The Marrow of Divinity, Religious treatise · Chapter 25
CHAP. XXV. Questions, and Cases of Conscience about Cares of the World,
Quest. HOw many-fold are the Cares of the World?
Answ. Twofold. 1. Regular. 2. Irregular.
First, Care is then regular. 1. When it hath a right end, such as is both sutable with, and subordinate to our main end, the Kingdome of God and his righteousnesse.
Secondly, when the meanes of procuring that end are right. For we may not do evil to effect good, Rom. 3.8. Contrary in Ahaziah, 2 Kings 1.2. Yea, Saint Austine is peremptory, that if it were possible by an officious lie to compass the redemption of the whole world, yet so weighty and universal a good must rather be let fall then brought about by the smallest evil.
Thirdly, when the manner of doing it is good, and that is
1. When the care is moderate, Phil. 4.5, 6.
2. When it's with submission to the will and wisdome of God, when with David, we can resolve not to torment our hearts with needlesse and endless projects, but to rowle our selves upon Gods protection, 2 Sam. 15.25, 26. So 1 Sam. 3.18. Act. 21.12, 14. Contrary, 2 King. 6.33. and in this respect care is not a vexation but a duty, 1 Thes. 5.8. Prov. 6.8. Care irregular is a cutting, dividing, distracting care, against which we should strive for these reasons.
First, irregular cares are superfluous, and improper to the ends which we direct them upon: and that not to our main end only (Happinesse) which men, labouring to find in the creature where it is not, do instead there of finde nothing but trouble, and vexation: But even to those lower ends which the creatures are proper and sutable to. For to us properly belongs the industry, and to God the care: unto us the labour, and use of the means, but to God the blessing and successe of all, 1 Cor. 3.6. Luk. 12.25. 1 Pet. 5.7. Psalme 55.22. Matth. 6.32. we should therefore learne to cast our selves upon God; and that
1. In faith depending upon the truth of his promises, Heb. 13.5. as Dan. 3.17. 2 Sam. 30.6. 2 Chron. 14.11, 12. and 16.9. the contrary grieves God, Numb. 14.11. Ps. 78.19, 20. & 106.24. and it proceeds from this, that we measure God by our selves: that we conceive of his power onelyonly by those issues and wayes of escape, which we are by our own wisdomes able to forecast: and when we are so straitned that we can see no way to turn, there we give over trusting God, as if our sinnes were greater then could be forgiven, o… our afflictions then could be removed: the best way therefore to establish our hearts in all estates, is to have the eye of Faith fixed upon Gods power, and to consider what he saith, Isa. 55.8, 12. So Hab. 3.3, 18. Zach. 4.6, 10. Hos. 11.9. 2 Chron. 20.6, 1…. Ezek. 37.3.
2. By prayer, which is a maine remedy against careful thoughts, Phil. 4.5, 6, 7. so we see in Hannah, 1 Sam. 1.7, 10, 18. So, 1 Chron. 29.9. Deut. 12.1…. and 28.47. Mal. 2.13. Isa. 38.14, 20. Hab. 3.2, 16, 18, 19.
Secondly, as irregular cares are needlesse, and superfluous, so they are sinful also.
1. In regard of their object, they are worldly cares, the cares of the men of this world: therein we declare our selves to walk as the Gentiles, as if we had no better a foundation of Contentment then the Heathen which know not God: Hence, Eph. 4.17. Mat. 6.32. whereas we are taken out of the world, and therefore must not be conformable to the world, nor bring forth the fruits of a wordly spirit; but walk as a peculiar people that have heavenly promises, and the grace of God to establish our hearts, Joh. 15.10. 1 Cor. 2.10. Rom. 12.2. Psal. 4.3. Tit. 2.14. 1 Pet. 2.9. Illi terrena sapiant, qui promissa coelestia non habent. Cyprian.
2. They are sinful in regard of their causes, which are principally two.
1. Inordinate lust, or coveting, the running of the heart after covetousness.
2. Distrust of Gods providence; for those desires which spring from lust, can never have faith to secure the heart in the expectation of them, Jam. 4.3.
3. They are sinful … their effects. For,
1. They are murthering cares, 2 Cor. 7.10. they work sadnesse, suspicions, uncomfortablenesse, and at last death.
2. They are choaking cares, Mat. 13.22. they take off the heart from the Word, and thereby make it unfruitful.
3. They are adulterous cares, Jam. 4.4. they steal away the heart from God, and set us at enmity against him.
Quest. How may we arm our selves against them?
Answ. First make the creature no vexing creature: For which end
1. Pray for conveniency: for that which is sutable to thy minde, not to thy lusts, but to the abilities of thy mind. Labour ever to sute thy occasions to thy parts, and thy supplies to thy occasions. A ship, out of greedinesse, overladen with gold, will be in danger of sinking, though the capacity of the sides be not a quarter filled: on the other side, fill it to the brim with feathers, and it will still tosse up and down for want of ballasting: so is it in the lives of men, some have such greedy desires that they think they can run through all sort… of businesses, and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin: Others set their affections on such trivial things, that though they should have the fill of their desires, their minds would still be as floating, and unsettled as before: therefore if thou livest in the calmest times,
1. Fill not thy self only with light things, and such are all things in this world of themselves: but get thy heart ballasted with faith in Gods promises, love, and fear of his name, a foundation of good works, and then whatever becomes of thy other loading, thy ship it self shall be safe at last: thou shalt be sure in the greatest tempest to have thy life for a prey.
2. Consider the burden of thy vessel; as all ships are not of equal capacity, so all men have not the same abilities: some have such a measure of grace as enables them with much wisdom, and improvement to manage such an estate, as would puff up another with pride, sensuality, superciliousnesse, and forgetfulnesse of God: Some again are fitted to some kind of imployments, not so to others, and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities, which may expose him to fewest tentations, or at least make him most serviceable in the body of Christ, and bring most glory to his Master. Hence, Prov. 30.8, 9. Mat. 6.11. Give us our daily bread.
2. Labour to get Christ into thy ship: he will check every tempest, and calme every vexation that grows upon thee. When thou considerest that his truth and person, and honour is imbarked in the same vessel with thee, thou mayest assure thy self that either he will be thy Pilot in the ship, or thy plank in the sea to carry thee safe to land. Say, if I suffer in his company, and as his member, he suffers with me, and then I may triumph that I am any way made conformable to Christ my head. If I am weak in body, Christ my head was wounded: If weak in minde, Christ my Head was heavie unto death: if I suffer in my estate, Christ my head was poor: If in my name, he was called Beelzebub, 2 Cor. 8.9. Mat. 12.24. Again, have I a great estate? this takes away all the vexation that I hauehave Christ with me: his promise to sanctifie it, his wisdom to manage it, his Glory by it to be advanced, his Word by it to be maintained: his Anointed ones by it to be supplied: his Church to be by it repaired: in one word, his poverty to be by it relieved.
3. Cast out thy Jonah, every sleeping, and secure sin that brings a tempest on thy ship, and vexation to thy spirit. Examine thy self impartially, and when thou hast found it out, though thy choicest pleasure, or chiefest profit, yet cast it out in an humble confession unto God, in an hearty and willing restitution to men, in opening thy close and contracted bowels to those that never yet enjoyed comfort from them, then shall quietnesse arise to thy soul, &c.
4. To remove the vexation of the creature, keep it from thy spirit, suffer it not to take up thy thoughts and inward man: These things are not thy business, but thy accessories, and a mans heart should be on the first, not on the latter, Psal. 62.10. when the creature hath raised a tempest of vexation in your souls, poure out your corruptions by confession, abate your lusts, and the provisions of them, live by faith, and say; It's the Lord, let him do what seems good to him: The Lord giveth, the Lord taketh, Blessed be his Name.
Thirdly, use the creatures as vexing things: For which end
1. Let not earthly things bear rule over thy affections, least they emasculate all the powers of thy soul: Let grace sit in the Throne, and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart. They are excellent servants, but pernicious masters.
2. Be armed when thou touchest or medlest with them. Armed against the lusts, and against the tentations that arise from them. Get faith to place thy heart upon better promises: enter not upon them without prayer to God, that since thou art going amongst snares, he would carry thee through with wisdom and faithfulnesse, and teach thee how to use them as his blessings, and as instruments of his glory. Make a Covenant with thy heart, be jealous of it least it be surprized, or bewitched with sinful affections.
3. Touch them gently: Do not hug them, love, and dote upon them, nor grasp them with adulterous embraces: The love of money is the root of mischief, and is enmity against God, 1 Tim. 6.10. Jam. 4.4. 1 Joh. 2.15.
3. Use them for hedges and fences to relieve the Saints, to make friends of unrighteous Mammon, and to defend the Church of Christ. By no means have them in thy field, but only about it: mingle it not with thy corn, lest it choke all.
5. Use them as Gideon, for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory; and then by being wise and faithful in a little, thou shalt be ruler over much, &c. See Dr. Reynolds.
Object: But I should not take so much care were it not for my children?
Answ. Paul saith, 1 Cor. 7.29. Let those that are married, be as though they were not: meaning in regard of this scraping of wealth together by unlawfull means, or in regard of readiness to do works of mercy. God hath promised to be a Father of the fatherlesse. Some go to Hell themselves to make their children rich: but God requires no such thing at our hand: Therere is a moderate care indeed, as 1 Tim. 4.8. He that cares not for his own, &c. but we must not make this a pretence to excuse our sinfull and immoderate cares: what ability the creature hath to help, is from God, and when the creature is taken away, God is where he was. Dr. Sibs.
Quest. Why ought we not to be careful about worldy things?
Answ. First, because these things are good in a very meane degree; they cannot breed Contentment, nor make a man happy.
Secondly, they are base, bones for dogges: reprobates have more plenty of them then Gods children, they are more meet wages for slaves, then portions for children: the wicked have these, but the godly have spiritual graces here, and eternal glory hereafter.
Thirdly, they are very vaine, subject to many losses, and changes: yea, and we are as vain as they, so that if we should never lose them, yet we may be taken from them, not twenty, or fourty years hence, but ere to morrow: neither can we tell whether we shall leave them to our children: haply it may be to strangers, yea enemies, or if we should leave them to our children, we know not how they will spend them.
Indeed we must have callings, and we must be painful in them: So Adam had before and after his fall: As Solomon commends diligence, so he speaks against idlenesse, Prov. 10.4. He sends the sluggard to the Ant for forecast, Prov. 6.6. Joseph in times of plenty laid up for times of want, Gen. 41.48. therefore it's not the care, but the excesse that is forbidden.
Mr. Rogers on Pet.