The Scripture Directory for Church Officers and People, Exposition 2 · Part 2 · Section 6
The Difference between Carnal and Gratious Confidence.
We have heard, that it is the property of faith depending on God in a vigorous manner, to compoſe and quiet the heart in the midſt of all calamities, as if there were none a… all. Now becauſe even in wicked men, there is a carnal ſenſeleſs ſpirit; that though the anger of God be upon them, though their ſinnes have found them out, yet they can take their eaſe and pleaſures, and lay nothing to heart, and this is an Epidemical diſeaſe. It is good therefore to ſearch into the bottome and difference of a gracious confidence, from a carnal.
Now there are two ſorts of theſe carnally confident and ſecure men under their troubles.
Firſt, There is the Stoical man, of whom Senecae and others of that ſect,The Stoical Security. do much boaſt: They ſpeak great and ſwelling words, about that man who ſhall fully have received their principles, and confirme himſelf therein: They commend in ſuch a man an indolency and an impaſſibility; that let him be daſhed upon by never ſo many decumane waves, yet for all that he ſtands immoveable like a rock, and is not troubled. Hence is that ſpeech of theires ſo famous, that their wiſe man, if he were burning in Phalaris his Bull, he would cry out, Dulce eſt, & ad me nihil pertinet. Thus the Stoical Philoſophy, would ſerve to ſet forth as admirable and compoſed a ſpirit under tribulations, as the Chriſtian Religion. But
Let us diſcover the ſinfulneſs of ſuch a Stoical ſtupid ſpirit. And
Firſt, Although the Stoicks did thus Thraſonically boaſt in their Books, and Seneca ſpeakes high and tranſcendent ſpeeches in this matter, yet when they came to practiſe, they were feeble and effeminate: So that they were nothing but words, and empty expreſſions; witneſs that Stoick, who in his health had maintained that pain was nothing; it was but a fancy when he was grievouſly tormented with the Gout, cryed out of his errour, acknowledging when he ſaid ſo, he did not know what pain meant. But now if we look upon the godly in the midſt of their exerciſes, we ſhall find, they did really put forth ſuch calm and joyfull ſpirits, under the heavieſt preſſures. David (you heard) ſaid, he had done thus, as well as he would do ſo, and the Apoſtles went out rejoycing from the Councel, where they had been perſecuted, becauſe they were accounted worthy to ſuffer for the name of Chriſt, Act. 5.41. And thus the many thouſands of Martyrs; they did, though not in Phalaris his Bull, yet in as great torments, cry out, Oh how ſweet and comfortable is this! So that no ſect in Philoſophy, the Stoicks nor none elſe are able to bring ſuch a multitude of Martyrs, as the Chriſtian Religion hath: Therefore it's only Gods Word, and the Spirit of God, that can enable us to rejoyce, and take our reſt under ſad afflictions.
Secondly, The Stoical diſcipline did teach a brutiſh ſtupidity and ſenſleſneſs under miſeries: They would deſtroy the very paſſions of grief and fear from a man. Thus they make a man to be no better then a ſtock or a ſtone, that is ſinking under the hammer and axe that comes upon it; but Chriſtian Religion doth not take away affections, but it moderateth and ordereth them. David you ſee, though thus calme in his ſpirit, yet he is affected with his calamity; he goeth bare foot, covereth his head, and weepeth as he goeth, and Chriſt himſelf wept at Lazarus his death. It's the Scriptures rule, neither to deſpiſe the affliction of God, nor yet to ſink under it, Heb. 12.5. We do then preach, that when God brings into ſtreights, we ſhould not prophanely ſlight them, and not humble our ſelves under Gods hand; or that we ſhould become like bruit beaſts, and be void of an holy fear and grief under his chaſtiſements: But we are ſo to be affected, as yet not to be ſinfully diſquieted. The heart is to be moved, but not to be diſturbed.
Thirdly, This Stoical ſenſleſneſs is not a gracious calmeneſs, becauſe it doth wholly depend upon their own ſtrength and power. It was from ſome pretnded innocency and men…al abilities in themſelves, that they would bear it out ſo reſolutely againſt all dangers. We may ſee by S…necae's expreſſions, that thoſe ſublime affectations did ariſe from ſelf-preſumption; but the Chriſtian confidence hath its cauſe wholly from without: They are moſt diffident in themſelves, even when moſt confident. You ſee David here and in other places, whenſoever he proclaimeth exceeding quietneſs in his heart, it is ſtill from God, not from himſelf, becauſe the Lord takes care for him, becauſe the Lord is his ſtrength and his helper; inſomuch that if we conſider the motive and original of theſe two confidences, we ſhall find them as diſtant from each other, as the Eaſt from the Weſt; we ſhall find that the one comes from within, the other from without; and therefore that the one is a meer puff, and inflated tumor of the ſoul, a meer buble, which of it ſelf would break, but the other ſolid and induring, being the ſtrength of God himſelf who is omnipotent; for Gods ſtrength is vouchſafed to a godly man, and Chriſt ſheweth forth his power in them, 2 Cor. 12.10. When I am weak, then I am ſtrong. Whereas the proud Philoſoper, when he was ſtrong, then he was weak: Yea Paul findeth a kind of omnipotency in himſelf, but not of himſelf, Phil. 4.13. I can do all things through Chriſt that ſtrengthens me.
Laſtly, This Philoſophical boldneſs is only for carnal and vain ends; it was for vain glory, it was to pleaſe their own humours; it was not to glorifie God, to ſet up his power and goodneſs. You ſee Davids Pſalmes breathing forth praiſe and honour to God continually, you ſee there is nothing owned but Gods power; whereas whatſoever theſe Apes of fortitude and courage did, it was for vain applauſe, and to ſet up themſelves. The Martyrs were ſo humble and ſenſible of their unworthineſs, even under their greateſt joy and ſupport, that they refuſed the name of Martyr, as too great a word: They ſaid Chriſt only deſerved to be called ſo; for the Scripture gives him that name: So that the wonderful ſtrength and conſolations, wherein the Martyrs did abound, were accompanied with deep apprehenſions of their own unworthineſs, at that very time.
The Mirth and jollity of moſt wicked men under Gods Judgements: How it differs from a gratious Confidence.In the ſecond place, Let us come more cloſely to the generall diſeaſe of all people almoſt; and that is of ſuch, who though afflicted, though ſtricken with diſeaſes, and ready to give up the ghoſt, or though the hand of God be againſt them ſeveral wayes; yet they will ſay, I will lay me down and ſleep, yea I will ſet my ſelf down, and drink, and make my ſelf merry, ſinging not care only, but all godly ſorrow away. Is not this the general corruption of moſt men, who when under the ſad paſſages of Gods providence towards them, they runne to merry company? They do all they can to chaſe away any ſorrowfull thoughts, and think their only remedy to be carnal pleaſures. But let not the prophane jolly and ſecure man boaſt in this; for hell doth not more differ from heaven, then this diſpoſition of the godly man, from carnal confidence. For
Firſt, This ariſeth from a meer bruitiſh ſtupidity. There hearts are hardened, and are like a Stone or Adamant; ſo that as theſe melt not into water by any art, ſo neither will theſe ſtupid ſinners apprehend the danger they are in, though never ſo afflicted. Though a fool be pounced in a morter, yet his folly will not depart from him. He doth no more learn under afflictions, then the bruit beaſts. Do not call this mans his confidence, but his ſottiſhneſſe; his ſtupidity. It's with him, as the Drunkard Solomon ſpeaks of, Prov. 23.34, 35. who when he is in as great danger as one that lyeth down in the Sea, or that lyeth upon the top of a Maſt, yet he feareth not: They have ſtricken him, but he felt it not. So that what a miſerable creature a ſenſleſſe ſottiſh Drunkard is, tumbling in the Streets, and trampled upon, yet feeling nothing at all, ſuch miſerable wretches are theſe benummed ſinners; even like the wanton Calf, that leapes up and down, while prepared for the ſlaughter: Whereas holy confidence is accompanied with an exact tenderneſſe and heavenly feeling, as of their own infirmities, ſo alſo of Gods power and grace.
Secondly, This prophane ſecurity, as it comes from ſottiſhneſſe and ſtupidity, ſo from desperate ignorance and blindneſſe. If they did know what curſes might every moment fall upon them; if they did but apprehend the wrath of God ready to devoure them; Oh, how quickly would their jollity be turned into mourning, and their laughter into howling! Stupidity and ignorance commonly go together; yea, one is the cauſe of the other. Eph. 4.18, 19. Their underſtandings were darkned through the blindneſſe upon them, and then they were paſt feeling. The blind man doth not ſee the deep ditch, and dangerous holes he is ready to fall into. And therefore obſerve thoſe, who in time of affliction, diſeaſe or dangers, have ſuch ſecurity upon them, and ſee if they be not miſerable, poor, and ignorant men, that know nothing of ſinne; the damnable nature and guilt of it: That conſider not what it is, to lie roaring in hell torments to all eternity. So that all the eaſe they have, is becauſe they are a blind ignorant people. But now the godly mans confidence ariſeth from ſpiritual knowledge; and the more his underſtanding is inlightened, the more holy ſecurity he hath. And therefore Paul prayeth, that Believers might grow in the knowledg of Gods love, the depth and bredth of it, Ephſ 1.5, 3. Becauſe the more this is known, the more confident and quiet they are. And this is the reaſon why Gods people at firſt, while the apprehenſions of ſinne are freſh and terrible upon them, while the Law is powerfull in its operations, they have not ſuch a calm and ſerene ſpirit: It is for want of that Scripture knowledg of God. The more they know the Promiſe, and the nature of God and Chriſt revealed, the greater boldneſſe and confidence they have.
Thirdly, The ſecurity that wicked men have, ariſeth from an immoderate deſire to take their pleaſures while they may have them, being deſperate for the future, expecting no good hereafter. And truly, this is the condition of many; their hearts are filled with a deſperate fool-hardineſſe, that they will take their pleaſures and jollity while they may; They expect little in the world to come. So that theſe very conſiderations which ſhould take them off from ſuch ſecurity, through their corruptions they further themſelves in. See this notably deſcribed Eſa. 22 12, 13. When God call'd to weeping and mourning, there was eating fleſh, and drinking wine, the clearn contrary: And what moved them? even the ſad condition they were in: Let us eat and drink, for to morrow we ſhall die. Oh, why not rather, Let us mourn and humble our ſelves, for we ſhall die! But they are deſperate; They will take their pleaſures while they may, they know not how ſoon they may be deprived of them. Such as theſe are filled up with deſperate prophaneneſſe. That as Saul and his Armour-bearers did deſperately throw themſelves upon the Spear, to kill themſelves: Thus do theſe men laugh and drink, and will have their pleaſures, though they know death will deprive them of all. Such men are ſaid to make a league with hell and the grave; They will do well enough for all this. Or rather, they think they ſhall be damned; their conſcience ſecretly whiſpers that to them; therefore they will have their pleaſures while they can. O miſerable and wretched men, wo be to ſuch that ever they were born.
Fourthly, This prophane ſecurity differeth from ſpiritual confidence, in reſpect of the Author and efficient cauſe: For it's plain who giveth David this holy quietneſſe; it's God that maketh him dwell confidently; it's God that commands reſt and eaſe to the ſoul; whereas this carnal ſecurity cometh wholly from the Devil: It's he that lulle…h them aſleep. Our Saviour diſcovered this in that parable, when he ſaid, While the ſtrong one kept the houſe, all things were in quiet. You would wonder to ſee a man curſe and ſwear, and follow all the pleaſures of his heart; yet that he can lay himſelf to ſleep; that he ſhould not think his chamber would be as …ull of Devils, as Pharaoh's was full of frogs: That he ſhould not cry out, Oh, I dare not ſleep, for fear this night the Devils fetch my ſoul to hell. Now all this carnal ſecurity in his ſpirit, ariſeth from the Devil, who is ſaid to reign in the hearts of the children of diſobedience: It's he that filleth the ſoul with ſpiritual madneſſe. As when he poſſeſſed the bodies of men, he threw them into the fire and water, and made them cut and launce their bodies, without any grief at all; the like he doth upon the ſouls of men, hurrying them into beaſtly, wicked, and ungodly waies; and by that meanes, even into hell it ſelf, as he did the Herd of Swine, when he entred into them, carrying them violently into the Sea. What was it that made Judas ſo deſperately betray innocent blood, though he had ſo much warning; ſo many admonitions to the contrary? Though ſome were ſtricken down with amazement, yet nothing will ſtop him; The Devil did drive him: The Devil had entred into his heart, even as he did alſo fill Ananias his heart. So that as you ſee it's with godly men, when filled with the holy Ghoſt, they would boldly confeſſe Chriſt, though they endured all torments for it: Thus when the Devil hath poſſeſſion of mens hearts, and the Lord leaveth them to his temptations, then they are mad and obſtinate; they ſcoff and mock at the Day of Judgment. As the Apoſtle Peter tels us of ſuch prophane mockers; Where is the day of his coming? Are not all things as they were, 2 Pet. 3 4. Thus like Leviathan, they laugh at the Spear; and as the Prophets hearers, becauſe he ſo often preached the burden of the Lord, therefore they took it up by way of ſcoff; The burden of the Lord, The burden of the Lord. Thus do they about hell and damnation.
Fifthly, Carnal ſecurity differeth from this heavenly confidence, in reſpect of the Concomitants and Companions. For though David had this great quietneſſe of ſoul, knowing God would help him, yet he doth carefully uſe all the meanes God hath appointed: He doth not preſume or tempt God, but he prayeth to God, and flyeth for his ſafety, and getteth all the poſſible ſuccour he can. So in that grand aſſurance and confidence which the people of God have about their eternal happineſſe, there is alſo an holy fear and trembling. Therefore the Apoſtle exhorts to work out their ſalvation with fear and trembling. And Paul himſelf, who had ſo much confidence, as to ſay, Who ſhall ſeparate us from the love of God in Chriſt? yet he kept under his body, leſt when he had preached to others, he himſelf ſhould become a reprobate, 1 Cor. 9.27. But as for the wicked careleſſe man, he promiſeth himſelf all happineſſe and future good, though he ſit ſtill, and ſtirre not a foot towards Heaven; yea, though he go in the contrary path, yet he flattereth himſelf, as if that were the way to happineſſe.
Ʋſe of Terrour and we, To all thoſe Laiſh and Laodicean ſpirits, who ſit at eaſe, and ſay, They are rich, and want nothing; when indeed, they are poor and miſerable, and want all things. Oh, turn your joy into ſorrow! Go out with Ephraim, and let God ſee you ſmite upon the breaſt, and ſtrike upon the thigh, crying out, Oh, what have I done! Oh, mad wretch that I am! merry and jolly, when in the Devils dungeon; when in the chains of darkneſſe; when upon the very borders of Hell? It may ſhortly be no more ſaid, ſuch an one is eating and drinking, but his body rotting in the Grave, and his ſoul roaring in Hell.