A Guide to Godliness, Book 1 · Chapter 11
CHAP. XI.
Wherein are ſet downe diuers other remedies whereby we may be preſerued from carnall ſecuritie.
§. 1 The firſt remedie is, to withſtand ſecuritie in the firſt degrees of it.
BEſides thoſe meanes of preſeruing and deliuering vsus from carnall ſecuritie by remoouing the cauſes of it, of which I hauehave entreated in the former Chapter; there are diuers 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 hauehave ſpoken in part, and ſhall more fully handle them in the following diſcourſe. But if it hauehave once ſeazed vponupon vsus, 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 hauehave 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 vsus, 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 vsus to bee altogether 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 vsus 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 coldneſſe and dulnes, our ſlacknes and negligence in holy exerciſes, which we hauehave 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 hauehave 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 Cant. 5. 2.able to heare the voyce of our Bridegroome, Chriſt calling vntounto vsus in his Ordinances, Open vntounto mee my Siſter, my LoueLove, my Doue, then let vsus not giuegive way to ſloth, but preſently ſtart vp and ſhake off this drowſineſſe, 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 vponupon vsus, it taketh away all ſenſe and feeling, and ſo benummeth and deaddeth all the ſpirituall faculties, that the partie is not onelyonly 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 afflictions; 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 apprehenſion of the danger. To which purpoſe Bernard ſpeaketh excellently. Doe not (ſaith he) ouer-much inquire after this hardneſſe of heart, to Nee pergas quaerere quid illud ſit, ſi non expauiſti tuum hoc eſt. Solum eſt cor durum quod ſeipſum non exhorret, quia nec ſentit. Ad Eugen. lib. 1.know what it is. For if thou feareſt it not, thine heart is ſuch an one; for it is onelyonly the hard heart which is void of feare, and hath no feeling 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 euill; and thinke it not enough to fight againſt it, when it appeareth in it height and ſtrength, or rather appeareth not vntounto 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 vponupon vsus all at once in it full growth and greatneſſe, but ſtealeth and creepeth vponupon vsus by degrees; as the Apoſtle intimateth, where he exhorteth vsus to take heed, leſt we be hardned through the deceitfulneſſe of ſinne. And as the hand doth not at firſt get a callum Heb. 3. 13.and brawnie hardneſſe, but by much labour and exerciſe it groweth vponupon 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 vsus; firſt we are drowſie and ſluggiſh, we reach and ſtretch, and giuegive our ſelues to eaſe and reſt, leauing 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 ſleeping, 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 hauehave them ended; then wee giuegive our ſelues to carnall eaſe and begin to neglect them altogether, or to performe them coldly and formally, as though wee were neither waking nor ſleeping, but falling into a ſlumber; but euen then wee may be rayſed and recouered, if God in his Word doe rowze vsus vp, and teach vsus the meanes whereby we may ſhake off our ſloth. Which if we neglect to heare, either by abſenting our ſelues or by careleſſe contempt, 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 vsus of our ſinnes, and by ſounding a lowd alarme, doe giuegive vsus warning of a whole Armie of approching euills. A greene wound (as one ſaith) is not without ſenſe of payne, nor is it preſently Plaga recens dolore non caret; neque enim iam occaluit vulnus nec in tam breui verſum in inſenſibile eſt. Bern. ad Eugen. lib. 1.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 vsus 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 hauehave tainted vsus at vnawares, let vsus withſtand them in their firſt beginnings; and ſet vponupon them in their weakneſſe, before they are ſetled, and ſo ſhall we get an eaſie victorie.
§. 2 The ſecond remedie 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 vsus follow the counſaile of the Apoſtle, and worke out our ſaluation Phil. 2. 12.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 falling, 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 ouertaken with euill, then when thinking it fartheſt off, we feare no danger, nor vſe any meanes whereby wee may preuent it; according to the ſaying of the wiſe Man; Bleſſed is the man that feareth alwayes; Pro. 28. 14.but hee that hardneth his heart ſhall fall into miſchiefe. For this feare will cauſe vsus 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 vsus the examples of Gods chiefeſt Worthies, which hauehave 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 remedie is, to make great account of a ſoft and relenting heart.
The third meanes is, that we make great account of a ſoft and relenting heart and tender conſcience, when wee hauehave them, which will make vsus tremble at the hearing of Gods Word, and euen melt like the heart of Ioſias, and ſtrict and ſcrupulous in auoyding all appearance of euill. To which end we muſt ſhun all cauſes and occaſions of ſinne, as well as the ſinne it ſelfe. Eſpecially let vsus auoid, as much as may be, the companie of ſuch as are hard hearted and carnally ſecure, who are apt to infect vsus with their contagion. For as bodily drowſineſſe goeth from one to another, and when wee ſee our Companion yawne we are readie to yawne alſo, being infected with his ſluggiſhneſſe; 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 many perills, into which they hauehave raſhly aduentured and thruſt themſelues; 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 after it is committed, when wee hauehave 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 preſence, as Enoch did; and ſo ſhall wee make ſcruple not onelyonly of open and manifeſt, but of ſecret and vnknowne ſinnes, becauſe he being alwayes preſent, they are ſeene and knowne of him. Not onelyonly 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 hauehave 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 leſſer 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. Finally, wee muſt attentiuely harken to the voyce of conſcience, when it checketh vsus for ſinne, or approueth vsus for well-doing; reſtrayneth vsus from euill, or inciteth vsus 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 vsus 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 vsus; needs muſt we, like deſperate Malefactors, be without feare of Law and puniſhment, when wee ſee no witneſſe to giuegive euidence againſt vsus. Our care therefore muſt bee, that wee may auoid this fearefull eſtate, to keepe the conſcience 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 meditating in the Law, and by ſummoning it often to giuegive an account, before the ſupreme Iudge, of its neglect of dutie, and deadneſſe and backwardneſſe in giuing euidence.
§. 4 The fourth remedie is, examination of our eſtate.
The fourth meanes is, that wee often and ſeriouſly examine our eſtate in the Audit of conſcience, and as in Gods preſence, how it ſtandeth Pſal. 4. 4. & 119. 59.betweene him and vsus, and whether it thriueth and groweth better, or decayeth and waxeth worſe in ſpirituall graces, and in the practiſe 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 vsus. Whether wee profit or thrine in our ſpirituall growth, by the meanes of our ſaluation, and the vſe of Gods holy Ordinances, and waxe richer in all ſpirituall graces, or whether we ſpend of the ſtocke and grow more faint and poore in them. With what appetite we feed on the food of our ſoules, and how wee are ſtrengthned and increaſed thereby in knowledge, faith, affiance, louelove 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 Warfare, or hauehave the better, or goe by the worſt in the conflict of tentations againſt the Enemies of our ſaluation. Whether wee goe forward, 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 giuegive an account of our Stewardſhip before Gods Tribunall. How wee hauehave 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 giuegive vp our reckoning, if our great Lord and Soueraigne doe call vsus 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 warie and carefull in managing our Maſters buſineſſe, if with them wee often looke vponupon our Bookes of account, and ſumme vp our reckonings betweene him and vsus. But if with the Elephant being guiltie of our owne fouleneſſe and deformities, we ſhun drinking in ſuch cleere waters as will diſcouer them vntounto vsus; 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 hauehave any, doe caſt them into the furtheſt corner of our memorie, and ſeldome or neuer looke vponupon 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 remedie is, to eſteeme much of priuate admonitions.
The fift meanes is, that wee much eſteeme the priuate admonitions and reprehenſions of our godly and faithfull friends. For in nothing Eccleſ. 4. 9, 18.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 themſelues, 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 faithfull friends? Thoſe that are falling into a Lethargie, being vnable to refrayne ſleeping, doe thinke themſelues beholding after their recouerie to ſuch about them, as by their pricking and nipping them, hauehave kept them waking, though it may bee for the preſent, it was a thankleſſe 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 admonitions and reproofes, doth keepe vsus 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 onelyonly voluntarily ſend for the Chyrurgeon and Phyſician, but thanke and reward them, though to our ſmart and payne, they vſe, to cure vsus, 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 appetite? But it is not enough that we highly eſteeme thoſe Chriſtian duties, for our ſpirituall good; if our friends bee not alſo willing to performe them. Now to an ingenuous nature, it is in this cure as painfull and vnpleaſant to bee the Phyſician as the Patient; to admoniſh and reprooue our friends, as to heare them admoniſhing and reproouing vsus; becauſe it ſauoureth of needleſſe curioſitie and cenſorious buſineſſe. And therefore it is neceſſarie for vsus 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 awaken the other, when hee ſeeth him falling into this deadly ſleepe. For this libertie of louelove 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 requite, and a kind of impatiencie to be in debt, or by our faultineſſe to be obnoxious vntounto our friend, vnleſſe he be as deeply engaged vntounto vsus. And ſecondly, if our friend bee miſtaken in vsus, and we are able to excuſe and defend our innocency by a iuſt apologie; yet this muſt bee done ſo, as it may not giuegive any diſtaſte or diſcouragement vntounto him, in performing the like dutie another time, not by harſh conteſtations, but with great mildneſſe and louelove, thanking him much for his care in the generall, although it cauſeth an errour in this particular. And to this end let vsus remember that it was an error of louelove, 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 remedie 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 hauehave loſt their neereſt and needfull friends, vponupon whom they chiefly depended; or lie groning vponupon 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 ſecuritie. For, we may vſe ſuch diſtreſſed ſoules as glaſſes, to repreſent vntounto vsus our owne condition, and as liuely pictures, in which we may ſee reſembled our owne frailtie and mortalitie. They may ſerue vntounto vsus as viſible Lectures, teaching and calling to our remembrance, both our owne ſinnes, whereby we hauehave deſerued the like or greater puniſhments, the iuſtice of God, in his righteous iudgements, and our owne danger in reſpect of both, to be attached with the like or more grieuous afflictions, if we doe not make vſe of theſe examples in others, and by waxing wiſer by their harmes, doe not preuent them from falling on vsus, by turning from our ſinnes by vnfained repentance. And as it is profitable for young Gallants that are giuen to waſtfulneſſe, to looke vponupon 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 hauehave 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 ordinarie 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 onelyonly that they may hereby be put in mind of the bountie of God towards them, who hauehave receiued, though not deſerued better then theſe in affliction, and ſo may be mooued to be more thankfull vntounto 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 Eccleſ. 7. 2.better to goe into the houſe of mourning, then the houſe of feaſting; becauſe that is the end of all men, and the liuing will lay it to his heart, namely, not onelyonly to be mooued hereby to a worke of merciemercy, 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 vntounto them ſome comfort and refreſhing; but alſo that vſing them wiſely as examples whereby we may be warned 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 tentations, 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 vponupon Chriſt our Head, in whom there was no matter of corruption to worke vponupon, 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 vsus, 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 vntounto touch-wood or tinder is eaſily ſet on fire? what aſſaults, what wounds and foiles, are Eph. 6. 10, 11.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 vntounto vsus? Beſides, meditation vponupon Chriſts Paſſion and Sufferings is a notable meanes to preſerue vsus from ſecuritie. For if Gods Iuſtice be ſo exact, and if his moſt pure nature ſo abhorred ſinne, that he puniſhed it thus ſeuerely in his onelyonly begotten and dearely beloued Sonne; how ſhall wee eſcape, if by a liuely faith wee be not vnited vntounto Chriſt, and ſo made partakers of his ſatisfaction 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 indured ſo many and grieuous afflictions, what place of ſecuritie is there vntounto vsus who are members of his bodie? For, if they hauehave done theſe Luk. 22 31.things to the greene tree, what ſhall be done to the drie? If they hauehave 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 Math. 10. 24, 25. Ioh. 13. 16.Maſter, nor the Seruant is not better then his Lord. Yea, what ſecuritie can we hauehave, as though we were in no danger of croſſes and troubles, when as the Scriptures plainly teach vsus, 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 Rom. 8. 29.in his ſufferings, and then in his glorie. That by many tribulattons we Act. 14. 22.must enter into the Kingdome of God. That if we will liue Godly in Chriſt, 2. Tim. 3. 12. & 2. 12.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 Heb. 12. 6, 8.ſcourgeth eueryevery ſonne whom he receiueth; and if we be without chaſtiſements, whereof all are partakers, wee are baſtards and no ſonnes. In which regard we hauehave no reaſon, no not in our greateſt proſperitie to be ſecure, 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 hauehave wee leaſt cauſe of all to be ſecure, Pſal. 17. 14.for it is the greateſt affliction not at all to be afflicted, ſeeing wee Luk. 16. 25.may iuſtly feare, that wee are baſtards and no ſonnes, in that our heauenly Father correcteth vsus not; that with the wicked wee hauehave our portion in this life, and with the well fed Oxe are fatted for the ſlaughter.
§. 8 The eighth remedie is, to conſider that ſecuritie in this life is vnſeaſonable.
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 vsus, 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 giuegive our ſelues to ſecuritie and reſt, but bee alway preparing againſt a ſtorme. Wee are now Exiles among ſtrangers that louelove vsus not, and therefore are readie to ſpie all aduantages to doe vsus hurt; in which regard wee had need not to ſleepe in ſecuritie, but to keepe a good watch, and to ſtand vponupon our guard, that we be not ſurprized at vnawares. Wee are in the Chriſtian warfare, ſighting againſt the many and mightie politique and malicious enemies of our ſaluation, and therefore in the putting on of our Armour, wee muſt not take vntounto vsus that ſecuritie which is onelyonly fit and ſeaſonable when we put it off, wee muſt not carrie our ſelues in the day of battaile as in the day of triumph; nor bleſſe 2. King. 2. 11. Quouſque vicino ſerpente tua malè ſecura dormitat induſtria? Bernard. Epiſt. Nulla eſt ſecuritas vicino ſerpente dormire. Hieronym. Vbi eſt maxima ſecuritas, ibi maximum eſt periculum. Auguſt. 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.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 ſecuritie, when the old Serpent is ſo neere vntounto vsus; for, in this caſe, the greater ſecuritie the greater danger. And though, as one ſayth, wee hauehave by our conuerſion paſſed the Red-ſea, yet in the Wilderneſſe of this preſent life, wee ſhall not want enemies to ſet vponupon vsus. Wee hauehave left behind vsus our ſinnes paſt, as it were the Egyptians drowned vponupon the Shoare; but yet, hurtfull vices and corruptions (as it were) other enemies encounter vsus, and ſeeke to ſtop our paſſage, as wee are trauelling towards the Land of Canaan. Now our former faults, like purſuing enemies, onelyonly by the Diuine vertue aſſiſting vsus are ſlaughtered, 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 onelyonly in the hope of Gods promiſes: but when wee ſhall attaine to heauenly happineſſe, 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 vsus not by a falſe ſecuritie, which is an abortiue brat, and borne before the time, expoſe our ſelues to greater danger, eſpecially to the hazard and loſſe of that heauenly ſecuritie, which ſhall bee diſturbed with no trouble; but let vsus ſtay our time; and watch till the Bridegroome doth come, and open the dore for vsus to enter into the wedding Chamber; and now prepare our ſelues to fight againſt our ſpirituall 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 remedie 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, Siue Comedam, ſiue bibam, ſiue aliud aliquid faciam, ſemper vox illa terribilis auribus meis inſonare videtur. Surgite mortui, & venite ad iudicium. Hieron. in Matth. Matth. 24. 46, 47, 48, 51.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 vsus to ſet euen, if wee ſeldome or neuer thinke of them here, but paſſe our time in ſloth and ſecuritie. Let vsus remember how happy their condition will bee, who like faithfull ſeruants hauehave 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 hauehave not expected his comming nor prepared for it, but hauehave ſpent their dayes in riot and pleaſure, in oppreſſion and crueltie; when comming ſuddenly hee ſhall take them at vnawares, cut them off, and giuegive them their portion with Hypocrites, where ſhall bee weeping and gnaſhing of teeth. Let vsus thinke with what ioy wee ſhall heare that happy ſentence; Well done, good and faithfull ſeruant, Matth. 25. 21, 26, 27, 30.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 tormenting griefe and bitter anguiſh, thoſe who hauehave beene vnprofitable and vnfruitfull, ſhall heare that fearefull ſaying; Thou wicked and ſlothfull ſeruant, &c. Take the talent from him, and giuegive it vntounto him that hath ten talents, &c. And caſt the vnprofitable ſeruant into outer darkneſſe; there ſhall bee weeping and gnaſhing of teeth. Let vsus conſider, with what cheerfulneſſe and ioy wee ſhall meete the Bridegroome, the Lord of glorie and happineſſe, if wee hauehave 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 vnſpeakable Matth. 25. 1, 2, &c.pleaſures, and to ſolace our ſelues perpetually in his louelove; and with what terror and diſmayedneſſe they ſhall be poſſeſſed, who by his comming ſhall be awakned out of their ſleepe of carnall ſecuritie, and being vnreadie ſhall be ſhut out of dores, and when they deſire to enter ſhall heare that fearefull and dreadfull ſpeech; Goe your wayes, I know you not. Finally, let vsus remember with what ineſtimable ioy and reioycing, we ſhall heare that happy ſentence; Come yee bleſſed 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 vsus ſet before vsus the execution of this righteous ſentence, which ſhall be, not the momentanie or onelyonly long continuance of theſe rewards and puniſhments, but eternall life and happineſſe to the godly and Matth. 5. 46.faithfull, and euerlaſting death and condemnation to the wicked and vnbeleeuers.
§. 10 The laſt remedie is, frequent and feruent prayer for Gods bleſſing vponupon all the former meanes
The laſt meanes, which ſanctifieth and giueth efficacie vntounto 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 vsus, and to preſerue vsus in watchfulneſſe, that we fall not into this ſleepe of carnall ſecuritie, or being readie to ſlumber that hee will awaken and rowſe vsus 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 vntounto him: O Lord, why haſt thou made vsus to erre from thy wayes, and hardned our Eſa. 63. 17.hearts from thy feare? And earneſtly deſire him with Dauid, that hee will create in vsus a cleane heart, and renew a right ſpirit in vsus; and that Pſal. 51. 10.according to his promiſe, he will take the ſtonie hearts out of our bodies, Ezeeh. 11. 19.and giuegive vsus hearts of fleſh, which will tremble at his Word, and feare him for his Mercies and Iudgements. Finally, let vsus pray vntounto him, that he will giuegive vsus grace with all care and good conſcience, to vſe the meanes before ſpoken of, and ſo bleſſe them vntounto vsus 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 vsus vp to Chriſtian watchfulneſſe; that we may be in readineſſe againſt the day of the appearing 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 bloodſhed, hee hath purchaſed for vsus.