A Guide to Godliness, Book 1 · Chapter 5
CHAP. V.
Of the differences betweene the carnall ſecuritie of the Vnregenerate and the Regenerate.
§. 1 That the carnall ſecuritie of the vnregenerate and regenerate, are in many things alike.
WE hauehave ſhewed diuers kinds of carnall ſecuritie, as they are diſtinguiſhed by their diuers Subiects and Degrees. Now, becauſe thoſe who are poſſeſſed with theſe diuers kinds, are apt to miſtake the one for the other, the Regenerate being ready, eſpecially in the time of tentation, to make their ſtate worſe, and the Vnregenerate better then it is; It is neceſſary in the next place, that we ſet downe the differences, whereby the one may be knowne from the other, for the comfort of the godly, and humiliation of ſuch as are lifted vp in their owne conceits. The which, I confeſſe, is a thing hard to doe, if we conſider the ſecuritie of the Faithfull, as it is in them in the higheſt degree, and that which is in the Vnregenerate, ſomewhat abated and weakned with the accuſations of conſcience, and the common motions of Gods reſtrayning Spirit, ſtirred vp in them at ſometimes by the miniſterie of the Word and afflictions; eſpecially if in this caſe we iudge according to preſent ſenſe and feeling. For they are for the time both alike deſtitute of the operations of the ſpirituall Life of grace, and ſo both alike dead in outward appearance. Both alike without the vertue and vigour of the ſauing Knowledge, Remembrance, and conſideration of thoſe ſauing Attributes, which worke in our hearts the true feare of God, both taken vp alike with ſelfe-confidence, and drunken with worldly proſperitie. Both vſually ſinning, and abuſing Gods Patience and Mercy, vntounto preſumption and deferring of repentance, and both alike neglecting, yea, loathing the meanes of ſaluation. Both neglecting to apply by Faith, or miſſe-applying the Word which they heare preached vntounto them; and delighting rather in a flattering Miniſterie which will ſoothe them, then in a faithfull Miniſterie which will reproue and checke them in their euill courſes. Both abuſing as well the Mercies as the Iudgements of God, and neither profiting by his benefits nor corrections. Both alike negligent in the ſeruice of God, and in obſeruing his Commandements, or in formalitie and outward ſhew only. Finally, both alike ſenſeleſſe and without all feeling of their miſerable eſtate, and ſo without any deſire or indeauour to come out of it, becauſe they thinke themſelues well, and that they hauehave need of nothing, as wee ſee in the example of the Angell of the Church of Laodicea, and of Sardis; who had a name that ſhe liued, but was dead, that is, in Apoc. 3. 1, 2. 17, 18.a deadly ſwound, as appeareth in the Epiſtle ſent by Chriſt vntounto him.
§. 2 Of the differēces between the carnall ſecuritie of the vnregenerate, and that which is in the regenerate in the higheſt degree.
But yet howſoeuer in many things they agree, notwithſtanding in ſome things they differ. For the ſecuritie of a Chriſtian, though in the higheſt degree, ſpringeth from the fleſh, as it is in part mortified, and ſo together with it hath receiued a deadly wound by the Spirit of God, of which it ſhall neuer recouer, although like a Man mortally wounded, it may for a while performe ſome actions in as great ſtrength, as when it was in perfect health and vigour, and like a Candle giuegive as great a blaze, when it is ready to goe out, as euer it did before: but the ſecuritie of a Worldling is a fruit of the Fleſh in its full vigour, and as it were the child of his ſtrength, and therefore like the Father, vigorous and long liued, and daily increaſing and growing in force and might, as it increaſeth in age. The ſecuritie of a Chriſtian is the fruit of his worſt part, euen of the old Man and part vnregenerate, and ſo like an old mans child, decrepit with age, hauing almoſt quite ſpent his naturall heate and moyſture, it is weaker in his conſtitution, and ſhorter of life, though for a while it may ſeeme in all things to match a child gotten in maturitie of age and full ſtrength; but the ſecuritie of a Worldling is the fruit of the whole Man, and in his full vigour, without any abatement. That like Eſau, is but a Twin in the wound, reſiſted by one that is ſtronger then he, and will preuayle, and howſoeuer it hath the prioritie of Birth and Age, and for a time may ſeeme ſtronger, and to carry all before it with force and violence; yet it is matched and reſiſted by the true feare of God, which (like Iacob) in wraſtling with it will preuayle, and in the end ſupplant it and get the vpper hand. In the Chriſtian, euen in the height of his ſecuritie, there is the roote of Gods feare, though in the winter of tentation it lyeth hid and bringeth forth no fruits; and there is a ſeed of Gods 1. Ioh. 3. 9.grace and holy Spirit euer remayning in him, though hidden vnderunder the clods of ſinne and corruption, which being watred with the dew and fruitfull ſhowres of Gods Word and Spirit, will ſprout vp and bring forth plentifull fruits: But in the Worldling there is a roote of bitterneſſe, and his heart had neuer the ſeeds of Gods grace and holy feare ſowen in it; and therefore nothing is to bee expected to ſpring out of it, but the Thornes and Thiſtles of carnall and ſinfull actions. The carnall ſecuritie of the Faithfull, doth but take away from them the comfort of their preſent condition, but not of times paſt, when as they hauehave had the ſweet feelings of Gods louelove, ſhed abroad in their hearts, and working them to his feare, vponupon which grounds they may bee recouered out of this ſleepe with ſome comfort, when as they know that their ſtate is not deſperate. But the ſecuritie of Worldlings depriueth them of all true conſolation, paſt and preſent, and abuſeth them with falſe comforts, which will end in Horror and Deſpaire. The ſecuritie of the regenerate is at the worſt but a ſyncope, and caſteth them for a time into a ſwound or trance, leauing no apparance of ſpirituall life in reſpect of motion and outward actions, but it will not be long ere they recouer, and ſhew that life was onelyonly hid, but not quite taken away, by the functions and operations of it in holy and Chriſtian duties: But the ſecuritie of the vnregenerate is the ſwound of death, out of which they neuer recouer, till by their laſt ſummons they are awakned to come vntounto iudgement. The ſecuritie of Beleeuers in the higheſt degree, is but like the froſt, which worketh them for the time to a ſtony hardneſſe, but the Sunne-ſhine of the Word, heate of Gods Anger, and fire of Afflictions thaweth them, bringeth them againe to their wonted ſoftneſſe, and cauſeth them to reſolue and melt in the teares of true Repentance; but the ſecuritie of the wicked maketh them (like Bricke-bats) the more hard the more they are heate by the former meanes, yea, of more then adamantine hardneſſe, ſo as nothing will ſoften them, and cauſe them to relent. Finally, the ſecuritie of Gods Children, when it is at the worſt, doth onelyonly like aſhes hide and couer vnderunder it the true feare of God, ſo as it yeeldeth for the time no light or heate; and yet it liueth in them, and will reuiue when Gods Spirit bloweth vponupon it, and giueth a freſh ſupply of grace, as it were, of more fuell. But the ſecuritie of the vngodly, like water doth quite extinguiſh it, or rather it could neuer bee kindled in them, becauſe there is contayned in their hearts a mayne Flood or Sea of carnall corruption.
§. 3 Of the differences betweene carnall ſecuritie in the Faithfull and Wicked: and firſt, in reſpect of their cauſes.
And thus wee ſee, that howſoeuer the carnall ſecuritie of the wicked and godly, are alike in many things, yet there are diuers mayne differences betweene them, though it be conſidered in the regenerate in the higheſt degree, and ſo inſenſible that it depriueth them of all ſenſe and ſpirituall feeling of their dangerous eſtate and condition. But if we compare that carnall ſecuritie, which is ordinarily in the regenerate, and is more ſubdued and abated by the Spirit of God, with that which is in the vnregenerate Worldlings, we ſhall find that the differences betweene them are many, and much more perſpicuous and eaſie to bee diſcerned. For firſt, they differ in reſpect of their cauſes from which they ſpring, not ſo much becauſe they are diuers in their nature, for, for the moſt part, they are the ſame, euen the ſame fleſh and naturall corruption, and the ſame fruits which ariſe from it, but in reſpect of their diuers meaſure and degree. For the ſecuritie of the vnregenerate, is a fruit of fleſh in its full ſtrength and vigour; but that of the regenerate, as it is mortified, weakned and ſubdued to the ſpirituall part. That proceedeth from palpable ignorance, from vtter forgetfulneſſe, and totall neglect of God in his ſauing Attributes, which are the onelyonly cauſes that worke Gods feare in our hearts; and ſo reigneth and ruleth in them without oppoſition and reſiſtance, like a King in his Throne: But this ariſeth from theſe cauſes as they are abated, oppoſed, and in part ſubdued by their contrarie vertues, the Knowledge, Remembrance and Conſideration of God and his Attributes, of Wiſedome, Iuſtice, Power, Mercy and Goodneſſe. And therefore being much weakned in its naturall ſtrength, like the cauſes of it; it doth not vſually in Hoſtile manner aſſault vsus in the open Field; but like a Tyrant depoſed from his Regency, or a ſlye Rebell that wanteth force, it ſecretly and cunningly ſtealeth vponupon vsus, inſinuateth and windeth it ſelfe into our hearts at vnawares, when wee leaſt ſuſpect it, and fighteth againſt the feare of God out of ambuſhments and vponupon aduantages, and ſometimes giueth it the foyle, and for a time maketh it giuegive place; but being renued and ſtrengthned by the Spirit of God, it re-encountreth carnall ſecuritie, driueth it from its Holds, and againe bringeth it vnderunder ſubiection. And the like might be ſaid of all other cauſes of ſecuritie before mentioned, were it not ouer long to ſtand ſeuerally vponupon them; all which in the vnregenerate are in their vigour, ſtrength and ſole Regency, hauing no oppoſites to moderate and weaken them: but in the regenerate they are in part mortified by Gods Spirit, ſubdued, and depoſed from their Rule by thoſe Graces which are contrarie to them, and anſwerably their ſecuritie is either totall, or but in part, ſtronger or weaker according to the qualitie and nature of the cauſes from which it ſpringeth.
§. 4 The ſecond difference in their effects.
Secondly, they differ in their effects, which in the one are more ſtrong and permanent, in the other more weake and momentaine. For the ſecuritie of the vnregenerate, ſtriketh with a deadly blow all the powers of the ſoule, and bringeth them into a deepe Lethargie, which depriueth them of all ſenſe and feeling of their diſeaſe, and conſequently, of all deſire to be cured of it; yea, it maketh them (like the blind and dumbe Shepheards of whom the Prophet ſpeaketh) to delight Eſa, 56. 10.in ſleeping, vnwilling to be awakned, and angrie with thoſe who vſe any meanes to rowſe them vp. So that the more they ſleepe the more they may, till at laſt they are brought to eternall death and deſtruction, or if by the Trumpet of the Word, ſounding loud in their eares, they bee ſomewhat diſturbed in their carnall reſt, either with Pharaoh they will not at all acknowledge the voyce of the Lord, nor Exod. 5. 2.hauehave any deſire of reconciling themſelues vntounto him by vnfayned repentance, but vſe all meanes to quiet their minds, that they may fall into their deepe ſleepe againe (as ſhunning the hearing of the Word, Muſicke, merry Companie, and making themſelues drunke with carnall and worldly pleaſures and delights) or if they acknowledge Gods voyce, they harden their hearts againſt it with Herod, and betake Mar. 6. 19.themſelues to ſleepe ſtill in their beloued ſinnes; or with the ſecure Iewes, they inioyne ſilence to Gods Prophets, that they may ſleepe ſtill and not be diſturbed in their reſt; or with Foelix, they deſire to be Act. 24. 25.reſpited till they hauehave better leiſure, not being as yet willing to bee awakned, but ſaying with the Sluggard in the Prouerbs, Yet a little Pro. 6. 10.more ſleepe, a little more ſlumber, and a little more folding of the hands together, till at laſt their Lethargie hauehave as deeply ſeazed vponupon them as euer it had done before. But the ſecuritie of the faithfull bringeth them onelyonly into a ſpirituall ſlumber, in which they partly ſleepe and partly wake, ſo as they may ſay with the Spouſe in the Canticles, I ſleepe, but my heart waketh. It cauſeth them not to lye downe quietly Cant. 5. 2.on the bed of reſt, but onelyonly as they are ſitting vp to nod and take a ſhort nap, and one while drowſineſſe preuayling, they nod and ſinke downe the head, and ſoone after rowze vp themſelues againe, and awake out of their ſlumber. Neither are they ſo much ouer-taken, but that eueryevery ſmall cauſe and noyſe will recouer them out of their ſleepe, and make them ſtart vp; as the ſound of Gods Word rebuking their ſloth, the admonitions and exhortations of their friends, afflictions, and ſuch like. Their ſenſes are not benummed and ſtupified, and ſo vtterly diſabled to execute their functions, but onelyonly dulled and blunted. And therefore with the Spouſe, they heare the voyce of Chriſt their Beloued, they acknowledge it, and are able to put a difference betweene it and the voyce of a Stranger, they are affected with it, and hauehave a deſire to be more and more awakned by it, that they may heare Cant. 5. 2, 3, 4.it with more reuerence and attention. They are not with carnall worldlings ordinarily ſo ſoundly aſleepe, as that they know not of it, and ſo like them dreame that they are waking, and exerciſed as they ought in all Chriſtian imployments; but hauehave a ſenſe and feeling of their drowſineſſe, know that their imaginations are deluded with vaine dreames, and can complayne of them, and not onelyonly deſire to ſhake off their drowſineſſe and to be throughly awakned, but alſo vſe Quare vitia ſua nemo confitetur? quia etiam nunc in illis eſt. Somnium narrare vigilantis eſt: & vitia ſua conſiteri, ſanitatis indicium eſt, &c. Senec. Epiſt. 54.the meanes which God hath ſanctified for this purpoſe. All which doe ſhew that they are more awake then aſleepe; for it is the action of wakefulneſſe to feele our drowſineſſe; and not the ſleeper, but he that waketh is able to tell his dreame: yea, finding themſelues vnable to hold vp their heads and ſhake off their drowfineſſe, they craue the helpe of thoſe who are more watchfull, and deſire that they will ſtirre and rowze them vp with their admonitions and exhortations; but eſpecially they complayne of their ſpirituall ſloth vntounto the Lord, and deſire him to quicken their deadneſſe, and to free them from this ſlumber Eſa. 63. 17.of ſecuritie, by putting into their hearts his true feare. Whereby it appeareth that the deepe ſleepe of ſecuritie cannot ordinarily ſeaze vponupon them, becauſe they deſire and labour to ſhake it off; and to this end ſtirre vp the Graces of God in them; as alſo becauſe the vapours of carnall corruption are not ſo groſſe in them as in the vnregenerate, but ſomewhat rarified with the beames of Gods Spirit, and ſo more eaſily diſpelled with the warmth of Gods ſauing Graces, eſpecially the true feare of God. Or if through too much ſloth and negligence they bee ouer-taken with it, yet it is not in them a Lethargie which bringeth death, as it is in wicked men; but onelyonly a ſleepe, wherein though there be for a time a ceſſation of vitall functions and actions, yet diuers infallible ſignes of life remayne, as the pulſe, breathing, and naturall heate. For the Chriſtian in this ſleepe of ſecuritie, breatheth out ſome holy deſires of being awakned, and not onelyonly vttereth in his words his profeſſion of godlineſſe, and by his ſpeech diſcouereth that he is a Citizen of the heauenly Canaan, but alſo approueth his profeſſion by his practiſe, ſo that by feeling the pulſe and motion of the vitall ſpirits in his hand, it is eaſie to gheſſe at the holy Affections of his heart. And euen in this ſleepe the Spirit of God is not idle in him, but like the vitall heate is ſtill in working, and neuer ceaſeth to conſume and diſſipate the groſſe vapours of carnall corruption, till being vaniſhed, the Chriſtian awakneth as a man out of ſleepe, that is, more freſh and vigorous then before, being now willing to redeeme his time loſt through negligence and ſloth, by being more watchfull, diligent and zealous in the performance of all Chriſtian duties.
§. 5 Another difference in their effects.
So that hence alſo appeareth another difference betweene the carnall ſecuritie of Worldlings, and that which is incident to Gods Children; ſeeing that vtterly diſableth them to the performance of all good duties, euen as a man that is dead, or in a deepe ſleepe of Lethargie, is vtterly vnable to doe the actions of the Liuing; yea, it cauſeth them to abhorre them as irkeſome and troubleſome: but this onelyonly worketh a temporarie neglect of ſuch duties, as they afterwards performe with ſo much the more care and diligence, after they are recouered out of this ſleepe of ſecuritie. That cauſeth Worldlings to hate and abhorre the meanes, whereby they might be recouered out of their Lethargie, becauſe they are in louelove with their diſeaſe, as the conſideration of Gods Iuſtice, Power, Goodneſſe, and the reſt of thoſe Attributes which ſerue to implant Gods feare in our hearts, the hearing of the Word, Prayer, and ſuch other helps, of which wee ſhall ſpeake hereafter: but the other which is in the Chriſtian, being ſenſible and diſcerned by him, doth worke in his heart an hatred of it, a deſire to be freed from it, and an indeauour in the vſe of all good meanes, where by his deſire may be ſatisfied.
§. 6 That they differ in reſpect of the ſubiect.
Thirdly, they differ in reſpect of their ſubiect; for the carnall ſecuritie of the vnregenerate poſſeſſeth the whole heart; but this of the faithfull onelyonly that part which remayneth vnregenerate, and at the ſame time the true feare of God keepeth poſſeſſion of the regenerate part, continually making warre againſt carnall ſecuritie, vntill in the end it hauehave gotten the victorie, ſubdued it, and driuen it out of its ſtrong hold.
§. 7 That they differ in their properties.
Fourthly, they differ in their properties; for the carnall ſecuritie of Worldlings is vnſenſible, and in the middeſt of their deepe ſleepe and dangerous Lethargie, they ſuppoſe themſelues waking in their perfect health, and ſo compleate in reſpect of their ſpirituall eſtate, that they need nothing, as being highly in Gods fauour, ſtrong in Faith, rich in all Grace, and moſt aſſured of eternall ſaluation. But the ſecuritie of the faithfull is diſcerned by them, and no ſickneſſe vexeth them more, then the ſtone in their hearts; ſo that they are neuer at eaſe till they hauehave voyded it. To which purpoſe they vſe carefully all the good medicines preſcribed in Gods Word, for the effecting of the Cure; and flee daily to the heauenly Phyſician, by their frequent and feruent Prayers, for his counſell, direction and aſſiſtance in this behalfe. And when they feele themſelues eaſed by theſe meanes in part, they ſo reioyce in the Cure begun, as that withall they ceaſe not to bewayle the dregs and reliques of their diſeaſe, which they feele ſtill remayning in them. Secondly, the ſecuritie of the vnregenerate is voluntarie and affected, becauſe through it they quietly liue in the pleaſures of ſinne without any diſturbance. In which regard they nouriſh their ſloth, and vſe all meanes both to fall into it, and to continue in it without moleſtation. They compoſe themſelues with a ſetled purpoſe to take their carnall eaſe, they make choiſe of ſuch places and companie, where they may not bee diſturbed with any noyſe, either of Gods Word in the publique Miniſterie, or of the admonitions and rebukes of priuate Friends. They put out all light, both the outward light of the Word, and the inward light of Nature and Conſcience; and if theſe diſquiet them by giuing ſome glimpſes into their darkned minds, whether they will or no, they wilfully ſhut their eyes, and euen blind-fold themſelues by the interpoſition of worldly vanities, that they may not ſee them. They lay them downe to reſt, and make vntounto themſelues ſoft Pillowes and Beds of doune, that they may ſleep at eaſe. Yea, that they may ſleepe the more ſoundly, they caſt themſelues into the cradle or lap of proſperitie, and deſire to be rocked and ſung aſleepe with the bewitching tunes of carnall pleaſures. And ſo from a ſound ſleepe they fall into a deepe Lethargie, out of which they hauehave neither will nor power to be awakned; yea, they ſhun the companie of ſuch as indeauour to diſturbe them of their carnall reſt, and if any ſeeke by admonitions and exhortations to awaken them out of their ſleepe, that they may ſaue that labour and not diſquiet them, they are ready (with the Sluggard) to ſay vntounto them, that they are awake already. But aboue all they hate the very ſight of their ſpirituall Phyſician, becauſe they abhor nothing more then to bee cured of their diſeaſe, which bringeth vntounto them ſuch eaſe and pleaſure. Contrariwiſe, the true Chriſtian affecteth not this ſleepe of ſecuritie, but is ouer-taken by it vnwillingly and at vnawares. Hee doth not out of a ſetled purpoſe and reſolution, compoſe himſelfe vntounto it, but through his natural infirmitie it creepeth and ſtealeth vponupon him, when he thinketh not of it, and deſiring to watch with the Diſciples, he findeth Matth. 26.the Spirit willing, but the Fleſh weake. When he feeleth ſluggiſhneſſe to creepe vponupon him, he laboureth to ſhake it off, either by entertayning religious Diſcourſes and holy Conferences, or by harkning to the ſhrill Trumpet of Gods Word, or by imploying himſelfe in honeſt and vertuous Actions. He doth not voluntarily giuegive himſelfe to carnall eaſe, but that he may be watchfull as the Apoſtle exhorteth, Epheſ. 5. 14.he ariſeth and ſtandeth vp. And when he findeth all theſe meanes too weake to ſhake off his drowſineſſe, he deſireth the helpe of others to keepe him waking. Eſpecially he prayeth vntounto the Lord to quicken him with his good Spirit, and to open his eyes that he may not ſleepe the ſleepe of death.
§. 8 That they differ in time of continuance.
Finally, the ſecuritie of the vnregenerate and the faithfull differ in time. For they liue alwayes in carnall ſecuritie, and their whole life is a continuall ſleepe, vnleſſe now and then they be awakned and moleſted with ſome outward afflictions, and inward pangs of conſcience; and then they doe what they can to compoſe themſelues againe to their carnall reſt. Yea, in truth, they are neuer throughly and truely awakned, but euen in their waking they are ſpiritually aſleepe; and the pinches and nips of conſcience make them to moue but like thoſe that are in a Lethargie, who know not what they doe, nor to what end. They walke ſometimes in ſome ſeeming good wayes, which in reſpect of the deed done, might well become the watchfull; but it is like thoſe who talke and walke in their ſleepe, for though their eyes be open and their legs and tongues moue, yet their hearts are poſſeſſed with drowſie deadneſſe, ſo that they ſpeake they know not what, and walke they know not whither. But the faithfull, after their conuerſion, doe continually keepe the Chriſtian watch, inwardly waking in their hearts, when they ſeeme to ſleepe in ſome outward actions: or if they be indeed ouer-taken with carnall drowſineſſe, by reaſon of ſome reliques of carnall corruption remayning in them, yet it is rather a nod or nap, then a deepe ſleepe; or if alſo they fall into this through the violence and ſtrength of their naturall ſluggiſhneſſe, yet they doe not liue and die in it like ſecure Worldlings, but by the outward ſound of the Word, and the inward voyce and power of the Spirit they are awakned and rowſed vp, and renuing their repentance, they doe afreſh betake themſelues to the practiſe of all Chriſtian and holy duties.