the face p 183. l. a fin 4. r. stopped from him p. 188. l. 9 r. whole rayes p. 189. l. 4. r. our selues p. 197. l 27. 28. r. tentations p. 200 l. a fin 4 r. and stales of p 203. l. the last r. good guidance p 267. l a fin 6. r. misbeseeming p. 28â— l. 2. r. diffention of p. 214. l 21. r. to be preferred p. 350. l. 35. r with naming p. 373. l 31 r. no more p. 374 l. a fin 4. r. yet by this p. â—83 l. 36. r. compounding of contentions p. 429 l. â— r. could not make p 433. l. 25. r. furious anger p 438. l. 22. r. constancie is p. 454. l. 11 12. r. faith inableth vs. p 468. l. 10 in Marg r. leiunare vigilare p. 469. l 24. in Marg. r. Ad fariam p. 493. l. 1. r. sealed vnto vs. p 496. l. 1â— â— our soules p. 497. l. a fin 5 r. mulation and. p. 498. l. 22. r. gratefulnesse p. 499. l. 8. r. disburse p. 506 l 1. r. when as thereby p. 544 l. 2 r. to purge out p. 552. l a fin 4. r. at all times p. 568. l. a fin 8 r. also profitable p. 608. l. a fin 3. 2. r. that is contained p. 614 l. 32. r. of examination p. 616. l. 9. r. of examination p. 643. l. a fin 3. r by disgesting p 644. l. 1. r. For as there p. 714. l. 7. r. often actes and l. 13. r. acts of sinnes and l. 29. r. faith is assured of p 716. l. 31. r. cleansing p. 727. l. 40. r. owne proprieties p. 729 l. 38. 39 c. reads vs for them our for their and we for they p. 749. l. 27. r. will soone p. 804. l. 10. r. comfortable vse p. 812. l. 4. r. our market p 821. l 1. r. not worthy p. 841. l. 9. r. their intrusion p. 848. l. 11. r. most deiected p. 855. l. 4. r. seruice and liue as p. 878. l. 2. r. getting and l. 25. r. Is it not A TREATISE OF SECVRITIE Diuided into two Bookes THE FORMER INTREATING OF CARNALL SECVRITIE AND HARDNES OF HEART Wherein the Nature Originall and Causes of it are displayed and described the Kinds of it distinguished and the Differences betweene them expressed the Signes whereby it may be knowne shewed with the Preseruatiues and Remedies whereby we may be kept from falling into this dangerous disease or recouered if we be alreadie fallen THE LATTER INTREATING OF SPIRITVALL AND CHRISTIAN SECVRITIE Wherein is shewed what it is the Causes and Effects of it and the Meanes whereby it may be obtayned and preserued Published as an Antidote against the dangerous Securitie of these last Times By IOHN DOWNAME Batchelar in Diuinitie and Preacher of GODS Word ZEPH. 1. 12. And it shall come to passe at that time that I will search Ierusalem with Candles and punish the men that are setled on their lees that say in their heart The Lord will not doe good neither will doe euill LONDON Printed by WILLIAM STANSBY 1622. TO THE RIGHT HONOVRABLE Sir Henrie Mountagu KNIGHT Baron of KIMBOLTON Viscount MANDEVILLE Lord President of his MAIESTIES most Honorable Priuie Counsell And to the truely Noble and Vertuous Lady the Lady MARGARET his Wife J. D. wisheth all temporall happines with the confluence of all spirituall Graces in this life and eternall blessednesse in the life to come Right Honorable and my most honored Lord and Lady AS long peace and prosperitie are the common causes of carnal securitie and hardnesse of heart so these the vsuall forerunners of fearefull punishments seeing in this desperate Disease which we may fitly call the stone in the heart more gentle Medicines will not effect the cure For when mens hearts are come to brassy or flinty hardnesse nothing will melt them without some extraordinary worke of the Spirit but the fiery furnace of Affliction nothing will bruise and breake them but the heauy hammer of Gods dreadfull iudgements And this is manifest in the examples of all Ages which are left vnto vs in the Scriptures to giue vs warning As of the old world Sodome and her bordering Cities and of the Israelites Gods owne best beloued people all which as they were lulled asleepe in the Cradle of carnall Security with the pleasing and bewitching tunes of peace and pleasure so were they alwayes when they least suspected it surprised vpon the suddaine in their lethargie of sinne with some remarkable plagues and punishments And therefore considering with my selfe that our long peace plenty and prosperity hath infected the most that liue in our land with deepe security and retchlesse carelesnesse and caused them to dreame that this Sun-shine will neuer set I could not chuse but suspect and daily expect the neer approching of the other and that the darke night of affliction and calamity will ere long surprize vs vnlesse the loude cries of Gods Ministers doe speedily awaken vs out of our lethargie and moue vs to meet the Lord and preuent his iudgements by turning vnto him in vnfayned repentance In which regard being appoynted and called by God to bee one of his though least worthy watchmen whose office requireth that we should not only our selues keep the spirituall watch but also as much as in vs lyeth awaken others I thought it my duty by giuing warning of these approaching dangers to rowze vp as many as I could out of this sleepe or rather lethargie of securitie And because my voyce were farre too weake though I could as the Lord requireth lift it vp as a Trumpet to be heard of all the people of this Land I haue indeuoured to conuay the sound thereof as it were by these paper Pipes euen vnto the most remote places and to those especially where the liuely voyce of Gods faithfull watchmen is rarely heard either because the meanes of their maintenance by sacriledge and Church-robbery or symonicall fraud is taken away or because dumbe or idle and sleeping watchmen doe hold their places without any care to performe their duty as neither keeping the watch themselues nor being either able or willing to keepe others waking The which my labours I haue made bold to dedicate vnto your Honors To you my Lord I confesse not without some presumption as not being hitherto known vnto you yet herein not vnexcusable in that it proceedeth from a desire to shew how much I honor you for your profession and protection of Gods true and sincere Religion in that Honourable place vnto which God hath called you your loue to Learning and fouour towards the Learned But to you Noble Ladie in whose notice and vndeserued respect I haue beene more happie I haue deuoted this poore part and mite of my worthlesse Workes that liuing in these Paper Monuments as it were in my longest lasting posterity I may euen after death hath imposed silence still testifie vnto the world mine humble loue and vnfayned thankefulnesse for your manifold and great fauours vouchsafed vnto me and how
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
without which we can haue no assurance that wee shall receiue any thing at the hands of God heereby it manifestly appeareth that our prayers also ought to be daily and continuall Thirdly we are daily and continually subiect to innumerable dangers in respect of the euils that may befall vs in our soules bodies and estates and it is God onely watching ouer vs with his prouidence that can both preserue vs from them and deliuer vs out of them the which we cannot expect vnlesse we serue his prouidence by vsing this meanes of prayer whereby onely his gracious helpe and assistance Mat. 7. 7. is obtained and therefore our continuall dangers needing continuall preseruation from them commendeth vnto vs the necessary vse of our daily and continuall prayers Finally the many and mighty enemies of our saluation doe continually assault vs with their tentations that ouercomming they may bring vs to destruction And prayer is the chiefe meanes both of buckling vnto vs the whole Armour of God whereby we are inabled to stand in the euill day and of obtaining the helpe and assistance of his holy Spirit whereby alone we are inabled to ouercome And therfore as we are continually tempted to one sinne or other so must we continually pray for grace to withstand the tentation and as the Apostle speaketh Pray alwayes with all prayer and supplication in the Spirit Ephes 6. 18. watching thereunto with all perseuerance c. CAP. XI Of the daily exercise of Thankesgiuing and how it ought to bee performed §. Sect. 1 What things are required in the duty of thanksgiuing ANd as we are thus to pray daily continually by making our suites and petitions vnto God so also by thankesgiuing returning thankes and praise for all the benefits and blessings which wee receiue at his hands Vnto which duty diuers things are required first that it bee done in the name of Christ according to that of the Apostle By him therefore let vs offer the Ephes 5. 20. Heb. 13. 15. Ro. 1. 8. 7. 25. sacrifice of praise to God continually that is the fruit of our lips giuing thanks to his name Secondly that it be done in a right manner vnto which is required that it be done first not onely in outward profession with the lips but also inwardly with the soule with all the powers and faculties of it according to that of the Psalmist Blesse the Lord O my soule and all that Psal 103. 1. 104. 1. is within me blesse his holy name First in our vnderstanding we are to take notice and rightly to conceiue of Gods benefits not onely in some generality but also of those particular blessings which we daily and continually receiue from him that we may not be vngratefull through ignorance and heedlesnesse but haue thankefull mindes and so as the Psalmist speaketh sing praises with vnderstanding Neither must we onely know Gods Psal 47. 7. benefits and blessings but also acknowledge them to be his free gifts and that he is the principall Author and fountaine of all the good which wee Jam. 1. 17. Habac. 1. 16. either presently inioy or hope for in time to come giuing him the whole glory of his gifts and not attributing them to secondary causes and inferiour meanes which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements we must rightly value and highly esteeme of Gods benefits as well when we inioy them as before we had them or when they are taken from vs not extenuating but rather amplisying his gifts to the aduancing of his glory and increasing of our thankfulnesse Psal 16. 6. In our memories we must thankefully retaine the remembrance of Gods manifold mercies and inestimable benefits that wee may continually Deut. 6. 11 12. 8. 14. take occasion thereby to praise him for them esteeming it one of the worst kinds of vngratitude to forget our benefactour or the gifts and blessings which wee haue receiued from him And this God often imposeth vpon his people that they should not forget him nor his blessings and Psal 103. 2. Dauid vpon his owne soule Blesse the Lord O my soule and forget not all his Ps 9. 1. 138. 1. 86. 12. benefits But aboue all we must be thankefull vnto the Lord with all our hearts according to that of Dauid I will praise thee O Lord with my whole Psal 119. 7. heart Or if we faile herein of that perfection which the Law requireth yet at least let vs doe it in vprightnesse and integrity which will be accepted of God in Iesus Christ Vnto which thankfulnesse of the heart is required first that it be done in humility giuing God the whole praise of Psal 115. 1. his owne workes and acknowledging his glory and greatnesse his goodnesse and graciousnesse who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes base and contemptible sinfull and miserable Gen. 32. 10. 1. Chro. 17. 16. and are so farre off from deseruing the least of his mercies and benefits that we haue iustly merited the greatest of his iudgements and punishments Secondly we must shew our thankfulnesse with all due reuerence in respect of Gods glorious Maiesty acknowledging it to bee a singular priuiledge that so mighty a King and Soueraigne Lord of heauen and earth will receiue any thing at our hands Thirdly wee must performe it with all alacrity and cheerefulnesse reioycing much in that he giueth vs not onely the occasions of this duty but hearts also to doe it in some poore and weake measure §. Sect. 2 That we must giue thankes in all things And after this manner must we shew our thankfulnesse vnto God The obiect of our thanksgiuing or the cause and occasion of giuing thankes 1. Thes 5. 18. Ephes 5. 20. is all things according to that of the Apostle In euery thing giue thankes And againe giuing thankes alwayes for all things vnto God the Father in the name of the Lord Iesus Christ That is we must giue thankes for all good things which are so in their owne nature or which through Gods wisedome power and goodnesse are made so vnto vs for positiue good things as all Gods blessings and benefits both temporall spirituall and eternall or priuatiue when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued or at least doth not inflict them in that measure and degree which hee might iustly impose vpon vs in which respect the Church in her greatest afflictions Iam. 3. 22. tooke occasion of praysing God and acknowledging his mercies in that they were not vtterly consumed And doth also turne these light and Rom. 8. 28. momentany afflictions to our good as the mortification of our sinnes the inriching of vs with spirituall graces the furthering of our saluation and the increasing of our heauenly ioy and happinesse §. Sect. 3 That we must
tranquilla valet inhiare Gregor Moral lib. 5. able to behold those diuine things which without much difficulty it cannot see when it is most quiet And therefore if wee will meditate with any fruit and profit wee must not be more carefull to sequester our selues outwardly from company then our hearts inwardly from worldly cares nor according to our Sauiours counsell to shut our Closet dores then to shut the doore of our hearts against earthly distractions and to keepe a narrow watch ouer them that none may enter at vnawares and distract vs in this holy exercise Neither must we onely take care to exclude at this time such wicked thoughts and such carking and carnall cares as are alwayes vnlawfull but euen those which are at other times honest and necessary about our ordinary imployments and duties of our callings yea those likewise which are religious and spirituall if they be vnseasonable and nothing pertinent to the present purpose nor any way suteable to the matter we haue in hand seeing though in respect of their matter they be good and holy yet they are cunningly thrust into our hearts and minds by the tempter who can transforme himselfe into an Angell of light in an ill manner vnseasonably and vnprofitably and to a worse end namely to distract our present Meditations and that by thinking on two things at once of a diuers nature we should receiue benefit by neither nor brings our thoughts vnto any good issue In which regard we are not vtterly to banish such things out of our hearts but onely to shut them out for the time and to let them stand at the doore like suters till we haue dispatched with those vnto whom for the present we haue giuen hearing lest rushing in vncalled and speaking altogether after a tumultuous manner nothing be dispatched through this disorder whereas by seasonable admittance in due course and conferring with one after another all may be brought to good effect Secondly as we must clense our hearts from these incumbrances so we must decke and adorne them with the ornaments of vertue that they may be fit to entertaine so high and holy a Ghest but especially we must decke them with humility in which he so chiefly delighteth that he will not onely be content to conferre with vs for a little while but will Esa 57. 15. euen dwell and keepe residence with vs if wee be of an humble spirit And therefore when we approch into Gods presence to performe this duty let vs thinke and consider of his glorious greatnesse and awfull Maiestie and of our owne basenesse and vilenesse weakenesse and vnworthinesse saying in our soules with Abraham Behold I haue taken vpon mee to speake Gen. 18. 27. vnto the Lord which am but dust and ashes O let not the Lord be angry and I will speake And without this humility we cannot profitably performe this duty for as one saith None can contemplate the wisedome of God who Contemplari Dei sapientiam non possunt qui sibi videntur esse sapientes c. Greg. in Moral lib. 18. are wise in their owne conceits because they are by so much distant from his light by how much they come short of humility in themselues For whilest the swelling of pride increaseth in their minds it closeth the sight of contemplation and thinking themselues inlightened aboue all others they are depriued of the light of vertue Finally wee must prepare our hearts for Meditation by sharpening our appetites and whetting our stomackes after this spirituall repast and food of our soules by considering seriously of those arguments by which formerly it hath beene commended vnto vs. For as it is a singular helpe to our bodily nourishment when wee come to our meate with an hungry appetite and that food doth vs but little good which wee feed vpon with lothing satiety so also is it in the nourishment of our soules for if wee receiue our food with a good stomacke we shall the better feed vpon it retaine and disgest it whereas if we come vnto it with a cloyed appetite wee shall soone cast it vp againe and neuer disgest nor conuert it to any spirituall nourishment Lastly there is some preparation also required in respect of our bodies for as we must take heed that they bee not too much pampered with excessiue diet seeing this fulnesse and fatnesse of body causeth emptinesse and leanenesse in the soule dulleth the minde drowneth the spirits and oppresseth the heart so must we on the other side beware that the body and minde bee not wearied and the spirits spent with former studies and labours so as they are wholly disabled that they cannot as fit instruments performe any good seruice to the soule in this spirituall exercise as being rather disposed to rest and sleepe then to take any profitable paines in this laborious imployment §. Sect. 3 Of the subiect matter of our Meditations And thus hauing prepared our persons the next thing to bee done is to prouide fit matter whereupon wee may meditate without which our Meditations are alwayes vnprofitable and oftentimes hurtfull and pernicious In which respect the greatest part of men doe pittifully faile for though all are willing to meditate the mind delighting in its owne motion and in discoursing vpon those subiects which it most esteemeth and vpon which the heart is wholly fixed yet few make choice of such matter as may be fit for their soules nourishment but some meditate mischiefe in their hearts thinking vpon the readiest meanes how they may atchieue it with least danger some how they may satisfie their carnall desires with worldly riches pleasures and preferments and raise themselues by other mens ruines some meditate vpon naturall things with naturall mindes neuer drawing them to spirituall vse some on domesticall matters how they may best contriue their businesse or on ciuill affaires and high points of state yea many men spend a great part of their Meditations about matters meerely concerning other men and nothing at all appertaining vnto them Vpon which and a thousand such like subiects we may spend our spirits weare out our bodies and weary our minds and yet bee neuer the holier in this life nor happier in the life to come But the matter of these Christian Meditations whereof we intreate ought to be wholly spirituall and diuine either in respect of the things themselues or at least the vse which we are to make of them And thus the whole Scriptures and euery part and parcell of them may be the subiect matter of our Meditations when wee seriously consider of the right and naturall sense and meaning of them and draw them vnto vse either for instruction admonition reproofe consolation or the reformation and amendment of our sinfull liues In which kind of Meditations whoso exercise themselues they are by the Psalmist pronounced blessed But besides the text of holy Scriptures Psal 1. 1 2. any point of the doctrine of diuinity contained in them may
residence in heauen in respect of reuealing himselfe most cleerely to his Angels and Saints and manifestation of his presence by admitting them to a more full and perfect vision of his Maiesty and glory yet being infinite and incomprehensible he filleth all places in heauen and earth with his presence containing all things and being himselfe contained of nothing Thus Salomon saith that the Heauen of heauens cannot containe him And the Lord himselfe demandeth Am I a God at 1. King 8. 27. hand and not a God farre off Can any man hide himselfe in secret places that Jer. 23. 23 24. I shall not see him Doe not I fill heauen and earth saith the Lord And Dauid professeth that he could in no place either by sea or land in heauen or in Psal 139. 7 8 9. hell goe from his presence And being thus omni-present he seeth and beholdeth all things himselfe in the meane time being inuisible For hell Iob 26. 6. is naked before him and destruction hath no couering The eyes of the Lord are Pro. 15. 3. in euery place beholding the euill and the good Darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to Psal 139. 12. him He beholdeth the most hidden secrets and all things are naked and Heb. 4. 13. transparant to his sight Yea he seeth all our actions and his eyes are vpon Ier. 16. 17. all our wayes they are not hid from his face neither is our iniquity hid from his eyes Yea he cleerely discemeth not onely outward workes in the most Pro. 15. 11. secret corners but he searcheth and tryeth our very hearts and reines For hell and destruction are before the Lord and how much more then the hearts Ier. 17. 10. Iob 42. 2. of the children of men And though they be so wicked and deceitfull that they are neuer knowne vnto others and oftentimes not to our selues yet the Lord who by his infinite wisedome seeth and knoweth all things searcheth and tryeth them §. Sect. 2 That it would be a powerfull meanes to restraine vs from all sinne if we would alwayes set God before vs. The which if it were thorowly considered would be a most powerfull and effectuall meanes to mooue vs continually to walke with God to performe all duties of a godly life and to carry our selues in all our thoughts words and workes at all times and in all places as in his sight and presence If we did euer set God before our eyes and alwayes remembred that his eyes were vpon vs it would bee a notable bridle to pull vs backe and to hold vs vp when wee are ready to fall into any sinne It would make vs to watch ouer our selues that we did not doe any wickednesse which is odious and displeasing in his sight because though it bee a great fault to transgresse the Law of our Soueraigne yet it is much aggrauated by our boldnesse and impudency when we dare commit it before his face and in his sight It would make vs carefull of all our words and wayes not onely in the duties of our callings that wee did not carry our selues either negligently or deceitfully as in our tradings and dealings buying and selling but also in our sports and recreations where naturally we are most apt to forget our selues and to discouer most vanity and folly For if the presence of some graue and godly man would so ouer-awe vs that we should thereby be withheld from the most of our sinnes and if comming at vnawares and taking vs with the manner as wee are talking vainely or prophanely and doing that which is euill or mis-beseeming vs we are ready to discouer the shame of our hearts in our blushing cheekes and deiected countenances if the presence and eye of Parents and Schoole-masters restraine their children and schollers from acting their childish follies and doing such things which they haue prohibited if no malefactour is so desperately impudent as to play his prankes in the presence of his Iudge and to make him an eye-witnesse of his wickednesse then how much lesse would wee mis-behaue our selues by transgressing Gods Law if wee did alwayes remember and seriously consider that our heauenly Father Master and Soueraigne Iudge did looke vpon vs Seneca Magna pars peccatorum tollitur si peccaturis testis assistat Sen. Epist. 11. perswaded his friend Lucilius for the keeping of himselfe within compasse of his duty to imagine that some graue man as Cato or Lelius did still looke vpon him because spectators would keepe him from offending And being come to more perfection would haue a man to feare no mans presence more then his owne nor any mans testimony aboue that of his owne conscience because hee might flee from another but not from himselfe and escape others censure but not the censure of his owne conscience How much more then would it keepe vs from committing of any wickednesse if wee alwayes remembred that God looked vpon vs whose pure eyes cannot indure any sinfull pollution seeing hee also is grearer then our consciences and so vpright in his Iudgements that though conscience may be silenced for a time and giue in no euidence or bee a false witnesse yet it is as impossible to corrupt him as to escape his sentence either by flight or by making our appeale And this argument Dauid vseth to put an end to the wickednesse of the wicked because the righteous Psal 7. 9. God tryeth the hearts and the reines And Salomon disswadeth the yong man from folly and filthinesse by the same reason Why wilt thou my sonne bee rauisht with a strange woman and imbrace the bosome of a stranger For the wayes of men are before the eyes of the Lord and he pondreth all his goings Yea this should no lesse forcibly restraine vs from secret then from open sinnes seeing no man can hide himselfe in secret places that the Lord cannot Ier. 23. 24. see him for hee beholdeth not onely our most hidden actions but also Apoc 2. 23. searcheth the reines and the heart and will giue vnto euery man according to their workes and hee will bring euery worke into iudgement with euery secret Eccles 12. 14. thing whether it be good or whether it bee euill His eyes are vpon the Iob 34. 21 22. wayes of man and hee seeth all his goings There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues And this argument the Church vseth to preserue them from forgetfulnesse of God and from idolatry seeing God would search this out though men could not see Psal 44. 20 21. them because hee knoweth the secrets of the heart Neither could any thing more forcibly restraine vs from secret sinnes then a serious consideration of Gods all-seeing presence as wee see in the example of Ioseph who though he were sollicited to commit vncleannesse by his mistresse who in
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
comfort your sinnes are forgiuen you Strengthen our weake faith in the assurance of thy loue and the remission of our sinnes and let vs labour earnestly in the vse of all good meanes whereby it may bee more and more increased and confirmed that so without wauering and doubting we may apply Christ vnto vs with all his benefits and thy gracious promises made in him Let vs not weaken and wound it with sinnes committed against our knowledge and consciences but nourish it by bringing foorth the fruits of obedience in a godly life Assure vs that wee are thy children by adoption and grace and heires of that heauenly inheritance reserued for thy Saints and let vs approoue our selues to bee so by demeaning our selues in all things as it beseemeth thy Sonnes Let vs loue reuerence and obey thee our heauenly Father and thinke all too little which wee can doe or suffer for thy sake that thereby we may expresse our loue towards thee Let vs aboue all things be zealous of thy glory reioycing when it is magnified and grieuing when it is neglected either by our selues or others Let vs not hazzard our heauenly inheritance by wilfull sinning for the gayning of the whole world but let vs labour to make our calling and election sure and worke out our saluation with feare and trembling Giue vnto vs peace of a good conscience and replenish our hearts with spirituall ioy in the assurance of thy fauour Let vs vndoubtedly expect the performance of al thy gracious promises made in Christ euen when thou seemest to delay them especially that mayne promise of euerlasting life and happinesse and hauing this hope let vs daily purge our selues as hee also is pure But especially giue vs grace that wee may bring foorth the fruits of our faith in true hearty and vnfained repentance bewayling our sinnes past hating our present corruptions which still hang vpon vs and both purposing and seriously indeuouring to leaue and forsake our sinnes and to serue thee in holinesse and righteousnesse all the dayes of our liues Let vs not deferre our repentance from day to day but seeing the necessity thereof vnto saluation let vs lay hold of the acceptable time and whilest it is called to day let vs not harden our hearts but turne vnto thee with all our soules Let vs as we daily renew our sinnes renew also our faith and repentance and haue an earnest and serious study of pleasing thee in all things Let vs not content our selues with a small measure of repentance seeing our sinnes are many and grieuous but let vs aspire to the highest perfection hating sinne with a perfect hatred and bewayling it with bitter griefe Finally let vs constantly perseuere in the practice of repentance and hauing begun in it let vs continue it to the very end of our liues And as wee begge these benefits at thy hands so wee yeeld vnto thee most humble and hearty thankes for all thy mercies and fauours vouchsafed vnto vs especially for all thy spirituall graces concerning eternall life and aboue all for that inestimable pledge of thy loue thy deare and onely Sonne whom thou hast giuen to the death that hee might free vs from all our spirituall enemies and purchase for vs euerlasting happinesse Wee praise thee for that thou hast watched ouer vs with thy gracious prouidence in the whole course of our liues and namely this day past preseruing vs from all dangers and furnishing vs with all necessaries and blessing vs in all our labours and indeuours Wee beseech thee holy Father to continue with our thankfulnesse thy loue towards vs and care ouer vs. Take vs this night into thy gracious protection and watch ouer vs with thy prouidence waking and sleeping and thereby preserue vs from all perils and dangers and from the malice and fury of all our enemies spirituall and temporall especially of that raging and roaring Lyon the deuill who seeketh all aduantages to worke our destruction Let vs not sleepe like others the sleepe of sinne which bringeth death but let vs still keepe the spirituall watch that wee may alwayes bee prepared for the day of death and Iudgement and haue our accounts continually in readinesse that when wee are called to a reckoning wee may with comfort appeare before our Iudge Preserue vs in the darke from the workes of darkenesse and let vs day and night behaue our selues as in thy sight and presence making no lesse conscience of secret sinnes then of those which are open and manifest Let vs whilest our bodies rest haue our mindes exercised with holy and heauenly Meditations and let them bee so seasoned with thy grace and guided by thy good Spirit that they may not in our sleepe giue way to sinfull thoughts and vaine imaginations Giue vnto vs such quiet and moderate rest that our bodies may thereby bee refreshed and their decayed strength repaired and so blesse and sanctifie our sleepe vnto vs that it may bee a meanes of preseruing our health and of making vs more fit for all duties of thy seruice Heare vs gracious God in all these our suites and vouchsafe these and all other blessings which in thy wisedome thou knowest needfull not onely vnto vs but also to all thy children and seruants and especially such as bee of this Church the Magistrates Ministers and whole people euen for Iesus Christ his sake In whose Name and words wee conclude our prayers as hee himselfe hath taught vs saying Our Father which art in heauen c. Another Prayer for the Family in the Euening O Immortall inuisible and onely true God most wise mighty iust and mercifull holy and infinite in all perfection Father of our Lord Iesus Christ and in him our most gracious and louing Father Thou hast in thy Word inuited sinners to come vnto thee promising that if wee confesse and forsake our sinnes wee shall finde mercy if wee lay them open thou wilt hide them and if wee acknowledge and bewaile them thou wilt shew thy selfe faithfull and righteous in forgiuing them wee thy vnworthy seruants being loaden with sinne and misery doe heere humble our selues before thee and in the mediation of Iesus Christ prostrate our selues before the Throne of grace suing vnto thee for mercy and forgiuenesse We confesse vnto thee holy Father that wee are by nature dead in trespasses and sinnes and the children of wrath as well as others loaded with the guilt both of that corruption in which wee were conceiued and of innumerable actuall transgressions whereby wee haue violated thy whole Law and so made our selues subiect to the curse thereof and euerlasting death of body and soule The which our sinne and misery is much aggrauated in that wee haue long liued without any sense of it or any desire to be freed from it but tooke all our delight in displeasing thy Maiesty and in performing cheerefull seruice vnto sinne and Satan Yea Lord after that thou of thy free grace hast giuen vs a sight of our
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary