Body of Divinity, Book 4 · Chapter 16
CHAP. XVI. Of Carnal Confidence, Covetousnesse, Cruelty, Cursing.
CARNAL CONFIDENCE.
COnfidence in generall is that affection of the soul whereby it rests it self inOne trusts in that which he makes the argument of his obtaining good, or escaping evil. the expectation of any good from any thing. Therefore carnal confidence is a vice whereby the heart of man rests it self in the looking for any good of any kinde from any thing but God alone. He is carnally confident which promiseth himself any thing desirable, as health, deliverance out of trouble, long life, because he hath such or such outward means, which he thinks are able to bring forth such safety unto him.
The Scripture cals it Making flesh our arm: A man is said to make that his arm which he thinks himself strong and safe if he have; and so he is said to make riches a strong tower in the same sense.
Men are prone to this sin of false confidence. David trusted in his strong hill. Asa in the Physicians. The Israelites in Egypt for chariots and horses, 1 Sam. 17. 45, 46, 47. Luke 12. 19.
The grounds of it are,
1. Ignorance of God, whose strength and greatnesse together with his grace and goodnesse the minde apprehends not, Psal. 9. 10.
2. Ignorance of these earthly things, their weaknesse, mutability, and disability to help and comfort, Isa. 28. 15. the Prophet brings in the leud men of his time flattering themselves and soothing up their own hearts with fair words, and promising all safety to their own souls in derision and despight of all his threats, If a plague come through the land it should not touch them; by vanity and falshood they meant wealthy friends and outward support, which the Prophet here cals by this name ironically.
This is a great evil,
1. It is a denying of God, Iob 3. 28. Trust is only due aConfidence must be withdrawn from all other things but God, in respect of the principall and full worth of it. Therefore we are forbidden to trust 1. In man, Isa. 2. 22. Jer. 17. 5. Psal. 145. 3. 2. In riches, Psal. 62. 10. Mark 10. 24. 1 Tim. 6. 17. 3. In chariots, horses, Psal. 20. 7. & 44. 6. 4. In our own wits, Prov. 3. 5. & 28. 26. 5. In our own righteousnesse, Ezek. 33. 13. Luke 18. 9. Phil. 3. 3, 4. We may in some sense trust in man, that is, be perswaded that he will deal honestly with us, and rely upon him for performance of his promises, and for doing what in him lieth for our good: but we may not in this sense trust in him, that is, stay upon him as a sufficient help to do us good, but only we must look to him as an instrument, and rely upon God as the chief cause, because all men are changeable, and all things weak and uncertain.to him, such a one sets up another God, Ion. 2. 8. A covetous man is therefore called an idolater, Ephes. 5. 5. and covetousnesse idolatry, Col. 3. 5.
2. It is the ground of all our miscarriage in practice, 1 Iohn 5. 3, 4, 5. The world is a great hinderance to our keeping the Commandments.
3. It is the ground of all disquiet, if you would live a happy life seek a fit object for your trust, Psal. 30. 6, 7. & Psal. 112. 7. Expect all good things from God alone. Abraham looked for a childe from God when nature failed him.
This confidence in God is shewed,
1. By preferring his favour above all things.
2. By making his name our refuge in all troubles.
3. By using all good means and only good to get any good thing, and that without carking and vexation.
4. By comforting our selves in him when all means fail us, 1 Sam. 30. 6.
Signes of false confidence.
1. The inordinate desire of any earthly thing. What a man desires more then he should that he looks for some good by.
2. Immoderate joy when he hath gotten it. He that findes great joy in any thing, doth therefore joy in it because he thinks he shall be better for it.
3. Impatience in the absence of it, Iob 13. 24, 25.
4. To grow bold to do evil and carelesse of doing good in respect thereof. The cure of carnal confidence.
1. Consider how pernicious this vice is, it withdraws the heart from the Lord, Ier. 17. 5. and brings his curse on the soul and body.
2. It makes one unable to use well that which he hath.
3. Consider the weaknesse and uncertainty of all outward things.
4. Meditate on those places, Psal. 62. 10. & 146. 3. 1 Tim. 6. 17.
Covetousnesse.
Is an insatiable desire of having, or an inordinate love of money, Avarus quasi Philosophers make covetousnesse a vice in the defect not in the excesse, it is the excessive carriage of the soul toward riches, but this is easily reconciled, take the excesse and defect as they stand in the habit to vertue, then covetousnesse is a defect to liberality, but take it according to the objec…, so it is rather in the excesse then the defect. Dr. Stoughton. See Mr. Wheatlies Caveat for the Covetous, on Luke 12. 15. Dr. Sclater on Rom. 1. 29. p. 127, 128, &c. Ames de Conscicu. l. 5. c. 51. Capel of Tentat. part. 3. c. 3.avidus aeris, Isidor.
It lies in the heart, but is reckoned by the Apostle among outward grosse sins, because it is consummate by outward fordidnesse.
It is taken two wayes. 1. For detaining or taking other mens goods in an unlawfull way, and so it is opposed to justice. Or 2. For an inordinate desire to get and hold, though God call for it, and it opposeth liberality.
The desire is inordinate, 1. For the measure of it, when it is vehement and strong, seeing wealth is a thing of a base and contemptible nature, not worthy any earnestnesse of desire. 2. For the quantity of the object, the summe of wealth desired, if he suffer his desires to be carried after more then that which is sufficient for the providing of meat drink and cloth for himself and his in a comfortable sort, affecting an overplus: The proper end of riches is comfortable maintenance. 3. For the end of ones desiring, when it is to serve and set up himself, and is not to fit himself to do God service, and to profit mankinde. Laban and Nabal, whose names Anagramatize each other, are examples of avarice.
It is a great and dangerous sin, Isa. 57. 7. Hab. 2. 9. Col. 3. 5. 1 Sam. 8. 3. Prov. 15. 27. Ier. 22. 17. The same Prophet complains of the people in his time, that From the least of them to the greatest of them, they were all of them coveting covetousnesse, as the words are; that is, given unto it, did yeeld their hearts to a desire of gain; which complaint also he renews, ch. 8. 18. and in both places alleadgeth it as a cause of great sins, Ezek. 32. 31. The Lord so hates it that the godly should not company with such, 1 Cor. 5. 11.
In the body when the spleen swels all other parts decay and consume; so whenMr. Perkins. the heart swels with desire of riches, all the graces of God consume and fade away.
When all other sins wax old, this waxeth young in thee.Greenham.
Reasons, 1. From the causes of it, 1. Ignorance of the goodnesse, mercy, powerIlla peccata dicuntur carualia quae perficiuntur in delectationibus carnalibus, illa vero dicuntur spiritualia, quae perficiuntur in spiritualibus delectationibus, & hujusmodi est avaritia, Delectatur enim avarus in hoc quòd considerat se possessorem divitiarum. Aquinas 2a 2… quaest. 118. Artic. 6. and excellency of God, and of the faithfulnesse, profitablenesse, desirablenesse of things heavenly and spiritual. He knows not God nor the worth of the graces of Gods Spirit, nor the excellency of his heavenly Kingdome, who is glewed unto these earthly, deceitfull vanities: And withall he doth not conceive of the worthlesnesse of these trifles, who suffers his heart to be deceived with the same. 2. Errour: He is in a strong and palpable errour concerning them, imagining them to be of more power and ability to profit him then in truth they be, he overprizeth earthly things, and imagineth riches to be a strong tower and castle of defence. 3. He puts his trust in riches, and dreams that he shall be so much the more happy by how much the more rich, yea that he cannot be happy without riches.
2. The effects of it. 1. The evils of sin which slow from it generally; it is the root of all evil, it will make a Judge corrupt, as 1 Sam. 8. 3. a Prophet deal falsly with the word of God, as Ieremiah complains; it will make a man to lie, deceive and couzen in his dealing; it will make a woman unchast.
More particularly, 1. It choaketh the Word of God. 2. It causeth that a manAquinas makes it a greater sin then prodigality, 2a, 2ae Q. 119. Art. 3. cannot serve God, for it is impossible to serve God and mammon. It causeth that he cannot desire heaven nor set his heart on the things that are above; it sets a quarrel between God and man, for the love of the world is enmity to God.
3. The evils of punishment that ensue upon it. Paul saith, It pierceth a man through with many sorrows: They fall into perdition and destruction; they1 Tim. 6 9, 10. shall be damned. Covetous men are ranked in Scripture with whoremongers, drunkards.
How shall I know that my heart is Covetous?Signes of it.
1. If a man be alwaies solicitous in caring about the things of the world; our Saviour describes covetousnesse by carking and divisions of heart: this is to mindeMat. 6. 25, 34. earthly things.
2. If joy and fear do depend upon the good successe of these outward things, rejoyce when riches increase, but are dejected otherwise.
3. If a man be quick in these things, and dull to any good thing.
4. If the service of God be tedious to thee because thou wouldst fain be in the world: When will the new moon be gone?
5. If he be distracted in Gods service, if their hearts run after their covetousnesse.
6. If one esteem those that are rich for riches sake.
7. Nigardise, Prov. 11. 24. Eccles. 6. 7.
Means to mortifie this sin.
1. Be affected with your spiritual wants, Psal. 102. 2. Let the heart be deeply sensible of the want of Christ and his sanctifying power in the heart, these outward things are such great wants unto thee, because spiritual wants are not apprehended, Rom. 7. ult.
2. Labour for spiritual delights and joy, Psal. 4. 6, 7.
3. Consider the shortnesse of thy own life, Iames 4. 13, 14.Meditate of the nature of earthly things, 1. Their unprofitablenesse. 2. Uncertainty. 3. The dangerousnesse of them. Riches are but the blessing of Gods left hand, Prov. 3. 16. of his footstool, earthly blessings, under-ground blessings, but bodily blessings; thy soul is not the richer for all thy wealth, such blessings as God gives to the worst of men, those which he hates. The Mines of gold and silver are among the Indians who worship the devil. Agur praied against riches, Prov. 30. 8. They are called thorns and thick clay, deceitfull, uncertain riches.
4. These outward things cannot stand thee in stead at the day of judgement: Riches cannot deliver a man from death, much lesse from damnation.
5. Remember that God requires the more of thee; Salomon therefore saith, he hath seen riches kept for the hurt of the owners: As you increase your revenews so you increase your account, you will have more to answer for at the day of judgement.
6. Christs Kingdom is not of this world, therefore he calleth upon his disciples to prepare for a Crosse.
7. Meditate upon the word of God prohibiting covetousnesse, and turn thePsal. 119 36. precepts thereof into confessions and prayers. To apply the reproofs, threatnings and commandments of the Word of God agrinst any sin is a common remedy against all sins, and so also against this.
8. Seriously consider of Gods gracious promises for matter of maintenance in this life, that you may trust in God, Psalm 34 10. and 84. 11. and 23. 1. Heb. 13. 5.
Be as much for the world as thou wilt, so thou observe three rules.
1. Let it not have thy heart. Austen speaks of some who utuntur Deo & fruuntur Solius temporis honesta est avaritia.mundo, use God and injoy the world.
2. Do not so eagerly follow it that it should hinder thee in holy duties.
3. Let it not hinder thee from works of charity. One compares a covetous manAvarus nihil rectè facit nisi cum moritur Mimus Publianus. to a swine, he is good for nothing till he be dead.
Cruelty.
Cruelty is a great sin, Gen. 49. 6, 7. 1 Sam. 22. 18, 19. Psal. 124. Rom. 3. 15. The Vide Aquin. 2a 2ae Quaest. 159. Artic. 1. & 2. 2 Sam. 21. 1, 2, 3. Isa. 1. 15.bloud-thirsty men shall not live out half their dayes: Bloud defiles the Land. Seven things are an abomination to God, the hands which shed innocent bloud is one of them.
Halto Bishop of Mentz in a time of famine shut up a great number of poor people in a barn, promising to give them some relief: But when he had them fast, he set the barn on fire, and hearing then the most lamentable cries and screechings of the poor in the midst of the slames, he scoffingly said, Hear ye how the Mice cry in the burn. But the Lord the just revenger of cruelty sent a whole army of Mice upon him, which followed him into a Tower which he had built for his last refuge in the midst of the river Rhene, never leaving him, till they had quite devoured him.
The Romans were so accustomed by long use of warre to behold fightings and bloudshed, that in time of peace also they would make themselves sports and pastimes therewith: for they would compell poor captives and bondslaves either to kill one another by mutual blows, or to enter combate with savage and cruel beasts, to be torn in pieces by them.
In the punishment of certain offences among the Jews there was a number of stripes appointed, which they might not passe, Deut. 25. 23. So doth the Lord abhor cruelty under the cloak of justice and zeal against sinne. This Law was so religiously observed amongst the Jews, that they would alwayes give one stripe less unto the offender, 1 Cor. 11. 24.
The highest degree of cruelty consists in killing the bodies of men, and takingGod often upbraids the Israelites with this, That their City was full of bloud, and that cruelty and oppression did lodge in it. It is a will to do hurt to a creature further then it deserves. There is scarce a vice but being entertained and served will end in bloud. Superstition will breed such mad zeal as will account it self the more pious, the more bloudy, and will think it doth God service in killing others, as Paul before his conversion. The Duke of Medina said, That his Sword could finde no difference betwixt an Heretick and a Catholick, his businesse was to make a way for his Master which he meant to do. Ambition careth not to kill the person and all his kindred in whose stead it hopeth to be advanced, as the stories of the Kings of Israel, and Heathen stories also testifie. Envy will count no drink sweeter then bloud. Lust will make way for its own satisfaction by the death of a husband, wife or corrival. Covetousnesse and revenge will provoke a man to cruelty. Fear of shame hath made many a hatlot kill her own infant. These vices make a man the more bloudy, because they extinguish the light of nature, and choak the check of conscience. away their lives for revenge, lucre or ambition: murder and cruelty cry in Gods ears, The voice of thy brothers bloud crieth unto me, Gen. 4 10.
Reasons.
1. It is most directly contrary to the love and charity which God would have to abound in every man, love doth no evil to his neighbour.
2. It is most contrary to the Law of nature which ought to rule in all mens lives, to do as they would be done to, we abhor smart, pain, grief, hurt, losse of limbs, of life.
3. This sinne is contrary to the sweetnesse of humane nature which God hath pleased to plant in it in the very frame of the body, in regard of which it is justly termed inhumanity and savagenesse, and to the graciousnesse and gentlenesse that is in God.
4. It is a sinne against the Image of God as well as against his Authority, for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world.
A Fox is a cruel beast as well as a Lion, for though he kill not men, yet he kils Lambs and Pullen, and if he were big and strong enough he would set upon men also; yea a Weezle is a devouring beast as well as a Fox, for he kils young chickens, and the lik…, he is cruel according to his kinde.
Cursing.
It is to wish evil to a thing or person, it virtually▪ *The Plague, Pox, Vengeance, the Devil take thee. The mention of the Devil makes it appear how devilish thou art.contains in it all evil, as blessingSee Dr Gouges Whole Armour. contains in it virtually all good.
The holy Ghost notes it of unsanctified men, Their mouths are full of cursing and The Sichemites Judg. 9. Goliah, 1 Sam. 17. 38. Sbimei, the mother of Micah.bitternesse, Rom. 12. 3.
Reasons.
1. Abundance of contempt of God and uncharitablenesse in the heart.
2. The Devil stirs up cursed conceits in mens mindes when they are angry: Iames, Their tongues are set on fire of hell, therefore with it they curse their neighbours.
We must learn to blesse and not curse, as S. Peter exhorteth, because we are heirs of blessing, as our Saviour exhorteth, Blesse them which curse you; Strive to reverence God and love thy neighbour. Consider of the Commandments of God which forbid it, and his judgements, cursing shall clothe thee as thou didst love it.
There is a double cursing, one is a warrantable, lawful, needful duty, when anyThose rash and vulgar maledictions are very sinful, Pestis te abripiat, abi in malam rem, utinam suspensus esses. Dr Ames Cas. of Consc. man doth in Gods name, and by Gods authority pronounce or denounce evil against any thing or person, withall praying that the thing may fall out accordingly; thus Christ cursed the Fig tree, and Elisha the Children. The other sinful, the vomiting out vile and disgraceful speeches, mischievous and wicked wishes.
The Ancients observe, that when God gave the Devil leave to afflict Iobs body, he spared his tongue, that feeling his pain he might easily raile and curse.