writer phrases it; or, as we may add, that agrees not, that falls out and fights with itself, that with its own agitations sets itself on fire, as meteors are said to do. Thoughts there are that prove as fire-brands to a man's soul, or as darts and arrows to his heart, that serve to no other purpose but to inflame and wound kim. And when they are about such things (those less-considerable events of to-morrow) that all this might as well have been spared, and when we disquiet ourselves in vain, it cannot be without great iniquity. God, who hath greater dominion over us than we have of ourselves, though he disquiet our spirits for great and important ends; put us to undergo much smart and torture in our own minds, caused us to be pricked to the heart, and wounded, in order to our cure, and hath appointed a state of torment for the incurable; yet he doth not afflict willingly, nor grieve the children of men. 'Tis a thing he wills not for itself. Those greater ends make it necessary, and put it without the compass of an indifferent choice. Much less should we choose our own torment, as it were, for torment's sake, or admit thoughts which serve for no other purpose. 'Tis undutiful; because we are not our own; we violate and discompose the temples of the Holy Ghost, where since he vouchsafes to dwell, we should as much as in us is provide he may have an entirely peaceful and undisturbed dwelling. 'Tis unnatural, because 'tis done to ourselves. A felony de se. Whoever hated his own flesh? No man cuts and wounds and mangles himself, but a madman, who is then not himself, is outed and divested of himself. He must be another thing from himself, ere he can do such acts of violence even to the bodily part. How much more valuable, and nearer us, and more ourself, is our mind and spirit! But this is the case in the matter of inordinate thoughts and care. We breed the worms that gnaw and corrode our hearts. Worms! yea the serpents, the vultures, the bears and lions. Our own fancies are the creators of what doth thus raven and prey upon ourselves. Our own creature rents and devours us. remedy before things had come to this ill pass. Because we did not, when we better could, set ourselves to consider, and strive and pray effectually, the distemper of our spirits is now grown to that height that we would and cannot. In that great distress which befell David at Ziklag, when he finds his goods rifled, his nearest relatives made captives, that city itself, the place of his repose, the solace of his exile, reduced to a ruinous heap; his guard, his friends, the companions of his flight, and partakers of all his troubles and dangers, become his dangerous enemies, for they mutiny and conspire against him, and speak of stoning him; the common calamity imbitters their spirits, and they are ready to fly upon him, as if he had done the Amalekite's part, been the common enemy, and the author of all that mischief; in this most perplexing case he was quicker in taking the proper course, immediately turns his thoughts upwards while they were flexible and capable of being directed, and comforted himself in the Lord his God. All that afflicting thoughtfulness which is the consequent of our neglecting seasonable endeavours to keep our minds under government and restraint, while they are yet governable; and which hereupon renders the consolations of God small, and tasteless to us, is certainly of the prohibited sort. 5. Such as tends to put us on a sinful course for the avoiding dangers that threaten us. When we think of sinning to day, lest we should suffer to-morrow. If it be but one particular act of sin by which we would free our. selves from a present danger, or much more if our thoughts tempt and solicit us to a course of apostacy, which (Psal. lxxxv. 8.) is a returning to folly. The thing now speaks itself, the thought of foolishness is sin, Prov. xxiv. 9. When upon viewing the state of affairs a man's thoughts shall suggest to him, I can never be safe I perceive in this way; great calamities threaten the profession I have hitherto been of. And hence he begins to project the changing his religion, to meditate a revolt. In this case deliberasse est descivisse. A disloyal thought hath in it the nature of the formed evil to which it tends. Here is seminal apostacy. The cockatrice egg, long enough hatchbetimes. A man's heart now begins sinfully to tempt him, (as he is never tempted with effect, till he be led away by his own heart and enticed, James 1. 14.) And now is the conception of that sin, which, being finished, is eventually mortal, and brings forth death, v. 15. 6. Such as tends unto visible dejection and despondency, such as in the course of our walking shall make a show, and express itself to the discouragement of the friends of religion or the triumph of its enemies. It may be read in a man's countenance many times when he is unduly thoughtful. Cares furrow his face, and form his deportments. His looks, his mien, his behaviour, show a thoughtful sadness. 4. Such as excludes divine consolation, so that we cannot relish the comforts God affords us, to make our duties pleasant, and our afflictions tolerable; or is ready to afford.ed, becomes a serpent; and therefore ought to be crushed In the multitude of my thoughts within me, thy comforts delight my soul, Psal. xciv. 19. Those thoughts, if they were afflicting and troublesome, they were not so without some due measure or limit, while they did not so fill the whole soul as to exclude so needful a mixture. But how intolerably sinful a state is it when the soul is so filled, and taken up, prepossessed already, with its own black thoughts, that there is no room for better! And its selfcreated cloud is so thick and dark that it resists the heavenly beams, and admits them not in the ordinary way to enter and insinuate. When the disease defies the remedy, and the soul refuses to be comforted, as Psal. lxxvii. 2. This seems to have been the Psalmist's case; not that he took up an explicit, formed resolution against being comforted, but that the present habit of his mind and spirit was such that it did not enter with him; and that the usual course did not succeed in order to it; for it follows, "I thought on God and was troubled," which needs not to be understood so, as if the thoughts of God troubled him, but though he did think of God he was yet troubled. The thoughts of God were not the cause of his trouble, but the ineffectual means of his relief. Still he was troubled notwithstanding he thought of God, not because. For you see he was otherwise troubled, and says, “In the day of my trouble I sought the Lord." He took the course which was wont not to fail, but his mind was so full of troublous thoughts before, that when he remembered God, it proved but a weak essay. The strength of his soul was pre-engaged the other way, and the stream was too violent to be checked by that feebler breath which he now only had to oppose it. Though God can arbitrarily, and often doth, put forth that power as to break and scatter the cloud, and make all clear up on a sudden; yet also, often, he withholds in some displeasure that more potent influence, and leaves things to follow, with us, their own natural course; lets our own sin correct us, and suffers us to feel the smart of our own rod. For we should have withstood beginnings, and have been more early in applying the c Heinsius. Now when such appearances exceed our remaining constant cause of visible cheerfulness, the thoughtfulness whence they proceed cannot but be undue and sinful. As when the ill aspect of affairs on our interests clothes our faces with fear and sorrow; our countenances are fallen, and speak our hearts sunk: so that we even tell the world we despair of our cause and our God. This, besides the distrust, which is the internal evil spoken of before, tends to a very pernicious effect; to confirm the atheistical world, to give them the day, to say with them the same thing, and yield them the matter of their impious boast, There is no help for them in God. And all this, when there is a true unchangeable reason for the contrary temper and deportment. For still that one thing "the Lord reigns," hath more in it to fortify and strengthen our hearts and compose us to cheerfulness, and ought to signify more with us to this purpose, than all the ill appearances of things in this world can do to our rational dejection. The Psalmist (Psal. xcvi. 11, 12, 13.) reckons all the world should ring of it, that the whole creation should partake from it a diffusive joy. Let the heavens rejoice, and let the earth be glad; let the sea roar and the fulness thereof; let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord, for he cometh, he cometh to judge the earth, &c. He accounts all the universe should even be clothed here- | upon with a smiling verdure. And what? are we only to except ourselves, and be an anomalous sort of creatures? shall we not partake in that common dutiful joy, and fall into concert with the adoring loyal chorus? Will we cut ourselves off from this gladsome obsequious throng? And what should put a pleasant face and aspect upon the whole world, shall it only leave our faces covered with clouds, and a mournful sadness? Briefly, that we may sum up the evil of this prohibited thoughtfulness, as it is to be estimated from its ill effects to which it tends, whatsoever, in that kind, hath a tendency either dishonourable and injurious to God, or hurtful to ourselves, we are to reckon into this class, and count it forbidden us. Wherefore it remains that we go on the other part of the intended discourse, viz. II. The enforcement of the prohibition. For which purpose we shall take into consideration the following part of the verse; "To-morrow shall take thought for the things of itself: sufficient for the day is the evil thereof." The evil forbidden is carefulness about the future, as we read it, taking thought, which is a more general expression than the Greek word doth amount to. All thinking is not caring. This is one special sort of thoughts that is here forbidden, careful thoughts, and one special sort of care, not about duty but event, and about event wherein it doth not depend upon our duty, that is, considered abstractly from it; and so the thing intended is, that doing all that lies within the compass of our duty to promote any good event, or to hinder bad, that then we should cease from solicitude about the success. From such solicitude, most especially, as shall be either distrustful, or disquieting, or more generally, that shall be, any way, either injurious to God, or prejudicial to ourselves. Now for the pressing of this matter upon our practice, these subjoined words may be apprehended to carry, either but one and the same argument, in both the clauses; or else two distinct ones; according as the former shall be diversely understood. For, 1. These words, "To-morrow shall take care for the things of itself," are understood by some to carry but this sense with them, q. d. "To-morrow will bring its own cares with it, and those perhaps afflicting enough, and which will give you sufficient trouble when the day comes. To-morrow will oblige you to be careful about the things thereof, and find you business and molestation enough." Which is but the same thing in sense with what is imported in the following words: "sufficient for the day is the evil thereof." 2. Or else those former words may be understood thus, "To-morrow shall take care for the things of itself;" i. e. to-morrow and the things of to-morrow shall be sufficiently cared for otherwise, without your previous care. There is one that can do it sufficiently, do not you impertiently and to no purpose concern yourselves." It is implied there is some one else to take that care, whose proper business it is. The great God himself is meant, though that is not expressly said, the design being but to exclude us; and to say who should not take care, not who should. That is therefore left at large, and expressed with that indifferency, as if it were intended to signify to us, that it was no matter who took care so we did not. That we should rather leave it to the morrow to put on a person and take care, than be ourselves concerned; that whose part soever it is, it was none of ours. A form of speech not unexampled elsewhere in Scripture. Let the dead bury their dead," only follow thou me; q. d. sure somebody will perform that part. It will be done by one or other, more properly than by you, who have devoted yourself to me, and are become a sacred person (not permitted by the law to meddle with a dead body, as a learned person glosses upon that place.) And, in common speech, especially of superiors to inferiors, such antanaclases (as the figure is called) are frequent. And the same word used over again, when in the repetition (though here it be otherwise) we intend not any certain sense; more than that we would, with the more smartness and pungency, repress an inclination we observe in them to somewhat we would not have them do, or more earnestly press the thing we would have done. So that we need not in that expression trouble ourselves to imagine any such mystical meaning, as, let them that are dead in sin bury them that are dead for sin; or that it intends more, than, be not concerned about the matter. And to show the absoluteness of the command, it is given in that form of words that it might be understood he should not concern himself about that business in any case whatsoever, q. d. suppose, what is not likely, that there were none else that would take care; or none but the dead to bury the dead; yet know, that at this time I have somewhat else to do for you; when it is in the meantime tacitly supposed, and concealed, that the matter might well enough be left to the care of others. So here, while it is silently intimated that the things of the morrow shall be otherwise sufficiently cared for, by that wise and mighty Providence that governs all things, and runs through all time, yet our intemperate solicitude is, in the meantime, so absolutely forbidden, that we are not to be allowed in it, though there were none, but the feigned person of to-morrow, to take care for what should then occur. Yet the main stress is laid upon the concealed intimation all the while, as a thing whereof he was secure, and would have his disciples be too, that the business of providing for the morrow would be done sufficiently without them. And now according to this sense of those words, there are two distinct considerations, contained in this latter part of the verse, both which we shall severally make use of, for the purpose for which they are propounded by our Saviour, viz. the pressing of what he had enjoined in the former part of the verse. And we may thus distinctly entitle them, the unprofitableness and the hurtfulness of this forbidden care. 1. The former may well bear that title; the inutility or unprofitableness of our care. To-morrow shall take care for the things of itself, i. e. they shall be sufficiently cared for without you. Now under that head of unprofitableness, we may conceive these two things to be comprehended: viz. I. That we do not need to attempt any thing: II. That we can effect nothing by that prohibited care of ours: that we neither need, nor (to any purpose) can, concern ourselves about such matters. I. That we do not need. They are under the direction of his providence who can manage them well enough himself. And unto this head several things do belong, which if they be distinctly considered, will both discover and highly aggravate that offence of immoderate thoughtfulness. As, 1. That, through that needless care of ours, we shall but neglect (as was formerly said) our most constant indispensable duty. That will not be done as it ought. We should study to be quiet, and do our own business, as is elsewhere enjoined, upon another account. We have a duty incumbent, which, what it is we are told, in the general, and at the same time encouraged against interrupting care, Psal. xxxvii. 3. Trust in the Lord and do good, and you shall dwell in the land, and verily you shall be fed. Some perhaps are apt to have many a careful thought of this sort. "Alas! We are afraid the condition of the land may be such as we shall not be able to live in it." No, ('tis said,) never trouble your thoughts about that. Only neglect not your own part. Trust in the Lord, and do good, and 'twill be well enough. You shall dwell in the land, and verily you shall be fed. 2. We shall make ourselves busy-bodies in the matters of another, (1 Pet. iv. 15.) as it were, play the bishops in another's diocese, as the word there imports. We shall but be over-officious, and undecently pragmatical in intermeddling. Our great care should be, when we count upon suffering, that we may not suffer indecently, or with disreputation, (in their account who are fittest to judge,) much less injuriously to a good cause, and a good conscience. Which we cannot fail to do, if we suffer out of our own place and station, and having intruded ourselves into the affairs and concerns that belong to the management of another hand. And, 3. It is to be considered who it is that we shall affront, and whose province we invade in so doing, viz. of one that can well enough manage all the affairs of to-morrow, and of all future time, the Lord of all time, in whose hands all our times are, and all time. A province in the adminis tration, whereof there is no danger of defect or error. And, 4. It is to be considered that we shall do so, not only without a call, but against a prohibition. It is reckoned, (xía) signifying also age, that seems here the fitter translation: q. d. "Which of you by taking thought can make the least addition to his own time?" Nor is it unusual to speak of measures of that kind, in relation to time, as a span, a hand-breadth, and the like; and so is cubit as capable of the same application. Our anxiety can neither add more or less. among men, a rudeness, to intrude into the affairs of ano-ed to the stature of a grown man, but the same word ther uninvited; how much more if forbidden? It gives distaste and offence; and the reason is plain, for it implies a supposition of their weakness, and that they are not able to manage their own affairs themselves. And as we thereby cast contempt upon another, so, at the same time, we unduly exalt and magnify ourselves, as if we understood better. Such a comparison cannot but be thought odious. But now take this as an addition to the former consideration, and the matter rises high, and carries the same intimation with it in reference to the All-wise and Almighty God. No, is not he likely to bring matters to any good pass without us? And are we therefore so concernedly looking over the shoulder, thrusting in our eye, and sending forth our cares to run and range into his affairs and business? This is a wearisome impertinence. A prudent man would not endure it. 2. Much less can it influence the common and public affairs. Our solicitude, what will become of these things? how shall the Christian or protestant interest subsist? much more how shall it ever come to thrive and prosper in the world? so low, so depressed and despised as it may seem, how will it be with it to-morrow, or hereafter in future time? what doth it contribute? I speak not to the exclusion of prayer, nor of a dutiful, affectionate concernedness, that excludes not a cheerful, submissive trust; and what will more than this avail? If we add more, will that addition mend the matter; or do we indeed think, when care beyond our duty shall. Can that change times and seasons, and mend the state of things to-morrow or the next day? Will to-morrow become, by means of it, a fairer or a calmer day, or be without it a more stormy one? We might as well think by our care to order the celestial motions, to govern the tides, and retard or hasten the ebbs and floods; or by our breath check and countermand the course of the greatest rivers. We, indeed, and all things that time contains and measures, are carried as in a swift stream, or on rapid floods. And a man at sea might as well attempt, by thrusting or pulling the sides of the ship that carries him, to hasten or slacken its motion, as we by our vexatious care to check or alter the motions of Provi dence this way or that. Do we think to posture things otherwise than God hath done? Will we move the earth from its centre? Where will we find another earth whereon to set our foot? Nor are those words unapplicable to this purpose, "Seems it a small thing to you to weary men, but you will weary my God also?" Isa. vii. 13. They were spoken to a pur-the doing of our duty prevails not, that our anxiety and pose not unlike. For observe the occasion. There were at that time the two kings with their combined power, of Syria and Israel, come up against Jerusalem and the house of David, meaning the king Ahaz. It is said hereupon of him, and the people with him, "Their hearts were moved as the trees of the wood are moved with the wind." Full of thoughts, of cares, and fears, they were, no doubt. O! what will become of this matter? what will be the event? And the prophet comes with a comfortable message to them from God. But their hearts were so prepossessed with their own fears, it signifies nothing. A confirmation is offered and refused. The pretence was, he would not tempt God by asking a sign even when he was bidden. A hypocritical pretence, made only to cover a latent distrust. | Thereupon, saith the prophet, is it a small thing to weary men, (meaning himself who was but the messenger,) but that you will weary my God also? i. e. who sent him; and who went not about to put the affrighted prince, and his people, upon any thing, but to trust him and be quiet no agitation of whose minds was required to their safety. They are not directed, as if all lay upon them, to hold a council, and contrive themselves (at this time) the means of their preservation. Nor should they, with disturbed minds. Neither are we (in the sense that hath been given) required or allowed to use our care in reference to the things of to-morrow. The stress of affairs lies not upon us. The events that belong to to-morrow, or the future time, whatever it be, will be brought about, whether we so care or care not. Our anxiety is needless in the case. What will not to-morrow come, and carry all its events in it that belong to it, without us? will not the heavens roll without us? and the sun rise and set? the evening come and also the morn? the days, and all that belong to the several days of succeeding time? will not all be brought about without our care think we? how was it before we were born? 2. There is also comprehended besides, under that head of unprofitableness, our impotency to effect any thing by our care. As we do not need, so nor are we able. That is unprofitable, which will not serve our turn, nor do our business. This forbidden care leaves things but as we found them. 'Tis true, that may be some way useful that is not absolutely necessary, but if besides that no necessity, there be also an absolute usefulness, the argument is much stronger. All this prohibited care of ours cannot contribute any thing to the hindering of bad events or promoting of good. And that neither as to our own private affairs, nor (much less) as to those that are of public con cernment. 2. We have to consider not only the unprofitableness but hurtfulness of this forbidden care. It not only doth no good, but it is sure to do us a great deal of harm. That is the consideration intimated in the latter words, "sufficient for the day is the evil thereof." We shall but accumulate evils unto ourselves by it to no purpose. Our undue solicitude cannot add to our time or comforts, (as was said,) but it may much diminish and detract from them. Whereas every several day that passeth may have enough in it, and be of itself sufficiently fraught with perplexity, trouble, and sorrow. All that, added to the foregoing burden of excessively careful forethoughts, may overwhelm and sink us. There are sundry particular considerations that fall in here also. 1. That by this means we shall suffer the same thing over and over, which we needed not suffer more than once. It obtained for a proverb among the d Arabians, "An affliction is but one to him that suffers it, but to him that with fear expects it, double." I shall suffer the evil of to-morrow this day and to-morrow too. Yea, and by this course I may bring all the evil of all my future time into each several day, and may suffer the same affliction a thousand times over, which the benignity of providence meant only for my present exercise, when he should think it most fit and reasonable to lay it on. 2. I may, by this means, suffer, in my own foreboding imagination, many things that really I shall never suffer at all, for the events may never happen, the forethoughts whereof do now afflict me. And what a foolish thing it is to be troubled before-hand at that which for ought I know will never be, and to make a certain evil of an uncertain! 3. And it is further to be considered, that all the trouble 1. Not as to our own private affairs, which the series of I suffer in this kind is self-trouble. We therein but afflict our Saviour's discourse hath directed reference unto, what ourselves. And it adds a great sting to affliction, that I am we shall eat, and drink, and how be clothed; how to main- the author of it to myself. For besides the unnaturalness tain and support life, and add to our days and the comfort of being a self-tormentor, (which was formerly noted,) it is of them. We cannot add ('tis said) so much as one cubit the more afflicting, upon review, by how much more easily (v. 27.) to our stature. So we read that word, which per- it was avoidable. We are stung with the reflection on our haps (by the way) as a noted expositor observes, may better own folly, as any man is apt to be, when he considers his be read age. The word signifies both. It would seem in- having run himself into trouble, which by an ordinary prudeed something an enormous addition to have a cubit add-dence he might have escaped. With what regret may one d The collection of Arabian proverbs illustrated by the notes of Jos. Scalig. and Erpen. mingle the evil of sin with that of affliction. We deal very ill with ourselves in this, to taint our affliction with so foul a thing; which might have been mere affliction without that imbittering accursed mixture. look back upon many bye-past days, wherein I might have served God with cheerfulness in my calling, "walking in the light of the Lord," which I have turned into days of pensive darkness to myself, by only my black and dismal thoughts! And so by having drawn unjustly the evils of And it is to be considered, that this draws a consequence future time into my present day, I come to draw justly the with it; (besides the depraving nature of sin, and the corevils of my former time (and of a worse kind) into it also. roding nature, especially, of this sin;) 'tis, as it is sin, What God inflicts I cannot avoid, but am patiently to sub-punishable. And so, as we bring the evil of to-morrow mit to it, which carries its own relief in it, but I owe no such patience to myself, for having foolishly been my own afflicter, with needless and avoidable trouble. 4. I shall suffer hereby in a more grievous kind than if only the feared evil had actually befallen me. It being the nature of external evils (which the prohibited thoughtfulness chiefly refers to) that they commonly afflict more in expectation than in the actual suffering of them, (as was a wise heathen's observation,) as external good things please more in the expectation, than they do in the fruition: when (as he also observes) as to the good and evil things of the contrary kind, the case is contrary. And how often do we find those evils, in the bearing, light, and to have little in them, that looked big, seemed formidable, and carried a dreadful appearance with them at a distance? What a fearful thing is poverty to a man's imagination, and yet who live merrier lives than beggars? We therefore, by this anticipation, suffer in a worse kind. And if we do not make an affliction of no affliction, we make of a lighter one a more grievous. We turn a future outward affliction into a present inward and mental one. The affliction of forbidden care falls upon the mind, whereas the object of that care is only an affliction to the outward man. How much more of suffering is an intelligent spirit capable of, than a mere lump of animated flesh or clay? Can my body ever feel so much as my soul can? Pleasure and pain are always commensurate to the principles of life by which we are capable of the one or the other. How unspeakably greater are the pleasures of the mind than those of the body! and so, consequently, are mental afflictions than corporal. The providence of God, it may be, intends some affliction to our outer man to-morrow; but, in the meantime, our expectations and anxious thoughts are torturing our spirits to-day, while, perhaps, we have burden enough otherwise. 5. And as the affliction of anxious forethought and care is more grievous in the kind, so it is likely to be very intense in the degree of that kind; beyond what the other sort of affliction may be. For whereas the other may be, more directly, from God, and this (as was said) from myself. God afflicts with wisdom, mercy, and moderation. But this self-affliction proceeds from the want of prudence, and is without mercy. So that the moderating principles are wanting. Men, commonly, know no limit or measure in their thus afflicting themselves: never think it enough. Their own passions are their tormentors, which, having broke loose from under the government of their reason and prudence, run into wild rage and fury. What a misery is it to have fierce creatures preying upon us! God would never use us so unmercifully as we do ourselves. Or, if he suffer wicked men to be our afflictors, that know no pity, they cannot reach our spirits: and his mercy towards us is still the same. He can restrain or overrule them at pleasure; or infuse such consolations, as, when we are thus afflicting ourselves, we cannot expect; and which that selfaffliction doth naturally exclude. 'Tis unconceivable what evils we superadd to our own days, beyond that which he counts sufficient. Nor do we design our own good in it, as he doth when he afflicts. Which design and end measure and limit the means, that they may not exceed the proportion requisite thereto. into this day, we may bring the evil of this day into tomorrow. God may be offended, and frown to-morrow, because we were no more apt to be governed by him today. And as we drew an imaginary cloud from the next day into this, it may, the next, return upon us in a real storm. But whether it be so or no, it highly aggravates the matter that, 7. We herein offend, not only against the justice of the law, but against the mercy of it, the kindness, goodness, and compassion imported in it. This, as it was intimated before, so needs to be more deeply considered by itself. It ought indeed to be acknowledged concerning the general frame and system of all the divine laws, that they are visibly, and with admirable suitableness, contrived for the good and felicity of mankind, and seem but obligations upon us to be happy. Such as in the keeping whereof there is great reward. And, in this particular one, how observably hath our Lord as it were studied our quiet, and the repose of our minds! How (especially) doth the benignity and kindness of the holy Lawgiver appear in it! upon comparing this consideration with the precept itself. Take no thought for to-morrow, sufficient for the day is the evil of it: q. d. I would not have you over-burdened; I would have you be without care. It imports a tenderness of our present comfort; which he many other ways expresses of our future safety and blessedness: q. d. I would have you go comfortably through this world, where you are in a pilgrimage and a wayfaring condition; I would not have you oppressed, nor your spirits bowed down with too heavy a burden. And 'tis elsewhere inculcated: Casting all care on him, for he careth for you, 1 Pet. v. 7. In nothing be careful, (Phil. iv. 6.) but in all things let your requests be made known to God, with thanksgiving; and the peace of God (so it immediately follows) which passeth all understanding, shall keep your hearts and minds. Commit thy way to the Lord, devolve it on him, as the word signifies, Psal. xxxvii. 5. trust all in him, and he will bring it to pass. If we be so wise as to observe his rule and design, we shall be wise for ourselves. And that tranquillity and calmness of spirit, which many heathens have so highly magnified, and which their philosophy sought, our religion will possess and enjoy. But if we neglect and disregard him herein, we shall bring an evil into to-day that neither belongs to this day, nor to any other. It is true indeed, God doth often point us out the day, wherein we must suffer such and such external evils, and as it were say to us, "Now is your day of suffering.' Sometimes by his providence alone, when I have no way of escape; sometimes by the concurrence of his word and providence, when the one hems me in on the one hand, the other on the other. He hath now set me a day for suffering, in this or that kind; but none for sinning in this kind, nor in any other. Why shall I draw in evils to this day, from to-morrow, that belong neither to this day nor to-morrow. The sum is, whether we regard our innocency or our peace, whether we would express reverence to God, or a due regard to ourselves. If we would do the part either of pious and religious or of rational and prudent men, we are to lay a restraint upon ourselves in this matter. Have 6. All this superadded evil we bring upon ourselves we nothing to employ our thoughts about, that concerns us against a rule, (which is fit to be again noted,) for both the more? nothing wherein we may use them to better purconsiderations that are subjoined must be considered, as pose? Is there nothing wherein we are more left at relative to the precept. We break first the law, before we liberty? or nothing about which we are more bound in break our own peace. Our Redeemer and Lord hath in- duty to think? Unless we reckon that thoughts are absoterposed his authority, as a bar against our troubling our- lutely free, and that we may use our thinking power as we selves; and so fenced our peace and comfort for us, that please; and that the divine government doth not extend to we have no way to come at our own trouble, but by break-our minds; (which if it do not, we confound God's going through the boundary of this law. This then is a very ernment, and man's, and there is an end of all internal pestilent addition to the evil of this day, that we draw upon sin and duty, and of the first and most radical differences ourselves by our taking thought for to-morrow. For we of moral good and evil;) we can never justify ourselves in e Psal. xix. such a range of thoughts and cares, as this we have been | can we think that he will give rules about things wherein speaking of. And 'tis very unreasonable to continue a course we cannot justify. A transient action done against a formed judgment would be reflected on with regret and shame by such as are not arrived to that pitch as not to care what they do. But to persist in a condemned course of actions, must much more argue a profligate conscience, enfeebled and mortified to that degree as to have little sense left of right and wrong. Where it is so, somewhat else is requisite to a cure, than mere representing the evil of that course. What that can do hath been tried already. And when men have been once used to victory over their own judgments and consciences, every former defeat makes the next the easier; till at length, light and conscience becomes such contemptible baffled things, as to signify nothing at all, to the governing of practice, this way or that. The only thing that can work a redress, is to get the temper of our spirits cured; which will mightily facilitate the work and business of conscience, and is necessary, even where it is most lively and vigorous. For to be only quick at discerning what we should be, and do, signifies little against a disinclined heart. Therefore for the rectifying of that, and that our inclinations, as well as our judgments, may concur, and fall in with our duty in this matter, will only recommend in order hereto by way of direction (among many that might be thought on) these two things. he will exercise no judgment? The Lord knoweth the 1. That we use more earnest endeavour to be, habitually, under government, in reference to our thoughts, and the inward workings of our spirits. For can we doubt of the obligation of the many precepts that concern, imme-ency, it concerns us to be much in prayer. For both, that diately, the inner man? to love, to trust, to fear, to rejoice in God, &c.? What becomes of all religion, if the vital principles of it be thought unnecessary? Do not all the laws of God that enjoin us any duty, lay their first obligation upon our inward man? Or do they only oblige us to be hypocrites? and to seem what we are not? And why do we here distinguish; and think that, by some precepts, God intends to oblige us; and by others he means no such thing, but to leave us to our liberty? or would not those which we will confess more indispensable (viz. such as have been instanced in) exclude the careful thoughts, we speak of, about the events of to-morrow? For can a heart much conversant in the explicit acts of love to God, trust in him, the fear of him, &c. be much liable to these forbidden cares? Nor, surely, can it be matter of doubt with us, whether God observe the thoughts and motions of our souls; for AN APPENDIX TO THE FOREGOING DISCOURSE, CONCERNING THE IMMODERATE DESIRE OF KNOWING THINGS TO COME. THERE is yet another very vicious habit of mind, besides this of taking thought about the events of future time; viz. an intemperate appetite of foreknowing them. Which hath such affinity, and lies so contiguous, and bordering to the former, that it will not be incongruous to add somewhat concerning it; and, which is of so ill and pernicious an import, that it will deserve some endeavour to show how we may discern and repress it. And it may be requisite to discourse somewhat to this purpose, both for the vindication of God's wisdom and goodness, in confining our knowledge of the events of future time within so narrow bounds and limits; and that serious Christians may the more effectually consult the ease and quiet of their own minds, by keeping themselves contentedly, as to this matter, within the bounds which he hath set them. This appetite of foreknowing is only to be animadverted on so far as it is inordinate, and a distemper. Our business therefore here must be, 1. To specify and distinguish this distemper; 2. To offer somewhat for the cure of it. 1. For the finding out and specifying of it. It is not to be doubted but there may be a faultiness in the defect; a too great listlessness, and indisposition to look forward. Which indisposition will appear blameable, when it proceeds either-1. From a sensual slothfulness of temper, that ad i Both which remarks are noted by some expositors. |