The Sinfulness of Evil Thoughts, Treatise · Chapter 25
CHAP. XXV. The melancholy, and merry thought.
THE melancholly thought, is a ſad thought, and where predominant worſe then many other, becauſe more tenacious, obſtinate and unmovable, Opprobrium medici, Opprobrium Theologi, Ludibrium Diaboli. The Phyſitian is tired with him, the Miniſter grieved, the devil makes ſport with him. In the German proverb, Luther ſaith it goes for currant, Caput melancholicum diaboli balneum, The melancholy head is the devils bathing place: This poor creature the devil makes him his Aſſe, to ride in triumph upon, having firſt laid his own garments (all his own ſins upon him) which he willingly beares; This ſpirit, is the worſt we have to deale with, and to caſt out; Like the dumb and deaf ſpirit whom the diſciples Mat. 9. 28, 29.could not remove, onelyonly to be caſt out by prayer and faſting, and the omnipotency of Chriſt. A dumb ſpirit it is you can get nothing out of him, and a deaf ſpirit too you can get nothing into him. The fire burnes inward, and there is no coming nigh with buckets, or engines; The ſaddeſt complection it is and the ſtrangeſt Metamorphoſis it makes in the mind, turning all truthes into fables, and all fictions and phancies into realities: Evil he calls good, and good evil, ſweet bitter, bitter ſweet, light darkneſſe, and darkneſſe light; mirth, joy, cheerfullneſſe, company of friends he calls evil, darkneſſe, ſolitarineſſe, mourning, ſadneſſe: theſe are good and ſweet, yea hope, faith, hearing, praying, he calls bitter, but reaſonings of diſtruct, doubting, gainſaying, oh how ſweet. To laughter he ſaith thou art madneſſe, to joy what meaneſt thou? of himſelf he faith, I am a companion to dragons, and company for owles: To the light he ſaith, why is light given to him that is in miſery, and life to the ſad in heart? To his Job 3. 20.friends he ſaith turn away from me, labour not to comfort me, I will weep bitterly, &c. Eſa 22. 4.To all Godly friends, Miniſters as well as others he ſaith, you are miſerable comforters all, Phyſitians of no value, o… that you would altogether hold your peace, whither he would he cannot tell, into any wilderneſſe, or among tombes, any where to be gone: And it is well if he do not ſay unto God, I am caſt out of thy ſight, there is no hope, I am like a broken veſſel; and inſtead of better prayers, put up this paſſionate wiſh, Oh that I might have my requeſt, and that God would grant me the thing that I long for, Job 6. 8. 9.even that it would pleaſe God to deſtroy me, that he would let looſe his hand and cut me off.
The caſe of this perſon… the more ſad, becauſe having for no cauſe put all his old acquaintance and tried friends out of doors, viz. faith, hope, prayer, promiſes, diſcourſe, enquiries, he hath left himſelf onelyonly two to conſult with, whom he reckons of as his beſt friends; ſilence, his ill counſellkeeper, and ſadneſſe, the ill counſell giver, who are indeed his mortall enemies: And which is worſt of all, over head lodgeth deſpaire, and below ſelf-murder.
Poor ſoul wherewith ſhall I bemoan thee, or how ſhall I go about to comfort thee; Sad, ſad is thy condition, thou wiſheſt night were day, and day were night, and every thing, eſpecially thy ſelf, to be any thing but what they are; ſleep departs, joy is baniſhed, meat diſtaſtfull, muſick lothſome, friends unwelcome, employment torment, holy duties irkſome, yea promiſes no more ſavoury then the white of an egge; oh it is time to ſend for the Phyſitian of ſouls in this deſperate caſe, diſciples can do nothing.
In this caſe it is hard to ſay what is to be done or ſpoken: we ſpeak not to men but to ſtockes and ſtones, that have eares and hear not, tongues and ſpeak not, reaſon but underſtand not, and ofttimes faith, but beleeve not.
Go not in this caſe to Cains land of Nod to retire thy ſelf from ſociety, or tire thy ſelf with employment: To Sauls muſick for diverſion, or to Endor in thy deſertion, nor to Judas's high Prieſts for ſatisfaction and exoneration, nor to the Legioniſts Mar. 5. 5.mountaines, or tombes, no nor to Elias his cave, or John Baptiſts wilderneſſe, nay nor into the Inceſtuous penitents cloyſter or cloſet, to drown and macerate thy ſelf in thy ſorrowes; But get thee into the ſanctuary of God, whatſoever be the occaſion of thy griefe (whether ſin or miſery) pour out thy ſoul in prayers, judging thy ſelf, flying to Chriſt, looking up to the mercy ſeat, ſtaying thy ſelf in thy darkeſt houres upon the name of the Lord, Eſ. 50. 10.and truſting upon him whom thou wouldeſt gladly find thy God. Caſt all thy care and burden even of ſin and ſorrow upon him, and as he is faithfull he will not fuffer thee to be tempted 1 Cor. 13. 10.above thy ſtrength; But will make a way out of all temptation and trouble, that thou mayeſt be able to bear it.
He that goes in trouble of mind to the Harp at firſt for eaſe, commonly goes to Endor after, and at laſt to the halter, ſword, or knife.
And on the other ſide, the Mad-merry The mad merry Thought.thought, or unſavoury lightneſſe of mind is nothing better, oft-times worſe. The former ſad thought decayed the comforts of the ſoul, this deſtroies the ſoul it ſelf; That lops off the fruit of peace, this digs up the root of grace; that abateth hope, this ſubverteth fear; Both bad, this worſe. That like the Legioniſt, runs away from Chriſt in fear, among the Mountaines, but is cured and recovered, this Mar. 5. 13.runs with the poſſeſſed ſwine from Chriſt, with joy and delight from the Mountaines, Mar. 5. 5.amain into the ſea, and there they are choaked and periſh. As we ſay of preſumption and deſpair, deſpair kils more dreadfully, preſumption more unſuſpectedly; yet preſumption kils the ten thouſands, and deſpair but thouſands; ſo for one that dies of ſorrow, going mourning to the grave, ten die of mirth, going laughing to hell. Theſe ſwine go in herds.
Yet am I not againſt all mirth, but that which I called mad and unſavoury.
There is one mirth to be allowed, another to be commended, a third to be deſired and increaſed, a fourth to be checked, reproved and ſuppreſſed.
1. There is a naturall mirth which cannot Natural mirth.be diſallowed, the weary man doth naturally rejoyce in reſt, the hungry in his meat, the ſick in health reſtored; ſo we read of the joy of the harveſt man in his harveſt, of the rejoycing Eſa. 9. 3. Eſa. 62. 5. Joh. 16. 21.of the bridegroom, in his bride, of the woman delivered of her child. Honeſt and harmleſſe joyes all.
2. There is a better mirth to be commended, Morall and civil mirth.a Civil, moral, virtuous mirth, an habituall pleaſantneſſe and alacrity of mind, which is as much to be cheriſhed as the health of the body, and doth much conduce to it, and to the carrying of us through the various conditions and exerciſes of this life with cheerfulneſſe. Thus the Lord would have his ſervants not onelyonly to rejoyce in his ſervice, but to rejoyce in whatſoever we put Deut: 12. 18.our hand unto; And he is pleaſed not only to permit, but more then once to command the husband to live joyfully with his wife, he Deut. 24. 5. Eccl. 8. 7, 8, 9. Pro. 5. 18. Col. 3.forbids bitterneſſe, ſourneſſe and moroſity, and commands not onelyonly love, but delight, joy and pleaſantneſſe to them in that condition, whereby their lives ſhould be made mutually more comfortable to each other.
3. But there is a third better mirth commended Spirituall mirth.and commanded to the people of God, highly to be prized and deſired, a ſpirituall mirth and rejoycing, their duty and priviledge, their work and wages. To rejoyce in the Lord, this is ſaintly, heavenly, yea Angelicall, or divine joy. This is ever to be deſired, ever to be practiſed, no time unſeaſonable, no meaſure too great. Rejoyce in the Lord alway, and again I ſay rejoyce, Phil. 4. 4. Do it and do it again, do it as much as thou canſt, and do it yet more, we often exceed in other joy, we alway fall ſhort here.
The people of God have alwaies matter of joy in whatever condition they be, they are all ſons of conſolation, joy is their new birthright, others have their furtiva gaudia, ſtollen joyes, as ſtollen waters and ſtollen bread: Theſe have gaudia conceſſa allowed and priviledged joyes.
1. They have joy in the ſpring, joy in God, Rom. 5. 11. joy in Jeſus Chriſt, Phil. 3. 3. joy in the holy Ghoſt, Rom. 14. 17. a joy that for its nature is unknown to others, Pro. 14. 10. for its meaſure is full, Joh. 16. 24. for its kind Glorious, 1 Pet. 1. 8. for its ſweetneſſe unſpeakable, ibid. for its duration, none can take it away, Joh. 16. 22.
2. Joy in the ſtream, joy in Election, Luk. 10. 20. Rejoyce that your names are written in the book of life; joy in their Vocation, as Zacheus, Luk. 19. 6. in their Converſion, as the Jaylor, Act. 16. 34. in their Baptiſme, as the Eunuch, Act. 6. 39. joy in accepting their perſons, Eccleſ. 9. 7. joy in pardoning their ſins, Mat. 9. 2. joy in the Word, Jer. 15. 16. 1 Theſ. 1. 6. joy in the Worſhip of God, Eſa. 56. 7. joy in their preſent portion and poſſeſſion, Mat. 13. 44. joy much more in their reverſion and future expectation, Rom. 5. 2.
3. They have matter of rejoycing in themſelves, Gal. 6. 4. joy in their Conſciences, 2 Cor. 1. 12. joy in their graces, joy of faith, Phil. 1. 25. joy of hope, rejoycing in hope, Rom. 12. 12. joyfull in duties, ſing and rejoyce, Pſal. 95. 1. pray and rejoyce, 1 Theſ. 5. 16. 17. joy in their beds, Pſal. 149. 5. joy at board, Act. 2. 46. joy in affliction, 1 Theſ. 1. 6. rejoyce in tribulation, Rom. 5. 3. joy in temptation, Jam. 1. 2. joy in perſecution, Matthew 5. 12. joy in loſſes and ſpoil of their goods, Heb. 10. 34. joy in ſmarteſt ſufferings and diſgraces, Acts 5. 41. In a word, joy in life, the joy of God (Chriſt cals it his joy, John 17. 13.) entring into them in its meaſure, joy in death, they entring into the joy of God above all meaſure, and joy at Mat. 15. 21.the dreadful day of judgment, when all other joy ſhall be turned into mourning, 1 Pet. 4. 13.
Oh happy portion! Happy art thou Oh Iſrael, Deut. 33. 29.Who is like unto thee, oh people ſaved by the Lord, the ſhield of thy help, and who is the ſword of thy excellency? And thine enemies ſhall be found liars and ſubmit themſelves to thee, and thou ſhalt tread upon their high places; as Moſes ſaid in his farewell to Iſrael.
To conclude, this delightful point, as it was the care of Solomon by his wiſdom and peaceful Reign, …o provide, and the happineſſe of all his people, in his daies, that Judah and Iſrael were as the ſand of the Sea, 1 King. 4. 20, 25.they dwelt ſecurely, eating, drinking, and making merry; So it is the care and deſire of Chriſt Jeſus, and he hath made proviſion for his people, that they may live under him at as much hearts eaſe, Eating their own bread with gladneſſe, and ſingleneſſe of heart, praiſing God, and having favour with all the people, Acts 2. 46, 47. The one was the happieſt time that ever Iſrael had under the old Teſtament, the other the happieſt daies that ever the Chriſtian Church had under the New Teſtament; And if we deſire the one for the ſtate, we ſhould alſo as much deſire the other for the Church.
And of this ſight, I may ſay, Ecce quam bonum, & quam jucundum! Behold how good and pleaſant a ſight it is to ſee a Chriſtian good and pleaſant!
4. But I muſt leave this pleaſing diſcourſe and change my note, and tell you of another mirth that is evil, ſinfull and dangerous, which I therefore call mad and unſavoury mirth. And this is the rejoycing which Saint James ſaith is not good, a Laughter Jam. 4. 16. Prov. 14. 13. Jam. 4. 9.that ends in mourning; a Laughter to be changed into mourning. There is a Vae gaudentibus, a ſad hand-writing upon the wall, woe to you that laugh now, Luke 6. 25.
And this is either ſenſual, Epicurean and brutiſh joy. Ede, bibe, lude, the hope and portion of the wicked worldling, whoſe belly is his God, who ſaith to his ſoul, take thine eaſe, eat, drink, be merry. Luke, 12. 19. Amos 6. 1. Woe to them that are at eaſe in Sion,—that lie upon beds of ivory that chant to the ſound of the viol, they drink wine in bowles, &c.
2. Or Impious and Atheiſtical mirth as theirs, Eſay 22. 12. When God cals to faſting, weeping, and mourning, behold joy and gladneſſe, ſlaying oxen, and killing ſheep, with this deſparate reſolution; Let us eat and drink (drink away ſorrow) for to morrow we ſhall die.
3. There is another worſe then this, a diabolical and helliſh mirth, To rejoyce to do evil themſelves, and delight in the frowardneſſe of others, Prov. 2. 14. to whom it is meat and drink to do miſchief, as is ſaid in another place, they ſleep not except they have done miſchief,—for they eat the bread of wickedneſſe and drink the wine of violence, Prov. 4. 16, Prov. 14. 9.17. who make a mock of ſinne, and it is a ſport, Veluti ridere.(matter of Laughter, ſo Arias Montanus renders it) to do miſchief, Proverbs 10. 23.
4. There is a Low, light, aiery, frothy, and Vain mirth,flaſhy mirth; an Indicium of a vain and light heart, unballaſted with gravity and piety, with men commended, with God condemned. Such can rejoyce in a thing of nought, Amos 6. 13. and live as if ſent into the world, as Leviathan into the ſeas, to take his paſtime Pſal. 104. 26.therein; And whoſe life at beſt is what Sampſons was at worſt, to make ſport to Judg. 16. 25.their company; but had not his eyes been out he had never made them ſuch ſport, as ended in his own and their deſtruction; and hadſt thou thine eyes, thou wouldeſt never do the like, Sporting thy ſelf in thy own deceivings, 2 Pet. 2. 13.
There are two ſights Satan is much pleaſed to behold. To ſee a Godly man ſad, and a wicked man merry, and all his art is uſed to keep them ſo. To the wicked he ſaith in the worlds ſalutation, ſit you merry. And to the Godly he ſaith, why are not thou more ſad? And as he hath his temptations for every temper, ſo his watch-word is to the wicked, as Abſaloms concerning Amnon; Mark when his heart is merry, then ſtrike him, 2 Sam. 13. 28. With the Godly he deales as Amalek with Iſrael, ſtrikes them when down and feeble; or as Simeon and Levi to the men Deut. 25. 18.of Schechem, came upon them when they were Gen. 34. 25.ſore, and ſlew them.
Theſe two are Satans greateſt Stratagems and chief ſupporters of his kingdome, but he prevails more by mirth, then mourning; He ſaith of his jeſts and mirth, as prophanely Leo the Tenth ſaid, quantum nobis profuit iſta fabula? How much have theſe fables, toyes, and jeſts promoted our Kingdome?
Therefore is a godly man more afraid of mirth than mourning; He ſaith of laughter, what doſt thou mean? and of mirth, art thou not madneſſe and have I any need of madneſſe, or Religion of mad men, as once Achiſh ſaid? 1 Sam. 21. 15.
Job was never ſo much afraid leaſt his children ſhould forget themſelves and diſhonour God, as when merry together, Job 1. 5.
It is noted of the Wiſe, His heart is in the houſe of mourning, but the Fooles in the houſe of laughter, Eccl. 7. 4. and that of the two, mourning is better than rejoycing, for if it mar the countenance, it mends the heart. By the ſadneſſe of the countenance the heart is made better, Eccl. 7. 3.
The fool is ſaid to be known by his much Eccl. 10. 14. Pro. 10. 19.talk, and much laughter, and in much of theſe is much of ſin; A moderation in both is like a Modicum of Hony, very good, but too much Pro. 24. 13. 25. 26. 17.hony is not good.
It is noted of the wicked, They ſpend their days in mirth, and in a moment go down to hell, Job 21. 13. Their lives are Comicall, their death Tragicall. Hell is full of mirth (carnall mirth) and Heaven of mourners (ſpirituall mourners) Therefore ſaith the Prophe… Eſay 5. 12. 14. Hell hath enlarged her ſelf, and opened her mouth wide without meaſure, and their glory, and their multitude and their pomp, and he that rejoyceth, ſhall deſcend into it. Such as have the harp, the Viol, the Tabret and Pipe, and Wine in their feaſts, but regard not the work of the Lord, neither conſider the operation of his hands. Ye have lived in pleaſure on the earth, and have been wanton, ſaith S. James, you have cheriſhed your hearts as in a day of ſlaughter, Jam. 5. 5.
Therefore check thy ſelf in thy fooliſh mirth, with looking on that ſad hand writing of Chriſt on the wall, on the one hand, Vae ridentibus, Woe to you that now laugh, for you ſhal mourn and weep, Luke 6. 25. And on the other hand, Beati lugentes, Bleſſed are ye that mourn and weep now, for ye ſhall laugh, Luke 6. 21.
Thy Saviour was a man of ſorrows, and wilt thou be a man of vain joyes? he was all his life acquainted with grief, and is it fit for thee Eſa. 53. 3.to have no acquaintance but with idle and empty delights?
I read that thy Saviour mourned often, Mat. 3. …. Jo. 11. 33. 35. Heb. 5. 7.wept, grieved, groaned, ſighed, cried out with ſtrong cryes and tears; Thou never readeſt that he Laughed. He Rejoyced ſometime, it is ſaid, but it was in ſpirit, and ſpirituall joy; Luke 10. 21. He was full of joy, but it was in Gods countenance and favour, Acts 2. 28.
Some paſſions, it is true are licenſed, but with a reſtriction: Fear, Stand in aw and ſin not, Pſal. 4. 4. Anger, Be angry but ſin not, Epheſ. 4. 26. So joy, Rejoyce but ſin not. Be merry and wiſe, as we ſay in our Proverb. Be merry and godly, be merry and gracious, and be as merry as thou wilt.
The merry heart hath a continuall feaſt, It is ſaid, Prov. 15. 15. But the merry heart is the gracious heart, Tob Leb, the good heart, others render it, the good Conſcience is a continuall feaſt.
Our ſpeech ſhould be with grace ſeaſoned with ſalt, but it ſhould be ſal Sanctuarii, not Col. 1. 6.Sterquilinii, the ſalt of the Sanctuary, as it is called Lev. 2. 13. not the ſalt of the dunghill. The Apoſtle doth baniſh foreign, Jeſting, out of the Chriſtians ſociety, uncomely facetiouſneſſe and lepidity, though among the wits of the times, and the heathen Philoſophers of old, it bare the Bell for a Prime virtue.
It is the property of the Dog to ſmell to his own and others Excrements, do not thou ſport thy ſelf in thy own or other mens prophane jeſts. They are onelyonly Swine that wallow in this mire, others ſtop their noſes or eares at it. They are onelyonly flies and beetles that are bred and live in this dung. Labour therefore to keep thy loines girt, and thy mind compoſed, To be Serious without ſadneſſe, and ſourneſſe, and to be chearfull without levity, and ſlightneſſe of ſpirit. And this diſcourſe I ſhall ſhut up with another Ecce unlike that which concluded the former: Ecce quam malum, & quam injucundum eſt, cohibitare malum & jucundum. Behold how ill and unpleaſant a ſight it is to behold an ill man ill and pleaſant.