A Guide to Godliness, Book 1 · Chapter 4
CHAP. IIII.
Of the diuers kinds of carnall Securitie.
§. 1 Of naturall ſecuritie, which is in all men.
HAuing ſpoken of the cauſes of carnall Securitie, it now followeth that we ſhew the kinds thereof. And firſt it may bee diſtinguiſhed by the diuers degrees of it. In which reſpect carnall ſecuritie is either naturall, or affected and voluntarie. Naturall, is that which eueryevery one bringeth into the World with him, and is a fruit or branch of originall corruption, and one kind of hardneſſe of heart, whereby forgetting Gods Power and Prouidence, his Iuſtice and hatred of Sinne, and not obſeruing his fearfull Iudgements executed vponupon the wicked, nor his Mercies extended towards thoſe that ſerue him, mens hearts are emptied of the true feare of God, and ſo without checke and remorſe of conſcience, or griefe of heart, quietly and ſecurely goe on in their ſinfull courſes to their eternall deſtruction. And this is naturally bred and borne in all men alike without exception, although nouriſhed and increaſed diuerſly by thoſe cauſes of ſecuritie before ſpoken of, according to that predominancy which they ſeuerally hauehave, in one more then in another. And continueth and wholly poſſeſſeth all the powers and faculties of Heart and Mind, as it were a ſpirituall Lethargie, till the Lord awakneth them out of it; as he doth euen the wicked ſometimes, by the thundering threatnings of the Law and ſenſe of his heauie Iudgements for their ſinnes, ſtriking horror and deſpaire into their mindes, hearts and conſciences, whereby it commeth to paſſe, that they who ſlept ſecurely and neuer awaked, can now take no reſt at all. And the godly alwayes whom he firſt rowſeth out of this dead ſleepe, partly by Legall comminations, and partly by ſome ſharpe Afflictions, ſo as like the Iaylor ſuddenly awakned, they crie out to Gods Miniſters; Men and Brethren, what ſhall we doe that we may be ſaued? and Act. 16.afterwards by the preaching of the Goſpell, whereby the true feare of God is wrought in them, which maketh them to watch ouer their wayes that they may not, being ouer-come by tentations, doe any thing diſpleaſing in the ſight of God. So that euen naturally, this vaile of ſecuritie is ſpread ouer the eyes of all men, whereby they ſee not, or ſeeing (like men aſleepe with their eyes open) conſider and regard not, the all-ſeeing Eye of God looking vponupon them, yea, euen into all the ſecret corners of their hearts and reynes, the Iuſtice and Power of God, whereby hee is ready and able to puniſh ſinne, nor his LoueLove, Mercy, and Goodneſſe, towards all thoſe that ſeeke and ſerue him, vntill by the preaching of the Word, and inward operation of the Spirit, applying vntounto them the vertue of Chriſts death, this vaile is rent in ſunder, whereby they come to a ſight of Gods ſauing attributes; which worke in vsus a reuerent and filiall feare of him, which is alwayes accompanyed with a holy care and watchfulneſſe ouer our ſelues, that we doe not any thing diſpleaſing in his ſight.
§. 2 Of carnall ſecuritie which is affected and voluntarie.
The carnall ſecuritie which is affected and voluntarie, is when as men purpoſely vſe all meanes to harden their hearts againſt Gods feare, and to ſtop their eares, that they may not heare any thing which may awaken them of their pleaſing ſleepe of ſinne, that ſo they may without any diſturbance commit all manner of wickedneſſe with delight and greedineſſe, whereby they much ſtrengthen and increaſe their naturall ſecuritie, vntill by cuſtome it becommeth habituall. They adde Arte to Nature, and thinking that they cannot ſleepe ſoundly enough, and without feare of diſturbance in their naturall ſlumber of ſecuritie, they ſtupifie their ſenſes (as it were with opium) till they are brought into an vnrecouerable Lethargie and ſleepe of death. They doe not onelyonly draw ouer their alreadie hard hearts and ſeared conſciences, a callum or thicke skin, which will not be pierced with the pricke of a pin, but (as one ſaith) euen a treble plated armor, Triplex circa praecordia ferrum.which is high proofe againſt the Sword of Gods Spirit, the Word of God; yea, euen the Musket ſhot of his Iudgements and Puniſhments. They doe not onelyonly quench all good motions of Gods Spirit reſtrayning them from ſinne, but quite put out thoſe ſmall ſparkes of the light of Nature, which remayne in them. They doe not alone ſtop the voyce and crie of their conſciences, with the lowder clamour of their tumultuous luſts and paſſions; but put to ſilence all that would admoniſh them of their wicked courſes, with their impudency in ſinning. They harden their fore-heads againſt all reproofes, and flye in their faces who reprehend their wickedneſſe. They ſhut their Eſa. 6. 9. Zach. 7. 11, 12.eyes that they may not ſee Gods Iudgements, and ſtop their eares that they may not heare of them, either as they are threatned in the miniſterie of the Word, or inflicted on impenitent ſinners like vntounto themſelues; yea, they ſtupifie their ſenſes, that they hauehave no feeling of them, but can out-face their owne puniſhments, and euen laugh, when they are laſhed with Gods whip. And though all theſe outward Sconces were batterd and beaten downe, ſo as ſinne dare no longer abide in the countenance, Words and externall Actions, yet they hauehave an inward Fort, vntounto which, being impregnable, it may ſafely retyre, euen an heart of Rocky and Adamant hardneſſe, whereas it may ſleepe in great ſecuritie, there being no engine or ſhot which will batter this Hold.
§. 3 Of carnall ſecuritie which is in the vnregenerate.
Secondly, this carnall ſecuritie is to be diſtinguiſhed according to the diuers ſubiects in which it is. For it is to be conſidered, as it is in the vnregenerate before conuerſion, who are wholly ignorant and forgetfull of God, deſtitute of Faith and the feare of God, or as it doth remayne in the faithfull, after they are in part regenerate and truely conuerted. In the vnregenerate it continueth in it full ſtrength, wholly poſſeſſing and corrupting the mind and heart, and depriuing them vtterly of Gods feare, of the ſight and ſenſe of their ſinnes, and of the Iudgements and Puniſhments due vntounto them, either threatned and imminent, or elſe alreadie inflicted and impoſed. In theſe it raigneth and ruleth without reſiſtance as a King and Soueraigne, vntounto whom they yeeld peaceable and quiet obedience, keeping all in peace without any feare or diſturbance, and as Satans Vice-Roy ſubiecteth all the powers of the Mind and Soule vntounto his rule and gouernment, ſo as quietly and without feare they doe his will, according to the ſaying of our Sauiour; When a ſtrong Man armed keepeth his houſe, all that hee poſſeſſeth is in peace. Or if the conſcience being awakned and affrighted Luk. 11. 21.with the threatnings of the Law and apprehenſion of Gods Iudgement, doth check their luſts and paſſions, and diſturb this quiet peace; Carnall ſecuritie ſoone pacifieth theſe tumults, by ſtopping the voyce of the Conſcience, and caſting it into a deepe ſleepe, whileſt it cauſeth it to be lulled in the lap of carnall pleaſure, and ſingeth vntounto it the ſweet and bewitching tunes of worldly delights, with the dittie of earthly profits and preferments. In which they continue, till they come to ſleepe that laſt ſleepe of death, and are ſummoned to appeare before Gods Iudgement Seate, to giuegive an account of all their former courſes; vnleſſe in the meane time the Lord haſtening his Iudgement, doth ſtrike the conſcience with ſuch horrors and feare, and ſo vexeth and tormenteth it with the guilt of ſinne, and apprehenſion of his wrath, that ſecuritie is not able, by all the former meanes, to bring or keepe it aſleepe, or to ſtop and quiet the lowd cryes thereof. In which caſe it is forced to giuegive place, and to yeeld ouer the Regencie of ſuch tormented wretches to his aduerſarie and oppoſite helliſh deſperation, which is like vntounto it in nothing but this, in that it is alike faithfull ſeruant to their great Gouernour Satan, holding men firmely, though after a rougher manner, as his Vaſſalls and Slaues to doe his will, till hauing finiſhed their worke, they receiue the wages of Hell torments, and endleſſe deſtruction.
§. 4 Of that carnal ſecuritie which remayneth in the regenerate; and how it groweth vponupon them.
The carnall ſecuritie of the faithfull, is thoſe reliques that remayne of naturall ſecuritie, in the part vnregenerate, and one eſpeciall fruit of Gal. 5. 17.the Fleſh, which is but in part mortified by the Spirit. For our regeneration and ſanctification being vnperfect in this life, the Chriſtian Man is partly Fleſh and partly Spirit, both which are accompanyed with their ſeuerall fruits, as the Apoſtle ſheweth, the which continually fight and luſt one againſt the other; and ſometime the Fleſh and its Corruption, ſometime the Spirit and its ſauing Graces, preuayleth and giueth the aduerſe part the foile; as elſewhere I hauehave more fully In the fourth part of the Chriſtian warfare.ſhewed. Thus the part vnregenerate retayneth and nouriſheth carnall ſecuritie, forgetfulneſſe of God and his all-ſeeing Wiſedome, his omnipotent Power, and ſeuere Iuſtice in puniſhing ſinne, his Mercy and Goodneſſe towards thoſe that feare and ſerue him, and thereby becommeth careleſſe and ſecure, and goeth on in ſinne without repentance. And contrariwiſe, the part regenerate, remembring theſe holy Attributes, ſtill retayneth and cheriſheth the true feare of God, and thereby is made carefull and watchfull to pleaſe him in all things, and conſequently to auoid ſinne as the greateſt euill, or hauing beene ouertaken with it through frailtie and infirmitie, not to continue in it, but to ariſe againe out of it by vnfayned repentance. And theſe continually make warre one againſt the other, and ſometime the feare of God preuaileth and bringeth ſecuritie in ſubiection, and then the Chriſtian maketh conſcience of all ſinne, and with all care and watchfulneſſe auoydeth all tentations, cauſes and occaſions, that might allure or draw him vntounto wickedneſſe; then he daily renueth his repentance, and laboureth diligently in the vſe of all good meanes, whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12.his calling and election ſure, and as the Apoſtle ſpeaketh, worketh out his ſaluation with feare and trembling, and by his owne and others fals, is made more carefull to looke vntounto his ſtanding. Sometimes ſecuritie getteth the vpper hand, and giueth Gods feare the foyle, ſo that in reſpect of ſenſe and feeling it groweth cold and languiſhing, and very faintly and remiſly exerciſeth it ſelfe in its actions and operations. And then the Chriſtian preſuming on his owne preſent ſtrength, and of his former progreſſe in the wayes of godlineſſe, beginneth to ſtand at a ſtay, ſuppoſing that he is now rich enough in ſpirituall grace, and therefore may leaue gathering, and ſpend vponupon the ſtocke, that hee is out of all danger of declyning and going backe, and that God will keepe him ſafe in his greateſt negligence, and howſoeuer hee carryeth himſelfe, make good vntounto him his gracious promiſes of life and ſaluation. And then forgetting Gods Iuſtice and Iudgements, and his Mercy and Goodneſſe towards him, hee beginneth ſecurely to glut himſelfe with worldly pleaſures, and to purſue earthly profits and preferments; he groweth timorous to be ſeene in any courſe of Godlines, which may croſſe him in their fruition, and willing to ſtrayne his conſcience, in vſing all meanes whereby he may obtayne and ſecurely inioy them. Then he ſticketh not to quench the good motions of Gods Spirit, inciting him to returne to his former holy courſes, and reſtrayning him from ſinne wherby he grieueth this holy Gheſt, and were he not moſt gracious, without reſpect of deſert, would ſoone make him wearie of his lodging. Then he beginneth to neglect the exerciſes of mortification, which tend to the ſubduing of the Fleſh, and his former care in often renuing his Couenant with God, by renuing the condition thereof, Faith and Repentance. Then he groweth careleſſe and negligent in the meanes of Grace and Saluation, as hearing the Word, receiuing the Sacrament, Prayer, communion with the Faithfull, and holy Conferences, whereby they are mutuall helps to ſtirre vp Gods graces in one another; not caring much whether he vſe them or no, and therefore taking ſlight occaſions as lawfull and ſufficient excuſes of their neglect; or when he doth performe theſe duties, it is after a cold and formall manner, dully and drowſily, negligently and wearily, without any taſte or ſpirituall feeling of ioy and comfort in the vſe of them. And in a word, is little or nothing affected either with Gods Promiſes or Threatnings, either with his Mercies or with his Iudgements, either with louelove and delight, in that which is good, or with hatred and diſlike of that which is euill; and therefore ſecurely lyeth ſnorting in his ſinnes, as though there were no feare of danger, and taketh no care to better his preſent eſtate, by riſing out of them, by vnfayned repentance.
§. 5 Of inſenſible and ſenſible ſecuritie in the faithfull.
And this is that carnall ſecuritie which is incident to Gods deareſt Children; the which neuertheleſſe may bee diſtinguiſhed, in reſpect of the diuers degrees of it; for either it is inſenſible and not perceiued, or elſe ſenſible and diſcerned. The former, like a deepe ſleepe, doth ſtupifie for the time of the continuance of it, all their ſenſes, and abuſeth their mind and imaginations with deceiuing dreames and falſe apprehenſions, whereby they conceiue that they are in good eſtate, highly in Gods fauour, and free from all danger, and therefore ſecurely goe on in their ſinfull courſes without repentance, and neglect the meanes whereby the feare of God might bee renued and repayred in them, or elſe vſe them after a cold and formall manner. And this was the caſe of holy Dauid himſelfe, after his fearefull fall into thoſe grieuous ſinnes of Adulterie and Murther, till he was awakned out of this 2. Sam. 12.dead ſleepe, by that meſſage, which God by Nathan ſent vntounto him; and of the Angell of the Church of Laodicea, who in his carnall ſecuritie bleſſed himſelfe with a falſe opinion, that his eſtate was in ſuch a degree of excellency and perfection, that nothing was wanting vntounto Apoc. 3. 17.him, whereas in truth he was exceeding miſerable, poore, blind and naked, as our Sauiour teſtifieth. The other ſecuritie which is ſenſible, bringeth the faithfull but into an heauy ſlumber, ſo as they may ſay with the Spouſe in the Canticles, I ſleepe, but my heart waketh, or like Cant. 5. 2.vntounto the ſleepe (or rather diſeaſe in ſleepe) which Phyſicians call Ephialtes, wherein they feele this waight of carnall ſecuritie, lying heauy vponupon their hearts, and ſtriue with all their might to ſhake it off, but are notable, till God aſſiſt them by his Spirit, and throughly awaken them by his Word. For the faithfull, in this ſecuritie, doe carefully and conſcionably vſe the meanes, whereby they may be freed from it, as the diligent hearing of the Word, Meditation, Prayer, and ſuch like; and are much grieued in themſelues, that they performe theſe duties with ſo much dulneſſe and drowſineſſe, and that they ſo little profit by them. And this was the caſe of Dauid, who being ſomwhat awakned by Nathan, doth flye vntounto God by Prayer, deſiring to bee awakned more throughly, and to be more and more quickned by Gods Spirit, and to recouer the operations and feelings of it, which were ſo much abated in him. Create (ſaith he) in me a cleane heart, O God, and Pſal. 51. 10.renew a right Spirit within me. Caſt me not away from thy Preſence, and take not thy holy Spirit from me. Restore vntounto me the ioy of thy ſaluation, and vphold me with thy free Spirit. And againe; My ſoule cleaueth vntounto Pſal. 119. 25. 88.the duſt; quicken thou me according to thy Word. Quicken mee after thy louing kindneſſe, ſo ſhall I keepe the testimonie of thy mouth. So the Church complayneth vntounto God of this ſecuritie and hardneſſe of heart. O Lord, why haſt thou made vsus to erre from thy Wayes, and Eſa. 63. 17.hardned our heart from thy feare. Returne for thy ſeruants ſake, the Tribes of thine Inheritance.
§. 6 Of the cauſes of carnall ſecuritie in the faithfull. Firſt, proſperitie, worldly or ſpirituall.
Now the cauſes of this carnall ſecuritie in the Faithfull, are principally theſe. Firſt, their abuſe of worldly proſperitie and temporall benefits, with which God hath bleſſed them; when as being in themſelues common gifts, which hee beſtoweth as often, and in as great plentie, vponupon the wicked as the godly, they notwithſtanding eſteeme them as ſpeciall Teſtimonies and Pledges of his louelove, and ſo out of this falſe ground conclude, that hee will watch ouer them with his Prouidence, and keepe them ſtill in this flouriſhing eſtate, ſafe and ſure from all afflictions and troubles: which mooueth the Lord, that hee may waken them out of this ſecuritie, in which they were more apt to reſt vponupon his gifts then vponupon the Giuer, or at leaſt vponupon the Giuer for the gifts ſake, to depriue them of this proſperitie, in which they truſt, and to hide his Face from them in reſpect of thoſe earthly pledges of his louelove. As wee ſee in the example of Dauid. I ſaid (ſaith he) in my Pſal. 30. 6.proſperitie I ſhall neuer be moued, thou Lord, of thy fauour hast made my Mountayne to ſtand ſo ſtrong, that is, Thou haſt ſo eſtabliſhed my Kingdome, euen as Mount Sion, the ſeate thereof which cannot be remoued: But thou diddest hide thy Face, and I was troubled. In which ſecuritie 2. San. 24.Dauid was, when he numbred the people, truſting ouer-much in the arme of Fleſh, and multitude of his Subiects; but was awakened out of this ſleepe by the meſſage of the Prophet, and that grieuous plague whereby ſo many of them were deſtroyed. Yea, ſometime this carnall ſecuritie in them, is cauſed through their ſpirituall proſperitie, and the ioyfull feelings of Gods fauour in the pledges of ſauing graces; which maketh them to thinke theſe comforts will alwayes laſt, and that in the ſtrength of them, they ſhall hold out in the profeſſion and practiſe of true godlineſſe vntounto the end; and ſo reſt more vponupon the Springs or Streames of theſe ſanctifying Graces, then vponupon God himſelfe, who is the Fountayne of them. Which moueth the Lord to ſtop the courſe, by ſpirituall deſertions, as it were, at the head of the Riuer, and to giuegive them ouer to their owne ſtrength without any flow of freſh ſupply, whereupon theſe ſtreames in their ſenſe and feeling are ſoone waſted, with the ſcorching heate of tentations, ſo as they returne to their naturall dryneſſe. And to this ſecuritie, new Conuerts are moſt ſubiect, who like freſh-water Souldiers, thinke that they hauehave wholly conquered all their ſpirituall Enemies, becauſe they hauehave gotten the better of them in ſome light skirmiſhes; and that they are ſure and firme for euer falling, becauſe they hauehave ſuch feelings of Gods aſſiſtance, and the ioy and comfort that doth accompany it; whereas in truth, God tendring their child-hood and weakneſſe, doth hold them vp in their wayes, becauſe hee would not at their firſt venturing to goe, hauehave them diſcouraged by their falls; and knowing that like vntryed Souldiers, they are faint-hearted, and eaſily diſcouraged from fighting in the ſpirituall warfare, he giues them victorie in ſome ſmall skirmiſhes, that they may be heartned to indure conſtantly and couragiouſly in ſorer conflicts. The which they miſſe-conſtruing, and attributing too much vntounto their owne ſtrength and valour, the Lord to driue them from this ill-grounded ſecuritie, doth leaue them to themſelues, and ſuffereth them to fall, and to bee ouertaken with ſome danger, vponupon which they become oftentimes in the ſight and ſenſe of their weakneſſe, as cowardly and fearefull, as they were before confident and couragious, and vncomfortably complaine as men forlorne and forſaken of all hope. And this an ancient Father well obſerued. Some (ſaith hee) thinke the ſweetneſſe of their imitation, Quidam dulcedin…m incheationis putant ſublimi…a…em confirmationis: & ideò cum tentatio ſ…quitur derelictos ſe à Deo putant. Greg. in Moral. lib. 24. cap. 7.the height of their confirmation, and therefore when a tentation followeth, they iudge that they are vtterly forſaken of God. And againe, For the moſt part eueryevery one, newly conuerted, herein ſlippeth and fayleth; that whileſt hee is entertayned with the ſweet ſenſe of ſome gifts of grace for his initiation or entrance into the courſe of Chriſtianitie, hee thinketh that hee hath attayned vntounto the confirmation of perfection, and eſteemeth it the conſummation of full meaſure; not knowing that they are but the allurements of inchoation: whereof it commeth to paſſe, that whileſt he is touched and ſhaken with the tempeſt of ſome tentation, he ſuſpecteth himſelfe to bee deſpiſed of God, and in the high way to vtter deſtruction; whereas if hee would not giuegive too much credit to the comforts of his firſt entrance; he would in his proſperitie, prepare his mind to indure aduerſitie, and would afterwards ſo much the more firmely reſiſt Vices, comming to incounter him, by how much hee had more wiſely foreſeene them.
§. 7 The ſecond cauſe is ſpirituall pride.
Another cauſe of carnall ſecuritie in the faithfull, much like vntounto the former, is ſpirituall Pride, whereby they ouer-weene their owne abilities, and the meaſure and ſtrength of their gifts and graces receiued. And ſo leauing their onelyonly ſure dependancy vponupon Gods power and all-ſufficiency, goodneſſe, promiſes and prouidence, they begin to depend vponupon their owne ſtrength, and to put confidence in their owne graces and gifts, as though they were ſufficient to preſerue them in all good, and defend them from all euill. And hereupon they grow ſecure, preſuming that they hauehave a ſtaffe of ſtrength in their owne hands, which is able to ſupport them from falling into ſinne, to beate backe the violence of any tentation, to protect them againſt all enemies, and ſo to aſſiſt them in all their good indeauours, that they ſhall be able to hold out without faynting in the wayes of Righteouſneſſe, which moueth the Lord oftentimes to withdraw his grace and aſſiſtance from them, to leade them into tentation, and giuegive them ouer to their owne ſtrength, the which fayling them, when they moſt relye vponupon it (ſo as they fearefully fall into grieuous ſinnes) they learne by lamentable experience to giuegive all glorie vntounto God, by whoſe ſtrength alone they ſtand, and in all humilitie to acknowledge their owne frailtie; to caſt away all-ſelfe-confidence and preſumption of their owne ſtrength, and to build their ſecuritie on a ſurer foundation, euen Gods power, promiſes, and prouidence, which will neuer fayle. Auſtine ſpeaketh well to this purpoſe. God (ſaith he) ſometime taketh Deſerit aliquando Deus vnde ſuperbis, vt ſcias non tuum ſed eius eſſe, & diſcas ſuperbus non eſſe. De Natur. & Grat. cap. 28 c. 7. c. 743.from thee that whereof thou art proud, that ſo knowing that it is not thine but his, thou mayeſt learne not to bee lifted vp with pride. An example whereof we hauehave in the Apoſtle Peter, who through ſpirituall pride ouer-weening his owne abilities, and reſting ſecurely vponupon the ſtrength of his owne courage and reſolution, and on the great meaſure of his louelove towards his Maſter, vowed that he would neuer forſake him, but would adhere vntounto him in all dangers. Yea, ſo confident and preſumptuous was he, that when our Sauiour (who better Matth. 26. 33.knew him then he himſelfe) fore-told his fearefull fall, he contradicted Truth it ſelfe, and would not from his Mouth take notice of his frailtie and infirmitie, vntill he had found and felt it by his owne experience.