A Guide to Godliness, Book 1 · Chapter 3
CHAP. III.
Of the manifold cauſes of carnall ſecuritie.
§. 1 The firſt cauſe of Securitie, ignorance of God, and his ſauing attributes.
WE hauehave ſeene what this carnall Securitie is; and now in the next place wee are to conſider of the cauſes and meanes, whereby it is wrought in vsus. The firſt whereof is ignorance either naturall or affected, which like a thicke cloud or foggie miſt, doth hide from the eyes of our minds all the motions of Gods feare, and maketh vsus ſecure in the middeſt of dangers, becauſe we doe not ſee the euills that encompaſſe vsus round about. Like vntounto ſilly Birds which ſit ſinging on the boughs, when the vnſeene Archer hath his Bolt vponupon the ſtring, readie to ſhoote and ſmite them off; or which feed ſecurely on the Bait, within the compaſſe of the Net, becauſe it lyeth hidden from their ſight. For we are beſet on all ſides with innumerable dangers, but yet remaine ſecure, euen when they are readie to ſeaze vponupon vsus, becauſe we ſee onelyonly the baits that delight vsus, but doe not behold, by reaſon of our ignorance, the Nets and Snares which are readie to catch vsus. We ſee and taſte the pleaſures of ſinne, and the bewitching allurements of worldly riches and preferments; but becauſe we neither know nor acknowledge the iuſtice of God in puniſhing ſinne, his hatred of it, and inflamed wrath againſt it, which nothing could quench, but the ſtreames of Chriſts precious Blood, his all-ſeeing Eye, which taketh notice of all ſinnes though neuer ſo ſecretly committed, and omnipotent Power in puniſhing them; nor the malice of the Deuill in tempting vsus vntounto ſinne, nor the manifold miſeries into which wee plunge our ſelues, when wee yeeld to his tentations; therefore wee bleſſe our ſelues in this curſed eſtate, and ſecurely goe on in ſinne without repentance.
§. 2 The ſecond cauſe, want of conſideration of that wee know.
The ſecond cauſe of ſecuritie is, when as knowing theſe things, for want of conſideration we caſt them negligently behind our backs, and make no vſe of that we know. For therefore doe men ſecurely goe on in their ſinne and feare no danger; becauſe they doe not meditate and conſider, that the eye of their Iudge is alwayes vponupon them, who will execute righteous Iudgement without reſpect of perſons; of the day of Iudgement, when the ſecrets of all hearts ſhall be diſcloſed, and all hidden things brought to light. Of that ſtrict account, which is then to be giuen, and the eternall miſeries and helliſh tormentg into which they ſhall be irrecouerably plunged, who come ſhort in their reckonings, and are not able to pay their debts. Becauſe they doe not conſider that the pleaſures of ſinne, which they preſently inioy, are ſhort and momentanie, and may eueryevery day bee taken from vsus or wee from them; but the puniſhments of them great and endleſſe, euen the finall loſſe of eternall happineſſe; and the intollerable torments of helliſh condemnation.
§. 3 The third cauſe, ſelfe confidence.
The third cauſe of carnall Securitie, is ſelfe Confidence, ariſing from an erroneous opinion of our owne power and ſufficiency, for the fruition of our deſires, and freedome from all dangers. For therefore are men ſecure, becauſe they thinke themſelues ſo wiſe, that they can with their policie either preuent all dangers, or quit themſelues out of them, if they be fallen into them. Becauſe they hauehave an opinion of their owne ſtrength, as though thereby they were able to protect themſelues from all euills, to withſtand all enemies which may attempt the diſturbing of their peace, and to ſafe-gard both their owne perſons, and all that belong vntounto them, from all perills; and that by their owne abſolute power, or by the aide of their friends, or the ſituation Ier. 49. 16.of their Countrey farre remote from Enemies, or inuironed with the Sea, or the ſtrength of their Fortifications, which they thinke Pſal. 20. 7.impregnable, or their Munition and warlike preparations, wherein they excell all their neighbour Nations. So alſo this carnall ſecuritie ariſeth in many from confidence in thoſe ſpirituall priuiledges, wherein they are preferred before others, as that they are members of the true Church, and inioy the Word, the Sacraments, and the reſt of Gods holy Ordinances, as wee ſee in the example of the Iſraelites, who went on in their ſinnes with great ſecuritie, becauſe they had the Ier. 7. 4.Temple of the Lord, the Arke and Law of God amongſt them. And finally, many nouriſh this ſecuritie in them, out of an opinion of their owne worthineſſe and merits, and ſuppoſing themſelues to bee much more holy then others, they imagine that God is bound to them for their well-deſeruing, to watch ouer them in more eſpeciall manner, that no euill may happen vntounto them.
§. 4 The fourth cauſe, abuſe of worldly proſperitie.
The fourth cauſe of carnall Securitie, is worldly Proſperitie, which maketh men beleeue that it is a ſure Friend, and will neuer leaue them, though in truth it is but a fawning Flatterer, which is as vnconſtant as the Moone, the Wind, or Aprill weather. It promiſeth that they ſhall ſtill drinke their delicious pleaſures out of a full Cup, that their Tables ſhall ouer-flow with dainties, and their Riches long continue, Pſal. 49.of which when they hauehave ſpent their fill, there will be enough to leaue vntounto their Children. And as it promiſeth vntounto them the long continuance of all their worldly good, ſo alſo protection from all dangers, cauſing them to feare no euill, becauſe they feele none. It blindeth alſo their eyes with folly, and ſo puffeth vp their hearts with pride, that they cannot ſee their ſinnes, with thoſe fearefull iudgements which doe attend them, but maketh them thinke their vices vertues, and their outragious wickedneſſe, ſmall ſlips and humane frailties. It maketh them to forget God, and to remoue his Iudgements farre out of Ezech. 9. 9.their ſight, and to preſume that he either ſeeth them not, or if he doe, Pſal. 50. 21.is not diſpleaſed with their wicked courſes. To this purpoſe the Pſalmiſt ſpeaketh: The wicked (ſaith he) through pride of his countenance Pſal. 10. 4, 5, 6.will not ſeeke after God; God is not in all his thoughts. His wayes are alwayes grieuous; thy iudgements are farre aboue out of his ſight; as for his enemies, he puffeth at them. He hath ſaid in his heart, I ſhall not bee moued, for I ſhall neuer be in aduerſitie. Yea, this worldly proſperitie maketh men to forget God, not onelyonly through infirmitie, but alſo wilfully to baniſh all remembrance of him out of their minds. So Iob Iob 21. 13, 14.ſaith, that the wicked flouriſhing in all plentie and proſperitie, and ſpending their dayes in wealth and pleaſure, doe therefore ſay vntounto God; Depart from vsus, for we deſire not the knowledge of thy Wayes. What is the Almightie, that we ſhould ſerue him? and what profit ſhall we hauehave, if we pray vntounto him? or if they come not to this height of impietie, but that they liue ciuilly amongſt men, and performe vntounto God ſome cold, heartleſſe, and formall ſeruice; then their great proſperitie maketh them thinke that they are Gods ſpeciall Darlings, ſeeing they hauehave in their hands ſo many pledges of his louelove, and that becauſe for the preſent they hauehave receiued ſo much good from him, there is no reaſon why they ſhould feare any euill for the time to come. And thus Babylon from her preſent proſperitie, ſecurely concludeth, that ſhee ſhould bee a Lady for euer, and know neither Widdow-hood nor loſſe of Eſa. 47. 8, 9.Children. And the rich Foole in the Goſpell, ſecurely gaue himſelfe Luk. 12. 19.ouer to eaſe and pleaſure, becauſe hee had ſtored vp much goods for many yeeres. Yea, euen Dauid himſelfe was lulled with this proſperitie into the ſleepe of ſecuritie. For in his proſperitie hee ſaid, that hee Pſal. 30. 6.ſhould neuer be moued. And Iob in his proſperitie, concluded, That he Iob. 29. 18.ſhould die in his neſt, and ſhould multiply his dayes as the Sand.
And as this ſecuritie is cauſed by ſelfe Proſperitie, ſo alſo it is much nouriſhed and ſtrengthned by the conſideration of the flouriſhing eſtate of others, who goe on in their ſinnes without repentance. For men are not afraid to take thoſe wicked courſes, which they ſee to thriue ſo well with others; and will feed ſecurely on thoſe pleaſing dainties, which cauſe others to be in ſuch good liking. They will not be perſwaded that ſinne is ſo vgly and ill as men make it, when as the fruits and off-ſpring of it are ſo much to bee deſired; nor that God ſo much hateth it as Preachers beare them in hand, ſeeing he beſtoweth vponupon thoſe that commit and continue in it, ſo many teſtimonies of his louelove. On the other ſide, they ſee ſmall reaſon, why they ſhould be ouer ſtrict in Gods Seruice, when as they ſee thoſe who are moſt forward and diligent in it, moſt afflicted in the World, or why they may not take their fill of the pleaſures of ſinne, when as they ſee thoſe that moſt ſcrupulouſly ſhun it, thriue no better.
§. 5 The fift cauſe of Securitie, is cuſtomable ſinning.
The fift cauſe of carnall Securitie, is cuſtomable ſinning, not renewing our repentance, as ſoone as we are fallen into it, but committing Quid non inuertat conſuetudo? quis non aſſiduitate duretur? &c. Bern. de conſider. ad Eugen. lib. 1. Iob 6. 7.it againe and againe, and making it an ordinarie practiſe, and familiar vntounto vsus by common vſe. What (ſaith one) doth not cuſtome invert? what is not hardned by aſſiduitie? what is it that giueth not way to vſe? vntounto how many doth vſe make that ſweet and pleaſant, which at firſt they abhorred as bitter and diſtaſtefull? ſo as they may ſay of their ſinnes, as Iob of his ſorrowes; The things which my ſoule refuſed to touch, are become my daily food. For ſinne which at firſt ſeemed intolerable vntounto thee, if thou accuſtome thy ſelfe vntounto it, in proceſſe of time thou wilt iudge it not ſo heauie; and within a while, thou wilt feele it light; and ſoone after, not feele it at all: or if there be any ſenſe, it will be not of griefe and ſorrow, but of pleaſure and delight. And if we ſtill giuegive way vntounto it, and doe not breake it off by ſerious repentance, it will bring vsus not onelyonly to ſecuritie and hardneſſe of heart, but to impudencie and deſperate boldneſſe, which will not onelyonly make vsus to commit ſinne without feare and bluſhing in the ſight of the ſame, but to defend it as though it were lawfull; yea, to glorie in it as if it were commendable; as wee ſee in the example of Doeg, who not onelyonly did abominable wickedneſſe, but alſo boaſted Pſal. 52. 1.himſelfe in his miſchiefe, as the Pſalmiſt ſpeaketh. For ſinne as oft as it is committed, leaueth a blot and poyſonous taint behind it in the heart and conſcience, which if wee doe not labour to waſh away with the precious blood of Chriſt, applyed afreſh vntounto vsus by a liuely Faith, and by bathing them in the teares of vnfayned repentance, it will make them readie to receiue the infection of the next tentation, and at laſt ſo wholly corrupt and ſinfull, that they will bee ſenſible of no wickedneſſe, becauſe it is of the ſame nature and temper with them. To which purpoſe, one ſaith, that theſe pricks of tentations, comming Minus autem dolent ſed magis inficiunt, quia dum menti diutius adhaerent; ta…to fiunt minus pauendi quantò magis aſſ…e…i Gregor. Moral. lib. 24. cap. 7.into common vſe, are made more large and wide, though not more ſharpe and ſenſible. They grieue leſſe, but infect more; becauſe ſticking long vntounto the minde, they are by ſo much the leſſe feared, by how much they are become the more familiar. For out of many acts of ſinne, at laſt, it commeth to an habite, which, as it is long in getting, ſo it is not eaſily loſt. And whileſt it continueth, ſinne is committed at eaſe without any reluctation of minde or checks of conſcience, and liued in with great ſecuritie; theſe euill habites producing actions like themſelues with as great facilitie as the eye ſeeth, or the eare heareth. Againe, this often ſinning groweth vntounto a cuſtome, which being euill, is the greateſt Tyrant, hauing in it the nature of a Law, which bringeth an vrgent neceſſitie with it that cannot bee reſiſted: yea, it becommeth a ſecond Nature, and cauſeth men to ſinne as familiarly and eaſily; as the Riuer runneth, the ſtone deſcendeth, or the ſparks flye vpwards. It hardneth the heart and ſeareth the conſcience, making it like vntounto the path-way which is much trampled vponupon, in which the ſeed of the Word can take no roote, but as ſoone as it is caſt vponupon it, the Fowles or Fiends of hell come and take it away, as our Sauiour ſpeaketh. It maketh the heart like vntounto the hand Matth. 13.which by much labour getteth ſuch a callum or thicke skin vponupon it, that it is almoſt inſenſible; and the Conſcience like vntounto the Backe, which is at firſt ſenſible of the ſmalleſt ſtripe; but with much whipping, becommeth ſo ſtupid and benummed, that the greateſt laſhes cauſe little ſmart.
§. 6 The ſixt cauſe of Securitie, is the preſent impunitie of ſinners.
The ſixt cauſe of this carnall Securitie, is impunitie of ſinners, after much wickedneſſe committed by them. For although God out of his goodneſſe, patience and long ſuffering, differreth the execution of his righteous Iudgements, and after ſinners hauehave often deſerued Death and condemnation, doth giuegive vntounto them many Repriualls, that in the meane time they may ſue out their Pardon and eſcape puniſhment, by turning vntounto him by vnfayned repentance; yet the veſſells of wrath ordayned to deſtruction, through the hardneſſe of their hearts which cannot repent, take occaſion vponupon this Mercy and Patience of God, of liuing ſecurely in their wicked courſes, and ſo by multiplying their ſinnes, treaſure vp vntounto themſelues wrath againſt the day of wrath, and reuelation of the righteous Iudgement of God, as the Apoſtle Rom. 2. 4, 5.ſpeaketh. Like herein to deſperate Malefactors, who becauſe they hauehave often eſcaped, ſecurely goe on in their wickedneſſe, as though they were free from all danger; or rather to ſuch as being apprehended, arraigned and adiudged to die, are through the fauour of the Iudge repriued for a while, that they may vſe meanes to procure their pardon. But they, becauſe day of Execution is a little deferred, conclude with themſelues, that all the ſtorme of perill is ouerblowne, and (with Agag) that the bitterneſſe of death is paſt, and therefore ſpend their whole time in Pleaſures and Delights, in Dancing and Reuelling, Drinking and Whoring; yea, ſecurely returne to their former wicked courſes, Stealing and Robbing, Quarrelling and Killing, till the Iudge ſeeing his Mercy and Patience thus abuſed, doe giuegive out his Warrant for their ſpeedy Execution. So the wiſe Man telleth vsus, that becauſe ſentence againſt an euill worke, is not executed ſpeedily, therefore Eccleſ. 8. 11.the heart of the ſonnes of men is fully ſet in them to doe euill. An example whereof wee hauehave in the Iſraelites, who becauſe God held his Eſa. 57. 11.peace for a long time, therefore they feared him not. Yea, it grew to a wicked prouerbe amongſt them; that the dayes were prolonged, and eueryevery viſion fayled, that is, becauſe the Iudgements of God, threatned by the Prophets, were deferred, therefore their propheſies were worthy Ezecb. 12. 22.no credit, as being neuer likely to be fulfilled. So Scoffers of theſe latter times, ſecurely walke after their owne luſts, and ſay, Where is the 2. Pet. 3. 3, 4.promiſe of Chriſts comming to iudgement? ſeeing ſince the Fathers fell aſleepe, all things continue as they were from the beginning of the creation, as the Apoſtle Peter hath fore-warned vsus. And what is the cauſe of all this, but the abuſe of Gods patience and long-ſuffering, and a falſe and blaſphemous conceit of his Nature and Actions ariſing from it. For when hee delayeth to inflict his Iudgements vponupon the wicked for their ſinnes; they conclude, that there is no God, or no Prouidence, that hee ſitteth in Heauen, and either ſeeth not, or regardeth not what is done on Earth; yea, that hee is like them, allowing and approuing of their wicked courſes, as the Pſalmiſt ſpeaketh; Pſal. 50. 21.and therefore they may ſecurely proceed in their ſinnes without feare or danger.
§. 7 The ſeuenth cauſe, preſumption on Gods mercy.
The ſeuenth cauſe of carnall ſecuritie, is preſumption on Gods mercy, whereby men conceiue, that though they liue as they liſt, and daily prouoke his wrath againſt them, by wilfull ſinnes committed againſt knowledge and conſcience, yet hee is ſo pittifull and tender in compaſſion, that hee will not at all, or but very ſlightly puniſh them for their wickedneſſe, or though they doe make them lyable to his diſpleaſure by their ſinnes, yet they may continue in them for a time, and not depriue themſelues of the pleaſure and profit of them, ſeeing whenſoeuer they repent, they ſhall hauehave pardon, and bee receiued to Grace and Mercy. The which they may doe time enough hereafter, when God beginneth to execute iudgement; which if hee deferre to doe vntill the houre of their death, euen then it will bee time enough to repent, ſeeing hee offereth his Grace to all whatſoeuer, at all times whenſoeuer, that forſake their ſinnes and call vponupon him for mercy and forgiueneſſe. And thus doe wicked men make an Idoll of a mercy, in God falſely fancied, vntounto themſelues, whileſt they ſeuer it from his Iuſtice, which will not let the ſinnes of ſuch preſumptuous wretches goe vnpuniſhed; and from his Truth which hath denounced fearefull Iudgements againſt them, who ſecurely abuſe his patience and long ſuffering, which ſhould leade them to repentance, and make them ſorry and aſhamed, that they ſhould offend ſo gracious and mercifull a God, as an incouragement to hearten them on in their courſe of wickedneſſe, and to make them contemne his Iudgements and Threatnings.
§. 8 The eight cauſe, the neglect or contempt of the meanes of grace and ſaluation.
The eighth cauſe, is the neglect or contempt of the meanes of ſpirituall grace and eternall ſaluation, as of hearing the Word, the vſe of the Sacraments, Meditation, Prayer, holy Conferences, and ſuch like. For as theſe are the meanes of working our hearts to the true feare of God, repentance and ſpirituall watchfulneſſe; ſo the neglect of them cauſeth carnall ſecuritie, hardneſſe of heart, and boldneſſe in ſinning. And as all other Vices get head and ſtrength, by forſaking the vſe of the meanes, whereby the contrarie Vertues are wrought, becauſe they are the priuation of them, and therefore the remouall of the one from that ſubiect, which is capable of them, is the placing of the other, as wee ſee Light ſucceed Darkneſſe; and Darkneſſe, Light; Reſt Labour, and Labour Reſt: ſo is it in theſe, the putting away of the feare of God, by neglecting the meanes whereby it is bred and nouriſhed in vsus, is the cauſe of entertayning carnall ſecuritie. And ſo likewiſe, as all other Vices, being admitted, doe mutually ſtrengthen one another, that they may keepe firmer and ſurer poſſeſſion againſt the Vertues which they oppoſe; ſo is it betweene theſe, for the more we neglect the Word, Sacraments, and the reſt, the more ſecure wee ſhall be in all ſinfull courſes; and the more ſtrong wee grow in carnall ſecuritie, the more negligent wee waxe in thoſe holy Exerciſes. And therefore the Prophet ioyneth them together, as mutuall cauſes of one another: They ſtopped their eares that they ſhould not heare, and made Zach. 7. 11, 12.their hearts as an Adamant ſtone.
§. 9 The ninth cauſe, hearing the Word without Faith.
The ninth cauſe, is the hearing of the Word without Faith, giuing no credit either to the threatnings of the Law or promiſes of the Goſpell. Heb. 4. 2.For as the Word is vnprofitable, if it bee not mixed with Faith in thoſe that heare it, as the Apoſtle ſpeaketh: ſo it becommeth in this reſpect, by accident, through our corruption, dangerous and hurtfull. Either it is the ſauour of life vntounto life, or the ſauour of death vntounto death. 2. Cor. 2. 16.Either it weakneth and killeth Vice, or giueth more ſtrength and vigour to it; either it ſoftneth our hearts like Waxe, or hardneth them like Clay; either it worketh them to Gods feare, when we beleeue his Promiſes and Threatnings, or maketh them more carnally ſecure when wee giuegive no credit to them. For the Word of God proceeding out of his mouth, ſhall not returne vntounto him void, but ſhall accompliſh that which pleaſeth him, and proſper in the thing whereto hee ſends it, Eſai. 55. 11.as the Prophet ſpeaketh. And as oft as we heare it, either it ſetteth vsus forward in the right way that leadeth to ſaluation, or through our corruption and vnbeliefe, it maketh vsus to goe faſter and more ſecurely in the wayes of death and deſtruction. It will make our hearts melt like the heart of good Ioſiah, or to become more hard like the heart of Pharaoh; and wee ſhall receiue Gods Ambaſſadors with feare and trembling, as the Corinthians did Titus; or with proud neglect, and 2. Cor. 7. 15.ſcornefull cenſures; fore-ſtalling preiudice, and reſolued obſtinacy, as the Athenians did the Apoſtle Paul. So the Lord ſpeaketh of ſome, Act. 17. 18, 32.who ſhould take occaſion vponupon hearing the curſes of the Law, to bleſſe Deut. 29. 20.themſelues in their hearts, ſaying, I ſhall hauehave peace, though I walke in the imagination of my heart to adde drunkenneſſe to thirst. And the Prophet from the Lord, ſaith of the people of the Iewes, that whileſt they heard and vnderſtood not, and ſeeing perceiued not, their hearts were made Eſa. 6. 9.more fat, their eares heauie, and their eyes more blind; which is not cauſed by any naturall propertie of the Word, but by accident through mans corruption that doth abuſe it, and ſo maketh that a curſe which was ordayned for a bleſſing. Like the weake and tender eye, that is made more blind by the bright beames of the Sunne, which cauſe ſtronger ſights to ſee and diſcerne the better; or the weake eare, which is made more deafe by too much hearing of loud ſounds; or the ſicke ſtomacke, which becommeth more ſicke by receiuing holeſome nouriſhment, whereby one ſtrong and healthy would bee confirmed in health, and by well digeſting of it, miniſter vigour and ſtrength to the whole body.
§. 10 The tenth cauſe, the not applying the Word preached.
The tenth cauſe, is the not applying of the Word preached or read vntounto our ſelues, for our owne vſe and benefit, but putting it off to others as though it concerned them and not vsus, eſpecially admonitions and reprehenſions for ſinne, and the threatnings of Gods Iudgements againſt thoſe that continue in them without repentance. For ſo are men blinded with pride and ſelfe louelove, that they can ſee no faults in themſelues, or if they doe, yet they ſeeme ſo ſmall and veniall, that they are ſcarce worth the reprouing; and ſo defectiue are they in charitie towards their Neighbours, that they can eaſily ſpie the leaſt Motes in their eyes, and make of eueryevery Moll-hill a huge Mountayne. And this maketh them to ſhift all rebukes for ſinne, and denunciations of puniſhment from themſelues vntounto others, to whom they thinke they more fitly belong, and ſo bleſſe themſelues and ſecurely liue in ſinne, as though they were free from all danger. Yea, though they be neuer ſo faultie in thoſe Vices that are reproued, yet if in truth they can find out any that in the iudgement of the World, doe goe beyond them in thoſe kinds; then can they heare them ſharpely rebuked without any ſting of conſcience, or ſenſe of the ſmart of their owne ſinnes, yea, with much pleaſure and delight. And thus hauehave I often heard, after ſome powerfull Sermon againſt couetouſneſſe, a greedie Muck-worme, nothing moued for his owne auarice, becauſe hee hath beene able to picke out of a whole Citie or Countrey ſome one, ſuppoſed to bee more wretched then himſelfe, vntounto whom hee hath applyed all that was ſpoken. And ſo when pride hath beene rebuked, or profaneneſſe, or worldlineſſe, or any other ſinne; I hauehave noted, that thoſe who hauehave highly offended in theſe kinds, in the iudgement of all others, hauehave like innocents ſecurely bleſſed themſelues, applying nothing ſpoken to their owne vſe, becauſe they could point at others that hauehave exceeded them in faultineſſe. As if the Cutpurſe ſhould thinke himſelfe ſafe and ſecure from danger of Law; becauſe there are other greater Theeues, that breake Houſes and rob by the high Way; or the common Whore-maſter, ſhould thinke himſelfe in no danger of Gods or Mans Lawes, becauſe there are others that liue in Inceſt and filthy Sodomie; or the Man-ſlayer, ſhould flatter himſelfe with a ſecure hope of eſcaping at the day of Aſſize, becauſe there are ſome in the Iayle that hauehave committed parricide.
§. 11 The eleuenth cauſe is the miſſe-applying of the promiſes of the Goſpell.
The eleuenth cauſe of carnall Securitie, is the miſſe-applying of the promiſes of the Goſpell vntounto thoſe, who hauehave no part or intereſt in them. For when as there is no promiſe ſo generall and indefinite, which is not limitted and reſtrayned to the condition of the Couenant of Grace, Faith in Chriſt bringing forth the fruits of vnfayned repentance; yet wicked men reſoluing to goe on in the courſe of ſinne, no ſooner heare the Promiſes of Gods mercy, the pardon of their ſinnes, and eternall life and ſaluation, for the righteouſneſſe and obedience of Ieſus Chriſt, which hauehave alwayes the former condition expreſſed or vnderſtood, but preſently with great confidence, or rather preſumption, they lay hold of the Promiſes, but hauehave no care at all of performing the Condition. Thus when the Lord ſaith: As truely as I liue I will not the death of a ſinner, that they make vſe of for the Ezech. 33. 41.nouriſhing of their carnall ſecuritie, neuer regarding what followeth; but that he repent and liue. So when Chriſt ſaith, that he came not to Matth. 9. 13.call the Righteous, but Sinners; with that they comfort themſelues in their ſinfull courſes, but obſerue not to what he calleth them, namely, to repentance, before they can hauehave any part with him in glorie. And when they heare the Apoſtles ſpeech; that God will hauehave all men to bee 1. Tim. 2. 4.ſaued, they make a bolſter of it whereon they ſleepe ſecurely in their ſinnes; but leaue out the following condition, which would helpe to keepe them waking, namely, that hee will hauehave all, whom hee would hauehave ſaued, come firſt to the ſauing knowledge of his Truth, which is 1. Ioh. 2, 3, 4.neuer ſeuered from the fruits of obedience. And thus theſe Spiders out of the fragrant flowers of Gods promiſes, ſucke moſt deadly poyſon; and make no other vſe of the ſweet tunes of the Goſpell, but to bring and continue them in the deepe ſleepe of carnall ſecuritie; the which ſerue vntounto the faithfull as effectuall meanes and motiues to make them leaue their ſinnes, and turne vntounto the Lord by vnfayned repentance.
§. 12 The laſt cauſe, is a flattering Miniſterie.
The laſt cauſe of this carnall ſecuritie, is a ſoothing and flattering miniſterie, and when thoſe who are ſent as Gods Ambaſſadors, to denounce his Iudgements againſt impenitent ſinners, either for feare or fauour, for hope of gayne or auoyding of diſpleaſure, doe their meſſage vnfaithfully, proclayming peace to them, againſt whom God hath denounced warre, and applying vntounto them the gracious promiſes of the Goſpell, to whom nothing belongeth, but the terrible threatnings of the Law. Of ſuch Prophets the Lord often complayneth. They ſay ſtill (ſaith he) vntounto them that deſpiſe mee; The Lord hath ſaid, Ier. 23. 17.yee ſhall hauehave peace; and they ſay vntounto eueryevery one, that walketh after the imagination of his owne heart; No euill ſhall come vponupon you. And againe, They hauehave healed the hurt of the Daughter of my People ſlightly, Ier. 6. 14.ſaying, Peace, peace, when there is no peace. Of ſuch the Prophet Ezechiel ſpeaketh thus from the Lord. They hauehave ſeduced my people, Ezech. 13. 10.ſaying, Peace, and there was no peace; and one built vp a Wall, and loe, others dawbed it with vntempered morter. If the pride of great Ones will diſplay it ſelfe in its colours, and in wearing garments of ſtrange and euen vnnaturall faſhions, they incourage them in it, becauſe theſe things being of an indifferent nature, are left to their free choiſe, and there is no difference to be made betweene Yellow and Blew, French and Engliſh. Yea (if they will ſo hauehave it) whether being Men or Women, they diſguiſe themſelues in the habite of the contrarie Sexe. If being their Benefactors, they liue vponupon vſurie, that they may be more bountifull towards them in their mind, and more able in their purſe; they ſoothe them in this ſinne, by telling them that whatſoeuer is ſpoken of it in the Scriptures, to ſhew how haynous it is in Gods ſight, is to be vnderſtood onelyonly of byting vſurie, and of that which is exacted of thoſe who are miſerably poore. If they hauehave a mind to inrich themſelues with bribes, they ſecure them in their courſe as being a matter full of equitie, that thoſe who doe good vntounto others, ſhould againe receiue from them anſwerable gratuities. If Naboths Vineyard ſo pleaſe them, that by right or wrong they will wring him out of it; they hold them excuſed, if they deſire it on a price; and if oppreſſion and blood follow vponupon his denyall, not they, but poore Naboth, is to be blamed, who would bee ſo wilfull and churliſh, as to denie men of their greatneſſe and worth, a thing ſo conuenient and neceſſary for them. And thus doe they, as the Prophet ſpeaketh, put cuſhions vnderunder Ezech. 13. 18, 19.their elbowes, that they may ſinne at their eaſe, and pollute Gods Name among the People for handfulls of Barley and peeces of Bread, to ſlay the ſoules that ſhould not dye, and to ſaue the ſoules aliue that ſhould not liue, by lying vntounto them who will giuegive them the hearing. Yea, with this falſe and flattering Doctrine, many ioyne their wicked example, bearing them company, who are vnderunder their charge, in all their ſinfull courſes, yea, rather as Captaines and Precedents, they goe before them and leade them the way. The which when it hapneth (O would it did not happen too often) it giueth double ſtrength to mens carnall ſecuritie; there being few that feare to follow their Guides, or to goe as farre as they in the fruition of their ſinfull pleaſures or profits, who are by their Calling and Profeſſion bound to reſtrayne themſelues and others from all that is euill and ſinfull. But contrariwiſe, tread ſecurely in thoſe Pathes, which they ſee their Teachers tread before them, ſuppoſing that if there were any great danger in walking theſe wicked wayes, they who farre exceed them in learning and knowledge, would not with the hazard of their owne ſoules ſo ordinarily trauaile in them.