate and weaken them: but in the regenerate they are in part mortified by Gods Spirit, subdued, and deposed from their Rule by those Graces which are contrarie to them, and answerably their secu∣ritie is either totall, or but in part, stronger or weaker according to the qualitie and nature of the causes from which it springeth.

§. 4 The second difference in their effects.

Secondly, they differ in their effects, which in the one are more strong and permanent, in the other more weake and momentaine. For the securitie of the vnregenerate, striketh with a deadly blow all the powers of the soule, and bringeth them into a deepe Lethargie, which depriueth them of all sense and feeling of their disease, and conse∣quently, of all desire to be cured of it; yea, it maketh them (like the blind and dumbe Shepheards of whom the Prophet speaketh) to de∣light * 1.84 in sleeping, vnwilling to be awakned, and angrie with those who vse any meanes to rowse them vp. So that the more they sleepe the more they may, till at last they are brought to eternall death and de∣struction, or if by the Trumpet of the Word, sounding loud in their eares, they bee somewhat disturbed in their carnall rest, either with Pharaoh they will not at all acknowledge the voyce of the Lord, nor * 1.85 haue any desire of reconciling themselues vnto him by vnfayned re∣pentance, but vse all meanes to quiet their minds, that they may fall into their deepe sleepe againe (as shunning the hearing of the Word, Musicke, merry Companie, and making themselues drunke with car∣nall and worldly pleasures and delights) or if they acknowledge Gods voyce, they harden their hearts against it with Herod, and betake * 1.86 themselues to sleepe still in their beloued sinnes; or with the secure Iewes, they inioyne silence to Gods Prophets, that they may sleepe still and not be disturbed in their rest; or with Foelix, they desire to be * 1.87 respited till they haue better leisure, not being as yet willing to bee a∣wakned, but saying with the Sluggard in the Prouerbs, Yet a little * 1.88

more sleepe, a little more slumber, and a little more folding of the hands together, till at last their Lethargie haue as deeply seazed vpon them as euer it had done before. But the securitie of the faithfull bringeth them onely into a spirituall slumber, in which they partly sleepe and partly wake, so as they may say with the Spouse in the Canticles, I sleepe, but my heart waketh. It causeth them not to lye downe quietly * 1.89 on the bed of rest, but onely as they are sitting vp to nod and take a short nap, and one while drowsinesse preuayling, they nod and sinke downe the head, and soone after rowze vp themselues againe, and a∣wake out of their slumber. Neither are they so much ouer-taken, but that euery small cause and noyse will recouer them out of their sleepe, and make them start vp; as the sound of Gods Word rebuking their sloth, the admonitions and exhortations of their friends, afflictions, and such like. Their senses are not benummed and stupified, and so vtterly disabled to execute their functions, but onely dulled and blun∣ted. And therefore with the Spouse, they heare the voyce of Christ their Beloued, they acknowledge it, and are able to put a difference betweene it and the voyce of a Stranger, they are affected with it, and haue a desire to be more and more awakned by it, that they may heare * 1.90 it with more reuerence and attention. They are not with carnall worldlings ordinarily so soundly asleepe, as that they know not of it, and so like them dreame that they are waking, and exercised as they ought in all Christian imployments; but haue a sense and feeling of their drowsinesse, know that their imaginations are deluded with vaine dreames, and can complayne of them, and not onely desire to shake off their drowsinesse and to be throughly awakned, but also vse * 1.91 the meanes which God hath sanctified for this purpose. All which doe shew that they are more awake then asleepe; for it is the action of wakefulnesse to feele our drowsinesse; and not the sleeper, but he that waketh is able to tell his dreame: yea, finding themselues vnable to hold vp their heads and shake off their drowfinesse, they craue the helpe of those who are more watchfull, and desire that they will stirre and rowze them vp with their admonitions and exhortations; but especially they complayne of their spirituall sloth vnto the Lord, and desire him to quicken their deadnesse, and to free them from this slum∣ber * 1.92 of securitie, by putting into their hearts his true feare. Whereby it appeareth that the deepe sleepe of securitie cannot ordinarily seaze vpon them, because they desire and labour to shake it off; and to this end stirre vp the Graces of God in them; as also because the vapours of carnall corruption are not so grosse in them as in the vnregenerate, but somewhat rarified with the beames of Gods Spirit, and so more easily dispelled with the warmth of Gods sauing Graces, especially the true feare of God. Or if through too much sloth and negligence they bee ouer-taken with it, yet it is not in them a Lethargie which bringeth death, as it is in wicked men; but onely a sleepe, wherein though there be for a time a cessation of vitall functions and actions, yet diuers infallible signes of life remayne, as the pulse, breathing, and

naturall heate. For the Christian in this sleepe of securitie, breatheth out some holy desires of being awakned, and not onely vttereth in his words his profession of godlinesse, and by his speech discouereth that he is a Citizen of the heauenly Canaan, but also approueth his pro∣fession by his practise, so that by feeling the pulse and motion of the vitall spirits in his hand, it is easie to ghesse at the holy Affections of his heart. And euen in this sleepe the Spirit of God is not idle in him, but like the vitall heate is still in working, and neuer ceaseth to con∣sume and dissipate the grosse vapours of carnall corruption, till being vanished, the Christian awakneth as a man out of sleepe, that is, more fresh and vigorous then before, being now willing to redeeme his time lost through negligence and sloth, by being more watchfull, diligent and zealous in the performance of all Christian duties.

§. 5 Another diffe∣rence in their effects.

So that hence also appeareth another difference betweene the car∣nall securitie of Worldlings, and that which is incident to Gods Chil∣dren; seeing that vtterly disableth them to the performance of all good duties, euen as a man that is dead, or in a deepe sleepe of Lethargie, is vtterly vnable to doe the actions of the Liuing; yea, it causeth them to abhorre them as irkesome and troublesome: but this onely wor∣keth a temporarie neglect of such duties, as they afterwards performe with so much the more care and diligence, after they are recouered out of this sleepe of securitie. That causeth Worldlings to hate and ab∣horre the meanes, whereby they might be recouered out of their Le∣thargie, because they are in loue with their disease, as the considerati∣on of Gods Iustice, Power, Goodnesse, and the rest of those Attri∣butes which serue to implant Gods feare in our hearts, the hearing of the Word, Prayer, and such other helps, of which wee shall speake hereafter: but the other which is in the Christian, being sensible and discerned by him, doth worke in his heart an hatred of it, a desire to be freed from it, and an indeauour in the vse of all good meanes, where by his desire may be satisfied.

§. 6 That they dif∣fer in respect of the subiect.

Thirdly, they differ in respect of their subiect; for the carnall secu∣ritie of the vnregenerate possesseth the whole heart; but this of the faithfull onely that part which remayneth vnregenerate, and at the same time the true feare of God keepeth possession of the regenerate part, continually making warre against carnall securitie, vntill in the end it haue gotten the victorie, subdued it, and driuen it out of its strong hold.

§. 7 That they dif∣fer in their properties.

Fourthly, they differ in their properties; for the carnall securitie of Worldlings is vnsensible, and in the middest of their deepe sleepe and dangerous Lethargie, they suppose themselues waking in their perfect health, and so compleate in respect of their spirituall estate, that they need nothing, as being highly in Gods fauour, strong in Faith, rich in all Grace, and most assured of eternall saluation. But the securitie of the faithfull is discerned by them, and no sicknesse vexeth them more, then the stone in their hearts; so that they are neuer at ease till they haue voyded it. To which purpose they vse carefully all

the good medicines prescribed in Gods Word, for the effecting of the Cure; and flee daily to the heauenly Physician, by their frequent and feruent Prayers, for his counsell, direction and assistance in this be∣halfe. And when they feele themselues eased by these meanes in part, they so reioyce in the Cure begun, as that withall they cease not to bewayle the dregs and reliques of their disease, which they feele still remayning in them. Secondly, the securitie of the vnregenerate is vo∣luntarie and affected, because through it they quietly liue in the plea∣sures of sinne without any disturbance. In which regard they nou∣rish their sloth, and vse all meanes both to fall into it, and to continue in it without molestation. They compose themselues with a setled purpose to take their carnall ease, they make choise of such places and companie, where they may not bee disturbed with any noyse, either of Gods Word in the publique Ministerie, or of the admonitions and rebukes of priuate Friends. They put out all light, both the outward light of the Word, and the inward light of Nature and Conscience; and if these disquiet them by giuing some glimpses into their darkned minds, whether they will or no, they wilfully shut their eyes, and e∣uen blind-fold themselues by the interposition of worldly vanities, that they may not see them. They lay them downe to rest, and make vnto themselues soft Pillowes and Beds of doune, that they may sleep at ease. Yea, that they may sleepe the more soundly, they cast them∣selues into the cradle or lap of prosperitie, and desire to be rocked and sung asleepe with the bewitching tunes of carnall pleasures. And so from a sound sleepe they fall into a deepe Lethargie, out of which they haue neither will nor power to be awakned; yea, they shun the com¦panie of such as indeauour to disturbe them of their carnall rest, and if any seeke by admonitions and exhortations to awaken them out of their sleepe, that they may saue that labour and not disquiet them, they are ready (with the Sluggard) to say vnto them, that they are a∣wake already. But aboue all they hate the very sight of their spiritu∣all Physician, because they abhor nothing more then to bee cured of their disease, which bringeth vnto them such ease and pleasure. Con∣trariwise, the true Christian affecteth not this sleepe of securitie, but is ouer-taken by it vnwillingly and at vnawares. Hee doth not out of a setled purpose and resolution, compose himselfe vnto it, but through his natural infirmitie it creepeth and stealeth vpon him, when he thinketh not of it, and desiring to watch with the Disciples, he fin∣deth * 1.93 the Spirit willing, but the Flesh weake. When he feeleth slug∣gishnesse to creepe vpon him, he laboureth to shake it off, either by en∣tertayning religious Discourses and holy Conferences, or by hark∣ning to the shrill Trumpet of Gods Word, or by imploying himselfe in honest and vertuous Actions. He doth not voluntarily giue him∣selfe to carnall ease, but that he may be watchfull as the Apostle ex∣horteth, * 1.94 he ariseth and standeth vp. And when he findeth all these meanes too weake to shake off his drowsinesse, he desireth the helpe of others to keepe him waking. Especially he prayeth vnto the Lord

to quicken him with his good Spirit, and to open his eyes that he may not sleepe the sleepe of death.

§. 8 That they dif∣fer in time of continuance.

Finally, the securitie of the vnregenerate and the faithfull differ in time. For they liue alwayes in carnall securitie, and their whole life is a continuall sleepe, vnlesse now and then they be awakned and mole∣sted with some outward afflictions, and inward pangs of conscience; and then they doe what they can to compose themselues againe to their carnall rest. Yea, in truth, they are neuer throughly and truely awakned, but euen in their waking they are spiritually asleepe; and the pinches and nips of conscience make them to moue but like those that are in a Lethargie, who know not what they doe, nor to what end. They walke sometimes in some seeming good wayes, which in respect of the deed done, might well become the watchfull; but it is like those who talke and walke in their sleepe, for though their eyes be open and their legs and tongues moue, yet their hearts are possessed with drowsie deadnesse, so that they speake they know not what, and walke they know not whither. But the faithfull, after their conuersi∣on, doe continually keepe the Christian watch, inwardly waking in their hearts, when they seeme to sleepe in some outward actions: or if they be indeed ouer-taken with carnall drowsinesse, by reason of some reliques of carnall corruption remayning in them, yet it is rather a nod or nap, then a deepe sleepe; or if also they fall into this through the violence and strength of their naturall sluggishnesse, yet they doe not liue and die in it like secure Worldlings, but by the outward sound of the Word, and the inward voyce and power of the Spirit they are awakned and rowsed vp, and renuing their repentance, they doe a∣fresh betake themselues to the practise of all Christian and holy duties.

CHAP. VI.

Of the signes of carnall securitie, arising from the causes of it.

§. 1 That the cau∣ses of carnall securitie doe argue and shew the ef∣fect.

ANd thus we haue shewed the many differences, which may be obserued betweene that carnall securitie which is in the vnregenerate, and that which after regenerati∣on remayneth in the faithfull: And now according to our order propounded, we are to set downe some signes of this Vice, according to which if we examine our selues, we may dis∣cerne whether it raigneth and ruleth in vs or no. To the end, that if after due triall and examination of our estate, we find that it doth, we may not content our selues with this fearefull condition, and so con∣tinue in it, but may labour earnestly to come out of it, and to this pur∣pose carefully vse the meanes of which I shall speake afterwards. The first sort of signes are, when we find the causes of this securitie in vs,

of which I haue before spoken. For as Effects argue the Cause, so the Cause the Effects; especially in Vices of this nature, which being di∣uersly considered, are mutuall Causes and Effects one of another. E∣uen as the fire causeth the wood to burne; and the wood burning en∣creaseth and preserueth the heate of the fire. For so these Causes pro∣duce securitie; which is no sooner bred, but it presently giueth life and vigour to that which bred it. Euen as wee see in some Herbs and Flowers, the Roote giueth life to the Leaues and Branches which spring from it; and they being growne, the Roote againe liueth in them, and dyeth when they are plucked from it. As for example, con∣tempt of Gods Word, causeth Securitie, and Securitie being entred into the heart, causeth the Word to be the more contemned.

§. 2 The first signe of carnall secu∣ritie, is igno∣rance of God and his Attri∣butes.

The first signe then of carnall securitie, is when men are grosly ig∣norant, either through blindnesse of nature, or affectation. So that we may vndoubtedly conclude, that if Ignorance be seated in the head, Securitie holdeth his residence in the heart. For were they not secure they could not content themselues to liue in this damnable estate, quite destitute of all sauing Grace, or sound assurance and hope of e∣ternall saluation, but would vse all meanes to come out of it, and to attayne vnto the sauing knowledge of God and his will. Againe, of contraries there is the same reason. But the true feare of God is cau∣sed by sauing Knowledge, and this Knowledge is an infallible signe of Gods feare. Yea, these are mutuall causes one of another; for Know∣ledge is the cause why we feare God, and the feare of God is (as the * 1.95 wise Man saith) the beginning of Knowledge. Whereof it is, that * 1.96 the Law of God is called the feare of God, because this feare is wrought * 1.97 in vs by the knowledge of it. So Moses is commanded, to gather the * 1.98 people together, that they may heare and learne the feare of the Lord their God. As therefore the light of sauing Knowledge discouereth the ha∣bitation of Gods true feare, so the fogs of Ignorance, which blind the mind, plainly shew to them who haue spirituall discerning, that car∣nall securitie lodgeth in that heart. Neither is there any meanes to be freed from that securitie, which is naturally borne and bred with vs, till we know and acknowledge our manifold sinnes, whereby we haue grieuously transgressed Gods Law, and made our selues subiect to the curse thereof, as also the Iustice, Power and Truth of God, whereby he is both able, willing and resolued, to punish them who continue in their sinnes without repentance.

§. 3 The second signe, is when wee are forget∣full of God and his Attributes.

The second signe of carnall securitie, is forgetfulnesse of God and his Attributes; when as we seldome or neuer remember, or thinke of his Omnipresence, and all-seeing Wisdome beholding vs at all times, and in all our actions; his Iustice and hatred of sinne, and those that liue in it; his Mercy, Goodnesse and loue of Holinesse and Righteous∣nesse, extended to those that feare and serue him: or finally, of the last Iudgement, when as we must giue a strict account of all which we haue done in the flesh, before a iust and vnpartiall Iudge, which will not let Vertue goe vnrewarded, nor Sinne vnpunished. For as we

would thinke that Malefactor most secure and retchlesse, who being liable to the Law, guiltie of haynous crimes, and bound ouer to giue an account of all his offences the next Assizes before an vpright Iudge, should spend his time in drinking and reuelling, pleasure and delight, and neuer thinke of the day of his Arraignment, nor how he may so answere for himselfe, that he may escape the sentence of death, or pro∣cure his Pardon: so much more is he to be thought not onely asleepe, but euen starke dead in his securitie, who neuer calleth to mind either his owne sinnes, or Gods Iustice and righteous Iudgements, or those eternall Punishments vnto which he is liable, and shall neuer e∣scape if in this life he hath not procured his Pardon by Faith in Christ, and bringing forth the fruits of it in vnfayned repentance.

§. 4 The third signe Pride and self-Confidence.

The third signe, is Pride and selfe-Confidence; For as the true feare of God and Humilitie, are alwayes ioyned together, and are mu∣tuall causes one of another, so that the more humble we are the more we feare God, and the more that we feare him the more we humble our selues in his sight, because they both proceed from the same Roote and are streames of the same Fountayne; namely, the sauing Know∣ledge of Gods Wisedome, Power, Iustice, Goodnesse, Truth, and our owne vilenesse and vnworthinesse: So Securitie and Pride accom∣panie one another, neither could we euer be secure, if Pride did not possesse our hearts, making vs to ouer-weene our gifts, and to thinke our estate better then it is. Neither could we euer be lifted vp with pride, if Securitie did not shut our eyes, and stupifie our senses, so as we cannot see or discerne, how little cause we haue of being exalted, and how great and manifold of deiection and humiliation. So confi∣dence in our selues, as in our owne wisedome, strength, merits and worthinesse, is a notable signe of carnall securitie, euen as diffidence in our selues, and affiance in God, is a sure signe of his feare; and there∣fore they are ioyned by the Psalmist, Ye that feare the Lord, trust in the * 1.99 Lord. For who would not thinke him most deeply secure, who being assaulted by a mightie Enemie armed at all points, should trust in a Reede and paper Buckler, presuming that they are sufficient not onely for defence, but also obtayning victorie; especially, if at the same time he should refuse Armor of proofe, and approued weapons being offe∣red vnto him. But such and farre greater is their securitie, who being to fight against, not onely worldly Enemies, but spirituall, euen the wrath of God, the curse of the Law, and the tentations of the Deuill; trust in the bruised Reede of their wisedome and strength, and in the paper Buckler of their owne works and worthinesse; refusing in the meane time, the sure defence of Gods wisedome, power and gracious assistance, and the all-sufficient Shield of his free Grace and Mercy, and Merits and Obedience of Iesus Christ.

§. 5 The fourth signe, abuse of prosperitie.

The fourth signe is, when being in worldly prosperitie, we abuse it to pride and carnall presumption, saying with the Wicked, Wee shall * 1.100 neuer be moued, nor euer see aduersitie. For what greater securitie then to presume of standing in such slippery places, in which we haue seene

so many fall before vs? to thinke that we can keepe the Sea in one set∣led course, whose nature is to ebbe and flow? to keepe the Moone constant and alwayes at the full, whose nature is to change, encrease, and wane? or to thinke that we shall haue for a long time firme fruiti∣on of these earthly vanities; when as both they and we are so mutable and momentanie, as that euery day we are in danger to be taken from them, or they from vs? what greater securitie then to be proud of a flitting shadow, and to presume of our safetie, which is no better bac∣ked then with the strength of a bubble? To thinke that we can con∣stantly hold Gods gifts which in their owne nature, are the wages of those that feare and serue him, when as by multiplying our sinnes, and especially our pride and presumption, we daily prouoke his wrath and moue him in his iust displeasure to take them from vs? Finally, what greater signe of extreme securitie, then to be proud of our Ma∣sters wealth committed to our keeping, as if it were our owne? and be∣cause we are more indebted, and haue a greater account to make then other men; as though we should neuer be called to a reckoning?

§. 6 The fift signe, is customable sinning.

The fift signe, is customable sinning without renuing of repen∣tance; especially if these sinnes be committed, not through frailtie and infirmitie, but against knowledge and conscience. For howsoe∣uer, he that feareth God may fall into sinne; yet the secure person a∣lone committeth commonly knowne sinnes, which either wound or feare the Conscience. Though he may fall often, as the wise Man speaketh (for in many things we sinne all;) Yet he maketh not a cu∣stome * 1.101 of it, neither is it his way▪ but his slips and errors; but it is the secure man onely that maketh sinne his vsuall trade, that walketh in the * 1.102 counsatle of the vngodly, as his way, that standeth in the way of sinners, as his place of abode, that sitteth in the seate of the scornefull, as in the place of his rest and chiefe repose. Finally, though the faithfull through his owne wickednesse, and strength of Satans tentations, may grie∣uously fall into haynous sinnes; yet it is not his, but a propertie of a secure Worldling, to continue in such sinnes without repentance. It is a great signe of carnall securitie, to commit a knowne sinne, for the base hire of earthly vanities, seeing (if God take him with the manner and lay it to his charge) it is the bane of his Soule, the losse of Heauen, and purchase of euerlasting torments in Hell fire. And who not blin∣ded with securitie, could run these hazards for things of such small value? But how much more, if hauing often hardly escaped these dan∣gers, we make a common practise of thrusting our selues into them by our ordinary course of sinne; and by carelesse liuing in these sinnes without repentance? For who, not drowned in securitie, could ima∣gine himselfe to be in any safety, that hath the halter about his necke, and the knife at his throat, and is euery minute in danger of execu∣tion? yea, who can cast himselfe vpon the Pikes, and take deepe draughts of this deadly poyson of sinne, and yet presume of health and safetie?

§. 7 The sixt signe, abuse of Gods Patience to impenitency. Rom. 2. 4.

The sixt signe of securitie, is when a Man taketh incouragement by

Gods patience and long suffering, and his owne impunitie for his for∣mer offences, of multiplying his transgressions, and of going on in sin without repentance. For the riches of Gods goodnesse, and patient for∣bearance, should (as the Apostle saith) leade vs to repentance, filling our hearts with sorrow, and our faces with shame, because we haue so long and so often offended a God so gracious and mercifull. And be∣sides, it is a notable incouragement to make vs hasten our repentance, seeing vpon it we are sure of pardon. For we shall surely find him gra∣cious in our returning, whom we haue found so gracious in our back∣sliding; he will vndoubtedly shew mercy, and pardon our sinnes vp∣on our repentance, who hath so long time patiently wayted, that he might take occasion vpon our true conuersion, to haue mercy vpon vs. But if we abuse and despise so great a mercy and vnspeakable good∣nesse, and take occasion of Gods patience and loue, the more to pro∣uoke him, and to goe on more carelesly in our sinfull courses, what doth this argue but an hard and secure heart, which cannot repent, but treasureth vp vnto it selfe wrath against the day of wrath, and reuela∣tion of the righteous Iudgement of God, who though now he be patient, yet shall at that day, render vnto euery man according to his deeds; * 1.103 rowsing him vp with greatest torment and smart, who hath liued in his sinnes with greatest securitie; and inflicting vpon him the sorest * 1.104 punishment, who hath most contemptuously abused his greatest patience.

§. 8 The seuenth signe, presump∣tion on Gods mercy.

The seuenth signe, is presumption on Gods Mercy, whereby the impenitent sinner perswadeth himselfe, that sinne he neuer so much, yet God is so gracious that he will forgiue him, and so taketh occasi∣on hereby to giue liberty vnto his carnall lusts, that they may glut themselues with their sinfull delights, and imbrace all wicked obiects without feare of danger. Now, this argueth an heart destitute of all grace, and desperately hardned with carnall securitie. For though Gods mercy be great and infinite, yet he hath none for them who thus grosly abuse it, but for those alone who take occasion thereby to reue∣rence his goodnesse, and to shun with greater care his displeasure, ac∣cording to that of the Psalmist: There is mercy with thee, that thou may∣est * 1.105 be feared; and they onely are his true Israel and Vessels of Grace, in whose saluation he will glorifie and set forth the prayse of his rich Mercies; who returne and seeke the Lord their God, and Dauid their King, that is, the sonne of Dauid, and his holy anoynted Iesus Christ, and feare the Lord and his goodnesse, as the Prophet speaketh. * 1.106

§. 9 The eight signe, is the contempt of the meanes of saluation.

The eight signe, is the contempt and vtter neglect of the meanes of Grace and Saluation, as the Hearing, Reading, and meditating in the Word, Prayer, the Sacrament of the Lords Supper, communion with the Faithfull and the rest, or the cold and carelesse, formall and negligent vsing of them, without any desire or indeauour to profit by them. For they whose hearts are seasoned with any true feare of God at all, doe feare and seeke his Face, and fauour in his holy Ordinances; they tremble at his Word, as the Prophet speaketh, they worke out their * 1.107

saluation, in the vse of all good meanes, sanctified for this purpose, with feare and trembling, as the Apostle teacheth vs; their hearts long af∣ter the Waters of Life, like the thirstie Lands; and as the chased Hart * 1.108 bray after the Riuers of Water: and if they bee restrayned from com∣ming into Gods holy Assemblies, passionately crie out with Dauid, O how amiable are thy Tabernacles, O Lord of Hosts! my Soule longeth, * 1.109 yea, euen fainteth for the Courts of the Lord! my heart and my flesh cry∣eth out for the liuing God! And when they heare the Law, their hearts melt, as did the heart of good Iosiah, they are astonyed in the sight of sense of their sinnes, and heare the Word with trembling, like Ezrah * 1.110 and his Companions. They receiue Gods faithfull Ministers with all respect and reuerence, though neuer so meane in their owne persons, yet because they are Gods Ambassadors and doe his message; accor∣ding * 1.111 to that of the Prophet: Who is among you that feareth the Lord, * 1.112 that obeyeth the voyce of his Seruant? herein like vnto dutifull subiects, who reuerencing their King, receiue a message from him by his mea∣nest Officer with awfull feare. On the other side, it is an euident signe of a heart possessed with carnall securitie, and destitute of all feare of God, when wee contemne, neglect, or carelesly and coldly vse these meanes of our saluation; vainly presuming that we can come with ease to our iournyes end, and neuer goe in the way, nor vse the meanes which may bring vs vnto it; and that we can attayne vnto life and sal∣uation, and despise the Word of life and saluation, which is appointed * 1.113 of God as the onely ordinarie meanes of attayning vnto them. When * 1.114 our eares are heauy, that we cannot heare; and our eyes shut, that we cannot * 1.115 see: It is a signe, that we haue also a fat heart which cannot vnderstand, that wee might bee conuerted and healed; seeing God by the Prophet ioyneth these together. When with the captiue Iewes wee refuse to * 1.116 harken, and pull away the shoulder, and stop our eares that wee may not heare; it is apparant, that we haue also with them, made our hearts as an Adamant stone. When we contemne and euen rebell against Gods Word and the Prophets that bring it, and say with the Iewes vnto the Seers, see not; and to the Prophets, prophesie not vnto vs right things, * 1.117 speak: vnto vs smoothe things, prophesie deceits; If with the men of A∣nathoth, Wee seeke the Prophets liues, because we thinke them ouer∣sharpe in reproouing our sinnes, and say, Prophesie not in the Name of * 1.118 the Lord, that thou die not by our hand. Yea, though we goe not so farre, but onely neglect the Word, saying to Gods Ministers, as Foelix to Paul: Goe thy way for this time, when I haue a conuenient season I will * 1.119 send for thee, and take euery slight occasion to absent our selues, when the Word is preached; or when we haue heard, say with our mouthes with the wicked Iewes, or in our actions (which is all one) with ma∣ny carnall Protestants. As for the Word that thou hast spoken vnto vs * 1.120 in the Name of the Lord, wee will not harken vnto thee, but we will cer∣tainly doe whatsoeuer goeth out of our owne mouth. If we esteeme Gods Ministers the worse, because of their Calling, and giue them more neglectfull intertaynment, because they doe Gods message. If we heare

their Ambassage coldly and carelesly, drowsily and wearily; yea, proudly and scornefully, like the Courtiers and Gallants of these times, who will out-face Gods Ministers when they labour to dis∣countenance their sinnes, and heare their Pride, Vanitie, Whore∣dome, Briberie, Oppression, and other such sinnes, with geeres and smiles, euen then laughing it out, when they are lashed with the whip of seuere reproofe, and haue deepe gashes made in their Consciences by the Sword of the Spirit; it is a manifest signe, that wee are deeply plunged into this Lethargie of carnall securitie, that our hearts are come to Adamantine hardnesse, our senses stupified, and our consci∣ences seared and euen gangrened, so that our diseases are almost de∣sperate and euen past cure, vnlesse the Lord the all-sufficient Phy∣sician take them in hand, to whose power and skill nothing is im∣possible.

§. 10 The ninth signe, hearing the Word with∣out Faith.

The ninth signe of carnall securitie, is when we heare the Word without Faith; neither giuing credit vnto the Promises of the Go∣spell, whereby wee are encouraged to serue God, nor to the Threat∣nings of the Law, whereby wee are discouraged in the wayes of sinne. An example whereof wee haue in the people of the Iewes, who by Christs melodious musicke preaching vnto them Gods * 1.121 mercies to the Penitent, were not allured to obedience; nor by Iohn the Baptists mournfull threatnings of the Law, were mooued to shead the teares of heartie repentance. For to heare the Word without Faith, is (as it were) to receiue meate into our hands, wanting a mouth to feede vpon it. And as it is a signe of the true feare of God when wee beleeue his Word, not onely that which is spoken by his owne mouth, but that also which from him is de∣liuered vnto vs by his Ministers, which is all one in substance, like the Water which is the same in the Fountayne, with that which is conueighed vnto vs by the Conduit pipes, as Iehosaphat implyeth * 1.122 in that speech to the People: Beleeue in the Lord your God, so shall you bee established: beleeue his Prophets, so shall you prosper; and our Sauiour plainly sheweth, saying, Hee that heareth you heareth mee, * 1.123 and hee that despiseth you despiseth mee, and hee that despiseth mee de∣spiseth him that sent me; because as hee was the Angell or Messenger of the Couenant sent by God, so his Ministers are his Messengers sent by him: So is it a signe of the want of this feare and of carnall securi∣tie, when we doe not heare with Faith the Word of the Lord spoken vnto vs by his Ambassadors. And as it was an euidence of Noahs Faith, when hee tooke warning by Gods Word, before the Flood * 1.124 came, to build the Arke, as the Apostle sheweth; and that those E∣gyptians feared God, who hearing the threatnings of grieuous hayle by the mouth of Moses, were warned by it, and made their seruants * 1.125 and cattell flee into the houses: so is it a signe of the greatest securitie, when as hearing Gods Word, we giue no credit vnto it, but carelesly goe on in our sinfull courses without repentance, as though wee had neuer heard of either Promise or Threatning.

§. 11 The tenth signe, not ap∣plying of the Word.

The tenth signe is, when hearing the Word, wee doe not apply it vnto our selues, to make vse of it for our owne good; but that it may lose its effect and haue no operation in vs, put it off and apply it vnto others. O, this was a good lesson; would such an one had beene here that he might haue heard it. That was an effectuall reproofe for such a sinne; would such an one had beene present who is guiltie of it. Wherein these secure Worldlings are onely charitable, wishing bet∣ter to their Neighbours then vnto themselues; and sparing food from their famished Soules, that others wants may be supplyed; if at least that may be called charitie, which beginneth not at home; or he may be said to loue his Neighbour, who neuer truely loued himselfe. Now what doth this argue but deepe securitie, when as men haue no sense of their owne wofull estate, nor any desire to come out of it? What doth it shew, but that their hearts are frozen in the dregs of sinne, when like a stone wall they beate backe all reproofes? What doth it proue, when being full of wounds and festred sores, from the head to the foot, they pull off and cast away the salues which are applyed by the skilfull Chyrurgeon for their cure, thinking that they haue no need of them; but that they are rotten in their corruption, and their sores gangrened, which maketh them secure and carelesse, because they haue no sense of smart?

§. 12 The eleuenth signe, misse-ap∣plying of the Promises.

The eleuenth signe is, when as we misse-apply the Promises of the Gospell vnto vs, which doe not at all belong vnto vs, because we doe not performe the condition of Faith and Repentance. For as the ea∣ger longing of the sicke patient, after vnholsome meates and drinks, doth shew vnto the skilfull Physician what humour aboundeth, be∣cause it is the nature of euery one of them, to affect that food whereby it is chiefly nourished: so the Worldlings delight in feeding vpon the Promises of the Gospell, doth argue his securitie, seeing this spirituall Manna receiued into a carnall stomacke, doth nourish and much in∣crease this disease, not in it owne nature, but through the malignant propertie of the stomacke that receiueth it, and the grosse abuse of these foolish Patients, who will feed vpon these Cordialls of comfort, before their grosse humours are purged by Faith and Repentance, and so are not helped at all of their diseases, but haue the heat of their Fea∣uer much increased.

§. 13 The twelfth signe, is to de∣light in a flat∣tering Ministe∣rie.

The twelfth signe is, when as men delight in a pleasing and flatte∣ring Ministerie, who will soothe them vp in their sinfull courses, and let them sleepe securely in their wickednesse without any disturbance. So the secure and hard-hearted Iewes, being resolued to walke on still in their euill wayes, would either haue the Prophets saue their labour and not prophesie at all; or if they would needs take the paynes, they condition with them to speake vnto them, not right but smooth things, * 1.126 and to prophesie deceits. So the Prophet Michah, out of the experi∣ence of his time, saith: If a man walking in the Spirit and falshood, doe lye; or walking with the wind, that is, bee so vaine and ambitious of mens prayses, that he will be carryed any way with the breath of their

mouthes, to speake falshood and vntruth, saying; I will prophesie vnto * 1.127 thee of wine and of strong drinke, hee shall euen bee the Prophet of this people. And secure and hard-hearted Ahab could not indure the sharpe, though holsome, reproofes of Elias; nor to bee crossed in his courses by Michaias; but is well pleased with the lyes of the foure * 1.128 hundred false prophets, because they spake according to his appetite, and fitted their words and matter according to his humour. The rea∣son is, because being fully resolued to continue impenitently in their sinfull courses, and euen to hazard their soules to extremest perils, ra∣ther then to leaue delighting of themselues with the pleasures of sinne, they are willing to be free from all outward checkes of the Word, and inward checkes of Conscience, and to preserue as much, as may be, their minds in peace and securitie, that they may take their fill of car∣nall delights, when as they are not embittered with any disturbance. Wherein they are like vnto foolish Patients, who preferring their ease before their health, will not haue their festred sores searched to the bottome by the skilfull Chyrurgeon, because they will not indure the payne of the cure, but rather entrust themselues into the hands of some Mountebanke and Impostuor, who will take vpon him to cure them with a healing plaister. Or like those who are sicke of the Le∣thargie, who being insensible of their estate, had rather continue in it without disturbance to their destruction; then to be awakned out of it by any vnpleasing meanes, though they are fit and necessary for their recouery.

CHAP. VII.

Of eight other signes of carnall securitie, arising from the effects of it, and other Arguments.

§. 1 The first signe, not to profit by afflictions. First, on others.

ANd these are the signes of carnall securitie, arising from the causes of it. Other signes there are which arise from the effects, and some other Arguments. As first, it is a signe of a secure and hard heart, when as wee doe not profit in Gods feare and obedience by afflictions, and Gods iudgments and punishments inflicted, either vpon other men or our selues. Vpon others; for euery wise Man is made more wary and watchfull by other mens harmes. If wee see another man fall that go∣eth before vs; when we come to the same place, we doe more careful∣ly looke to our footing. If our Neighbours house be on fire, we make it our owne case, and labour all we can to auoyd the like mischiefe. When Malefactors are seuerely punished, those that be guiltie of the same crimes, if they haue any grace in them, doe take warning; and are moued thereby to desist from those wicked courses, which bring vnto the Offenders such shame of smart. On the other side, we ac∣count him a most foolish, retchlesse and secure person, who taketh no warning by other mens euills. We thinke him a carelesse child, who

seeing his brother dis-inherited for his vaine, loose and riotous cour∣ses, doth tread in the same steps, and yet promise vnto himselfe to suc∣ceed his Father in all his possessions. And we esteeme him a desperate Malefactor, who seeing his Fellow executed for felony, doth at the same time cut purses. But yet much more secure and desperate is he to be accounted, who goeth on in his sinnes against God, when he seeth his fearfull Iudgements executed vpon others for the like wickednes. For whereas one Malefactor may escape the hands of the Iudge, when * 1.129 another is taken, or being apprehended, may make better friends, and find more fauour then another, that is weaker in friends and meanes; God is of such power, and his hand guided by his all-seeing eye stretcheth out so farre, that no man either by secret acting of his sinne, or speedy and farre flying can escape his Iudgement seate; and he is such an vnpartiall Iudge, that he executeth righteous Iudgement vpon all men without respect of persons. Now this securitie is much aggrauated, when wee will take no warning by those Iudgements which wee see executed, not onely on those that are farre off, but such as are neere vnto vs; as vpon those that haue beene Partners and Companions with vs in that wickednesse which wee see punished, in our Neighbours or neere Friends, on those who are of the same Fa∣mily or Kindred, and most especially when they are inflicted vpon our owne Children or Parents. In which respect Daniel aggrauateth the carnall securitie of Belshazzar, who hauing seene Gods Iudge∣ments * 1.130 in fearfull manner executed vpon his Grand-father Nebuchad∣nezer, for oppressing Gods people, spoyling the Temple, and sacri∣legious taking and retayning the holy Vessells; tooke no warning by it, but liued in the same sinnes, adding this further vnto them, that he abused those holy Vessells in his prophane and drunken feasts. And thou his sonne, O Belshazzar (saith he) hast not humbled thine heart, though thou knowest all this; But hast lifted vp thy selfe against the Lord of Heauen; and they haue brought the Vessells of his House before thee, and Thou and thy Lords, thy Wiues and thy Concubines, haue drunke wine in them, &c.

§. 2 Secondly, such as are inflicted on our selues.

But much more doth it argue an heart full of carnall securitie, when as we make no good vse for our repentance and humiliation, of those afflictions which are inflicted vpon our owne persons. For, ictus pis∣cator sapit, the burnt child dreadeth the fire; Et serò sapiunt phryges, * 1.131 euen those that are most dull of conceit, wax wiser by many warnings. And it is a signe, that we are more senselesse through this securitie, then the Horse or Asse, if we are nothing moued with the Rod and Spur of Gods chastizements and punishments. Euen many of the Iewes, though very negligent and secure in their prosperitie, haue this Testimonie giuen vnto them by the Prophet, that they were a∣wakned out of their dead slumber by afflictions, and sought vnto God in the day of their aduersitie. O Lord (saith he) in trouble they haue * 1.132 visited thee, they haue powred forth a prayer when thy chastning was vp∣on them. Though there were others of them more senselesse in their

securitie, of whose stupiditie the Lord complayneth: In vaine haue I * 1.133 smitten your Children, they haue receiued no correction. And the Pro∣phet: Thou hast stricken them, but they haue not grieued; thou hast con∣sumed them, but they haue refused to receiue correction, they haue made their faces harder then a Rocke, they haue refused to returne. And againe, The people turneth not vnto him that smiteth them; neither doe they seeke * 1.134 the Lord of Hosts. But who were these? euen such as were more bru∣tish then the Oxe and Asse, as he saith in the beginning of his prophe∣sie, * 1.135 whom the Lord giueth ouer as a desperate cure, because they grew worse by his corrections. And yet many carnall Protestants, who are so deeply asleepe in this securitie, that they doe not know that they are in this Lethargie, being nothing touched with Gods Iudgements, doe blesse themselues in this state, because they can couer all ouer with a conceit of patience, saying, Gods will be done, without thinking any more of it to lay it to their hearts. But these men will haue their victorie before any conflict; they will at the first step leape to the top of perfection in patience, and not ascend vnto it by any degrees. They thinke that they can in all things submit themselues vnto Gods will, and yet neuer care in any thing to doe his will. They would seeme strong in this grace alone, being weake or nothing in any other, which is impossible; seeing they are linked one with another, and ei∣ther are begun or not begun, thriue or decrease, liue or die altogether. And therefore this is not patience wherewith they delude themselues. For wee cannot possesse our soules in patience, till wee possesse them in peace, peace with God and peace of Conscience. Neither can we haue this peace after our combate with afflictions, till wee haue renued our Couenant with God, whom wee haue by our sinnes displeased, and moued to correct vs, by renuing the condition on our part, Faith and Repentance: without which our patience is nothing but stupiditie and blockishnesse, not in obedience to God, but out of our senselesnes of his stripes; not springing from the loue of God, which maketh vs to yeeld in all things vnto him; but out of selfe loue which causeth vs to put off all griefe as much as may bee, and to this end to cast our selues into this Lethargie, that wee may with more ease sleepe out our payne. Finally, it is no fruit of Faith and affiance in God, but of our carnall securitie and hardnesse of heart, which make vs that we cannot be affected either with Gods Mercies or Iudgements. But much more doth it argue, that mens hearts are deeply and desperately besotted with this Vice, when they are not onely Stoicall and blockish in ap∣prehending Gods Iudgements▪ but also vse all meanes to stupifie their senses, that they may not feele their smart, and to intoxicate their minds that they may not consider of them, making themselues drunke with pleasures, that they may haue no sense of payne, and casting themselues into this dead sleepe of securitie, that no griefe of sorrow may pierce their hearts. And when God by his chastizements calleth them with the Israelites to weeping and mourning, to baldnesse and * 1.136 to girding with Sack-cloth; they spend their time in ioy and glad∣nesse,

feasting and reuelling, musicke and merry companie, eating and drinking, because to morrow they shall dye.

§. 3 The second signe, is to haue no desire to keepe Gods Commande∣ments.

The second signe of carnall securitie is, when as we haue no desire and indeauour to serue God and keepe his Commandements, either * 1.137 in doing the good which he requireth, or in departing from the euill which he hath forbidden. For the true feare of God doth alwayes stir vs vp to obedience, whereof it is that they are vsually ioyned together and often taken the one for the other. Thou shalt feare the Lord thy God, and serue him. And now Israel, what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his Wayes, and to loue him, and to serue the Lord thy God with all thy heart and with all thy soule; to keepe the Commandements of the Lord and his Statutes. So the wise Man saith, that the feare of the Lord is to depart from euill. Hence it is, that the Law is called, the feare of the Lord; and all other * 1.138 vertues and obedience are comprehended vnder it alone. The feare of the Lord is the head or beginning of wisedome. And, blessed is euery one that feareth the Lord, that walketh in his Wayes. And contrariwise, the want of all grace, and neglect of dutie and obedience, is comprised vn∣der the want of Gods feare. So the Apostle hauing set downe a large * 1.139 Catalogue of haynous sinnes, comprehendeth all in this one, as the cause of all the rest. There is no feare of God before their eyes. For secu∣ritie * 1.140 bringeth men to an vtter contempt of Gods Law, and neglect of obedience, preparing and making them fit for all wickednesse. And therefore when wee see disobedience, impietie and neglect of all good duties in the life and outward actions; we may take it as an vndoub∣ted signe, that Securitie hath thrust out all feare of God from lodging in the heart and affections, according to that of the Psalmist: The * 1.141 transgression of the Wicked saith within my heart, that there is no feare of God before his eyes.

§. 4 Secondly, when we yeeld obedience but by fits:

But though this signe, where it is to bee seene plainly, sheweth the grossest securitie, yet there are other sorts of it more subtill and refined, which cannot be discerned by it, seeing there are many men carnally secure, who seeme to make conscience of many sinnes, and of perfor∣ming many duties. And if we looke vpon them in some fits of their deuotion, especially in the time of affliction, wee would thinke that they had in them a great measure of Gods feare. And therefore in the next place, for discouering of them, we are further to know, that it is a signe of carnall securitie, when as we yeeld obedience but by fits, and are vnconstant in our good desires, indeauours and actions, no lon∣ger fearing and seruing God, then whilest his Iudgements are immi∣nent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe, and to make vs constant in our obedience; ac∣cording to that in the Prouerbs: Blessed is the man that feareth alwayes. * 1.142 So is it a signe, that our hearts are destitute of Gods feare, and posses∣sed by carnall securitie, when wee are fickle and vnconstant, seruing God, shunning sinne, and doing that which is good onely, when the good moode is vpon vs, or when wee are driuen thereunto either by

some approching or present punishment. For euen the negligent Ste∣ward looked about him, when his Master called him to giue an ac∣count of his Stewardship. And the most carelesse Slaue that securely neglects all his Masters commands, will begin to feare him, when hee seeth him take the Cudgell into his hand to beate him, or when hee feeleth the smart of the whip: whereas hee that feareth God with a sonne-like feare, is alwayes constant in his dutie (although not conti∣nually in like measure) because the Arguments inciting to this feare, are continually the same in themselues, and he doth constantly consi∣der of them.

§. 5 Thirdly, when we doe not yeeld obedi∣ence to the whole Law, but some parts onely.

Againe, it is a signe of carnall securitie, when as we doe not make conscience of yeelding obedience to the whole Law of God, but thinke it enough, if wee haue respect to some part onely, though wee neglect the rest, as the first Table without the second, or the second without the first. And that wee shall escape well enough, if wee leaue some sinnes, though we retayne some other, and performe some good duties, though wee cast others behind our backs. Neuer considering that the curse of the Law is denounced against all, who continue not in * 1.143 all that is written in the Booke of the Law to doe it. That hee who breaketh one Commandement, is guiltie of all. That he who truely feareth God, hath respect, with Dauid, to all his Commandements, because hee is e∣qually the Author of them all, and requireth obedience to one as well as another. Finally, that some few sinnes retayned can keepe posses∣sion for the Deuill as well as many, wound the conscience, harden the heart, and on all occasions make an easie entrance for all their fel∣lowes. So also it is a signe of this securitie, when as wee doe not yeeld obedience with the whole Man, inward as well as outward; with the heart as well as with the tongue and hand; secretly in our Closets as well as in the Church and open Streets. For this sheweth, that we doe not thinke of Gods all-seeing Eye, which beholdeth vs as well in the darkest Night as in the brightest Day, and searcheth and examineth * 1.144 not onely our actions subiect to the view of Man, but also our hearts and reynes. Now, what is this but like foolish and secure Malefactors, to bee carefull to hide our faults and crimes from our Fellowes and Companions, who are liable to the same condemnation, and to com∣mit them without feare in the presence of the Iudge.

§. 6 Fourthly, when our obedience ariseth not from spirituall causes, nor is directed to right ends.

Finally, it is a signe of securitie, when wee content our selues with such a kind of obedience, as ariseth not from spirituall causes, nor is directed to right ends, but is done out of carnall motiues and sinister respects. As when we leaue sinne and performe good duties, not out of Faith, and the true loue and feare of God, but out of selfe-loue and loue of the World. When as we are moued hereunto by pleasure, re∣wards or punishments; and ayme rather at our owne then Gods glo∣rie; and are guided and directed in all our actions, not by the Word of God, but by carnall reason, proceeding, staying and turning backe, as it suggesteth vnto vs, worldly inducements or discouragements. For as it was a signe, that Abraham truely feared God, when as hee * 1.145

yeelded absolute obedience to Gods Command and Word, without taking any aduice from carnall reason; so is it a signe of carnall secu∣ritie, when as we only so farre forth take counsaile and direction from the Word of God, as will stand with our carnall reason and affecti∣on, performing those good works, and forsaking those Vices, which we would doe or leaue vndone, though there were no immortalitie of the Soule, no Iudgement; yea, no God to behold vs, and to reward our good, or punish our euill actions.

§. 7 The third signe, delaying of Repen∣tance.

The third signe of carnall securitie, is the delaying of our repen∣tance, thinking that we can repent when we list, and that we may doe it time enough in our old age, or on our sicke beds. For as the true feare of God moueth vs continually to renew our repentance, as we renew our sinnes; and still to keepe our Accounts euen, that we may alwayes be in readinesse against that vnknowne and vncertayne Day, when as we shall be called to render them before Gods tribunall Seat of Iudge∣ment; so securitie maketh vs to carry our selues, like worldly men, whose estate, by reason of debt and danger, is forlorne and desperate; who neuer looke vpon their bookes of Accounts to summe them vp; yea, rather keepe no account at all, because they are resolued to take their pleasure securely, and to riot it out as long as they may, and ne∣uer crosse their delights, nor checke their ioyes, by calling to their mind and remembrance their after reckonings. Now what can argue greater securitie, then through our want of consideration to mistake our repentance, as a thing being in our owne power, and therefore at our command whensoeuer wee call for it, whereas it is the free gift of God, and therefore to be receiued with all care and diligence, whilest the acceptable Time and Day of saluation lasteth, wherein the Lord graciously offereth this gift vnto vs? What can more conuince vs that our hearts are in this dead sleepe, then caresly to put off a thing of such importance as our repentance is, which concerneth vs no lesse then our eternall Saluation or Damnation, vnto after-times which are most vncertayne, we hauing no assurance, no, not so much as of one mi∣nute? What sheweth more euidently our carelesse retchlesnesse, then * 1.146 with the old World and the filthy Sodomites, to liue impenitently in our sinnes, Eating and Drinking, Buying and Selling, Building and Planting, till wee bee swept away with the Deluge of Gods Iudge∣ments, and be consumed with his inflamed Wrath. Or with Belshaz∣zar * 1.147 to feast and carowze, till the Finger vpon the Wall writ downe the sentence of our condemnation? Finally, if securitie did not besot vs, how could we be so be-fooled, as to conceiue that we may more fitly and conueniently repent long hereafter, then at the present; when we haue, by abusing Gods patience, incensed his wrath, and moued him to withdraw his gifts and graces? When wee haue hard∣ned our hearts with customable finning, so as neither Gods Word nor Works, Mercies nor Iudgements, can pierce into them? When as we are distracted with infirmities of body and cares of mind; sense of present euills, and feare of worse? How could we be perswaded to

imagine, that wee shall more easily make vp our reckonings betweene God and vs, when they are growne so great as they are sufficient to fill Zacharies large roll, then when they are in Day-bookes and short * 1.148 Scrowles? that we can better come out of Satans bondage, when he hath long held vs in his captiuitie, and worne vs out, and lamed vs with his gyues and fetters of sinne, then when wee are first come into his thraldome? Or that we can pull vp sinne, when by time and con∣tinuance it is like an growne Tree rooted in vs, then when it was newly planted, and as it were, in the tender twigs, if our hearts were not hardned, and the eyes of our vnderstanding quite blinded with this carnall securitie?

§. 8 The fourth signe, is hypo∣crisie.

The fourth signe, is Hypocrisie, when as we make outward shew of holinesse, and nourish corruption in our hearts; tipping our tongues with a golden and glorious profession; and angling for prayse and commendations, by presenting vnto the sight of men, some seeming good actions, that wee may more cunningly hide and disguise our se∣cret sinnes. For as sinceritie and Gods feare accompanie one another, according to that of the wise Man; He that walketh in his vprightnesse * 1.149 feareth the Lord, as wee see in the example of Iob, who is said to haue * 1.150 beene a man perfect and vpright, and the cause thereof is rendred, be∣cause he was one that feared the Lord▪ So Securitie and Hypocrisie are neuer seuered, but as the Cause and Effect goe still together. For if we were not blinded with securitie, we could neuer be so foolish as to ima∣gine, that we may please God with outward shewes, that being a Spi∣rit he will be content with outward and bodily seruice, that he can be satisfied with the seruice of the outward Man, and that in the Church onely, and when we are in good and religious Companie, and let the Deuill and the World haue the heart at all times, and the whole Man in places secret and vnseene? How could we hope to be out of danger, when wee are in the darke, and doing the works of darknesse, seeing Night and Day are to God alike, and his piercing eye searcheth and seeth euen the hidden secrets of the heart and reynes, if our carnall se∣curitie did not make vs beleeue, that as wee regard not God, but haue remoued him farre from our thoughts, so hee as little respecteth and thinketh of vs. Like the foolish Lapwing, who hauing hidden his head, becommeth secure, thinking that hee is no more seene, then hee himselfe seeth others.

§. 9 The fift signe, is to feare Man more then God.

The fift signe, is when we feare Men more then God, being more carefull to please, and more loath to displease them, then his Maiestie. * 1.151 For as the true feare of God maketh vs to neglect men, in compari∣son of him, according to the commandement of our Sauiour; Feare not them that kill the body, &c. and the example of the good Mid∣wiues, and the Parents of Moses, who feared God more then Pha∣raoh, of Daniel and the three Children who regarded not the Kings Edict, either commanding Idolatrie or forbidding Gods true wor∣ship, and the Apostles who professed, that they feared God more then * 1.152 Men: So it is the nature of carnall securitie, to make vs feare and re∣spect

men, because their rewards and punishments, like vnto it selfe are carnall; worldly, present and subiect to the senses; and to neglect God, though his be vnspeakable and euerlasting, because being future and for the time to come, and as yet not to be seene or felt, we neuer consider nor thinke of them. Herein, much like vnto foolish chil∣dren, who feare more the Schole-master, threatning to whip them, because of the present smart; then the deserued threats of their iust Father, though they concerne them no lesse, then their reiection out of his fauour for the present, and dis-inheriting from their patrimo∣nie in time to come.

§. 10 The sixt signe, immoderate feare in time of danger.

The sixt signe of carnall securitie, is immoderate feare in time of danger. For it is an ordinarie thing with Vices, when they are a little checked and crossed, to turne into their contrarie extremes; As of presumption into despaire, prophane mirth into deepe melancholy, insolent pride into most abiect basenesse; as wee see in the example of Benhadad, who being exalted in the opinion of his vnresistable for∣ces, * 1.153 gloriously boasteth that the King of Israells siluer and gold, wiues and children, were alreadie his before the battaile, because the dust of Samaria could not suffice for handfulls for all the people that followed him; but being put to the worse in the battaile, hee becommeth cowardly base, sending his seruants with halters about their necks, to acknow∣ledge his seruice, and to beg for life. And thus it fareth with carnall securitie, which in the time of prosperitie and safetie, is bold and con∣fident, but when danger approcheth entertayneth all feares, and is presently daunted and dismayed with the shaking of a leafe. As wee see in the example of the Apostle Peter, who was most confident and * 1.154 secure in his owne strength before hee was tried; but when hee seeth himselfe in some perill, euery skar-crow maketh him afraid. And as * 1.155 the true feare of God expelleth other feares (like that winde which is strongest in a whirlewinde where diuers meete) according to that of the Apostle, We haue not receiued the spirit of bondage to feare againe, * 1.156 but the Spirit of adoption; and because as Saint Iohn saith, perfect loue * 1.157 casteth out feare, as the ayre giueth place to the good liquor when it is powred into a vessell, and all other lights vanish at the appearing of the Sunne: So contrariwise carnall securitie, which is most contrarie to feare, when it is vpheld with worldly safetie and peace; doth giue place in the time of danger vnto it; which being entred causeth vs to feare shadowes as well as substances, and not onely that which hath being in truth, but such false dangers as wee giue being vnto by ima∣gination and fearefull apprehension. According to the saying of the Psalmist; There were they afraid where no feare was; and that of the * 1.158 wise Man; The Wicked fleeth when no man pursueth, but the Righteous * 1.159 are bold as a Lion.

§. 11 The seuenth signe, is to run from God and to rest on infe∣riour meanes, in danger and affliction.

The seuenth signe is, when we run from God in the time of danger, vnto secundarie causes and inferiour meanes, which fayling, we wholy distrust God as not able or willing to helpe vs, and being forsaken on all sides, we are wholy possessed with feare, and so by it are plunged

into despaire. For as hee that truely feareth God for his Goodnesse, All-sufficiency, Iustice, Mercy, Power and Prouidence, is moued by the same Attributes to put his trust and affiance in him in all dangers, like the louing child who the more he feareth and reuerenceth his Fa∣ther, the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth, because the same motiues serue for both; and as they who sanctifie the Lord of Hosts by letting him to be their feare * 1.160 and dread, may bee assured that hee also will be their Sanctuarie, vnto which when they flee in time of danger, they may be in safetie, as the Prophet Esay speaketh: So he whose heart is destitute of Gods feare, and taken vp with carnall securitie, neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance; but thinketh that God sitteth in Heauen, not regarding what is done vpon the Earth; and saith in his heart, the Lord will doe neither good or euill. The * 1.161 which as it taketh away from him all feare of God, so also all affiance; neither will hee who hath neglected to reuerence him as his Father, flee vnto him in time of danger with any confidence, as his Patron and Protector; but will rather cast himselfe vpon inferior meanes, where∣in he trusteth, and flee any whither then vnto God, from whom his heart being wholy estranged, he expecteth no helpe at his hands in the time of trouble.

§. 12 The eight signe, is con∣tempt of Gods Ministers.

Lastly, it is a signe of carnall securitie, when as in our hearts we doe not reuerence his Ministers and Ambassadors, who in the worke of their ministerie represent his Maiestie, and in an especiall manner beare in them his Image. For as he that truely feareth his King, doth in the execution of their Office reuerence not onely the Lord Chan∣celor and Chiefe Iustice, but euen the meanest Major or Bayliffe, who represent his person, and come in his name, to inioyne that which he hath commanded; so he that feareth the King of Kings, reuerenceth also not onely the person of Kings and Princes, because they beare in them the Image of his Power and Soueraigntie, but also his Ambas∣sadors, who bring vnto vs his Word of Truth, which hath no lesse power in spirituall and heauenly things, then the word of the greatest Monarch, speaking on Gods behalfe about things that are earthly and temporall; for they haue authoritie giuen them to iudge the people, * 1.162 as the Lord speaketh to the Prophet; and they haue a large Commis∣sion giuen them for the execution of their Office and ministeriall Fun∣ction, both for absoluing the penitent Beleeuer, and condemning the vnbeleeuing and impenitent sinner; not in their owne authoritie (which the Popes challenge as belonging inseparably to their Sea and Place, which inableth them to binde and loose absolutely without re∣spect of persons, penitent or impenitent, or any condition to be ob∣serued by the partie, sauing such as respect the Popes profit;) but de∣claratiuely as Gods Messengers, speaking in his Name; according to that of our Sauiour: Whose soeuer sinnes ye remit, they are remitted * 1.163 vnto them; and whose soeuer sinnes ye retayne, they are retayned. In which respect it is an euident signe of a secure sinner, whose heart is

destitute of Gods feare, when as he sheweth no reuerence and respect to his Ambassadour, sent vnto them on so waightie a message, which concerneth them as much as their eternall life or death. Besides, it ar∣gueth plainly, that their heart is still possessed with carnall securitie, who shew no reuerence vnto the Preachers of the Gospell; for they are the onely meanes of awakning and rowsing men vp out of this spi∣rituall Lethargie, wherein otherwise they would sleepe to their euer∣lasting perdition; and therefore it is not possible that any, who haue receiued this great benefit by their meanes and ministerie, but that for euer after they should respect and reuerence them, who vnder God were and are the alone instruments and meanes of conferring and pre∣seruing this benefit vpon them. And so much for the signes of carnall securitie, according vnto which if we carefully examine our selues, we may cleerly know in what case wee stand, and whether our hearts are possessed with the true feare of God; or being quite destitute of it, they be wholly taken vp with carnall securitie. To the end, that if we find our selues infected with this dangerous poyson, wee may vse the meanes following as spirituall Antidotes, to ouer-come and driue it from our hearts; or if we find our hearts purged alreadie in some mea∣sure from it, and indued with Gods feare, wee may vse them notwith∣standing, that we may be more and more cleansed from this securitie, and that the feare of God may be still preserued and increased in vs.

CHAP. VIII.

Of such Reasons as may mooue vs to abhor carnall securitie, and to vse all meanes either to preuent it, or to be freed from it.

§. 1 That it is ne∣cessary to haue our hearts wrought vnto the hatred of this Vice.

IN the practice of physick it is a thing of greatest difficul∣tie, to discouer truely and throughly the disease of the Patient, and the state of his body; and yet this skill is most necessary, seeing they who faile in this point alone, must needs faile in all the rest, applying vnfit, if not hurt∣full medicines, which weaken the body and strengthen the disease. But yet it is not enough that the sicknesse by the symptomes and signes be plainly discerned; and the causes and effects, properties and qualities of it well knowne; if the learned Physician and sicke Patient proceed no further; but it is also required for the effecting of the cure, that there bee first a willingnesse in the Patient to be healed of his infirmitie, with a resolution to vse the medicines which shall be prescribed; and then skill and faithfulnesse in the Physician, to prescribe such as are ef∣fectuall for his recouerie. And thus it fareth with the spirituall diseases of the soule, the Patient and Physician. For wee must first labour to know what the sicknesse is by the signes thereof, and then be carefull in prescribing & applying the best remedies. And therefore hauing plain∣ly discouered this dangerous disease of carnall securitie by the signes of it, it remayneth now that we come to the cure, and shew the meanes whereby he who findeth himselfe sicke of this pernicious disease, may be recouered to spiritual health. And first, because the skill in the physi∣cian

is nothing in prescribing the best means, except there be also a wil in the Patient to vse & apply them; I wil vse some motiues to perswade all that find themselues affected with this sicknesse, to desire with all earnestnesse that they may be cured, that so they may be made willing also to apply the remedies. And because all physick, both for body and soule, is in it selfe, or at least in conceit vnpleasant to the Patient; and none are willing to vse it, but those who feele the payne or see the dan∣ger of their disease; therefore it is fit that wee set downe the nature, properties and effects of this carnall securitie, that so a desire may be wrought in those who are subiect vnto it to be cured of it. The which is more necessarie in that this sicknes is not painfull to the Patient, but insensible, like the lethargie or dead palsie; yea, in truth most pleasant and delightfull to the most, so that he who hath it, is naturally loth to be cured of it, because he liueth at ease without disturbance, inioyeth quietly all his worldly comforts, and goeth on to his destruction with a cheerfull heart & merry countenance. And therefore the lesse he fee∣leth the paine, the more he needeth to see the danger; and seeing him∣selfe cannot apprehend it, because this disease affecteth the mind and taketh away the vnderstanding, so as it cannot naturally be discerned by the partie that hath it; I will shew how desperate and pernicious it is vnto all those, who doe not vse the meanes wherby to be recouered.

§. 2 That Christ hath giuen vs speciall war∣ning to flee securitie.

The danger of this disease hereby appeareth, in that Christ the great and chiefe Physician of our soules, doth so carefully giue warning of it; vsing all meanes to let all those that are his to see the danger, and to take such courses as they may preuent it, or being tainted and ouer-ta∣ken with it, may be awakned and rowsed vp out of this sweet, yet per∣nicious slumber. And this he doth both by Parables, Examples, and Admonitions, and Exhortations, which he presseth and enforceth from them. For first, this is the mayne scope of the Parable of the wise and foolish Virgins, of which, they being possessed with the true feare of * 1.164 God, stood carefully vpon their watch, expecting the vncertaine com∣ming of the Bridegroome, and so when hee came, were receiued with him into the bridall Chamber of eternall blessednesse; but the other being secure and retchlesse, spent their time in ease and sloth, not vsing any meanes to bee prepared against the time of his approching, who being taken vpon the sudden, vnprouided and vnfurnished of the oile of sauing grace, and the light of an holy life, were excluded from the marriage feast, and depriued of the fruition of heauenly happines. To this end also tendeth the Parable of the wise and faithfull, and the euill and vnfaithfull Seruant; the one expecting daily his Masters cōming, carrieth himselfe in all his affaires, and towards his fellowes, so wisely and honestly, as if his Master were alreadie present, and he is for his * 1.165 reward pronounced blessed, and made Ruler of all his Master hath, for his fidelitie and care at his comming. The other being made secure, be∣cause his Lord delayeth his comming, behaueth himselfe so as though he thought he would neuer come, smiting his fellow seruants, and eating and drinking with the drunken, who is taken vpon a sudden by his Ma∣ster, and in a day when he looketh not for him, and for his reward is

cut off and appointed to haue his portion with the Hypocrites, where shall * 1.166 be weeping and gnashing of teeth. Finally, at this our Sauiour also ay∣meth in the Parable of the rich Man, who abounding in all prouision, and hauing more Corne and Fruits then roome to bestow them in, gi∣ueth himselfe to secure rest and ease, saying to his Soule, Thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry. But out of this secure slumber hee is quickly awakned with Gods voyce, saying; Thou Foole, this night thy soule shall be required of thee, and then whose shall those things be which thou hast prouided?

§. 3 The examples of securitie in others seuere∣ly punished, ought to be warnings vnto vs.

To this purpose our Sauiour also produceth examples, mouing vs to bee wise by the experience of others harmes. As the example of * 1.167 those who liued before the Flood, and of the people of Sodom and Gomorrah, who liued securely in their sinnes, eating and drinking, buying and selling, planting and building, marrying and giuing in marriage, as though they had beene free from all danger, and sure that those pleasures would haue euer lasted. But the issue of this sinfull secu∣ritie was, that they were surprised with Gods fearefull Iudgements at vnawares; For no sooner was Noah entred into the Arke, but the Flood came and drowned them all; and presently after that Lot was gone out of Sodom, those sinfull and secure Cities with all their Inha∣bitants, were terribly consumed with fire and brimstone. And from both these Parables and Examples, the Lord raiseth admonitions and inforceth exhortations, mouing vs to shake off carnall securitie, and being affected with Christian feare, to stand carefully vpon our watch, and to be instant in prayer, that we may be found readie at Christs ap∣pearing. Watch therefore, for you know not what houre your Lord doth * 1.168 come. And againe, Let your loynes be girded about, and your lights bur∣ning. * 1.169 And ye your selues like vnto them that wait for their Lord when hee will returne from the wedding, that when hee commeth and knocketh, they may open vnto him immediately. Blessed are those seruants, whom the Lord when he commeth, shall find watching, &c. And this know, that if the good man of the house had knowne what houre the Thiefe would come, he would haue watched, and not haue suffered his house to be broken tho∣row. Be therefore readie also; for the Sonne of Man commeth at an houre when ye thinke not. And elsewhere: Take you heed, watch and pray, for * 1.170 ye know not when the time is, &c. least comming suddenly, he find you slee∣ping. By all which wee see the necessitie of an holy and religious feare, stirring vs to watchfulnesse, and the extreme danger of carnall securitie. For if that bee not without much hazard and perill, and ought to bee carefully shunned of vs, whereof our Sauiour giueth vs once warning, then how jeaperdous and full of extreme danger is this carnall securitie, and with how great care to bee auoyded of vs, of which Christ giueth vs so many warnings, as of nothing else more oft and earnestly, in so many and such great varietie of Parables, Ex∣amples and Admonitions. And withall, thus much is implyed here∣by, that as this sinne of securitie is great and dangerous, so we are na∣turally most prone to be ouer-taken by it, which moueth our Sauiour

to vse so many and effectuall meanes to preserue vs from it, or to a∣waken vs out of it, if wee bee alreadie fallen into this spirituall Lethargie.

§. 4 That Christs holy Apostles haue giuen vs many war∣nings, to take heed of carnall securitie.

With like care and earnestnesse, doe Christs holy Apostles admo∣nish and warne vs, to take heede of this dangerous and pernicious * 1.171 sinne of carnall securitie. The Apostle Paul telleth vs, that now it is high time to awake out of sleepe, because now our saluation is neerer then when wee beleeued, that is, then at our first conuersion, when as wee begun to beleeue. And therefore as Runners for a prize, make most speed when they come neerest vnto the Goale: so should we be most carefull in shaking off all securitie and sloth, and in running swiftly in the Race of godlinesse, when we approch to the Goale of blessednes: and exhorteth vs, that seeing the Night is farre spent, and the Day is at * 1.172 hand, we doe therefore cast off the works of darknesse, and put on the Ar∣mour of light. And againe: Awake thou that sleepest, and arise from * 1.173 the dead; and Christ shall giue thee light. See that yee walke circumspect∣ly, not as fooles but as wise, redeeming the time, because the dayes are euill. And elsewhere: Let vs not sleepe as doe others, but let vs watch and be sober, &c. And because we are alwayes in danger, he would haue vs to be at no time retchlesse and secure, but seeing we haue innumerable enemies euer readie to assault vs, he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs, that we may be able * 1.174 to stand against the wiles of the Deuill. So the Apostle Peter vpon the same ground, exhorteth vs to shake off carnall securitie, and to stand still vpon our guard with all care and watchfulnesse. Bee sober (saith he) be vigilant, because your aduersarie the Deuill, as a roring Lion wal∣keth * 1.175 about, seeking whom he may deuoure; whom resist steadfast in the Faith.

§. 5 That carnall securitie is a most dange∣rous sicknesse of the soule.

But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred, let vs further consider, that it is a most fearefull and pernicious vice, which hath in it all relations of ill, being not only in it selfe exceeding euil, but also the cause of many & grieuous euils. In it selfe it is a disease of the soule most dangerous and desperate, vnlesse it be cured by vnfayned repentance; for there is no disease more perni∣cious to the spirituall Patient, sicke in sinne, then the stone in heart, or if you will an heart of stone; no stone so hard and hardly broken. For though the voyce of the Lord bee so powerfull and full of Maiestie, that it breaketh the Cedars, shaketh the earth and maketh it to tremble; yea, renteth the Rocks, turning them into a standing water, * 1.176 and the Flint it selfe into a Fountaine of waters, as the Psalmist speaketh; yet it moueth not the secure and stonie heart, nor resolueth it into the teares of repentance; and therefore we reade that when the Word of God by the Prophet was so mightie, that it claue insunder the stonie Altar, yet the more hard and stonie heart of Ieroboam, was not at all * 1.177 affected and pierced with it; but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne. It is (as the Prophet calleth it) that Spirit of deepe sleepe, which closeth vp mens eyes, and de∣priueth

them of the spirituall vse of their senses and vnderstanding, making the Vision and Word of the Lord, as the words of a Booke which is * 1.178 sealed; so as Gods Ministers may complayne of such, as hee doth in the same place, that they are drunken, but not with wine; they stagger, but not with strong drinke. Neither is it an ordinarie sleepe, but that dangerous Lethargie of the soule, which maketh men as vnfit to all holy duties and spirituall exercises, as death it selfe makes them vnapt and vnable to performe any naturall or morall actions. It is the De∣uils cradle, in which he lulleth men asleepe, so as he may do with them what he pleaseth; that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction; and that Cart of Hell, which in the darke night of Ignorance, carrieth quietly and without noyse, huge multitudes into the Pit of euerlasting death. Fi∣nally, it is that Circes, that Syren, that Witch, which transformeth men into bruit beasts, and depriueth them not onely of all grace, but euen of naturall reason and vnderstanding. It is a seeming peace, more * 1.179 dangerous then any warre; and in outward appearance a quiet calme, but in truth the most perillous tempest, in which many millions of soules doe suffer shipwracke, and sinke into the gulfe of endlesse perdition.

§. 6 That carnall securitie is a disease hardly cured.

And as this securitie is a dangerous and grieuous disease, so in this respect it is the more pernicious, because it is hardly cured, and that in a double respect; first, because insensible diseases are in themselues most desperate, as the Lethargie, dead palsie, apoplexie. And euen in acute sicknesses, as Feauers and burning Agues, we account the pati∣ent most hopelesse and helplesse, when as he is past feeling of his sick∣nesse. Thus also the wounded members are most hardly cured, when by much effusion of blood and spirits they are become stiffe and be∣nummed. And whereas greene wounds, which are most sharpe and painfull to sense, are soone healed; those which are full of dead flesh, gangrened or turned into Cankers, as they are freest from payne, so are they furthest from curing. And thus it also fareth with those who are spiritually sicke, and wounded with the sores of sinne; the more sensible they are of their griefe, the more hope there is of their recoue∣rie; and contrariwise, the more senselesse and stupid, the more hardly can they be restored to their spirituall health. For as Augustine saith, * 1.180 that wound which payneth not, is not to bee esteemed sound, but dead. Secondly, because he who is not sensible of his disease, thinking himselfe alreadie well enough, doth vse no meanes whereby hee may be recouered; the which is also the condition of those who are sicke of this senselesse securitie; they thinke they are in good case, rich in all things, and haue need of nothing, as we see in the example of the An∣gell of the Church of Laodicea; and therefore seeke not to better their * 1.181 estate till God open their eyes, and giueth them the sight and sense of their pouertie and wretchednesse. In which regard we may fitly say to those who are sicke of this securitie, as Bernard to Eugenius, there is * 1.182 no greater cause of feare, then such peace and quiet.

§. 7 That carnall securitie is the cause of all sinne.

But as this securitie is in it selfe euill and sinfull, so is it the cause of all euill, and that both the euill of sinne, and also the euill of punish∣ment. * 1.183 For as the feare of God restrayneth those who are indued with it from all wickednesse, and as the wise Man speaketh, is like the Well∣springs of life to make vs flee from, and escape the snares of death; so this carnall securitie keepeth open house for all impietie and sinne, whilest the secure person presumeth not onely of impunitie, notwithstanding that he fatteth himselfe with the pleasures of sinne, but also promiseth vnto his soule the long fruition of his present prosperitie, and after∣wards the perpetuall possession of euerlasting happinesse. So the Psal∣mist saith, that the workers of iniquitie boasted themselues in their wic∣kednesse, * 1.184 broke in pieces the Lords people, and afflicted his heritage, murthered the Widdow, Stranger and Fatherlesse, saying, the Lord shall not see, neither shall the God of Iacob regard it. And the Prophet tel∣leth vs, that Babylon liued in all voluptuousnesse, securely presuming that shee should be a Queene for euer and see no euill. Thus Abraham * 1.185 concludeth, that the Egyptians were fit for Rapes, Murther, and all outragious wickednesse, because there was no feare of God in the Land. * 1.186 And the Apostle hauing set downe a Catalogue of many grieuous sinnes; setteth downe this as the mother sinne and cause of all the rest, that there was no feare of God before their eyes. * 1.187

§. 8 That securitie emptieth the heart of all grace, and pre∣pareth and ma∣keth it fit to re∣ceiue Satan, with all his tentations.

For securitie which emptieth the heart of all feare of God, not one∣ly encourageth the flesh to goe on in all sinful courses, which will yeeld vnto it delight, profit or preferment, because there is no feare of dan∣ger, and entertayneth all the tentations of the World, which bring with them any carnall contentment, but also setteth the doore of our hearts wide open to let in Satan, and maketh way for all his tentati∣ons. For when this euill spirit and enemie of our saluation, would lay more firme and sure hold of such as he alreadie possesseth, hee depar∣teth for a time, as though by the power of Gods Word and Spirit, he * 1.188 were cast out and vanquished. But when hereby he hath made them secure and retchlesse, he returneth againe, and finding his house (that is their hearts) emptie and cleane swept, with this beesom of carnall securitie, of all spirituall graces, and garnished with all vices, which are the ornaments in which hee most delighteth, Hee taketh with him seuen other spirits, more wicked then himselfe, and they enter in and dwell there, and so the last state of that man is worse then the first. So that if securitie hath first taken vp the roome, Satan may at his pleasure make an entrance and get an easie victorie. For as in ciuill affaires, nothing doth more expose a state to desperate danger, then when through pro∣speritie and ease it becommeth secure, fearing no enemie, nor suspe∣cting the approch of any euill, as the stories of Troy, Babylon, Car∣thage, Rome, and many others, doe make it manifest; so nothing doth more endanger our soules, to be sacked and spoyled of all grace, by our spirituall enemies, then when being taken vp with sloth and securitie, we feare no danger. So that the Deuill, World and Flesh, intending to assault vs (as the Danites, the men of Laish) may encou∣rage * 1.189

one another with assured hope of victorie, because they are to fight against such as are quiet and secure, and therefore easie to bee o∣uercome. For this securitie is the mother of Sloth and Negligence, making men not to regard their enemies strength and malice, nor their owne danger; and consequently, to omit all meanes of their owne safetie. Yea, not onely doe our spirituall enemies thus finally van∣quish the vessells of wrath prepared to destruction; but oftentimes * 1.190 foyle and leade captiue vnto sinne Gods deerest seruants, as wee see in the example of Noah, who persisted in his iustice and integritie in time of danger, but when the Flood was past, and he secured from all feare, he is foyled by Satan in his owne familie. So Lot who stood in his vp∣rightnesse, when he liued in danger among the Sodomites, fell shame∣fully in the sole companie of his owne daughters. And Dauid, who in the time of his persecution by Saul, was a patterne of pietie, when hee walked securely on the Roofe of his Kingly Palace, was tempted and ouercome. But yet this securitie arising from outward causes, doth not so much endanger vs, as that which ariseth from an opinion of our owne strength, and the weaknesse of our spirituall enemies, because we haue gotten the better of them in some conflicts. For it maketh vs to neglect the chiefe pillar of our strength, the power and prouidence of God, and all good meanes, whereby wee might bee enabled to stand in the day of battaile; and so encourageth our enemies to assault and set vpon vs, and weakneth our hands in making resistance. Whereby * 1.191 (as one saith) oftentimes it commeth to passe, that he whom the con∣flict of tentation could not ouercome, is shamefully foyled by his owne securitie. And the mind becomming loose and negligent in se∣curitie of its owne vertue, is pierced and wounded with the weapon of an vnexpected fault by our treacherous enemie. And this is the cause, why the Lord continually exerciseth his seruants in the spiritu∣all warfare, and suffereth the enemies of their saluation to skirmish with them, that they may bee preserued from securitie, which is farre more dangerous then any warre. And as Scipio wisely aduised in the Senate, that Carthage should not vtterly bee destroyed, lest the Ro∣manes with too much peace and securitie, should become slothfull and effeminate, and so bee easily subdued by some other enemies: so the Lord would not giue vs a full victorie ouer our spirituall enemies, but suffereth them (though with ouer-ruled and abated forces) to skirmish with vs, that we may not become slothfull and secure, and so exposed to more danger. And thus wee see, that carnall securitie is in it selfe a dangerous euill and grieuous sinne, the which should moue vs with vnreconciliable hatred to abhor and make warre against it; neuer be∣ing at rest, till by the vse of those good meanes which God hath sancti∣fied for this purpose, wee haue banished it out of our hearts, and in stead of it, established in them the true feare of God.

CHAP. IX.

Where is shewed that carnall securitie is the cause of many fearefull punishments.

§. 1 That carnall securitie depri∣ueth of Gods fauour and protection, and dispoyleth vs of all spirituall grace.

BVt that we may be moued to pursue this Vice with more deadly hatred, and more carefully vse all good meanes to be armed against it, let vs now further consider, that as it is the euill of sinne, and the cause thereof, as hath beene shewed; so also it is the cause of the euill of pu∣nishment; yea, it selfe is also a punishment of other sinnes. Concer∣ning the former: This securitie exposeth vs to many euills both priua∣tiue and positiue. For it depriueth vs of Gods assistance in the day of tentation, whilest it blindeth our eyes, that we cannot see the want of his helpe, hardneth our hearts that we cannot desire it, and shutteth our mouthes that wee cannot craue it by our feruent prayers. It di∣spoyleth vs of the rich furniture of Gods sauing graces, by causing vs to neglect, or formally and coldly to vse the meanes whereby they should be nourished and increased, as hearing the Word, Reading, Meditating, Prayer, and the rest, presuming that we are well enough, safe, and in good estate without them; whereupon must needs follow their languishing and decaying, if this securitie be still cherished in vs. For the strongest bodies will waxe faint and weake, if they bee depri∣ued of their food whereby they should bee nourished. The greatest flame and fire will soone goe out, if it be not fed with a new supply of fuell and kept in by blowing. The greatest state will soone bee consu∣med, if men lauishly spend vpon the stocke, and vse no meanes to adde vnto it. The best Vines will grow wild, and bring vnripe and sowre Grapes, if they be neglected and be not pruned and well ordered. The most fruitfull ground, will in stead of good Graine, bring forth weeds, Thornes and Thistles, if it be not husbanded and manured. And thus it fareth with vs in our spirituall estate, our strength of grace will turne vnto weaknesse, if in our securitie we thinke our selues so strong, that wee need not to cherish them with the spirituall Manna, and meanes of grace and saluation. The fire of the Spirit will bee extinguished, if wee cast vpon it this cold water of securitie, and doe not continually re-enliue it by blowing vpon it, and stirre vp the gifts and graces of God in vs, as Paul exhorteth Timothy. Wee shall soone breake and * 1.192 bee banke-rupted in our spirituall state, if thinking with the Laodi∣ceans, * 1.193 that we are rich enough and haue need of nothing, we neglect the meanes whereby the mayne stocke of Gods graces may be preser∣ued and increased in vs. Wee shall like degenerate Vines, in stead of sweet, bring forth nothing but sowre Grapes, if we neglect the conti∣nuall purging and pruning of our selues from our superfluous lusts, and doe not preserue our hearts well ordered and in the feare of God. Finally, in stead of the fruits of Vertue, we shall breed and bring forth nothing but the weeds of Vice and Sinne, if we neglect our spirituall

husbandrie, breake not vp the fallow grounds of our hearts, weed them not of thornie cares, manure them not by the vse of all good meanes, whereby they may bee made rich and fertile, and sow not in them the good seed of Gods Word, which will bring forth in vs the fruits of Holinesse and Righteousnesse.

§. 2 Of some spe∣ciall graces whereof car∣nall securitie depriueth vs.

More particularly, our light of knowledge will soone grow dimme, if we securely content our selues with that we haue, and doe not more illuminate our vnderstanding by the light of Gods Word, from which (as the light of the Moone from the Sunne) it was first borrowed. Or else, if it remayne quicke and sharpe in theorie and speculation, it will waxe vaine and vnprofitable in respect of vse, and no way further but rather hinder vs in the wayes of godlinesse. Our faith will become faint, if through securitie we carelesly neglect the meanes of Hearing, * 1.194 Reading, Praying, &c. seeing it is nursed and cherished by the same meanes, by which it was bred and borne in vs. Our loue will waxe cold and fruitlesse, if wee grow secure and sluggish with the Spouse in the Canticles, neglecting to see and seeke the face of our Beloued in * 1.195 the vse of his holy Ordinances, to harken to his Voyce, not medita∣ting on his infinite loue, wherewith hee hath loued vs: vpon which cooling of our affection towards him, he will withdraw himselfe, and hide from vs his louing Countenance (as it is in the same place) and so wee shall also lose the sweet and comfortable sense and feeling of his loue in our hearts, till wee haue shaken off our carnall securitie, and haue diligently sought his face and fauour by renuing our faith and re∣pentance. Our affiance in God will soone languish, if we either secure∣ly flatter our selues with a conceit that wee are out of danger, or haue strength in our owne hands to preuent or ouer-come it, neither can we catch sure hold of this staffe of our strength, till wee see what need we haue of it, and haue cast out of our hands the brittle Reede of our owne abilities. Our feare of God will quickly fayle and giue place, if wee nourish securitie, which is an vtter enemie and opposite vnto it; for contraties, without meane, cannot be in their strength and vigour in the same subiect at the same time; and if wee neglect, through this securitie, the meanes and causes of Gods feare, as the meditating on his Power, Presence, and Prouidence, his Mercy, Iustice, Goodnesse, Truth; it must needs follow, that it selfe will decay in vs. Our pati∣ence will be enfeebled, when as wee presume that wee are safe from all trialls and tentations, or securely resting on our owne strength, as suf∣ficient to ouer-come them, we haue neglected to gather Arguments of comfort and consolation against the day of affliction. Finally, our prayers will grow cold and formall, vnchearfull and heartlesse, when by our securitie wee are made insensible of our wants, and are in no feare of approching euills.

§. 3 That Gods Spirit will not dwell in a se∣cure heart.

And as this securitie depriueth vs of all sauing grace: so also of the good Spirit of God, which is the author and fountaine of them. For * 1.196 it causeth vs, through sloth and negligence to quench the good mo∣tions of the Spirit, either perswading vs to the preformance of good

duties, or to shunne and auoide vice and sinne, whilest wee neglect to put in practice, the things vnto which it mooueth vs: And so vexing * 1.197 and grieuing this holy guest, wee make him weary of his lodging, and willing to depart from vs. For, as securitie maketh way for the euill spirit to enter into our hearts, when as it sweepeth it cleane of all ver∣tue, and garnisheth it with vice and sinfull corruptions: so it maketh the good Spirit to remoue and depart, being in all things most oppo∣site vnto it. And as the fire is extinguished when as we doe not blow and cherish it, or if wee stop the vent so as it cannot flame out, and smother it in its owne smoke; so we doe extinguish the fire of Gods Spirit, when through securitie we neglect to vse the meanes whereby it is nourished, or will not let it blaze and flame out in the actions of holinesse and righteousnesse.

§. 4 That Carnall securitie depri∣ueth vs of eter∣nall happines.

Neither doth it only depriue vs of grace in this life, but also of glo∣rie and happinesse in the life to come. For this crowne and garland * 1.198 of euerlasting blessednesse, is not promised to slothfull loyterers, but vnto them that striue for it, to wrastlers that contend for masterie, to runners that runne in the Spirituall race, that hold out to the end, to those that fight in the Christian warfare, and neuer giue ouer the field till they haue obtained victorie. This gate of life is not opened to those that slothfully sit still, and securely content themselues with their pre∣sent state, not caring whether they goe in or no; but vnto those that striue * 1.199 to enter into it, and vse a kind of holy violence, that they may presse in, and not be in danger of being put backe. Saluation belon∣geth not to those, who are carelesse and secure in the vse of the meanes whereby it may bee had, but to such as worke it out with feare and trembling. These mariage joyes are not prepared for such foolish * 1.200 virgins as sleepe in securitie, and take no care to bee found in readi∣nesse; but for the wise, who not knowing when the Bridegroome * 1.201 will come, doe stand vpon their watch, and haue their lampes of Faith clearely burning, and giuing out the light of a godly life. And there∣fore * 1.202 (as one sayth) there was neuer any of an hard and secure heart that obtained saluation, vnlesse God hauing mercy vpon him, hath taken away his stonie heart from him, and giuen him an heart of flesh, as the Prophet speaketh.

§. 5 That Carnall securitie expo∣seth vs to posi∣tiue euils, and first to all dan∣gers.

And thus we see that Carnall securitie depriueth vs of all good in this life and the life to come. But besides this priuation of good, it doth also expose vs positiuely to all euill. As first, it maketh vs subject to all dangers, and that in diuers respects. First, meritoriously and deser∣uedly it being just with God, that they should not bee shaded vnder the wings of his prouidence, who haue no awfull respect of his pre∣sence, but are carelesse and vnconscionable in all their wayes. Second∣ly, because they are improuident and negligent in the vsing of any meanes, whereby they may be preuented, either prayer vnto God for his protection, or repentance for sinne, which hath indangered them to Gods Iudgements, or Christian prudence, in fore-casting what euils may befall them, or if they happen, how they may preuent them. In

which regard, it is no more strange for secure men to fall into mis∣chiefe, then to see a man, who hauing blind-folded himselfe, and run∣neth he careth not whither with head-long haste, or that walketh in his sleepe, to stumble at blocks in his way, or to fall into Pits and Dit∣ches. Thirdly, because they alwayes lye open vnto their spirituall e∣nemies, and encourage them with their secure carelesnesse to set vpon them, because before the assault they are sure of victorie. Fourthly, because giuing themselues to sloth and ease, they neglect to buckle the Christian Armour vpon them, whereby they might be inabled to re∣sist their enemies in the day of conflict. And lastly, because they who through securitie are destitute of the feare of God, endanger them∣selues to all things else which are to bee feared; and howsoeuer they are void of all feare in the time of prosperitie; yet when the things they neuer feared fall vpon them, they are so amazed and astonished with approching dangers, and so depriued of all courage to resist, or counsaile to auoid them; that they doe through excessiue feare ineui∣tably * 1.203 fall into many of them, which they might haue escaped, if they had feared seasonably, and prouidently fore-seene them before they hapned. In which respect, one saith, that our prosperitie ought neuer to bee secure; because securitie is more dangerous to our mind, then aduersitie to our body. For things prosperous doe first corrupt vs, be∣fore those which are aduerse, can breake and hurt vs. And another Father giueth the reason of this danger, Because he that securely pre∣sumeth feareth not, and so is lesse cautelous and prouident, and there∣by more apt to fall into danger. Feare is the foundation of health and safetie; and presumption the impediment of feare. And therefore it is more profitable if we feare that we may fall, for by fearing we shall take heed, and taking heed we shall escape.

§. 6 That carnall securitie expo∣seth vs to Gods fearfull Iudge∣ments.

Secondly, this carnall securitie bringeth vpon vs Gods fearefull Iudgements, as appeareth by many testimonies of Scriptures, where∣in * 1.204 they are denounced, and many examples of secure sinners, vpon whom they haue beene inflicted. So the Lord threatneth, that if any hearing the words of the Curse recorded in the Booke of the Law, doe blesse himselfe in his heart, saying, I shall haue peace though I walke in the imagination of my heart, to adde drunkennesse vnto thirst; hee will not spare him, but then his anger and jealousie shall smoke against that man, and all the curses that are written in that Booke shall lye vpon him, and the Lord shall blot out his name from vnder Heauen; and the Lord shall se∣parate him vnto euill. Thus, because the Rulers of Ierusalem said, We * 1.205 haue made a couenant with Death, and with Hell are wee at agreement, when the ouerflowing scourge shall passe through, it shall not come vnto vs; for wee haue made lyes our refuge, and vnder falshood haue wee hid our selues; therefore the Lord threatneth, that their couenant with Death shall be disanulled, and their agreement with Hell shall not stand, and that when the ouerflowing scourge shall passe through, they should be trodden downe by it. So because the residue of Israel, liuing in great iniquitie, blood and peruersnesse, said in their securitie; The Lord hath forsaken * 1.206

the Earth and seeth not; the Lord threatneth that his eye should not spare them, and that he would haue no pitie, but would recompence their way vpon their head. Thus the more carelesse and secure the Iewes were in examining their wicked works and wayes, saying in their hearts; The Lord will doe neither good nor euill, the more curiously * 1.207 he threatneth to search them out, and to punish them with greater se∣ueritie; the which hee implyeth by that borrowed speech, that hee would search Ierusalem with Candles, and punish the men that were setled on their lees, making their goods to become a booty, and their houses a desolation. So, because Babylon liued in her sinnes with great secu∣ritie, and promised vnto her selfe impunitie, and the continuance of her prosperitie, the Lord denounceth those iudgements against her, * 1.208 from which specially shee blessed her selfe, euen losse of Soueraigntie, slaughter and desolation: the which is also threatned against the An∣ti-type the Romish Babylon, and in Gods good time shall be inflicted. * 1.209 And thus doe secure sinners who through hardnesse of their heart can∣not repent, treasure vp for themselues wrath against the day of wrath, and * 1.210 the reuelation of the righteous iudgement of God, who will render vnto e∣uery man according to his deeds.

§. 7 The former point illustra∣ted by exam∣ples.

This also is cleere and euident by the examples of former times; for thus the old World, and Sodom and Gomorrah, liuing securely in * 1.211 their sinnes without repentance, eating and drinking, buying and sel∣ling, building and planting, marrying and giuing in marriage; were destroyed with Gods fearefull Iudgements of Fire and Water. So the Iewes, when they securely blessed themselues in their prosperitie, and drowned the voyce of the Lords Heralds, denouncing warre, with * 1.212 their lowder crie of peace, peace, were vanquished by their enemies, and led into a miserable captiuitie. Thus Belshazzar was attached in * 1.213 the middest of his cups, and being in his chiefe pollity, feasting his Princes and Concubines, and farre off from all danger, his ruine is written by a finger vpon the Wall, and soone after executed and ac∣complished. And as this hath beene the condition of secure men in time past; so is it now, and shall be to the end of the World, and e∣uen at the end of it; For when they shall say peace and safetie, then sud∣den destruction shall come vpon them, as trauaile vpon a Woman with * 1.214 child, and they shall not escape, as the Apostle telleth vs. In which re∣gard the estate of secure men, flourishing in prosperitie, is like the state of the fatted Oxe that is led to slaughter, who is as secure and far from feare, as he was in fore-times, when he was led to the pasture; or of the silly Bird, which feedeth securely on the bait, when the Net is readie to bee pulled vpon her; or of the Drunkard, of which the wise Man speaketh, who sleepeth securely in the midst of the Sea, or as hee lyeth vpon the top of the Mast, readie to bee blowne ouer Hat∣ches * 1.215 in euery Tempest.

§. 8 That carnall securitie plun∣geth men into euerlasting condemnati∣on.

But most fearfull is the estate of secure men, in respect of that feare∣full condemnation, which they plunge themselues into, in the World to come. When as they shall not onely be depriued of heauenly ioyes,

but be also for euer tormented with hellish torments. As we see in the example of the retchlesse and secure seruant, whose Lord came in a day when he looked not for him, and in an houre that he was not aware of, and not onely depriued him of the reward giuen to the faithfull seruant, whom hee found well imployed, but also cut him off, and appointed * 1.216 him his portion with hypocrites, where shall bee weeping and gnashing of teeth. Neither shall they bee subiect onely to ordinarie punishments and tortures in this hellish condemnation (though the least in this kind bee fearfull and intolerable) but as they haue more securely wal∣lowed themselues in carnall and worldly pleasures, presuming that they should alwayes last, the more exquisitely shall they bee tormen∣ted; as we see by that fearfull sentence pronounced against the Whore of Babylon, the Antichrist of Rome. How much she hath glorifieth her * 1.217 selfe and liued deliciously, so much torment and sorrow giue her: For shee saith in her heart, I sit a Queene and am no widdow, and shall see no sorrow. For if the Lord obserueth such a iust proportion in executing iudge∣ment, according to the Law of requitall in this life: How much more * 1.218 may shee, and all other of her condition, expect it in the last iudge∣ment, when there shall be no further day of vengeance taken, but e∣uery sinner shall be punished to the full, according to the qualitie and quantitie of his sinnes?

§. 9 That carnall securitie is a fearful punish∣ment of other sinnes.

Finally, as this carnall securitie is in it selfe sinfull, the cause of sinne and the cause of punishment: so (that we may know that there is no relation or respect of euill wanting in it) it selfe also is a fearful punish∣ment of other sinnes. For when we not onely put out the small sparks of the light of nature remayning in vs, and put to silence our owne con∣sciences, accusing vs for sinne; but also striue against Gods Spirit, and quench the good motions thereof, either mouing vs to good or re∣strayning vs from euill; then it is iust with God to giue vs vp vnto our * 1.219 owne lusts, seeing we will needs serue them, and not let his spirit al∣wayes striue with vs; to blind our minds and vnderstandings (not by putting out our eyes, but) by with-holding the light of his holy Spi∣rit, whereby alone they are illuminated; to harden our hearts (not by infusion of corruption) but leauing them to their owne naturall hard∣nesse, and denying to giue the Oyle of his grace, whereby they might be softned, and to cause the many wounds which we haue giuen vnto our consciences, to take away the sense and feeling of it, and so turne vnto a deadly Gangrene or incurable Canker. So Augustine saith, that * 1.220 it is a iust punishment from God, that hee who knoweth to doe well and doth it not, should also be depriued of the knowledge of well-do∣ing. Thus when the Gentiles sinned in the highest kind against their consciences, and knowing the true God by the light of nature, and by reading in the great Booke of the Creatures, did not worship him as God, but fell into grieuous Idolatrie, and committed spiritual Whore∣dome with all the Creatures; the Lord (as the Apostle saith) that they might receiue (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that recompence * 1.221 of reward which was due vnto their willfull error, gaue them ouer to

their owne vaine imaginations, to become Fooles, to the vncleane lusts of their owne hearts and vile affections, and to a reprobate mind, to commit sinne with greedinesse, and without any sense or feeling. So when the Iewes would take no warning neither by Gods Words nor Works, but wearied his Prophets with speaking vnto them, and him∣selfe with smiting and correcting them; so that he excuseth his neglect of fatherly chastisements, because hee found them vnprofitable and bootlesse: Wherefore should you be stricken any more; seeing yee will re∣uolt * 1.222 more and more. At last, as a reward and iust punishment of their impenitency, hee giueth them vp to their blindnesse of mind, carnall securitie and hardnesse of heart. Goe, and tell this people; heare yee indeed, * 1.223 but vnderstand not; and see yee indeed, but perceiue not. Make the heart of this people fat, and make their eares heauy, and shut their eyes; lest they see with their eyes, and heare with their eares, and vnderstand with their heart, and conuert and be healed. Thus when they liued in vniustice and * 1.224 oppression, and would shew no mercy, nor harken to Gods Prophets calling them to repentance, their hearts also became as hard as the A∣damant stone. And thus the Lord threatneth, that hee will bring di∣stresse * 1.225 vpon them, and make them to walke like blind men, without light of comfort, or sight of vnderstanding, because they had sinned against him. And this of all other punishments, inflicted in this life, is most grieuous and fearfull, and therefore with greatest care to bee auoyded. For other punishments, being sanctified by Gods Spirit to our vse, doe open our eyes, but this shutteth and maketh them starke blind; others make vs to flee vnto God, and draw neere vnto him for ease and com∣fort, but this maketh vs to flee further from him, as though we needed not his helpe. Others bruise our hearts and make them contrite, cau∣sing them of stone to become flesh; but this doth more and more har∣den them (as frost doth the water which it conuerteth into Ice) and of flesh maketh them to become stone. Other afflictions doe helpe to cure our spirituall sores, and to draw out the Core of our corruptions, but this makes them to rot and fester, by neglecting those holesome salues, whereby they should be healed. Others refine vs, like good mettall, in the fiery furnace, and like Files doe scowre away our rust, but this maketh vs to rust the more, and couereth vs ouer with filth and drosse. Others make vs crie out vnto God by prayer, and more diligent in his * 1.226 seruice, this shutteth our mouthes that wee cannot, and hardneth our hearts that wee will not call vpon him, and maketh vs to neglect all good duties. Others correct vs and make vs better, this corrupts and * 1.227 makes vs worse. Finally, they are the way to Gods Kingdome, for we must suffer with Christ before we can raigne in him; yea, they helpe vs forward in the way of Righteousnesse, that leadeth vnto Happinesse, and so, as the Apostle saith, cause vnto vs a farre most excellent and e∣ternall * 1.228 waight of glorie; but this punishment of carnall securitie and hardnesse of heart, doth make vs vtterly to neglect this way, and thrusteth vs into the broad way that leadeth to destruction.

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 * 1.229 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 1.230 that he looketh not thus vpon vs afarre off, he being in heauen and we on earth, but being in all b 1.231 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 1.232 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 * 1.233 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 * 1.234 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 * 1.235 in the strength of his prosperitie growing confident, that hee could not be moued, was presently troubled and foiled: But when finding * 1.236 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; * 1.237 because of our selues, wee are able to doe nothing, but it is * 1.238 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 * 1.239 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 * 1.240 best opportunities to doe vs mischiefe. And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument, because our aduer∣sarie * 1.241 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 * 1.242 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 * 1.243 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 * 1.244 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. * 1.245 In which regard, let vs carefully take heed, that wee be not hard∣ned * 1.246 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 * 1.247 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 * 1.248 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 * 1.249 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 * 1.250 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 * 1.251 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 * 1.252 what houre your Lord doth come. And againe, Take yee heed, watch and * 1.253 pray, for yee know not when the time is. Let your loynes be girded about, * 1.254 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 * 1.255 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 * 1.256 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 * 1.257 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 * 1.258 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 * 1.259 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; * 1.260 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 * 1.261 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.

CHAP. XI.

Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie.

§. 1 The first reme∣die is, to with∣stand securitie in the first de∣grees of it.

BEsides those meanes of preseruing and deliuering vs from carnall securitie by remoouing the causes of it, of which I haue entreated in the former Chapter; there are di∣uers others remayning, which are now to be spoken of. And first, if we would auoid securitie and hardnesse of heart in the highest degrees, we must shunne the first beginnings of it,

and carefully foresee and feare it long before it comes. For then wee may preuent it, by vsing those good meanes, which are fit for this purpose, of which I haue spoken in part, and shall more fully handle them in the following discourse. But if it haue once sea∣zed vpon vs, then it will be too late, by any thing that our selues can doe to come out of it, because it taketh away all spirituall sense and feeling, so as wee shall haue neither will nor power to vse any meanes to bee freed from it. Wee must with all care and prouidence shun this Viper, that it may not come neere vs, or presently apply remedies as soone as wee are stung, seeing it will bee too late when as the poyson hath ouer-spread our soules, and hath made vs to bee altoge∣ther stupid and senselesse. It is the sleepe of the soule, and therefore it will bee too late to come out of it, when we are fallen deeply into it, seeing it depriueth vs of the vse of our spirituall senses, so as we know not our estate, but rather dreame that we are waking, and exercised in such duties as God requireth; but assoone as we feele it approching by our stretching and yawning, when we are about good duties, our cold∣nesse and dulnes, our slacknes and negligence in holy exercises, which we haue formerly performed with pleasure and cheerfulnes; or when we are falling into a slumber, and (as it were) nod in our sinceritie and zeale, so as we haue some sense of our estate, and are so much waking, as that we know that we are readie to sleepe; so as we may say with the Spouse in the Canticles; I sleepe, but my heart waketh; and are * 1.262 able to heare the voyce of our Bridegroome, Christ calling vnto vs in his Ordinances, Open vnto mee my Sister, my Loue, my Doue, then let vs not giue way to sloth, but presently start vp and shake off this drowsi∣nesse, and vse all good meanes that we be not ouer-taken of it. Yea, it is the Lethargie of the soule, and therefore must be preuented before it approcheth; for after it hath seazed vpon vs, it taketh away all sense and feeling, and so benummeth and deaddeth all the spirituall faculties, that the partie is not onely vnable and vnwilling to helpe himselfe, but is also scarce recouerable by all meanes that can bee vsed by the most skilfull Physicians. In which regard the faithfull doe feare this disease of carnall securitie more, then any outward af∣flictions; yea, then any other sicknesse of sinne, because it is scarce capable of any meanes whereby it may bee cured. And they who feare it not, nor vse any meanes to preserue themselues from this dreadfull and deadly Lethargie, doe euidently shew, that it hath alreadie seazed on them, and brought them past sense and apprehen∣sion of the danger. To which purpose Bernard speaketh excellently. Doe not (saith he) ouer-much inquire after this hardnesse of heart, to * 1.263 know what it is. For if thou fearest it not, thine heart is such an one; for it is onely the hard heart which is void of feare, and hath no fee∣ling of it owne hardnesse. But those that most feare it are farthest from it, seeing they vse all their care and best indeauour, in the vse of all good meanes, whereby they may bee preserued from so great an e∣uill; and thinke it not enough to fight against it, when it appeareth in

it height and strength, or rather appeareth not vnto them because it is so; but will auoid all occasions, and withstand and ouer-come this mischiefe in its first beginnings and least degrees. Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse, but stea∣leth and creepeth vpon vs by degrees; as the Apostle intimateth, where he exhorteth vs to take heed, lest we be hardned through the de∣ceitfulnesse of sinne. And as the hand doth not at first get a callum * 1.264 and brawnie hardnesse, but by much labour and exercise it groweth vpon it by little and little: so this thicke skin of carnall securitie, doth not at first ouer-grow the heart, but increaseth by degrees, by often sinning and much sloth and negligence. We doe not at first fall into a dead sleepe, but by degrees it commeth on vs; first we are drowsie and sluggish, we reach and stretch, and giue our selues to ease and rest, lea∣uing off our bodily labour, and then wee slumber slightly, being not quite depriued of the vse of our senses, so that if a word be spoken we easily heare it and are awakned; and from slumbring wee fall to slee∣ping, which in the first entrance is more shallow, and afterwards more throughly seazeth on the senses, and so becommeth more deepe and dead: and thus it is with this spirituall sleepe of carnall securitie. It commeth not to the full depth at the beginning; But first wee become drowsie and sluggish in holy duties, we are soone wearied when we set our selues about them, and long to haue them ended; then wee giue our selues to carnall ease and begin to neglect them altogether, or to performe them coldly and formally, as though wee were neither wa∣king nor sleeping, but falling into a slumber; but euen then wee may be raysed and recouered, if God in his Word doe rowze vs vp, and teach vs the meanes whereby we may shake off our sloth. Which if we neglect to heare, either by absenting our selues or by carelesse con∣tempt, then from slumbring wee fall to sleeping; and from shallow sleepe, to sleepe so deeply and soundly, that wee cannot heare Gods Ministers and Watch-men, though they lift vp their voyces like a Trumpet, to tell vs of our sinnes, and by sounding a lowd alarme, doe giue vs warning of a whole Armie of approching euills. A greene wound (as one saith) is not without sense of payne, nor is it presently * 1.265 full of dead flesh, and gangrened so as it is quite past all feeling; and so these wounds of sinne are not insensible at the first, but are made to be so in time, when the meanes are neglected, whereby they might be cured. And let vs follow the same course for the healing of our soules, which we take for helping of our bodily diseases, that is, preuent them if we can, before they come, by our care and prouidence, or if they haue tainted vs at vnawares, let vs withstand them in their first begin∣nings; and set vpon them in their weaknesse, before they are setled, and so shall we get an easie victorie.

§. 2 The second re∣medie is, to nourish in our hearts the true feare of God.

The second meanes is, that wee nourish in our hearts the feare of God, which is the Antidote that expelleth the poyson of carnall securitie; and considering our great frailtie, and the might and multitude, malice and policy of our spirituall Enemies,

let vs follow the counsaile of the Apostle, and worke out our saluation * 1.266 with feare and trembling; assuring our selues that as our state is blessed, when wee nourish this feare, so it is fearefull, when as our hearts are hardned with carnall securitie. For as wee are neuer further from fal∣ling, then when fearing that wee may fall, wee doe with all care and watchfulnesse looke to our footing; so we are neuer neerer to be ouer∣taken with euill, then when thinking it farthest off, we feare no dan∣ger, nor vse any meanes whereby wee may preuent it; according to the saying of the wise Man; Blessed is the man that feareth alwayes; * 1.267 but hee that hardneth his heart shall fall into mischiefe. For this feare will cause vs to keepe a narrow watch ouer our hearts, that they doe not entertayne, as other sinnes, so especially this carnall securitie, which will make way for all the rest, yea, and cherish and strengthen them after they are entred, so as they will neuer depart nor bee thrust out till this securitie bee expelled with them. It will set before vs the examples of Gods chiefest Worthies, which haue beene assaulted and foyled with this vice; and therefore inforce our greater care and watchfulnesse, seeing wee who are weake and feeble in comparison of them, may much more easily be surprized, if wee doe not continually expect the approach of it, and so with all diligence arme our selues against it.

§. 3 The third re∣medie is, to make great ac∣count of a soft and relenting heart.

The third meanes is, that we make great account of a soft and relen∣ting heart and tender conscience, when wee haue them, which will make vs tremble at the hearing of Gods Word, and euen melt like the heart of Iosias, and strict and scrupulous in auoyding all appea∣rance of euill. To which end we must shun all causes and occasions of sinne, as well as the sinne it selfe. Especially let vs auoid, as much as may be, the companie of such as are hard hearted and carnally secure, who are apt to infect vs with their contagion. For as bodily drowsi∣nesse goeth from one to another, and when wee see our Companion yawne we are readie to yawne also, being infected with his sluggish∣nesse; and the long fetching of his breath that sleepeth, is a meanes to draw sleepe on others that lye with him: so is this sloth of securitie alike contagious. Wee see that those who are fearefull and cowardly, are much emboldned to affront dangers, when being in the companie of such as are vndanted and desperate, they see them often escape ma∣ny perills, into which they haue rashly aduentured and thrust them∣selues; and so doth it make those that are fearefull to commit sinne, in respect of the manifold euills that doe accompanie it, to become more bold and aduenturous to run into it, and more secure and carelesse af∣ter it is committed, when wee haue before our eyes, the examples of those who daily commit greater sinnes with greater securitie, because for the present they liue in impunitie, and are not by God called to a reckoning. Againe, if we would preserue our hearts and consciences soft and tender, we must walke with God, and set our selues in his pre∣sence, as Enoch did; and so shall wee make scruple not onely of open and manifest, but of secret and vnknowne sinnes, because he being al∣wayes

present, they are seene and knowne of him. Not onely of such sinnes as are great and haynous, but euen of the least and first degrees of wickednesse; thinking no sinne small which will lesson those sweet ioyes and comforts we haue in our communion with God, and change his gracious smiles and influences of his fauour, into an angrie and frowning countenance. For if we doe without feare fall often into les∣ser sinnes, we shall in a while liue securely in those which are greater; and as Sheepe and lesser Cattle, though lighter of body, yet by their multitude trample a path-way, as soone as greater and heauier beasts, that come more seldome and in lesser droues; so will these lesser and lighter sinnes, in respect of their multitude and often hapning, harden the heart and cause it to become like a beaten path, vnfit to receiue the seed of Gods Word, or to bring forth any fruits of godlinesse. Final∣ly, wee must attentiuely harken to the voyce of conscience, when it checketh vs for sinne, or approueth vs for well-doing; restrayneth vs from euill, or inciteth vs to good; and not suffer the voyce thereof to be drowned with the clamour of our lusts, which will make it wearie of speaking and admonishing, when it admonisheth and speaketh in vaine, and willing to let vs goe on securely in our courses, seeing wee refuse to take counsaile and direction from it. And we must take heed of knowne and voluntarie sinnes which wound the conscience, and being often reiterated make it seared and benummed, and casteth it (as it were) into a trance, in which it hath no sense and feeling. For if this bee our case, needs must wee sleepe in deepe securitie, when as our Watch-man sleepeth, that should awake vs; needs must we, like de∣sperate Malefactors, be without feare of Law and punishment, when wee see no witnesse to giue euidence against vs. Our care therefore must bee, that wee may auoid this fearefull estate, to keepe the consci∣ence pure from the defilements of sinne, or if it bee defiled to purge it presently by renuing our faith and repentance. To preserue it in as much life and sense as wee can, or if wee perceiue that it beginneth to grow stupid and benummed, we must quicken and stirre it vp by me∣ditating in the Law, and by summoning it often to giue an account, be∣fore the supreme Iudge, of its neglect of dutie, and deadnesse and back∣wardnesse in giuing euidence.

§. 4 The fourth re∣medie is, exa∣mination of our estate.

The fourth meanes is, that wee often and seriously examine our e∣state in the Audit of conscience, and as in Gods presence, how it stan∣deth * 1.268 betweene him and vs, and whether it thriueth and groweth bet∣ter, or decayeth and waxeth worse in spirituall graces, and in the pra∣ctise of Christian and holy duties. As whether sinne and corruption increaseth in strength, or whether it is daily more and more mortified and subdued in vs. Whether wee profit or thrine in our spirituall growth, by the meanes of our saluation, and the vse of Gods holy Or∣dinances, and waxe richer in all spirituall graces, or whether we spend of the stocke and grow more faint and poore in them. With what ap∣petite we feed on the food of our soules, and how wee are strengthned and increased thereby in knowledge, faith, affiance, loue and the feare

of God, and with what alacritie and cheerfulnesse we serue God in all holy duties. Whether wee get or lose ground in the spirituall War∣fare, or haue the better, or goe by the worst in the conflict of tenta∣tions against the Enemies of our saluation. Whether wee goe for∣ward, or backward, or stand at a stay, in our owne conceit, in the spirituall Race; and whether we be in such an estate, as that we could be content to heare our last summons, to giue an account of our Stewardship before Gods Tribunall. How wee haue and doe spend and imploy his Talents committed to our keeping, whether to the honour or dishonour of our Lord and Master, and the profit or hurt of our fellow seruants; and whether wee in these respects keepe our accounts so euen, as that we are daily readie to giue vp our reckoning, if our great Lord and Soueraigne doe call vs to it. And if we exercise our selues much and often in such trialls and examinations, wee shall daily grow in Gods feare, and leaue no place in our hearts for carnall securitie to lodge in; wee shall like those that doe often looke their faces in the glasse, keepe our soules and consciences from these sinfull spots, and from being besmeared and ouer-growne with this dirt and filth of carnall securitie; and like good Factors, wee shall become wa∣rie and carefull in managing our Masters businesse, if with them wee often looke vpon our Bookes of account, and summe vp our recko∣nings betweene him and vs. But if with the Elephant being guiltie of our owne foulenesse and deformities, we shun drinking in such cleere waters as will discouer them vnto vs; if (like Helen in her age) wee will not looke our faces in the glasse of Gods Law, because we would not see our spirituall wrinkles; if like vnthrifts and banke-rupts, we will keepe no Bookes of reckoning, or if we haue any, doe cast them into the furthest corner of our memorie, and seldome or neuer looke vpon them; then may wee well keepe our consciences spotted, and our hearts defiled, and our liues vnreformed, and bee vtterly ruined in our spirituall estate, and yet continue long in this miserable condition with much securitie.

§. 5 The fift reme∣die is, to e∣steeme much of priuate ad∣monitions.

The fift meanes is, that wee much esteeme the priuate admonitions and reprehensions of our godly and faithfull friends. For in nothing * 1.269 more then this, is the saying of the wise Man verified; Two are better then one, for if they fall, the one will helpe vp his fellow: but woe to him that is alone when hee falleth; for hee hath not another to helpe him vp. When men are apt through their drowsie sloth to neglect their waightie businesse, or to forslow their iourney by ouer-sleeping them∣selues, they hold it a great kindnesse in those that will awaken them, and call them vp betimes, though it bee not pleasant for the instant to be broken of their sleepe. But what businesse so waightie, as to make our election and calling sure? what iourney more important then to trauaile towards our heauenly Countrey? and wherein are wee more sluggish and apt to lose our best oportunities, by ouer-sleeping our selues in carnall securitie, if wee bee not rowzed vp and awakned with the admonitions, exhortations, and necessarie reproofes of our faith∣full

friends? Those that are falling into a Lethargie, being vnable to refrayne sleeping, doe thinke themselues beholding after their reco∣uerie to such about them, as by their pricking and nipping them, haue kept them waking, though it may bee for the present, it was a thank∣lesse office, being so distastefull to their humour and appetite; but we are prone to fall into this spirituall Lethargie of carnall securitie, which is more dangerous and pernicious then ten thousand bodily deathes; and therefore by so much more are wee to esteeme the kind office of such a faithfull friend, who by the nips and pricks of admo∣nitions and reproofes, doth keepe vs from falling or continuing in this sleepe of death. When our bodily sores begin to fester at the bottome, and to breed dead flesh, and when our bodies abound with hurtfull humours, we not onely voluntarily send for the Chyrurgeon and Physician, but thanke and reward them, though to our smart and payne, they vse, to cure vs, corrasiues and strong potions. And shall we not be as carefull for the recouerie of our soules, and as thankfull to those who vse these good meanes to effect the cure, although they bee distastefull; yea, painfull and lothsome to our carnall sense and appe∣tite? But it is not enough that we highly esteeme those Christian du∣ties, for our spirituall good; if our friends bee not also willing to per∣forme them. Now to an ingenuous nature, it is in this cure as pain∣full and vnpleasant to bee the Physician as the Patient; to admonish and reprooue our friends, as to heare them admonishing and reproo∣uing vs; because it sauoureth of needlesse curiositie and censorious businesse. And therefore it is necessarie for vs to vse all good meanes, to moue one another to the performance of this dutie. And this wee shall doe if wee performe it mutually as there is need on either side, and watch ouer one another by turnes, either partie being readie to a∣waken the other, when hee seeth him falling into this deadly sleepe. For this libertie of loue being vsed on both sides, will make both more willing, both to speake and heare, prouided that it bee not by way of regeration, and by retorting the admonition at the same time; which sauoureth of some spleene, and argueth a willingnesse to re∣quite, and a kind of impatiencie to be in debt, or by our faultinesse to be obnoxious vnto our friend, vnlesse he be as deeply engaged vnto vs. And secondly, if our friend bee mistaken in vs, and we are able to excuse and defend our innocency by a iust apologie; yet this must bee done so, as it may not giue any distaste or discouragement vnto him, in performing the like dutie another time, not by harsh contestations, but with great mildnesse and loue, thanking him much for his care in the generall, although it causeth an errour in this particular. And to this end let vs remember that it was an error of loue, which as it is not suspicious, and hideth a multitude of sinnes, that they may not bee discouered to our hurt and shame; so it is sometimes iealous when it commeth to play the part of the Chyrurgeon, and whilest it searcheth our sores to the bottome, it may at vnawares goe somewhat too deepe and touch the quicke, fearing to leaue any of the dead flesh or core behind.

§. 6 The sixt reme∣die is, to visite those who are in affliction.

The sixt meanes is, often to visite those who are afflicted, either outwardly in bodie and estate, or inwardly in mind; as those who are ruined in their estates, or haue lost their neerest and needfull friends, vpon whom they chiefly depended; or lie groning vpon the bed of sicknesse, or being afflicted and troubled in conscience in the sight and sense of their sinnes, doe pitifully complaine of their wretched and disconsolate condition. The which we are principally to doe in the time of our health, wealth and prosperitie, when as we are most apt to forget God and our selues, and so to be ouertaken of carnall se∣curitie. For, we may vse such distressed soules as glasses, to represent vnto vs our owne condition, and as liuely pictures, in which we may see resembled our owne frailtie and mortalitie. They may serue vnto vs as visible Lectures, teaching and calling to our remembrance, both our owne sinnes, whereby we haue deserued the like or greater punish∣ments, the iustice of God, in his righteous iudgements, and our owne danger in respect of both, to be attached with the like or more grie∣uous afflictions, if we doe not make vse of these examples in others, and by waxing wiser by their harmes, doe not preuent them from fal∣ling on vs, by turning from our sinnes by vnfained repentance. And as it is profitable for young Gallants that are giuen to wastfulnesse, to looke vpon such Vnthrifts as themselues, not in their ruffe and riot, when they are adored by Parasites, and seeme to carry the world with them in a string, for that will but make them the more secure in their wastfull courses; but when, hauing spent all, they haue lost all their credit and esteeme with their wealth, are forsaken of all their friends, censured for their prodigalitie, euen by those who for the time that the streames thereof did flow, did quench their thirst, and supplied their wants by sucking from them; finally cast into prison without hope of deliuerie, and not able to supplie themselues with the ordina∣rie necessaries of food and apparell; seeing in them they may easily learne what will be the end of their iourny, if they hold on in the way of their excesse and prodigalitie: So is it behoofefull for those who flourishing in worldly prosperitie, are readie to fall into the slumber of carnall securitie, to acquaint themselues with such pitifull obiects, not onely that they may hereby be put in mind of the bountie of God towards them, who haue receiued, though not deserued better then these in affliction, and so may be mooued to be more thankfull vnto him, and more cheerfull in his seruice, being encouraged with the present pay of more liberall wages; but also considering that they are alike fraile, and all worldly things momentanie and mutable, they may not sleepe in securitie, but prepare themselues against the day of triall and tentation. In which regard the Wise-man sayth, that it is * 1.270 better to goe into the house of mourning, then the house of feasting; be∣cause that is the end of all men, and the liuing will lay it to his heart, name∣ly, not onely to be mooued hereby to a worke of mercie, in mourning with those that mourne, and partaking with them in some of their griefe, that it may be easier when as wee beare a part of their burthen,

euen as wee communicate vnto them some comfort and refreshing; but also that vsing them wisely as examples whereby we may be war∣ned to shake off securitie, and to enioy our present prosperitie with temperance and sobrietie.

§. 7 The seuenth remedie is, to meditate on the tentations and sufferings of Christ.

The seuenth meanes is, to remember and meditate often on the ten∣tations, afflictions, and sufferings of Christ. For what place is there for carnall securitie, if wee consider that the spirituall enemies of our saluation, durst set vpon Christ our Head, in whom there was no matter of corruption to worke vpon, and from whom they receiued so many foiles? If they spared not to cast their darts of tentations against this impregnable Fort and Pillar of strength, how much more against vs, who are but flesh and blood, and apt to be pierced, through our weakenesse and corruption? And if they presumed to cast their hellish wild-fire against him, whose pure nature it could not touch nor taint, but was presently exstinguished, as if it had fallen into the sea; what are wee to expect, whose corruption like vnto touch-wood or tinder is easily set on fire? what assaults, what wounds and foiles, are * 1.271 we to feare if we be not alwaies prepared, strengthening our selues in the Lord, and in the power of his might, and keeping the Christian Armour close buckled vnto vs? Besides, meditation vpon Christs Passion and Sufferings is a notable meanes to preserue vs from secu∣ritie. For if Gods Iustice be so exact, and if his most pure nature so abhorred sinne, that he punished it thus seuerely in his onely begot∣ten and dearely beloued Sonne; how shall wee escape, if by a liuely faith wee be not vnited vnto Christ, and so made partakers of his sa∣tisfaction and obedience, bringing forth the fruits of this faith in hearty repentance and amendment of life? Againe, if Chsist our Head were exposed to so many dangers, and in his whole life indu∣red so many and grieuous afflictions, what place of securitie is there vnto vs who are members of his bodie? For, if they haue done these * 1.272 things to the greene tree, what shall be done to the drie? If they haue thus vsed our Lord and Master, they will not spare the poore seruants of his familie; for, as our Sauiour sayth, The Disciple is not aboue his * 1.273 Master, nor the Seruant is not better then his Lord. Yea, what securitie can we haue, as though we were in no danger of crosses and troubles, when as the Scriptures plainly teach vs, that as Christ our Head hath thus suffered, so likewise we his members must suffer with him: That wee are predestinate by God to be conformed to the image of his Sonne, first * 1.274 in his sufferings, and then in his glorie. That by many tribulattons we * 1.275 must enter into the Kingdome of God. That if we will liue Godly in Christ, * 1.276 we must suffer persecution. That if we will reigne with Christ, we must first suffer with him. That whom the Lord loueth, hee chasteneth, and * 1.277 scourgeth euery sonne whom he receiueth; and if we be without chastise∣ments, whereof all are partakers, wee are bastards and no sonnes. In which regard we haue no reason, no not in our greatest prosperitie to be se∣cure, seeing wee are daily in danger of these crosses and afflictions; which if wee altogether escape, and passe all our dayes in peace and

ease, plentie and prosperitie, then haue wee least cause of all to be se∣cure, * 1.278 for it is the greatest affliction not at all to be afflicted, seeing wee * 1.279 may iustly feare, that wee are bastards and no sonnes, in that our hea∣uenly Father correcteth vs not; that with the wicked wee haue our portion in this life, and with the well fed Oxe are fatted for the slaughter.

§. 8 The eighth re∣medie is, to consider that securitie in this life is vnseaso∣nable.

The eighth meanes is, to remember and consider, that in this life there is no time nor place for securitie, but we are then to expect true securitie when we are come safe to our heauenly home. For wee are now Pilgrims and Trauellours, that continually are in danger to fall into the hands of Theeues, who will robbe and spoile vs, not only of temporall blessings, but of the rich treasures of spirituall graces. Wee are not yet in the Hauen but in a dangerous Sea, tossed and turmoiled with the tempests of trouble, and therefore wee must not giue our selues to securitie and rest, but bee alway preparing against a storme. Wee are now Exiles among strangers that loue vs not, and therefore are readie to spie all aduantages to doe vs hurt; in which regard wee had need not to sleepe in securitie, but to keepe a good watch, and to stand vpon our guard, that we be not surprized at vnawares. Wee are in the Christian warfare, sighting against the many and mightie poli∣tique and malicious enemies of our saluation, and therefore in the putting on of our Armour, wee must not take vnto vs that securitie which is onely fit and seasonable when we put it off, wee must not car∣rie our selues in the day of battaile as in the day of triumph; nor blesse * 1.280 our selues as though we were free from all dangers, when as wee are on all sides encompassed with them. There is no place to sleepe in se∣curitie, when the old Serpent is so neere vnto vs; for, in this case, the greater securitie the greater danger. And though, as one sayth, wee haue by our conuersion passed the Red-sea, yet in the Wildernesse of this present life, wee shall not want enemies to set vpon vs. Wee haue left behind vs our sinnes past, as it were the Egyptians drowned vpon the Shoare; but yet, hurtfull vices and corruptions (as it were) other enemies encounter vs, and seeke to stop our passage, as wee are tra∣uelling towards the Land of Canaan. Now our former faults, like pursuing enemies, onely by the Diuine vertue assisting vs are slaugh∣tered, but the prickes of tentations, as it were, other enemies come in the front, which cannot be vanquished without our diligence and labour. No man (sayth Austine) ought to be secure in this life which wholly is called a tentation: lest hee, which of worse might become better, of better become worse. There is but one hope, one trust, one firme promise and assurance, euen thy mercies. And againe, Where (sayth he) is securitie? no where in this life, but onely in the hope of Gods promises: but when wee shall attaine to heauenly hap∣pinesse, there shall we enioy perfect securitie; when the Gates of the new Ierusalem shall be shut and made sure with strong barres, there shall be full reioycing and exsulting with great ioy. And therefore, let vs not by a false securitie, which is an abortiue brat, and borne be∣fore

the time, expose our selues to greater danger, especially to the ha∣zard and losse of that heauenly securitie, which shall bee disturbed with no trouble; but let vs stay our time; and watch till the Bride∣groome doth come, and open the dore for vs to enter into the wed∣ding Chamber; and now prepare our selues to fight against our spi∣rituall Enemies, that hauing gotten the victorie in this life, wee may triumph ouer them with ioy, peace, and endlesse securitie in the life to come.

§. 9 The ninth re∣medie is, to meditate often on the last iudgement.

The ninth meanes to shun carnall securitie is, often to meditate on the day of Iudgement, the all-seeing Wisedome, omnipotent Power, * 1.281 and the exact Iustice of our Iudge, the greatnesse of our reckonings, and strictnesse of that account which will then bee required; and will be impossible for vs to set euen, if wee seldome or neuer thinke of them here, but passe our time in sloth and securitie. Let vs remem∣ber how happy their condition will bee, who like faithfull seruants haue beene carefull to performe their dutie, watching daily for the comming of their Lord, when they shall be reputed blessed, and bee made Ruler of their Masters substance; and the miserable plight of those who haue not expected his comming nor prepared for it, but haue spent their dayes in riot and pleasure, in oppression and cruel∣tie; when comming suddenly hee shall take them at vnawares, cut them off, and giue them their portion with Hypocrites, where shall bee weeping and gnashing of teeth. Let vs thinke with what ioy wee shall heare that happy sentence; Well done, good and faithfull seruant, * 1.282 thou hast beene faithfull ouer a few things, I will make thee Ruler ouer many things, enter thou into the ioy of thy Lord; and with what tor∣menting griefe and bitter anguish, those who haue beene vnprofi∣table and vnfruitfull, shall heare that fearefull saying; Thou wicked and slothfull seruant, &c. Take the talent from him, and giue it vnto him that hath ten talents, &c. And cast the vnprofitable seruant into outer darknesse; there shall bee weeping and gnashing of teeth. Let vs consider, with what cheerfulnesse and ioy wee shall meete the Bride∣groome, the Lord of glorie and happinesse, if wee haue watched for his comming, and are found in readinesse, hauing our Lamps of Faith and a godly life cleerly burning, when wee shall enter with him into the bridall Chamber of eternall blessednesse, to bee feasted with vn∣speakable * 1.283 pleasures, and to solace our selues perpetually in his loue; and with what terror and dismayednesse they shall be possessed, who by his comming shall be awakned out of their sleepe of carnall securi∣tie, and being vnreadie shall be shut out of dores, and when they de∣sire to enter shall heare that fearefull and dreadfull speech; Goe your wayes, I know you not. Finally, let vs remember with what inestimable ioy and reioycing, we shall heare that happy sentence; Come yee bles∣sed Children of my Father, inherit the Kingdome prepared for you from the foundation of the World; and with what horror and howling the Wicked shall heare their last doome; Depart from mee, yee cursed, into euerlasting fire, prepared for the Deuill and his angels. And withall, let

vs set before vs the execution of this righteous sentence, which shall be, not the momentanie or onely long continuance of these rewards and punishments, but eternall life and happinesse to the godly and * 1.284 faithfull, and euerlasting death and condemnation to the wicked and vnbeleeuers.

§. 10 The last reme∣die is, frequent and feruent prayer for Gods blessing vpon all the former meanes

The last meanes, which sanctifieth and giueth efficacie vnto all the rest, is frequent and feruent prayer, that it will please the Watch-man of Israel, who neither slumbreth nor sleepeth to watch ouer vs, and to preserue vs in watchfulnesse, that we fall not into this sleepe of car∣nall securitie, or being readie to slumber that hee will awaken and rowse vs vp with the good motions of his Word and Spirit. And when wee feele our hearts enclining to hardnesse by their neglect, or slothfull, cold, and sluggish vse of the meanes of our saluation, wee must with the Church, expostulate with God, and crie out vnto him: O Lord, why hast thou made vs to erre from thy wayes, and hardned our * 1.285 hearts from thy feare? And earnestly desire him with Dauid, that hee will create in vs a cleane heart, and renew a right spirit in vs; and that * 1.286 according to his promise, he will take the stonie hearts out of our bodies, * 1.287 and giue vs hearts of flesh, which will tremble at his Word, and feare him for his Mercies and Iudgements. Finally, let vs pray vnto him, that he will giue vs grace with all care and good conscience, to vse the meanes before spoken of, and so blesse them vnto vs by his holy Spirit, as that they may be effectuall for our preseruation from carnall securitie, for the suppling and softning of our hearts, for the replenishing of them with his true feare, and for the stirring of vs vp to Christian watch∣fulnesse; that we may be in readinesse against the day of the appea∣ring of our Bridegroome, our LORD and SAVIOVR IESVS CHRIST, and so may enter into that dore of heauenly happinesse, and communicate with him in those vnspeakable and euerlasting ioyes, which with his precious death and blood∣shed, hee hath purchased for vs.

Notes

• * 1.1

  Rom. 8. 28.
• * 1.2

  2. Cor. 4. 17.
• * 1.3

  Gen. 45. 5. 7. 8.
• * 1.4

  2. Sam. 12. 11. & 16. 10. Act. 2. 23. & 3. 28.
• * 1.5

  2. Cor. 12. 7.
• * 1.6

  Matt. 26. 33. 34.
• * 1.7

  Ezech. 33. 10, 11 Esa. 22. 12, 13.
• * 1.8

  1. Cor. 15. 32.
• * 1.9

  Christian Warfare, 2. Part.
• * 1.10

  Esa. 56. 12.
• * 1.11

  Pro. 15. 23.
• * 1.12

  2. King 10.
• * 1.13

  Aquin. 2. 2. quest. 129. art. 7. in Etymolog.
• * 1.14

  Bernard. de Con∣sid. ad Eugenium lib. 1.
• * 1.15

  Pro. 28. 14.
• * 1.16

  Psal. 36. 1, 2.
• * 1.17

  Psal. 73. 8, 9, 11.
• * 1.18

  Iob 21. 9.
• * 1.19

  Luk 17. 27, 28.
• * 1.20

  Psal. 10. 11.
• * 1.21

  Esa. 47. 7, 8.
• * 1.22

  Apoc. 18. 7.
• * 1.23

  Esa. 28. 15.
• * 1.24

  Ezech. 8. 12. & 9. 9.
• * 1.25

  Zeph. 1. 12.
• * 1.26

  Ier. 49. 16.
• * 1.27

  Psal. 20. 7.
• * 1.28

  Ier. 7. 4.
• * 1.29

  Psal. 49.
• * 1.30

  Ezech. 9. 9.
• * 1.31

  Psal. 50. 21.
• * 1.32

  Psal. 10. 4, 5, 6.
• * 1.33

  Iob 21. 13, 14.
• * 1.34

  Esa. 47. 8, 9.
• * 1.35

  Luk. 12. 19.
• * 1.36

  Psal. 30. 6.
• * 1.37

  Iob. 29. 18.
• * 1.38

  Quid non in∣uertat consuetu∣do? quis non as∣siduitate dure∣tur? &c. Bern. de consider. ad Eugen. lib. 1. Iob 6. 7.
• * 1.39

  Psal. 52. 1.
• * 1.40

  Minus autem dolent sed magis inficiunt, quia dum menti diu∣tius adhaerent; ta••to fiunt mi∣nus pauendi quantò magis ass••••e••i Gregor. Moral. lib. 24. cap. 7.
• * 1.41

  Matth. 13.
• * 1.42

  Rom. 2. 4, 5.
• * 1.43

  Eccles. 8. 11.
• * 1.44

  Esa. 57. 11.
• * 1.45

  Ezecb. 12. 22.
• * 1.46

  2. Pet. 3. 3, 4.
• * 1.47

  Psal. 50. 21.
• * 1.48

  Zach. 7. 11, 12.
• * 1.49

  Heb. 4. 2.
• * 1.50

  2. Cor. 2. 16.
• * 1.51

  Esai. 55. 11.
• * 1.52

  2. Cor. 7. 15.
• * 1.53

  Act. 17. 18, 32.
• * 1.54

  Deut. 29. 20.
• * 1.55

  Esa. 6. 9.
• * 1.56

  Ezech. 33. 41.
• * 1.57

  Matth. 9. 13.
• * 1.58

  1. Tim. 2. 4.
• * 1.59

  1. Ioh. 2, 3, 4.
• * 1.60

  Ier. 23. 17.
• * 1.61

  Ier. 6. 14.
• * 1.62

  Ezech. 13. 10.
• * 1.63

  Ezech. 13. 18, 19.
• * 1.64

  Act. 16.
• * 1.65

  Triplex circa praecordia fer∣rum.
• * 1.66

  Esa. 6. 9. Zach. 7. 11, 12.
• * 1.67

  Luk. 11. 21.
• * 1.68

  Gal. 5. 17.
• * 1.69

  In the fourth part of the Christian war∣fare.
• * 1.70

  2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12.
• * 1.71

  2. Sam. 12.
• * 1.72

  Apoc. 3. 17.
• * 1.73

  Cant. 5. 2.
• * 1.74

  Psal. 51. 10.
• * 1.75

  Psal. 119. 25. 88.
• * 1.76

  Esa. 63. 17.
• * 1.77

  Psal. 30. 6.
• * 1.78

  2. San. 24.
• * 1.79

  Quidam dulce∣din••m incheatio∣nis putant subli∣mi••a••em confir∣mationis: & i∣deò cum tenta∣tio s••quitur dere∣lictos se à Deo putant. Greg. in Moral. lib. 24. cap. 7.
• * 1.80

  Deserit aliquan∣do Deus vnde superbis, vt scias non tuum sed eius esse, & dis¦cas superbus non esse. De Natur. & Grat. cap. 28 c. 7. c. 743.
• * 1.81

  Matth. 26. 33.
• * 1.82

  Apoc. 3. 1, 2. 17, 18.
• * 1.83

  1. Ioh. 3. 9.
• * 1.84

  Esa, 56. 10.
• * 1.85

  Exod. 5. 2.
• * 1.86

  Mar. 6. 19.
• * 1.87

  Act. 24. 25.
• * 1.88

  Pro. 6. 10.
• * 1.89

  Cant. 5. 2.
• * 1.90

  Cant. 5. 2, 3, 4.
• * 1.91

  Quare vitia sua nemo confitetur? quia etiam nunc in illis est. Som∣nium narrare vi∣gilantis est: & vitia sua consi∣teri, sanitatis in∣dicium est, &c. Senec. Epist. 54.
• * 1.92

  Esa. 63. 17.
• * 1.93

  Matth. 26.
• * 1.94

  Ephes. 5. 14.
• * 1.95

  Pro. 1. 7.
• * 1.96

  Psal. 111. 10.
• * 1.97

  Psal. 19. 9.
• * 1.98

  Deut. 31. 12. & 4. 10.
• * 1.99

  Psal. 115. 11.
• * 1.100

  Psal. 10. 6.
• * 1.101

  Eccles. 7. 20. Iam. 3. 2.
• * 1.102

  Psal. 19. 1.
• * 1.103

  Rom. 2. 5, 6.
• * 1.104

  Apoc. 18. 7.
• * 1.105

  Psal. 130. 4.
• * 1.106

  Hos. 3. 5.
• * 1.107

  Esa. 66. 2. Phil. 2. 12.
• * 1.108

  Psal. 42. 1.
• * 1.109

  Psal. 84. 1, 2.
• * 1.110

  Ezra. 9. 4.
• * 1.111

  1. Thes. 2. 13.
• * 1.112

  Esa. 50. 10.
• * 1.113

  Act. 13. 26.
• * 1.114

  Phil. 2. 16.
• * 1.115

  Esa. 6. 9.
• * 1.116

  Zach. 7. 11, 12.
• * 1.117

  Esa. 30. 30.
• * 1.118

  Ier. 45. 21.
• * 1.119

  Act. 24. 25.
• * 1.120

  Ier. 44. 16, 17.
• * 1.121

  Matth. 11. 21.
• * 1.122

  2. Chron. 20. 20.
• * 1.123

  Luk. 10. 16.
• * 1.124

  Heb. 11. 7.
• * 1.125

  Exod. 9. 20.
• * 1.126

  Esa. 30. 6.
• * 1.127

  Mic. 2. 11.
• * 1.128

  1. King. 22.
• * 1.129

  Esa. 28. 15.
• * 1.130

  Dan. 5. 3. 22.
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quae nocent do∣cent.
• * 1.132

  Esa. 26. 16.
• * 1.133

  Ier. 2. 30.
• * 1.134

  Esa. 9. 13.
• * 1.135

  Esa▪ 1. 3, 5.
• * 1.136

  Esa. 22. 12, 13.
• * 1.137

  Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. & 8. 6. Pro. 8. 13 & 16. 6.
• * 1.138

  Psal. 19: 9. Eccles. 12. 13. Psal. 111. 10: Pro. 1. 7. & 9. 10. Psal. 128. 1.
• * 1.139

  Rom. 3. 18.
• * 1.140

  Iob 15. 4.
• * 1.141

  Psal. 36. 1.
• * 1.142

  Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39.
• * 1.143

  Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal. 119. 6.
• * 1.144

  Ier. 17. 10.
• * 1.145

  Gen. 22. 12.
• * 1.146

  Luk. 17.
• * 1.147

  Dan. 5.
• * 1.148

  Zach. 5. 2.
• * 1.149

  Pro. 14. 2.
• * 1.150

  Iob 1. 1.
• * 1.151

  Matth. 10. 28. Exod. 1. 17, 18. Heb. 11. 23. Dan. 3. and 6.
• * 1.152

  Act. 5.
• * 1.153

  1. King. 20. 3. 10. 32.
• * 1.154

  Matth. 26. 33.
• * 1.155

  Pro. 28. 1.
• * 1.156

  Rom. 8. 15.
• * 1.157

  1. Ioh. 4. 98.
• * 1.158

  Psal. 53. 5.
• * 1.159

  Pro. 28. 1.
• * 1.160

  Esa. 8. 13, 14.
• * 1.161

  Zeph. 1. 12.
• * 1.162

  Ezech. 20. 4.
• * 1.163

  Ioh. 20. 23.
• * 1.164

  Matth. 25.
• * 1.165

  Matth 24. 45. Luk. 12. 42.
• * 1.166

  Luk. 12. 18, 19.
• * 1.167

  Luk. 17. 26.
• * 1.168

  Matth. 24. 42.
• * 1.169

  Luk. 12. 35, 36.
• * 1.170

  Mark. 13. 35, 36.
• * 1.171

  Rom. 13. 11, 12.
• * 1.172

  Eph. 5. 14, 15.
• * 1.173

  1. Thes. 5. 6.
• * 1.174

  Eph. 6. 11:
• * 1.175

  1. Pet. 5. 8, 9.
• * 1.176

  Psal. 29. 4, 5. & 114. 8. Num. 20. 11.
• * 1.177

  1. King. 13.
• * 1.178

  Esa. 29. 9, 10, 11.
• * 1.179

  Nimia securitas mentis tempestas est. Gregor. in Moral.
• * 1.180

  Quod non dolet non pro sano, sed pro ••ortuo com∣putandum. Au∣gust.
• * 1.181

  Apoc. 3. 17.
• * 1.182

  Nihil plus metuo tibi pace ista. lib. 1. de Gon∣sid.
• * 1.183

  Pro. 13. 14.
• * 1.184

  Psal. 94. 4, 5, 6.
• * 1.185

  Esa. 49.
• * 1.186

  Gen. 20. 11.
• * 1.187

  Rom. 3. 18.
• * 1.188

  Matt. 12. 43, 44.
• * 1.189

  Iud. 18. 7. 10.
• * 1.190

  Ad vnius horae ebrietat••m nu∣dat faemora quae per 600. annos sobrietate con∣texerat. Hieron. ad Ocean.
• * 1.191

  Saepe quem ten∣tationis certamen superare non va∣luit, sua deterius securitas stra∣uit, &c. Greg. in Moral. Saepe mens dum virtutis suae se∣curitate resolui∣tur infidiante aduersario ino∣pinatae culpae telo perforatur. ibid.
• * 1.192

  2. Tim. 1. 6.
• * 1.193

  Apoc. 3. 17.
• * 1.194

  Rom. 10. 17. 1. Tim. 1. 5.
• * 1.195

  Cant. 5. 2. 6.
• * 1.196

  1. Thes. 5. 19.
• * 1.197

  Eph. 4. 30.
• * 1.198

  1. Cor. 9. 23, 24. Apoc. 2. 10. & 3. 21.
• * 1.199

  Matth. 7. 13. & 11. 12.
• * 1.200

  Phil. 2. 12.
• * 1.201

  Matth. 25. 10.
• * 1.202

  Nemo duri cor∣dis salutem vn∣quam adeptus est, &c. Ber∣nard. ad Eugen. lib. 1. Ezech. 11. 29. & 36. 26.
• * 1.203

  Nunquam secu∣ra debet esse foe∣licitas, quia peri∣culosiora sunt a∣nimo secura, quam corpori ad∣uersa &c. Aug. in Sent. T. 3. c. 1059. Qui praesumit minus veretur, minus praecauet, plus periclita∣tur, &c. Tertul. de cultu Foe∣min. pag. 407.
• * 1.204

  Deut. 19. 19, 20, 21.
• * 1.205

  Esa. 28. 15, 18.
• * 1.206

  Ezech. 9. 9, 10.
• * 1.207

  Zeph. 1. 12, 13.
• * 1.208

  Esa. 47. 8.
• * 1.209

  Apoc. 18. 7, 8.
• * 1.210

  Rom. 2. 5, 6.
• * 1.211

  Luk. 17. 25, 28.
• * 1.212

  Ier. 6. 142
• * 1.213

  Dan. 5.
• * 1.214

  1. Thes. 5. 3.
• * 1.215

  Pro. 23. 34.
• * 1.216

  Matt. 24. 50, 51.
• * 1.217

  Apoc. 18. 7.
• * 1.218

  Lex tallonis.
• * 1.219

  Gen. 6. 3.
• * 1.220

  Iustissima poena vt qui sciens re∣ctum non facit, ami••••at scire quod rectum. De lib. Arbit. lib. 3.
• * 1.221

  Rom. 1. 27.
• * 1.222

  Esa. 1. 5.
• * 1.223

  Esa. 6. 9, 10.
• * 1.224

  Zach. 1. 10, 11, 12.
• * 1.225

  Zeph. 1. 17.
• * 1.226

  Esa. 26. 16.
• * 1.227

  Heb. 8. 12. Apoc. 3. 19. 2. Tim. 2. 12. & 3. 12. Act. 14. 22.
• * 1.228

  2. Cor. 4. 17.
• * 1.229

  Ibi maximè o∣portet obseruare peccatum vbi nasci solet. Hie∣ronym.
• a 1.230

  Deus totus est sen••us, totus vi∣••us, totus ••udi∣••us Pl•••• hist. 〈◊〉〈◊〉. l. ••. c. 7.
• b 1.231

  Sphae••••▪ cuius ••en••••um vbique. circ••mf••rentia ••u••quam. Em∣p••••ocles. Psal. 1••9. 8▪ 9.
• c 1.232

  Magna tibi custod••a necessa∣ria est qui ante ocules ••udicis v••uis cuncta cer∣nentis. Bernard. m••d••t. c. 6.
• * 1.233

  2. Cor. 5. 10.
• * 1.234

  Heb. 12. 31.
• * 1.235

  Psal. 30. 6, 7.
• * 1.236

  Psal. 94. 18.
• * 1.237

  Phil. 2. 12, 13.
• * 1.238

  Phil. 3. 12, 13, 14.
• * 1.239

  Heb. 4. 1.
• * 1.240

  Iob 1. 7.
• * 1.241

  1. Pet. 5. 8.
• * 1.242

  Math. 24. 43.
• * 1.243

  Ecele. 9. 1, 2.
• * 1.244

  Omne peccatum vile est consue∣tudine, & fit ho∣mini quasi nul∣lum. Aug. in ad∣uent. Dom. ser. 4. c. 10.
• * 1.245

  Esa. 11. 8.
• * 1.246

  Heb. 3. 13.
• * 1.247

  Rom. 2. 4, 5.
• * 1.248

  Psal. 130. 4.
• * 1.249

  Apoc. 22. 11. Pro. 1. 24, 26.
• * 1.250

  Ier. 3. 4.
• * 1.251

  Ier. 23. 29.
• * 1.252

  Matth. 24. 42.
• * 1.253

  Mar. 13. 33.
• * 1.254

  Luk. 12. 35, 36.
• * 1.255

  Eph. 5. 14.
• * 1.256

  Rom. 13. 11, 12. 1. Thess. 5. 6. 1. Cor. 10. 12. Phil. 2. 12.
• * 1.257

  Heb. 3. 12, 13.
• * 1.258

  2. Kings 22. 10.
• * 1.259

  Heb. 3. 13.
• * 1.260

  Psal. 141. 5.
• * 1.261

  Pro. 25. 5, 6.
• * 1.262

  Cant. 5. 2.
• * 1.263

  Nee pergas quae∣rere quid illud sit, si non expaui∣sti tuum hoc est. Solum est cor du∣rum quod seip∣sum non exhor∣ret, quia nec sen∣tit. Ad Eugen. lib. 1.
• * 1.264

  Heb. 3. 13.
• * 1.265

  Plaga recens do∣lore non caret; neque enim iam occaluit vulnus nec in tam breui versum in insen∣sibile est. Bern. ad Eugen. lib. 1.
• * 1.266

  Phil. 2. 12.
• * 1.267

  Pro. 28. 14.
• * 1.268

  Psal. 4. 4. & 119. 59.
• * 1.269

  Eccles. 4. 9, 18.
• * 1.270

  Eccles. 7. 2.
• * 1.271

  Eph. 6. 10, 11.
• * 1.272

  Luk. 22 31.
• * 1.273

  Math. 10. 24, 25. Ioh. 13. 16.
• * 1.274

  Rom. 8. 29.
• * 1.275

  Act. 14. 22.
• * 1.276

  2. Tim. 3. 12. & 2. 12.
• * 1.277

  Heb. 12. 6, 8.
• * 1.278

  Psal. 17. 14.
• * 1.279

  Luk. 16. 25.
• * 1.280

  2. King. 2. 11. Quousque vici∣no serpente tua malè secura dor∣mitat industria? Bernard. Epist. Nulla est securi∣tas vicino ser∣pente dormire. Hieronym. Vbi est maxima securitas, ibi maximum est periculum. Au∣gust. in Psal. 99 Iam quidem per conuersionem rubrum mare transitum est. &c. Gregor. lib. 24. cap. 7. August. confes. lib. 10. cap. 32. col. 178. Ʋbi est securitas? Hic nusquam, i•• ista vita, nusquam, &c. in Psal. 99. cap. 8. c. 1116.
• * 1.281

  Siue Comedam, siue bibam, siue aliud aliquid faciam, semper vox illa terribi∣lis auribus meis insonare videtur. Surgite mortui, & venite ad iu∣dicium. Hieron. in Matth. Matth. 24. 46, 47, 48, 51.
• * 1.282

  Matth. 25. 21, 26, 27, 30.
• * 1.283

  Matth. 25. 1, 2, &c.
• * 1.284

  Matth. 5. 46.
• * 1.285

  Esa. 63. 17.
• * 1.286

  Psal. 51. 10.
• * 1.287

  Ezeeh. 11. 19.