OUr Saviour in this Verse, by way of exhortation, pre­scribes a notable meanes by [Page 2] which his Disciples might be prepared for the time of judgement, whensoever it should come; that is, by taking heed of the over­charging of their hearts ei­ther with surfeting, or drun­kennes, or the cares of this life.

And thus it is set forth by the time wherein he ex­horts them to avoid this overcharging, that is, at all times, Lest at any time your hearts be overcharged.

And also it is exprest by a motive, Lest that day come up­on you unawares. If your hearts at any time be overcharged, then might the day of Judge­ment come upon you unawares. As therefore they desired that the time of judgement should not come upon them unawares, so they must bee [Page 3] carefull that at no time their hearts were overcharged.

The overcharging that should be avoided, is of two sorts;

• First, surfeting and drun­kennesse.
• Secondly, the cares of this life.

First, they must be care­full that their hearts were not overcharged with surfet­ing and drunkennesse, which by a Synecdoche doth im­ply and import all kinde of pleasures and contentments of this present world, whe­ther lawfull or unlawfull. The point that wee might observe hence is this, that ‘The people that would not have the time of judgement come upon them unawares or un­prepared, [Page 4] must be very carefull that at no time their hearts be overchar­ged with any content­ment or pleasures of this world, either law­full or unlawfull.’

But that which I meane to stand upon, is the second thing, that people must take heed they be not overchar­ged withall, that is, The cares of this life. It is not enough for people to take heed that they be not overcharged with pleasures, but also to take heed lest they be over­charged with cares.

In the opening of this you may consider what cares are in the generall. Care, what. Care, it is the applying of the minde to thinke upon some object with regard to it, as [Page 5] you have it, Matth. 12.14. Mat. 12.14. Master thou carest not for any man, neither regardest thou the person of any man.

Or if you will, Care is an earnest intention of minde, or of study for the obtaining of somewhat. When the minde is earnest­ly bent and imployed upon the obtaining of something, it is fitly called Care.

Distincti­on of cares Now Care in Scripture is distinguished by the object of it; as here in the Text, The cares of this life; it implies that there are cares of another life: So in Mat. 13.22. Mat. 13.22. it is called the cares of this world; it supposeth that there are cares for ano­ther world. When Care is about the things that con­cern this present life, then it [Page 6] is called care of this life, or care of this world. When the Care is about the things of the world to come, then it is called heavenly Care, or Care of the world to come.

That that is here meant in the Text, as the Text it selfe shewes, is the Care of this life. Now our Saviour de­horts them not from the Care of this life, but from being overtaken with the Cares of this life, Take heed lest your hearts be overcharged with the cares of this life.

Care pro­hibited, what. Care for this life simply is not prohibited, but the overcharging Care, that Care that overchargeth the heart. And by this we may be able to understand the meaning of those Scriptures that seeme to prohibite all [Page 7] kinde of Care, as in Mat. 6. Matth. 6. Take no thought what you shall eat or drinke, &c. So in Phil. 4. Phil 4. be carefull in nothing And that in 1 Cor. 7. 1 Cor. 7. I would have you be without careful­nesse. Many such Scriptures there are that prohibite all kinde of Care seemingly. But this will helpe us to un­derstand the meaning of them; for it cannot bee meant of the prohibition of all Care, for the Scrip­ture in another place gives us command to care for the things of this world. So in 2 Cor. 12.14. 2 Cor. 12.14. The fathers should lay up for the children, and not the children for the fathers. So in Prov. 6.6. Prov. 6.6. we are bid to learne diligence and care of the Ant or Pis­mire, that in Summer pro­vides [Page 8] for Winter. And we finde diligence, and care, and painfulnesse, to be abun­dantly prest, and abundant­ly blest in Scripture, there­fore it cannot be meant of a prohibition simply of all care. But I say the Text helps us to reconcile these Scriptures: Some Scrip­tures say, Care not for the things of this life; others say, care for them; that is, Care not too much for the things of this life; Care not so as to have your hearts over­charged with the cares of this present life. This I note by the way in the exposi­tion of the words, because it is a good explication and reconciliation of these texts. Let not your hearts be over­charged with the cares of this life.

Not only caring for overmuch, but over­much care for out­ward things forbidden. Our Saviour seemes here to bid us take heed of being overcharged with the Care of the necessaries and con­veniences of this life pre­sent: for in that he saith the cares of this life, hee seemes directly to expresse such things as are necessary and very convenient for this present life. Hee saith not, Let not your hearts be over­charged with care for su­perfluities and abundance of this present life; but Let not your hearts be overcharged with the cares of this present life, with the care of those things that are necessary and very convenient for this pre­sent life; take heed that your hearts be not over­charged, no not with those cares. It is not enough for [Page 10] a Christian that he be not overcharged with care for superfluities, but that he be not overcharged with care for necessaries.

And that this is the mean­ing of it, it seemes to bee exprest in Luke 8.14. Luk. 8.14. where our Saviour speaking of Care, he mentions Care and Riches together, making them distinct things. Those which fell among thornes, are those which fell among Pleasures and Riches, and Cares of this life. Christ makes a distinction be­tweene Cares, Riches, and Pleasures, intimating that Cares as well as Riches choak the Word. Care for neces­saries and conveniences, as well as care of abundance, and the having of it; the [Page 11] labouring to get much: the one as well as the other choak the Word. And thereupon, Matth. 6.25. Mat. 6.25. our Saviour prohibiting the overcharging care, hee in­stances in necessaries, not in abundance and super­fluites; take no thought for your life, be not overchar­ged with care and thought concerning your life, what yee shall eat or drinke, and wherewith ye shall be cloathed. He not onely bids us take heed that wee bee not over­charged with Care for abun­dance, but for necessaries, even for our life, in regard of necessary food and ray­ment: And this I take to be the meaning here in the Text, Let not your hearts be overcharged with the cares of [Page 12] this life: take heed of being overcharged with cares for necessaries, and with those things that are very conve­nient for this present life.

I pray observe it, it is not onely the duty of people, that they care not for too much, but to have a care that they care not too much for any thing. Not onely must they be carefull not to care for abundance, how to heap up gold and silver as the sands on the Sea­shore; but they must take heed of caring too much for the necessaries and con­veniences of this present life. There is not onely an errour, when they over­charge their hearts with ca­ring for abundance; but though that they care for be [Page 13] never so little and conve­nient or necessary, yet not­withstanding if they care too much for that, they overcharge the heart, they unfit and unprepare them­selves for the time of judge­ment; this I take to be the meaning of this exhortati­on, Let not your hearts be o­vercharged, no not with the cares of this present life. The Doctrine the words afford us is thus much; ‘Doct. Too much care for necessa­ries unfits for judge­ment. The people that would not have judgement come upon them un­prepared and unawares, must be carefull at all times that they never be overcharged with too much care for the ne­cessaries and convenien­ces of this present life.’

How ever it be lawfull to care for the necessaries and conveniences of this life, yet it is not lawfull to over­charge the heart with care for them. It is lawfull for a man to eat meat, but it is not lawfull to overcharge his stomack too much. It is lawfull for a man to drinke drinke, but not to overcharge himselfe too much. It is lawfull for a man to lay upon his servants back a burden, but not to overcharge his servants back with too great a burden. So, however it be lawful for peo­ple to care for this life, for the necessaries and conveni­ences of this present world, yet it is not lawfull to care too much to overcharge the heart with too much care [Page 15] for the things of this life. That is the Doctrine.

To over­charge the heart, what. For the opening of it, we may consider what it is to overcharge the heart.

It is a metaphor taken from overcharging of the stomack with more meat and drink than the stomack can take or digest well. Or to overcharge the back with a heavier burden than it can well beare. So when there is more care for out­ward conveniences and ne­cessaries than the heart can well demeane it selfe under as befits and becomes it: this is the overcharging of the heart.

Now that you may the better understand what this overcharging of the heart is, you shall know it by these [Page 16] evidences and symptomes. Symp­tomes of overchar­ging the heart. The heart appeares to bee overcharged with too much care, when these things fol­low.

When they per­plex and disquiet it. First, when the heart is oppressed and distracted, perplexed and disquieted with care, when it sinks un­der care, and is overburde­ned, and the spirit comes to droop under the care, that is a signe the heart cares too much, that it is overchar­ged, what ever the things are for which it cares. Though they be never so convenient and necessary it is no mat­ter, it is a sure signe that the heart is overcharged with too much care, when care comes to distract and disquiet, and perplex the soule. So indeed the word [Page 17] in the originall signifies a kinde of dividing and cut­ing asunder of the soule; as by the dissolution of any member of the body there comes to be paine, and do­lour, and anguish in the spirit.

This is expressed to us in Eccles. 2.23. Eccles. 2.23. For all his dayes are sorrow, and travell, and griefe, his heart takes not rest in the night. This also is va­nity. Here is a heart over­charged with care, when in the day time he is full of sorrow, and in the night time his spirit takes no rest. Now there are two things by which usually the spirit is thus perplexed and over­charged.

1 By feare of want. The one, when it is dis­quieted with distrustfull fear [Page 18] of want and necessity in­to which it may fall in hard times, and in time to come. When the heart so cares for provision of food and raiment, or other neces­saries, either for it selfe, or those that belong to us; as that for feare of want and misery, and necessity that may come upon us, it is per­plexed and disquieted.

2 By doubt­ing of suc­cesse. Or else when the heart is perplexed with solicitous­nesse, a [...]d anxious suspence, doubting about the event and issue of a lawfull course that a man takes for the pro­viding of necessaries. This is it you have in Luk. 12.29. Luk. 12.29. Seeke not what ye shall eat and drink. Is that unlawfull? No; but seeke it not so as to dis­quiet and perplex your spi­rits [Page 19] with doubt, whether the meanes, and the paines and labour you take, will have so good effect as to provide necessaries for you or no. That that is the meaning of it, appeares by the next words, neither be of a doubt­full minde, that is, in care­full suspence. When the heart of man so cares for necessaries, and labours in the use of lawfull meanes that God hath appointed, that it is in doubtfull su­spence, and so anxious and distrustfull, and solicitous about the event, whether this or that course will take effect, whether it will have such an event and effect as he expects; when the heart perplexeth it selfe about the issue, and issue of its la­bour [Page 20] and meanes, this over­chargeth the spirit.

It is a very bold thing for any heart to take carefull thought about the event of things that belong to God. It is our duty to use the meanes to walke in the way of God, and in so doing, to commit our selves to the blessing of God. That is the meaning of that in Psal. 37.4. Psal. 37.4. Commit thy way to God. Use the meanes that God hath appointed, but leave the issue and event to God. And that also is the mean­ing of those Scriptures, both in the Philippians, Phil. 4. Be care­full for nothing: And i [...] 1 Pet. 5.7. 1 Pet. 5.7. Cast your care on the Lord. Use the meanes and leave the event and is­sue, and blessing to the Lord.

Thus did Saul erre, when he was about to prepare his Army to goe to battell with the Philistines, hee was anxious and solicitous about the event, and so ca­red for the victory, that he perplexed and disquieted his spirit with distrustfull thoughts what the issue of that battell would be. And it was the sin of that King, in 1. King. 2. 1 King. 2. when he was sick, he sent to enquire of for­ren gods, whether he should recover of his sicknesse. He was solicitous about the event, and thereupon his spirit was perplexed and disquieted. Here is the first symptome of a heart over­charged with care, even for necessaries: when it so cares that the heart is divided, that [Page 22] the spirit is perplexed, that the soule droops under thought, with suspence and anxious solicitousnesse a­bout the event.

2 Too much care for the future. A second symptome of a heart overcharged with care, is this; when the heart not only cares for necessaries for the present, but for the future: When the heart cares not only for to day, but for to morrow. The object of our care is to day, the present time, Give us this day our daily bread. He that cares though but for necessa­ries, not onely for bread to day, but for bread to mor­row, hee takes more care than God hath appointed. How speaks our Saviour, Mat. 6.34. Mat. 6.24. Take therefore no thought for the morrow. Hee [Page 23] then that takes thought not only for to day, but for to morrow, he takes thought too much, and his heart must needs be opprest and overcharged with care. For why, observe our Saviours reason, sufficient for the day is the evill thereof. The care of the present day brings sorrow and burthen, and weight enough. Who ever hath but the care of the pre­sent time upon his backe, hath as much as he can bear: he that therefore takes in care for the future time also, he must needs overburthen his back, and lay too great a load on him.

All care for the fu­ture not unlawfull Not (beloved) that it is altogether unlawfull for a man to provide for the time to come. Solomon sends us [Page 24] to the Ant, to the Pismire, Pro. 6. Pro. 6. that in Summer layes up for Winter. And you shall finde Iosephs wisdome in Egypt, in the yeares of plenty he provided for the yeares of famine to come after. And in Act. 11. the three last verses, Act. 11. when the Churches were told by a Prophet that there was a fa­mine comming, they made a collection, a treasure, a stock for the poore against the time of famine, and sent to them; so that it is not al­together unlawfull for a man to care for the time to come. But it must have these three cautions.

1 When things ne­cessary for the future, cannot be had but for the present. First, there must be caring for the future, when those things that are necessary [Page 25] and convenient for the fu­ture cannot so well be had after, as they may for the pre­sent. Hence is the care of the Ant and Pismire. The Ant layes up in summer for win­ter: because then it is con­venient; necessary food can­not bee had in winter. So Ioseph treasured up in the yeeres of plenty because in famine nothing necessary, or convenient could be had.

2 When it is without distrusting Gods pro­vidence. Secondly, there must be no distrustfulnesse; no care­ing for the future out of dis­trust of the providence of God, and therfore not over abundant laying up for the time to come; not to indea­vour to fence in all places; to stop all holes, to prevent all possibility of hazard and [Page 26] trouble, wee are not thus to distrust the providence of God.

3 When o­thers ne­cessities are not neglected. Thirdly, we must not care for the future as to neglect the present necessi­ties of our brethren: wee must not so lay up for the time to come, as that we care not how it be with our bre­thren, and neighbours, those that wee have relation to, or dwell with. This is the careing for to morrow that overchargeth the heart; when there is careing for the future, When there is care for excesse and superfluities; for more than is convenient: when things may bee done as well after as now, yet wee will doe it now. When there is distrust of [Page 27] the providence of God that men care not how much they lay up against the time to come, Or by what neglect of these whose necessities they should supply. This is the second symptome, when the heart takes up this kind of care for to morrow, as well as to day; for the time to come as well as for the pre­sent; that heart is over­charged.

3 When it hinders care of better things. Thirdly, the third symp­tome of being overcharged with care is when there is so much care for the necessi­ties and conveniences of this life, as that there cannot be so much care for other things as God requiers. Then a man hath eaten too much when he is disabled to doe the other workes of nature [Page 28] or of his calling. So when a man takes so much care for the things of this life that hee cannot care so much for God as for them; that he cannot care so much for his soule as for them; that he cannot care for his family as he should, not for the poore as he should: when men cannot discharge that care that lies on them towards all others for the care they have of their owne necesaries, this care is a great deale too much, 1. Cor. 7.32. 1. Cor. 7.32 I would have you without carefulnesse, that is, without being over­charged with carefullnesse, 1 To be di­stracted in Gods ser­ [...]ice. He that is unmarried cares for the things of the Lord; but he that is married cares for the things of the world. It is the argument by which [Page 29] the Apostle would perswad [...] them if other things con­curre to keepe from marri­age; the reason is this, because in the state of marriage wee are over much ready to care too much to please husband or wife, and prouide for our family, and we care so much that we care not to please the Lord.

The Apostle makes it not a sinne for married persons to please one another; but this is the sinne they are rea­dy to fall into, to overcharge their hearts with that care, and so to please the Lord too little: therefore if other things concurre keeping from marriage keepes from this inconvenience, pleasing of men more then God. So that care overchargeth [Page 30] when there cannot be so much care for the Lord as the Lord requireth, and is due to him. Thus when care for necessaries causeth distra­ction in the worship and ser­vice of the Lord: when there is such care for the ne­cessities of this life, that the Lord cannot be worshipped and served without distracti­on here is too much care. In 1. Cor. 7.35. 1. Cor. 7.35. that ye may at­tend upon the Lord without distraction. When your care is so much for food, and rai­ment for wife and husband, and children, and family, that you cannot attend on the worship and service of the Lord without distraction, your hearts are overcharged.

2 To neglect Gods ser­vice. So when you are made to neglect the worship of God, [Page 31] and to slight that service, ei­ther for matter or for the manner of it that is due to God, this much care is too much for this life. The wish­ing of the Sabbath to be gone that they might sell Corne; It is observable they were people that had some con­science, they would not trade upon the Sabbath day, there was some Religion and conscience: but their hearts were overcharged with the cares of this life; for why; they were distracted, and weary of the Sabbath: Oh that the Sabbath were gone that we might be get­ting of money to provide necessaries.

So we find it was the fault of Martha in Iohn 10. Iohn 10. shee was carefull to provide [Page 32] conveniences for the invite­ing of Christ, but notwith­standing shee over charged her heart with care as ap­peares by this, because shee did not give attendance to the Sermon and Doctrine of Christ: Martha, Martha, thou cumbrest thy selfe with many things. The thing in it selfe is lawfull, and convenient: but they overcharge thy spi­rit; for they take thee off from that attention that Mary lends to my Do­ctrine.

This also is that in Ezek. 33.31. Ezek. 33.31 they come to thee, and sit before thee as my people, they heare thy words, but they will not doe them. They at­tend the worship of God, they frequent his ordi­nances, they give eare to the [Page 33] Sermon, yet they observe not to doe the things that thou preachest: why so? Their hearts are after their cove­tousnesse, their hearts are careing for the things of this life, and they are distra­cted in my worship, they doe not give that attention, and subjection to thy do­ctrine as they should. So this is a signe that a mans heart is overcharged. In Luke 12.13. Luke 12.13. Christ was preaching, and on a sudden a man in the company breakes out, Master (saith he) I pray thee speake to my brother to divide the inheri­tance. Here was care for the things of this life: but this mans heart was overcharged with this care. How doth it appeare? by this, because he [Page 34] did not give so much atten­dance to Christs preaching, but even then his thoughts were upon worldly things. So when there is so much care for the things of this life, that better things are vnder-val­lued, as Esau for a messe of pottage sells his birth-right: so when the heart is spent with the cares of this life that the heart is dulled, and deaded, & straitned, & made untoward, and unserviceable, and weary in the service, and worship of God. Any of these wayes, when wee cannot care so much for God, for the glory of God, for the worship, and service of God, in the matter, and manner of it as God requiers; when it is so, the heart is overcharged.

2 When we neglect the care of our own souls. And as it is thus when we cannot care so much as wee should for God, so when we cannot care so much as wee should for our owne soules. When people so much care for the necessaries of this life, that they cannot allow their soules the time they should have to build them up in knowledge and grace; for private prayer, for selfe examination and confession, for reading of the Scrip­tures, and meditation: when there is so much care for the things of this life, that we cannot have so much as is fit for our souls, that heart is overcharged.

3 When o­thers are neglected. And so for others, when there is so much care for our owne necessaries, that we doe not care for the [Page 36] soules of our families; we do not care to instruct them, to Catechize them, to exa­mine, and exhort, and re­proove them, to discharge all duties of our families to­wards children, and ser­vants▪ then also the care of necessaries overchageth us. Then a man hath over­charged his stomach with drinke when he hath taken so much that he reeles: then a man hath overcharged his back with a burthen when he cannot walke upright, but staggers in his way: and then the heart is overcharged with too much care and thought for necessaries, when we cannot uprightly dis­charge our duties in all per­ticulars. This is the third symptome when the heart is [Page 37] so charged with the necessa­ries of this life, that we can­not Care so much for others as she should, not for God, nor our owne soules, and for others, and our families as we should.

4 When we use unlaw­full means The fourth symptome of a heart overcharged with care, is when the heart so cares for the things of this life, that it breakes out into the use of unlawfull meanes. Or cannot stay Gods lea­sure.

When we break out into unlawfull meanes; As when a man desires so to thrive, and his wife and children, that he makes no conscience of fraud and deceit of ly­ing, and over-reaching. A lawfull care is ever content with lawfull meanes: and [Page 38] that care that makes a man now and then break out into unlawfull meanes, is not law­full.

And so for the time, when men so care to provide ne­nessaries for this life, that they cannot stay Gods time, but they must have it pre­sently within such a time, or else they will waite no longer. In 2. King 6. 2. King. 6. That King, when there was a great famine; he did so care for supply of necessarie and convenient food: that be­cause the prophet bid him waite a while, and made him stay longer then he would have done, he breaks out, It is of the Lord, why should I waite any longer? He would take his owne course, and use his owne meanes, [Page 39] he would no longer be de­pendant upon God. This man over-charged his heart with necessaries; he cared too much, because he would not stay patiently till Gods time was to give him an­swere.

5 When it hinders thought of judgement Fiftly, the last signe, and evidence of a heart over­charged with care for ne­cessaries, is when the heart so cares for the things of this present life, that it cannot take in the thought of judge­ments, and calamities that have beene threatned (to the place where he lives) in the word, and by the mini­sters: when the heart is so solicitous about meate, and drinke, and providing for himselfe, and his family that it thinks not at all of judge­ments [Page 40] threatned by the mi­sters. Or else doth not think of them as they should to prepare themselves, and ex­pect calamities comming. This especially is Christs meaning in the text: Take heed lest your hearts be over­charged with cares. How shall I know that? If that day come upon me unawares then it is an overcharging thought for necessaries. When the judgements you are told of, are out of your mindes, or so little regarded, that you prepare not; but suddenly unawares judge­ment comes upon you. This is that overcharging care that is charged upon the old world, and upon Sodome, Luke 17.26.30. Luke 17.26.30. they are charged that they did eate and [Page 41] drink and were over charged with pleasures. They builded and planted, there was over­charging with Care. Care is lawfull in it selfe: but they cared too much for these lawfull things. And it ap­peared by this they so min­ded providing of necessaries, and getting of conveniencies for themselves and others, that they utterly forgate, or never fitted themselves for the judgements they were forewarned of. Then in the last place you may know whether your hearts be overcharged with care or no. If you finde you are so carefull, and take such thought what you shall eat, and what you shall drinke, and how you shall be cloa­thed, how you shall pro­vide [Page 42] for your families, and children, as that you either thinke not of judgements threatned, or are not so mindfull of them, or not carefull to prepare for them. By these five symptomes you may know, whether your hearts be overcharged with care or no.

Now then the summe of the Doctrine comes to thus much; how ever care and diligence be very lawfull for things necessary, and conve­nient; so that it be without distraction, and oppression of our spirits: Either with distrustfull care for the e­vent, or perplexity of heart with feare of want for the time to come: Or so that it be not careing for to mor­row as well as to day, sinfully [Page 43] for the time to come as well as the time present: And so that there be not so much care for necessaries that wee cannot give other things their due care: and so that there be not so much care that we use unlawfull means, that we cannot wait Gods time, or think of judgements threatned: though a care that hath not these flawes in it be law­full, and comendable; and the more diligent and pain­full, and the more carefull, the more commendable. Yet for people so to care for the things of this life solicitously, as to be per­plexed, &c. This is to over­charge the heart: and they that would not have judge­ment to come unprepared [Page 44] they must be carefull that they doe not over charge their hearts thus. Thus the doctrine is ope­ned.

For the proofe of it, it lies in the text: Matt 6. Matth. 6. Take no thought for too mor­row. And Peter directly ex­presseth it to us, 1. Pet. 4.7. 1. Pet. 4.7. The end of all things is at hand be therefore sober. As if he should say, if you desire to be prepared for the end that is come then be sober, sober in pleasures, not over­charged with surfitting and drunkennesse, sober in Care even of necessaries, be not overcharged with the cares of this life.

Neither is it enough for people to be carefull that they be not overcharged [Page 45] sometimes, but they must be carefull that at no time their hearts be overchar­ged with any of these cares.

The reason is playne, because the time of judge­ment may come at a [...]y time, at the morning, at evening, at noone-day, or at midnight; and it is vncertaine when the time of judgement shall be. And it is certaine that Christ shall then come to judge­ment, when people least of all expect him. Conside­ring all these things, who ever would not have judge­mnt to take them una­wares, must take heed that their hearts bee not over charged with the cares of this life.

To come to application,

Vse 1. instruction First, This doctrine ser­ves for instruction, to teach us two lessons,

1 Their er­rour that take care for abun­dance. Frist, How exceedingly they erre that ouercharge them­selues with care for abun­dance, with care for superflu­itie. If it be so great an errour to ouercharge the heart with care for necessaries, how great an errour is it to charge the heart with care for superfluities? If it be a great errour to care too much for necessaries, how great an errour is it to care too much for too much? Yet notwithstanding this is the errour of these times, and of this City Men never content themselves, they never have enough. It may be said of a great many peo­ple [Page 47] (that are yet professors of the Gospell) as Habak­kuk speakes of the King of Babylon, he transgresseth by wine, there is overcharging of the heart with pleasures, he is a proud man, he keepes not at home, he inlargeth his desire as hell, and as death: he cannot be satisfied. He ga­thers to him all nations, and heapeth to him all peo­ple.

You have a generation in this Citie, they are never satisfied, but as so many horse-leeches they cry give, give: they gather to them all the trade and custome, they would if they could gather together all the wealth of the City, and of the Kingdome: Those that Solomon speaks of Pro. 1.10. Pro. 1.10. [Page 48] That are gla [...] of gaine. So [...] Pro. 28.22. They make haste to be rich; and not only care for necessaries, but for too much, for abundance. This must needs be an intoler­able errour, when it is so great a fault for a man, too much to care for that which is necessary and conveni­ent.

2 Those that take care for unlaw­full things. The second instruction is to shew us how great an er­rour it is to care for unlaw­full things too much. If it be so great a fault to care so much for things lawfull, how great is it to care for things unlawfull? This is the fault of many sinners that drinke iniquity as water, that never have their bellies sull enough, that draw sinne as with Cart-ropes; that gallop [Page 49] in the wayes of rebellion: and as Peter sayth, think it strange that others also doe not runne with them in the same excesse of riot. These are the instructions that wee may collect hence.

Ʋse 2. Repre­hension to such as o­vercharge themselves with care. The second use is a use of reprehension, namely to all such, as over-charge their hearts with care for this pre­sent life. Such of you as per­plex your spirits with care, that lay so much care upon your soules, that your hearts stoop under it; such of you as take too much thought for the time to come, as care so much for the things of this life, that you give not God his due care, nor your owne soules, nor your families their due care; such of you as care so much how to feed [Page 50] your bellies, and to cloath your backs, and to provide for your familie, that you doe not use Gods meanes, nor stay Gods times, nor have no leisure to think of, and prepare for those judge­ments that have been long threatned: To you I speak; you are sharply to be repro­ved. It was Christs charge upon all his Disciples, that they should take heed that at no time their hearts were overcharged with care: your hearts are overcharged, you demeane not your selves as the Disciples of Christ.

Mistake me not, I blame not them that overcharge their hearts with caring for too much, that are grosly covetous, that belongs to another place; but such as [Page 51] overcharge their hearts for things necessary, convenient things, that might bee cared for; only they are not to be cared for too much. You are the persons that I speak of, you that overcharge your hearts for food, and rayment, and convenient things: let me tell you, this caring too much for things necessary, is as truly covetousnesse, as the care for other things. Covetousnesse is not only a desire of too much; but it is also covetousnesse when the [...]eart too much desires any [...]utward thing. Not only he is covetous that cares for too much, but he that too much cares for necessaries. That his is so, we see it plaine in Matth. 6.24,25. Mat. 6.24.25. No man can serve two masters, hee cannot [Page 52] serve God and Mammon. Will you not say, hee is covetous that serves Mammon, and not God? hee that makes mammon his God? Observe Christs inference in the next verse, Therefore I say, take no thought, no overcharge­ing thought, take not thought for your life, what you shall eat and drink. Doth not the connexion of the words imply, that hee that takes thought for his life, that is, too much care, that over­chargeth himselfe with care though it bee but for his life and livelihood, hee serves mammon, and is covetous?

So in Luke 12.13.15. Luke 12.13.15. there a man breaks out, and desires Christ to speak to his brother to divide the inheri­tance: this was but a lawfull [Page 53] care; a man may care for his inheritance, and for the equall division of it, and for peace between him and o­thers that are joynt-heires of it; the care is not unlawfull, it is a thing necessary: yet notwithstanding you shall finde that Christ upon this very mans action, he exhorts against covetousnesse. After hee had answered the man and checked him, verse 14. in the fifteenth verse, take heed of covetousnesse. What was the occasion hee breaks off his Sermon, and exhorts his Disciples and others from covetousnesse? because this man speaks to Christ to di­vide the inheritance: Teach­ing us that that mans caring too much for those things that in themseves were ne­cessary [Page 54] and convenient, was as truly covetousnesse, as if he had cared for too much.

Consider this, when peo­ple overcharge their hearts with c [...]res, it is as truly cove­tousnesse as they that care for too much. That you may also gather from, Heb. 13.5. Heb. 13.5. Let your conversation bee without Covetousnesse. I, but what is that? be content with such things as you have: for hee hath said, I will never leave thee, nor forsake thee. The words seem to imply a double covetousnesse. First, desire not superfluities; be content with what you have. Secondly, doe not too anxi­ously charge your hearts with necessaries, for the Lord hath said, I will never faile thee, nor forsake thee. This testi­mony [Page 55] that is brought an­swers the error in the heart, the care for necessaryes, ra­ther than the other, the care for superfluityes.

By this we may learne that it is coveteousnesse, to over­charge the heart with care for necessaryes. And indeed it must needs bee so; for it is evident, there is a love of mony: if there were not a love of mony, as mony, thou wouldest never care more for that then for God, and grace, and the keeping of a good conscience. If thy soule did prize God, and grace a­bove mony, and above the necessaryes of this present world, thou wouldest have enough, so thou couldest en­ioy them: and so thy desires and cares would be mode­rate [Page 56] to other things. There­fore it is an evident signe, when the soule cares too much, though for necessa­ries, that that soule is immo­derate in its desires.

Observe, wheresoever there is immoderate care, there is immoderate desire: Care is the fruit, they that care too much, desire too much. Where there is im­moderate desire, there is a corrupt opinion: where a man desires a thing too much hee hath too high an opini­on of that thing. Well, thou that carest too much for ne­cessaryes, thou desirest them too much, and thinkest too highly of them: thy under­standing is poysoned, thy judgement corrupted, car­nall Principles keepe the [Page 57] sterne of thy soule, and act it aswell as the soules of o­thers. If thou didst not think too highly of mony, and of the necessaryes of this life, thou wouldest never desire them too much, or care too much for them. It is an evi­dent signe, where any soule cares for the things and ne­cessaryes of this world, they thinke too highly of the God of the world, Money. If thou didst not think that money were a good thing, thou wouldest never desire it too much. If thou didst not think that a mans life consisted in these things, thou wouldest neuer bee too carefull for these things. If thou didst not care more for having the things, than for using of the things of this world, and gi­ving [Page 58] account for the things of this world, thou wouldest never desire, or care for them too much. In a word, if thou wert not deeply guilty of Ignorance, and unbeleife, if thou wert not Ignorant of the alsufficiency, of the faith­fullnesse, and providence of God; or distrust in the all­sufficiency, and faithfulnesse, and providence of God, thou wouldest never overcare, thou wouldest never over­charge thy soule with the cares of this present life. Therefore you shall finde that Christ in Mat. 6.30. Mat. 6.30. If God so cloath the grasse of the feild, shall he not much more you, O yee of little faith? they that care too much for food and rayment are of little faith, if of any.

Therefore apply it to your selves, such as are guilty in this, of caring too much, and overcharging your harts with caring for the necessa­ryes of this life; know your fault, and errour, you are guilty of coveteousnes; that very sin that the scripture so much condemnes. Thou art guilty of that sin that the Apostle calls Idolatry Coll. 3. Col. 3. Coveteosnesse which is Idola­try. A coveteous man makes an Idoll of his mony; hee makes it his God: why so? hee sets his heart upon it, his hope and confidence, his trust, his love, and desire, and joy is upon his mony: Therefore coveteousnesse is Idolatry. In a measure thou art guilty of this, thou put­test too much hope, and con­fidence, [Page 60] and desire, and joy upon outward provision of necessaries, or else thou wouldest never care too much for them, thou would­est never over-charge thy heart with care, if thy heart did not pitch too much up­on these outward things.

Covetousnesse is that sin that the Apostle would have Christians to separate from. All such as professing Chri­stianity, yet notwithstand­ing are covetous, 1 Cor. 5.11. 1 Cor. 5.11. If any that is called a brother be covetous, Eat not with such a one. Covetousnes is such a sin as habitually reigning in the soule, and a man dying in that estate, it shuts him out of hea­ven, 1 Cor. 6. 1 Cor. 6. This is the dan­ger of covetousnesse, and this thy soule is tainted with, that [Page 61] art overcharged with the cares of this present life.

And beloved, if you bee Gods people (I put this sup­position, because it is possi­ble that the children of God may be tainted this way, to overcharge their soules with the cares of this life) if thou bee one of Gods, and art overcharged with care, thy sin is not the lesse, but the greater: It is a drun­kennesse, a surffetting: thy soule is a glutton, a drunkard, that is overcharged with cares. Now what a shame is it for thee to be drunke, to be overcharged with cares, that art not of the night, and of the darknesse, but art a childe of the day? How doth S. Paul reason, 1 Thess. 5. 1 Thes. 5. They that are drunk, are drunk [Page 62] in the night, though now drunkards be shamelesse: yet in those times men that were drunke, would be drunke in the night, that they might not be seene, that their shame might not be com­monly knowne; that was the fashion of these times: there was more modesty and shame then, than in our times: But, saith the Apo­stle, You that are of the light and of the day, &c. that is, as it is a great deale more shame to be drunk in the day than in the night, because more eyes see a man, and look on him; there are more that take notice of his folly: so it is more shame for a Chri­stian to be overcharged with cares, than for worldlings: they are children of the [Page 63] night, and of the darknesse; there is none minds them, or looks for other things at their hands. But Christians are in the light, nay they are lights, Cities set on a hil; and if a Christian be drunk with cares, every one sees his shame, his reeling, his drun­kennesse and reproach; all the world takes notice of him. Therefore if you be the people of God, and hope you are, and yet finde your hearts overcharged, the more is your shame, conside­ring that you are of the day.

Nay, the more is your shame, because you have eares to heare; and you have often heard, the Lord hath warned you of the day of judgement, which for ought we know, should [Page 64] have come upon us long ere now; if not nationall judge­ment, yet God might have summoned thee by any of that that is past, to the great day of judgement; and thou hast been told, that the day of judgement shall come ere thou art aware; and yet thou that hast had eares to heare these instructions, shouldest thou bee unprepa­red, and unfitted for the day of judgement? so long as thy heart is overcharged with cares, thou art unpre­pared for the day of judge­ment. If that judgement should come, then thou wouldest be tooke napping, thou wouldest be unfitted. This serves for the sharp re­proofe of those that over­charge their hearts with [Page 65] cares. So much for the se­cond use.

Vse 3. Exhorta­tion not to bee over­charged with cares The third use now re­maines, that is a use of ex­hortation, that is, that you looke to your selves, lest at any time you be overchar­ged with cares; lest this evill of covetousnesse prevaile upon you. Covetousnesse is that that we are all prone to, Ier. 6.13. We are all prone to it, Ier. 6.13. From the greatest to the least, they are all given to covetousnesse. Great men, they are prone to covet too much; and poore men are prone too much to covet things necessary. One way or other we are generally addi­cted to covetousnes, all sorts, all kinds of us. Even Gods own people are prone to this errour, therfore David prays against it, Psal. 119.36. Psal. 119.36. In­cline [Page 66] my heart to thy testimo­nies, and not to covetousnesse, Would David have prayed against the bending of his heart to covetousnesse, if he had not found himselfe in­clined that way? Therefore wee see our Saviour Christ here exhorts his Disciples to take heed of being over­charged with cares; this he would never have done, if they had not been prone to have beene overcharged as well as others. So Timo­thy, a man that was more than ordinarily moderate, yet 1 Tim. 3.10,11. 1 Tim. 3.10,11. Thou, O man of God, flee these things: What things? The love of money, and the coveting of that evill covetousnesse; do thou looke to thy selfe, to flee these things.

We are in­clined to it. As we are all prone to this errour, to have our hearts overcharged, and so tainted with this evill covetous­nesse; so we are strongly in­clined to it. It is not a mo­derate, or ordinary bent of spirit in us all this way, but more than an ordinary strong bent of spirit. There­upon you shall finde our Sa­viour, Luk. 12.15. Luk. 12.15: Take heed, and beware of covetousnesse. He addes a double caution, take heed, and beware of it, see to it, watch and ward, the words imply both; eve­ry way with heart and hand look to your selves, that your hearts be not overchar­ged with this evill of cove­tousnesse. Therefore in Matth 6.25. Mat. 6.25. to the end of the Chapter, Christ three [Page 68] times in those few verses, doth repeat one and the same exhortation, which is that I now give you, that you take no thought what you shall eat or drinke, or wherewith you shall be cloathed. Three times our Saviour exhorts his Disciples to take heed of being overcharged with cares for the necessaries and conveniences of this present life. And why all this, but because there is a strong, & a more than ordinary inclina­tion, and bent of spirit, to this overcharging of the heart?

The devill, it may be, can­not draw many of us to co­vet too much, to that pleo­nexy, and superabundant de­sire of the things of this world, but yet easily hee [Page 69] drawes us too much to covet those things that seeme ne­cessary and convenient: Especially, beloved, is this exhortation seasonable and usefull in this time, wherein the Lord leads many of his children into straights and necessities, and brings them, as he did once his first-borne Israel, to the wildernesse, and exerciseth them with the want of those things that seeme necessary and convenient. In these times, and for such as are exercised with these straits, this exhor­tation is seasonable, and much to bee listned to, that you take heed, that your hearts bee not overcharged with care for the things of this life.

To overcharge the heart [Page 70] with care, Overchar­ging care, a punish­ment. is to bring upon us a kinde of punishment to punish our selves. We need not wish a greater punish­ment to an enimie, then to be overcharged with care. It is a perplexing disquieting thing, therefore in Ezek 12.18,19. the Lord threatneth it as a judgement upon peo­ple, Ezek. 12.18,19. They shall eat their bread with carefulnesse, and drinke their drinke with astonish­ment.

It makes men mur­mure a­gainst God. The heart being over­charged with care, makes the spirit prone to commit that great sin of the Israe­lites in the wildernesse, to repine and murmure against the Lord, to tempt and limit the Holy One of Israel. For what was the ground of their oft falling into that [Page 71] great sinne of murmuring a­gainst God, and tempting him? It was this, they were over-carefull for the neces­cessaries of this present life: they were over-carefull for bread and water, and for flesh: they so overcharged their hearts with care for those necessaries, that their spirits failed and murmured against God; they limited God, and tempted the Holy One of Israel, as the story records.

This inordinate, too much care for the things of this life, is a branch of that love of money, that is the root of all evill. It is the root of most sins. It is the seed, not of murmuring onely, but even a wombe that is able to con­ceive and bring forth almost any sinne against the Lord. [Page 72] It hinders grace. It is one of the greatest dam­pers & coolers of grace, and of holy and spirituall affe­ction, that is. Water is not more contrary to fire, than this over-caring heart for worldly things, is to grace.

And the meanes of grace. You shall see how it keeps men much from the ordi­nances and meanes of grace, Luk. 14.16,18,19. Luke 14.16.18.19. Christ he cals them to the means of grace expressed under the parable of a man that made a great supper, and bade many. Christ invites people to the meanes of grace, but the cares of this life, when they care too much for the neces­saries of this life, keeps them that they come not; they all with one consent began to make excuse: What made them keep from [Page 73] comming? The one said, I have bought ground, and I must needs goe see it: Another said, I have bought five yoke of oxen, and I must goe prove them. These were lawfull and necessary things that their care was about, for a man to look to his ground, to try his oxen: but they over-cared for these things; there­fore they could not finde time and leasure to come to the means of grace.

And put the case people should come to the meanes of grace, yet notwithstanding where the heart is over­charged with care, the means of grace are unfruitfull, and ineffectuall; if not altogether, yet so, as that they bring nor forth fruit to perfection, Luk 8.14. Luk. 8.14. The third ground [Page 74] brought not forth fruit to perfection: why so? It was choaked with the cares of this present life. A heart over­charged with care, is kept from preparing to heare the Word; it cannot before pre­meditate, and consider, and ponder, and pray, and the like. When it comes into the presence of the Lord, where his word is preached, it cannot be attent and in­tent; for the heart is after covetousnes, distracted with care and thought about this and that; so it cals off the minde, that it cannot lend that attention, at least, give that intention of minde to the Word, as is needfull.

After, it cannot so medi­tate on that Word; it hath not that leasure and free­dome [Page 75] to recall the Word, to consider it, to apply it. Nay, hardly can it beleeve the certainty, the truth, and promises of the Word. Thus I say, the heart overcharged with care, if it keep not from comming to the meanes, yet from receiving benefit by the meanes; if not from all benefit, yet from so much profit as is needfull to bring forth fruit to perfection.

It pierceth the heart. In a word, the overcharging the heart with cares, is as it were a piercing the soule through with many darts, as the Apostle Paul expresseth it, 1 Tim. 6.10. 1 Tim. 6.10. The love of money is the root of all evill, which while some covet after, they have erred from the faith, and pierced themselves tho­row with many sorrowes. Ma­ny [Page 76] darts goe into the soule of that man or woman that is overcharged with care. And in this respect, and the for­mer, our Saviour compares cares to thornes, because they choak, and prick, and pierce the soule.

But I cannot better per­swade you to this duty, to take heed of being overchar­ged with care, then in our Saviours words and argu­ments, who preached a Ser­mon upon this very purpose, Matth. 6.25. Mat. 6.25: to the end of the Chapter, there is the ex­hortation laid downe that I now give, Take no thought, be not overcharged with care, not for necessaries for life, What you shall eat or drink; or for the body, What you shall put on: And you [Page 77] shall finde divers arguments, Argu­ments a­gainst too much care. whereby Christ presseth this exhortation.

1 God hath given bet­ter things without our care. The first argument is in the end of vers. 25. Is not life more than meat? and the body than rayment? As if he should say, God, without your care, hath given you the better, and doe you not think, that without immode­rate care, he will give you the worse? what care did you take for life? yet God hath given it you; What care did you take for a body before you had it? yet God hath given it you. If God hath given you the bet­ter without care, life, & a body, will not God give that which is of lesse worth, with mode­rate care, namely, meanes to preserve the life, and to cover the body? There is the first ar­gument.

2 The Lord provides for mea­ner crea­tures. The second argument is in vers. 26. Behold the fowles of the ayre, they sow not, they reap not, they gather not into barnes, and yet your heavenly father feedeth them; are you not much better than they? And this argument is repeat­ed in vers. 28, 29, 30. Why take you thought for raiment? con­sider the Lillies of the field how they grow, they toile not, they spin not, and yet I say, Solomon in all his glory was not arrayed like one of these: Wherefore if God so cloath the grasse of the field, that to day is, and to morrow is cast into the oven, shall hee not much more you, O yee of little faith? The summe of the argument comes to thus much, The Lord provides for meaner creatures, that [Page 79] are of lesse worth and ac­count with him, without their care and perplexing of themselves with care. If God take care for the mea­ner creatures, will he not provide for you that are no­bler creatures, of more ac­count and esteeme with him, without your perplexing of your selves with care? What care doe the Lillies take for themselves? or the fowles of the aire for themselves? they have no means at all to provide for their being, or for their well-being; they take no thought or care at all; they have no meanes where­by they may provide for themselves; yet for all this they never want, God pro­vides for them. If God pro­vide for them, which in [Page 80] comparison of you are but base creatures; the grasse that to day is, and is gone to morrow; you are lasting creatures, your soules are immortall, your bodies en­dure longer than the grasse; though they may die, yet they shall be raised againe. Doth God then take care for them that are so inferi­our to you in worth, and that have no kinde of meanes of provision of necessaries for themselves at all; and doe you not thinke that the Lord will care for you that are better, to whom he hath given some meanes and abi­lity of helping yourselves? There is the second argu­ment.

3 Over­much care uselesse. The third argument is laid down, vers. 27. Which of you [Page 81] by taking thought▪ can adde one cubit to his stature? This is taken from the uselesnesse of our care, that is, over­charging care, distracting care. Let a man care never so long, and break his heart with care, what good can it doe? can he help himselfe with one bit of bread, or with one drop of water, with the meanest covering for himselfe, with all his cark­ing care? No more than a man by his care can make a gray haire black; or by his care can make his deformed body straight; or by his care can make his low body tall: no more can a man by distra­cting care help himselfe with any necessaries in the least measure. Psal. 127. Psal. 127. Riches come from God, It [Page 82] is in vaine for man to rise early, and to eat the bread of carefulnesse: God gives wealth, and he alone; Prov. 22. Prov. 22. The poore and the rich meet together, and God is the maker of them both. No more than a man can make himselfe, can a poore man make himselfe rich, or a rich man make himselfe richer, God makes them both. There is no sillier thing in the world than for men to distract themselves with care; all the fruit of it is this, they wound their hearts, and distract their spirits, and doe not the least good to themselves, no not in the point wherein they care.

Overmuch care hurt­full. Nay, not onely this care is uselesse, it helps nothing; [Page 83] but it is prejudiciall, it hin­ders much. To use the means lawfully that God hath ap­pointed, that is our worke; but the addition, the effect­ing of the thing by the meanes, that is Gods work. If we doe thing aright, doe our taske, we must use the meanes, and leave the issue to God: But when we take that upon us that belongs to God, and not onely use the meanes, but oppresse our selves with care, about the event and successe; God with-holds the successe, that else he would give to the use of the meanes: and because we perplex our selves with care about things, therefore God many times with-holds the things. This is the third argument.

4 Overmuch care used by hea­thens. Againe, the fourth argu­ment is laid downe, in vers. 32. For after all these things doe the Gentiles seek. The people of God must be un­like heathens, they must not overcharge their hearts a­bout necessaries; Christians must not doe so. But thou, O man of God, flee these things. Christians are men of God: There he speaks in a speci­all relation, because he was a minister: but it is true in generall; wee are men of God, we must not doe as the heathens doe. They that know not God, and Provi­dence, and better things, they overcharge their hearts with care for necessaries. It is a shame for Christians to be like heathens, to be hunt­ing as eagerly after the things [Page 85] of this world, as heathens.

5 GOD knowes our wants. The last Argument is in the end of verse 32. your he­venly Father knoweth that you have need of all these things. The Argument stands thus; It is a folly for children that have a father, a father that knoweth their necessityes, that is able to supply their necessityes, that is ready and willing to minister accor­ding to their need, it is folly for them to perplex them­selves with ca [...]e about neces­saries. So for Christians, they have a father, why should they then oppresse them­selves with care? They have a father that is better able then earthly fathers; for he is an heavenly father. They have a father that knowes their necessityes, that knowes [Page 86] better than they doe that they need food and rayment, that is able, and willing, and ready to do it: Then for these children of God to op­presse themselves with care, is to charge God, as if hee were not a father, or not a lo­ving father, or not knowing, or not an able father. It dis­covers either a great deale of Ignorance of God, or of the relation we stand in to God, or else a great deale of Impi­ety in thy opinion concer­ning God. Whensoever the heart is overcharged, and distracted with cares, it is as much, as if a man should proclaime to the world, I have a father that knows not my need, that cares not for it, or minds it not, or is not able to supply it. These are the Ar­guments [Page 87] by which our Sa­viour presseth this exhorta­tion that I am now upon, that ye at no time be overcharged with cares.

Means to keep from overchar­ging care. But it may bee askt, by what meanes shall we be a­ble to come to fence our­selves, that we be not over­charged with care about the necessaries of this life.

The meanes are these:

I To worke our carnall principles. First, to work out of your minds those carnal Principles that make your hearts prone this way; and to possesse your minds with those spiri­tuall Principles, that may ease your hearts of this over­charging care. Care, as you heard before, is the applica­tion of the minde with re­gard to somewhat; or the earnest bending of the mind [Page 88] to obtain something: Ther­fore according as the mind is Principled, so lightly it is ordered for care. That as the ship is ordered as the Pilot pleaseth; so the mind in point of care is ordered by that Principle, that is in the minde: If therfore there be a Principle in the minde that presents the necessaries of this life over-desirable, then the mind must needs be over-carefull. If there be a Principle that presents the necessities of this life in a right manner, then the in­tention of the minde is rightly on these things; and so is not overcharged with cares.

The Apostle Iames speaks of a double minded man, Iam. 4.8. Therfore men are [Page 89] double minded, because they are double Principled: there are some Principles in the mind, that present these outward things, as most de­sireable; therefore some­times those men are most for the world, most for sin. There are some things that present God, and the things of God, as most desireable; therefore sometimes (it may be for a fit) they are most for God, and most for grace. The double mindednesse comes from the contrariety of the Principles, that are strong and prevalent in the minde: That look, as in a ship, if there be two contra­ry Pilots, and one would carry the ship one way, and the other another; when one Pilot prevailes, the ship [Page 90] is ordered this way; when the other prevailes, it is ordered the other way. Double mindednesse comes from contrary principles, that both at severall times work. Then the first means to prevent the heart from being overcharged with care, is to dispossesse the minde, to work out such carnall Principles as make the minde care for necessaries too much; and to work in contrary Principles.

First car­nall prin­ples. 1 That outward things are absolutely good. As for instance, one car­nall Principle to be wrought out of the heart, that it be not overcharged with cares, is this: That principle that is intimated, Psal. 4.4,5. Psal. 4.4,5. Who will shew us any good. This Principle, that these things [Page 91] are a good, an absolute good, wherein there is a true con­tentment and happinesse to be sound: this is a Principle in most mens minds, and a root of overcharging the heart with care.

It is true, these outward things are the good blessings of God; but notwithstand­ing in themselves they are not a good; that is, not such a good as ministers any true contentment, as yeelds any true happinesse to the spirit: Therefore we see by expe­rience, many have these things, and yet they want contentment, they are most miserable: Many want these things, and yet they have contentment, and are most happy. Here is the first Prin­ciple you must set your [Page 92] selves against that over-high conceit of the things of this life, as if there were in them an absolute goodnesse, the fountaine of contentment and happinesse.

2 That wee cannot en­joy our life without them. A second principle to be rooted out of the understan­ding, it is this; that there is no enjoying our life without the possessing of these necessa­ries. This was that, that Prin­cipled the Jewes in the wil­dernesse: they had this con­ceit, that they lived by bread, and water, and flesh; and if they had not present pos­session of these outward ne­cessaries, they must needs die presently: therefore when they wanted bread they fall a murmuring, Would God we had died in Egypt. And when they wanted wa­ter, [Page 93] Would we had died in Egypt: And were there not graves enough there to bury us, that the Lord hath brought us into the wildernesse to slay us? Whence came this over­charging care? because of this Principle, they thought if they did not possesse e­nough to maintaine them, they could not be maintain­ed. Get this principle out of your minds. Therefore re­member that rule that Christ gives, Luk. 12. Luk. 12. A mans life consists not in the abun­dance of outward things he possesseth: No nor in the competencie; a mans life stands not in food and ray­ment.

We see the children of Israel lived, and might have come to Canaan, had it not [Page 94] beene for their murmuring: however they were alwayes exercised with the want of these necessaries, yet they were preserved and main­tained. That was a lesson that the Lord set himselfe to teach his Church, Deut. 8.3. Deut. 8.3. All the forty yeares that God led them about the wildernesse, was to teach them that lesson, contrary to this Principle; he hum­bled them, and led them about, to teach them, that Man lives not by bread only, but by every word that pro­ceedeth from the mouth of God. That is a second princi­ple, that must be wrought out.

3 That a certainty is a great benefit. A third Principle that we must dispossesse our minds of, is this, that there is a [Page 95] great benefit by a certainty, and by having a competency, and conveniency of mainte­nance for this present life. This conceit runs in most folks thoughts, that there is a great deale of benefit by having a certainty of out­ward provision, and a com­petencie, that we be not in straits, and put upon depen­dency; this is a Principle, and a false one. Indeed it cannot be denied, but that where God gives a certain­ty, we have cause to thanke him; where he gives a new dependance, and provides a competencie, we have cause to blesse him. Yet there is no such great matter in a cer­tainty, or in having a com­petency.

First, for a certainty; [Page 96] No cer­tainty in this world. when thou hast got a cer­tainty, what hast thou got? where is this certainty? Is it in this world that thou pos­sessest so much goods and money, and lands, is this a certainty? I say there is no certainty in this world. All that is under the Moone, is more changeable and un­certaine than the Moone. As soon maist thou perish for want of necessaries, that hast a certainty, as they that have none at all. Doe not men as often perish as beasts, and birds, and Lillies, which not­withstanding have no cer­tainty at all, no, not for the next day? There is nothing certaine here. Prov. 23 6. Prov. 23.6. Why wilt thou set thy heart upon that which is not, riches? take the wings of an Eagle, [Page 97] and flee away: there is no­thing so uncertain as these things, that when we pos­sesse we thinke are certaine. So for competency; thou thinkest it is excellent to have provision of a com­petency. But consider, when God sets himself to bring up his own Church, as it were in an immediate manner, God brought them up with out present provision of a competencie. The children of Israel, that were [...]ods first born, his dearly belo­ved: he had newly fetched them out of the fire, and his affection was then strongest towards them; yet what was Gods manner of dealing with them, when he set him­selfe to do them good, and to prepare them for Canaan [Page 98] he gave them not an inde­pendent estate and supply of provision, and competency; no, they were faine every day to depend on God for bread and water, and so he exercised them.

Beloved, great advantage comes by a dependent estate upon God; I confess through the sinfulnesse of man, ther [...] are many inconveniences in depending upon men: but to depend on God, which we should doe, whether we have a competency, or no, there are many Benefits come by this dependance, by not having a certain com­petent Provision. Many ex­periences of the love of God, of the power of God, of the providence of God, of the truth of God, of the [Page 99] mercy of God, doe they get that are not furnished with a competency every way. Therfore I say, work out this principle also, for it is a very false one. I give but some instances, by which you may see what I mean. Whatsoe­ver principle you finde that makes the heart prone to take too much care for ne­cessaries; take care to work out that principle.

2 To pos­sesse the heart with spirituall principles Againe, as you must dis­possesse the minde of these principles; so labour to pos­sesse the minde with con­trary principles, such spiri­tuall principles as the Word affords us, that we may fence our hearts against overchar­ging care. To instance some of them.

First, root in you that [Page 100] Principle of Gods Provi­dence, Of Gods provi­dence. that there is a Provi­dence, a certain all-sufficient Providence. That this Provi­dence reacheth to all things that God hath made, and in a speciall manner to mankinde. Possesse the soule with this Principle; It is conti­nuall. God he is a faith­full Creator; that is, he after he hath made the Creature, di­serts not the Creature. The Carpenter builds a house, but never takes care for it after­wards; God doth not so, he is a faithfull Creator saith Pe­ter; that is, after he hath made the creature, he hath a care of the creature, and faith­fully watcheth over it, and holds it in his hand to pre­serve it: And therefore the School-men well call, and expresse the providence of [Page 101] God by this name and term; the holding of things in his hand. This is the nature of God, he holds all things in his hand that he hath made: My Father, saith our Saviour, Christ, Ioh. 7. Ioh. 7. worketh hither­to, God did not cease work­ing, when he ceased crea­ting, but he worketh hither­to: Then he ceased the work of creation; but hi­therto he worketh the work of providence; God know­eth all things that he hath made. God upholdeth all things that he hath made. God provides for all things he hath made. God orders all things he hath made, to that proper end himself hath appointed them to. There is a providence of God, a certain providence.

2 Vniversall It is grounded upon the fi­delity of God, for he is a faithfull Creator. The pro­vidence of God is univer­sall to all things he hath made, as in Mat. 5. The Lil­lies, not only of the garden, but those of the field: The birds, not only in the cage, but in the ayre: the beasts of the wildernesse; God pro­vides for all: for Sparrows, for Ravens, for Lions. His providence is over all things; it is an all-sufficient providence; it is fully able to uphold & provide for all. That providence is the same that made all; the same love, the same goodnesse, the same wisdome, the same power that made all, up­holds, provides for all: it is therefore an all-sufficient providence.

3 Especially to man­kinde. Nay, it is a providence that is especially to man­kinde. The goodnesse of God, and the love of God, hath mankinde for its speci­all object. Therefore the providence of God also hath mankinde, even all mankinde, for a speciall ob­ject. Now then considering all these things, what need the heart be overcharged with care, when we have one so able, and so faithfull to care for us. So saith Pe­ter, Cast your care on God, for he careth for you: what need we then perplex our selves with care? Thus root our selves in this Princi­ple, the doctrine of Gods providence: study this, and be throughly grounded in it.

And to help this, take no­tice [Page 104] of the passages of divine providence, whereby God hath provided necessaries for mankinde. How did the Lord provide for the widdow? he sent Eliah to her: Eliah comes to her, and askes her something to eat; Alas, saith she, I have nothing but a lit­tle oyle, and a little meale, and I am gathering two sticks, that I may make a cake for my son and I, and then eat it, and die. She was now at the last, she had no more to save her own life, and her childs life; and in this nick of time, the Lord sends Eliah to multiply the meale and the oyle, till the famine were ended.

How did the Lord after provide for Eliah in the wil­dernesse, when he ran away and hid himself, that the Lord [Page 105] checked him himself; he was there through his own error & default, yet the Lord made the Ravens to feed him.

How did the Lord provide for thē of Rochel, in the siege before this last fatall siege, when they were ready to be famished, by making a com­pany of fishes to come & de­liver themselves up into their hands, that were never there before, nor never since, and to abide till the siege were en­ded. There are many passages of Gods providence, some­times by ordinary means, som­times by extraordinary; wher­by the Lord shewes, that he cares for us, and will not suffer us to want, if we cast our care on him. This is the first Prin­ciple; we should be possest strongly of this, that God [Page 106] provides and cares for us.

2 Gods co­venant. Secondly, possesse our selves of this, that God by promise hath bound himself to provide necessaries. If we be his people, and in the Co­venant of God, not onely the providence, but the pro­mise of God, ties him to provide whatsoever is con­venient. The new Covenant wherein the Lord hath tied himselfe to pardon our sins, to subdue our iniquities, to sanctifie our natures, in that very Covenant the Lord hath tied himselfe to furnish us with all outward conve­niences, as we read, Ezek. 36. from vers. 25. to the end of the Chapter. There are three branches of it, Justifi­cation, Sanctification, and the supply of all necessaries. [Page 107] Godlinesse hath the promises of this life, and of that which is to come. God is tied by his Word, and by his oath; he is bound by that Covenant that is ratified by the Bloud of Christ, that is sealed by the Sacraments of the New Testament; God in that Co­venant is tied as well to pro­vide for our bodies as our soules: he is the God of our bodies, as well as of our soules: Christ died for our bodies, as well as for our soules: he hath undertaken for our bodies, as well as for our souls: and every time we receive the Sacrament, we receive the Seale of that Co­venant, wherein God is tied to provide necessaries for us

Thereupon Gods chil­dren never want enough, i [...] [Page 108] they have faith enough to depend on God. God ne­ver stayes his hand in the di­stribution of outward com­forts, till there come enough for his children. Therefore in 2 Sam. 12. 2 Sam. 12. when God rec­kons up the things he had be­stowed on David, I gave thee (saith he) the Kingdomes of Israel and Iudah, and thy Ma­sters houses and wives, and if that had not been enough, I would have given thee more. Wheresoever God stayes his hand in the distribution of outward things, it is be­cause there is enough for that man or woman. This is the second Principle.

3 Outward things not to be ca­red for, but expe­cted. The third Principle which we should possesse our minds with, is, that the outward necessities of this present [Page 109] life, they are not properly to be cared for, but to bee waited for; they are not to be taken thought for, but to be expected. So Christ ex­presseth it, Matth. 6.32,33. Mat. 6.32,33. Seek the Kingdome of God, and the righteousnesse thereof, and other things shall be ad­ded: I pray observe it, Seek heavenly things, expect out­ward things; labour for the one, look for the other.

This is the rule that God gives us concerning out­ward things; we are not so. much properly to care for them, as to cast our care upon God for them; for so you shall finde, Psal. 37.4 Psal. 37.4. Roul thy selfe upon the Lord, commit thy way to the Lord, trust in him, and he will bring it to passe. We are to cast [Page 110] our care for outward things upon God, and to expect and wait for the things from God, and not strictly to care for them, to toyle and drudge, and labour for them.

Not (beloved) that wee must be idle: he that doth not labour, must not eat. We must use the means that God hath appointed, so as God hath appointed: what means God hath appointed for the getting of these out­ward means, we must use, and no other means: but use them so as God hath appoin­ted, without distracting cares, without perplexing cares. We must use lawfull means lawfully, but not expect the things from the means, or by the means, but use the means in obedience to God. [Page 111] And having used the means, we must look for the things from God; this is the rule of Christians; this is the way whereby God would have us seek for the necessaries of this present life, Psal. 37.4. Rowle thy selfe on God; trust in him, having used the means, because God hath ap­pointed them. Then trust to God for a blessing.

Thirdly, pray to God for them, Phil. 4. Being carefull in nothing, but in all things make your requests known to God. This is the third Prin­ciple wherewith we should possesse our minds; outward things are rather to be expe­cted, than cared for: wee must use the means, and cast our care for them upon the Lord.

4 The ha­zard that comes by outward things. Again, a fourth Principle is this, (possesse your minds with this Principle) that there is more hazard and trouble comes to us by en­joying these outward things, than benefit: the care about the right use of them, about the improving of them, a­bout the account that is to to be given for them, is more than the benefit that comes by them. This in other things makes men not affect some kinde of offices. A Steward in a house hath money enough, he hath it in his own power to dispose, but yet because he is a Steward, and must give an account of eve­ry penny, many wise men had rather be without the Ste­wards purse and place, than have the trouble and the [Page 113] hazard of the account of it. If you consider this, you would not so much care for the things of this life: If you did remember what ha­zard there is in the use, and in the improvement, and in the account that must be gi­ven of them.

5 Christians are posses­sors of all things. Lastly, in the fifth place, possesse your minds of this Principle, if you be Christi­ans, you cannot but be rich, you cannot but be possessors of all things, 1 Cor. 3.21. All things are yours, for yee are Christs. So in Iam. 2.5. God hath chosen the poore of the world to be rich in faith, and heirs of the Kingdome. And in 2 Cor. 5.10. As poore, yet making many rich; as having nothing, yet possessing all things. Thou art a Christian, thou art the [Page 114] possessor of all things, the Lord of all things: thou canst not but be rich, and in the best things, in faith, and to­ward God. What needest thou charge thy heart with care? Here is the first means to be used, to keep the heart from being overcharged with care. Study these Prin­ciples, and work out the other. Consider them, di­gest them, meditate on them, that your soules may be act­ed by them. This is the first means.

The se­cond means, to bee con­tent with a present condition. The second means is; To be content with our present condition. Whatsoever we have, be content with it: This is the means the Scrip­ture prescribes, Heb. 13.5. Let your conversation be with­out covetousnesse: Covet not [Page 115] too much, neither too much covet any thing. But how shall this be attained? in the next words, Be content with such things as you have: what your present condition is, be contented with it. Though you be in straits and necessi­ties, though you be worse than your neighbours, be content with your present condition, and then you will never overcharge your hearts too much. For the overcharging the heart with too much care, comes from overmuch desire; and overmuch desire comes from want of contentment. Therefore men desire much, because they are not con­tented with that that they have. Therefore labour to be content with your pre­sent [Page 116] condition, whatsoever it be.

And to perswade this, con­sider, that all, whatsoever we have or enjoy, is freely given us of God; there is nothing due, nothing deserved. And we are angry with those beg­gars, that are not content with our allowance, when we give them freely; nay, if we give them nothing at all.

Againe, It is the will of God, that thou shouldest be as thou art; it is Gods doing, it is Gods decree & appoint­ment, it is his will, & we pray, That the will of God may be done; shall we not then be content when the will of God is known? Whatsoever thy condition be, that thou art thus, and thus, in never such straits, by the effect of it, it [Page 117] is plain, it is the appointment of God from eternity, that thou shouldest be so. Now the will of God is known, therefore be content, seeing thou prayest it may be done. This is the second means.

Exercise faith. The third means is, to ex­ercise faith, Mat. 5.23. Why take you thought, oh ye of lit­tle faith. It is want of faith, or want of the use of faith, or weaknesse of faith, that causeth the heart to be over­charged with care; labour therefore to get faith, and la­bour to exercise faith. They have it of faith, and the use of faith is one of the most notable means to preserve the soule from being over­charged with care. Faith in the providence, and in the promises of God; faith in [Page 118] the power of God, faith in the wisdome of God; the acting of faith in these things, preserves the soul from being overcharged; the reason is, because faith quiets the heart in the want of any thing, by making it sure, and making it present. Heb. 11.1. Faith is the evidence of things not seene. Thou wantest meat, thou wantest drink, thou wantest provision for thy fa­mily; faith will make meat and drink, and provision of necessaries evident to thee: though they be not seene, faith will make them pre­sent to thee. Faith in Gods providence, in Gods power, and truth, and goodnesse, and the like; these make present those things thou wantest, and these will keepe thee [Page 119] from care. Faith gives a man assurance of the things in due time and measure, there­fore in the mean time it makes the heart quiet and content, and carelesse; there­fore I say, labour for faith. We must live by faith (belo­ved) not onely in regard of our soules, but in regard of our bodies: not onely in tra­ding for the world to come, but in the businesse of this present world. In all things live by faith, walk by faith, doe every thing by faith, or else it is impossible to keep the heart from being over­charged. That is the third means.

4 Turn care another way. The fourth means of keep­ing the heart from being o­vercharged, is to turn thy care another way. It is the [Page 120] practise of some, when men bleed too much at the nose, to open a vein, and draw the bloud to another current, they turn the bloud and stop it; and it is a notable means to keep the heart from care of the things of this life, when we grow more in care for the things of another: For therefore the heart is too carefull for this life, be­cause it is too carelesse for a better life. The stream can­not run strongly two con­trary wayes; and the heart of a man or woman cannot run strongly to heaven and earth. Seek thou strongly the things above, and thou shalt never too strongly seek the things below. Therefore in Psalm. 119.36. Psal. 119.36. Incline not my heart to covetousnesse: [Page] how shall that be? Incline my heart to thy testimonies, and not to covetousnesse. Be carefull of Gods testimo­nies, and thou shalt not be overcarefull for the things of this life. But thou, O man of God, flee these things, 1 Tim. 6.11. 1 Tim. 6.11. Flee covetousnesse: how is it done? follow after righteousnesse, hunt after it, pursue it, grow eager after the things of God, and of a better life, and thou shalt be moderate to the things of this life: therfore oft think of the betternesse of spiritu­all things above earthly, and outward things. The things of God are a great deale more necessary than the things of this present life. Grace is more necessary than the possession of meat, or [Page] means to get meat, and drink, and apparell. Thou canst not be happy without grace, thou maist be happy in the want of all these; these are not necessary, the other are; these are not certain, the o­ther are; these are not ever­lasting, the other are; these cannot bring grace, grace will bring these. Whatsoever Principles there are to en­large thy desire, and increase thy care for the things of God, possesse thy soule of them, and turn the streame strongly upward, and it will be weak downward.

5 Not to en­tangle our [...]elves with outward things. A fifth means is, take heed of tangling our selves as lit­tle as may be in any thing in this world: whatsoever it be in outward necessaries, in outward conveniences, tan­gle [Page] your selves as little as may be in any. It is a strange thing to see what a secret power there is in any thing in this world, to draw our hearts too much after them. We cannot touch pitch but we shall be defiled; we can­not meddle with any thing in this world, but we are rea­dy to be over shoos, and over boots, (as the Proverb saith) in it. Therefore since there is such a bewitching in all the things of this wo [...]ld, keep from them as much as is possible.

Vpon this ground, 1 Cor. 7.32. 1 Cor. 7.32 the Apostle perswades them not to marry, without simple necessity; and his rea­son is given, because I would have you with out carefulnesse, that is, without overcharge­ing [Page] [...] [Page] [...] [Page 126] care; as if he should say, it is impossible almost for the heart to meddle with any of the things of this life, but we shall care to much; there­fore if it may be without greater inconvenience, keep from marriage: for however the cares of marriage be law­full, yet notwithstanding when you are in those things, it is hard not to care too much: so we may say of any thing else; as much as we can, let us keep our selves free. They wrong their soules in worldly busi­nesses and affaires, that care not how deep they dive in those things; it is impossible they should keep from be­ing overcharged.

6 To cast our care on God. The last means whereby we may be kept from over­charging [Page 127] care, is, as soon as we perceive our hearts to be burdened with care, that it growes a little too strong for us, presently we begin to ease our backs of it. Accu­stome not yourselves to car­ry the burden of care, but as soon as by the former signes you find they begin to grow heavie, cast them off; turn your thoughts upon those things that may kill and cure this care.

Nay, let us cast our care upon God: that as a wise man, as soon as he perceives a burden that he carries is too strong for him, if there be another that is able to bear it, he wil presently ease his own back, and lay it up­on his friend: so, as soon as thou findest thy heart begin [Page 128] to be burdened with care, take it at the first, ease thy selfe of it at the first. God is ready and well pleased when thou castest thy care upon him: it is the very command of God (as wee see before) that we should cast our care upon him. God would have you without care, therefore at the first, before overchar­ging care have got to great a vent, and hath had too long a custome upon thy soule; at the first labour to cast it upon the Lord.

As it is with the body, when the humours have took to a head in one place, and finde a vent there, it is a hard thing to turn them: so if thy soule be accustomed to beare the burden of care, to be overcharged with care, [Page 129] thou wilt find it a hard thing to turn them off thy back a­gain; it will grow to thy back. It is not with this bur­den, as it is with other bur­dens; when a man carries a burden never so long, it is as loose as at the first, and no weightier; but there is a double inconvenience in cares; care, if it lie long, growes to the back: for care is to the soule, as weeds in the naturall soile, wherein they grow, rooted, and the longer they stay, the bigger they grow: so care will grow to the soule, and it will be impossible almost to remove it; and the longer it lies on, the more it increas­eth, the stronger it growes: And therefore at the first, as soon as you perceive care to [Page 130] overcharge you, that there is more care than there should be, that it begins to burden your spirits, disbur­den your soules, cast your care upon the Lord: as soon as you perceive care to sinke your spirits, go to God, and cast it upon his back. The way how that is done, you heard before.

First, by using the means he hath appointed, but as his means.

Secondly, by trusting in God for the easing you of that burden.

Thirdly, by making known your requests to the Lord; Be carefull in nothing: how shall that be? In all things make known your requests: tell God of your burdens, make known your cares, and [Page 131] when you have done so, with confidence lay them on him, and ease your own spirits. If thus you take your selves at the first, when care op­presseth you, it will be easie to disburden your spirits; if once you be accustomed to bear this burden, it will be so rooted in you, and lie so hard on you, that you can scarcely remove it.

The sum of the Text. The summe of all the Text is this, I told you that these verses were a direction that Christ gave to his Disciples against the times of judge­ment, either universall, the end of the world, or else any nationall judgement what­soever: The time of iudge­ment un­known. It is a direction to them how to carry them­selves, that they might not be prejudiced in the day of [Page 132] vengeance, and in the time of calamity. First, Christ layes down two grounds on which he fasteneth his ex­hortation; the one ground is fetched out of Mat. 24.44. Mat. 24.44 where there is the same ex­hortation that is here, In such an houre as you think not, the sonne of man shall come: there is one doctrine; that the time of judgement shall come when it is least thought of, when people least expect it. Another ground, which was the reason of this, is that Luk. 21.35. Luk. 21.35. For as a snare shall it come upon the face of the earth. The time of judgement shall come as a snare, as a full, unavoidable destruction to the generali­ty. That is the reason that the coming of judgement is [Page 133] unknown, and brought upon the earth in a time when peo­ple think not of it, because it is to be a snare to the ge­nerality. These are the two doctrines that Christ la [...]s down, as the ground of [...]s exhortation.

Therefore we should be prepa­red. Vpon this supposition, that the time of judgement shall come unknown, when peo­ple least think of it; and therefore it shall so come, because it shall be a snare to catch the generality in un­avoidable destruction. Ther­fore the exhortation of Christ to his Disciples, and to us, is this, that we be rea­dy, Mat. 24.44. Mat. 24.44 be yee ready: and in Luke 21. verse 36. Luk. 21.36. Watch and pray alwayes. Here is the exhortation that he gives: considering these [Page 134] things, his counsell to his people is this, that they be alway ready, alway watch, and alway pray.

To be rea­dy, what. First, that they be ready alway, it stands in two things: Having all needfull graces, and having the use and ex­ercise of them. It is not enough to have all graces; but to use and exercise them. The grace of faith, the grace of love, the grace of hope, the grace of repentance, the grace of uprightnesse; an ability to every duty, in our generall and particular cal­ling; a zeal after every good work; these are the graces that must be had. It is not enough to have these, but we must be in the exercise and use of these. This is to be ready.

To watch alway, what. Again, to watch, there must be a keeping from secu­rity and slumber, and a heeding our selves in all par­ticulars, lest we be overta­ken in Doctrine and Man­ners, that alwayes foregoe times of judgement; there must be a watching in all things, and in all times.

To pray alway, what. Thirdly, praying alway; that is, first of all a praying oft upon all times, and oc­casions, and opportunities we can pick out.

Secondly, constant pray­ing in times appointed, mor­ning, and evening, and the like.

Thirdly, instant, continu­ed prayer, not to give over praying, acording as we have command and opportunity. This is the duty that Christ [Page 136] teacheth all his Disciples, considering that the time of judgement shall come una­wares, when people least look for it, and as a snare; therefore it is wisdome for his people alway to be rea­dy, alway to be watching, alway to be praying.

Now to the end they may be able to do this, he exhorts them to take heed of being overcharged. A man that is overcharged with meat and drink, he cannot watch, he cannot discharge his duty and office. So it is with the spirits of people that are overcharged, they cannot watch and pray, and so the time of judgement may come upon them unprepa­red and unawares. They must take heed of being [Page] overcharged, whether with the pleasures of this life, lawfull or sinfull. And also with the care, even for the necessaries and conveniences of this present life. This is the wisdome that our Savi­our Christ taught his Disci­ples, concerning the latter times: and this is the wis­dome that in them Christ taught you: And this is the wisdome that in these times you must labour to practise. We have great cause to ex­pect Christs comming to judgement in this King­dome: he hath warned us of it beyond Sea, by late fearfull experience. We see all Gods wrath beyond Sea is not yet quenched, it hath broken out fearfully, and of late worse than ever, there­fore [Page 138] the times of judgement are comming, the times you have long heard of, and that shall come in a time that is least thought of. When this land least thinks of judge­ment, it shall come; for it shall come as a snare to the generality; therefore if you have eares, hear what the Lord saith; therefore be alway ready, watch and pray. Which that you may doe, take heed that you be not overcharged with the plea­sures, and contentments, and cares of this life. Thus much for this Text.