A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CHAP. V.

Of the differences betweene the carnall securitie of the Vnrege∣nerate and the Regenerate.

§. 1 That the car∣nall securitie of the vnrege∣nerate and re∣generate, are in many things alike.

WE haue 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 Re∣generate being ready, especially in the time of tentati∣on, 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 con∣ceits. 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 ac∣cording to present sense and feeling. For they are for the time both a∣like destitute of the operations of the spirituall Life of grace, and so both alike dead in outward appearance. Both alike without the ver∣tue and vigour of the sauing Knowledge, Remembrance, and conside∣ration 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, vnto 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 vnto them; and delighting rather in a flattering Mini∣sterie 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 haue need of no∣thing, as wee see in the example of the Angell of the Church of Lao∣dicea, and of Sardis; who had a name that she liued, but was dead, that is, in * 1.1 a deadly swound, as appeareth in the Epistle sent by Christ vnto him.

§. 2 Of the diffe∣rēces between the carnall se∣curitie of the vnregenerate, and that which is in the rege∣nerate 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 woun∣ded, 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 giue 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, vigo∣rous 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, with∣out any abatement. That like Esau, is but a Twin in the wound, resi∣sted by one that is stronger then he, and will preuayle, and howsoe∣uer 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 * 1.2 grace and holy Spirit euer remayning in him, though hidden vnder 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 acti∣ons. 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 haue had the sweet feelings of Gods loue, shed abroad in their hearts, and working them to his feare, vpon

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 onely 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 reco∣uer, till by their last summons they are awakned to come vnto iudge∣ment. 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 Afflicti∣ons 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 onely like ashes hide and couer vnder it the true feare of God, so as it yeeldeth for the time no light or heate; and yet it li∣ueth in them, and will reuiue when Gods Spirit bloweth vpon it, and giueth a fresh supply of grace, as it were, of more fuell. But the secu∣ritie 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 diffe∣rences be∣tweene 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 wic∣ked 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 re∣generate, 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 re∣spect of their diuers measure and degree. For the securitie of the vn∣regenerate, 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 spiri∣tuall part. That proceedeth from palpable ignorance, from vtter for∣getfulnesse, and totall neglect of God in his sauing Attributes, which are the onely 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 a∣bated, opposed, and in part subdued by their contrarie vertues, the Knowledge, Remembrance and Consideration of God and his Attri∣butes, 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 vs in the open Field; but like a Tyrant deposed from his Regency, or a slye Rebell that wanteth force, it secretly and cunningly stealeth vpon vs, insi∣nuateth and windeth it selfe into our hearts at vnawares, when wee least suspect it, and fighteth against the feare of God out of ambush∣ments and vpon aduantages, and sometimes giueth it the foyle, and for a time maketh it giue 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 vnder subiection. And the like might be said of all other causes of securitie before mentioned, were it not o∣uer long to stand seuerally vpon 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 secu∣ritie 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 conse∣quently, of all desire to be cured of it; yea, it maketh them (like the blind and dumbe Shepheards of whom the Prophet speaketh) to de∣light * 1.3 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 de∣struction, 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 * 1.4 haue any desire of reconciling themselues vnto him by vnfayned re∣pentance, 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 car∣nall and worldly pleasures and delights) or if they acknowledge Gods voyce, they harden their hearts against it with Herod, and betake * 1.5 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 * 1.6 respited till they haue better leisure, not being as yet willing to bee a∣wakned, but saying with the Sluggard in the Prouerbs, Yet a little * 1.7

more sleepe, a little more slumber, and a little more folding of the hands together, till at last their Lethargie haue as deeply seazed vpon them as euer it had done before. But the securitie of the faithfull bringeth them onely 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 * 1.8 on the bed of rest, but onely 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 a∣wake out of their slumber. Neither are they so much ouer-taken, but that euery 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 onely dulled and blun∣ted. 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 haue a desire to be more and more awakned by it, that they may heare * 1.9 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 haue a sense and feeling of their drowsinesse, know that their imaginations are deluded with vaine dreames, and can complayne of them, and not onely desire to shake off their drowsinesse and to be throughly awakned, but also vse * 1.10 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 vnto the Lord, and desire him to quicken their deadnesse, and to free them from this slum∣ber * 1.11 of securitie, by putting into their hearts his true feare. Whereby it appeareth that the deepe sleepe of securitie cannot ordinarily seaze vpon 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 onely 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 onely 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 pro∣fession 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 con∣sume 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 diffe∣rence in their effects.

So that hence also appeareth another difference betweene the car∣nall securitie of Worldlings, and that which is incident to Gods Chil∣dren; 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 onely wor∣keth 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 ab∣horre the meanes, whereby they might be recouered out of their Le∣thargie, because they are in loue with their disease, as the considerati∣on of Gods Iustice, Power, Goodnesse, and the rest of those Attri∣butes 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 dif∣fer in respect of the subiect.

Thirdly, they differ in respect of their subiect; for the carnall secu∣ritie of the vnregenerate possesseth the whole heart; but this of the faithfull onely 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 haue gotten the victorie, subdued it, and driuen it out of its strong hold.

§. 7 That they dif∣fer 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 haue 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 be∣halfe. 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 vo∣luntarie and affected, because through it they quietly liue in the plea∣sures of sinne without any disturbance. In which regard they nou∣rish 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 e∣uen blind-fold themselues by the interposition of worldly vanities, that they may not see them. They lay them downe to rest, and make vnto themselues soft Pillowes and Beds of doune, that they may sleep at ease. Yea, that they may sleepe the more soundly, they cast them∣selues 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 haue neither will nor power to be awakned; yea, they shun the com¦panie 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 vnto them, that they are a∣wake already. But aboue all they hate the very sight of their spiritu∣all Physician, because they abhor nothing more then to bee cured of their disease, which bringeth vnto them such ease and pleasure. Con∣trariwise, 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 vnto it, but through his natural infirmitie it creepeth and stealeth vpon him, when he thinketh not of it, and desiring to watch with the Disciples, he fin∣deth * 1.12 the Spirit willing, but the Flesh weake. When he feeleth slug∣gishnesse to creepe vpon him, he laboureth to shake it off, either by en∣tertayning religious Discourses and holy Conferences, or by hark∣ning to the shrill Trumpet of Gods Word, or by imploying himselfe in honest and vertuous Actions. He doth not voluntarily giue him∣selfe to carnall ease, but that he may be watchfull as the Apostle ex∣horteth, * 1.13 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 vnto 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 dif∣fer 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 mole∣sted 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 conuersi∣on, 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 a∣fresh betake themselues to the practise of all Christian and holy duties.

Notes

• * 1.1

  Apoc. 3. 1, 2. 17, 18.
• * 1.2

  1. Ioh. 3. 9.
• * 1.3

  Esa, 56. 10.
• * 1.4

  Exod. 5. 2.
• * 1.5

  Mar. 6. 19.
• * 1.6

  Act. 24. 25.
• * 1.7

  Pro. 6. 10.
• * 1.8

  Cant. 5. 2.
• * 1.9

  Cant. 5. 2, 3, 4.
• * 1.10

  Quare vitia sua nemo confitetur? quia etiam nunc in illis est. Som∣nium narrare vi∣gilantis est: & vitia sua consi∣teri, sanitatis in∣dicium est, &c. Senec. Epist. 54.
• * 1.11

  Esa. 63. 17.
• * 1.12

  Matth. 26.
• * 1.13

  Ephes. 5. 14.