The Sinfulness of Evil Thoughts, Treatise · Chapter 27
CHAP. XXVII. Of Carefull Thoughts.
TO theſe we may adde thoſe ſelf …ormenting carefull thoughts, of which ſomewhat was ſaid before, as they are diſpleaſing to God, but they can never be enough ſpoken againſts moſt men have a double portion of them in the mouth of their hearts, as Jacobs ſons double mony in their ſackes. Theſe thornes are not eaſily rooted up, they overrun all our hearts; Why take ye thought, ſaith our Saviour? Why are ye as meteors toſt up and down, diſquieting your ſelves and all in vain? what are you the nearer by all your thought taking? Theſe find us endleſſe employment, ſet us upon Penelopes web, weaving, unweaving, doing, undoing, and make us waſh the Ethiopian, or labour in vain as we ſay: man Mat. 6. 28. Lu. 12. 28. Pſal. 39. 6.loaden with theſe thoughts is like the horſe in a mill, he is driven, he drawes, he toiles, ſweats, yet is juſt where he was; Sometimes he hopes, then he feares, now deſires, anon deſpairs, alwayes anxiety and torture. It is ill with him that hath a Thorn in his hand or foot, worſe with him that hath them in his bed, or in his head and heart continually, this is the worldlings little eaſe; the Scripture calleth theſe cares, dividing cares, and ſo well it may, they make many diviſions.
1. Between a man and his neare relations, while eaten up with worldly cares, his naturall affections are eaten up, he is wanting in making due, or neceſſary proviſion for his family, in giving fitting education, and maintenance to his children.
2. Between a man and himſelf (not ſuch a bleſſed variance as grace makes againſt corruption in a mans ſelf) ſometimes between the body and health, the worldly-minded man cruelly oppreſſing nature, and impairing his health thereby.
3. Dividing between the body and his convenient reſt, he is working, or watching, or plodding when it is more then time he were in his bed.
4. Between reſt and ſleep, by night his body is laid down to reſt, but his ſleep departs from him, or when he begins to ſleep his cares make him turn himſelfe upon his bed, and raiſe him up before his time, Eccle. 2. 23.
5. Between the mind and Cheerfullneſſe, Pro. 17. 22.or contentedneſſe, the cheerfull mind is as good as a medicine, the carefull mind is as a conſumption in the bones.
6. Between labour and delight, the Lord Deut. 12. 18.would have his people to rejoyce in all the workes of their hands, and to joyne labour and delight together, as thoſe who ſerve a gracious maſter, theſe bereave themſelves of allowed outward comfort, diſquieting themſelves in vain, and onelyonly eat the bread Pſal. 127. 2.of carefullneſſe, and drink the water of affliction. Now though there be no compariſon between worldly joy and Godly ſorrow, the leaſt drop of Godly ſorrow is more worth then the whole ſea of worldly joyes, yet between even naturall and worldly joyes, and ſorrowes, there is a great difference, joy and delight as much exceeding naturall or worldly ſadneſſe, as the light doth darkneſſe, or health doth ſickneſſe, an ounce of Godly ſorrow is more worth then a pound of carnall and ſinfull joy, but an ounce of naturall and honeſt joyfullneſſe in thy labours, is more worth then a pound of affected ſadneſſe, and heart pinching carefullneſſe.
7. Between induſtry and piety, God would have us both induſtrious and religious, not ſlothfull in buſineſſe, fervent in ſpirit, Ro. 12. 10.ſerving the Lord; The worldling thinks buſineſſe goes not forward if Religion and piety be not laid aſide: The Chriſtian goes to ſchoole to the Ant, and to the ſpider too, The one labours for her food, The other ſeeketh to get into the Kings houſes.
The good houſwife deſcribed, Pro. 31. as ſhee eateth not the bread of idleneſse, ſo ſhe is Pro. 31. 20. 27.full of good workes of piety and charity.
8. Between diligence and dependance, The Codly Chriſtian hath learned to joyn diligence and dependance together, becauſe he reades in one chapter, theſe two Proverbes ſet near together, The hand of the diligent maketh rich, Pro. 10. 4. and v. 22. The bleſſing of the Lord it maketh rich. The worldling ſaith, away dependance, ſancta diligentia ora pro nobis, and help me ſaint diligence, he throwes away the keyes of heaven with Julius the ſecond, and truſts onelyonly in his arme of fleſh, and as Eſau, lives by his ſword, not his faith, Gen. 27. 40.
9. Between providence and providence, divine and humane, as if I could not ſhew my ſelf provident, unleſſe I deſtroy and diſtruſted Gods providence, or could not be Curatus, unleſſe Epiſcopus alſo, or niſi ſublato Epiſcopatu, a Curate, unleſſe Gods Epiſcopacy and overſight be removed. I muſt take care for my ſelf, faith the worldling, whom have I to take care for me beſides my ſelf? Beaſt! who takes care of the fowles of the heaven, and beaſts of the earth, and ſhall he not as much care for thee; oh Ma…. 6. 30.thou of little faith!
10. More and worſe diviſions yet, They divide between the Chriſtian and his duty, Be carefull for nothing, but in all things by prayer, ſupplication, interceſsion, and giving Phil. 4. 5.thankes let your requeſt be known to God. Cares and Prayers dwel not together, Though Melancton ſaid once; Si non curarem non orarem, If I had not many cares I ſhould have made but a few prayers, yet commonly the Chriſtian ſaith otherwiſe, Si non orarem, magis curarem, If I had prayed leſſe, I muſt have cared more; Prayer either weakens cares, or cares drive out prayers. So he that hath moſt cares of the world, hath as we ſay no care in the world of ſpirituall duties, hearing, reading, meditation. The Epicure makes ſhort graces (we ſay) and long meales, The worldling ſhort graces and meales too, and onelyonly long daies workes. He feares undoing no way, but by ſerving and truſting God; And gives more credit to the worlds Curſed proverb, then to all Solomons divine proverbs; viz. He that is religious ſhall dye a begger.
11. Worſe diviſions yet, between the duty and the heart in duty. The duty is ſlubberd over, but the heart hath been otherwiſe employed, he is like a child who asketh bleſſing, and lookes another way. He heares without attention, he prayes without affection, his heart goes after his covetuouſneſſe all ſermon time; and when will the Sabbath be gone, is his conſtant Sabbath meditation. He likes Amen better then all the prayer, and the grace of our Lord Jeſus above the whole ſermon.
12. Between a ſpirituall ſeed time and harveſt: The thorny ground had a moſt lovely and hopefull ſeed time, better by far then the high way ground, yea then the ſtony, that heard with joy, and beleeved Mat. 13. 20. 22.early, Theſe go very far, yet come to no maturity, and perfection, Theſe never perſevere, up ſpring the thornes of worldly cares, and all is choaked, he is a knowing man, he was a great hearer, he continues a civil man, but the world comes in upon him, and his heart is ſet upon it, he never holds out, but the great husband hath ſpoiled the good Chriſtian; The Aſſes are cared 1 Sam. 10. 2. 1 King. 2. 40. 46.for, till the Son is loſt, with Kiſh: The ſervants are ſought for, till thy ſelf art loſt with Shimei; more ado for a loſt groat, Lu. 15. then a loſt ſoul.
13. Yea not to multiply particulars, they divide between many things, that are of affinity, and ſhould joyn to help each other.
1. They divide between cares and cares.1 Cor. 7. 34. 2 Cor. 7. 11.
1. Cares of the world, lawfull and moderate cares which are allowed and commended; and carefullneſſe for the ſoul, and for the things of the Lord, which are more commended.
2. Between Gods cares and our cares, 1 Pet. 5. 7. There is both Gods care and ours, Caſting all your care upon him for he careth for you. The world caſts in care upon you: you are to caſt it out, It is Gods worke to care for you, this burden will break your back if you caſt it not upon the Lord.
3. Between Calling and calling. Thy generall calling and thy particular which are made to be mututall helpers of each other, but here the general calling of Chriſtianity is neglected, that the other may be more attended.Hag. 1. 9.
4. Between Labour and labour, that for bread which periſheth, is preferd before that for bread which endureth to eternall life, Jo. 6. 27.when as both are in their place and meaſure to be laboured for.
5. Between, Reſt and reſt, he either takes away the ſabbath out of the decalogue and reſteth not, or he ſeparates ſpirituall reſt from bodily, his body reſts, it may be a Church time, but his thoughts as buſie and working, as all the week beſides; as the Miller can ſet his mill a going, and himſelf ſtand ſtill, and the horſeman ſets his horſe a going when he ſits all the while, ſo is the mind grinding and travelling when the man ſits ſtill.
6. Between proviſion for life, and proviſion for death; A ſurfeit of cares taken by overheating our ſelves in ſeeking the things of this life, makes a ſad and untimely death, and is as bad as a ſurfeit of eating and drinking, Lu. 21. 34.therefore joyned by our Saviour, Take heed leaſt at any time your hearts be ſurcharged with ſurfeiting, or drunkenneſſe, and cares of this world, leaſt that day overtake you as a ſnare.
7. Between getting and giving; The Godly houſwife, Pro. 31. hath two handes, one to get, another to give, ſhe ſtretcheth out her hand to the poor; and reckons what is well laid out, is better then ill laid up.
14. Theſe alway divide between the ſoul and grace, for if they divide between the body and health, reſt and ſleep, the mind and content, between labour and delight, between the man and his duty, induſtry and piety, di…igence and dependance, &c. then ſure between the ſoul and grace. Ever thoſe grounds are barren where are the mines of gold, ſilver and other mettalls; thoſe hearts to be ſure are moſt barren of grace, where is moſt of worldly mindedneſſe. It is hard for a rich man to enter the Kingdome of God, it is impoſſible for ſuch as truſt in riches, as our Saviour expounds himſelf. Grace and poverty uſually go together, grace and riches rarely, grace and carefullneſſe never. God and mammon cannot be ſerved; The one is deſpiſed where the other is cleaved to, whether of the two ſoever it is: The God the world is as great an enemy to grace, and groweth in it, as the God of the world. Pius Quintus ſaid when he was firſt a Prieſt Cum eſſem religioſus ſperabam de ſalute, Cardinalis factus extim…i, Pontiſex creatus pene d…ſpe…o.he had good hopes of ſalvation, when a Cardinall he much feared, but when he came to be Pope; he then deſpaired.
15. If they divide the ſoul and grace, then they muſt needs divide between the ſoul and communion with God; how can theſe rejoyce in God, How can the hypocrite hope when God taketh away his ſoul, though he hath gained, can he delight himſelf in the Almighty? He never could in all his life. He cannot joy in God who is joyned Job 27. 8, 9.to mammon.
16. Then of neceſſity they muſt divide between the ſoul and ſalvation; Their end is deſtruction, who mind earthly things, Phil. 3. 19. as Shimei loſt his life by ſeeking his ſervants, while he went beyond the bounds of his confinement.
17. Laſtly, which is his greateſt affliction, but the righteous and moſt juſt judgment of God, theſe cares are a meanes not onelyonly to divide between us, and joy, and us, and God, but between us and enjoying, between endeavours and ſucceſſe; God would give more, and ſooner if we were leſſe eager. If the child aske mannerly and fairly the father gives, if eagerly, then you ſhall ſtay a while we tell him. The Lord giveth reſt to his beloved, when Pſal. 127. 2.others riſe up early, and ſit up late, and eat the bread of ſorrowes. Care will ſaith God, Care ſhall, ſelf do, ſelf have, ſelf ſerve, ſelf ſave. The race is not to the ſwift; Is it Eccle. 9. 11. Hab. 2. 13. Hoſ. 8. 7. Malach. 1. 4. Hagge. 1. 7. 8. 9. Pro. 11. 24.not of the Lord of hoſts, that men labour as in the fire, yet weary themſelves for very vanity? They ſow the wind, and reap the blaſting eaſt wind; They build, God pulls down. They ſow much, reap little, gather much, and it is put into a bag of holes. Covetouſneſſe brings home nothing but poverty; alwayes ſpare, and alwayes bare. Beſides that, God bloweth upon his ſoul it proſpers not, he blaſteth his labours that he comes not on, God pulls down ſuch, as he did Nebuchadnezzar, till he come to know that the heavens do rule. In returning and reſt ſhall ye be ſafe ſaith the Lord, in quietneſſe, confidence and dependence ye ſhall have reſt; no ſaith unbelief, we will ſhift for our ſelves, no, we will, flie upon horſes (from poverty) therefore Eſ. 30. 16. 17.ſhall ye flie, and we will ride after the world upon the ſwift, therefore they that purſue you ſhall be ſwift, cares, torments and wants ſhall purſue and overtake you.
How much happier is the beleever, who hath the promiſes of this life, as well at that to come; therefore doth his ſoul dwell at eaſe, 1 Tim. 4. 8. Pſal. 25. 13.caſting his cares on his heavenly father, and he ſits ſtill, as Ruth, and goes about her own buſineſſe, while Boaz is taking thought for Ruth. 3. 18.her. The righteous is recompenſed upon earth; he cleaves to the Lord without ſeparation, Pro. 11. 31.and attends upon him without diſtraction. Oh how admirable are the effects, and how ſweet the fruit of faith that uniting grace! Which not onelyonly unites the ſoul to God, the heart and love to Chriſt, the deſires and hopes to heaven, but ſweetly joynes and reconciles thoſe which this carefullneſſe, ſeparates; It gives to every one his due, children, family, friendes, poor, to the body reſt, to the eyes ſleep, to the mind content, ſweetly joynes labour and delight, diligence and dependance, induſtry and piety, providence and providence, ſoul carefullneſſe with moderate worldly carefullneſſe; It joynes duties, holy duties with endeavors, the heart with duties; It makes the Generall and particular calling go hand in hand together, and makes proviſion for life give way to preparation makeing for death, and by the bleſſing of God hath his ſucceſſe and expectation joyned to his endeavors and undertakings.
Laſtly, to make an end, for I am weary and weary at my heart of all theſe evill thoughts, and would fain come to ſee an end of them; Yea I may ſay as Rebekah weary of my ſelf becauſe of theſe daughters of Heth, Gen. 27. 46. There is a company of vain thoughts which we are to beware of; I hate vain thoughts, ſaid holy David; And Pſal. 119. 119.the Lords command is to waſh the heart ſo clean, that a vain thought may not lodge in Jer. 4. 14.it. The vain thought is a ſad, but common diſeaſe, morbus naturae, & morbus gratiae, the diſeaſe of nature, and the diſeaſe of grace too. The vain thought is a fit bait for Satan to nibble at; as a whale, or Shoale of Herrings make ſport with an empty veſſel, ſo Satan to with a light, futilous, frivolous, and empty mind. Vain thoughts make the mind as the ſhip without Ballaſt, ankers and Pilot to be toſt upon the waves, and driven without ſtay before the windes, as children play with a feather, or run after an empty hoop looſed from the veſſel, and drive it before them till they be even weary, ſo Satan makes ſport with a vain mind, as much as he deſireth; of theſe vain thoughts we have a world, when at home, when a broad, in the ſhop, in the Church, in the cloſet, hearing, reading, praying, praiſing theſe come about us humming like Bees, buzzing like flies, ſuch a carrion is the heart that is never without theſe flies and vermin, ſuch were the Gentiles thoughts, They became Ro. 1. 21.vain in their imagination, and their fooliſh heart was darkned; ſuch the worldlings, Pſal. 4. who ſeekes after vanity; ſuch the wiſemans, 1 Cor. 3. 20. The Lord knowes the thoughts of the wiſe that they are vain; ſuch the beſt mans, every man in his beſt ſtate is altogether vanity, Pſal. 94. The Lord knoweth the thoughts of (every) man, that they are vain: Cor meum, Cor pravum, vanum & vagum, omni volubilitate volubilius, de uno in aliud vano inceſſu tranſit quaerens requiem ubi non eſt, & ſmile folio quod a vento movetur & circumfertur. Bernard bewayling his own vain thoughts, cryed out: My heart is an evil vain and vagabond heart, nothing is ſo moveable, unconſtant, and uncertain, now it goes to one thing, now to another, now this way, anon that, ſeeking reſt where none is to be had, and is like the leafe ſhaken and driven up and down with the wind. And in another place he bewayles the common condition of all the Godly themſelves in this reſpect. There Otioſae, & Oneroſae cogitationes in anima juſti, quibus reſiſtere vult, non poteſt, ſed velit nolet irruit in oculos ment is muſcarum Egypti peſtilentia & perſtrepunt ranae in penetrali…us cordis …jus. Mat. 12. 36. Col. 4. 6. Ro. 1. 21.are idle and troubleſome thoughts in the juſt mans ſoule, which he would reſiſt, but cannot; but will be, nill he, this Egyptian plague of flies is daſhing into his eyes, and theſe Egyptian frogs are croaking in the bed-chambers of his heart.
Ob. But what are thoſe you call vain thoughts?
Anſ. 1. They are vain thoughts which are fooliſh, dark, idle, unſavoury, no ſpirit, grace, holineſſe in them, nothing of heaven, God, Chriſt, in them; as thoſe are vain idle wordes which are without ſalt, wiſdome, gravity: Such were the heathens thoughts of God, they became vain in their imaginations, and their fooliſh heart was darkened.
2. They are vain thoughts which are empty, addle, rotten, when you have examined them, and purſued them home, there is no Pith, or ſolidity in them, They have ſowen the wind, and reap the whirlwind, It Hoſ. 8. 7.hath no ſtalk, the bud yeeldeth no meale, or as Ephraim, who feedeth on the wind, and followeth Hoſ. 12. ….after the Eaſt wind. As that is cald vain glory, which is but a bubble, fancy, Phil. 2. 3. Vain Religion, which is ſeeming, flaſhy, empty; ſo the Hebrew, Greek and Latine foreign heb. foreign G…. … Lat.word which ſignifie vain, ſignifies alſo empty.
3. That is cal'd vain which will deceive expectation, and cannot profit, nor help in time of need. Turn not aſide from the 1 Sam. 12. 21.Lord, for then ye turn after vain things that cannot profit, nor deliver, for they are vain.
4. Thoſe are cal'd vain thoughts, that Jud. 9. 4. and 11. 3. 2 Chr. 13. 7. Pro. 12. 11. and 28. 19.are leud, light, wandering, as thoſe are often in ſcripture cal'd vain men, who walk without calling, dwelling, employment, fit for any idle company, or enterprize.
5. That ſerve to no good end, but leave the ſpirit in a worſe frame then they found it, as the vain Jangling which the Apoſtle ſpeakes of, 1 Tim. 1. 6. Vain bablings, 1 Tim. 6. 20. and 2 Tim. 2. 16. vain bablings ſhun which increaſe to more ungodlineſſe. So Tit. 3. 9. unprofitable and vain are joyned.
Now what cauſe have we all to be humbled for our vain thoughts, and ſadly to cry out, vanity of vanities, vanity of vanities all is Vanitas vaniſſima, Junius.vanity, ſuch are our employments, ſuch our enjoyments, and ſuch above all are our thoughts. Vanity in the abſtract, and vanities plurall, and both reiterated, vanity vanities, vanity vanities; q. d. lighter then vanity, extream vanity, beyond all imagination.