A Guide to Godliness

§. 1 Of natural security, which is in all men.

HAuing spoken of the causes of carnal Security, it now followeth that we show the kinds thereof. And first it may be distinguished by the diverse degrees of it. In which respect carnal security is either natural, or affected and voluntary. Natural, is that which everyone bringeth into the World with him, and is a fruit or branch of original corruption, and one kind of hardness of heart, whereby forgetting God's Power and Providence, his Justice and hatred of Sin, and not observing his fearful Judgments executed upon the wicked, nor his Mercies extended towards those that serve him, men's hearts are emptied of the true fear of God, and so without check and remorse of conscience, or grief of heart, quietly and securely go on in their sinful courses to their eternal destruction. And this is naturally bred and borne in all men alike without exception, although nourished and increased diversely by those causes of security before spoken of, according to that predominancy which they severally have, in one more then in another. And continueth and wholly possesseth all the powers and faculties of Heart and Mind, as it were a spiritual Lethargy, till the Lord awakneth them out of it; as he doth even the wicked sometimes, by the thundering threatenings of the Law and sense of his heavy Judgments for their sins, striking horror and despair into their minds, hearts and consciences, whereby it cometh to pass, that they who slept securely and never awaked, can now take no rest at all. And the godly always whom he first rouseth out of this dead sleep, partly by Legal comminations, and partly by some sharp Afflictions, so as like the Jailor suddenly awakened, they cry out to God's Ministers; Men and Brethren, what shall we do that we may be saved? and afterwards by the preaching of the Gospel, whereby the true fear of God is wrought in them, which maketh them to watch over their ways that they may not, being over-come by temptations, do anything displeasing in the sight of God. So that even naturally, this veil of security is spread over the eyes of all men, whereby they see not, or seeing (like men asleep with their eyes open) consider and regard not, the all-seeing Eye of God looking upon them, yea, even into all the secret corners of their hearts and reins, the Justice and Power of God, whereby he is ready and able to punish sin, nor his Love, Mercy, and Goodness, towards all those that seek and serve him, until by the preaching of the Word, and inward operation of the Spirit, applying unto them the virtue of Christ's death, this veil is rent in sunder, whereby they come to a sight of God's saving attributes; which work in us a reverent and filial fear of him, which is always accompanied with a holy care and watchfulness over our selves, that we do not anything displeasing in his sight.

§. 2 Of carnal security which is affected and voluntary.

The carnal security which is affected and voluntary, is when as men purposely use all means to harden their hearts against God's fear, and to stop their ears, that they may not hear anything which may awaken them of their pleasing sleep of sin, that so they may without any disturbance commit all manner of wickedness with delight and greediness, whereby they much strengthen and increase their natural security, until by custom it becometh habitual. They add Art to Nature, and thinking that they cannot sleep soundly enough, and without fear of disturbance in their natural slumber of security, they stupefy their senses (as it were with opium) till they are brought into an irrecoverable Lethargy and sleep of death. They do not only draw over their already hard hearts and seared consciences, a callum or thick skin, which will not be pierced with the prick of a pin, but (as one saith) even a treble plated armor, which is high proof against the Sword of God's Spirit, the Word of God; yea, even the Musket shot of his Judgments and Punishments. They do not only quench all good motions of God's Spirit restraining them from sin, but quite put out those small sparks of the light of Nature, which remain in them. They do not alone stop the voice and cry of their consciences, with the louder 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 reproofs, and fly in their faces who reprehend their wickedness. They shut their eyes that they may not see God's Judgments, and stop their ears that they may not hear of them, either as they are threatened in the ministry of the Word, or inflicted on impenitent sinners like unto themselves; yea, they stupefy their senses, that they have no feeling of them, but can out-face their own punishments, and even laugh, when they are lashed with God's whip. And though all these outward Sconces were batterd and beaten down, so as sin dare no longer abide in the countenance, Words and external Actions, yet they have an inward Fort, unto which, being impregnable, it may safely retire, even an heart of Rocky and Adamant hardness, whereas it may sleep in great security, there being no engine or shot which will batter this Hold.

§. 3 Of carnal security which is in the unregenerate.

Secondly, this carnal security is to be distinguished according to the diverse subjects in which it is. For it is to be considered, as it is in the unregenerate before conversion, who are wholly ignorant and forgetful of God, destitute of Faith and the fear of God, or as it doth remain in the faithful, after they are in part regenerate and truly converted. In the unregenerate it continueth in it full strength, wholly possessing and corrupting the mind and heart, and depriving them utterly of God's fear, of the sight and sense of their sins, and of the Judgments and Punishments due unto them, either threatened and imminent, or else already inflicted and imposed. In these it reigneth and ruleth without resistance as a King and Sovereign, unto whom they yield peaceable and quiet obedience, keeping all in peace without any fear or disturbance, and as Satan's Vice-Roy subjecteth all the powers of the Mind and Soul unto his rule and government, so as quietly and without fear they do his will, according to the saying of our Savior; When a strong Man armed keepeth his house, all that he possesseth is in peace. Or if the conscience being awakened and affrighted with the threatenings of the Law and apprehension of God's Judgment, doth check their lusts and passions, and disturb this quiet peace; Carnal security soon pacifieth these tumults, by stopping the voice of the Conscience, and casting it into a deep sleep, whilst it causeth it to be lulled in the lap of carnal pleasure, and singeth unto 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 sleep that last sleep of death, and are summoned to appear before God's Judgment Seat, to give an account of all their former courses; unless in the mean time the Lord hastening his Judgment, doth strike the conscience with such horrors and fear, and so vexeth and tormenteth it with the guilt of sin, and apprehension of his wrath, that security is not able, by all the former means, to bring or keep it asleep, or to stop and quiet the loud cries thereof. In which case it is forced to give place, and to yield over the Regencie of such tormented wretches to his adversary and opposite hellish desperation, which is like unto it in nothing but this, in that it is alike faithful servant to their great Governor Satan, holding men firmly, though after a rougher manner, as his Vassalls and Slaues to do his will, till having finished their work, they receive the wages of Hell torments, and endless destruction.

§. 4 Of that carnal security which remaineth in the regenerate; and how it groweth upon them.

The carnal security of the faithful, is those relics that remain of natural security, in the part unregenerate, and one especial fruit of the Flesh, which is but in part mortified by the Spirit. For our regeneration and sanctification being imperfect in this life, the Christian Man is partly Flesh and partly Spirit, both which are accompanied with their several fruits, as the Apostle showeth, the which continually fight and lust one against the other; and sometime the Flesh and its Corruption, sometime the Spirit and its saving Graces, prevaileth and giveth the adverse part the foil; as elsewhere I have more fully shown. Thus the part unregenerate retayneth and nourisheth carnal security, forgetfulness of God and his all-seeing Wisdom, his omnipotent Power, and severe Justice in punishing sin, his Mercy and Goodness towards those that fear and serve him, and thereby becometh careless and secure, and goeth on in sin without repentance. And contrariwise, the part regenerate, remembering these holy Attributes, still retayneth and cherisheth the true fear of God, and thereby is made careful and watchful to please him in all things, and consequently to avoid sin as the greatest evil, or having been overtaken with it through frailty and infirmity, not to continue in it, but to arise again out of it by unfeigned repentance. And these continually make war one against the other, and sometime the fear of God prevaileth and bringeth security in subjection, and then the Christian maketh conscience of all sin, and with all care and watchfulness auoydeth all temptations, causes and occasions, that might allure or draw him unto wickedness; then he daily reneweth his repentance, and laboreth diligently in the use of all good means, whereby he may make his calling and election sure, and as the Apostle speaketh, worketh out his salvation with fear and trembling, and by his own and others falls, is made more careful to look unto his standing. Sometimes security getteth the upper hand, and giveth God's fear the foil, so that in respect of sense and feeling it groweth cold and languishing, and very faintly and remissly exerciseth it self in its actions and operations. And then the Christian presuming on his own present strength, and of his former progress in the ways of godliness, beginneth to stand at a stay, supposing that he is now rich enough in spiritual grace, and therefore may leave gathering, and spend upon the stock, that he is out of all danger of declining and going back, and that God will keep him safe in his greatest negligence, and howsoever he carrieth himself, make good unto him his gracious promises of life and salvation. And then forgetting God's Justice and Judgments, and his Mercy and Goodness towards him, he beginneth securely to glut himself with worldly pleasures, and to pursue earthly profits and preferments; he groweth timorous to be seen in any course of Godlines, which may cross him in their fruition, and willing to strayne his conscience, in using all means whereby he may obtain and securely enjoy them. Then he sticketh not to quench the good motions of God's Spirit, inciting him to return to his former holy courses, and restraining him from sin whereby he grieveth this holy Ghest, and were he not most gracious, without respect of desert, would soon make him weary 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 renewing his Covenant with God, by renewing the condition thereof, Faith and Repentance. Then he groweth careless and negligent in the means of Grace and Salvation, as hearing the Word, receiving the Sacrament, Prayer, communion with the Faithful, and holy Conferences, whereby they are mutual helps to stir up God's graces in one another; not caring much whether he use them or no, and therefore taking slight occasions as lawful and sufficient excuses of their neglect; or when he doth perform these duties, it is after a cold and formal manner, dully and drowsily, negligently and wearily, without any taste or spiritual feeling of joy and comfort in the use of them. And in a word, is little or nothing affected either with God's Promises or Threatenings, either with his Mercies or with his Judgments, either with love and delight, in that which is good, or with hatred and dislike of that which is evil; and therefore securely lieth snorting in his sins, as though there were no fear of danger, and taketh no care to better his present estate, by rising out of them, by unfeigned repentance.

§. 5 Of insensible and sensible security in the faithful.

And this is that carnal security which is incident to God's dearest Children; the which nevertheless may be distinguished, in respect of the diverse degrees of it; for either it is insensible and not perceived, or else sensible and discerned. The former, like a deep sleep, doth stupefy for the time of the continuance of it, all their senses, and abuseth their mind and imaginations with deceiving dreams and false apprehensions, whereby they conceive that they are in good estate, highly in God's favor, and free from all danger, and therefore securely go on in their sinful courses without repentance, and neglect the means whereby the fear of God might be renewed and repaired in them, or else use them after a cold and formal manner. And this was the case of holy David himself, after his fearful fall into those grievous sins of Adultery and Murder, till he was awakened out of this dead sleep, by that message, which God by Nathan sent unto him; and of the Angel of the Church of Laodicea, who in his carnal security blessed himself with a false opinion, that his estate was in such a degree of excellency and perfection, that nothing was wanting unto him, whereas in truth he was exceeding miserable, poor, blind and naked, as our Savior testifieth. The other security which is sensible, bringeth the faithful but into an heavy slumber, so as they may say with the Spouse in the Canticles, I sleep, but my heart waketh, or like unto the sleep (or rather disease in sleep) which Physicians call Ephialtes, wherein they feel this weight of carnal security, lying heavy upon their hearts, and strive with all their might to shake it off, but are notable, till God assist them by his Spirit, and thoroughly awaken them by his Word. For the faithful, in this security, do carefully and conscionably use the means, whereby they may be freed from it, as the diligent hearing of the Word, Meditation, Prayer, and such like; and are much grieved in themselves, that they perform these duties with so much dullness and drowsiness, and that they so little profit by them. And this was the case of David, who being somewhat awakened by Nathan, doth fly unto God by Prayer, desiring to be awakened more thoroughly, and to be more and more quickened by God's Spirit, and to recover the operations and feelings of it, which were so much abated in him. Create (saith he) in me a clean heart, O God, and renew a right Spirit within me. Cast me not away from thy Presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. And again; My soul cleaveth unto the dust; quicken thou me according to thy Word. Quicken me after thy loving kindness, so shall I keep the testimony of thy mouth. So the Church complaineth unto God of this security and hardness of heart. O Lord, why hast thou made us to err from thy Ways, and hardened our heart from thy fear. Return for thy servants sake, the Tribes of thine Inheritance.

§. 6 Of the causes of carnal security in the faithful. First, prosperity, worldly or spiritual.

Now the causes of this carnal security in the Faithful, are principally these. First, their abuse of worldly prosperity and temporal benefits, with which God hath blessed them; when as being in themselves common gifts, which he bestoweth as often, and in as great plenty, upon the wicked as the godly, they notwithstanding esteem them as special Testimonies and Pledges of his love, and so out of this false ground conclude, that he will watch over them with his Providence, and keep them still in this flourishing estate, safe and sure from all afflictions and troubles: which moveth the Lord, that he may waken them out of this security, in which they were more apt to rest upon his gifts then upon the Giver, or at least upon the Giver for the gifts sake, to deprive them of this prosperity, in which they trust, and to hide his Face from them in respect of those earthly pledges of his love. As we see in the example of David. I said (saith he) in my prosperity I shall never be moved, thou Lord, of thy favor hast made my Mountayne to stand so strong, that is, Thou hast so established my Kingdom, even as Mount Zion, the seat thereof which cannot be removed: But thou diddest hide thy Face, and I was troubled. In which security David was, when he numbered the people, trusting over-much in the arm of Flesh, and multitude of his Subjects; but was awakened out of this sleep by the message of the Prophet, and that grievous plague whereby so many of them were destroyed. Yea, sometime this carnal security in them, is caused through their spiritual prosperity, and the joyful feelings of God's favor in the pledges of saving graces; which maketh them to think these comforts will always last, and that in the strength of them, they shall hold out in the profession and practice of true godliness unto the end; and so rest more upon the Springs or Streames of these sanctifying Graces, then upon God himself, who is the Fountayne of them. Which moveth the Lord to stop the course, by spiritual desertions, as it were, at the head of the River, and to give them over to their own strength without any flow of fresh supply, whereupon these streams in their sense and feeling are soon wasted, with the scorching heat of temptations, so as they return to their natural dryness. And to this security, new Conuerts are most subject, who like fresh-water Soldiers, think that they have wholly conquered all their spiritual Enemies, because they have gotten the better of them in some light skirmishes; and that they are sure and firm forever falling, because they have such feelings of God's assistance, and the joy and comfort that doth accompany it; whereas in truth, God tendering their child-hood and weakness, doth hold them up in their ways, because he would not at their first venturing to go, have them discouraged by their falls; and knowing that like untried Soldiers, they are faint-hearted, and easily discouraged from fighting in the spiritual warfare, he gives them victory in some small skirmishes, that they may be heartened to endure constantly and courageously in sorer conflicts. The which they miss-construing, and attributing too much unto their own strength and valor, the Lord to drive them from this ill-grounded security, doth leave them to themselves, and suffereth them to fall, and to be overtaken with some danger, upon which they become oftentimes in the sight and sense of their weakness, as cowardly and fearful, as they were before confident and courageous, and uncomfortably complain as men forlorn and forsaken of all hope. And this an ancient Father well observed. Some (saith he) think the sweetness of their imitation, the height of their confirmation, and therefore when a temptation followeth, they judge that they are utterly forsaken of God. And again, For the most part everyone, newly converted, herein slippeth and faileth; that whilst he is entertained with the sweet sense of some gifts of grace for his initiation or entrance into the course of Christianity, he thinketh that he hath attained unto the confirmation of perfection, and esteemeth it the consummation of full measure; not knowing that they are but the allurements of inchoation: whereof it cometh to pass, that whilst he is touched and shaken with the tempest of some temptation, he suspecteth himself to be despised of God, and in the high way to utter destruction; whereas if he would not give too much credit to the comforts of his first entrance; he would in his prosperity, prepare his mind to endure adversity, and would afterwards so much the more firmly resist Vices, coming to encounter him, by how much he had more wisely foreseen them.

§. 7 The second cause is spiritual pride.

Another cause of carnal security in the faithful, much like unto the former, is spiritual Pride, whereby they over-ween their own abilities, and the measure and strength of their gifts and graces received. And so leaving their only sure dependancy upon God's power and all-sufficiency, goodness, promises and providence, they begin to depend upon their own strength, and to put confidence in their own graces and gifts, as though they were sufficient to preserve them in all good, and defend them from all evil. And hereupon they grow secure, presuming that they have a staff of strength in their own hands, which is able to support them from falling into sin, to beat back the violence of any temptation, to protect them against all enemies, and so to assist them in all their good endeavors, that they shall be able to hold out without faynting in the ways of Righteousness, which moveth the Lord oftentimes to withdraw his grace and assistance from them, to lead them into temptation, and give them over to their own strength, the which failing them, when they most rely upon it (so as they fearfully fall into grievous sins) they learn by lamentable experience to give all glory unto God, by whose strength alone they stand, and in all humility to acknowledge their own frailty; to cast away all-self-confidence and presumption of their own strength, and to build their security on a surer foundation, even God's power, promises, and providence, which will never fail. Augustine speaketh well to this purpose. God (saith he) sometime taketh from thee that whereof thou art proud, that so knowing that it is not thine but his, thou mayest learn not to be lifted up with pride. An example whereof we have in the Apostle Peter, who through spiritual pride over-weening his own abilities, and resting securely upon the strength of his own courage and resolution, and on the great measure of his love towards his Master, vowed that he would never forsake him, but would adhere unto him in all dangers. Yea, so confident and presumptuous was he, that when our Savior (who better knew him then he himself) fore-told his fearful fall, he contradicted Truth it self, and would not from his Mouth take notice of his frailty and infirmity, until he had found and felt it by his own experience.

§. 1 That the carnal security of the unregenerate and regenerate, are in many things alike.

WE have shown diverse kinds of carnal security, as they are distinguished by their diverse Subjects and Degrees. Now, because those who are possessed with these diverse kinds, are apt to mistake the one for the other, the Regenerate being ready, especially in the time of temptation, to make their state worse, and the Unregenerate better then it is; It is necessary in the next place, that we set down the differences, whereby the one may be known from the other, for the comfort of the godly, and humiliation of such as are lifted up in their own conceits. The which, I confess, is a thing hard to do, if we consider the security of the Faithful, as it is in them in the highest degree, and that which is in the Unregenerate, somewhat abated and weakened with the accusations of conscience, and the common motions of God's restraining Spirit, stirred up in them at sometimes by the ministry of the Word and afflictions; especially if in this case we judge according to present sense and feeling. For they are for the time both alike destitute of the operations of the spiritual Life of grace, and so both alike dead in outward appearance. Both alike without the virtue and vigor of the saving Knowledge, Remembrance, and consideration of those saving Attributes, which work in our hearts the true fear of God, both taken up alike with self-confidence, and drunken with worldly prosperity. Both usually sinning, and abusing God's Patience and Mercy, unto presumption and deferring of repentance, and both alike neglecting, yea, loathing the means of salvation. Both neglecting to apply by Faith, or miss-applying the Word which they hear preached unto them; and delighting rather in a flattering Ministry which will soothe them, then in a faithful Ministry which will reprove and check them in their evil courses. Both abusing as well the Mercies as the Judgments of God, and neither profiting by his benefits nor corrections. Both alike negligent in the service of God, and in observing his Commandments, or in formality and outward show only. Finally, both alike senseless and without all feeling of their miserable estate, and so without any desire or endeavor to come out of it, because they think themselves well, and that they have need of nothing, as we see in the example of the Angel of the Church of Laodicea, and of Sardis; who had a name that she lived, but was dead, that is, in a deadly swound, as appeareth in the Epistle sent by Christ unto him.

§. 2 Of the differences between the carnal security of the unregenerate, and that which is in the regenerate in the highest degree.

But yet howsoever in many things they agree, notwithstanding in some things they differ. For the security of a Christian, though in the highest degree, springeth from the flesh, as it is in part mortified, and so together with it hath received a deadly wound by the Spirit of God, of which it shall never recover, although like a Man mortally wounded, it may for a while perform some actions in as great strength, as when it was in perfect health and vigor, and like a Candle give as great a blaze, when it is ready to go out, as ever it did before: but the security of a Worldling is a fruit of the Flesh in its full vigor, and as it were the child of his strength, and therefore like the Father, vigorous and long lived, and daily increasing and growing in force and might, as it increaseth in age. The security of a Christian is the fruit of his worst part, even of the old Man and part unregenerate, and so like an old man's child, decrepit with age, having almost quite spent his natural heat and moisture, it is weaker in his constitution, and shorter of life, though for a while it may seem in all things to match a child gotten in maturity of age and full strength; but the security of a Worldling is the fruit of the whole Man, and in his full vigor, without any abatement. That like Esau, is but a Twin in the wound, resisted by one that is stronger then he, and will prevail, and howsoever it hath the priority of Birth and Age, and for a time may seem stronger, and to carry all before it with force and violence; yet it is matched and resisted by the true fear of God, which (like Jacob) in wrestling with it will prevail, and in the end supplant it and get the upper hand. In the Christian, even in the height of his security, there is the root of God's fear, though in the winter of temptation it lieth hid and bringeth forth no fruits; and there is a seed of God's grace and holy Spirit ever remaining in him, though hidden under the clods of sin and corruption, which being watered with the dew and fruitful showers of God's Word and Spirit, will sprout up and bring forth plentiful fruits: But in the Worldling there is a root of bitterness, and his heart had never the seeds of God's grace and holy fear sown in it; and therefore nothing is to be expected to spring out of it, but the Thorns and Thistles of carnal and sinful actions. The carnal security of the Faithful, doth but take away from them the comfort of their present condition, but not of times past, when as they have had the sweet feelings of God's love, shed abroad in their hearts, and working them to his fear, upon which grounds they may be recovered out of this sleep with some comfort, when as they know that their state is not desperate. But the security of Worldlings depriveth them of all true consolation, past and present, and abuseth them with false comforts, which will end in Horror and Despair. The security of the regenerate is at the worst but a syncope, and casteth them for a time into a swound or trance, leaving no apparance of spiritual life in respect of motion and outward actions, but it will not be long ere they recover, and show that life was only hid, but not quite taken away, by the functions and operations of it in holy and Christian duties: But the security of the unregenerate is the swound of death, out of which they never recover, till by their last summons they are awakened to come unto judgment. The security of Believes in the highest degree, is but like the frost, which worketh them for the time to a stony hardness, but the Sun-shine of the Word, heat of God's Anger, and fire of Afflictions thaweth them, bringeth them again to their wonted softness, and causeth them to resolve and melt in the tears of true Repentance; but the security of the wicked maketh them (like Brick-bats) the more hard the more they are heat by the former means, yea, of more then adamantine hardness, so as nothing will soften them, and cause them to relent. Finally, the security of God's Children, when it is at the worst, doth only like ashes hide and cover under it the true fear of God, so as it yieldeth for the time no light or heat; and yet it liveth in them, and will revive when God's Spirit bloweth upon it, and giveth a fresh supply of grace, as it were, of more fuel. But the security of the ungodly, like water doth quite extinguish it, or rather it could never be kindled in them, because there is contained in their hearts a main Flood or Sea of carnal corruption.

§. 3 Of the differences between carnal security in the Faithful and Wicked: and first, in respect of their causes.

And thus we see, that howsoever the carnal security of the wicked and godly, are alike in many things, yet there are diverse main differences between them, though it be considered in the regenerate in the highest degree, and so insensible that it depriveth them of all sense and spiritual feeling of their dangerous estate and condition. But if we compare that carnal security, which is ordinarily in the regenerate, and is more subdued and abated by the Spirit of God, with that which is in the unregenerate Worldlings, we shall find that the differences between them are many, and much more perspicuous and easy to be discerned. For first, they differ in respect of their causes from which they spring, not so much because they are diverse in their nature, for, for the most part, they are the same, even the same flesh and natural corruption, and the same fruits which arise from it, but in respect of their diverse measure and degree. For the security of the unregenerate, is a fruit of flesh in its full strength and vigor; but that of the regenerate, as it is mortified, weakened and subdued to the spiritual part. That proceedeth from palpable ignorance, from utter forgetfulness, and total neglect of God in his saving Attributes, which are the only causes that work God's fear 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 abated, opposed, and in part subdued by their contrary virtues, the Knowledge, Remembrance and Consideration of God and his Attributes, of Wisdom, Justice, Power, Mercy and Goodness. And therefore being much weakened in its natural strength, like the causes of it; it doth not usually in Hostile manner assault us in the open Field; but like a Tyrant deposed from his Regency, or a sly Rebell that wanteth force, it secretly and cunningly stealeth upon us, insinuateth and windeth it self into our hearts at unawares, when we least suspect it, and fighteth against the fear of God out of ambushments and upon advantages, and sometimes giveth it the foil, and for a time maketh it give place; but being renewed and strengthened by the Spirit of God, it re-encountreth carnal security, driveth it from its Holds, and again bringeth it under subjection. And the like might be said of all other causes of security before mentioned, were it not over long to stand severally upon them; all which in the unregenerate are in their vigor, strength and sole Regency, having no opposites to moderate and weaken them: but in the regenerate they are in part mortified by God's Spirit, subdued, and deposed from their Rule by those Graces which are contrary to them, and answerably their security is either total, or but in part, stronger or weaker according to the quality 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 weak and momentaine. For the security of the unregenerate, striketh with a deadly blow all the powers of the soul, and bringeth them into a deep Lethargy, which depriveth them of all sense and feeling of their disease, and consequently, of all desire to be cured of it; yea, it maketh them (like the blind and dumb Shepherds of whom the Prophet speaketh) to delight in sleeping, unwilling to be awakened, and angry with those who use any means to rouse them up. So that the more they sleep the more they may, till at last they are brought to eternal death and destruction, or if by the Trumpet of the Word, sounding loud in their ears, they be somewhat disturbed in their carnal rest, either with Pharaoh they will not at all acknowledge the voice of the Lord, nor have any desire of reconciling themselves unto him by unfeigned repentance, but use all means to quiet their minds, that they may fall into their deep sleep again (as shunning the hearing of the Word, Music, merry Company, and making themselves drunk with carnal and worldly pleasures and delights) or if they acknowledge God's voice, they harden their hearts against it with Herod, and betake themselves to sleep still in their beloved sins; or with the secure Jews, they enjoin silence to God's Prophets, that they may sleep still and not be disturbed in their rest; or with Felix, they desire to be respited till they have better leisure, not being as yet willing to be awakened, but saying with the Sluggard in the Proverbs, Yet a little more sleep, a little more slumber, and a little more folding of the hands together, till at last their Lethargy have as deeply seized upon them as ever it had done before. But the security of the faithful bringeth them only into a spiritual slumber, in which they partly sleep and partly wake, so as they may say with the Spouse in the Canticles, I sleep, but my heart waketh. It causeth them not to lie down quietly on the bed of rest, but only as they are sitting up to nod and take a short nap, and one while drowsiness prevailing, they nod and sink down the head, and soon after rouse up themselves again, and awake out of their slumber. Neither are they so much over-taken, but that every small cause and noise will recover them out of their sleep, and make them start up; as the sound of God's Word rebuking their sloth, the admonitions and exhortations of their friends, afflictions, and such like. Their senses are not benumbed and stupefied, and so utterly disabled to execute their functions, but only dulled and blunted. And therefore with the Spouse, they hear the voice of Christ their Beloved, they acknowledge it, and are able to put a difference between it and the voice of a Stranger, they are affected with it, and have a desire to be more and more awakened by it, that they may hear it with more reverence and attention. They are not with carnal worldlings ordinarily so soundly asleep, as that they know not of it, and so like them dream that they are waking, and exercised as they ought in all Christian employments; but have a sense and feeling of their drowsiness, know that their imaginations are deluded with vain dreams, and can complain of them, and not only desire to shake off their drowsiness and to be thoroughly awakened, but also use the means which God hath sanctified for this purpose. All which do show that they are more awake then asleep; for it is the action of wakefulnesse to feel our drowsiness; and not the sleeper, but he that waketh is able to tell his dream: yea, finding themselves unable to hold up their heads and shake off their drowfinesse, they crave the help of those who are more watchful, and desire that they will stir and rouse them up with their admonitions and exhortations; but especially they complain of their spiritual sloth unto the Lord, and desire him to quicken their deadness, and to free them from this slumber of security, by putting into their hearts his true fear. Whereby it appeareth that the deep sleep of security cannot ordinarily seize upon them, because they desire and labor to shake it off; and to this end stir up the Graces of God in them; as also because the vapors of carnal corruption are not so gross in them as in the unregenerate, but somewhat rarified with the beams of God's Spirit, and so more easily dispelled with the warmth of God's saving Graces, especially the true fear of God. Or if through too much sloth and negligence they be over-taken with it, yet it is not in them a Lethargy which bringeth death, as it is in wicked men; but only a sleep, wherein though there be for a time a cessation of vital functions and actions, yet diverse infallible signs of life remain, as the pulse, breathing, and natural heat. For the Christian in this sleep of security, breatheth out some holy desires of being awakened, and not only uttereth in his words his profession of godliness, and by his speech discovereth that he is a Citizen of the heavenly Canaan, but also approveth his profession by his practice, so that by feeling the pulse and motion of the vital spirits in his hand, it is easy to guess at the holy Affections of his heart. And even in this sleep the Spirit of God is not idle in him, but like the vital heat is still in working, and never ceaseth to consume and dissipate the gross vapors of carnal corruption, till being vanished, the Christian awakneth as a man out of sleep, that is, more fresh and vigorous then before, being now willing to redeem his time lost through negligence and sloth, by being more watchful, diligent and zealous in the performance of all Christian duties.

§. 5 Another difference in their effects.

So that hence also appeareth another difference between the carnal security of Worldlings, and that which is incident to God's Children; seeing that utterly disableth them to the performance of all good duties, even as a man that is dead, or in a deep sleep of Lethargy, is utterly unable to do the actions of the Living; yea, it causeth them to abhor them as irksome and troublesome: but this only worketh a temporary neglect of such duties, as they afterwards perform with so much the more care and diligence, after they are recovered out of this sleep of security. That causeth Worldlings to hate and abhor the means, whereby they might be recovered out of their Lethargy, because they are in love with their disease, as the consideration of God's Justice, Power, Goodness, and the rest of those Attributes which serve to implant God's fear in our hearts, the hearing of the Word, Prayer, and such other helps, of which we shall speak hereafter: but the other which is in the Christian, being sensible and discerned by him, doth work in his heart an hatred of it, a desire to be freed from it, and an endeavor in the use of all good means, where by his desire may be satisfied.

§. 6 That they differ in respect of the subject.

Thirdly, they differ in respect of their subject; for the carnal security of the unregenerate possesseth the whole heart; but this of the faithful only that part which remaineth unregenerate, and at the same time the true fear of God keepeth possession of the regenerate part, continually making war against carnal security, until in the end it have gotten the victory, subdued it, and driven it out of its strong hold.

§. 7 That they differ in their properties.

Fourthly, they differ in their properties; for the carnal security of Worldlings is insensible, and in the midst of their deep sleep and dangerous Lethargy, they suppose themselves waking in their perfect health, and so complete in respect of their spiritual estate, that they need nothing, as being highly in God's favor, strong in Faith, rich in all Grace, and most assured of eternal salvation. But the security of the faithful is discerned by them, and no sickness vexeth them more, then the stone in their hearts; so that they are never at ease till they have voided it. To which purpose they use carefully all the good medicines prescribed in God's Word, for the effecting of the Cure; and flee daily to the heavenly Physician, by their frequent and fervent Prayers, for his counsel, direction and assistance in this behalf. And when they feel themselves eased by these means in part, they so rejoice in the Cure begun, as that withal they cease not to bewail the dregs and relics of their disease, which they feel still remaining in them. Secondly, the security of the unregenerate is voluntary and affected, because through it they quietly live in the pleasures of sin without any disturbance. In which regard they nourish their sloth, and use all means both to fall into it, and to continue in it without molestation. They compose themselves with a settled purpose to take their carnal ease, they make choice of such places and company, where they may not be disturbed with any noise, either of God's Word in the public Ministry, or of the admonitions and rebukes of private 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 giving some glimpses into their darkened minds, whether they will or no, they willfully shut their eyes, and even blind-fold themselves by the interposition of worldly vanities, that they may not see them. They lay them down to rest, and make unto themselves soft Pillowes and Beds of down, that they may sleep at ease. Yea, that they may sleep the more soundly, they cast themselves into the cradle or lap of prosperity, and desire to be rocked and sung asleep with the bewitching tunes of carnal pleasures. And so from a sound sleep they fall into a deep Lethargy, out of which they have neither will nor power to be awakened; yea, they shun the company of such as endeavor to disturb them of their carnal rest, and if any seek by admonitions and exhortations to awaken them out of their sleep, that they may save that labor and not disquiet them, they are ready (with the Sluggard) to say unto them, that they are awake already. But above all they hate the very sight of their spiritual Physician, because they abhor nothing more then to be cured of their disease, which bringeth unto them such ease and pleasure. Contrariwise, the true Christian affecteth not this sleep of security, but is over-taken by it unwillingly and at unawares. He doth not out of a settled purpose and resolution, compose himself unto it, but through his natural infirmity it creepeth and stealeth upon him, when he thinketh not of it, and desiring to watch with the Disciples, he findeth the Spirit willing, but the Flesh weak. When he feeleth sluggishness to creep upon him, he laboreth to shake it off, either by entertayning religious Discourses and holy Conferences, or by hearkening to the shrill Trumpet of God's Word, or by employing himself in honest and virtuous Actions. He doth not voluntarily give himself to carnal ease, but that he may be watchful as the Apostle exhorteth, he ariseth and standeth up. And when he findeth all these means too weak to shake off his drowsiness, he desireth the help of others to keep him waking. Especially he prayeth unto the Lord to quicken him with his good Spirit, and to open his eyes that he may not sleep the sleep of death.

§. 8 That they differ in time of continuance.

Finally, the security of the unregenerate and the faithful differ in time. For they live always in carnal security, and their whole life is a continual sleep, unless now and then they be awakened and molested with some outward afflictions, and inward pangs of conscience; and then they do what they can to compose themselves again to their carnal rest. Yea, in truth, they are never thoroughly and truly awakened, but even in their waking they are spiritually asleep; and the pinches and nips of conscience make them to move but like those that are in a Lethargy, who know not what they do, nor to what end. They walk sometimes in some seeming good ways, which in respect of the deed done, might well become the watchful; but it is like those who talk and walk in their sleep, for though their eyes be open and their legs and tongues move, yet their hearts are possessed with drowsy deadness, so that they speak they know not what, and walk they know not whither. But the faithful, after their conversion, do continually keep the Christian watch, inwardly waking in their hearts, when they seem to sleep in some outward actions: or if they be indeed over-taken with carnal drowsiness, by reason of some relics of carnal corruption remaining in them, yet it is rather a nod or nap, then a deep sleep; or if also they fall into this through the violence and strength of their natural sluggishness, yet they do not live and die in it like secure Worldlings, but by the outward sound of the Word, and the inward voice and power of the Spirit they are awakened and roused up, and renewing their repentance, they do afresh betake themselves to the practice of all Christian and holy duties.

§. 1 That the causes of carnal security do argue and show the effect.

ANd thus we have shown the many differences, which may be observed between that carnal security which is in the unregenerate, and that which after regeneration remaineth in the faithful: And now according to our order propounded, we are to set down some signs of this Vice, according to which if we examine our selves, we may discern whether it reigneth and ruleth in us or no. To the end, that if after due trial and examination of our estate, we find that it doth, we may not content our selves with this fearful condition, and so continue in it, but may labor earnestly to come out of it, and to this purpose carefully use the means of which I shall speak afterwards. The first sort of signs are, when we find the causes of this security in us, of which I have before spoken. For as Effects argue the Cause, so the Cause the Effects; especially in Vices of this nature, which being diversely considered, are mutual Causes and Effects one of another. Even as the fire causeth the wood to burn; and the wood burning increaseth and preserveth the heat of the fire. For so these Causes produce security; which is no sooner bred, but it presently giveth life and vigor to that which bred it. Even as we see in some Herbs and Flowers, the Roote giveth life to the Leaues and Branches which spring from it; and they being grown, the Roote again liveth in them, and dieth when they are plucked from it. As for example, contempt of God's Word, causeth Security, and Security being entered into the heart, causeth the Word to be the more contemned.

§. 2 The first sign of carnal security, is ignorance of God and his Attributes.

The first sign then of carnal security, is when men are grossly ignorant, either through blindness of nature, or affectation. So that we may undoubtedly conclude, that if Ignorance be seated in the head, Security holdeth his residence in the heart. For were they not secure they could not content themselves to live in this damnable estate, quite destitute of all saving Grace, or sound assurance and hope of eternal salvation, but would use all means to come out of it, and to attain unto the saving knowledge of God and his will. Again, of contraries there is the same reason. But the true fear of God is caused by saving Knowledge, and this Knowledge is an infallible sign of God's fear. Yea, these are mutual causes one of another; for Knowledge is the cause why we fear God, and the fear of God is (as the wise Man saith) the beginning of Knowledge. Whereof it is, that the Law of God is called the fear of God, because this fear is wrought in us by the knowledge of it. So Moses is commanded, to gather the people together, that they may hear and learn the fear of the Lord their God. As therefore the light of saving Knowledge discovereth the habitation of God's true fear, so the fogs of Ignorance, which blind the mind, plainly show to them who have spiritual discerning, that carnal security lodgeth in that heart. Neither is there any means to be freed from that security, which is naturally borne and bred with us, till we know and acknowledge our manifold sins, whereby we have grievously transgressed God's Law, and made our selves subject to the curse thereof, as also the Justice, Power and Truth of God, whereby he is both able, willing and resolved, to punish them who continue in their sins without repentance.

§. 3 The second sign, is when we are forgetful of God and his Attributes.

The second sign of carnal security, is forgetfulness of God and his Attributes; when as we seldom or never remember, or think of his Omnipresence, and all-seeing Wisdom beholding us at all times, and in all our actions; his Justice and hatred of sin, and those that live in it; his Mercy, Goodness and love of Holiness and Righteousness, extended to those that fear and serve him: or finally, of the last Judgment, when as we must give a strict account of all which we have done in the flesh, before a just and impartial Judge, which will not let Virtue go unrewarded, nor Sin unpunished. For as we would think that Malefactor most secure and reckless, who being liable to the Law, guilty of heinous crimes, and bound over to give an account of all his offenses the next Assizes before an upright Judge, should spend his time in drinking and revelling, pleasure and delight, and never think of the day of his Arraignment, nor how he may so answer for himself, that he may escape the sentence of death, or procure his Pardon: so much more is he to be thought not only asleep, but even stark dead in his security, who never calleth to mind either his own sins, or God's Justice and righteous Judgments, or those eternal Punishments unto which he is liable, and shall never escape if in this life he hath not procured his Pardon by Faith in Christ, and bringing forth the fruits of it in unfeigned repentance.

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

The third sign, is Pride and self-Confidence; For as the true fear of God and Humility, are always joined together, and are mutual causes one of another, so that the more humble we are the more we fear God, and the more that we fear him the more we humble our selves in his sight, because they both proceed from the same Roote and are streams of the same Fountayne; namely, the saving Knowledge of God's Wisdom, Power, Justice, Goodness, Truth, and our own vileness and unworthiness: So Security and Pride accompany one another, neither could we ever be secure, if Pride did not possess our hearts, making us to over-ween our gifts, and to think our estate better then it is. Neither could we ever be lifted up with pride, if Security did not shut our eyes, and stupefy our senses, so as we cannot see or discern, how little cause we have of being exalted, and how great and manifold of dejection and humiliation. So confidence in our selves, as in our own wisdom, strength, merits and worthiness, is a notable sign of carnal security, even as diffidence in our selves, and affiance in God, is a sure sign of his fear; and therefore they are joined by the Psalmist, Ye that fear the Lord, trust in the Lord. For who would not think him most deeply secure, who being assaulted by a mighty Enemy armed at all points, should trust in a Reede and paper Buckler, presuming that they are sufficient not only for defense, but also obtaining victory; especially, if at the same time he should refuse Armor of proof, and approved weapons being offered unto him. But such and far greater is their security, who being to fight against, not only worldly Enemies, but spiritual, even the wrath of God, the curse of the Law, and the temptations of the Devil; trust in the bruised Reede of their wisdom and strength, and in the paper Buckler of their own works and worthiness; refusing in the mean time, the sure defense of God's wisdom, power and gracious assistance, and the all-sufficient Shield of his free Grace and Mercy, and Merits and Obedience of Jesus Christ.

§. 5 The fourth sign, abuse of prosperity.

The fourth sign is, when being in worldly prosperity, we abuse it to pride and carnal presumption, saying with the Wicked, We shall never be moved, nor ever see adversity. For what greater security then to presume of standing in such slippery places, in which we have seen so many fall before us? to think that we can keep the Sea in one settled course, whose nature is to ebb and flow? to keep the Moon constant and always at the full, whose nature is to change, increase, and wane? or to think that we shall have for a long time firm fruition of these earthly vanities; when as both they and we are so mutable and momentary, as that every day we are in danger to be taken from them, or they from us? what greater security then to be proud of a flitting shadow, and to presume of our safety, which is no better backed then with the strength of a bubble? To think that we can constantly hold God's gifts which in their own nature, are the wages of those that fear and serve him, when as by multiplying our sins, and especially our pride and presumption, we daily provoke his wrath and move him in his just displeasure to take them from us? Finally, what greater sign of extreme security, then to be proud of our Masters wealth committed to our keeping, as if it were our own? and because we are more indebted, and have a greater account to make then other men; as though we should never be called to a reckoning?

§. 6 The fifth sign, is customable sinning.

The fifth sign, is customable sinning without renewing of repentance; especially if these sins be committed, not through frailty and infirmity, but against knowledge and conscience. For howsoever, he that feareth God may fall into sin; yet the secure person alone committeth commonly known sins, which either wound or fear the Conscience. Though he may fall often, as the wise Man speaketh (for in many things we sin all;) Yet he maketh not a custom of it, neither is it his way▪ but his slips and errors; but it is the secure man only that maketh sin his usual trade, that walketh in the counsatle of the ungodly, as his way, that standeth in the way of sinners, as his place of abode, that sitteth in the seat of the scornful, as in the place of his rest and chief repose. Finally, though the faithful through his own wickedness, and strength of Satan's temptations, may grievously fall into heinous sins; yet it is not his, but a property of a secure Worldling, to continue in such sins without repentance. It is a great sign of carnal security, to commit a known sin, 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 Soul, the loss of Heaven, and purchase of everlasting torments in Hell fire. And who not blinded with security, could run these hazards for things of such small value? But how much more, if having often hardly escaped these dangers, we make a common practice of thrusting our selves into them by our ordinary course of sin; and by careless living in these sins without repentance? For who, not drowned in security, could imagine himself to be in any safety, that hath the halter about his neck, and the knife at his throat, and is every minute in danger of execution? yea, who can cast himself upon the Pikes, and take deep draughts of this deadly poison of sin, and yet presume of health and safety?

§. 7 The sixth sign, abuse of God's Patience to impenitency. Rom. 2. 4.

The sixth sign of security, is when a Man taketh encouragement by God's patience and long suffering, and his own impunity for his former offenses, of multiplying his transgressions, and of going on in sin without repentance. For the riches of God's goodness, and patient forbearance, should (as the Apostle saith) lead us to repentance, filling our hearts with sorrow, and our faces with shame, because we have so long and so often offended a God so gracious and merciful. And besides, it is a notable encouragement to make us hasten our repentance, seeing upon it we are sure of pardon. For we shall surely find him gracious in our returning, whom we have found so gracious in our backsliding; he will undoubtedly show mercy, and pardon our sins upon our repentance, who hath so long time patiently waited, that he might take occasion upon our true conversion, to have mercy upon us. But if we abuse and despise so great a mercy and unspeakable goodness, and take occasion of God's patience and love, the more to provoke him, and to go on more carelessly in our sinful courses, what doth this argue but an hard and secure heart, which cannot repent, but treasureth up unto it self wrath against the day of wrath, and revelation of the righteous Judgment of God, who though now he be patient, yet shall at that day, render unto every man according to his deeds; rousing him up with greatest torment and smart, who hath lived in his sins with greatest security; and inflicting upon him the sorest punishment, who hath most contemptuously abused his greatest patience.

§. 8 The seventh sign, presumption on God's mercy.

The seventh sign, is presumption on God's Mercy, whereby the impenitent sinner persuadeth himself, that sin he never so much, yet God is so gracious that he will forgive him, and so taketh occasion hereby to give liberty unto his carnal lusts, that they may glut themselves with their sinful delights, and embrace all wicked objects without fear of danger. Now, this argueth an heart destitute of all grace, and desperately hardened with carnal security. For though God's mercy be great and infinite, yet he hath none for them who thus grossly abuse it, but for those alone who take occasion thereby to reverence his goodness, and to shun with greater care his displeasure, according to that of the Psalmist: There is mercy with thee, that thou mayest be feared; and they only are his true Israel and Vessels of Grace, in whose salvation he will glorify and set forth the praise of his rich Mercies; who return and seek the Lord their God, and David their King, that is, the son of David, and his holy anointed Jesus Christ, and fear the Lord and his goodness, as the Prophet speaketh.

§. 9 The eight sign, is the contempt of the means of salvation.

The eight sign, is the contempt and utter neglect of the means of Grace and Salvation, as the Hearing, Reading, and meditating in the Word, Prayer, the Sacrament of the Lord's Supper, communion with the Faithful and the rest, or the cold and careless, formal and negligent using of them, without any desire or endeavor to profit by them. For they whose hearts are seasoned with any true fear of God at all, do fear and seek his Face, and favor in his holy Ordinances; they tremble at his Word, as the Prophet speaketh, they work out their salvation, in the use of all good means, sanctified for this purpose, with fear and trembling, as the Apostle teacheth us; their hearts long after the Waters of Life, like the thirsty Lands; and as the chased Hart bray after the Rivers of Water: and if they be restrained from coming into God's holy Assemblies, passionately cry out with David, O how amiable are thy Tabernacles, O Lord of Hosts! my Soul longeth, yea, even fainteth for the Courts of the Lord! my heart and my flesh crieth out for the living God! And when they hear the Law, their hearts melt, as did the heart of good Josiah, they are astonished in the sight of sense of their sins, and hear the Word with trembling, like Ezrah and his Companions. They receive God's faithful Ministers with all respect and reverence, though never so mean in their own persons, yet because they are God's Ambassadors and do his message; according to that of the Prophet: Who is among you that feareth the Lord, that obeyeth the voice of his Servant? herein like unto dutiful subjects, who reverencing their King, receive a message from him by his meanest Officer with awful fear. On the other side, it is an evident sign of a heart possessed with carnal security, and destitute of all fear of God, when we contemn, neglect, or carelessly and coldly use these means of our salvation; vainly presuming that we can come with ease to our journeys end, and never go in the way, nor use the means which may bring us unto it; and that we can attain unto life and salvation, and despise the Word of life and salvation, which is appointed of God as the only ordinary means of attaining unto them. When our ears are heavy, that we cannot hear; and our eyes shut, that we cannot see: It is a sign, that we have also a fat heart which cannot understand, that we might be converted and healed; seeing God by the Prophet joineth these together. When with the captive Jews we refuse to hearken, and pull away the shoulder, and stop our ears that we may not hear; it is apparent, that we have also with them, made our hearts as an Adamant stone. When we contemn and even rebel against God's Word and the Prophets that bring it, and say with the Jews unto the Seers, see not; and to the Prophets, prophesy not unto us right things, speak: unto us smooth things, prophesy deceits; If with the men of Anathoth, We seek the Prophets lives, because we think them ouersharpe in reproving our sins, and say, Prophesy not in the Name of the Lord, that thou die not by our hand. Yea, though we go not so far, but only neglect the Word, saying to God's Ministers, as Felix to Paul: Go thy way for this time, when I have a convenient season I will send for thee, and take every slight occasion to absent our selves, when the Word is preached; or when we have heard, say with our mouths with the wicked Jews, or in our actions (which is all one) with many carnal Protestants. As for the Word that thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do whatsoever goeth out of our own mouth. If we esteem God's Ministers the worse, because of their Calling, and give them more neglectful intertaynment, because they do God's message. If we hear their Ambassage coldly and carelessly, drowsily and wearily; yea, proudly and scornfully, like the Courtiers and Gallants of these times, who will out-face God's Ministers when they labor to discountenance their sins, and hear their Pride, Vanity, Whoredom, Bribery, Oppression, and other such sins, with geeres and smiles, even then laughing it out, when they are lashed with the whip of severe reproof, and have deep gashes made in their Consciences by the Sword of the Spirit; it is a manifest sign, that we are deeply plunged into this Lethargy of carnal security, that our hearts are come to Adamantine hardness, our senses stupefied, and our consciences seared and even gangrened, so that our diseases are almost desperate and even past cure, unless the Lord the all-sufficient Physician take them in hand, to whose power and skill nothing is impossible.

§. 10 The ninth sign, hearing the Word without Faith.

The ninth sign of carnal security, is when we hear the Word without Faith; neither giving credit unto the Promises of the Gospel, whereby we are encouraged to serve God, nor to the Threatenings of the Law, whereby we are discouraged in the ways of sin. An example whereof we have in the people of the Jews, who by Christ's melodious music preaching unto them God's mercies to the Penitent, were not allured to obedience; nor by John the Baptists mournful threatenings of the Law, were moved to shed the tears of hearty repentance. For to hear the Word without Faith, is (as it were) to receive meat into our hands, wanting a mouth to feed upon it. And as it is a sign of the true fear of God when we believe his Word, not only that which is spoken by his own mouth, but that also which from him is delivered unto us by his Ministers, which is all one in substance, like the Water which is the same in the Fountayne, with that which is conueighed unto us by the Conduit pipes, as Jehoshaphat implieth in that speech to the People: Believe in the Lord your God, so shall you be established: believe his Prophets, so shall you prosper; and our Savior plainly showeth, saying, He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me; because as he was the Angel or Messenger of the Covenant sent by God, so his Ministers are his Messengers sent by him: So is it a sign of the want of this fear and of carnal security, when we do not hear with Faith the Word of the Lord spoken unto us by his Ambassadors. And as it was an evidence of Noah's Faith, when he took warning by God's Word, before the Flood came, to build the Ark, as the Apostle showeth; and that those Egyptians feared God, who hearing the threatenings of grievous hail by the mouth of Moses, were warned by it, and made their servants and cattle flee into the houses: so is it a sign of the greatest security, when as hearing God's Word, we give no credit unto it, but carelessly go on in our sinful courses without repentance, as though we had never heard of either Promise or Threatning.

§. 11 The tenth sign, not applying of the Word.

The tenth sign is, when hearing the Word, we do not apply it unto our selves, to make use of it for our own good; but that it may lose its effect and have no operation in us, put it off and apply it unto others. O, this was a good lesson; would such an one had been here that he might have heard it. That was an effectual reproof for such a sin; would such an one had been present who is guilty of it. Wherein these secure Worldlings are only charitable, wishing better to their Neighbors then unto themselves; and sparing food from their famished Souls, that others wants may be supplied; if at least that may be called charity, which beginneth not at home; or he may be said to love his Neighbor, who never truly loved himself. Now what doth this argue but deep security, when as men have no sense of their own woeful estate, nor any desire to come out of it? What doth it show, but that their hearts are frozen in the dregs of sin, when like a stone wall they beat back all reproofs? What doth it prove, when being full of wounds and festered sores, from the head to the foot, they pull off and cast away the salves which are applied by the skillful Surgeon for their cure, thinking that they have no need of them; but that they are rotten in their corruption, and their sores gangrened, which maketh them secure and careless, because they have no sense of smart?

§. 12 The eleventh sign, miss-applying of the Promises.

The eleventh sign is, when as we miss-apply the Promises of the Gospel unto us, which do not at all belong unto us, because we do not perform the condition of Faith and Repentance. For as the eager longing of the sick patient, after vnholsome meats and drinks, doth show unto the skillful Physician what humor aboundeth, because it is the nature of everyone of them, to affect that food whereby it is chiefly nourished: so the Worldlings delight in feeding upon the Promises of the Gospel, doth argue his security, seeing this spiritual Manna received into a carnal stomach, doth nourish and much increase this disease, not in it own nature, but through the malignant property of the stomach that receiveth it, and the gross abuse of these foolish Patients, who will feed upon these Cordials of comfort, before their gross humors are purged by Faith and Repentance, and so are not helped at all of their diseases, but have the heat of their Feauer much increased.

§. 13 The twelfth sign, is to delight in a flattering Ministry.

The twelfth sign is, when as men delight in a pleasing and flattering Ministry, who will soothe them up in their sinful courses, and let them sleep securely in their wickedness without any disturbance. So the secure and hard-hearted Jews, being resolved to walk on still in their evil ways, would either have the Prophets save their labor and not prophesy at all; or if they would needs take the pains, they condition with them to speak unto them, not right but smooth things, and to prophesy deceits. So the Prophet Michah, out of the experience of his time, saith: If a man walking in the Spirit and falsehood, do lie; or walking with the wind, that is, be so vain and ambitious of men's praises, that he will be carried any way with the breath of their mouths, to speak falsehood and untruth, saying; I will prophesy unto thee of wine and of strong drink, he shall even be the Prophet of this people. And secure and hard-hearted Ahab could not endure the sharp, though wholesome, reproofs of Elias; nor to be crossed in his courses by Michaias; but is well pleased with the lies of the four hundred false prophets, because they spake according to his appetite, and fitted their words and matter according to his humor. The reason is, because being fully resolved to continue impenitently in their sinful courses, and even to hazard their souls to extremest perils, rather then to leave delighting of themselves with the pleasures of sin, they are willing to be free from all outward checks of the Word, and inward checks of Conscience, and to preserve as much, as may be, their minds in peace and security, that they may take their fill of carnal delights, when as they are not embittered with any disturbance. Wherein they are like unto foolish Patients, who preferring their ease before their health, will not have their festered sores searched to the bottom by the skillful Surgeon, because they will not endure the pain of the cure, but rather entrust themselves into the hands of some Mountebank and Impostuor, who will take upon him to cure them with a healing plaster. Or like those who are sick of the Lethargy, who being insensible of their estate, had rather continue in it without disturbance to their destruction; then to be awakened out of it by any unpleasing means, though they are fit and necessary for their recovery.

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

ANd these are the signs of carnal security, arising from the causes of it. Other signs there are which arise from the effects, and some other Arguments. As first, it is a sign of a secure and hard heart, when as we do not profit in God's fear and obedience by afflictions, and God's judgments and punishments inflicted, either upon other men or our selves. Upon others; for every wise Man is made more wary and watchful by other men's harms. If we see another man fall that goeth before us; when we come to the same place, we do more carefully look to our footing. If our Neighbors house be on fire, we make it our own case, and labor all we can to avoid the like mischief. When Malefactors are severely punished, those that be guilty of the same crimes, if they have any grace in them, do take warning; and are moved thereby to desist from those wicked courses, which bring unto the Offenders such shame of smart. On the other side, we account him a most foolish, reckless and secure person, who taketh no warning by other men's evils. We think him a careless child, who seeing his brother dis-inherited for his vain, loose and riotous courses, doth tread in the same steps, and yet promise unto himself to succeed his Father in all his possessions. And we esteem 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 sins against God, when he seeth his fearful Judgments executed upon others for the like wickedness. For whereas one Malefactor may escape the hands of the Judge, when another is taken, or being apprehended, may make better friends, and find more favor then another, that is weaker in friends and means; God is of such power, and his hand guided by his all-seeing eye stretcheth out so far, that no man either by secret acting of his sin, or speedy and far flying can escape his Judgment seat; and he is such an impartial Judge, that he executeth righteous Judgment upon all men without respect of persons. Now this security is much aggravated, when we will take no warning by those Judgments which we see executed, not only on those that are far off, but such as are near unto us; as upon those that have been Partners and Companions with us in that wickedness which we see punished, in our Neighbors or near Friends, on those who are of the same Family or Kindred, and most especially when they are inflicted upon our own Children or Parents. In which respect Daniel aggravateth the carnal security of Belshazzar, who having seen God's Judgments in fearful manner executed upon his Grand-father Nebuchadnezzar, for oppressing God's people, spoiling the Temple, and sacrilegious taking and retaining the holy Vessells; took no warning by it, but lived in the same sins, adding this further unto them, that he abused those holy Vessells in his profane and drunken feasts. And thou his son, O Belshazzar (saith he) hast not humbled thine heart, though thou knowest all this; But hast lifted up thyself against the Lord of Heaven; and they have brought the Vessells of his House before thee, and Thou and thy Lord's, thy Wives and thy Concubines, have drunk wine in them, &c.

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

But much more doth it argue an heart full of carnal security, when as we make no good use for our repentance and humiliation, of those afflictions which are inflicted upon our own persons. For, ictus piscator sapit, the burnt child dreadeth the fire; Et sero sapiunt phryges, even those that are most dull of conceit, wax wiser by many warnings. And it is a sign, that we are more senseless through this security, then the Horse or Ass, if we are nothing moved with the Rod and Spur of God's chastizements and punishments. Even many of the Jews, though very negligent and secure in their prosperity, have this Testimony given unto them by the Prophet, that they were awakened out of their dead slumber by afflictions, and sought unto God in the day of their adversity. O Lord (saith he) in trouble they have visited thee, they have poured forth a prayer when thy chastening was upon them. Though there were others of them more senseless in their security, of whose stupidity the Lord complaineth: In vain have I smitten your Children, they have received no correction. And the Prophet: Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction, they have made their faces harder then a Rock, they have refused to return. And again, The people turneth not unto him that smiteth them; neither do they seek the Lord of Hosts. But who were these? even such as were more brutish then the Ox and Ass, as he saith in the beginning of his prophesy, whom the Lord giveth over as a desperate cure, because they grew worse by his corrections. And yet many carnal Protestants, who are so deeply asleep in this security, that they do not know that they are in this Lethargy, being nothing touched with God's Judgments, do bless themselves in this state, because they can cover all over with a conceit of patience, saying, God's will be done, without thinking anymore of it to lay it to their hearts. But these men will have their victory before any conflict; they will at the first step leap to the top of perfection in patience, and not ascend unto it by any degrees. They think that they can in all things submit themselves unto God's will, and yet never care in anything to do his will. They would seem strong in this grace alone, being weak or nothing in any other, which is impossible; seeing they are linked one with another, and either are begun or not begun, thrive or decrease, live or die altogether. And therefore this is not patience wherewith they delude themselves. For we cannot possess our souls in patience, till we possess them in peace, peace with God and peace of Conscience. Neither can we have this peace after our combat with afflictions, till we have renewed our Covenant with God, whom we have by our sins displeased, and moved to correct us, by renewing the condition on our part, Faith and Repentance: without which our patience is nothing but stupidity and blockishness, not in obedience to God, but out of our senselesnes of his stripes; not springing from the love of God, which maketh us to yield in all things unto him; but out of self love which causeth us to put off all grief as much as may be, and to this end to cast our selves into this Lethargy, that we may with more ease sleep out our pain. Finally, it is no fruit of Faith and affiance in God, but of our carnal security and hardness of heart, which make us that we cannot be affected either with God's Mercies or Judgments. But much more doth it argue, that men's hearts are deeply and desperately besotted with this Vice, when they are not only Stoicall and blockish in apprehending God's Judgments▪ but also use all means to stupefy their senses, that they may not feel their smart, and to intoxicate their minds that they may not consider of them, making themselves drunk with pleasures, that they may have no sense of pain, and casting themselves into this dead sleep of security, that no grief of sorrow may pierce their hearts. And when God by his chastizements calleth them with the Israelites to weeping and mourning, to baldness and to girding with Sack-cloth; they spend their time in joy and gladness, feasting and revelling, music and merry company, eating and drinking, because tomorrow they shall die.

§. 3 The second sign, is to have no desire to keep God's Commandments.

The second sign of carnal security is, when as we have no desire and endeavor to serve God and keep his Commandments, either in doing the good which he requireth, or in departing from the evil which he hath forbidden. For the true fear of God doth always stir us up to obedience, whereof it is that they are usually joined together and often taken the one for the other. Thou shalt fear the Lord thy God, and serve him. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his Ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul; to keep the Commandments of the Lord and his Statutes. So the wise Man saith, that the fear of the Lord is to depart from evil. Hence it is, that the Law is called, the fear of the Lord; and all other virtues and obedience are comprehended under it alone. The fear of the Lord is the head or beginning of wisdom. And, blessed is everyone that feareth the Lord, that walketh in his Ways. And contrariwise, the want of all grace, and neglect of duty and obedience, is comprised under the want of God's fear. So the Apostle having set down a large Catalogue of heinous sins, comprehendeth all in this one, as the cause of all the rest. There is no fear of God before their eyes. For security bringeth men to an utter contempt of God's Law, and neglect of obedience, preparing and making them fit for all wickedness. And therefore when we see disobedience, impiety and neglect of all good duties in the life and outward actions; we may take it as an undoubted sign, that Security hath thrust out all fear of God from lodging in the heart and affections, according to that of the Psalmist: The transgression of the Wicked saith within my heart, that there is no fear of God before his eyes.

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

But though this sign, where it is to be seen plainly, showeth the grossest security, yet there are other sorts of it more subtle and refined, which cannot be discerned by it, seeing there are many men carnally secure, who seem to make conscience of many sins, and of performing many duties. And if we look upon them in some fits of their devotion, especially in the time of affliction, we would think that they had in them a great measure of God's fear. And therefore in the next place, for discovering of them, we are further to know, that it is a sign of carnal security, when as we yield obedience but by fits, and are unconstant in our good desires, endeavors and actions, no longer fearing and serving God, then whilst his Judgments are imminent or inflicted upon us. For as it is the property of the fear of God to be constant it self, and to make us constant in our obedience; according to that in the Proverbs: Blessed is the man that feareth always. So is it a sign, that our hearts are destitute of God's fear, and possessed by carnal security, when we are fickle and unconstant, serving God, shunning sin, and doing that which is good only, when the good mood is upon us, or when we are driven thereunto either by some approaching or present punishment. For even the negligent Steward looked about him, when his Master called him to give an account of his Stewardship. And the most careless Slaue that securely neglects all his Masters commands, will begin to fear him, when he seeth him take the Cudgell into his hand to beat him, or when he feeleth the smart of the whip: whereas he that feareth God with a son-like fear, is always constant in his duty (although not continually in like measure) because the Arguments inciting to this fear, are continually the same in themselves, and he doth constantly consider of them.

§. 5 Thirdly, when we do not yield obedience to the whole Law, but some parts only.

Again, it is a sign of carnal security, when as we do not make conscience of yielding obedience to the whole Law of God, but think it enough, if we have respect to some part only, though we neglect the rest, as the first Table without the second, or the second without the first. And that we shall escape well enough, if we leave some sins, though we retain some other, and perform some good duties, though we cast others behind our backs. Never considering that the curse of the Law is denounced against all, who continue not in all that is written in the Book of the Law to do it. That he who breaketh one Commandment, is guilty of all. That he who truly feareth God, hath respect, with David, to all his Commandments, because he is equally the Author of them all, and requireth obedience to one as well as another. Finally, that some few sins retained can keep possession for the Devil as well as many, wound the conscience, harden the heart, and on all occasions make an easy entrance for all their fellows. So also it is a sign of this security, when as we do not yield 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 showeth, that we do not think of God's all-seeing Eye, which beholdeth us as well in the darkest Night as in the brightest Day, and searcheth and examineth not only our actions subject to the view of Man, but also our hearts and reins. Now, what is this but like foolish and secure Malefactors, to be careful to hide our faults and crimes from our Fellowes and Companions, who are liable to the same condemnation, and to commit them without fear in the presence of the Judge.

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

Finally, it is a sign of security, when we content our selves with such a kind of obedience, as ariseth not from spiritual causes, nor is directed to right ends, but is done out of carnal motives and sinister respects. As when we leave sin and perform good duties, not out of Faith, and the true love and fear of God, but out of self-love and love of the World. When as we are moved hereunto by pleasure, rewards or punishments; and aim rather at our own then God's glory; and are guided and directed in all our actions, not by the Word of God, but by carnal reason, proceeding, staying and turning back, as it suggesteth unto us, worldly inducements or discouragements. For as it was a sign, that Abraham truly feared God, when as he yielded absolute obedience to God's Command and Word, without taking any advice from carnal reason; so is it a sign of carnal security, when as we only so far forth take counsel and direction from the Word of God, as will stand with our carnal reason and affection, performing those good works, and forsaking those Vices, which we would do or leave undone, though there were no immortality of the Soul, no Judgment; yea, no God to behold us, and to reward our good, or punish our evil actions.

§. 7 The third sign, delaying of Repentance.

The third sign of carnal security, is the delaying of our repentance, thinking that we can repent when we list, and that we may do it time enough in our old age, or on our sick beds. For as the true fear of God moveth us continually to renew our repentance, as we renew our sins; and still to keep our Accounts even, that we may always be in readiness against that unknown and uncertain Day, when as we shall be called to render them before God's tribunal Seat of Judgment; so security maketh us to carry our selves, like worldly men, whose estate, by reason of debt and danger, is forlorn and desperate; who never look upon their books of Accounts to sum them up; yea, rather keep no account at all, because they are resolved to take their pleasure securely, and to riot it out as long as they may, and never cross their delights, nor check their joys, by calling to their mind and remembrance their after reckonings. Now what can argue greater security, then through our want of consideration to mistake our repentance, as a thing being in our own power, and therefore at our command whensoever we call for it, whereas it is the free gift of God, and therefore to be received with all care and diligence, whilst the acceptable Time and Day of salvation lasteth, wherein the Lord graciously offereth this gift unto us? What can more convince us that our hearts are in this dead sleep, then caresly to put off a thing of such importance as our repentance is, which concerneth us no less then our eternal Salvation or Damnation, unto after-times which are most uncertain, we having no assurance, no, not so much as of one minute? What showeth more evidently our careless retchlesnesse, then with the old World and the filthy Sodomites, to live impenitently in our sins, Eating and Drinking, Buying and Selling, Building and Planting, till we be swept away with the Deluge of God's Judgments, and be consumed with his inflamed Wrath. Or with Belshazzar to feast and carowze, till the Finger upon the Wall writ down the sentence of our condemnation? Finally, if security did not besot us, how could we be so be-fooled, as to conceive that we may more fitly and conveniently repent long hereafter, then at the present; when we have, by abusing God's patience, incensed his wrath, and moved him to withdraw his gifts and graces? When we have hardened our hearts with customable finning, so as neither God's Word nor Works, Mercies nor Judgments, can pierce into them? When as we are distracted with infirmities of body and cares of mind; sense of present evils, and fear of worse? How could we be persuaded to imagine, that we shall more easily make up our reckonings between God and us, when they are grown so great as they are sufficient to fill Zacharias' large roll, then when they are in Day-books and short Scrowles? that we can better come out of Satan's bondage, when he hath long held us in his captivity, and worn us out, and lamed us with his gyues and fetters of sin, then when we are first come into his thralldom? Or that we can pull up sin, when by time and continuance it is like an grown Tree rooted in us, then when it was newly planted, and as it were, in the tender twigs, if our hearts were not hardened, and the eyes of our understanding quite blinded with this carnal security?

§. 8 The fourth sign, is hypocrisy.

The fourth sign, is Hypocrisy, when as we make outward show of holiness, and nourish corruption in our hearts; tipping our tongues with a golden and glorious profession; and angling for praise and commendations, by presenting unto the sight of men, some seeming good actions, that we may more cunningly hide and disguise our secret sins. For as sincerity and God's fear accompany one another, according to that of the wise Man; He that walketh in his uprightness feareth the Lord, as we see in the example of Job, who is said to have been a man perfect and upright, and the cause thereof is rendered, because he was one that feared the Lord▪ So Security and Hypocrisy are never severed, but as the Cause and Effect go still together. For if we were not blinded with security, we could never be so foolish as to imagine, that we may please God with outward shows, that being a Spirit he will be content with outward and bodily service, that he can be satisfied with the service of the outward Man, and that in the Church only, and when we are in good and religious Company, and let the Devil and the World have the heart at all times, and the whole Man in places secret and unseen? How could we hope to be out of danger, when we are in the dark, and doing the works of darkness, seeing Night and Day are to God alike, and his piercing eye searcheth and seeth even the hidden secrets of the heart and reins, if our carnal security did not make us believe, that as we regard not God, but have removed him far from our thoughts, so he as little respecteth and thinketh of us. Like the foolish Lapwing, who having hidden his head, becometh secure, thinking that he is no more seen, then he himself seeth others.

§. 9 The fifth sign, is to fear Man more then God.

The fifth sign, is when we fear Men more then God, being more careful to please, and more loath to displease them, then his Majesty. For as the true fear of God maketh us to neglect men, in comparison of him, according to the commandment of our Savior; Fear not them that kill the body, &c. and the example of the good Midwiues, and the Parents of Moses, who feared God more then Pharaoh, of Daniel and the three Children who regarded not the Kings Edict, either commanding Idolatry or forbidding God's true worship, and the Apostles who professed, that they feared God more then Men: So it is the nature of carnal security, to make us fear and respect men, because their rewards and punishments, like unto it self are carnal; worldly, present and subject to the senses; and to neglect God, though his be unspeakable and everlasting, because being future and for the time to come, and as yet not to be seen or felt, we never consider nor think of them. Herein, much like unto foolish children, who fear more the Schole-master, threatening to whip them, because of the present smart; then the deserved threats of their just Father, though they concern them no less, then their rejection out of his favor for the present, and dis-inheriting from their patrimony in time to come.

§. 10 The sixth sign, immoderate fear in time of danger.

The sixth sign of carnal security, is immoderate fear in time of danger. For it is an ordinary thing with Vices, when they are a little checked and crossed, to turn into their contrary extremes; As of presumption into despair, profane mirth into deep melancholy, insolent pride into most abject baseness; as we see in the example of Benhadad, who being exalted in the opinion of his irresistible forces, gloriously boasteth that the King of Israel's silver and gold, wives and children, were already his before the battle, 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 battle, he becometh cowardly base, sending his servants with halters about their necks, to acknowledge his service, and to beg for life. And thus it fareth with carnal security, which in the time of prosperity and safety, is bold and confident, but when danger approacheth entertayneth all fears, and is presently daunted and dismayed with the shaking of a leaf. As we see in the example of the Apostle Peter, who was most confident and secure in his own strength before he was tried; but when he seeth himself in some peril, every skar-crow maketh him afraid. And as the true fear of God expelleth other fears (like that wind which is strongest in a whirlwind where diverse meet) according to that of the Apostle, We have not received the spirit of bondage to fear again, but the Spirit of adoption; and because as Saint John saith, perfect love casteth out fear, as the air giveth place to the good liquor when it is poured into a vessel, and all other lights vanish at the appearing of the Sun: So contrariwise carnal security, which is most contrary to fear, when it is upheld with worldly safety and peace; doth give place in the time of danger unto it; which being entered causeth us to fear shadows as well as substances, and not only that which hath being in truth, but such false dangers as we give being unto by imagination and fearful apprehension. According to the saying of the Psalmist; There were they afraid where no fear was; and that of the wise Man; The Wicked fleeth when no man pursueth, but the Righteous are bold as a Lion.

§. 11 The seventh sign, is to run from God and to rest on inferior means, in danger and affliction.

The seventh sign is, when we run from God in the time of danger, unto secundarie causes and inferior means, which failing, we wholly distrust God as not able or willing to help us, and being forsaken on all sides, we are wholly possessed with fear, and so by it are plunged into despair. For as he that truly feareth God for his Goodness, All-sufficiency, Justice, Mercy, Power and Providence, is moved by the same Attributes to put his trust and affiance in him in all dangers, like the loving child who the more he feareth and reverenceth his Father, the more ready he is to flee unto him in confidence of his help when any peril approacheth, because the same motives serve for both; and as they who sanctify the Lord of Hosts by letting him to be their fear and dread, may be assured that he also will be their Sanctuary, unto which when they flee in time of danger, they may be in safety, as the Prophet Isaiah speaketh: So he whose heart is destitute of God's fear, and taken up with carnal security, never thinketh of those Attributes which seem to work in us both fear and affiance; but thinketh that God sitteth in Heaven, not regarding what is done upon the Earth; and saith in his heart, the Lord will do neither good or evil. The which as it taketh away from him all fear of God, so also all affiance; neither will he who hath neglected to reverence him as his Father, flee unto him in time of danger with any confidence, as his Patron and Protector; but will rather cast himself upon inferior means, wherein he trusteth, and flee any whither then unto God, from whom his heart being wholly estranged, he expecteth no help at his hands in the time of trouble.

§. 12 The eight sign, is contempt of God's Ministers.

Lastly, it is a sign of carnal security, when as in our hearts we do not reverence his Ministers and Ambassadors, who in the work of their ministry represent his Majesty, and in an especial manner bear in them his Image. For as he that truly feareth his King, doth in the execution of their Office reverence not only the Lord Chancelor and Chief Justice, but even the meanest Major or Bailiff, who represent his person, and come in his name, to enjoin that which he hath commanded; so he that feareth the King of Kings, reverenceth also not only the person of Kings and Princes, because they bear in them the Image of his Power and Soueraigntie, but also his Ambassadors, who bring unto us his Word of Truth, which hath no less power in spiritual and heavenly things, then the word of the greatest Monarch, speaking on God's behalf about things that are earthly and temporal; for they have authority given them to judge the people, as the Lord speaketh to the Prophet; and they have a large Commission given them for the execution of their Office and ministerial Function, both for absolving the penitent Believer, and condemning the unbelieving and impenitent sinner; not in their own authority (which the Popes challenge as belonging inseparably to their Sea and Place, which enableth them to bind and loose absolutely without respect of persons, penitent or impenitent, or any condition to be observed by the party, saving such as respect the Popes profit;) but declaratiuely as God's Messengers, speaking in his Name; according to that of our Savior: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. In which respect it is an evident sign of a secure sinner, whose heart is destitute of God's fear, when as he showeth no reverence and respect to his Ambassador, sent unto them on so weighty a message, which concerneth them as much as their eternal life or death. Besides, it argueth plainly, that their heart is still possessed with carnal security, who show no reverence unto the Preachers of the Gospel; for they are the only means of awakening and rousing men up out of this spiritual Lethargy, wherein otherwise they would sleep to their everlasting perdition; and therefore it is not possible that any, who have received this great benefit by their means and ministry, but that forever after they should respect and reverence them, who under God were and are the alone instruments and means of conferring and preserving this benefit upon them. And so much for the signs of carnal security, according unto which if we carefully examine our selves, we may clearly know in what case we stand, and whether our hearts are possessed with the true fear of God; or being quite destitute of it, they be wholly taken up with carnal security. To the end, that if we find our selves infected with this dangerous poison, we may use the means following as spiritual Antidotes, to over-come and drive it from our hearts; or if we find our hearts purged already in some measure from it, and endued with God's fear, we may use them notwithstanding, that we may be more and more cleansed from this security, and that the fear of God may be still preserved and increased in us.

§. 1 That it is necessary to have our hearts wrought unto the hatred of this Vice.

IN the practice of physic it is a thing of greatest difficulty, to discover truly and thoroughly the disease of the Patient, and the state of his body; and yet this skill is most necessary, seeing they who fail in this point alone, must needs fail in all the rest, applying unfit, if not hurtful medicines, which weaken the body and strengthen the disease. But yet it is not enough that the sickness by the symptoms and signs be plainly discerned; and the causes and effects, properties and qualities of it well known; if the learned Physician and sick Patient proceed no further; but it is also required for the effecting of the cure, that there be first a willingness in the Patient to be healed of his infirmity, with a resolution to use the medicines which shall be prescribed; and then skill and faithfulness in the Physician, to prescribe such as are effectual for his recovery. And thus it fareth with the spiritual diseases of the soul, the Patient and Physician. For we must first labor to know what the sickness is by the signs thereof, and then be careful in prescribing & applying the best remedies. And therefore having plainly discovered this dangerous disease of carnal security by the signs of it, it remaineth now that we come to the cure, and show the means whereby he who findeth himself sick of this pernicious disease, may be recovered to spiritual health. And first, because the skill in the physician is nothing in prescribing the best means, except there be also a will in the Patient to use & apply them; I will use some motives to persuade all that find themselves affected with this sickness, to desire with all earnestness that they may be cured, that so they may be made willing also to apply the remedies. And because all physic, both for body and soul, is in it self, or at least in conceit unpleasant to the Patient; and none are willing to use it, but those who feel the pain or see the danger of their disease; therefore it is fit that we set down the nature, properties and effects of this carnal security, that so a desire may be wrought in those who are subject unto it to be cured of it. The which is more necessary in that this sickness is not painful to the Patient, but insensible, like the lethargy or dead palsy; yea, in truth most pleasant and delightful to the most, so that he who hath it, is naturally loath to be cured of it, because he liveth at ease without disturbance, enjoyeth quietly all his worldly comforts, and goeth on to his destruction with a cheerful heart & merry countenance. And therefore the less he feeleth the pain, the more he needeth to see the danger; and seeing himself cannot apprehend it, because this disease affecteth the mind and taketh away the understanding, so as it cannot naturally be discerned by the party that hath it; I will show how desperate and pernicious it is unto all those, who do not use the means whereby to be recovered.

§. 2 That Christ hath given us special warning to flee security.

The danger of this disease hereby appeareth, in that Christ the great and chief Physician of our souls, doth so carefully give warning of it; using all means to let all those that are his to see the danger, and to take such courses as they may prevent it, or being tainted and over-taken with it, may be awakened and roused up out of this sweet, yet pernicious 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 main scope of the Parable of the wise and foolish Virgins, of which, they being possessed with the true fear of God, stood carefully upon their watch, expecting the uncertain coming of the Bridegroom, and so when he came, were received with him into the bridal Chamber of eternal blessedness; but the other being secure and reckless, spent their time in ease and sloth, not using any means to be prepared against the time of his approaching, who being taken upon the sudden, unprovided and unfurnished of the oil of saving grace, and the light of an holy life, were excluded from the marriage feast, and deprived of the fruition of heavenly happiness. To this end also tendeth the Parable of the wise and faithful, and the evil and unfaithful Servant; the one expecting daily his Masters coming, carrieth himself in all his affairs, and towards his fellows, so wisely and honestly, as if his Master were already present, and he is for his reward pronounced blessed, and made Ruler of all his Master hath, for his fidelity and care at his coming. The other being made secure, because his Lord delayeth his coming, behaveth himself so as though he thought he would never come, smiting his fellow servants, and eating and drinking with the drunken, who is taken upon a sudden by his Master, and in a day when he looketh not for him, and for his reward is cut off and appointed to have his portion with the Hypocrites, where shall be weeping and gnashing of teeth. Finally, at this our Savior also aimeth in the Parable of the rich Man, who abounding in all provision, and having more Corn and Fruits then room to bestow them in, giveth himself to secure rest and ease, saying to his Soul, Thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. But out of this secure slumber he is quickly awakened with God's voice, saying; Thou Fool, this night thy soul shall be required of thee, and then whose shall those things be which thou hast provided?

§. 3 The examples of security in others severely punished, ought to be warnings unto us.

To this purpose our Savior also produceth examples, moving us to be wise by the experience of others harms. As the example of those who lived before the Flood, and of the people of Sodom and Gomorrah, who lived securely in their sins, eating and drinking, buying and selling, planting and building, marrying and giving in marriage, as though they had been free from all danger, and sure that those pleasures would have ever lasted. But the issue of this sinful security was, that they were surprised with God's fearful Judgments at unawares; For no sooner was Noah entered into the Ark, but the Flood came and drowned them all; and presently after that Lot was gone out of Sodom, those sinful and secure Cities with all their Inhabitants, were terribly consumed with fire and brimstone. And from both these Parables and Examples, the Lord raiseth admonitions and enforceth exhortations, moving us to shake off carnal security, and being affected with Christian fear, to stand carefully upon our watch, and to be instant in prayer, that we may be found ready at Christ's appearing. Watch therefore, for you know not what hour your Lord doth come. And again, Let your loins be girded about, and your lights burning. And ye yourselves like unto them that wait for their Lord when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord when he cometh, shall find watching, &c. And this know, that if the good man of the house had known what hour the Thief would come, he would have watched, and not have suffered his house to be broken thorough. Be therefore ready also; for the Son of Man cometh at an hour when ye think not. And elsewhere: Take you heed, watch and pray, for ye know not when the time is, &c. least coming suddenly, he find you sleeping. By all which we see the necessity of an holy and religious fear, stirring us to watchfulness, and the extreme danger of carnal security. For if that be not without much hazard and peril, and ought to be carefully shunned of us, whereof our Savior giveth us once warning, then how jeaperdous and full of extreme danger is this carnal security, and with how great care to be avoided of us, of which Christ giveth us so many warnings, as of nothing else more oft and earnestly, in so many and such great variety of Parables, Examples and Admonitions. And withal, thus much is implied hereby, that as this sin of security is great and dangerous, so we are naturally most prone to be over-taken by it, which moveth our Savior to use so many and effectual means to preserve us from it, or to awaken us out of it, if we be already fallen into this spiritual Lethargy.

§. 4 That Christ's holy Apostles have given us many warnings, to take heed of carnal security.

With like care and earnestness, do Christ's holy Apostles admonish and warn us, to take heed of this dangerous and pernicious sin of carnal security. The Apostle Paul telleth us, that now it is high time to awake out of sleep, because now our salvation is nearer then when we believed, that is, then at our first conversion, when as we begun to believe. And therefore as Runners for a prize, make most speed when they come nearest unto the Goale: so should we be most careful in shaking off all security and sloth, and in running swiftly in the Race of godliness, when we approach to the Goale of blessedness: and exhorteth us, that seeing the Night is far spent, and the Day is at hand, we do therefore cast off the works of darkness, and put on the Armor of light. And again: Awake thou that sleepest, and arise from the dead; and Christ shall give thee light. See that ye walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. And elsewhere: Let us not sleep as do others, but let us watch and be sober, &c. And because we are always in danger, he would have us to be at no time reckless and secure, but seeing we have innumerable enemies ever ready to assault us, he exhorteth us to have continually the whole Armor of God fast buckled unto us, that we may be able to stand against the wiles of the Devil. So the Apostle Peter upon the same ground, exhorteth us to shake off carnal security, and to stand still upon our guard with all care and watchfulness. Be sober (saith he) be vigilant, because your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour; whom resist steadfast in the Faith.

§. 5 That carnal security is a most dangerous sickness of the soul.

But that we may be moved to abhor this sin of carnal security with greater hatred, let us further consider, that it is a most fearful and pernicious vice, which hath in it all relations of ill, being not only in it self exceeding evil, but also the cause of many & grievous evils. In it self it is a disease of the soul most dangerous and desperate, unless it be cured by unfeigned repentance; for there is no disease more pernicious to the spiritual Patient, sick in sin, then the stone in heart, or if you will an heart of stone; no stone so hard and hardly broken. For though the voice of the Lord be so powerful and full of Majesty, that it breaketh the Cedars, shaketh the earth and maketh it to tremble; yea, renteth the Rocks, turning them into a standing water, and the Flint it self into a Fountain of waters, as the Psalmist speaketh; yet it moveth not the secure and stony heart, nor resolveth it into the tears of repentance; and therefore we read that when the Word of God by the Prophet was so mighty, that it clave insunder the stony Altar, yet the more hard and stony heart of Jeroboam, was not at all affected and pierced with it; but notwithstanding all God's terrible Threatenings he goeth on securely in his sin. It is (as the Prophet calleth it) that Spirit of deep sleep, which closeth up men's eyes, and depriveth them of the spiritual use of their senses and understanding, making the Vision and Word of the Lord, as the words of a Book which is sealed; so as God's Ministers may complain of such, as he doth in the same place, that they are drunken, but not with wine; they stagger, but not with strong drink. Neither is it an ordinary sleep, but that dangerous Lethargy of the soul, which maketh men as unfit to all holy duties and spiritual exercises, as death it self makes them unapt and unable to perform any natural or moral actions. It is the Devils cradle, in which he lulleth men asleep, so as he may do with them what he pleaseth; that deadly stinging Viper which bringeth them into the deep slumber of death and destruction; and that Cart of Hell, which in the dark night of Ignorance, carrieth quietly and without noise, huge multitudes into the Pit of everlasting death. Finally, it is that Circes, that Syren, that Witch, which transformeth men into brute beasts, and depriveth them not only of all grace, but even of natural reason and understanding. It is a seeming peace, more dangerous then any war; and in outward appearance a quiet calm, but in truth the most perilous tempest, in which many millions of souls do suffer shipwreck, and sink into the gulf of endless perdition.

§. 6 That carnal security is a disease hardly cured.

And as this security is a dangerous and grievous 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 themselves most desperate, as the Lethargy, dead palsy, apoplexy. And even in acute sicknesses, as Feauers and burning Agues, we account the patient most hopeless and helpless, when as he is past feeling of his sickness. Thus also the wounded members are most hardly cured, when by much effusion of blood and spirits they are become stiff and benumbed. And whereas green wounds, which are most sharp and painful to sense, are soon healed; those which are full of dead flesh, gangrened or turned into Cankers, as they are freest from pain, so are they furthest from curing. And thus it also fareth with those who are spiritually sick, and wounded with the sores of sin; the more sensible they are of their grief, the more hope there is of their recovery; and contrariwise, the more senseless and stupid, the more hardly can they be restored to their spiritual health. For as Augustine saith, that wound which payneth not, is not to be esteemed sound, but dead. Secondly, because he who is not sensible of his disease, thinking himself already well enough, doth use no means whereby he may be recovered; the which is also the condition of those who are sick of this senseless security; they think they are in good case, rich in all things, and have need of nothing, as we see in the example of the Angel of the Church of Laodicea; and therefore seek not to better their estate till God open their eyes, and giveth them the sight and sense of their poverty and wretchedness. In which regard we may fitly say to those who are sick of this security, as Bernard to Eugenius, there is no greater cause of fear, then such peace and quiet.

§. 7 That carnal security is the cause of all sin.

But as this security is in it self evil and sinful, so is it the cause of all evil, and that both the evil of sin, and also the evil of punishment. For as the fear of God restrayneth those who are endued with it from all wickedness, and as the wise Man speaketh, is like the Wellsprings of life to make us flee from, and escape the snares of death; so this carnal security keepeth open house for all impiety and sin, whilst the secure person presumeth not only of impunity, notwithstanding that he fatteth himself with the pleasures of sin, but also promiseth unto his soul the long fruition of his present prosperity, and afterwards the perpetual possession of everlasting happiness. So the Psalmist saith, that the workers of iniquity boasted themselves in their wickedness, broke in pieces the Lord's people, and afflicted his heritage, murdered the Widow, Stranger and Fatherless, saying, the Lord shall not see, neither shall the God of Jacob regard it. And the Prophet telleth us, that Babylon lived in all voluptuousness, securely presuming that she should be a Queen forever and see no evil. Thus Abraham concludeth, that the Egyptians were fit for Rapes, Murder, and all outrageous wickedness, because there was no fear of God in the Land. And the Apostle having set down a Catalogue of many grievous sins; setteth down this as the mother sin and cause of all the rest, that there was no fear of God before their eyes.

§. 8 That security emptieth the heart of all grace, and prepareth and maketh it fit to receive Satan, with all his temptations.

For security which emptieth the heart of all fear of God, not only encourageth the flesh to go on in all sinful courses, which will yield unto it delight, profit or preferment, because there is no fear of danger, and entertayneth all the temptations of the World, which bring with them any carnal contentment, but also setteth the door of our hearts wide open to let in Satan, and maketh way for all his temptations. For when this evil spirit and enemy of our salvation, would lay more firm and sure hold of such as he already possesseth, he departeth for a time, as though by the power of God's Word and Spirit, he were cast out and vanquished. But when hereby he hath made them secure and reckless, he returneth again, and finding his house (that is their hearts) empty and clean swept, with this beesom of carnal security, of all spiritual graces, and garnished with all vices, which are the ornaments in which he most delighteth, He taketh with him seven other spirits, more wicked then himself, and they enter in and dwell there, and so the last state of that man is worse then the first. So that if security hath first taken up the room, Satan may at his pleasure make an entrance and get an easy victory. For as in civil affairs, nothing doth more expose a state to desperate danger, then when through prosperity and ease it becometh secure, fearing no enemy, nor suspecting the approach of any evil, as the stories of Troy, Babylon, Carthage, Rome, and many others, do make it manifest; so nothing doth more endanger our souls, to be sacked and spoiled of all grace, by our spiritual enemies, then when being taken up with sloth and security, we fear no danger. So that the Devil, World and Flesh, intending to assault us (as the Danites, the men of Laish) may encourage one another with assured hope of victory, because they are to fight against such as are quiet and secure, and therefore easy to be overcome. For this security is the mother of Sloth and Negligence, making men not to regard their enemies strength and malice, nor their own danger; and consequently, to omit all means of their own safety. Yea, not only do our spiritual enemies thus finally vanquish the vessels of wrath prepared to destruction; but oftentimes foil and lead captive unto sin God's dearest servants, as we see in the example of Noah, who persisted in his justice and integrity in time of danger, but when the Flood was past, and he secured from all fear, he is foiled by Satan in his own family. So Lot who stood in his uprightness, when he lived in danger among the Sodomites, fell shamefully in the sole company of his own daughters. And David, who in the time of his persecution by Saul, was a pattern of piety, when he walked securely on the Roofe of his Kingly Palace, was tempted and overcome. But yet this security arising from outward causes, doth not so much endanger us, as that which ariseth from an opinion of our own strength, and the weakness of our spiritual enemies, because we have gotten the better of them in some conflicts. For it maketh us to neglect the chief pillar of our strength, the power and providence of God, and all good means, whereby we might be enabled to stand in the day of battle; and so encourageth our enemies to assault and set upon us, and weakeneth our hands in making resistance. Whereby (as one saith) oftentimes it cometh to pass, that he whom the conflict of temptation could not overcome, is shamefully foiled by his own security. And the mind becoming loose and negligent in security of its own virtue, is pierced and wounded with the weapon of an unexpected fault by our treacherous enemy. And this is the cause, why the Lord continually exerciseth his servants in the spiritual warfare, and suffereth the enemies of their salvation to skirmish with them, that they may be preserved from security, which is far more dangerous then any war. And as Scipio wisely advised in the Senate, that Carthage should not utterly be destroyed, lest the Romans with too much peace and security, should become slothful and effeminate, and so be easily subdued by some other enemies: so the Lord would not give us a full victory over our spiritual enemies, but suffereth them (though with over-ruled and abated forces) to skirmish with us, that we may not become slothful and secure, and so exposed to more danger. And thus we see, that carnal security is in it self a dangerous evil and grievous sin, the which should move us with vnreconciliable hatred to abhor and make war against it; never being at rest, till by the use of those good means which God hath sanctified for this purpose, we have banished it out of our hearts, and instead of it, established in them the true fear of God.

§. 1 That carnal security depriveth of God's favor and protection, and dispoyleth us of all spiritual grace.

BVt that we may be moved to pursue this Vice with more deadly hatred, and more carefully use all good means to be armed against it, let us now further consider, that as it is the evil of sin, and the cause thereof, as hath been shown; so also it is the cause of the evil of punishment; yea, it self is also a punishment of other sins. Concerning the former: This security exposeth us to many evils both privative and positive. For it depriveth us of God's assistance in the day of temptation, whilst it blindeth our eyes, that we cannot see the want of his help, hardeneth our hearts that we cannot desire it, and shutteth our mouths that we cannot crave it by our fervent prayers. It dispoyleth us of the rich furniture of God's saving graces, by causing us to neglect, or formally and coldly to use the means 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 security be still cherished in us. For the strongest bodies will wax faint and weak, if they be deprived of their food whereby they should be nourished. The greatest flame and fire will soon go out, if it be not fed with a new supply of fuel and kept in by blowing. The greatest state will soon be consumed, if men lavishly spend upon the stock, and use no means to add unto it. The best Vines will grow wild, and bring unripe and sour Grapes, if they be neglected and be not pruned and well ordered. The most fruitful ground, will instead of good Graine, bring forth weeds, Thorns and Thistles, if it be not husbanded and manured. And thus it fareth with us in our spiritual estate, our strength of grace will turn unto weakness, if in our security we think our selves so strong, that we need not to cherish them with the spiritual Manna, and means of grace and salvation. The fire of the Spirit will be extinguished, if we cast upon it this cold water of security, and do not continually re-enliue it by blowing upon it, and stir up the gifts and graces of God in us, as Paul exhorteth Timothy. We shall soon break and be bank-rupted in our spiritual state, if thinking with the Laodiceans, that we are rich enough and have need of nothing, we neglect the means whereby the main stock of God's graces may be preserved and increased in us. We shall like degenerate Vines, instead of sweet, bring forth nothing but sour Grapes, if we neglect the continual purging and pruning of our selves from our superfluous lusts, and do not preserve our hearts well ordered and in the fear of God. Finally, instead of the fruits of Virtue, we shall breed and bring forth nothing but the weeds of Vice and Sin, if we neglect our spiritual husbandry, break not up the fallow grounds of our hearts, weed them not of thorny cares, manure them not by the use of all good means, whereby they may be made rich and fertile, and sow not in them the good seed of God's Word, which will bring forth in us the fruits of Holiness and Righteousness.

§. 2 Of some special graces whereof carnal security depriveth us.

More particularly, our light of knowledge will soon grow dim, if we securely content our selves with that we have, and do not more illuminate our understanding by the light of God's Word, from which (as the light of the Moon from the Sun) it was first borrowed. Or else, if it remain quick and sharp in theorie and speculation, it will wax vain and unprofitable in respect of use, and no way further but rather hinder us in the ways of godliness. Our faith will become faint, if through security we carelessly neglect the means of Hearing, Reading, Praying, &c. seeing it is nursed and cherished by the same means, by which it was bred and borne in us. Our love will wax cold and fruitless, if we grow secure and sluggish with the Spouse in the Canticles, neglecting to see and seek the face of our Beloved in the use of his holy Ordinances, to hearken to his Voice, not meditating on his infinite love, wherewith he hath loved us: upon which cooling of our affection towards him, he will withdraw himself, and hide from us his loving Countenance (as it is in the same place) and so we shall also lose the sweet and comfortable sense and feeling of his love in our hearts, till we have shaken off our carnal security, and have diligently sought his face and favor by renewing our faith and repentance. Our affiance in God will soon languish, if we either securely flatter our selves with a conceit that we are out of danger, or have strength in our own hands to prevent or over-come it, neither can we catch sure hold of this staff of our strength, till we see what need we have of it, and have cast out of our hands the brittle Reede of our own abilities. Our fear of God will quickly fail and give place, if we nourish security, which is an utter enemy and opposite unto it; for contraties, without mean, cannot be in their strength and vigor in the same subject at the same time; and if we neglect, through this security, the means and causes of God's fear, as the meditating on his Power, Presence, and Providence, his Mercy, Justice, Goodness, Truth; it must needs follow, that it self will decay in us. Our patience will be enfeebled, when as we presume that we are safe from all trials and temptations, or securely resting on our own strength, as sufficient to over-come them, we have neglected to gather Arguments of comfort and consolation against the day of affliction. Finally, our prayers will grow cold and formal, vnchearfull and heartless, when by our security we are made insensible of our wants, and are in no fear of approaching evils.

§. 3 That God's Spirit will not dwell in a secure heart.

And as this security depriveth us of all saving grace: so also of the good Spirit of God, which is the author and fountain of them. For it causeth us, through sloth and negligence to quench the good motions of the Spirit, either persuading us to the preformance of good duties, or to shun and avoid vice and sin, whilst we neglect to put in practice, the things unto which it moveth us: And so vexing and grieving this holy guest, we make him weary of his lodging, and willing to depart from us. For, as security maketh way for the evil spirit to enter into our hearts, when as it sweepeth it clean of all virtue, and garnisheth it with vice and sinful corruptions: so it maketh the good Spirit to remove and depart, being in all things most opposite unto it. And as the fire is extinguished when as we do not blow and cherish it, or if we stop the vent so as it cannot flame out, and smother it in its own smoke; so we do extinguish the fire of God's Spirit, when through security we neglect to use the means whereby it is nourished, or will not let it blaze and flame out in the actions of holiness and righteousness.

§. 4 That Carnal security depriveth us of eternal happiness.

Neither doth it only deprive us of grace in this life, but also of glory and happiness in the life to come. For this crown and garland of everlasting blessedness, is not promised to slothful loiterers, but unto them that strive for it, to wrastlers that contend for mastery, to runners that run in the Spiritual race, that hold out to the end, to those that fight in the Christian warfare, and never give over the field till they have obtained victory. This gate of life is not opened to those that slothfully sit still, and securely content themselves with their present state, not caring whether they go in or no; but unto those that strive to enter into it, and use a kind of holy violence, that they may press in, and not be in danger of being put back. Salvation belongeth not to those, who are careless and secure in the use of the means whereby it may be had, but to such as work it out with fear and trembling. These marriage joys are not prepared for such foolish virgins as sleep in security, and take no care to be found in readiness; but for the wise, who not knowing when the Bridegroom will come, do stand upon their watch, and have their lamps of Faith clearly burning, and giving out the light of a godly life. And therefore (as one saith) there was never any of an hard and secure heart that obtained salvation, unless God having mercy upon him, hath taken away his stony heart from him, and given him an heart of flesh, as the Prophet speaketh.

§. 5 That Carnal security exposeth us to positive evils, and first to all dangers.

And thus we see that Carnal security depriveth us of all good in this life and the life to come. But besides this privation of good, it doth also expose us positively to all evil. As first, it maketh us subject to all dangers, and that in diverse respects. First, meritoriously and deservedly it being just with God, that they should not be shaded under the wings of his providence, who have no awful respect of his presence, but are careless and unconscionable in all their ways. Secondly, because they are improvident and negligent in the using of any means, whereby they may be prevented, either prayer unto God for his protection, or repentance for sin, which hath endangered them to God's Judgments, or Christian prudence, in fore-casting what evils may befall them, or if they happen, how they may prevent them. In which regard, it is no more strange for secure men to fall into mischief, then to see a man, who having blind-folded himself, and runneth he careth not whither with head-long haste, or that walketh in his sleep, to stumble at blocks in his way, or to fall into Pits and Ditches. Thirdly, because they always lie open unto their spiritual enemies, and encourage them with their secure carelessness to set upon them, because before the assault they are sure of victory. Fourthly, because giving themselves to sloth and ease, they neglect to buckle the Christian Armor upon them, whereby they might be enabled to resist their enemies in the day of conflict. And lastly, because they who through security are destitute of the fear of God, endanger themselves to all things else which are to be feared; and howsoever they are void of all fear in the time of prosperity; yet when the things they never feared fall upon them, they are so amazed and astonished with approaching dangers, and so deprived of all courage to resist, or counsel to avoid them; that they do through excessive fear inevitably fall into many of them, which they might have escaped, if they had feared seasonably, and providently fore-seen them before they happened. In which respect, one saith, that our prosperity ought never to be secure; because security is more dangerous to our mind, then adversity to our body. For things prosperous do first corrupt us, before those which are adverse, can break and hurt us. And another Father giveth the reason of this danger, Because he that securely presumeth feareth not, and so is less cautelous and provident, and thereby more apt to fall into danger. Fear is the foundation of health and safety; and presumption the impediment of fear. And therefore it is more profitable if we fear that we may fall, for by fearing we shall take heed, and taking heed we shall escape.

§. 6 That carnal security exposeth us to God's fearful Judgments.

Secondly, this carnal security bringeth upon us God's fearful Judgments, as appeareth by many testimonies of Scriptures, wherein they are denounced, and many examples of secure sinners, upon whom they have been inflicted. So the Lord threateneth, that if any hearing the words of the Curse recorded in the Book of the Law, do bless himself in his heart, saying, I shall have peace though I walk in the imagination of my heart, to add drunkenness unto thirst; he will not spare him, but then his anger and jealousy shall smoke against that man, and all the curses that are written in that Book shall lie upon him, and the Lord shall blot out his name from under Heaven; and the Lord shall separate him unto evil. Thus, because the Rulers of Jerusalem said, We have made a covenant with Death, and with Hell are we at agreement, when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid our selves; therefore the Lord threateneth, that their covenant with Death shall be disanulled, and their agreement with Hell shall not stand, and that when the overflowing scourge shall pass through, they should be trodden down by it. So because the residue of Israel, living in great iniquity, blood and perverseness, said in their security; The Lord hath forsaken the Earth and seeth not; the Lord threateneth that his eye should not spare them, and that he would have no pity, but would recompense their way upon their head. Thus the more careless and secure the Jews were in examining their wicked works and ways, saying in their hearts; The Lord will do neither good nor evil, the more curiously he threateneth to search them out, and to punish them with greater severity; the which he implieth by that borrowed speech, that he would search Jerusalem with Candles, and punish the men that were settled on their lees, making their goods to become a booty, and their houses a desolation. So, because Babylon lived in her sins with great security, and promised unto her self impunity, and the continuance of her prosperity, the Lord denounceth those judgments against her, from which specially she blessed her self, even loss of Soueraigntie, slaughter and desolation: the which is also threatened against the Anti-type the Romish Babylon, and in God's good time shall be inflicted. And thus do secure sinners who through hardness of their heart cannot repent, treasure up for themselves wrath against the day of wrath, and the revelation of the righteous judgment of God, who will render unto every man according to his deeds.

§. 7 The former point illustrated by examples.

This also is clear and evident by the examples of former times; for thus the old World, and Sodom and Gomorrah, living securely in their sins without repentance, eating and drinking, buying and selling, building and planting, marrying and giving in marriage; were destroyed with God's fearful Judgments of Fire and Water. So the Jews, when they securely blessed themselves in their prosperity, and drowned the voice of the Lord's Heralds, denouncing war, with their louder cry of peace, peace, were vanquished by their enemies, and led into a miserable captivity. Thus Belshazzar was attached in the midst of his cups, and being in his chief pollity, feasting his Princes and Concubines, and far off from all danger, his ruin is written by a finger upon the Wall, and soon after executed and accomplished. And as this hath been the condition of secure men in time past; so is it now, and shall be to the end of the World, and even at the end of it; For when they shall say peace and safety, then sudden destruction shall come upon them, as travail upon a Woman with child, and they shall not escape, as the Apostle telleth us. In which regard the estate of secure men, flourishing in prosperity, is like the state of the fatted Ox that is led to slaughter, who is as secure and far from fear, 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 ready to be pulled upon her; or of the Drunkard, of which the wise Man speaketh, who sleepeth securely in the midst of the Sea, or as he lieth upon the top of the Mast, ready to be blown over Hatches in every Tempest.

§. 8 That carnal security plungeth men into everlasting condemnation.

But most fearful is the estate of secure men, in respect of that fearful condemnation, which they plunge themselves into, in the World to come. When as they shall not only be deprived of heavenly joys, but be also forever tormented with hellish torments. As we see in the example of the reckless and secure servant, whose Lord came in a day when he looked not for him, and in an hour that he was not aware of, and not only deprived him of the reward given to the faithful servant, whom he found well employed, but also cut him off, and appointed him his portion with hypocrites, where shall be weeping and gnashing of teeth. Neither shall they be subject only to ordinary punishments and tortures in this hellish condemnation (though the least in this kind be fearful and intolerable) but as they have more securely wallowed themselves in carnal and worldly pleasures, presuming that they should always last, the more exquisitely shall they be tormented; as we see by that fearful sentence pronounced against the Whore of Babylon, the Antichrist of Rome. How much she hath glorifieth her self and lived deliciously, so much torment and sorrow give her: For she saith in her heart, I sit a Queen and am no widow, and shall see no sorrow. For if the Lord observeth such a just proportion in executing judgment, according to the Law of requital in this life: How much more may she, and all other of her condition, expect it in the last judgment, when there shall be no further day of vengeance taken, but every sinner shall be punished to the full, according to the quality and quantity of his sins?

§. 9 That carnal security is a fearful punishment of other sins.

Finally, as this carnal security is in it self sinful, the cause of sin and the cause of punishment: so (that we may know that there is no relation or respect of evil wanting in it) it self also is a fearful punishment of other sins. For when we not only put out the small sparks of the light of nature remaining in us, and put to silence our own consciences, accusing us for sin; but also strive against God's Spirit, and quench the good motions thereof, either moving us to good or restraining us from evil; then it is just with God to give us up unto our own lusts, seeing we will needs serve them, and not let his spirit always strive with us; to blind our minds and understandings (not by putting out our eyes, but) by with-holding the light of his holy Spirit, whereby alone they are illuminated; to harden our hearts (not by infusion of corruption) but leaving them to their own natural hardness, and denying to give the Oil of his grace, whereby they might be softened, and to cause the many wounds which we have given unto our consciences, to take away the sense and feeling of it, and so turn unto a deadly Gangrene or incurable Canker. So Augustine saith, that it is a just punishment from God, that he who knoweth to do well and doth it not, should also be deprived of the knowledge of well-doing. 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 Book of the Creatures, did not worship him as God, but fell into grievous Idolatry, and committed spiritual Whoredom with all the Creatures; the Lord (as the Apostle saith) that they might receive ( 〈 in non-Latin alphabet 〉 ) that recompense of reward which was due unto their willful error, gave them over to their own vain imaginations, to become Fools, to the unclean lusts of their own hearts and vile affections, and to a reprobate mind, to commit sin with greediness, and without any sense or feeling. So when the Jews would take no warning neither by God's Words nor Works, but wearied his Prophets with speaking unto them, and himself with smiting and correcting them; so that he excuseth his neglect of fatherly chastisements, because he found them unprofitable and bootless: Wherefore should you be stricken anymore; seeing ye will revolt more and more. At last, as a reward and just punishment of their impenitency, he giveth them up to their blindness of mind, carnal security and hardness of heart. Go, and tell this people; hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. Thus when they lived in injustice and oppression, and would show no mercy, nor hearken to God's Prophets calling them to repentance, their hearts also became as hard as the Adamant stone. And thus the Lord threateneth, that he will bring distress upon them, and make them to walk like blind men, without light of comfort, or sight of understanding, because they had sinned against him. And this of all other punishments, inflicted in this life, is most grievous and fearful, and therefore with greatest care to be avoided. For other punishments, being sanctified by God's Spirit to our use, do open our eyes, but this shutteth and maketh them stark blind; others make us to flee unto God, and draw near unto him for ease and comfort, but this maketh us to flee further from him, as though we needed not his help. Others bruise our hearts and make them contrite, causing them of stone to become flesh; but this doth more and more harden them (as frost doth the water which it converteth into Ice) and of flesh maketh them to become stone. Other afflictions do help to cure our spiritual sores, and to draw out the Core of our corruptions, but this makes them to rot and fester, by neglecting those wholesome salves, whereby they should be healed. Others refine us, like good metal, in the fiery furnace, and like Files do scour away our rust, but this maketh us to rust the more, and covereth us over with filth and dross. Others make us cry out unto God by prayer, and more diligent in his service, this shutteth our mouths that we cannot, and hardeneth our hearts that we will not call upon him, and maketh us to neglect all good duties. Others correct us and make us better, this corrupts and makes us worse. Finally, they are the way to God's Kingdom, for we must suffer with Christ before we can reign in him; yea, they help us forward in the way of Righteousness, that leadeth unto Happiness, and so, as the Apostle saith, cause unto us a far most excellent and eternal weight of glory; but this punishment of carnal security and hardness of heart, doth make us utterly to neglect this way, and thrusteth us into the broad way that leadeth to destruction.

§. 1 The first remedy, is to avoid ignorance, and labor after knowledge.

BY that which hath been said in the former Chapter, it may manifestly appear, that the sin of carnal security is out of measure sinful, a capital evil, and most dangerous disease of the soul, which is more heartily to be abhorred, and more carefully to be avoided, then the plague, leprosy, or corporal lethargy. But, for as much as it is not sufficient that we see the manifold mischiefs of this Spiritual sickness, and thereby be moved to hate it, and earnestly to desire to be freed from it; unless we also know by what means our desire may be satisfied: I will in the next place propound the preservatives, which may keep us from this disease, and the medicines which may cure and recover us if we be already fallen into it. First, then if we would be cured of this Spiritual lethargy, we must imitate skillful Physicians, who to effect a perfect cure, do labor chiefly to take away the causes of the sickness, and withal to strengthen and confirm the affected part, that being expulsed they may be able to keep them from re-entering. Which not being observed, there can be no perfect cure, but the Patient will be ready, upon the next distemper of heat, cold, or misdiet, to relapse dangerously into his former disease. And if we would take away these malignant and poisonous streams of carnal security, it will be to little purpose to lade and empty them in the current, unless we damme and stop up the Well-head and Fountain from which the Spring. To which end, we will propound them in the same order wherein they were formerly handled. And first, if we would be freed from carnal security, we must labor to come out of our natural ignorance, and to have our minds enlightened with the knowledge of God, and of those attributes, whereby his true fear is wrought in our hearts, as his omnipotent power, omniscient wisdom, omnipresence, justice, truth, mercy, goodness, and the rest. For there are scarce any that are ignorant of these, who are not wholly possessed with carnal security; neither doth it make them watchful and fearful to be compassed about with desperate dangers, because living in the blindness of ignorance, and in such palpable darkness as obscureth all things, they want both light and sight to see and apprehend them.

§. 2 The second remedy, is to consider and meditate often on God's attributes.

The second means and remedy against security, is not only to know God and his attributes, but also often to meditate and consider of them. As still to think and remember, that he who seeth all things, seeth and beholdeth our most secret actions, yea, searcheth our very hearts and reins, discerning every turning and winding in this Labyrinth, much better then we our selves. So Solomon, The eyes of the Lord are in every place, beholding the evil and the good. Prouerb. 15. 3. And Job, I know that thou canst do everything, and that no thought can be withholden from thee. Job 42. 2. And therefore David setteth God continually before him. I have (saith he) set the Lord always before me, because he is at my right hand, I shall not be moved. Psal. 16. 8. and Psal. 119. 168. Yea, that he looketh not thus upon us afar off, he being in heaven and we on earth, but being in all places alike, is present with us, and standeth by to see how in all things we carry our selves; and not as an idle speculatour, only to gaze on our actions with either liking or dislike of them, but as our Judge, who will either acquit and reward us if we do well, or condemn and punish us if we do evil. And not such a corrupt Judge 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 misled by favor or friendship; or one so weak in authority, or confined in his jurisdiction to such narrow limits, or of such small power and strength, that we may appeal from his sentence to an higher Court, flee out of his dominions, or by our own wisdom and strength, or help of our friends, deliver our selves from his just doom, by main force. But let us remember, that the Judge who standeth by and looketh upon our actions, is most upright and impartial, who accepteth no man's person, and so all-sufficient in himself that he needeth no rewards, and supreme Lord of all, so that we cannot give him anything which is not his own already. That his dominion lasteth unto all ages, and extendeth unto all creatures, and his presence filleth all places, so that, If we could ascend into heaven, he is there; if we should make our heds in hell, he is there; if we should take the wings of the morning, to flee from his presence, and dwell in the utmost parts of the sea, even there the hand of his power and providence would find us out. that his sentence and decrees are much more firm and irrevocable then those of the Medes and Persians, and his truth so inviolable and unchangeable, that what he hath spoken cannot be disanulled, but shall surely be accomplished. That he is so omnipotent in power, that all the creatures in heaven and earth cannot resist his will. That he is a God that hateth iniquity, and is a consuming fire to burn up impenitent sinners as stubble, in which regard it is a fearful things to fall into the hands of this just, true, powerful, and everliving God. Finally, let us consider, that he who looketh upon us, and standeth by us, is infinitely good and gracious, our dear Father in Jesus Christ, who hath bestowed on us all the benefits which we enjoy in present possession and future hope; and therefore, that it is great impiety and foul shame, to abuse such infinite mercy and inestimable benefits, by neglecting his eye and presence, and sleeping through carnal security quietly in our sins, without any desire to come out of them by unfeigned repentance. And if thus considering and meditating on God's nature and attributes, we set him continually before our eyes, and ourselves and all our actions in his presence, it is not possible that there should be any place to lodge security in our hearts. For if the eye of the loving and wise Father, of the just Judge and sovereign King, do make Children and Subjects to shake off security, and to carry themselves in their presence with awful reverence, and with a desire to approve their words and works unto them; how much more shall we thus do, if we continually set God before us, the King of Kings, the supreme Judge of men and Angels, and our most gracious Father in Jesus Christ?

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

The third means is to cast of all self-confidence, and opinion of our own wisdom and strength, as being altogether insufficient to preserve us from the least dangers. Which that we may do, let us consider, that we are never nearer falling, then when we rest upon the broken staff of our own strength; and never further from it, then when utterly despayring of all our own abilities, we cast these brittle reeds out of our hands, which do but trouble us and hinder our hold, and rely our selves upon the Lord, the sure and never failing pillar of our strength. And this we see in the example of David, who in the strength of his prosperity growing confident, that he could not be moved, was presently troubled and foiled: But when finding his foot to slip, he despaired of standing in his own strength, then the mercy of the Lord did hold him up. But especially, let us wholly deny and reject our own worth and merits, the opinion our good natures, good meanings, and intentions; yea, of the strength of our spiritual graces, as though they were sufficient to deserve God's protection, or to uphold and defend us against all perils. For this maketh us much the less to respect God and reverence his holy Majesty, and to sleep more deadly in our carnal security, when we lodge in the castle of our own strength and abilities, and have the keys of our safety and protection in our own keeping. Whereas if we see and acknowledge our own insufficiency, our want of wisdom and power to keep us from any danger, and defend us against temptations; our frailty to fall into sin, and inability to any good actions; our proneness to fall into perils, and want of power to recover out of them; our unworthiness of God's least favor, and worthiness of his greatest Judgments: this would make us to shake off all security, and to work out our salvation with fear and trembling, as the Apostle exhorteth; because of our selves, we are able to do nothing, but it is God only which worketh in us both to will and to do, of his good pleasure. This would keep us from being secure, as though we were possessed of all we desire, and were already perfect; and make us with the Apostle, to forget those things which are behind, and to reach forth unto those things which are before, and with all our care and endeavor, to press toward the mark for the price of the high calling of God in Christ Jesus; lest, having the promise of the garland of blessedness, through our sloth and security, we come short of it, as the Apostle speaketh.

§. 4 That it is a notable means to weaken self-confidence, if we consider the strength of our spiritual enemies.

But much more effectual would it be for the shaking off this carnal security, if we would weaken our self-confidence by our often consideration not only of our frailetie and weakness, which make us prone to fall in the least trials and temptations, but also of our many and mighty, politique and most malicious enemies, who incessantly assault us, and will easily get the victory, if the Lord, for a just punishment of our self-confidence, leave us to our selves; or if we securely neglect to stand upon our guard, to fight against that in the power of God's might, and to keep the Christian armor still, buckled unto us. For we can be no more ready to give them advantage, then they to take it, and to make the most spiteful use of it for our overthrow; we can be no more feeble to stand, then they strong and malicious to cast us down, and to tread us under foot when they have gotten us at their cruel mercy. Yea, let us consider this human frailetie not only in our selves, and the strength and malice of our enemies in their assaults against us; but in those who have gone before us, who have far exceeded us in grace and spiritual strength, and yet have been fearfully foiled, by giving them advantage through their security, as of Noah, Lot, David, Peter, and many others. And so may we easily conclude, that we, who are weak and fresh-water Soldiers, have little reason to be secure, when the Lord's greatest Worthies have through the might and malice of their enemies, and their own heedlessenesse received such foils; and that we poor shrubs may easily be trodden under the feet of these Wolves and Lions; when such tall Cedars could not stand before them. Whereby we shall not only be made more wary and watchful over our footing by the example of their slips; but also distrusting in our own strength, we shall rest with full affiance upon God's gracious power and promises, who is alone sufficient to preserve us in these dangers. Finally, add to the power and malice, the diligence and watchfulness of our spiritual enemies; for Satan (as he confesseth) exerciseth himself in compassing the earth to and fro, that he may spy out his best opportunities to do us mischief. And the Apostle persuadeth us to sobriety and watchfulness by this argument, because our adversary the Devil goeth about continually like a roaring Lion seeing whom he may devour. And therefore if this great Fowler still watcheth to catch us in the nets of destruction, much more should we watch for our preservation, that we may escape them; if he layeth snares and grinnes to entrappe us in every place, at home and abroad, in our beds, and at our tables, in our recreations, and the labors of our callings, yea in our most holy exercises, hearing, reading, praying, what place is there for security, if we have any desire to escape them, and to be kept from falling into ruin? If this great thief watch to break in into the houses of our hearts, and to rob us of the treasures of spiritual grace and lead us captive unto sin: O why should we give place to security in the midst of these desperate dangers, and not rather stand upon our watch, that we may prevent them? yea, seeing we are apt to slumber and sleep, why should we trust to our own watchfulness, and not rather put our whole affiance in the great Watchman of Israel, desiring him continually to watch over us, and when we are ready to slumber in security, to awaken us out of it by his Word and Spirit, lest we sleep the sleep of death, and become a prey to our spiritual enemies.

§. 5 The third remedy, is to use well our prosperity.

The fourth means is, that we abuse not our prosperity to the nourishing of our security, nor suffer our selves to be abused by it; but if God send it, that we make such holy and right use of it, as that it may increase in us the true fear of God, and make us more diligent and spiritually watchful unto all religious and honest duties. And to this end let us not suffer our judgments to be blinded with a false conceit, that it is an infallible sign of God's love, and that therefore because we enjoy it, we are highly in his favor, and consequently out of the gun-shot of any either present or future danger, so as we may be secure and sear nothing. For these worldly things are but of an indifferent nature in respect of their use; good or evil, as they are well or ill used, and no sure testimonies of God's love, seeing these outward things happen alike to all, as the Wiseman speaketh Yea, in regard that (by reason of our corruption) they are seldom well used, but contrariwise abused to sin, forgetfulness of God, pride, ambition, covetousness, and many other vices, therefore the Lord ordinarily bestoweth them in greatest abundance upon wicked men, as Turks, Infidels, and carnal Christians, that surfeiting of their plenty (as the Psalmist speaketh) their Table may become a snare; and giveth them to his best and dearest children with a sparing hand; or if liberally, yet he seasoneth and tempereth them with many crosses and afflictions, that their hearts may not be too much set upon them. Which being rightly considered, our prosperity will not nourish security, but rather fear, lest we should be in the greatest and worst number. Secondly, let not our hearts trust in these earthly things, wisdom, strength, riches, friends, or any other thing, wherein men place their worldly happiness, and so be secure, as though they could free us from all danger; for these earthly things are weak and vain, unable to help us in time of trouble, and momentary and mutable, ready to forsake and leave us when we most rely upon them, or though they could do us some pleasure, in being means of our freedom from small perils; yet they will nothing profit us, if we live securely in our sins for the appeasing of God's wrath, or satisfying his justice; they will do us no good when we shall most need it, namely at the day of death, or the day of Judgment. Lastly, let us consider that these worldly benefits are not absolutely bestowed on us, to do with them what we list, but are the Lord's Talents, entrusted unto us, as his Stewards, to be employed for our Masters advantage, and good of our Fellow-servants. So that the more we have received, the more we are indebted, and the greater account we have to make at the day of Judgment, and to sustain the greater condemnation if we have wasted our Masters goods, and so come short in our reckonings. In which respect our great prosperity should not nourish in us pride and security, but rather humility and fear, care and watchfulness, that we may so take the present comforts of these worldly blessings, as that they may not hinder but rather further us, to the everlasting fruition of heavenly happiness.

§. 6 The fifth remedy is to shun customable sinning.

The fifth means to avoid carnal security, is to shun customable sin, and howsoever through infirmity we sometime flippe into it, yet let us take heed we do not choose it for our common way, and by much use and often acting of it, make it as familiar as if it were our ordinary Trade and Occupation. For custom of sinning doth take away all sense of sin, and whereas at the first it seemed notorious and heinous, and therefore affrighted the conscience with guilt and horror, after that men have often committed it, it seemeth little or nothing, and therefore they continue in it without fear. So those that are often flesht in blould and cruelty, make no more account of killing a man, then of killing a beast: those that inure their tongues to oaths and blasphemies, vent them as securely and without fear, as yea and nay; they that have often stolen their neighbors goods, could as securely continue their theft, as other men their Trades and Occupations, were they not endangered hereby to human laws. And in a word, sinners of all kinds, by much custom in sinning, do make this deadly Serpent so tame, that they dare without fear put it into their bosoms. And by iniuring themselves to drink of this mortal poison by degrees, they make it so familiar to their stomachs, that they are not sensible of any hurt it doth them. Yea, by much acquaintance, sin (which at first terrified the conscience like an enemy) becometh their play-fellow, and they account it but a recreation of their youth, and even a sport to do evil; herein like through their impiety, unto little children in their simplicity, who securely play at the Cockatrice hole, as the Prophet speaketh to another purpose. In which regard, let us carefully take heed, that we be not hardened with the deceitfulness of sin: which, though it be a malicious enemy, by much conversing with us, will so insinuate, that we shall securely entertain it as a welcome Guest. Let us in respect of our great frailty, take occasion by our former falls to become more careful and fearful, that we do not fall again, avoiding all means of sin which draw and entice us to it; or if we be overtaken, let us not lie in it still, lest we fall into this sleep of security, but let us rise out of it presently by renewed repentance. And as soon as we feel our self stung with this poisonous Viper, let us without delay apply 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 soul, and so bring us into this deadly sleep of carnal security, in which we shall perish without sense or feeling.

§. 7 The sixth remedy is to make precious account of God's grace and forbearance.

The sixth means is, that we make precious account of God's grace and forbearance, his patience and long suffering, and labor to have our hearts so affected with them, as that they may be wrought to God's love and fear, whereby we shall be made careful and watchful, that we do not displease this gracious and good God, who so loveth us, and whom we so love; or if through frailty we have incurred his displeasure, that we do with unwearied diligence seek his face and favor by renewing our repentance. For we may be assured that we shall not lose our labor, seeing he is so patient and slow to wrath, that he will receive us to grace if we turn unto him. And contrariwise, let us take heed of abusing this patience and longsuffering of God, by taking occasion and encouragement thereby to continue impenitently in our sins; seeing hereby we shall become so secure and hardhearted in our sinful courses, that whereas before we refused or delayed to repent, now repentance will refuse us, so as either it will never come into our thoughts, or else not be able to pierce into our hearts, they will be so hardened through God's righteous Judgment for our gross abuse of his grace and goodness.

§. 8 The seventh remedy is to shun presumption.

The seventh means is, carefully to take heed that we do not presumptuously abuse God's mercies, as an occasion and encouragement unto sin, but contrariwise, fear and reverence him the more, by how much we find him more loving and gracious, according to that of the Psalmist; There is forgiveness with thee, that thou mayest be feared. For there is nothing more that doth beget and nourish this carnal security (as the miserable experience of former Ages and our own times doth lamentably prove) then this conceit, that God is so merciful, that he will pardon all our sins, whensoever we turn from them by repentance, although it be even at the hour of our death. And consequently, nothing would more weaken and cause it to languish, then if we pluck this weapon from it, and turn the edge and point of it against it self; taking occasion thereby the more to love God who is so gracious, and out of this love the more to fear his displeasure. To which end let us always consider that the Lord is no less infinite in justice then in mercy, and that he is as ready to glorify himself in manifesting the one by punishing of presumptuous and impenitent sinners, as the other in sparing and forgiving those that turn unto him by unfeigned repentance. That those whom he cannot allure and draw unto him with the hand of his mercy, he will thrust from him with the hand of his justice; and that the greater mercy he hath shown to move us to repentance, the more fearful judgments will he inflict upon us if we neglect it through our carnal security; and because we have not only willfully wounded our souls with sin, but also have despited our heavenly Surgeon by casting away the plasters which he hath applied for our cure, he will let us rot in our corruptions, laugh at our destruction, and mock when our fear cometh.

§. 9 The eighth remedy is to use carefully the means of salvation.

The eighth means is, that we diligently use the means of salvation, seeing they are also the means of implanting the fear of God in our hearts, and so removing and rooting out of this carnal security. As first the careful and conscionable hearing of the Word, which is that Plow and Harrow that breaketh up the fallow grounds of our hearts, and that bruiseth and maketh them contrite, so as they are fit to receive the seeds of all spiritual graces; that Hammer which breaketh these rocks in pieces, and that Fire which melteth and dissolveth those metals that cannot be broken, as Jeremiah speaketh: and finally that Sword of the Spirit which giveth a deadly wound to carnal security, whilst it layeth open the heinousness of sin, the wrath of God, and curse of the law due unto it, the rewards promised unto those who fear the Lord, and the punishments denounced against those who live in their security, both in this life and the life to come. Neither is it possible that we should long sleep in carnal security, if we leave our ears open to receive the voice of these sons of thunder speaking unto us. Especially, let us withal diligence hearken unto those admonitions and exhortations which are purposely used by the holy Ghost, to rouse us up out of this sleep of security. As that admonition of our Savior. Watch therefore, for ye know not what hour your Lord doth come. And again, Take ye heed, watch and pray, for ye know not when the time is. Let your loins be girded about, and your lights burning; and ye yourselves like unto them that wait for their Lord, when he shall return from the wedding, that when he cometh and knocketh, ye may open unto him immediately. Blessed are those Servants, whom the Lord when he cometh shall find watching. So let us hearken unto, and with all care meditate upon those admonitions and exhortations of the Apostles. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. It is now high time to awake from sleep, for now is our salvation nearer then when we believed. The night is far spent, and the day is at hand; let us therefore cast off the works of darkness, and let us put on the armor of light. Let us not sleep as do others, but let watch and be sober. He that thinketh he standeth, let him take heed lest he fall. Work out your salvation with fear and trembling. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, whilst it is called today, lest any of you be hardened through the deceitfulness of sin. Be sober, be vigilant, because your adversary the Devil, as a roaring Lion, walketh about seeking whom he may devour. So also meditating in God's law, which in it self is sufficient to cause our hearts to melt, like the heart of Josiah, with true compunction and contrition, so as the frozen dregs of security can have no harbor; and in the Gospel, which will implant in them the fear of God arising out of faith and love. To this purpose serveth also the often receiving of the Sacrament of the Lord's Supper, whilst laboring to come prepared, that we may receive it to life and salvation, and not to judgment and condemnation, it giveth us occasion to examine our estate, and to call our selves to a strict account before God's Tribunal, and to renew our covenant with him by renewing the condition of faith and repentance. And finally, holy conferences whereby we stir up God's graces in one another, keep and uphold them from falling, and raise them up being fallen, exuscitate and re-enliue the gifts of God's Spirit, which are ready to be cooled and quenched; and by mutual exhortations preserve one another, that we be not hardened through the deceitfulness of sin.

§. 10 The ninth remedy is, to hear the Word with faith.

The ninth means is, that we receive the Word with faith, without which it cannot profit us for the shaking off this carnal security. For, as ungracious Children and Servants proceed in their evil courses, though they hear their Parents and Governors encouraging them to obedience by many promises, and indeauouring to terrify them by threatening punishment, if they give no credit to their word; so unless we believe God's gracious promises, made to those that fear him, and his threatenings against those who securely neglect him, his mercies and judgments; we will neither entertain this fear, nor banish security out of our hearts. Whereas contrariwise, if we give credit to the things we hear, namely, that thete is a just God who beholdeth all our works, who will call all that we do to judgment, even our unknown actions and secret thoughts, either to crown them with everlasting rewards, or to punish them with intolerable and endless torments, it is not possible that we should be secure. For if no man can live in security who is persuaded, that being liable to the Law, his neck is daily in danger of the halter, or that a sword hangeth over his head in a weak thread; though these are but temporal evils, which when they have done their worst, do but hasten that death, with nature would bring unto us, with a little slower pace; much less could they be secure, if they thought themselves indeed endangered to hellish torments, and everlasting death, and condemnation.

§. 11 The tenth remedy is, to apply the Word unto ourselves.

The tenth means is, that we do apply unto our selves the Word which we hear, and not, if we dislike it, shift it off from our selves to others; saying unto our souls, when we hear reproofs, this is my sin which is reproved, seeing I have either committed it, or having 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 restrain them not. This admonition belongeth unto me, and I will take warning and grow wiser, and more watchful by it. This instruction is mine, for my better direction in avoiding sin, and embracing godliness; and this judgment threatened will light upon me, if I securely go on in my sins, and do not prevent it by unfeigned repentance. For, as our meat will not nourish us, if we give it to be eaten by others, nor our clothes keep us warm, unless we put them on, nor medicines and salves cure our sicknesses and sores, unless they be taken and applied; no more will this food and physic of our souls do us any good, if we put it off unto others, and do not make it our own by application.

§. 12 The eleventh remedy is not to misapplie the promises.

The eleventh means is, that we do not make the Word unprofitable by misapplying it, as when we arrogate unto our selves the gracious promises of the Gospel, not performing the condition of faith and repentance; but that we learn rightly to apply it as our state and condition duly examined and considered doth require. As we must apply unto our selves the threatenings of the Law, reprehensions and admonitions, when we find that we securely go on in our sins, and the comforts of the Gospel, when as we find and feel the weight of our sins, and are truly humbled under the burden of them. Otherwise the Word will have the same effects that physic and salves have being misapplied, as cordials to a strong body not well purged from gross humors, and strong medicines to a weak and feeble Patient; healing plasters applied to festered sores, which have more need of the lancer and strong corrasiues, and these to small and green hurts that would be healed with some gentle salve; that is, it will cast those who are dejected and hopeless into deep despair, and make the presumptuous and hard-hearted the more reckless and secure.

Finally, it is a special means to be preserved from security, when as taking no pleasure in being soothed and flattered in all our courses, especially by our Teachers and Guides, we do affect and submit our selves unto a faithful Ministry, who will tell us plainly of our sins, and rouse us up by their exhortations and rebukes, when as we are ready to lie and sleep in them through carnal security. And this was David's choice, who desired not to eat of the Wickeds dainties; but (saith he) let the righteous smite me, and it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head. So Solomon: Open rebuke is better then secret love, and the wounds of a friend, because they are faithful, are better then the kisses of an enemy, which are deceitful. For, we are naturally blinded with self-love, which hideth and extenuateth our sins, and causeth us to continue in them without fear, making us believe that all is well: but a faithful Minister will put off these fig-leaves, and pulling off the mask of vain pretenses and excuses, will lay them naked before us, so as we may see their ugly deformity. And when we are ready to sleep in them through carnal security, they being our spiritual Watch-men appointed by God to watch over our souls, will awaken us out of our slumber, by sounding in our ears the threatenings of the Law against the impenitent and secure, and the promises of the Gospel to those who acknowledging their sins, do rise out of them, and forsake them by unfeigned repentance.

§. 1 The first remedy is, to withstand security in the first degrees of it.

BEsides those means of preserving and delivering us from carnal security by removing the causes of it, of which I have entreated in the former Chapter; there are diverse others remaining, which are now to be spoken of. And first, if we would avoid security and hardness of heart in the highest degrees, we must shun the first beginnings of it, and carefully foresee and fear it long before it comes. For then we may prevent it, by using those good means, which are fit for this purpose, of which I have spoken in part, and shall more fully handle them in the following discourse. But if it have once seized upon us, then it will be too late, by anything that our selves can do to come out of it, because it taketh away all spiritual sense and feeling, so as we shall have neither will nor power to use any means to be freed from it. We must with all care and providence shun this Viper, that it may not come near us, or presently apply remedies as soon as we are stung, seeing it will be too late when as the poison hath over-spread our souls, and hath made us to be altogether stupid and senseless. It is the sleep of the soul, and therefore it will be too late to come out of it, when we are fallen deeply into it, seeing it depriveth us of the use of our spiritual senses, so as we know not our estate, but rather dream that we are waking, and exercised in such duties as God requireth; but as soon as we feel it approaching by our stretching and yawning, when we are about good duties, our coldness and dullness, our slackness and negligence in holy exercises, which we have formerly performed with pleasure and cheerfulness; or when we are falling into a slumber, and (as it were) nod in our sincerity and zeal, so as we have some sense of our estate, and are so much waking, as that we know that we are ready to sleep; so as we may say with the Spouse in the Canticles; I sleep, but my heart waketh; and are able to hear the voice of our Bridegroom, Christ calling unto us in his Ordinances, Open unto me my Sister, my Love, my Dove, then let us not give way to sloth, but presently start up and shake off this drowsiness, and use all good means that we be not over-taken of it. Yea, it is the Lethargy of the soul, and therefore must be prevented before it approacheth; for after it hath seized upon us, it taketh away all sense and feeling, and so benumbeth and deaddeth all the spiritual faculties, that the party is not only unable and unwilling to help himself, but is also scarce recoverable by all means that can be used by the most skillful Physicians. In which regard the faithful do fear this disease of carnal security more, then any outward afflictions; yea, then any other sickness of sin, because it is scarce capable of any means whereby it may be cured. And they who fear it not, nor use any means to preserve themselves from this dreadful and deadly Lethargy, do evidently show, that it hath already seized on them, and brought them past sense and apprehension of the danger. To which purpose Bernard speaketh excellently. Do not (saith he) over-much inquire after this hardness of heart, to know what it is. For if thou fearest it not, thine heart is such an one; for it is only the hard heart which is void of fear, and hath no feeling of it own hardness. But those that most fear it are farthest from it, seeing they use all their care and best endeavor, in the use of all good means, whereby they may be preserved from so great an evil; and think it not enough to fight against it, when it appeareth in it height and strength, or rather appeareth not unto them because it is so; but will avoid all occasions, and withstand and over-come this mischief in its first beginnings and least degrees. Neither doth this evil seize upon us all at once in it full growth and greatness, but stealeth and creepeth upon us by degrees; as the Apostle intimateth, where he exhorteth us to take heed, lest we be hardened through the deceitfulness of sin. And as the hand doth not at first get a callum and brawnie hardness, but by much labor and exercise it groweth upon it by little and little: so this thick skin of carnal security, doth not at first over-grow the heart, but increaseth by degrees, by often sinning and much sloth and negligence. We do not at first fall into a dead sleep, but by degrees it cometh on us; first we are drowsy and sluggish, we reach and stretch, and give our selves to ease and rest, leaving off our bodily labor, and then we slumber slightly, being not quite deprived of the use of our senses, so that if a word be spoken we easily hear it and are awakened; and from slumbering we fall to sleeping, which in the first entrance is more shallow, and afterwards more thoroughly seazeth on the senses, and so becometh more deep and dead: and thus it is with this spiritual sleep of carnal security. It cometh not to the full depth at the beginning; But first we become drowsy and sluggish in holy duties, we are soon wearied when we set our selves about them, and long to have them ended; then we give our selves to carnal ease and begin to neglect them altogether, or to perform them coldly and formally, as though we were neither waking nor sleeping, but falling into a slumber; but even then we may be raised and recovered, if God in his Word do rouse us up, and teach us the means whereby we may shake off our sloth. Which if we neglect to hear, either by absenting our selves or by careless contempt, then from slumbering we fall to sleeping; and from shallow sleep, to sleep so deeply and soundly, that we cannot hear God's Ministers and Watch-men, though they lift up their voices like a Trumpet, to tell us of our sins, and by sounding a loud alarm, do give us warning of a whole Army of approaching evils. A green wound (as one saith) is not without sense of pain, nor is it presently full of dead flesh, and gangrened so as it is quite past all feeling; and so these wounds of sin are not insensible at the first, but are made to be so in time, when the means are neglected, whereby they might be cured. And let us follow the same course for the healing of our souls, which we take for helping of our bodily diseases, that is, prevent them if we can, before they come, by our care and providence, or if they have tainted us at unawares, let us withstand them in their first beginnings; and set upon them in their weakness, before they are settled, and so shall we get an easy victory.

§. 2 The second remedy is, to nourish in our hearts the true fear of God.

The second means is, that we nourish in our hearts the fear of God, which is the Antidote that expelleth the poison of carnal security; and considering our great frailty, and the might and multitude, malice and policy of our spiritual Enemies, let us follow the counsel of the Apostle, and work out our salvation with fear and trembling; assuring our selves that as our state is blessed, when we nourish this fear, so it is fearful, when as our hearts are hardened with carnal security. For as we are never further from falling, then when fearing that we may fall, we do with all care and watchfulness look to our footing; so we are never nearer to be overtaken with evil, then when thinking it farthest off, we fear no danger, nor use any means whereby we may prevent it; according to the saying of the wise Man; Blessed is the man that feareth always; but he that hardeneth his heart shall fall into mischief. For this fear will cause us to keep a narrow watch over our hearts, that they do not entertain, as other sins, so especially this carnal security, which will make way for all the rest, yea, and cherish and strengthen them after they are entered, so as they will never depart nor be thrust out till this security be expelled with them. It will set before us the examples of God's chiefest Worthies, which have been assaulted and foiled with this vice; and therefore enforce our greater care and watchfulness, seeing we who are weak and feeble in comparison of them, may much more easily be surprised, if we do not continually expect the approach of it, and so with all diligence arm our selves against it.

§. 3 The third remedy is, to make great account of a soft and relenting heart.

The third means is, that we make great account of a soft and relenting heart and tender conscience, when we have them, which will make us tremble at the hearing of God's Word, and even melt like the heart of Josiah, and strict and scrupulous in avoiding all appearance of evil. To which end we must shun all causes and occasions of sin, as well as the sin it self. Especially let us avoid, as much as may be, the company of such as are hard hearted and carnally secure, who are apt to infect us with their contagion. For as bodily drowsiness goeth from one to another, and when we see our Companion yawne we are ready to yawne also, being infected with his sluggishness; and the long fetching of his breath that sleepeth, is a means to draw sleep on others that lie with him: so is this sloth of security alike contagious. We see that those who are fearful and cowardly, are much emboldened to affront dangers, when being in the company of such as are undaunted and desperate, they see them often escape many perils, into which they have rashly adventured and thrust themselves; and so doth it make those that are fearful to commit sin, in respect of the manifold evils that do accompany it, to become more bold and aduenturous to run into it, and more secure and careless after it is committed, when we have before our eyes, the examples of those who daily commit greater sins with greater security, because for the present they live in impunity, and are not by God called to a reckoning. Again, if we would preserve our hearts and consciences soft and tender, we must walk with God, and set our selves in his presence, as Enoch did; and so shall we make scruple not only of open and manifest, but of secret and unknown sins, because he being always present, they are seen and known of him. Not only of such sins as are great and heinous, but even of the least and first degrees of wickedness; thinking no sin small which will lesson those sweet joys and comforts we have in our communion with God, and change his gracious smiles and influences of his favor, into an angry and frowning countenance. For if we do without fear fall often into lesser sins, we shall in a while live securely in those which are greater; and as Sheep and lesser Cattle, though lighter of body, yet by their multitude trample a path-way, as soon as greater and heavier beasts, that come more seldom and in lesser droues; so will these lesser and lighter sins, in respect of their multitude and often happening, harden the heart and cause it to become like a beaten path, unfit to receive the seed of God's Word, or to bring forth any fruits of godliness. Finally, we must attentively hearken to the voice of conscience, when it checketh us for sin, or approveth us for well-doing; restrayneth us from evil, or inciteth us to good; and not suffer the voice thereof to be drowned with the clamour of our lusts, which will make it weary of speaking and admonishing, when it admonisheth and speaketh in vain, and willing to let us go on securely in our courses, seeing we refuse to take counsel and direction from it. And we must take heed of known and voluntary sins which wound the conscience, and being often reiterated make it seared and benumbed, and casteth it (as it were) into a trance, in which it hath no sense and feeling. For if this be our case, needs must we sleep in deep security, when as our Watch-man sleepeth, that should awake us; needs must we, like desperate Malefactors, be without fear of Law and punishment, when we see no witness to give evidence against us. Our care therefore must be, that we may avoid this fearful estate, to keep the conscience pure from the defilements of sin, or if it be defiled to purge it presently by renewing our faith and repentance. To preserve it in as much life and sense as we can, or if we perceive that it beginneth to grow stupid and benumbed, we must quicken and stir it up by meditating in the Law, and by summoning it often to give an account, before the supreme Judge, of its neglect of duty, and deadness and backwardness in giving evidence.

§. 4 The fourth remedy is, examination of our estate.

The fourth means is, that we often and seriously examine our estate in the Audit of conscience, and as in God's presence, how it standeth between him and us, and whether it thriueth and groweth better, or decayeth and waxeth worse in spiritual graces, and in the practice of Christian and holy duties. As whether sin and corruption increaseth in strength, or whether it is daily more and more mortified and subdued in us. Whether we profit or thrine in our spiritual growth, by the means of our salvation, and the use of God's holy Ordinances, and wax richer in all spiritual graces, or whether we spend of the stock and grow more faint and poor in them. With what appetite we feed on the food of our souls, and how we are strengthened and increased thereby in knowledge, faith, affiance, love and the fear of God, and with what alacrity and cheerfulness we serve God in all holy duties. Whether we get or lose ground in the spiritual Warfare, or have the better, or go by the worst in the conflict of temptations against the Enemies of our salvation. Whether we go forward, or backward, or stand at a stay, in our own conceit, in the spiritual Race; and whether we be in such an estate, as that we could be content to hear our last summons, to give an account of our Stewardship before God's Tribunal. How we have and do spend and employ his Talents committed to our keeping, whether to the honor or dishonor of our Lord and Master, and the profit or hurt of our fellow servants; and whether we in these respects keep our accounts so even, as that we are daily ready to give up our reckoning, if our great Lord and Sovereign do call us to it. And if we exercise our selves much and often in such trials and examinations, we shall daily grow in God's fear, and leave no place in our hearts for carnal security to lodge in; we shall like those that do often look their faces in the glass, keep our souls and consciences from these sinful spots, and from being besmeared and over-grown with this dirt and filth of carnal security; and like good Factors, we shall become wary and careful in managing our Masters business, if with them we often look upon our Books of account, and sum up our reckonings between him and us. But if with the Elephant being guilty of our own foulness and deformities, we shun drinking in such clear waters as will discover them unto us; if (like Helen in her age) we will not look our faces in the glass of God's Law, because we would not see our spiritual wrinkles; if like vnthrifts and bank-rupts, we will keep no Books of reckoning, or if we have any, do cast them into the furthest corner of our memory, and seldom or never look upon them; then may we well keep our consciences spotted, and our hearts defiled, and our lives unreformed, and be utterly ruined in our spiritual estate, and yet continue long in this miserable condition with much security.

§. 5 The fifth remedy is, to esteem much of private admonitions.

The fifth means is, that we much esteem the private admonitions and reprehensions of our godly and faithful friends. For in nothing more then this, is the saying of the wise Man verified; Two are better then one, for if they fall, the one will help up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. When men are apt through their drowsy sloth to neglect their weighty business, or to forslow their journey by over-sleeping themselves, they hold it a great kindness in those that will awaken them, and call them up betimes, though it be not pleasant for the instant to be broken of their sleep. But what business so weighty, as to make our election and calling sure? what journey more important then to travail towards our heavenly Country? and wherein are we more sluggish and apt to lose our best opportunities, by over-sleeping our selves in carnal security, if we be not rowzed up and awakened with the admonitions, exhortations, and necessary reproofs of our faithful friends? Those that are falling into a Lethargy, being unable to refrain sleeping, do think themselves beholding after their recovery to such about them, as by their pricking and nipping them, have kept them waking, though it may be for the present, it was a thankless office, being so distasteful to their humor and appetite; but we are prone to fall into this spiritual Lethargy of carnal security, which is more dangerous and pernicious then ten thousand bodily deaths; and therefore by so much more are we to esteem the kind office of such a faithful friend, who by the nips and pricks of admonitions and reproofs, doth keep us from falling or continuing in this sleep of death. When our bodily sores begin to fester at the bottom, and to breed dead flesh, and when our bodies abound with hurtful humors, we not only voluntarily send for the Surgeon and Physician, but thank and reward them, though to our smart and pain, they use, to cure us, corrasiues and strong potions. And shall we not be as careful for the recovery of our souls, and as thankful to those who use these good means to effect the cure, although they be distasteful; yea, painful and loathsome to our carnal sense and appetite? But it is not enough that we highly esteem those Christian duties, for our spiritual good; if our friends be not also willing to perform them. Now to an ingenuous nature, it is in this cure as painful and unpleasant to be the Physician as the Patient; to admonish and reprove our friends, as to hear them admonishing and reproving us; because it savoreth of needless curiosity and censorious business. And therefore it is necessary for us to use all good means, to move one another to the performance of this duty. And this we shall do if we perform it mutually as there is need on either side, and watch over one another by turns, either party being ready to awaken the other, when he seeth him falling into this deadly sleep. For this liberty of love being used on both sides, will make both more willing, both to speak and hear, provided that it be not by way of regeration, and by retorting the admonition at the same time; which savoreth of some spleen, and argueth a willingness to requite, and a kind of impatiency to be in debt, or by our faultiness to be obnoxious unto our friend, unless he be as deeply engaged unto us. And secondly, if our friend be mistaken in us, and we are able to excuse and defend our innocence by a just apology; yet this must be done so, as it may not give any distaste or discouragement unto him, in performing the like duty another time, not by harsh contestations, but with great mildness and love, thanking him much for his care in the general, although it causeth an error in this particular. And to this end let us remember that it was an error of love, which as it is not suspicious, and hideth a multitude of sins, that they may not be discovered to our hurt and shame; so it is sometimes jealous when it cometh to play the part of the Surgeon, and whilst it searcheth our sores to the bottom, it may at unawares go somewhat too deep and touch the quick, fearing to leave any of the dead flesh or core behind.

§. 6 The sixth remedy is, to visit those who are in affliction.

The sixth means is, often to visit those who are afflicted, either outwardly in body and estate, or inwardly in mind; as those who are ruined in their estates, or have lost their nearest and needful friends, upon whom they chiefly depended; or lie groaning upon the bed of sickness, or being afflicted and troubled in conscience in the sight and sense of their sins, do pitifully complain of their wretched and disconsolate condition. The which we are principally to do in the time of our health, wealth and prosperity, when as we are most apt to forget God and our selves, and so to be overtaken of carnal security. For, we may use such distressed souls as glasses, to represent unto us our own condition, and as lively pictures, in which we may see resembled our own frailty and mortality. They may serve unto us as visible Lectures, teaching and calling to our remembrance, both our own sins, whereby we have deserved the like or greater punishments, the justice of God, in his righteous judgments, and our own danger in respect of both, to be attached with the like or more grievous afflictions, if we do not make use of these examples in others, and by waxing wiser by their harms, do not prevent them from falling on us, by turning from our sins by unfeigned repentance. And as it is profitable for young Gallants that are given to wastfulnesse, to look upon such Vnthrifts as themselves, not in their ruffe and riot, when they are adored by Parasites, and seem to carry the world with them in a string, for that will but make them the more secure in their wasteful courses; but when, having spent all, they have lost all their credit and esteem with their wealth, are forsaken of all their friends, censured for their prodigality, even by those who for the time that the streams thereof did flow, did quench their thirst, and supplied their wants by sucking from them; finally cast into prison without hope of delivery, and not able to supply themselves with the ordinary necessaries of food and apparel; seeing in them they may easily learn what will be the end of their journey, if they hold on in the way of their excess and prodigality: So is it behooveful for those who flourishing in worldly prosperity, are ready to fall into the slumber of carnal security, to acquaint themselves with such pitiful objects, not only that they may hereby be put in mind of the bounty of God towards them, who have received, though not deserved better then these in affliction, and so may be moved to be more thankful unto him, and more cheerful in his service, being encouraged with the present pay of more liberal wages; but also considering that they are alike frail, and all worldly things momentary and mutable, they may not sleep in security, but prepare themselves against the day of trial and temptation. In which regard the Wiseman saith, that it is better to go into the house of mourning, then the house of feasting; because that is the end of all men, and the living will lay it to his heart, namely, not only to be moved hereby to a work of mercy, in mourning with those that mourn, and partaking with them in some of their grief, that it may be easier when as we bear a part of their burden, even as we communicate unto them some comfort and refreshing; but also that using them wisely as examples whereby we may be warned to shake off security, and to enjoy our present prosperity with temperance and sobriety.

§. 7 The seventh remedy is, to meditate on the temptations and sufferings of Christ.

The seventh means is, to remember and meditate often on the temptations, afflictions, and sufferings of Christ. For what place is there for carnal security, if we consider that the spiritual enemies of our salvation, durst set upon Christ our Head, in whom there was no matter of corruption to work upon, and from whom they received so many foils? If they spared not to cast their darts of temptations against this impregnable Fort and Pillar of strength, how much more against us, who are but flesh and blood, and apt to be pierced, through our weakness 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 we to expect, whose corruption like unto touch-wood or tinder is easily set on fire? what assaults, what wounds and foils, are we to fear if we be not always prepared, strengthening our selves in the Lord, and in the power of his might, and keeping the Christian Armor close buckled unto us? Besides, meditation upon Christ's Passion and Sufferings is a notable means to preserve us from security. For if God's Justice be so exact, and if his most pure nature so abhorred sin, that he punished it thus severely in his only begotten and dearly beloved Son; how shall we escape, if by a lively faith we be not united unto Christ, and so made partakers of his satisfaction and obedience, bringing forth the fruits of this faith in hearty repentance and amendment of life? Again, if Chsist our Head were exposed to so many dangers, and in his whole life endured so many and grievous afflictions, what place of security is there unto us who are members of his body? For, if they have done these things to the green tree, what shall be done to the dry? If they have thus used our Lord and Master, they will not spare the poor servants of his family; for, as our Savior saith, The Disciple is not above his Master, nor the Servant is not better then his Lord. Yea, what security can we have, as though we were in no danger of crosses and troubles, when as the Scriptures plainly teach us, that as Christ our Head hath thus suffered, so likewise we his members must suffer with him: That we are predestinate by God to be conformed to the image of his Son, first in his sufferings, and then in his glory. That by many tribulattons we must enter into the Kingdom of God. That if we will live Godly in Christ, we must suffer persecution. That if we will reign with Christ, we must first suffer with him. That whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth; and if we be without chastisements, whereof all are partakers, we are bastards and no sons. In which regard we have no reason, no not in our greatest prosperity to be secure, seeing we are daily in danger of these crosses and afflictions; which if we altogether escape, and pass all our days in peace and ease, plenty and prosperity, then have we least cause of all to be secure, for it is the greatest affliction not at all to be afflicted, seeing we may justly fear, that we are bastards and no sons, in that our heavenly Father correcteth us not; that with the wicked we have our portion in this life, and with the well fed Ox are fatted for the slaughter.

§. 8 The eighth remedy is, to consider that security in this life is unseasonable.

The eighth means is, to remember and consider, that in this life there is no time nor place for security, but we are then to expect true security when we are come safe to our heavenly home. For we are now Pilgrims and Trauellours, that continually are in danger to fall into the hands of Thieves, who will rob and spoil us, not only of temporal blessings, but of the rich treasures of spiritual graces. We are not yet in the Haven but in a dangerous Sea, tossed and turmoiled with the tempests of trouble, and therefore we must not give our selves to security and rest, but be always preparing against a storm. We are now Exiles among strangers that love us not, and therefore are ready to spy all advantages to do us hurt; in which regard we had need not to sleep in security, but to keep a good watch, and to stand upon our guard, that we be not surprised at unawares. We are in the Christian warfare, sighting against the many and mighty politique and malicious enemies of our salvation, and therefore in the putting on of our Armor, we must not take unto us that security which is only fit and seasonable when we put it off, we must not carry our selves in the day of battle as in the day of triumph; nor bless our selves as though we were free from all dangers, when as we are on all sides encompassed with them. There is no place to sleep in security, when the old Serpent is so near unto us; for, in this case, the greater security the greater danger. And though, as one saith, we have by our conversion passed the Red-sea, yet in the Wilderness of this present life, we shall not want enemies to set upon us. We have left behind us our sins past, as it were the Egyptians drowned upon the Shoare; but yet, hurtful vices and corruptions (as it were) other enemies encounter us, and seek to stop our passage, as we are traveling towards the Land of Canaan. Now our former faults, like pursuing enemies, only by the Divine virtue assisting us are slaughtered, but the pricks of temptations, as it were, other enemies come in the front, which cannot be vanquished without our diligence and labor. No man (saith Augustine) ought to be secure in this life which wholly is called a temptation: lest he, which of worse might become better, of better become worse. There is but one hope, one trust, one firm promise and assurance, even thy mercies. And again, Where (saith he) is security? nowhere in this life, but only in the hope of God's promises: but when we shall attain to heavenly happiness, there shall we enjoy perfect security; when the Gates of the new Jerusalem shall be shut and made sure with strong bars, there shall be full rejoicing and exsulting with great joy. And therefore, let us not by a false security, which is an abortive brat, and borne before the time, expose our selves to greater danger, especially to the hazard and loss of that heavenly security, which shall be disturbed with no trouble; but let us stay our time; and watch till the Bridegroom doth come, and open the door for us to enter into the wedding Chamber; and now prepare our selves to fight against our spiritual Enemies, that having gotten the victory in this life, we may triumph over them with joy, peace, and endless security in the life to come.

§. 9 The ninth remedy is, to meditate often on the last judgment.

The ninth means to shun carnal security is, often to meditate on the day of Judgment, the all-seeing Wisdom, omnipotent Power, and the exact Justice of our Judge, the greatness of our reckonings, and strictness of that account which will then be required; and will be impossible for us to set even, if we seldom or never think of them here, but pass our time in sloth and security. Let us remember how happy their condition will be, who like faithful servants have been careful to perform their duty, watching daily for the coming of their Lord, when they shall be reputed blessed, and be made Ruler of their Masters substance; and the miserable plight of those who have not expected his coming nor prepared for it, but have spent their days in riot and pleasure, in oppression and cruelty; when coming suddenly he shall take them at unawares, cut them off, and give them their portion with Hypocrites, where shall be weeping and gnashing of teeth. Let us think with what joy we shall hear that happy sentence; Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord; and with what tormenting grief and bitter anguish, those who have been unprofitable and unfruitful, shall hear that fearful saying; Thou wicked and slothful servant, &c. Take the talent from him, and give it unto him that hath ten talents, &c. And cast the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth. Let us consider, with what cheerfulness and joy we shall meet the Bridegroom, the Lord of glory and happiness, if we have watched for his coming, and are found in readiness, having our Lamps of Faith and a godly life clearly burning, when we shall enter with him into the bridal Chamber of eternal blessedness, to be feasted with unspeakable pleasures, and to solace our selves perpetually in his love; and with what terror and dismayednesse they shall be possessed, who by his coming shall be awakened out of their sleep of carnal security, and being vnreadie shall be shut out of doors, and when they desire to enter shall hear that fearful and dreadful speech; Go your ways, I know you not. Finally, let us remember with what inestimable joy and rejoicing, we shall hear that happy sentence; Come ye blessed Children of my Father, inherit the Kingdom prepared for you from the foundation of the World; and with what horror and howling the Wicked shall hear their last doom; Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels. And withal, let us set before us the execution of this righteous sentence, which shall be, not the momentary or only long continuance of these rewards and punishments, but eternal life and happiness to the godly and faithful, and everlasting death and condemnation to the wicked and unbelievers.

§. 10 The last remedy is, frequent and fervent prayer for God's blessing upon all the former means

The last means, which sanctifieth and giveth efficacy unto all the rest, is frequent and fervent prayer, that it will please the Watch-man of Israel, who neither slumbereth nor sleepeth to watch over us, and to preserve us in watchfulness, that we fall not into this sleep of carnal security, or being ready to slumber that he will awaken and rouse us up with the good motions of his Word and Spirit. And when we feel our hearts inclining to hardness by their neglect, or slothful, cold, and sluggish use of the means of our salvation, we must with the Church, expostulate with God, and cry out unto him: O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? And earnestly desire him with David, that he will create in us a clean heart, and renew a right spirit in us; and that according to his promise, he will take the stony hearts out of our bodies, and give us hearts of flesh, which will tremble at his Word, and fear him for his Mercies and Judgments. Finally, let us pray unto him, that he will give us grace with all care and good conscience, to use the means before spoken of, and so bless them unto us by his holy Spirit, as that they may be effectual for our preservation from carnal security, for the suppling and softening of our hearts, for the replenishing of them with his true fear, and for the stirring of us up to Christian watchfulness; that we may be in readiness against the day of the appearing of our Bridegroom, our LORD and SAVIOR JESUS CHRIST, and so may enter into that door of heavenly happiness, and communicate with him in those unspeakable and everlasting joys, which with his precious death and bloodshed, he hath purchased for us.

CHAP. I.

CHAP. II.