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. VIII.

Of such Reasons as may mooue vs to abhor carnall securitie, and to vse all meanes either to preuent it, or to be freed from it.

§. 1 That it is ne∣cessary to haue our hearts wrought vnto the hatred of this Vice.

IN the practice of physick it is a thing of greatest difficul∣tie, to discouer truely and throughly the disease of the Patient, and the state of his body; and yet this skill is most necessary, seeing they who faile in this point alone, must needs faile in all the rest, applying vnfit, if not hurt∣full medicines, which weaken the body and strengthen the disease. But yet it is not enough that the sicknesse by the symptomes and signes be plainly discerned; and the causes and effects, properties and qualities of it well knowne; if the learned Physician and sicke Patient proceed no further; but it is also required for the effecting of the cure, that there bee first a willingnesse in the Patient to be healed of his infirmitie, with a resolution to vse the medicines which shall be prescribed; and then skill and faithfulnesse in the Physician, to prescribe such as are ef∣fectuall for his recouerie. And thus it fareth with the spirituall diseases of the soule, the Patient and Physician. For wee must first labour to know what the sicknesse is by the signes thereof, and then be carefull in prescribing & applying the best remedies. And therefore hauing plain∣ly discouered this dangerous disease of carnall securitie by the signes of it, it remayneth now that we come to the cure, and shew the meanes whereby he who findeth himselfe sicke of this pernicious disease, may be recouered to spiritual health. And first, because the skill in the physi∣cian

is nothing in prescribing the best means, except there be also a wil in the Patient to vse & apply them; I wil vse some motiues to perswade all that find themselues affected with this sicknesse, to desire with all earnestnesse that they may be cured, that so they may be made willing also to apply the remedies. And because all physick, both for body and soule, is in it selfe, or at least in conceit vnpleasant to the Patient; and none are willing to vse it, but those who feele the payne or see the dan∣ger of their disease; therefore it is fit that wee set downe the nature, properties and effects of this carnall securitie, that so a desire may be wrought in those who are subiect vnto it to be cured of it. The which is more necessarie in that this sicknes is not painfull to the Patient, but insensible, like the lethargie or dead palsie; yea, in truth most pleasant and delightfull to the most, so that he who hath it, is naturally loth to be cured of it, because he liueth at ease without disturbance, inioyeth quietly all his worldly comforts, and goeth on to his destruction with a cheerfull heart & merry countenance. And therefore the lesse he fee∣leth the paine, the more he needeth to see the danger; and seeing him∣selfe cannot apprehend it, because this disease affecteth the mind and taketh away the vnderstanding, so as it cannot naturally be discerned by the partie that hath it; I will shew how desperate and pernicious it is vnto all those, who doe not vse the meanes wherby to be recouered.

§. 2 That Christ hath giuen vs speciall war∣ning to flee securitie.

The danger of this disease hereby appeareth, in that Christ the great and chiefe Physician of our soules, doth so carefully giue warning of it; vsing all meanes to let all those that are his to see the danger, and to take such courses as they may preuent it, or being tainted and ouer-ta∣ken with it, may be awakned and rowsed vp out of this sweet, yet per∣nicious slumber. And this he doth both by Parables, Examples, and Admonitions, and Exhortations, which he presseth and enforceth from them. For first, this is the mayne scope of the Parable of the wise and foolish Virgins, of which, they being possessed with the true feare of * 1.1 God, stood carefully vpon their watch, expecting the vncertaine com∣ming of the Bridegroome, and so when hee came, were receiued with him into the bridall Chamber of eternall blessednesse; but the other being secure and retchlesse, spent their time in ease and sloth, not vsing any meanes to bee prepared against the time of his approching, who being taken vpon the sudden, vnprouided and vnfurnished of the oile of sauing grace, and the light of an holy life, were excluded from the marriage feast, and depriued of the fruition of heauenly happines. To this end also tendeth the Parable of the wise and faithfull, and the euill and vnfaithfull Seruant; the one expecting daily his Masters cōming, carrieth himselfe in all his affaires, and towards his fellowes, so wisely and honestly, as if his Master were alreadie present, and he is for his * 1.2 reward pronounced blessed, and made Ruler of all his Master hath, for his fidelitie and care at his comming. The other being made secure, be∣cause his Lord delayeth his comming, behaueth himselfe so as though he thought he would neuer come, smiting his fellow seruants, and eating and drinking with the drunken, who is taken vpon a sudden by his Ma∣ster, and in a day when he looketh not for him, and for his reward is

cut off and appointed to haue his portion with the Hypocrites, where shall * 1.3 be weeping and gnashing of teeth. Finally, at this our Sauiour also ay∣meth in the Parable of the rich Man, who abounding in all prouision, and hauing more Corne and Fruits then roome to bestow them in, gi∣ueth himselfe to secure rest and ease, saying to his Soule, Thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry. But out of this secure slumber hee is quickly awakned with Gods voyce, saying; Thou Foole, this night thy soule shall be required of thee, and then whose shall those things be which thou hast prouided?

§. 3 The examples of securitie in others seuere∣ly punished, ought to be warnings vnto vs.

To this purpose our Sauiour also produceth examples, mouing vs to bee wise by the experience of others harmes. As the example of * 1.4 those who liued before the Flood, and of the people of Sodom and Gomorrah, who liued securely in their sinnes, eating and drinking, buying and selling, planting and building, marrying and giuing in marriage, as though they had beene free from all danger, and sure that those pleasures would haue euer lasted. But the issue of this sinfull secu∣ritie was, that they were surprised with Gods fearefull Iudgements at vnawares; For no sooner was Noah entred into the Arke, but the Flood came and drowned them all; and presently after that Lot was gone out of Sodom, those sinfull and secure Cities with all their Inha∣bitants, were terribly consumed with fire and brimstone. And from both these Parables and Examples, the Lord raiseth admonitions and inforceth exhortations, mouing vs to shake off carnall securitie, and being affected with Christian feare, to stand carefully vpon our watch, and to be instant in prayer, that we may be found readie at Christs ap∣pearing. Watch therefore, for you know not what houre your Lord doth * 1.5 come. And againe, Let your loynes be girded about, and your lights bur∣ning. * 1.6 And ye your selues like vnto them that wait for their Lord when hee will returne from the wedding, that when hee commeth and knocketh, they may open vnto him immediately. Blessed are those seruants, whom the Lord when he commeth, shall find watching, &c. And this know, that if the good man of the house had knowne what houre the Thiefe would come, he would haue watched, and not haue suffered his house to be broken tho∣row. Be therefore readie also; for the Sonne of Man commeth at an houre when ye thinke not. And elsewhere: Take you heed, watch and pray, for * 1.7 ye know not when the time is, &c. least comming suddenly, he find you slee∣ping. By all which wee see the necessitie of an holy and religious feare, stirring vs to watchfulnesse, and the extreme danger of carnall securitie. For if that bee not without much hazard and perill, and ought to bee carefully shunned of vs, whereof our Sauiour giueth vs once warning, then how jeaperdous and full of extreme danger is this carnall securitie, and with how great care to bee auoyded of vs, of which Christ giueth vs so many warnings, as of nothing else more oft and earnestly, in so many and such great varietie of Parables, Ex∣amples and Admonitions. And withall, thus much is implyed here∣by, that as this sinne of securitie is great and dangerous, so we are na∣turally most prone to be ouer-taken by it, which moueth our Sauiour

to vse so many and effectuall meanes to preserue vs from it, or to a∣waken vs out of it, if wee bee alreadie fallen into this spirituall Lethargie.

§. 4 That Christs holy Apostles haue giuen vs many war∣nings, to take heed of carnall securitie.

With like care and earnestnesse, doe Christs holy Apostles admo∣nish and warne vs, to take heede of this dangerous and pernicious * 1.8 sinne of carnall securitie. The Apostle Paul telleth vs, that now it is high time to awake out of sleepe, because now our saluation is neerer then when wee beleeued, that is, then at our first conuersion, when as wee begun to beleeue. And therefore as Runners for a prize, make most speed when they come neerest vnto the Goale: so should we be most carefull in shaking off all securitie and sloth, and in running swiftly in the Race of godlinesse, when we approch to the Goale of blessednes: and exhorteth vs, that seeing the Night is farre spent, and the Day is at * 1.9 hand, we doe therefore cast off the works of darknesse, and put on the Ar∣mour of light. And againe: Awake thou that sleepest, and arise from * 1.10 the dead; and Christ shall giue thee light. See that yee walke circumspect∣ly, not as fooles but as wise, redeeming the time, because the dayes are euill. And elsewhere: Let vs not sleepe as doe others, but let vs watch and be sober, &c. And because we are alwayes in danger, he would haue vs to be at no time retchlesse and secure, but seeing we haue innumerable enemies euer readie to assault vs, he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs, that we may be able * 1.11 to stand against the wiles of the Deuill. So the Apostle Peter vpon the same ground, exhorteth vs to shake off carnall securitie, and to stand still vpon our guard with all care and watchfulnesse. Bee sober (saith he) be vigilant, because your aduersarie the Deuill, as a roring Lion wal∣keth * 1.12 about, seeking whom he may deuoure; whom resist steadfast in the Faith.

§. 5 That carnall securitie is a most dange∣rous sicknesse of the soule.

But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred, let vs further consider, that it is a most fearefull and pernicious vice, which hath in it all relations of ill, being not only in it selfe exceeding euil, but also the cause of many & grieuous euils. In it selfe it is a disease of the soule most dangerous and desperate, vnlesse it be cured by vnfayned repentance; for there is no disease more perni∣cious to the spirituall Patient, sicke in sinne, then the stone in heart, or if you will an heart of stone; no stone so hard and hardly broken. For though the voyce of the Lord bee so powerfull and full of Maiestie, that it breaketh the Cedars, shaketh the earth and maketh it to tremble; yea, renteth the Rocks, turning them into a standing water, * 1.13 and the Flint it selfe into a Fountaine of waters, as the Psalmist speaketh; yet it moueth not the secure and stonie heart, nor resolueth it into the teares of repentance; and therefore we reade that when the Word of God by the Prophet was so mightie, that it claue insunder the stonie Altar, yet the more hard and stonie heart of Ieroboam, was not at all * 1.14 affected and pierced with it; but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne. It is (as the Prophet calleth it) that Spirit of deepe sleepe, which closeth vp mens eyes, and de∣priueth

them of the spirituall vse of their senses and vnderstanding, making the Vision and Word of the Lord, as the words of a Booke which is * 1.15 sealed; so as Gods Ministers may complayne of such, as hee doth in the same place, that they are drunken, but not with wine; they stagger, but not with strong drinke. Neither is it an ordinarie sleepe, but that dangerous Lethargie of the soule, which maketh men as vnfit to all holy duties and spirituall exercises, as death it selfe makes them vnapt and vnable to performe any naturall or morall actions. It is the De∣uils cradle, in which he lulleth men asleepe, so as he may do with them what he pleaseth; that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction; and that Cart of Hell, which in the darke night of Ignorance, carrieth quietly and without noyse, huge multitudes into the Pit of euerlasting death. Fi∣nally, it is that Circes, that Syren, that Witch, which transformeth men into bruit beasts, and depriueth them not onely of all grace, but euen of naturall reason and vnderstanding. It is a seeming peace, more * 1.16 dangerous then any warre; and in outward appearance a quiet calme, but in truth the most perillous tempest, in which many millions of soules doe suffer shipwracke, and sinke into the gulfe of endlesse perdition.

§. 6 That carnall securitie is a disease hardly cured.

And as this securitie is a dangerous and grieuous disease, so in this respect it is the more pernicious, because it is hardly cured, and that in a double respect; first, because insensible diseases are in themselues most desperate, as the Lethargie, dead palsie, apoplexie. And euen in acute sicknesses, as Feauers and burning Agues, we account the pati∣ent most hopelesse and helplesse, when as he is past feeling of his sick∣nesse. Thus also the wounded members are most hardly cured, when by much effusion of blood and spirits they are become stiffe and be∣nummed. And whereas greene wounds, which are most sharpe and painfull to sense, are soone healed; those which are full of dead flesh, gangrened or turned into Cankers, as they are freest from payne, so are they furthest from curing. And thus it also fareth with those who are spiritually sicke, and wounded with the sores of sinne; the more sensible they are of their griefe, the more hope there is of their recoue∣rie; and contrariwise, the more senselesse and stupid, the more hardly can they be restored to their spirituall health. For as Augustine saith, * 1.17 that wound which payneth not, is not to bee esteemed sound, but dead. Secondly, because he who is not sensible of his disease, thinking himselfe alreadie well enough, doth vse no meanes whereby hee may be recouered; the which is also the condition of those who are sicke of this senselesse securitie; they thinke they are in good case, rich in all things, and haue need of nothing, as we see in the example of the An∣gell of the Church of Laodicea; and therefore seeke not to better their * 1.18 estate till God open their eyes, and giueth them the sight and sense of their pouertie and wretchednesse. In which regard we may fitly say to those who are sicke of this securitie, as Bernard to Eugenius, there is * 1.19 no greater cause of feare, then such peace and quiet.

§. 7 That carnall securitie is the cause of all sinne.

But as this securitie is in it selfe euill and sinfull, so is it the cause of all euill, and that both the euill of sinne, and also the euill of punish∣ment. * 1.20 For as the feare of God restrayneth those who are indued with it from all wickednesse, and as the wise Man speaketh, is like the Well∣springs of life to make vs flee from, and escape the snares of death; so this carnall securitie keepeth open house for all impietie and sinne, whilest the secure person presumeth not onely of impunitie, notwithstanding that he fatteth himselfe with the pleasures of sinne, but also promiseth vnto his soule the long fruition of his present prosperitie, and after∣wards the perpetuall possession of euerlasting happinesse. So the Psal∣mist saith, that the workers of iniquitie boasted themselues in their wic∣kednesse, * 1.21 broke in pieces the Lords people, and afflicted his heritage, murthered the Widdow, Stranger and Fatherlesse, saying, the Lord shall not see, neither shall the God of Iacob regard it. And the Prophet tel∣leth vs, that Babylon liued in all voluptuousnesse, securely presuming that shee should be a Queene for euer and see no euill. Thus Abraham * 1.22 concludeth, that the Egyptians were fit for Rapes, Murther, and all outragious wickednesse, because there was no feare of God in the Land. * 1.23 And the Apostle hauing set downe a Catalogue of many grieuous sinnes; setteth downe this as the mother sinne and cause of all the rest, that there was no feare of God before their eyes. * 1.24

§. 8 That securitie emptieth the heart of all grace, and pre∣pareth and ma∣keth it fit to re∣ceiue Satan, with all his tentations.

For securitie which emptieth the heart of all feare of God, not one∣ly encourageth the flesh to goe on in all sinful courses, which will yeeld vnto it delight, profit or preferment, because there is no feare of dan∣ger, and entertayneth all the tentations of the World, which bring with them any carnall contentment, but also setteth the doore of our hearts wide open to let in Satan, and maketh way for all his tentati∣ons. For when this euill spirit and enemie of our saluation, would lay more firme and sure hold of such as he alreadie possesseth, hee depar∣teth for a time, as though by the power of Gods Word and Spirit, he * 1.25 were cast out and vanquished. But when hereby he hath made them secure and retchlesse, he returneth againe, and finding his house (that is their hearts) emptie and cleane swept, with this beesom of carnall securitie, of all spirituall graces, and garnished with all vices, which are the ornaments in which hee most delighteth, Hee taketh with him seuen other spirits, more wicked then himselfe, and they enter in and dwell there, and so the last state of that man is worse then the first. So that if securitie hath first taken vp the roome, Satan may at his pleasure make an entrance and get an easie victorie. For as in ciuill affaires, nothing doth more expose a state to desperate danger, then when through pro∣speritie and ease it becommeth secure, fearing no enemie, nor suspe∣cting the approch of any euill, as the stories of Troy, Babylon, Car∣thage, Rome, and many others, doe make it manifest; so nothing doth more endanger our soules, to be sacked and spoyled of all grace, by our spirituall enemies, then when being taken vp with sloth and securitie, we feare no danger. So that the Deuill, World and Flesh, intending to assault vs (as the Danites, the men of Laish) may encou∣rage * 1.26

one another with assured hope of victorie, because they are to fight against such as are quiet and secure, and therefore easie to bee o∣uercome. For this securitie is the mother of Sloth and Negligence, making men not to regard their enemies strength and malice, nor their owne danger; and consequently, to omit all meanes of their owne safetie. Yea, not onely doe our spirituall enemies thus finally van∣quish the vessells of wrath prepared to destruction; but oftentimes * 1.27 foyle and leade captiue vnto sinne Gods deerest seruants, as wee see in the example of Noah, who persisted in his iustice and integritie in time of danger, but when the Flood was past, and he secured from all feare, he is foyled by Satan in his owne familie. So Lot who stood in his vp∣rightnesse, when he liued in danger among the Sodomites, fell shame∣fully in the sole companie of his owne daughters. And Dauid, who in the time of his persecution by Saul, was a patterne of pietie, when hee walked securely on the Roofe of his Kingly Palace, was tempted and ouercome. But yet this securitie arising from outward causes, doth not so much endanger vs, as that which ariseth from an opinion of our owne strength, and the weaknesse of our spirituall enemies, because we haue gotten the better of them in some conflicts. For it maketh vs to neglect the chiefe pillar of our strength, the power and prouidence of God, and all good meanes, whereby wee might bee enabled to stand in the day of battaile; and so encourageth our enemies to assault and set vpon vs, and weakneth our hands in making resistance. Whereby * 1.28 (as one saith) oftentimes it commeth to passe, that he whom the con∣flict of tentation could not ouercome, is shamefully foyled by his owne securitie. And the mind becomming loose and negligent in se∣curitie of its owne vertue, is pierced and wounded with the weapon of an vnexpected fault by our treacherous enemie. And this is the cause, why the Lord continually exerciseth his seruants in the spiritu∣all warfare, and suffereth the enemies of their saluation to skirmish with them, that they may bee preserued from securitie, which is farre more dangerous then any warre. And as Scipio wisely aduised in the Senate, that Carthage should not vtterly bee destroyed, lest the Ro∣manes with too much peace and securitie, should become slothfull and effeminate, and so bee easily subdued by some other enemies: so the Lord would not giue vs a full victorie ouer our spirituall enemies, but suffereth them (though with ouer-ruled and abated forces) to skirmish with vs, that we may not become slothfull and secure, and so exposed to more danger. And thus wee see, that carnall securitie is in it selfe a dangerous euill and grieuous sinne, the which should moue vs with vnreconciliable hatred to abhor and make warre against it; neuer be∣ing at rest, till by the vse of those good meanes which God hath sancti∣fied for this purpose, wee haue banished it out of our hearts, and in stead of it, established in them the true feare of God.

Notes

• * 1.1

  Matth. 25.
• * 1.2

  Matth 24. 45. Luk. 12. 42.
• * 1.3

  Luk. 12. 18, 19.
• * 1.4

  Luk. 17. 26.
• * 1.5

  Matth. 24. 42.
• * 1.6

  Luk. 12. 35, 36.
• * 1.7

  Mark. 13. 35, 36.
• * 1.8

  Rom. 13. 11, 12.
• * 1.9

  Eph. 5. 14, 15.
• * 1.10

  1. Thes. 5. 6.
• * 1.11

  Eph. 6. 11:
• * 1.12

  1. Pet. 5. 8, 9.
• * 1.13

  Psal. 29. 4, 5. & 114. 8. Num. 20. 11.
• * 1.14

  1. King. 13.
• * 1.15

  Esa. 29. 9, 10, 11.
• * 1.16

  Nimia securitas mentis tempestas est. Gregor. in Moral.
• * 1.17

  Quod non dolet non pro sano, sed pro ••ortuo com∣putandum. Au∣gust.
• * 1.18

  Apoc. 3. 17.
• * 1.19

  Nihil plus metuo tibi pace ista. lib. 1. de Gon∣sid.
• * 1.20

  Pro. 13. 14.
• * 1.21

  Psal. 94. 4, 5, 6.
• * 1.22

  Esa. 49.
• * 1.23

  Gen. 20. 11.
• * 1.24

  Rom. 3. 18.
• * 1.25

  Matt. 12. 43, 44.
• * 1.26

  Iud. 18. 7. 10.
• * 1.27

  Ad vnius horae ebrietat••m nu∣dat faemora quae per 600. annos sobrietate con∣texerat. Hieron. ad Ocean.
• * 1.28

  Saepe quem ten∣tationis certamen superare non va∣luit, sua deterius securitas stra∣uit, &c. Greg. in Moral. Saepe mens dum virtutis suae se∣curitate resolui∣tur infidiante aduersario ino∣pinatae culpae telo perforatur. ibid.