A Guide to Godliness, Book 1 · Chapter 7
CHAP. VII.
Of eight other ſignes of carnall ſecuritie, ariſing from the effects of it, and other Arguments.
§. 1 The firſt ſigne, not to profit by afflictions. Firſt, on others.
ANd theſe are the ſignes of carnall ſecuritie, ariſing from the cauſes of it. Other ſignes there are which ariſe from the effects, and ſome other Arguments. As firſt, it is a ſigne of a ſecure and hard heart, when as wee doe not profit in Gods feare and obedience by afflictions, and Gods iudgments and puniſhments inflicted, either vponupon other men or our ſelues. VponUpon others; for eueryevery wiſe Man is made more wary and watchfull by other mens harmes. If wee ſee another man fall that goeth before vsus; when we come to the ſame place, we doe more carefully looke to our footing. If our Neighbours houſe be on fire, we make it our owne caſe, and labour all we can to auoyd the like miſchiefe. When Malefactors are ſeuerely puniſhed, thoſe that be guiltie of the ſame crimes, if they hauehave any grace in them, doe take warning; and are moued thereby to deſiſt from thoſe wicked courſes, which bring vntounto the Offenders ſuch ſhame of ſmart. On the other ſide, we account him a moſt fooliſh, retchleſſe and ſecure perſon, who taketh no warning by other mens euills. We thinke him a careleſſe child, who ſeeing his brother diſ-inherited for his vaine, looſe and riotous courſes, doth tread in the ſame ſteps, and yet promiſe vntounto himſelfe to ſucceed his Father in all his poſſeſſions. And we eſteeme him a deſperate Malefactor, who ſeeing his Fellow executed for felony, doth at the ſame time cut purſes. But yet much more ſecure and deſperate is he to be accounted, who goeth on in his ſinnes againſt God, when he ſeeth his fearfull Iudgements executed vponupon others for the like wickednes. For whereas one Malefactor may eſcape the hands of the Iudge, when Eſa. 28. 15.another is taken, or being apprehended, may make better friends, and find more fauour then another, that is weaker in friends and meanes; God is of ſuch power, and his hand guided by his all-ſeeing eye ſtretcheth out ſo farre, that no man either by ſecret acting of his ſinne, or ſpeedy and farre flying can eſcape his Iudgement ſeate; and he is ſuch an vnpartiall Iudge, that he executeth righteous Iudgement vponupon all men without reſpect of perſons. Now this ſecuritie is much aggrauated, when wee will take no warning by thoſe Iudgements which wee ſee executed, not onelyonly on thoſe that are farre off, but ſuch as are neere vntounto vsus; as vponupon thoſe that hauehave beene Partners and Companions with vsus in that wickedneſſe which wee ſee puniſhed, in our Neighbours or neere Friends, on thoſe who are of the ſame Family or Kindred, and moſt eſpecially when they are inflicted vponupon our owne Children or Parents. In which reſpect Daniel aggrauateth the carnall ſecuritie of Belſhazzar, who hauing ſeene Gods Iudgements Dan. 5. 3. 22.in fearfull manner executed vponupon his Grand-father Nebuchadnezer, for oppreſſing Gods people, ſpoyling the Temple, and ſacrilegious taking and retayning the holy Veſſells; tooke no warning by it, but liued in the ſame ſinnes, adding this further vntounto them, that he abuſed thoſe holy Veſſells in his prophane and drunken feaſts. And thou his ſonne, O Belſhazzar (ſaith he) hast not humbled thine heart, though thou knowest all this; But hast lifted vp thy ſelfe againſt the Lord of Heauen; and they hauehave brought the Veſſells of his Houſe before thee, and Thou and thy Lords, thy Wiues and thy Concubines, hauehave drunke wine in them, &c.
§. 2 Secondly, ſuch as are inflicted on our ſelues.
But much more doth it argue an heart full of carnall ſecuritie, when as we make no good vſe for our repentance and humiliation, of thoſe afflictions which are inflicted vponupon our owne perſons. For, ictus piſcator ſapit, the burnt child dreadeth the fire; Et ſerò ſapiunt phryges, foreign. Quae nocent docent.euen thoſe that are moſt dull of conceit, wax wiſer by many warnings. And it is a ſigne, that we are more ſenſeleſſe through this ſecuritie, then the Horſe or Aſſe, if we are nothing moued with the Rod and Spur of Gods chaſtizements and puniſhments. Euen many of the Iewes, though very negligent and ſecure in their proſperitie, hauehave this Teſtimonie giuen vntounto them by the Prophet, that they were awakned out of their dead ſlumber by afflictions, and ſought vntounto God in the day of their aduerſitie. O Lord (ſaith he) in trouble they hauehave Eſa. 26. 16.viſited thee, they hauehave powred forth a prayer when thy chaſtning was vponupon them. Though there were others of them more ſenſeleſſe in their ſecuritie, of whoſe ſtupiditie the Lord complayneth: In vaine hauehave I Ier. 2. 30.ſmitten your Children, they hauehave receiued no correction. And the Prophet: Thou hast ſtricken them, but they hauehave not grieued; thou haſt conſumed them, but they hauehave refuſed to receiue correction, they hauehave made their faces harder then a Rocke, they hauehave refuſed to returne. And againe, The people turneth not vntounto him that ſmiteth them; neither doe they ſeeke Eſa. 9. 13.the Lord of Hoſts. But who were theſe? euen ſuch as were more brutiſh then the Oxe and Aſſe, as he ſaith in the beginning of his propheſie, Eſa▪ 1. 3, 5.whom the Lord giueth ouer as a deſperate cure, becauſe they grew worſe by his corrections. And yet many carnall Proteſtants, who are ſo deeply aſleepe in this ſecuritie, that they doe not know that they are in this Lethargie, being nothing touched with Gods Iudgements, doe bleſſe themſelues in this ſtate, becauſe they can couer all ouer with a conceit of patience, ſaying, Gods will be done, without thinking any more of it to lay it to their hearts. But theſe men will hauehave their victorie before any conflict; they will at the firſt ſtep leape to the top of perfection in patience, and not aſcend vntounto it by any degrees. They thinke that they can in all things ſubmit themſelues vntounto Gods will, and yet neuer care in any thing to doe his will. They would ſeeme ſtrong in this grace alone, being weake or nothing in any other, which is impoſſible; ſeeing they are linked one with another, and either are begun or not begun, thriue or decreaſe, liue or die altogether. And therefore this is not patience wherewith they delude themſelues. For wee cannot poſſeſſe our ſoules in patience, till wee poſſeſſe them in peace, peace with God and peace of Conſcience. Neither can we hauehave this peace after our combate with afflictions, till wee hauehave renued our Couenant with God, whom wee hauehave by our ſinnes diſpleaſed, and moued to correct vsus, by renuing the condition on our part, Faith and Repentance: without which our patience is nothing but ſtupiditie and blockiſhneſſe, not in obedience to God, but out of our ſenſeleſnes of his ſtripes; not ſpringing from the louelove of God, which maketh vsus to yeeld in all things vntounto him; but out of ſelfe louelove which cauſeth vsus to put off all griefe as much as may bee, and to this end to caſt our ſelues into this Lethargie, that wee may with more eaſe ſleepe out our payne. Finally, it is no fruit of Faith and affiance in God, but of our carnall ſecuritie and hardneſſe of heart, which make vsus that we cannot be affected either with Gods Mercies or Iudgements. But much more doth it argue, that mens hearts are deeply and deſperately beſotted with this Vice, when they are not onelyonly Stoicall and blockiſh in apprehending Gods Iudgements▪ but alſo vſe all meanes to ſtupifie their ſenſes, that they may not feele their ſmart, and to intoxicate their minds that they may not conſider of them, making themſelues drunke with pleaſures, that they may hauehave no ſenſe of payne, and caſting themſelues into this dead ſleepe of ſecuritie, that no griefe of ſorrow may pierce their hearts. And when God by his chaſtizements calleth them with the Iſraelites to weeping and mourning, to baldneſſe and Eſa. 22. 12, 13.to girding with Sack-cloth; they ſpend their time in ioy and gladneſſe, feaſting and reuelling, muſicke and merry companie, eating and drinking, becauſe to morrow they ſhall dye.
§. 3 The ſecond ſigne, is to hauehave no deſire to keepe Gods Commandements.
The ſecond ſigne of carnall ſecuritie is, when as we hauehave no deſire and indeauour to ſerue God and keepe his Commandements, either Gen. 22. 14. Deut. 6. 13. Deut. 10. 12. & 8. 6. Pro. 8. 13 & 16. 6.in doing the good which he requireth, or in departing from the euill which he hath forbidden. For the true feare of God doth alwayes ſtir vsus vp to obedience, whereof it is that they are vſually ioyned together and often taken the one for the other. Thou ſhalt feare the Lord thy God, and ſerue him. And now Iſrael, what doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his Wayes, and to louelove him, and to ſerue the Lord thy God with all thy heart and with all thy ſoule; to keepe the Commandements of the Lord and his Statutes. So the wiſe Man ſaith, that the feare of the Lord is to depart from euill. Hence it is, that the Law is called, the feare of the Lord; and all other Pſal. 19: 9. Eccleſ. 12. 13. Pſal. 111. 10: Pro. 1. 7. & 9. 10. Pſal. 128. 1.vertues and obedience are comprehended vnderunder it alone. The feare of the Lord is the head or beginning of wiſedome. And, bleſſed is eueryevery one that feareth the Lord, that walketh in his Wayes. And contrariwiſe, the want of all grace, and neglect of dutie and obedience, is compriſed vnderunder the want of Gods feare. So the Apoſtle hauing ſet downe a large Rom. 3. 18.Catalogue of haynous ſinnes, comprehendeth all in this one, as the cauſe of all the reſt. There is no feare of God before their eyes. For ſecuritie Iob 15. 4.bringeth men to an vtter contempt of Gods Law, and neglect of obedience, preparing and making them fit for all wickedneſſe. And therefore when wee ſee diſobedience, impietie and neglect of all good duties in the life and outward actions; we may take it as an vndoubted ſigne, that Securitie hath thruſt out all feare of God from lodging in the heart and affections, according to that of the Pſalmiſt: The Pſal. 36. 1.tranſgreſsion of the Wicked ſaith within my heart, that there is no feare of God before his eyes.
§. 4 Secondly, when we yeeld obedience but by fits:
But though this ſigne, where it is to bee ſeene plainly, ſheweth the groſſeſt ſecuritie, yet there are other ſorts of it more ſubtill and refined, which cannot be diſcerned by it, ſeeing there are many men carnally ſecure, who ſeeme to make conſcience of many ſinnes, and of performing many duties. And if we looke vponupon them in ſome fits of their deuotion, eſpecially in the time of affliction, wee would thinke that they had in them a great meaſure of Gods feare. And therefore in the next place, for diſcouering of them, we are further to know, that it is a ſigne of carnall ſecuritie, when as we yeeld obedience but by fits, and are vnconſtant in our good deſires, indeauours and actions, no longer fearing and ſeruing God, then whileſt his Iudgements are imminent or inflicted vponupon vsus. For as it is the propertie of the feare of God to be conſtant it ſelfe, and to make vsus conſtant in our obedience; according to that in the Prouerbs: Bleſſed is the man that feareth alwayes. Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39.So is it a ſigne, that our hearts are deſtitute of Gods feare, and poſſeſſed by carnall ſecuritie, when wee are fickle and vnconſtant, ſeruing God, ſhunning ſinne, and doing that which is good onelyonly, when the good moode is vponupon vsus, or when wee are driuen thereunto either by ſome approching or preſent puniſhment. For euen the negligent Steward looked about him, when his Maſter called him to giuegive an account of his Stewardſhip. And the moſt careleſſe Slaue that ſecurely neglects all his Maſters commands, will begin to feare him, when hee ſeeth him take the Cudgell into his hand to beate him, or when hee feeleth the ſmart of the whip: whereas hee that feareth God with a ſonne-like feare, is alwayes conſtant in his dutie (although not continually in like meaſure) becauſe the Arguments inciting to this feare, are continually the ſame in themſelues, and he doth conſtantly conſider of them.
§. 5 Thirdly, when we doe not yeeld obedience to the whole Law, but ſome parts onelyonly.
Againe, it is a ſigne of carnall ſecuritie, when as we doe not make conſcience of yeelding obedience to the whole Law of God, but thinke it enough, if wee hauehave reſpect to ſome part onelyonly, though wee neglect the reſt, as the firſt Table without the ſecond, or the ſecond without the firſt. And that wee ſhall eſcape well enough, if wee leaue ſome ſinnes, though we retayne ſome other, and performe ſome good duties, though wee caſt others behind our backs. Neuer conſidering that the curſe of the Law is denounced againſt all, who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Pſal. 119. 6.all that is written in the Booke of the Law to doe it. That hee who breaketh one Commandement, is guiltie of all. That he who truely feareth God, hath reſpect, with Dauid, to all his Commandements, becauſe hee is equally the Author of them all, and requireth obedience to one as well as another. Finally, that ſome few ſinnes retayned can keepe poſſeſſion for the Deuill as well as many, wound the conſcience, harden the heart, and on all occaſions make an eaſie entrance for all their fellowes. So alſo it is a ſigne of this ſecuritie, when as wee doe not yeeld obedience with the whole Man, inward as well as outward; with the heart as well as with the tongue and hand; ſecretly in our Cloſets as well as in the Church and open Streets. For this ſheweth, that we doe not thinke of Gods all-ſeeing Eye, which beholdeth vsus as well in the darkeſt Night as in the brighteſt Day, and ſearcheth and examineth Ier. 17. 10.not onelyonly our actions ſubiect to the view of Man, but alſo our hearts and reynes. Now, what is this but like fooliſh and ſecure Malefactors, to bee carefull to hide our faults and crimes from our Fellowes and Companions, who are liable to the ſame condemnation, and to commit them without feare in the preſence of the Iudge.
§. 6 Fourthly, when our obedience ariſeth not from ſpirituall cauſes, nor is directed to right ends.
Finally, it is a ſigne of ſecuritie, when wee content our ſelues with ſuch a kind of obedience, as ariſeth not from ſpirituall cauſes, nor is directed to right ends, but is done out of carnall motiues and ſiniſter reſpects. As when we leaue ſinne and performe good duties, not out of Faith, and the true louelove and feare of God, but out of ſelfe-louelove and louelove of the World. When as we are moued hereunto by pleaſure, rewards or puniſhments; and ayme rather at our owne then Gods glorie; and are guided and directed in all our actions, not by the Word of God, but by carnall reaſon, proceeding, ſtaying and turning backe, as it ſuggeſteth vntounto vsus, worldly inducements or diſcouragements. For as it was a ſigne, that Abraham truely feared God, when as hee Gen. 22. 12.yeelded abſolute obedience to Gods Command and Word, without taking any aduice from carnall reaſon; ſo is it a ſigne of carnall ſecuritie, when as we only ſo farre forth take counſaile and direction from the Word of God, as will ſtand with our carnall reaſon and affection, performing thoſe good works, and forſaking thoſe Vices, which we would doe or leaue vndone, though there were no immortalitie of the Soule, no Iudgement; yea, no God to behold vsus, and to reward our good, or puniſh our euill actions.
§. 7 The third ſigne, delaying of Repentance.
The third ſigne of carnall ſecuritie, is the delaying of our repentance, thinking that we can repent when we liſt, and that we may doe it time enough in our old age, or on our ſicke beds. For as the true feare of God moueth vsus continually to renew our repentance, as we renew our ſinnes; and ſtill to keepe our Accounts euen, that we may alwayes be in readineſſe againſt that vnknowne and vncertayne Day, when as we ſhall be called to render them before Gods tribunall Seat of Iudgement; ſo ſecuritie maketh vsus to carry our ſelues, like worldly men, whoſe eſtate, by reaſon of debt and danger, is forlorne and deſperate; who neuer looke vponupon their bookes of Accounts to ſumme them vp; yea, rather keepe no account at all, becauſe they are reſolued to take their pleaſure ſecurely, and to riot it out as long as they may, and neuer croſſe their delights, nor checke their ioyes, by calling to their mind and remembrance their after reckonings. Now what can argue greater ſecuritie, then through our want of conſideration to miſtake our repentance, as a thing being in our owne power, and therefore at our command whenſoeuer wee call for it, whereas it is the free gift of God, and therefore to be receiued with all care and diligence, whileſt the acceptable Time and Day of ſaluation laſteth, wherein the Lord graciouſly offereth this gift vntounto vsus? What can more conuince vsus that our hearts are in this dead ſleepe, then careſly to put off a thing of ſuch importance as our repentance is, which concerneth vsus no leſſe then our eternall Saluation or Damnation, vntounto after-times which are moſt vncertayne, we hauing no aſſurance, no, not ſo much as of one minute? What ſheweth more euidently our careleſſe retchleſneſſe, then Luk. 17.with the old World and the filthy Sodomites, to liue impenitently in our ſinnes, Eating and Drinking, Buying and Selling, Building and Planting, till wee bee ſwept away with the Deluge of Gods Iudgements, and be conſumed with his inflamed Wrath. Or with Belſhazzar Dan. 5.to feaſt and carowze, till the Finger vponupon the Wall writ downe the ſentence of our condemnation? Finally, if ſecuritie did not beſot vsus, how could we be ſo be-fooled, as to conceiue that we may more fitly and conueniently repent long hereafter, then at the preſent; when we hauehave, by abuſing Gods patience, incenſed his wrath, and moued him to withdraw his gifts and graces? When wee hauehave hardned our hearts with cuſtomable finning, ſo as neither Gods Word nor Works, Mercies nor Iudgements, can pierce into them? When as we are diſtracted with infirmities of body and cares of mind; ſenſe of preſent euills, and feare of worſe? How could we be perſwaded to imagine, that wee ſhall more eaſily make vp our reckonings betweene God and vsus, when they are growne ſo great as they are ſufficient to fill Zacharies large roll, then when they are in Day-bookes and ſhort Zach. 5. 2.Scrowles? that we can better come out of Satans bondage, when he hath long held vsus in his captiuitie, and worne vsus out, and lamed vsus with his gyues and fetters of ſinne, then when wee are firſt come into his thraldome? Or that we can pull vp ſinne, when by time and continuance it is like an growne Tree rooted in vsus, then when it was newly planted, and as it were, in the tender twigs, if our hearts were not hardned, and the eyes of our vnderſtanding quite blinded with this carnall ſecuritie?
§. 8 The fourth ſigne, is hypocriſie.
The fourth ſigne, is Hypocriſie, when as we make outward ſhew of holineſſe, and nouriſh corruption in our hearts; tipping our tongues with a golden and glorious profeſſion; and angling for prayſe and commendations, by preſenting vntounto the ſight of men, ſome ſeeming good actions, that wee may more cunningly hide and diſguiſe our ſecret ſinnes. For as ſinceritie and Gods feare accompanie one another, according to that of the wiſe Man; He that walketh in his vprightneſſe Pro. 14. 2.feareth the Lord, as wee ſee in the example of Iob, who is ſaid to hauehave Iob 1. 1.beene a man perfect and vpright, and the cauſe thereof is rendred, becauſe he was one that feared the Lord▪ So Securitie and Hypocriſie are neuer ſeuered, but as the Cauſe and Effect goe ſtill together. For if we were not blinded with ſecuritie, we could neuer be ſo fooliſh as to imagine, that we may pleaſe God with outward ſhewes, that being a Spirit he will be content with outward and bodily ſeruice, that he can be ſatisfied with the ſeruice of the outward Man, and that in the Church onelyonly, and when we are in good and religious Companie, and let the Deuill and the World hauehave the heart at all times, and the whole Man in places ſecret and vnſeene? How could we hope to be out of danger, when wee are in the darke, and doing the works of darkneſſe, ſeeing Night and Day are to God alike, and his piercing eye ſearcheth and ſeeth euen the hidden ſecrets of the heart and reynes, if our carnall ſecuritie did not make vsus beleeue, that as wee regard not God, but hauehave remoued him farre from our thoughts, ſo hee as little reſpecteth and thinketh of vsus. Like the fooliſh Lapwing, who hauing hidden his head, becommeth ſecure, thinking that hee is no more ſeene, then hee himſelfe ſeeth others.
§. 9 The fift ſigne, is to feare Man more then God.
The fift ſigne, is when we feare Men more then God, being more carefull to pleaſe, and more loath to diſpleaſe them, then his Maieſtie. Matth. 10. 28. Exod. 1. 17, 18. Heb. 11. 23. Dan. 3. and 6.For as the true feare of God maketh vsus to neglect men, in compariſon of him, according to the commandement of our Sauiour; Feare 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 Idolatrie or forbidding Gods true worſhip, and the Apoſtles who profeſſed, that they feared God more then Act. 5.Men: So it is the nature of carnall ſecuritie, to make vsus feare and reſpect men, becauſe their rewards and puniſhments, like vntounto it ſelfe are carnall; worldly, preſent and ſubiect to the ſenſes; and to neglect God, though his be vnſpeakable and euerlaſting, becauſe being future and for the time to come, and as yet not to be ſeene or felt, we neuer conſider nor thinke of them. Herein, much like vntounto fooliſh children, who feare more the Schole-maſter, threatning to whip them, becauſe of the preſent ſmart; then the deſerued threats of their iuſt Father, though they concerne them no leſſe, then their reiection out of his fauour for the preſent, and diſ-inheriting from their patrimonie in time to come.
§. 10 The ſixt ſigne, immoderate feare in time of danger.
The ſixt ſigne of carnall ſecuritie, is immoderate feare in time of danger. For it is an ordinarie thing with Vices, when they are a little checked and croſſed, to turne into their contrarie extremes; As of preſumption into deſpaire, prophane mirth into deepe melancholy, inſolent pride into moſt abiect baſeneſſe; as wee ſee in the example of Benhadad, who being exalted in the opinion of his vnreſiſtable forces, 1. King. 20. 3. 10. 32.gloriouſly boaſteth that the King of Iſraells ſiluer and gold, wiues and children, were alreadie his before the battaile, becauſe the duſt of Samaria could not ſuffice for handfulls for all the people that followed him; but being put to the worſe in the battaile, hee becommeth cowardly baſe, ſending his ſeruants with halters about their necks, to acknowledge his ſeruice, and to beg for life. And thus it fareth with carnall ſecuritie, which in the time of proſperitie and ſafetie, is bold and confident, but when danger approcheth entertayneth all feares, and is preſently daunted and diſmayed with the ſhaking of a leafe. As wee ſee in the example of the Apoſtle Peter, who was moſt confident and Matth. 26. 33.ſecure in his owne ſtrength before hee was tried; but when hee ſeeth himſelfe in ſome perill, eueryevery 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 hauehave not receiued the ſpirit of bondage to feare againe, Rom. 8. 15.but the Spirit of adoption; and becauſe as Saint Iohn ſaith, perfect louelove 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 giuegive place in the time of danger vntounto it; which being entred cauſeth vsus to feare ſhadowes as well as ſubſtances, and not onelyonly that which hath being in truth, but ſuch falſe dangers as wee giuegive being vntounto 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, vntounto ſecundarie cauſes and inferiour meanes, which fayling, we wholy diſtruſt God as not able or willing to helpe vsus, 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 vntounto 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, vntounto 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 vsus both feare and affiance; but thinketh that God ſitteth in Heauen, not regarding what is done vponupon 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 vntounto him in time of danger with any confidence, as his Patron and Protector; but will rather caſt himſelfe vponupon inferior meanes, wherein he truſteth, and flee any whither then vntounto 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 onelyonly 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 onelyonly the perſon of Kings and Princes, becauſe they beare in them the Image of his Power and Soueraigntie, but alſo his Ambaſſadors, who bring vntounto vsus 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 hauehave authoritie giuen them to iudge the people, Ezech. 20. 4.as the Lord ſpeaketh to the Prophet; and they hauehave 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: Whoſe ſoeuer ſinnes ye remit, they are remitted Ioh. 20. 23.vntounto 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 vntounto 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 vntounto the Preachers of the Goſpell; for they are the onelyonly 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 hauehave receiued this great benefit by their meanes and miniſterie, but that for euer after they ſhould reſpect and reuerence them, who vnderunder God were and are the alone inſtruments and meanes of conferring and preſeruing this benefit vponupon them. And ſo much for the ſignes of carnall ſecuritie, according vntounto 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 vsus.