A Guide to Godliness, Book 1 · Chapter 6
CHAP. VI.
Of the ſignes of carnall ſecuritie, ariſing from the cauſes of it.
§. 1 That the cauſes of carnall ſecuritie doe argue and ſhew the effect.
ANd thus we hauehave ſhewed the many differences, which may be obſerued betweene that carnall ſecuritie which is in the vnregenerate, and that which after regeneration remayneth in the faithfull: And now according to our order propounded, we are to ſet downe ſome ſignes of this Vice, according to which if we examine our ſelues, we may diſcerne whether it raigneth and ruleth in vsus or no. To the end, that if after due triall and examination of our eſtate, we find that it doth, we may not content our ſelues with this fearefull condition, and ſo continue in it, but may labour earneſtly to come out of it, and to this purpoſe carefully vſe the meanes of which I ſhall ſpeake afterwards. The firſt ſort of ſignes are, when we find the cauſes of this ſecuritie in vsus, of which I hauehave before ſpoken. For as Effects argue the Cauſe, ſo the Cauſe the Effects; eſpecially in Vices of this nature, which being diuerſly conſidered, are mutuall Cauſes and Effects one of another. Euen as the fire cauſeth the wood to burne; and the wood burning encreaſeth and preſerueth the heate of the fire. For ſo theſe Cauſes produce ſecuritie; which is no ſooner bred, but it preſently giueth life and vigour to that which bred it. Euen as wee ſee in ſome Herbs and Flowers, the Roote giueth life to the Leaues and Branches which ſpring from it; and they being growne, the Roote againe liueth in them, and dyeth when they are plucked from it. As for example, contempt of Gods Word, cauſeth Securitie, and Securitie being entred into the heart, cauſeth the Word to be the more contemned.
§. 2 The firſt ſigne of carnall ſecuritie, is ignorance of God and his Attributes.
The firſt ſigne then of carnall ſecuritie, is when men are groſly ignorant, either through blindneſſe of nature, or affectation. So that we may vndoubtedly conclude, that if Ignorance be ſeated in the head, Securitie holdeth his reſidence in the heart. For were they not ſecure they could not content themſelues to liue in this damnable eſtate, quite deſtitute of all ſauing Grace, or ſound aſſurance and hope of eternall ſaluation, but would vſe all meanes to come out of it, and to attayne vntounto the ſauing knowledge of God and his will. Againe, of contraries there is the ſame reaſon. But the true feare of God is cauſed by ſauing Knowledge, and this Knowledge is an infallible ſigne of Gods feare. Yea, theſe are mutuall cauſes one of another; for Knowledge is the cauſe why we feare God, and the feare of God is (as the Pro. 1. 7.wiſe Man ſaith) the beginning of Knowledge. Whereof it is, that Pſal. 111. 10.the Law of God is called the feare of God, becauſe this feare is wrought Pſal. 19. 9.in vsus by the knowledge of it. So Moſes is commanded, to gather the Deut. 31. 12. & 4. 10.people together, that they may heare and learne the feare of the Lord their God. As therefore the light of ſauing Knowledge diſcouereth the habitation of Gods true feare, ſo the fogs of Ignorance, which blind the mind, plainly ſhew to them who hauehave ſpirituall diſcerning, that carnall ſecuritie lodgeth in that heart. Neither is there any meanes to be freed from that ſecuritie, which is naturally borne and bred with vsus, till we know and acknowledge our manifold ſinnes, whereby we hauehave grieuouſly tranſgreſſed Gods Law, and made our ſelues ſubiect to the curſe thereof, as alſo the Iuſtice, Power and Truth of God, whereby he is both able, willing and reſolued, to puniſh them who continue in their ſinnes without repentance.
§. 3 The ſecond ſigne, is when wee are forgetfull of God and his Attributes.
The ſecond ſigne of carnall ſecuritie, is forgetfulneſſe of God and his Attributes; when as we ſeldome or neuer remember, or thinke of his Omnipreſence, and all-ſeeing Wiſdome beholding vsus at all times, and in all our actions; his Iuſtice and hatred of ſinne, and thoſe that liue in it; his Mercy, Goodneſſe and louelove of Holineſſe and Righteouſneſſe, extended to thoſe that feare and ſerue him: or finally, of the laſt Iudgement, when as we muſt giuegive a ſtrict account of all which we hauehave done in the fleſh, before a iuſt and vnpartiall Iudge, which will not let Vertue goe vnrewarded, nor Sinne vnpuniſhed. For as we would thinke that Malefactor moſt ſecure and retchleſſe, who being liable to the Law, guiltie of haynous crimes, and bound ouer to giuegive an account of all his offences the next Aſſizes before an vpright Iudge, ſhould ſpend his time in drinking and reuelling, pleaſure and delight, and neuer thinke of the day of his Arraignment, nor how he may ſo anſwere for himſelfe, that he may eſcape the ſentence of death, or procure his Pardon: ſo much more is he to be thought not onelyonly aſleepe, but euen ſtarke dead in his ſecuritie, who neuer calleth to mind either his owne ſinnes, or Gods Iuſtice and righteous Iudgements, or thoſe eternall Puniſhments vntounto which he is liable, and ſhall neuer eſcape if in this life he hath not procured his Pardon by Faith in Chriſt, and bringing forth the fruits of it in vnfayned repentance.
§. 4 The third ſigne Pride and ſelf-Confidence.
The third ſigne, is Pride and ſelfe-Confidence; For as the true feare of God and Humilitie, are alwayes ioyned together, and are mutuall cauſes one of another, ſo that the more humble we are the more we feare God, and the more that we feare him the more we humble our ſelues in his ſight, becauſe they both proceed from the ſame Roote and are ſtreames of the ſame Fountayne; namely, the ſauing Knowledge of Gods Wiſedome, Power, Iuſtice, Goodneſſe, Truth, and our owne vileneſſe and vnworthineſſe: So Securitie and Pride accompanie one another, neither could we euer be ſecure, if Pride did not poſſeſſe our hearts, making vsus to ouer-weene our gifts, and to thinke our eſtate better then it is. Neither could we euer be lifted vp with pride, if Securitie did not ſhut our eyes, and ſtupifie our ſenſes, ſo as we cannot ſee or diſcerne, how little cauſe we hauehave of being exalted, and how great and manifold of deiection and humiliation. So confidence in our ſelues, as in our owne wiſedome, ſtrength, merits and worthineſſe, is a notable ſigne of carnall ſecuritie, euen as diffidence in our ſelues, and affiance in God, is a ſure ſigne of his feare; and therefore they are ioyned by the Pſalmiſt, Ye that feare the Lord, truſt in the Pſal. 115. 11.Lord. For who would not thinke him moſt deeply ſecure, who being aſſaulted by a mightie Enemie armed at all points, ſhould truſt in a Reede and paper Buckler, preſuming that they are ſufficient not onelyonly for defence, but alſo obtayning victorie; eſpecially, if at the ſame time he ſhould refuſe Armor of proofe, and approued weapons being offered vntounto him. But ſuch and farre greater is their ſecuritie, who being to fight againſt, not onelyonly worldly Enemies, but ſpirituall, euen the wrath of God, the curſe of the Law, and the tentations of the Deuill; truſt in the bruiſed Reede of their wiſedome and ſtrength, and in the paper Buckler of their owne works and worthineſſe; refuſing in the meane time, the ſure defence of Gods wiſedome, power and gracious aſſiſtance, and the all-ſufficient Shield of his free Grace and Mercy, and Merits and Obedience of Ieſus Chriſt.
§. 5 The fourth ſigne, abuſe of proſperitie.
The fourth ſigne is, when being in worldly proſperitie, we abuſe it to pride and carnall preſumption, ſaying with the Wicked, Wee ſhall Pſal. 10. 6.neuer be moued, nor euer ſee aduerſitie. For what greater ſecuritie then to preſume of ſtanding in ſuch ſlippery places, in which we hauehave ſeene ſo many fall before vsus? to thinke that we can keepe the Sea in one ſetled courſe, whoſe nature is to ebbe and flow? to keepe the Moone conſtant and alwayes at the full, whoſe nature is to change, encreaſe, and wane? or to thinke that we ſhall hauehave for a long time firme fruition of theſe earthly vanities; when as both they and we are ſo mutable and momentanie, as that eueryevery day we are in danger to be taken from them, or they from vsus? what greater ſecuritie then to be proud of a flitting ſhadow, and to preſume of our ſafetie, which is no better backed then with the ſtrength of a bubble? To thinke that we can conſtantly hold Gods gifts which in their owne nature, are the wages of thoſe that feare and ſerue him, when as by multiplying our ſinnes, and eſpecially our pride and preſumption, we daily prouoke his wrath and moue him in his iuſt diſpleaſure to take them from vsus? Finally, what greater ſigne of extreme ſecuritie, then to be proud of our Maſters wealth committed to our keeping, as if it were our owne? and becauſe we are more indebted, and hauehave a greater account to make then other men; as though we ſhould neuer be called to a reckoning?
§. 6 The fift ſigne, is cuſtomable ſinning.
The fift ſigne, is cuſtomable ſinning without renuing of repentance; eſpecially if theſe ſinnes be committed, not through frailtie and infirmitie, but againſt knowledge and conſcience. For howſoeuer, he that feareth God may fall into ſinne; yet the ſecure perſon alone committeth commonly knowne ſinnes, which either wound or feare the Conſcience. Though he may fall often, as the wiſe Man ſpeaketh (for in many things we ſinne all;) Yet he maketh not a cuſtome Eccleſ. 7. 20. Iam. 3. 2.of it, neither is it his way▪ but his ſlips and errors; but it is the ſecure man onelyonly that maketh ſinne his vſuall trade, that walketh in the Pſal. 19. 1.counſatle of the vngodly, as his way, that ſtandeth in the way of ſinners, as his place of abode, that ſitteth in the ſeate of the ſcornefull, as in the place of his reſt and chiefe repoſe. Finally, though the faithfull through his owne wickedneſſe, and ſtrength of Satans tentations, may grieuouſly fall into haynous ſinnes; yet it is not his, but a propertie of a ſecure Worldling, to continue in ſuch ſinnes without repentance. It is a great ſigne of carnall ſecuritie, to commit a knowne ſinne, for the baſe hire of earthly vanities, ſeeing (if God take him with the manner and lay it to his charge) it is the bane of his Soule, the loſſe of Heauen, and purchaſe of euerlaſting torments in Hell fire. And who not blinded with ſecuritie, could run theſe hazards for things of ſuch ſmall value? But how much more, if hauing often hardly eſcaped theſe dangers, we make a common practiſe of thruſting our ſelues into them by our ordinary courſe of ſinne; and by careleſſe liuing in theſe ſinnes without repentance? For who, not drowned in ſecuritie, could imagine himſelfe to be in any ſafety, that hath the halter about his necke, and the knife at his throat, and is eueryevery minute in danger of execution? yea, who can caſt himſelfe vponupon the Pikes, and take deepe draughts of this deadly poyſon of ſinne, and yet preſume of health and ſafetie?
§. 7 The ſixt ſigne, abuſe of Gods Patience to impenitency. Rom. 2. 4.
The ſixt ſigne of ſecuritie, is when a Man taketh incouragement by Gods patience and long ſuffering, and his owne impunitie for his former offences, of multiplying his tranſgreſſions, and of going on in ſin without repentance. For the riches of Gods goodneſſe, and patient forbearance, ſhould (as the Apoſtle ſaith) leade vsus to repentance, filling our hearts with ſorrow, and our faces with ſhame, becauſe we hauehave ſo long and ſo often offended a God ſo gracious and mercifull. And beſides, it is a notable incouragement to make vsus haſten our repentance, ſeeing vponupon it we are ſure of pardon. For we ſhall ſurely find him gracious in our returning, whom we hauehave found ſo gracious in our backſliding; he will vndoubtedly ſhew mercy, and pardon our ſinnes vponupon our repentance, who hath ſo long time patiently wayted, that he might take occaſion vponupon our true conuerſion, to hauehave mercy vponupon vsus. But if we abuſe and deſpiſe ſo great a mercy and vnſpeakable goodneſſe, and take occaſion of Gods patience and louelove, the more to prouoke him, and to goe on more careleſly in our ſinfull courſes, what doth this argue but an hard and ſecure heart, which cannot repent, but treaſureth vp vntounto it ſelfe wrath againſt the day of wrath, and reuelation of the righteous Iudgement of God, who though now he be patient, yet ſhall at that day, render vntounto eueryevery man according to his deeds; Rom. 2. 5, 6.rowſing him vp with greateſt torment and ſmart, who hath liued in his ſinnes with greateſt ſecuritie; and inflicting vponupon him the ſoreſt Apoc. 18. 7.puniſhment, who hath moſt contemptuouſly abuſed his greateſt patience.
§. 8 The ſeuenth ſigne, preſumption on Gods mercy.
The ſeuenth ſigne, is preſumption on Gods Mercy, whereby the impenitent ſinner perſwadeth himſelfe, that ſinne he neuer ſo much, yet God is ſo gracious that he will forgiue him, and ſo taketh occaſion hereby to giuegive liberty vntounto his carnall luſts, that they may glut themſelues with their ſinfull delights, and imbrace all wicked obiects without feare of danger. Now, this argueth an heart deſtitute of all grace, and deſperately hardned with carnall ſecuritie. For though Gods mercy be great and infinite, yet he hath none for them who thus groſly abuſe it, but for thoſe alone who take occaſion thereby to reuerence his goodneſſe, and to ſhun with greater care his diſpleaſure, according to that of the Pſalmiſt: There is mercy with thee, that thou mayest Pſal. 130. 4.be feared; and they onelyonly are his true Iſrael and Veſſels of Grace, in whoſe ſaluation he will glorifie and ſet forth the prayſe of his rich Mercies; who returne and ſeeke the Lord their God, and Dauid their King, that is, the ſonne of Dauid, and his holy anoynted Ieſus Chriſt, and feare the Lord and his goodneſſe, as the Prophet ſpeaketh.Hoſ. 3. 5.
§. 9 The eight ſigne, is the contempt of the meanes of ſaluation.
The eight ſigne, is the contempt and vtter neglect of the meanes of Grace and Saluation, as the Hearing, Reading, and meditating in the Word, Prayer, the Sacrament of the Lords Supper, communion with the Faithfull and the reſt, or the cold and careleſſe, formall and negligent vſing of them, without any deſire or indeauour to profit by them. For they whoſe hearts are ſeaſoned with any true feare of God at all, doe feare and ſeeke his Face, and fauour in his holy Ordinances; they tremble at his Word, as the Prophet ſpeaketh, they worke out their Eſa. 66. 2. Phil. 2. 12.ſaluation, in the vſe of all good meanes, ſanctified for this purpoſe, with feare and trembling, as the Apoſtle teacheth vsus; their hearts long after the Waters of Life, like the thirſtie Lands; and as the chaſed Hart Pſal. 42. 1.bray after the Riuers of Water: and if they bee reſtrayned from comming into Gods holy Aſſemblies, paſſionately crie out with Dauid, O how amiable are thy Tabernacles, O Lord of Hoſts! my Soule longeth, Pſal. 84. 1, 2.yea, euen fainteth for the Courts of the Lord! my heart and my fleſh cryeth out for the liuing God! And when they heare the Law, their hearts melt, as did the heart of good Ioſiah, they are aſtonyed in the ſight of ſenſe of their ſinnes, and heare the Word with trembling, like Ezrah Ezra. 9. 4.and his Companions. They receiue Gods faithfull Miniſters with all reſpect and reuerence, though neuer ſo meane in their owne perſons, yet becauſe they are Gods Ambaſſadors and doe his meſſage; according 1. Theſ. 2. 13.to that of the Prophet: Who is among you that feareth the Lord, Eſa. 50. 10.that obeyeth the voyce of his Seruant? herein like vntounto dutifull ſubiects, who reuerencing their King, receiue a meſſage from him by his meaneſt Officer with awfull feare. On the other ſide, it is an euident ſigne of a heart poſſeſſed with carnall ſecuritie, and deſtitute of all feare of God, when wee contemne, neglect, or careleſly and coldly vſe theſe meanes of our ſaluation; vainly preſuming that we can come with eaſe to our iournyes end, and neuer goe in the way, nor vſe the meanes which may bring vsus vntounto it; and that we can attayne vntounto life and ſaluation, and deſpiſe the Word of life and ſaluation, which is appointed Act. 13. 26.of God as the onelyonly ordinarie meanes of attayning vntounto them. When Phil. 2. 16.our eares are heauy, that we cannot heare; and our eyes ſhut, that we cannot Eſa. 6. 9.ſee: It is a ſigne, that we hauehave alſo a fat heart which cannot vnderſtand, that wee might bee conuerted and healed; ſeeing God by the Prophet ioyneth theſe together. When with the captiue Iewes wee refuſe to Zach. 7. 11, 12.harken, and pull away the ſhoulder, and ſtop our eares that wee may not heare; it is apparant, that we hauehave alſo with them, made our hearts as an Adamant ſtone. When we contemne and euen rebell againſt Gods Word and the Prophets that bring it, and ſay with the Iewes vntounto the Seers, ſee not; and to the Prophets, propheſie not vntounto vsus right things, Eſa. 30. 30.ſpeak: vntounto vsus ſmoothe things, propheſie deceits; If with the men of Anathoth, Wee ſeeke the Prophets liues, becauſe we thinke them ouerſharpe in reproouing our ſinnes, and ſay, Propheſie not in the Name of Ier. 45. 21.the Lord, that thou die not by our hand. Yea, though we goe not ſo farre, but onelyonly neglect the Word, ſaying to Gods Miniſters, as Foelix to Paul: Goe thy way for this time, when I hauehave a conuenient ſeaſon I will Act. 24. 25.ſend for thee, and take eueryevery ſlight occaſion to abſent our ſelues, when the Word is preached; or when we hauehave heard, ſay with our mouthes with the wicked Iewes, or in our actions (which is all one) with many carnall Proteſtants. As for the Word that thou haſt ſpoken vntounto vsus Ier. 44. 16, 17.in the Name of the Lord, wee will not harken vntounto thee, but we will certainly doe whatſoeuer goeth out of our owne mouth. If we eſteeme Gods Miniſters the worſe, becauſe of their Calling, and giuegive them more neglectfull intertaynment, becauſe they doe Gods meſſage. If we heare their Ambaſſage coldly and careleſly, drowſily and wearily; yea, proudly and ſcornefully, like the Courtiers and Gallants of theſe times, who will out-face Gods Miniſters when they labour to diſcountenance their ſinnes, and heare their Pride, Vanitie, Whoredome, Briberie, Oppreſſion, and other ſuch ſinnes, with geeres and ſmiles, euen then laughing it out, when they are laſhed with the whip of ſeuere reproofe, and hauehave deepe gaſhes made in their Conſciences by the Sword of the Spirit; it is a manifeſt ſigne, that wee are deeply plunged into this Lethargie of carnall ſecuritie, that our hearts are come to Adamantine hardneſſe, our ſenſes ſtupified, and our conſciences ſeared and euen gangrened, ſo that our diſeaſes are almoſt deſperate and euen paſt cure, vnleſſe the Lord the all-ſufficient Phyſician take them in hand, to whoſe power and skill nothing is impoſſible.
§. 10 The ninth ſigne, hearing the Word without Faith.
The ninth ſigne of carnall ſecuritie, is when we heare the Word without Faith; neither giuing credit vntounto the Promiſes of the Goſpell, whereby wee are encouraged to ſerue God, nor to the Threatnings of the Law, whereby wee are diſcouraged in the wayes of ſinne. An example whereof wee hauehave in the people of the Iewes, who by Chriſts melodious muſicke preaching vntounto them Gods Matth. 11. 21.mercies to the Penitent, were not allured to obedience; nor by Iohn the Baptiſts mournfull threatnings of the Law, were mooued to ſhead the teares of heartie repentance. For to heare the Word without Faith, is (as it were) to receiue meate into our hands, wanting a mouth to feede vponupon it. And as it is a ſigne of the true feare of God when wee beleeue his Word, not onelyonly that which is ſpoken by his owne mouth, but that alſo which from him is deliuered vntounto vsus by his Miniſters, which is all one in ſubſtance, like the Water which is the ſame in the Fountayne, with that which is conueighed vntounto vsus by the Conduit pipes, as Iehoſaphat implyeth 2. Chron. 20. 20.in that ſpeech to the People: Beleeue in the Lord your God, ſo ſhall you bee eſtabliſhed: beleeue his Prophets, ſo ſhall you proſper; and our Sauiour plainly ſheweth, ſaying, Hee that heareth you heareth mee, Luk. 10. 16.and hee that deſpiſeth you deſpiſeth mee, and hee that deſpiſeth mee deſpiſeth him that ſent me; becauſe as hee was the Angell or Meſſenger of the Couenant ſent by God, ſo his Miniſters are his Meſſengers ſent by him: So is it a ſigne of the want of this feare and of carnall ſecuritie, when we doe not heare with Faith the Word of the Lord ſpoken vntounto vsus by his Ambaſſadors. And as it was an euidence of Noahs Faith, when hee tooke warning by Gods Word, before the Flood Heb. 11. 7.came, to build the Arke, as the Apoſtle ſheweth; and that thoſe Egyptians feared God, who hearing the threatnings of grieuous hayle by the mouth of Moſes, were warned by it, and made their ſeruants Exod. 9. 20.and cattell flee into the houſes: ſo is it a ſigne of the greateſt ſecuritie, when as hearing Gods Word, we giuegive no credit vntounto it, but careleſly goe on in our ſinfull courſes without repentance, as though wee had neuer heard of either Promiſe or Threatning.
§. 11 The tenth ſigne, not applying of the Word.
The tenth ſigne is, when hearing the Word, wee doe not apply it vntounto our ſelues, to make vſe of it for our owne good; but that it may loſe its effect and hauehave no operation in vsus, put it off and apply it vntounto others. O, this was a good leſſon; would ſuch an one had beene here that he might hauehave heard it. That was an effectuall reproofe for ſuch a ſinne; would ſuch an one had beene preſent who is guiltie of it. Wherein theſe ſecure Worldlings are onelyonly charitable, wiſhing better to their Neighbours then vntounto themſelues; and ſparing food from their famiſhed Soules, that others wants may be ſupplyed; if at leaſt that may be called charitie, which beginneth not at home; or he may be ſaid to louelove his Neighbour, who neuer truely loued himſelfe. Now what doth this argue but deepe ſecuritie, when as men hauehave no ſenſe of their owne wofull eſtate, nor any deſire to come out of it? What doth it ſhew, but that their hearts are frozen in the dregs of ſinne, when like a ſtone wall they beate backe all reproofes? What doth it proue, when being full of wounds and feſtred ſores, from the head to the foot, they pull off and caſt away the ſalues which are applyed by the skilfull Chyrurgeon for their cure, thinking that they hauehave no need of them; but that they are rotten in their corruption, and their ſores gangrened, which maketh them ſecure and careleſſe, becauſe they hauehave no ſenſe of ſmart?
§. 12 The eleuenth ſigne, miſſe-applying of the Promiſes.
The eleuenth ſigne is, when as we miſſe-apply the Promiſes of the Goſpell vntounto vsus, which doe not at all belong vntounto vsus, becauſe we doe not performe the condition of Faith and Repentance. For as the eager longing of the ſicke patient, after vnholſome meates and drinks, doth ſhew vntounto the skilfull Phyſician what humour aboundeth, becauſe it is the nature of eueryevery one of them, to affect that food whereby it is chiefly nouriſhed: ſo the Worldlings delight in feeding vponupon the Promiſes of the Goſpell, doth argue his ſecuritie, ſeeing this ſpirituall Manna receiued into a carnall ſtomacke, doth nouriſh and much increaſe this diſeaſe, not in it owne nature, but through the malignant propertie of the ſtomacke that receiueth it, and the groſſe abuſe of theſe fooliſh Patients, who will feed vponupon theſe Cordialls of comfort, before their groſſe humours are purged by Faith and Repentance, and ſo are not helped at all of their diſeaſes, but hauehave the heat of their Feauer much increaſed.
§. 13 The twelfth ſigne, is to delight in a flattering Miniſterie.
The twelfth ſigne is, when as men delight in a pleaſing and flattering Miniſterie, who will ſoothe them vp in their ſinfull courſes, and let them ſleepe ſecurely in their wickedneſſe without any diſturbance. So the ſecure and hard-hearted Iewes, being reſolued to walke on ſtill in their euill wayes, would either hauehave the Prophets ſaue their labour and not propheſie at all; or if they would needs take the paynes, they condition with them to ſpeake vntounto them, not right but ſmooth things, Eſa. 30. 6.and to propheſie deceits. So the Prophet Michah, out of the experience of his time, ſaith: If a man walking in the Spirit and falſhood, doe lye; or walking with the wind, that is, bee ſo vaine and ambitious of mens prayſes, that he will be carryed any way with the breath of their mouthes, to ſpeake falſhood and vntruth, ſaying; I will propheſie vntounto Mic. 2. 11.thee of wine and of ſtrong drinke, hee ſhall euen bee the Prophet of this people. And ſecure and hard-hearted Ahab could not indure the ſharpe, though holſome, reproofes of Elias; nor to bee croſſed in his courſes by Michaias; but is well pleaſed with the lyes of the foure 1. King. 22.hundred falſe prophets, becauſe they ſpake according to his appetite, and fitted their words and matter according to his humour. The reaſon is, becauſe being fully reſolued to continue impenitently in their ſinfull courſes, and euen to hazard their ſoules to extremeſt perils, rather then to leaue delighting of themſelues with the pleaſures of ſinne, they are willing to be free from all outward checkes of the Word, and inward checkes of Conſcience, and to preſerue as much, as may be, their minds in peace and ſecuritie, that they may take their fill of carnall delights, when as they are not embittered with any diſturbance. Wherein they are like vntounto fooliſh Patients, who preferring their eaſe before their health, will not hauehave their feſtred ſores ſearched to the bottome by the skilfull Chyrurgeon, becauſe they will not indure the payne of the cure, but rather entruſt themſelues into the hands of ſome Mountebanke and Impoſtuor, who will take vponupon him to cure them with a healing plaiſter. Or like thoſe who are ſicke of the Lethargie, who being inſenſible of their eſtate, had rather continue in it without diſturbance to their deſtruction; then to be awakned out of it by any vnpleaſing meanes, though they are fit and neceſſary for their recouery.