A Guide to Godliness, Book 1 · Chapter 1
CHAP. I.
The Preface. Of Securitie in generall: and more ſpecially of ſecuritie in the ſtate of Innocency; and of that which is in vsus after the Fall.
§. 1 That God the ſupreme goodneſſe turneth all, euen euill it ſelfe into good.
AS it is the nature and propertie of the ſupreme Goodneſſe, to make all things like vntounto it ſelfe, and euen out of euill to produce that which is good: ſo is it the nature of ſinne and corruption, ſo to poyſon and taint whatſoeuer it toucheth, that though it bee of an indifferent nature, yea originally good, it maketh it like it ſelfe euill and ſinfull. Of the former wee hauehave God himſelfe, the beſt example; who being infinite in wiſedome, power and goodneſſe, doth not onelyonly effect his good ends by good meanes and inſtruments; but is able to bring light out of darkneſſe, good out of euill, and to make the worſt inſtruments fit tooles for the perfecting and poliſhing his beſt works. And thus he ordinarily vſeth the euill of puniſhment, as croſſes, calamities and afflictions of all kinds corporall and ſpirituall, not onelyonly for the iuſt puniſhment of the wicked, but for the triall of his owne Seruants, the purging and Rom. 8. 28.purifying of them from their corruptions, the exerciſe, and by exerciſe 2. Cor. 4. 17.the manifeſting and increaſing of their ſpirituall graces, and the furthering and aſſuring of their ſaluation. Thus he vſeth the wicked for the chaſtizement of his Children, and the Deuill himſelfe and his malicious tentations, for the ſtrengthning of them in Faith, LoueLove, Patience, and all other ſauing graces, after they hauehave had experience of Gods power and goodneſſe, aſſiſting and giuing them victorie in theſe ſpirituall conflicts. Yea, this chiefe Goodneſſe can make euen ſinne it ſelfe in others, to ſerue as a meanes to execute his wiſe and iuſt Counſailes, as the malicious practiſes of Ioſephs brethren, the meanes of his Gen. 45. 5. 7. 8.aduancement, and their owne preſeruation: the ſinne of Abſolon, Achitophel and Shemei, for his rod to chaſtize Dauid, and to humble 2. Sam. 12. 11. & 16. 10. Act. 2. 23. & 3. 28.him for his grieuous falls; the ſinne of Iudas, the Scribes, Phariſies and Deuill himſelfe, to ſet forward the worke of our Redemption by the death of our Sauiour. Yea, he can make of ſinne in the ſame partie, an Antidote againſt ſinne, and, as it were, ſmother it in its owne ſmoke, and by letting his Seruants ſlip into leſſer ſinnes, hee can preſerue them from falling, or being fallen, can pull them out of thoſe which are greater. As when by the pricke of other ſinnes, he letteth 2. Cor. 12. 7.out the wind of pride, which is moſt hatefull vntounto him, and pernicious vntounto our ſelues; and when by leauing vsus, he ſuffereth vsus to ſlip Matt. 26. 33. 34.into ſinne to make vsus caſt away ſelfe-confidence, that wee may more firmely cleaue vntounto him, who alone is able to ſupport vsus by a liuely Faith.
§. 2 That it is the nature of ſinne and corruption to turne all into euill.
Of the other wee hauehave lamentable experience, not onelyonly in Satan, but principally in our owne ſinfull corruptions, which make vsus apt and readie to abuſe all things vntounto ſinne, and out of the beſt premiſes to inferre the worſt concluſions. And thus our wicked fleſh abuſeth Gods ſauing attributes vntounto ſinne, as his infinite mercy which ſhould cauſe vsus to feare him, to moue vsus thereby to goe on in our wicked courſes, more ſinning that grace may more abound. His Patience and long ſuffering, which ſhould leade vsus to repentance, to worke in vsus hardneſſe of heart, and by deferring our repentance to treaſure vp wrath againſt the day of wrath. His Iuſtice and righteous Iudgements, which ſhould aboue all things make vsus afraid to diſpleaſe him, becauſe he is a conſuming fire, and it is a fearefull thing to fall into the hands of the liuing God, the fleſh abuſeth to make men to deſpaire of Ezech. 33. 10, 11 Eſa. 22. 12, 13.all grace or future good, and therefore to lay hold of the preſent delights of ſinne, ſaying with the Epicures, Let vsus eate and drinke, for to 1. Cor. 15. 32.morrow wee ſhall die. But eſpecially and moſt ordinarily our ſinfull corruption abuſeth Gods temporall benefits vntounto euill, which being originally good, are vntounto vsus in reſpect of their vſe of an indifferent nature; good to thoſe who vſe them well; and euill vntounto thoſe that abuſe them vntounto ſinne. And of this kind is wordly proſperitie, with all earthly benefits which doe accompany it, as health, wealth, peace, plentie, immunitie from dangers, and ſuch like; the which our ſinfull fleſh abuſeth, for the robbing of our ſoules of all grace, and the repleniſhing of them with all vice and ſinne, as forgetfulneſſe of God, pride, prophaneneſſe, neglect of Religion, and contempt of Gods Ordinances, tyrannie, oppreſſion, crueltie, with innumerable others of this Chriſtian Warfare, 2. Part.helliſh broode, as elſewhere I hauehave more fully ſhewed.
§. 3 That fleſhly corruption abuſeth proſperitie, to the be getting in vsus carnall ſecuritie. Pſal. 111. 10. Pro. 1. 7.
But eſpecially among and aboue the reſt, doth our fleſhly corruption abuſe this worldly proſperitie, as a meanes to beget in vsus carnall ſecuritie, which is the Mother and Nurſe of all other wickedneſſe; whereby mens hearts being emptied of all feare of God, which is the head and beginning of true wiſedome, are made capable and fit to receiue all manner of wickedneſſe, and to run in a head-long courſe into all kinds of horrible and helliſh impieties. Of which we hauehave too lamentable experience in theſe our dayes; wherein few make conſcience of any ſinne, not puniſhable by humane Lawes, which offereth vntounto them either pleaſure or profit; as neglect of Religion, and duties of Gods Seruice, bitter Curſing, blaſphemous Swearing, profanation of Gods Sabbaths, Crueltie, Oppreſſion, Briberie, Extorſion, Whoredome, Drunkenneſſe, Fraude, Vſurie, deceitfull Dealing, and matchleſſe Pride, ſhewed eſpecially in ſhameleſſe and monſtrous faſhions of Apparell, whereby Women are transformed into Men, and Men into Women. And what is the cauſe of all theſe miſchiefs, but carnall ſecuritie? whereby Men bleſſe themſelues in their wicked courſes, and put farre from them the Iudgements of God and the euill Day, and together with them their Repentance and amendment of life? And from whence doth this ſecuritie ariſe and ſpring, but from our abundance of Gods temporall Bleſſings, long Proſperitie, Peace and Plentie, abuſed by our carnall corruption, which maketh Men to forget God, becauſe they find no need of him; to neglect and contemne his fearefull Iudgements, becauſe they hauehave not felt the ſmart of them; and becauſe they hauehave long eſcaped puniſhment in their euill courſes, they continue ſtill ſecurely in them, promiſing impunitie vntounto themſelues, vponupon their former experience, for the time to come, and alſo the continuance of all their worldly proſperitie, concluding, that tomorrow will be like this day, and much more abundant, as the Prophet Eſa. 56. 12.ſpeaketh.
§. 4 The motiue which induced me to the writing of this Treatiſe.
And therefore ſeeing this carnall ſecuritie is a capitall ſinne, and moſt odious in Gods ſight; and a mother Vice which in her fruitfull wombe breedeth and nouriſheth all other kinds of wickedneſſe; and ſeeing it is the Sinne of the Times and of the Countrie, which hath wholly corrupted and poyſoned the greateſt number of our Nation, and ſomewhat tainted the very beſt; I thought it a fit Subiect to write vponupon (For a word ſpoken in due ſeaſon how good is it?) Pro. 15. 23.and to encounter this mother Sinne with the Sword of the Spirit, and to ſtrike at this Roote of all Vice with the Axe of Gods Word; knowing, that if it be vanquiſhed, all other Vices that depend vponupon it will eaſily bee put to flight; if it bee mortified and killed, the curſed offſpring of this helliſh Monſter, will either bee obortiues in her dead wombe, or die for want of nouriſhment, if alreadie they bee bred and borne; when as her poyſonous breſts can yeeld vntounto them no further foode.
§. 5 That it is neceſſary to diſtinguiſh ſecuritie into its ſeuerall kinds.
But that we may not miſtake our Friends for our Enemies, and becauſe they hauehave ſome reſemblance of the ſame names and colours, fight againſt both alike, and ſo as much endamage our ſelues by wounding thoſe that are of our owne partie, as get aduantage by ſubduing thoſe that are againſt vsus: It ſhall not bee amiſſe in the firſt place to marſhall them in their ſeuerall rankes, and by due diſtinctions to ſeparate the one from the other, as Iehu the Prieſts of the Lord from 2. King 10.the Prieſts of Baal; that ſo wee may with more courage and confidence aſſault our Enemies, and afterwards comfort and cheriſh our Friends, which will, if they bee rightly and kindly vſed, bee ſeruiceable vntounto vsus, and after victorie adde vntounto our triumph much ioy and contentment.
§. 6 Of ſecuritie in the ſtate of Innocency.
Securitie, generally taken, is (as Aquinas defineth it) a perfect tranquillitie and freedome of the mind from feare. In which ſenſe Aquin. 2. 2. queſt. 129. art. 7. in Etymolog.it is oppoſed to feare as the priuation thereof. And from hence it hath it Etymologie and Notation, as Iſidore noteth; Securus quaſi ſine cura; a Man is ſaid to be ſecure, who is without care or feare. More ſpecially ſecuritie is taken either for that which is naturall, or that which is ſupernaturall, diuine and holy. Naturall ſecuritie is that which proceedeth from naturall cauſes, as ſafetie from all dangers, and aſſurance of the conſtant fruition of all the good things which we deſire. The which is to be conſidered▪ as it was originally in vsus by creation, in the ſtate of innocency and perfection, or as it is now in vsus in the ſtate of corruption after the fall. Securitie in the ſtate of innocency, was a perfect tranquillitie of the mind without the encounters of any feares, which was wrought in our firſt Parents by the Lord our Creator, and was a fruit of their full aſſurance of Gods protection and prouidence continually watching ouer them, whereby they were aſſured of freedome from all euill, and of the fruition of all good; and of that inward peace of conſcience with God, and that outward peace which they had with all the viſible Creatures, none of which could hurt them, all of which were vſefull and ſeruiceable vntounto them. The which ſecuritie was loſt by the fall of our firſt Parents, whereby they became guiltie of ſinne, obnoxious to Gods wrath, and as out-lawes, caſt out from vnderunder the priuiledge and ſafe-guard of his protection, which was accompanied with horror and feare, proceeding from a dreadfull expectation of deſerued puniſhment. And this feare was continually increaſed by the conſideration of Gods exact Iuſtice, which will not let ſinne eſcape vnpuniſhed, from our enmitie with God, appearing in the oppoſition of his goodneſſe and puritie, againſt our wickedneſſe and corruption; and that inward warre of the conſcience, againſt our paſſions and carnall concupiſcence, and that outward warre betweene vsus and all the Creatures. For no ſooner became we rebels againſt our Lord and Creator, and broke the peace betweene vsus and him, but they alſo rebelled againſt vsus, and breaking the peace betweene vsus, became our profeſſed Enemies, and readie inſtruments of executing Gods wrath againſt vsus for our ſinnes.
§. 7 Of ſecuritie in the ſtate of Corruption, and the originall of it.
Now becauſe being in this caſe, we could not doe chearfull ſeruice, vntounto Satan, who when wee were caſt from vnderunder Gods protection had taken vsus captiue to doe his will, but out of feare and diſcontent were likely to endeauour the bettering of our eſtate, and to ſecke ſome meanes to free our ſelues from this dreadfull miſerie; therefore this ſubtle Enemie of our ſaluation, laboured to make vp this breach, whereby we did lye open to all dangers, and in ſtead of the firme wall of Gods protection, which like an impregnable Bulwarke ſecured vsus from all euill, hee built about vsus a Wall of rubbiſh and vntempered Morter, or rather of ſtraw and ſeare wood, which in ſtead of preſeruing vsus from outward perils, was readie to betray vsus to all aſſaults of Enemies, to be ſet on fire with Gods wrath and the wild fire of Hell, the tentations of the Deuill, and ſo to become, in ſtead of a Wall of defence, fuell for our execution, and meanes of our greater torment. To all which euills wee were more deſperately expoſed, becauſe by this ſeeming ſhelter, and ayerie wall of defence, we were made wholly negligent, as though there were no euill approching, nor any Enemie able to diſturbe our peace. The which weake Fort and vaine Defence, was wholly framed of Satans errours and lies, whereby hee made vsus either to apprehend, by a falſe conceit things that were not, or to miſſe-apply vntounto our ſelues things that are, as though they were neare and on our ſide, when as they are farre off from our defence, and rather againſt, then for vsus, ſo long as we are in the ſtate of impenitencie and vnbeliefe. In the former reſpect he maketh vsus ſecure by telling vsus of our naturall excellencies, our good meanings and intentions, our iuſtice and louelove to God and Men, whereby we fulfill the Law, and merit from God by our good liues his protection and defence; when as there is nothing in vsus but ignorance and vnbeliefe, worldlineſſe and prophaneneſſe, ſinne and corruption, which ſo defileth euen thoſe actions which wee thinke moſt glorious, that they are abominable in Gods ſight. And alſo by telling vsus that we hauehave peace with God, and are highly in his fauour; and peace with all the Creatures, ſo as nothing will doe vsus any harme; when as all things in Heauen and Earth are at enmitie with vsus, and (when God doth but giuegive the ſigne of battaile) will ſet vponupon vsus with all their furie. In the other reſpect, hee ſecureth vsus, by ſetting before vsus the infinite mercies of God, inferring thereupon, that we may ſafely goe on in our ſinnes, becauſe God is ſo mercifull, that few or none ſhall bee condemned, and that though wee deferre our repentance to the laſt houre, yet euen then wee ſhall hauehave pardon, if we hauehave but leiſure to ſay, Lord hauehave mercy vponupon me; the all-ſufficient merits of Chriſt which are a full price of redemption for the whole World; the gracious and indefinite Promiſes of the Goſpell made vntounto all Men without exception; the impunitie of ſinners, and namely of themſelues, hauing long continued in their ſinfull courſes; the proſperitie of the wicked who glut themſelues with the pleaſures of ſinne, the afflictions of the faithfull who are preciſe and ſtrict in all their wayes, and diuers other motiues, of which wee ſhall ſpeake more fully hereafter: from all which hee concludeth, that wee may lay aſide all feare, and take libertie to ſatisfie our carnall luſts, becauſe there is no danger at all, of either preſent or future puniſhment.
And thus in ſtead of that ſecuritie, which we had in our creation, and in the ſtate of innocencie, accompanying the aſſurance of Gods louelove and protection, whereby wee ſhould hauehave beene made more chearefull and couragious in the duties of Holineſſe and Righteouſneſſe, becauſe wee ſerued ſuch a gracious and powerfull Lord, as was both able and willing to protect vsus from all perils, and to ſafe-guard vsus from all enemies; Satan laboureth to worke in vsus this carnall ſecuritie, whereby wee are encouraged to performe ſeruice vntounto himſelfe with all confidence and chearefulneſſe; perſwading vsus that we are ſafe from all danger, though we be daily obnoxious to Gods wrath, liable to his fearefull Iudgements, and in the very jawes of Death and Hell. With which ſecuritie hee bringeth more to deſtruction then with all his terrors and feares, whereby hee indeauoureth to plunge men into deſperation, yea in truth then with all other tentations, though neuer ſo vgly and terrible in their outward appearance. In which regard it behooueth all Chriſtians as they louelove their ſoules, and would either eſcape Death and Hell, or attaine vntounto ſaluation and euerlaſting happineſſe, that they keepe a narrow watch ouer themſelues; and that being wounded by this viperous Serpent with the ſting of ſinne, they doe not thereupon fall into this pleaſing ſlumber, or rather dead ſleepe of carnall ſecuritie, the which bringeth all, ouer-taken with it, into deſtruction and condemnation of Body and Soule.