THE CURE OF CARES. OR A SHORT DISCOURSE, declaring the condition of worldly Cares; with some Remedies appropriated unto them.  
Penned for the use of all, but is most proper for such as be distressed.  
BY HENRY MASON Parson of S. Andrews Vndershaft London.  
LONDON, Printed by M. F. for JOHN CLARKE, and are to be sold at his shop under S. Peter's Church in Cornhill. 1627.   

THE CURE OF CARES. OR A short Discourse, declaring the condition of worldly Cares, with some remedies appropriated unto them.  
THere is no man, I suppose, so happy, but may have some crosses that may breed him cares, and some cares that may require a cure. For say that a man hath wealth, and honour, and authority, and abundance of all things; so that neighbours, who look upon his outward state, do think him an happy man, and will say of him, that he needeth not care; yet the same man lightly either hath an unquiet wife, or disobedient children, or unfaithful servants, or contentious neighbours, or unnatural kinsmen; that do both wrong him and disquiet him. Or if he be free from all these (as few men are,) yet the frown of a Great man, or a loss in his estate, or a miscarriage in some suit, or one sudden accident or other may befall him to his grief. And as 
a Est. 5.11, 12, ●3.  Haman in the midst of honours met with a disgrace that damped all his joy: so he who is most happy for the world, either hath, or yer long will meet with one cross or other, that may fill his head with careful and discontented thoughts. And these cares, as they do disquiet the man, so they do offend God, and are therefore condemned 
b Mat. 6.25. etc. Luk. 12.22. etc. Philip. 4.6.  in Scriptures. In respect whereof I think it will not be without use, to take a view of the nature of these cares, and to assay, whether such remedies may be found out, as may serve either to cure or to ease them. And for that end, these particulars seem in mine opinion, not to be unfit, nor unworthy of consideration.  
1 What kind of Care it is, that is here to be treated of.  
2 What signs or marks there be, by which sinful Cares may be discerned from those that be lawful and faultless.  
3 What evils or inconveniences sinful Cares do breed or produce.  
4 What remedies may be used to redress them.  

CHAP. I. What kind of Care it is whereof here we seek the cure.  
EVery cure presupposeth a malady; and therefore when we seek a cure of Cares, it is supposed to be of such only as are evil. And yet it cannot be denied, but as carelessness is vicious, so some care may be lawful and virtuous: and therefore it will be necessary in the entrance, for avoiding of confusion, to difference them, each from other. And for that purpose we may first consider the uses of the word, and then the diversities that are found in the thing; and from either of them select that which may fit the purpose in hand.  
I. And first for the word, we may note two things.  
1 That Care in propriety of speech is an applying of the mind to think on some object, which application we may also call a regarding of it. And in this general acception it answereth to the Latin word [cura,] and too the Greek words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or rather to the substantive noun included in these verbs. As Mar. 12.14. the Pharises and Herodians say unto Christ, Master, we know that thou art true, and carest for no man, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and they give a reason of their saying so, for thou regardest not the person of men; implying in this speech, that not to regard men, is as much as not to care for them. And so is the word used 
(a) Mar. 4.38. Luke 10.40. Io. 10.13. Act. 18.17. 1 Tim. 3.5. etc.  elsewhere often. But yet many times the English word [care,] as also the Latin [cura,] from whence it is derived, doth signify and import an earnest and vehement intention of the mind; and is the same with the Latin [solicitudo,] and the Greek [
(b) 2 Cor. 7.12. & 2 Cor. 8.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
(c) Matt. 6.25, 28, 38. Luke 10 41.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] in which sense our English Bible doth sometimes translate these words [earnest care,] as 2 Cor. 8.16. and sometimes [carefulness,] as 1 Cor. 7.32. and 2 Cor. 7.11. And in this acception we take the word in this place, that is, for carefulness, or an earnest care.  
2 We may note that properly the word [care] doth import an applying or bending of the mind about some future thing, that we may obtain our intent or desire in it. For in orderly proceeding, all care or study of mind is for effecting something, that we do desire to bring about. And therefore Aquinas saith, that 
(d) Solicitudo importat studium quoddam adhibitum ad aliquid consequendum. Aquin. 2.2. q 5 s. art. 6. C.  Care is a study applied to the obtaining of some thing. But yet sometimes through the corruption of men, who not seldom do pervert the right order of things, care and study is employed about that which is past, and things that are impossible, and such as cannot be ordered or procured by us: as when a man bendeth his thoughts, and beateth his brains with musing and idle thoughts about some mischance or accident, which he knoweth cannot be amended, nor doth ever fall into the deliberation of a wise man. In this place I extend the word to both; our care being then the more vicious, when it is the more disorderly. And so much be noted for the word.  
II. Secondly for the thing signified by this word, we must note three distinctions; and out of them select that which may serve our turn.  
Distinct. 1. There are three sorts of care answerable to three sorts of objects, to which it may be applied. For some things are holy, or such as God hath commanded; and some things are sinful, or such as God doth condemn; and some things are of a middle or indifferent nature, neither commanded nor forbidden, but may as occasion doth require, either be done or left undone without sin. And men may be careful about all these things. For good men are careful to perform good duties. So S. Paul saith of the Corinthians, that 
(a) 2 Cor. 7.11.  godly sorrow wrought carefulness in them: and of the 
(b) 1 Cor. 7.32.34.  unmarried man and woman, that they care for the things of the Lord, how they may please the Lord, and may be holy both in body and in spirit. And of himself he saith, that upon him lay the care of all the Churches. Secondly, wicked men are careful about their evil intentions and desires. So Micah saith of them, that 
(c) Micah 7.2, 3.  they lie in wait for blood, and that they do evil with both hands earnestly: and Solomon saith, that 
(d) Prov. 4.16.  they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. Thirdly, all sorts of men are careful about the things of this life. 
(e) Luke 10.41  Martha was careful and troubled about many things: all of them belonging to provision for the body, and entertainment of friends. And 
(g) 1 Cor. 7.33.34.  he that is married, careth for the things of the world, how he may please his wife:— and she that is married, careth for the things of the world, how she may please her husband. The first sort is a godly care, the second is a devilish care, and the third is a worldly care; and that is it whereof now we do inquire.  
Dist. 2. Secondly, this worldly care, or care for the things of this world, is of two sorts: it is either a regular and orderly care, or an irregular and exorbitant care.  
The regular care is, when according to the rule of wisdom and God's word, we forecast and study how to procure our lawful ends and desires. Now the rules prescribed by God's word for this purpose, are three. 1 That the desire of our ends be moderate. 2 That our pursuit of the means conducing to these ends, be lawful. And 3, that there be a patiented submission of our desires and endeavours to Gods will and pleasure.  
1 That our desires of worldly blessings be moderate; Rule 1 so that we neither prefer them before more necessary things, nor spend about them unnecessary and excessive pains. For example, a good man desireth health, and wealth, and preferments, and honours; but so, as that he doth much more desire grace and God's favour, and peace of conscience, and eternal life. And again, he bestoweth pains in seeking for the blessings of this life, but it is at seasonable hours, and without taking up that time, which is due to better things. This I call a moderate desire of our ends: and it is ever necessary in seeking for worldly things. This rule is prescribed by our Saviour, when he saith, 
(a) Matt. 6.33.  First seek the king doom of God and his righteousness: and was practised by the Apostle, when 
(b) Philip. 3.8.  he suffered the loss of all things for God's cause, and counted them but dung, that he might win Christ.  
2 The next rule is, Rule 2 that we use lawful means for attaining of our ends, so that we do not do any thing for procuring of them, which is contrary to God's word or will. This rule the Apostle prescribeth, when for seeking of worldly wealth he giveth this direction; 
(c) Ephes. 4.28.  Let him that stole, steal no more; but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. In this passage we may note three things for our purpose: (1) The end that is desired; and that is, that a man may have sufficiency, not only to supply his own wants, but to relieve the wants of others also. (2) The means, that is forbidden to be used for this end; and that is stealing, and whatsoever other unjust dealing. And (3) the means that is commanded; and that is labour and painstaking, by doing some work that is lawful and good. This is the Apostles rule in seeking for wealth: and the same should be ours in our desires and cares for all other worldly things.  
3 The last rule is, Rule 3 that we submit our desires to Gods will, and leave our endeavours with patience, to be ordered by his providence. This rule was given by our Saviour, when he taught us to pray, Thy will be done in earth, as it is in heaven. And himself did practise it, when he said, 
(d) Matt. 26.39 & Luke 22.42.  O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. For here he earnestly desired preservation from death, and yet patiently submitted himself to God's pleasure, either for life or death. And so David first giveth the rule, 
(a) Psal. 37.5.  Commit thy way unto the Lord: trust also in him, and he shall bring it to pass: and then followed it in his own practice, 
(b) 2 Sam. 15.25, 26.  If (saith he) I shall find favour in the eyes of the Lord, he will bring me again, and show me both it [the Ark] and his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me, as seemeth good unto him. And thus the Disciples at Caesarea, 
(c) Act. 21. 1●, 14.  did beseech Paul not to go up to jerusalem, where they knew that he was to be persecuted: but when he would not be persuaded, (because he knew it was Gods will to the contrary) they ceased and said, The will of the Lord be done. And thus must we do: though our desires be most reasonable, and our means most warrantable; yet after all, we must submit ourselves to God, and with patience and contentedness refer all to his providence, either for the granting, or for the denying of our desires. Now if these three rules be observed in our seeking of worldly things, if our desires be moderate, and our means lawful, and all left with due submission to Gods will and pleasure; then our care for these things is orderly and regular. And this care is both allowable and commendable. First, it is allowable, because S. Paul saith, 
(d) 1 Cor. 7.33, 34.  He that is married, careth for the things that are of the world, how he may please his wife: and she that is married careth for the things of the world, how she may please her husband. For by this speech he meant not to tell us, what married people might unjustly practise against God's Law, but what they were occasioned to do by virtue of their calling. For else in all estates of life, men and women may deal corruptly, and dishonour God: and the single life might be subject to the like cumbrances, that the married estate is. Secondly, I say further, that this kind of care is commendable, because it is that means, by which God hath appointed us to serve his providence. For to trust to Gods help without using our own care, is not so much to trust God, as to tempt him. And therefore Solomon sendeth the sluggard to the Pismire, to learn care and providence of her, in that 
(*) Prov. 6.8.  she provideth her meat in the summer, and gathereth her food in the harvest. And S. Paul telleth us, that 
(a) 1 Tim. 5.8.  if any man provide not for his own, and specially for those of his house; he hath denied the faith, and is worse than an infidel. This care than is a thing both allowed and commended in Scriptures: and therefore is not that care, for which we need to prescribe any cure.  
But now in the second place there is an irregular and exorbitant care: and that is, when contrary to the former rules of God's Law we seek after our wished ends. 1. If we desire things of the world too immoderately or too eagerly: as if we prefer them before God's service, or so seek for them, that we neglect good duties, or any way affect them more than according to their worth and value. In this sort Esau offended, when he 
(b) Heb. 12.16. & Gen. 25.31, 32, 33.  sold his birthright for one morsel of meat. Nor was Rachel free from this sin, when she said, 
(c) Gen. 30.1.  Give me children; or else I die. For the one preferred his belly before his right to the blessing: and the other desired children with impatiency against God. 2. If we use evil means for the effecting of our desires; then is our care irregular and unlawful; because sin is no orderly or fit way to procure God's blessings by. This was the sin of Saul, 
(d) 1 Sam. 28.6, 7.  who when God would not answer him, went to a witch for counsel: and the sin of Ahaziah, who in his sickness, 
(e) 2 King. 1.2.  sent to Baalzebub, to inquire whether he should recover of his disease: and the sin of all those, that lie for advantage, or use spells for recovery of health, or commit any sin for gaining of this world's goods. 3. It is irregular also, if we distrust God's providence for the success of our lawful endeavours, or if we do not submit our businesses to God's pleasure. Thus the King of Israel sinned, when being distressed with famine, he said in his fury, 
(f) 2 King. 6.33  This evil is of the Lord: what should I wait for the Lord any longer? And the Noble man of the same King, when he disinherited God's word delivered by the Prophet, and said, 
(g) 2 King. 7.2.  If the Lord would make windows in heaven, might this thing be? And so do all they sin, who think (as job saith the wicked say) 
(h) job 21.15.  What is the Almighty—? and what profit shall we have, if we pray unto him? And they who think, if besides their labour and painstaking, they do not use shifts and deceitful dealing, they may become beggars, for all the promises of God's blessing upon their endeavours. In these three respects our care may become irregular. And in the first respect it may properly be called an immoderate care, because men do excessively desire their ends. In the second, it is properly an inordinate care, because thereby men pursue their ends in a disorderly manner. And in the third it is properly called a diffident and anxious care, because it is joined with anxiety of mind, and distrust in God's providence: But commonly all these properties go together, and all of them may be indifferently called by any one of these names. For he that desireth or careth for the world immoderately, will not stick at the means, nor trust God with the success, or with patience expect the event. And if our care for the things of this life, have any of these sinful conditions; than it is an irregular and unlawful care. And that is it which is forbidden by our Saviour, when he saith, 
(i) Matt. 6.25.  Take no thought (or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be not careful) for your life, what ye shall eat, or what ye shall drink; nor for your body, what ye shall put on: and by the Apostle, when he saith, 
(k) Philip. 4.6.  Be careful for nothing. And it is the care that is here propounded, and is to be spoken of in this place.  
Distinct. 3. This irregular care for things of the world, may be of two sorts. 1 If we do disorderly desire to obtain some worldly good. As for example, the covetous man, when he hath too much already, yet wearieth and weareth himself with caring for more; and the Ambitious man, when he hath greater places of honour, than he can manage or discharge, yet striveth to come higher still: yea and the poor man doth sometimes too eagerly and too immoderately desire a competent means of living in the world. And all of them do unlawfully care and seek for a worldly good. 2 This irregular care may be, by seeking to avoid some worldly evil. As namely those that be in prison, may take too much care, how they may be freed: and those that be in want, how they may be relieved: and those that be sick, how they may be recovered. In the former kind Rachel sinned, when she did immoderately desire to bear children: and in the later kind Esau sinned, when he did excessively desire the satisfying of his hunger. And both of these are within the compass of the subject, here to be spoken of. The conclusion than is, All care for things of this life, whether it be for obtaining of some good, or for avoiding of any evil, if it be irregular in such sort as hath been formerly described; is that which the Scriptutes condemn under the name of worldly cares, and is the thing to be enquired into in this ensuing Treatise.   

CHAP. II. What signs or tokens there be, to discern this sinful care by.  
HItherto we have considered the nature of worldly cares, as they are condemned in Scriptures, and have thereby differenced them in good part from such cares as are lawful and allowed by God's word: but yet because men are willing to flatter themselves in those things which they delight in, and will thereupon be apt to deceive themselves, in judging their care of the world to be a moderate providing for their estate, when it is indeed an irregular and excessive carking for the world: it will be necessary in the next place, to set down some fensible marks and signs, whereby sinful cares may be more easily discovered and discerned to be such. And for that purpose we may take notice of these tokens following.  
I. If cares do fill the head and heart of a man at unseasonable times; that is a sign, that they are immoderate and excessive. For the moderate and provident care maketh a man diligent about his work, when opportunity serveth for his benefit and advantage: but if a man take care, when the time serveth not, and then be thinking on the world, when he should be busied about other matters, that is too much care, and exceedeth due proportion and measure. And such are the cares of those men, who mind earthly things. For they fill the head with thoughts, and the heart with fears, even then, when a man intends other occasions, and both should and would be thinking on better things. If he go another way, and leave them (as he thinketh) behind him, they will attend him still: they will follow him to his bed, and to his board, and to his closet. They are at his heels, or rather in his head, when he walketh in the fields for his recreation; and when he is disposing of his household for their employments, and when he is in the Church about his devotions, and when he goeth to bed to rest and refresh himself: and if he be in bed, yet he sleepeth not; if he be in the Church, he prayeth not; and if he hear a Sermon, he understandeth not what is said. And all this, because the mind being full of thoughts already, hath no room for other things to enter in. And this, all men will say is too much and without reason: and therefore if we observe ourselves, and find our cares thus possessing our heads, we may resolve, these be very irregular and unlawful cares. This is the first sign.  
II. A second is, These cares may be known to be irregular, if they busy and take up a man's thoughts about such things, as are not in his power to order or dispose or alter any way for his advantage. For the regular care maketh a man diligent to use good means for his honest ends, and when once he hath done what is in his own power, and belongeth to his duty to do, he leaveth caring for that which he cannot compass. But excessive and immoderate care doth not only busy men about the means, which themselves may use, but about the event and success of their labours, which is in God's hand only, either to grant or to deny. When they have done all that they can do, yet they rest not there; but they fear and doubt, and forecast dangers and difficulties, and muse with themselves what the event may be; and if any thing fall out amiss, they take thought for that which is already past, and cannot be recalled: as if the Husbandman, when he hath ploughed and sowed and weeded, and done all that belongeth to the art of tillage, should afterward beat his brains, and busy his mind with thinking, how the corn will grow, and how the weather will prove, and what a crop he may have at the harvest. And this is evident to be foolish and superfluous: and therefore if we find thoughts of of things without our compass, we may know that to be an irregular and unlawful care.  
III. A third sign of a sinful care, is; if it vex the mind and disquiet the man, and bereave him of his inward peace and contentment. For the orderly care, maketh a man to advise, and provide, & labour for that which may avail him; and when he hath once done working, than he leaveth caring, glad that his work is at an end; Yea, and he comforteth himself with the conscience of his well doing: and because he hath done his own endeavours, he layeth himself down in peace, and with patience expecteth God's blessing according to his promise. But anxious and distrustful cares, they work upon the man, when they cannot work about the thing: they do not only fill the head with thoughts, but the heart with heaviness; and breed sorrow, when they cannot further the success. For which cause the Greeks' call this care [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut and divide the mind in pieces. And the Latins call it [cura,] because it doth cor edere, feed upon and consume the heart. And in the Hebrew tongue the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same word signifieth both to take thought or to be careful, and to sorrow or be grieved: and our English Bibles do sometimes render it the 
(a) 1 Sam. 9.5  one way, and sometimes the other 
(b) 1 Sam. 10. ●. Psal. 38.18. ; the unity of the word implying a near affinity in the things. And we in our English tongue when we see a man pine and waste and wear away without apparent cause, we say, He taketh ear, or He taketh thought for some thing; meaning that his cares breed sorrow, and his sorrow sickness. And this must needs be a great deal too much, when that which should help to speed our business, doth serve to consume ourselves.  
FOUR A fourth sign may be this: If our care for earthly things do breed fears and suspicions without cause, that is a sign that it doth affect us over much and above measure. For ordinate care as it useth helps to effect his ends, so it provideth against lets and dangers that might hinder them; but both of them with moderation, and as reason doth require. But if a man's heart be set on the world, his love to earthly things, and the care that he hath of them, doth make him fear every shadow, and suspect every fancy; much what like a skittish jade, that starteth at every straw. And as Cain said out of his discontent and diffidence, 
(c) Gen. 4.14.  Every one that findeth me, shall slay me; when as there was never a one in the world, but his own father and mother: so these men doubt lest every great man that they meet with, will oppress them; and every poor man will steal from them; and every passenger, will rob them; and every chapman or customer, will overreach them; & every man that they deal with will one way or other deprive them of their commodities & riches: nor dare they trust any man further than they see him. For according as any man's love is to the world, so will his fears be, lest he lose that which he loveth.  
These be the signs and symptoms of an anxious, diffident, inordinate and immoderate care. If any man feel them in himself or find them in others, he may be sure that such men are distempered with this sickness of worldly cares: and therefore have need to seek for, and to make use of whatsoever cure, may be prescribed for their better ease and recovery.   

CHAP. III. What evils accompany this irregular care.  
CAres, such as have been already described, have many ill consequents and companions; which may justly move us with all care to remove them, and to rid ourselves of them. For example these.  
I They busy and vex men with excessive toil, and yet they no way help him, or make him any recompense for his pains. And this appeareth by two things: 1 because they are needless and without use: and 2, because they are fruitless and without effect.  
First, they are needless and without use. For if men would do their parts, God will be sure to do his: that is, if they use honest means, as he hath appointed; he will procure a happy issue, as himself hath promised: This the Apostle teacheth us, 
(a) 1 Pet. 5. ●  Cast all your care upon God; for he careth for you. And David, 
(b) Psal. 37.5.  Commit thy way unto the Lord, and trust in him; and he will bring it to pass. And our Saviour, 
(c) Mat. 6.33  Seek ye first the kingdom of God and his righteousness, and all these things [of the world] shall be added unto you. And if God do take care of us, and will bring to pass our desires, and cast upon us all needful things, when we have done our duty, and do rest upon his providence: what a vanity, nay iniquity is it, to beat our brains about those things, which, if we would leave them to God's disposing, would without our care be better done to our hands?  
Secondly, they are fruitless and without effect, and do no way help forward or further the thing which we care or labour for. For 
(d) Matt. 6.27. Luk. 12.25.  which of you (saith our Saviour) by taking thought can add one cubite to his stature? His meaning is, that no thought, nor care, nor anxiety of mind, can effect our desires, or procure the success; which is only in God's power to give. And so, in like sort, we may reason of all other the like cases: Which of us by sitting in a corner, (though we should weep our bellies full) can by this carking care, either cure a disease in our bodies, or make up a breach in our estates, or pacify the broils in our house, or bring to life again a deceased friend? No. These be things, which if God do not give them, we cannot have them. Thus this care, and vexation of spirit, is both needless without use, and fruitless without effect: and in both respects we may say that this irregular care doth cumber us and not help us.  
II. Immoderate cares do make our life to be without comfort. For God 
(e) Psal. 104.15.  hath given us both bread to strengthen us, and wine to make the heart glad, and oil to make the face shine; as David speaketh: and he it is that 
(f) Act. 14.17.  filleth our hearts with food and gladness. The meaning of which sayings is, that God doth not only bestow on us necessary things that may preserve life, but comfortable things also, that may make it joyful; and would not only have his servants to live, but while they live, to rejoice also. But cares take away this joy: they are ever accompanied with sadness and sorrow; and 
(a) Prov. 15.13. and 12.25.  by sorrow in the heart (saith Solomon) the spirit is broken, & a 
(b) Prov. 17.22.  broken spirit drieth the bones: so that all the days of the afflicted [spirit] are evil; but a merry heart is a continual feast. In respect whereof we may say of such a man, that he enjoyeth not life, while he possesseth it: and that his very soul doth but serve to make his pains sensible. Nay, sorrow doth not only deprive man's life of the comfort which God hath given him; but doth even deprive the man of life itself. For to say nothing of those, who being oppressed with cares, do with their own hands hasten their death; this sadness in the soul, doth by degrees shorten our time, and that when we think not on it. 
(c) 1 Sam. 1.7, 8  It made Hannah to weep, and to forgo her food. 
(d) 1 Kings 21.4, 5.  It made Ahab sick, & betake himself to his bed. And (as the Apostle saith) in the end, 
(e) 2 Cor. 7.10.  it worketh death. And thus cares do make the life uncomfortable, and without joy.  
III. Immoderate cares do make men unfit for God's service: and that in two respects. 1 Because he that is dejected with grief, cannot be cheerful about any work: much less, can he that is grieved with worldly cares, be free hearted to so contrary a work, as is God's service. But as 
(f) 2 Kin. 3.15  Elishah was then fit to prophesy, when the minstrel played before him: so men are then fit to hear and read and pray with devotion and zeal, when their hearts are enlarged with joy and gladness. And therefore God requireth, 
(g) Deut. 28.47  that when men have abundance of all things, they should serve the Lord with joyfulness and gladness of heart. 2, Cares make us unfit to serve God, because the heart being taken up with earthly thoughts, hath no leisure to attend to heavenly things. But as he that is in a deep study, or is musing on some matter with intention of mind, seethe not the things that are before his eyes, or if he see them, yet noteth them not: so he whose mind is filled with cares of the world, heareth not what the Preacher saith unto him, or if he heareth it, he observeth it not: nay, when himself prayeth, his heart knoweth not what his mouth speaketh. And no marvel: for the heart is away all the while, ranging here and there, where his thoughts be. Or if such a man fasten upon any thing in the public ministry; Yet his care of the world carrieth him from the Church to other affairs; and they do so wholly take up his thoughts, that be thinketh no more on that which he had once heard: & so the seed that was sown, for want of watering it by meditation, never groweth up into practice. For which cause our Saviour telleth us, that 
(h) Matt. 13.22  the care of this world doth choke the word; and warneth us to 
(i) Luk. 21.34.  take heed, lest our hearts be overcharged with surfeiting and drunkenness and cares of this life: and so that day [of the Lord] come upon us at unawares. In which admonition we may consider these particulars. (1) What he warneth us of, and it is surfeiting and drunkenness and cares of this life: he joineth these three together, because though they differ in nature, yet they agree in one work or effect. (2) What the effect is, which they cause, they overcharge the heart, that is, they press it down to the ground with the heavy burden that they lay upon it. Surfeiting burdeneth it with excess of meat; drunkenness with abundance of drink; and worldly cares with anxious and distracting thoughts: and all of them keep it down, and make it lie grovelling upon the ground. (3) What the danger hereof is; and that is, men are unprepared and unready for the coming of Christ unto judgement, so that that day cometh upon them at unawares: and he that is not prepared to give his account, will never be able to abide the last sentence. Thus cares make men unfit for God's service, and consequently for their last reckoning.  
FOUR Immoderate and distrustful cares, as they deprive ourselves of comfort, so they rob God of his honour. For if we will deal justly with God, and divide aright between him and ourselves, in the managing and ordering of all our affairs and businesses, ours is the labour, his is the success: to us it belongeth to use lawful means, but to him to give a blessing, and to prosper the means, that we have used. This the Psalmist teacheth us, 
(a) Psal. 12●. 1.  Except the Lord build the house, they labour in vain that build it: and, except the Lord keep the City, the watchman waketh but in vain. And, it is vain for you to rise up early, to sit up late, and to eat the bread of sorrows. And so the Apostle, 
(b) 1 Cor. 3.6.  I (saith he) planted, and Apollo's watered, but God gave the increase. And our Saviour saith of the husbandman, that 
(c) Mar. 4.26.  he casteth seed into the ground, and sleepeth, and riseth night and day, and the seed springeth and groweth up, he knoweth not how. And, 
(d) 1 Cor. 15.37, 38.  Thou (saith the Apostle) sowest not that body which shall be, but bare grain, it may chance of wheat or of some other seed: but God giveth it a body, as it hath pleased him; and to every seed his own body. By which sayings we may see that the husbandman after his day's labour may take his night's rest, and never trouble himself about the springing of the seed; because that is a thing, that is out of his reach, and it is God alone that doth make the corn grow without his thinking on it. But again, suppose the husbandman should be so foolish, as when he hath done seeding, to watch all night, and to toss up and down upon his bed, and beat his brains in pieces with thinking on the growth of his corn, and caring for a plentiful harvest; yet for all this, neither would his corn grow the better, nor his barns at the harvest prove ever a whit the fuller. And thus it is in all other cases and businesses of the world: The labour is ours, and our part it is to use the means; but the success is Gods, and his part it is either to withhold, or to bestow a blessing. And therefore, if any man take upon him to forecast and provide for the success and event of things, otherwise then by using fit means for it; (as the careful and anxious man doth; who still continueth his care after he hath done his work:) he doth hereby encroach upon God's right, and rob him of one part of his glory, which he will not impart to any other.  
V Immoderate and distrustful cares will be a means to hinder our desired ends, and will even deprive us of that success for which we take all the care. For if with patience and submission we could leave things to be ordered by God's providence, he would not fail to effect our desires: but if we distrust God's providence, and dare not rely on his word; it will be just with God to leave us to ourselves, and to deny us his presence and protection: as 
(a) 2 King. 7.2.  the Prince, that would not believe God's word spoken by the Prophet, was made to see the truth of it, but was denied to enjoy the fruit of it. This point, at least for the former branch of it, hath been in part confirmed already; and may in both the branches of it, be further declared by two contrary examples: the one in Peter the Apostle, and the other in the Patriarch Abraham. Peter doubted of Christ's word, and thereby lost his protection: Abraham believed in hope against hope, and was rewarded with a blessing. But to declare these instances more fully:  
Of Peter we read thus, 
(b) Matth 4.28. etc.  Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried saying, Lord save me. And immediately jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? In this example there are these things considerable: 1, We may note Peter's confidence and steadfast faith: he offered and adventured on his Master's word, to walk upon the Sea, without any other prop to uphold him. 2, His doubting and diffidence. When he saw the wind boisterous, and the sea swelling, and the billows ready to overwhelm him, than he was afraid of the danger, and doubted lest notwithstanding Christ's promise, he might perish in the water. 3, The event and success of all. And that is, Peter never began to sink, till he began to doubt: he walked upon the waters as safely, as a man may walk in a pathway. But when once he disinherited, than he sank downwards: and but that God's mercy was the greater, and Christ caught him by the hand, he might have been drowned in the depth. And so it is with us; If we dare trust God upon his word, we shall be safe in the greatest danger, though we were in the midst of the sea, without any other stay, but the hand of God's providence to uphold us. But if we let go our hold upon God's word, and dare not rely upon his promise; it is no marvel, if we sink, like lead, and perish in the waters. And no marvel than it is, that we do so often faint, and fail, and fall down under the burden. For which of us would not do as S. Peter did; fear to be drowned, if we were in the midst of the sea, and shaken with a boisterous wind? Nay, which of us durst do as he did; adventure to go upon the sea, when God should command it? Surely God hath bidden us deal justly, and to 
(a) Heb. 13.5.  have our conversation without covetousness: and hath promised, that he will never leave nor forsake us. But we notwithstanding fear, and say, that if we do not as others do, that is, shift and lie, and put off base wares, and overreach in our bargaining, we may go a begging, and shut up our shop windows. Again, God hath commanded us, that if men oppose us, while we are about his service, we should not 
(b) jer. 1.17. Ezek. 2.6.  be dismayed at their faces, nor afraid of their words: and he hath promised that in such a case he will 
(c) jer. 1.18, 19 Ezek. 3.8, 9  make us a defenced city, and an iron pillar, and walls of brass against Kings and Princes, and Priests and People: and though they fight against us, yet they shall not prevail against us. But we, if a Great man require of us that which is unjust to be done, and show us an angry face for doing of our duty; we tremble at the sight, and our hearts quake within us, 
(d) Is. 7.2.  as the trees of the wood are shaken with the wind. And again to take an instance, which is more direct to the point in hand: God hath commanded, 
(e) Philip. 4.6, 7  Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. And he hath promised that if we obey, than the peace of God, which passeth all understanding, shall keep our hearts and minds through Christ jesus. And again he hath commanded, 
(f) Psal. 37.5, 7, 9  Commit thy way unto the Lord, and rest on the Lord, and wait patiently for him: and he hath promised that he will bring to pass our desires, and that they who wait upon the Lord shall inherit the earth. But we, if we meet with a cross, sickness in our bodies, weakness in our estates, disgraces on our persons, or any other misfortune or distress; we run to a corner, and weep till our eyes be weary, and make our own hearts sad with musing on our misery, and forecasting dangers of undoing.  
Now while we thus distrust God's word, we have no warrant to expect his help: but if we fear with Peter, we must look to sink with him. And this showeth that distrustful cares prevent us of our desires.  
The other example is in Abraham the father of the faithful. Of him it is storied, that 
(g) Gen. 22.1, 2 etc.  God tried him, & said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah: & offer him there for a  offering upon one of the mountains, that I will tell thee off. And Abraham rose up early in the morning etc. Then on the third day Abraham lift up his eyes, and saw the place afar off: etc. And Abraham took the wood of the  offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife, and they went both of them together etc. And they came to the place:— and Abraham built an Altar there, and laid the wood in order, and bound Isaac his son, and laid him on the Altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the Angel of the Lord called unto him out of heaven,— & said, Lay not thine hand upon the Lad, neither do any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. In this example of Abraham, we may note these particulars, and make use of them for our direction. (1) What Abraham was commanded to do: and it was that he should take his only son, the staff of his age, the hope of his posterity, the joy of his life, and (which is most of all) the ground of God's promises towards him in Christ. For God had promised that in Abraham and his seed all the nations of the earth should be blessed: and that seed he had appointed Isaac to be. For 
(a) Gen. 21.12  In Isaac (saith God) shall thy seed be called. Besides, this son, whom Abraham loved, and that deservedly for many respects, he was commanded to carry three days journey off, and to kill him with his own hands, and to offer him up in a  sacrifice unto God. An hard task, and a grievous storm, by which Abraham was put to the trial, what he would do for God. (2) Note, what Abraham in this case performed, and that was even all that was required of him. He took his son, and carried the wood and the knife, and went three days journey, & bound the child, & drew out the knife, and fetched the blow, that should have bereft both Isaac of his life, & Abraham of his dearest son. A strong faith, and an undainted affiance in God, by which Abraham hath set us an example, which most would rather commend, then imitate. For one of us, had we been in his place, would have thought thus; Lord, why should God deal thus strangely with me? Was ever man brought to these straits, that I am in? and, Is it possible, my heart should bear all this, and not break? Or thus; Can God love me, that envieth me mine only child? Will God provide me comfort, when he taketh from me all the joy that I have? and, Meaneth he to perform his promise made in Isaac, when he designeth Isaac to be slain, and his body to be burnt into ashes? Or thus; Will nothing please God, but mine only son? and, Is it not enough, that I part with my son, but I must murder him with mine own hands? and, May I not now at once, make an end both of his life and my grief; but must I be acting it three days together, that by prolonging the time, I may increase my sorrow? Thus or in some such manner, as this we would have been ready to have complained against God: Or if we had submitted against our minds, yet we would have wept and mourned and wrung the hands, like 
(a) Matt. 2.18.  Rachel, that wept for her children, and would not be comforted, because they were not. But Abraham did neither so, nor so. He did what God commanded, and hoped for that which God had promised; And therefore the Apostle saith of him, 
(a) Rom. 4.18.  Against hope he believed in hope: and 
(b) Heb. 11.17.  He that had received the promises, offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called: accounting that God was able even to raise him up from the dead. And this was that which Abraham performed in the time of his trial. (3) Consider we how Abraham sped after all: and that was, an Angel stayed his hand from killing his son, and God commended his faith, that was so ready to obey, & now all ages acknowledge Abraham for the father of the faithful. Nor is there any of us, but will think and say; O happy man that had such a son to give, and such an heart to part with him at God's command, and such a faith to depend upon God when all things seemed contrary, and such a blessing from God, when he was destitute of all help and hope! But this is the end of those, that dare trust God in their trials, and with cheerfulness can follow him through their troubles. Let us then imitate Abraham's faith, and we shall partake also of his blessing.   

CHAP. FOUR What rules or directions we may follow to ease ourselves of these cares.  
THe evils being such and so great which attend irregular cares: I suppose every man will earnestly desire some remedies, that may either eure or abate them. And no doubt but many would do their endeavour to be eased, if they knew which way to go about it. And therefore it will be a seasonable and welcome service, I suppose, if in the last place we can find some Rules that may direct us in this work. And for that purpose I have thought on these following directions.  
I. When such thoughts do arise in our minds, Rule 1 we must not yield to them, and give way to our passions: much less may we (as men use in such cases to do) get ourselves into a solitary room, where we may weep without being seen, and may feed our passions with musing on our misery, and with framing reasons that may aggravate our grief. For all things grow strong, when they are cherished; but these natural distempers which spring and sprout so easily of themselves, will soon become headstrong, if they be not withstood, and either denied entrance, or quickly turned out of doors, that they do not settle within us. And for that purpose we may do four things. (1) We must divert our thoughts some other way, and turn them on some better object. For as husbandmen, when their ground is overflowed with much water, make ditches and water-furrowes to carry it away: so if our minds be over-flowed with cares of the world; there is no better way to drain them, then by making another passage for them, and by diverting them upon some other matter, fit to be thought upon; especially if we set them on work about some such things as may either affect our minds with some useful delight, or may tend to the mitigating or abating of these cares. For which purpose, we may teach our hearts to meditate on the vanity of worldly things; or on the comforts and peace of a good conscience, or on the shortness of this life, or whatsoever other good matter that we can most willingly receive and entertain. For such will find the easiest entrance, and are likely to abide the longest with us. And if our former thoughts and cares do interrupt us, and intermingle themselves against our wills, and so break off, or hinder our meditations: yet we must then force ourselves to call home our wand'ring thoughts, and labour to drive out these fancies, as 
(a) Gen. 15.11.  Abraham drove away the birds that lighted on his sacrifice. (2) We may for the same purpose, betake ourselves to good company, such as whose words may minister grace to our hearts when we hear them; and whose savoury talk may possess our minds with a love and liking of them. For look how much we give our minds to mark such men's discourses, and so much we pair away or diminish of our distracting thoughts. (3) We may, and it will be most available, if we do bend and set our selves about the reading of Scriptures, or perusing of some other wise and sober writings, which may both take up our thoughts, and inform our minds. So it seemeth David did in the times of his distress, 
(a) Psal. 119.23  Princes (saith he) did sit and speak against me: but thy servant did meditate in thy statutes. And again, 
(b) Psal. 119.92  Unless thy Law had been my delight, I should then have perished in mine affliction. By which speeches we may gather, that David did not sit down and bemoan himself with discontented thoughts, but he ran to God's word, and did meditate in his law, and had comfort from thence in all his troubles. And so should we do; if any fears afflict our minds, we should go to the Book of God, and busy ourselves with thinking on the sweet sayings that be there delivered and taught. (4) We should set ourselves with as much cheerfulness, as we may, about the businesses and works of our honest callings. For these are duties that God requireth at our hands, and they be employments that we are well acquainted with, and such businesses withal, as new occasions every day will put us upon: and in these respects it will be the more easy to busy our minds about the ordering of them. And if these have their due place, careful thoughts will have the less room. These are the diversions which we may use in this case: and if thus, or, in any other the like kind, we set our heads and hearts on working; we shall both busy our minds with good thoughts that may profit us, and keep out worldly cares that would annoy us. But if when cares and fears do seize upon us, we avoid action, and shun company, and cast off the care of our callings, and get into a corner, that we may give scope to our cares, and may invent arguments to amplify our misery; it is no martiell, if our fears and cares, and unquiet thoughts get head against us, when as ourselves do uphold them with our own hands.  
II. Rule 2 We must strive to take away the cause, that breedeth these unquiet cares. For as in healing sick bodies, Physicians never think the cure to be sound, till the cause of the disease be removed: so it is in healing sick and distempered minds; there can be no sound cure, till the cause, which first bred the disease, and afterward doth uphold it, be removed or taken away. Now the causes of this sickness, which in this place we endeavour to cure, are especially these two; An immoderate love of worldly things; and a fearful distrust of God's providence and fatherly care over us.  
1 An immoderate love of the world is a cause of inordinate cares; because 
(a) Matt. 6.21.  where our treasure is, there will our hearts also be, as our Saviour saith. If our treasure, that is, that which we esteem, and desire, and love, as some special jewel of great worth, if it be in heaven; then our hearts will be in heaven, ever thinking upon, and ever longing after the celestial joys, and the society of the glorious Saints and Angels, and the presence of the blessed Trinity; in the enjoying whereof is fullness of joy for evermore. And if our treasure be upon earth, if we desire and love the things of this life, as our greatest good; then our hearts will be upon the earth, still thinking on the world, and ever reaching and gaping after it. We shall sometimes be studying how to get them, and sometimes how to increase them, and sometimes how to dispose of them; and when we have nothing to do about them, yet our hearts will delight to look upon them, and to handle them, as the worldling often telleth over his gold and silver; not because he knoweth not the sum, but because he delighteth in the sight and sound of it. And if once these things be lost, which are so much loved; the heart followeth after them mourning and sorowing that his joy is gone, as when David took Michal away from Phaltiel her supposed husband, 
(a) 2 Sam. 3.16.  he went with her along weeping. For that which a man doth love immoderately when he hath it; for that he will mourn immoderately, when he hath lost it. And hence it is, that because Rachel did too excessively desire children, before she had them; therefore the 
(b) jer. 31.15.  Prophet doth bring her in, as a pattern of them that mourn for their children, when they are not. For as it fareth with things that appertain to the body, those that are lose from the flesh, as our clothes and armour are, these we can put on and off without annoyance or pain; but that which sticketh to our flesh, as the skin doth, if that be pulled or plucked from us, it putteth us to pain, and breedeth smart and sorrow: so it is with the things of this world, if they be unto us as our clothes, things without us, & such as we desire only for our use; then we can both possess them and lose them with patience and contented minds: as we see it was with job, when he had lost all that ever he had, 
(c) job. 1.20, 21.  he fell down upon the ground, and worshipped (or praised God) and said, Naked came I out of my mother's womb, & naked shall I return thither: the Lord gave, and the Lord hath taken away: blessed be the name of the Lord. job, when he was stripped of all his goods, and servants and children, all the store that he had in the world; he thought of himself no otherwise, then as of one that is naked and stripped of his clothes: and therefore he endured the loss of all with great patience, and praised God as well when he took them away, as when he gave them. He remembered that he came without them into the world, and must go without them out of the world: and therefore thought he might live without them in the world. And so, if the things of the world be unto us as our clothes which are without us, and not fastened to out flesh or glued to our hearts; then with the Apostle, we may freely say of them 
(a) Philip. 4.12.  Every where and in all things I am instructed both to be full, and to be hungry, both to abound, and to suffer need. But contrariwise, if the love of worldly things do enter into our hearts, & stick fast to our souls, as the skin doth to the flesh, every little pull, that draweth away any of them, will draw away so much blood from our heart's vein. See the truth of this in an example or two. The 
(b) Mar. 10.17. etc.  young man, who as he had great riches, so he loved them too much, came to Christ resolving to do any thing, that should be required, for inheriting of eternal life: but when Christ once bade him, go and sell all that he had, and give it to the poor, and he should have treasure in heaven: he was sad at that saying, as loath to lose heaven, but more loath to part with his lands. And 
(d) 1 King. 21.4  Ahab was sick and would eat no bread, when he was denied Naboths' vineyard, which he did so much desire. And 
(e) 2 Sam. 17.23  Achitophel was so weary of his life for the disesteem of his counsel, that he went and hanged himself. And so all those that love the world, and mind earthly things, who make their belly their God, or have their portion in this life; lose all their joy, and are even weary of their lives, if once they be deprived of that which they love. And consequently, such men can never be free from these immoderate, anxious and tormenting cares. And therefore if any man desire to ease himself of the cares of the world, he must first empty his heart of the love of the world.  
2 A second cause of inordinate cares, is a fearful distrust of God's providence, and his promises made unto us. For if we durst trust God's word, when 
(f) Heb. 13.5, 6.  he saith, I will never leave thee, neither will I forsake thee: then as the Apostle inferreth in the next verse, we might boldly say with ourselves, The Lord is my helper, and I will not fear what man shall do unto me: not fear, if he should take away my goods, or strip me of my dignities, or deprive me of my liberty, or bereave me of my limbs and life. And again we might say with David; 
(g) Ps. 46.1, 2, ●  God is our refuge & strength, a very present help in trouble. There fore will we not fear though the earth be removed, & though the mountains be carried into the midst of the sea: etc. Such a man, is like a ship at anchor, which the waves and storms may beat and batter, but cannot move out of his harbour or station: nor needs such a man to be disquieted with anxious and distracting cares, because he hath fast hold on God, who is the rock of his salvation and will not fail him. But if a man dareth not rest upon God's providence, nor rely on his promises; it is no marvel, if he cling fast to the world, because he hath no better stay to hold by. And therefore take away his goods, or his health, or his liberty, or his preferments; etc. and he will think as Micah said to the Danites, 
(a) jud. 18.24.  Te have taken away my Gods; and what have I more? For his worldly goods, they be his God, in whom he doth trust, and whom he doth adore. And therefore if we will be eased of immoderate and anxious cares, we must accustom ourselves to depend and rely upon God, and to put our trust in him; and then the peace of God will preserve us in all crosses.  
III. Rule 3 If we desire ease of worldly cares, we must seriously meditate on such things, as may persuade a reasonable man to equanimity and patience. And for that purpose these meditations will be helpful.  
1 If we consider the sweet providence of our good God, Meditat. 1 which is such, as that he turneth all that we suffer, to our greater good. Thus Moses telleth the people of Israel, that 
(b) Deu. 8.15, 16.  God led them through the great and terrible wilderness, wherein were fiery serpents and scorpions, and drought, where there was no water, but he brought forth water out of the rock of flint, and fed them with Mannah; [that is, there was no water, but such as God brought them out of the flint, nor no bread but such as he reigned down out of the clouds unto them:] and all this was, that he might humble them [with their wants] and prove them [in their wants,] to do them good at their later end. And God himself saith of those that were carried away captive, that he 
(a) jer. 24.5.  had sent them into the land of the Chaldeans for their good. In which examples we may see, that God turned the penury and the captivity of his people into their greater good. And so he doth still, by the greatest crosses he worketh us the greatest comforts: And that he doth two ways, or in two respects:  
(1) Because he maketh temporal crosses to be spiritual cures unto us: and by the smart which he layeth on the outward, he preserveth the soundness of the inner man. For as a skilful Physician can by his art so temper rank poisons, that he maketh them serve for wholesome medicines: so Almighty God, by his great wisdom doth so order our crosses, that he maketh them to be medicinal unto us. Sometimes he maketh them like purgations, to evacuate our pride and profaneness, and worldliness, and vain glory, and such like corruptions of our souls. And sometimes he maketh them like preservatives, to keep us from falling into those or the like sins. And sometimes again he maketh them like cordials, to strengthen our decaying graces, and to animate us to holy duties, to pray more fervently, and to read and hear God's word more attentively, and to bear the rod of God more patiently, and to perform all holy duties with the more life and alacrity. And for these and such like respects David said, 
(b) Psal. 119.71  It is good for me that I have been afflicted, that I might learn thy statutes. And, 
(a) Psal. 119.67  Before I was afflicted I went astray: but now have I kept thy word. And so, every one of us, may say of the afflictions that we have suffered, if we make a right use of them, It is good for me, that I was dejected with sickness, or disgraced by slanderous tongues, or wronged by unjust neighbours, or vexed with an unquiet wife, or endamaged in mine estate, etc. For by this means I have learned to love God the more, and the world and mine own sins the less. And if we make such wholesome medicines for our souls out of the calamities that befall us in the world, we have little cause to vex ourselves with care, for that which doth do us so much good.  
(2) God doth many times make our present crosses, to be means to prevent future evils, which otherwise might do us greater prejudice in our worldly estate and condition. For example, 
(b) jer. 24.8, 9  the jews in jeremies' time, which escaped the captivity, remained at home for their greater hurt. For they were driven into all the kingdoms of the earth, and were so tortured and consumed there, that they became a proverb, and a taunt, and a curse in all places: but those that were taken captives, escaped these greater evils, and at length were restored home again, and enjoyed their former liberties and lands. And in the like manner God doth many times deal with us also. For whereas we grieve at the untimely death of our children, which we hoped should have been the staff of our old age, and should have inherited both our names and houses: yet we may observe, that many children of as good hope, as they ever were, have proved such crosses to their parents, as that their fathers or mothers have not stuck to say of them: Would God he had never been borne, thus to afflict his friends, and undo himself: or, I would I had carried him to his grave, when I brought him to his nurse. Surely Rachel, who out of her desire of children said, 
(a) Gen. 30.1.  Give me children, or else I die: did afterward 
(b) Gen. 35.19.  die indeed by childbearing. And that son which she 
(c) Gen. 30.24.  joyed to think on aforehand, proved afterward a 
(d) Gen. 35.18.  Benoni, a son of her sorrow. And so the children, whose life we do so immoderately desire, and for whose death we grieve without measure, had they lived, might have proved sons of sorrow, and such as we would have wished, that they had been buried long before. And again, we think it an heavy case, if a man be diseased or dismembered, and either full of pain, or deprived of some limb: and yet it is not unusual, that strength of body, and soundness of limbs, do give occasion of a fare greater mischief; so that we may sometimes hear men say, Would God I had been sick in my bed, or I would I had lost a leg, or an arm, when I went to such a place, or began such a work. Thirdly, we count it a lamentable thing, if a man be rob by thiefs, or impoverished by ill debtors, or undermined by cunning Lawyers, or any way brought to penury or distress: and yet we may note it in the world, that many times riches prove 
* Eccles. 5.13.  the hurt of the owners of them: either they embolden them to some desperate attempt that may be their ruin, or they whet others with envy to lay snares for their life, or one way or other they breed men such woe, that they will say of them, Would God I had been borne to never a foot of land, or, I would I had lived as such a Cobbler or Water-bearer doth; for than I had escaped these mischiefs, and might have had some comfort in my life. And the like may be said of other the like cases; concerning all which we must consider, that what we see afterward, and wish for it, when it is too late; that God seethe aforehand, and provideth for it, before it come. And hence we may have a good meditation to comfort us in all distresses. For if God do take away our children that are dear unto us, as our lives, we should think, It is perhaps because he forseeth, that if they should survive, they would work either woe to us, or ruin to themselves. And if he lay sickness, or lameness, or maimedness upon our bodies; it may be he doth it, because he forseeth that if we had health and strength, and soundness of limbs, they would be an occasion of some greater mischief. And if he send us want and poverty, and losses in our estates and dealings, it is because he forseeth that wealth would breed us more woe, than it is worth. But sure it is, that most times God doth lay afflictions, either because he will procure us some good, or prevent some evil by them. And if so, why should we mourn or take thought for that which tendeth to our welfare and greater comfort?  
2 A second meditation, Meditat. 2 to work patience and to mitigate cares, is, if we consider the times and seasons that God taketh for delivering and relieving of his servants. And that is this, that when all other helps fail, than God is most ready to help: and then is he nearest to relieve, when men are nearest to despair. 
(a) 1 Sam. 2.6.  He (saith Hannah) bringeth down to the grave, and bringeth up again. And 
(b) Deut. 32.36  God (saith Moses) will judge his people, and repent himself for his servants; when he seethe that their power is gone, and there is none shut up, or left. And he (saith S. Paul) 
(c) 2 Cor. 7.6.  comforteth those that be cast down. And he (saith 
(d) Psal. 68.5. & Psal. 10.14.  David) is a Father of the fatherless, and a judge of the widows. And, 
(e) Psal. 27.10.  When my father and mother forsake me, than the Lord will take me up. In all which sayings we may consider two things: (1) God's great mercy in helping the distressed: he bringeth men up out of the grave, he judgeth his people, that is, he righteth them from their adversaries, and he is a Father to pity them, and a judge to defend their just cause. (2) The objects of this mercy, or who they be that God sends such help unto; and they be those who are brought down to the grave, that is, who are in the deepest misery: and, those whose power is gone, that is, who have no means to help themselves; and those, who are cast down, who are fatherless or widows, and who are forsaken of their parents and nearest kindred, and are destitute of all friends and helpers. And hereby we may see, that God doth especially show mercy, when men are in the greatest misery. And that he doth upon three grounds, or for three causes. (1) Because he delighteth to show mercy, and mercy still hath misery for its object, and is then most ready, when there is the greatest need. And from hence it is, that when the Israelites were oppressed by the Egyptians, and 
(a) Exod. 2.23.  sighed by reason of the bondage, and cried; then their cry came up unto God by reason of the bondage. That which made them to cry, made him to help; that is, the sore bondage which they suffered. And 
(b) Exo. 22.23.  If thou afflict the widow and the fatherless (saith God) and they cry unto me; I will surely hear their cry. And it is given for a reason of God's special mercy towards Israel, 
* 2 King. 14.26.  because he saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. The meaning is, as I take it, that there was none left and reserved from the common calamity, nor any other that might help them in this misery. (2) Because God hath a special communion with his people, so that 
(c) Isay 63.9.  in all their affliction he professeth himself to be afflicted: and that 
(d) Acts 9.4.  he that persecuteth them, persecuteth him: and that 
(e) Zach. 2.8.  he who toucheth them, toucheth the apple of his eye: And therefore, the more they are afflicted, the more himself suffereth in them: and consequently, the readier he will be both to secure them, and to ease himself. (3) Because when men are destitute of all help and hope, and have neither friends, nor means; then God may gain the greatest honour by their deliverance: for it will then appear to be his work. So S. Paul saith of himself and Timothy, that they were 
(f) 2 Cor. 1.8, 9  pressed out of measure, above strength, in so much that they despaired even of life; and that therefore they had the sentence of death in themselves, that they should not trust in themselves, but in God, which raiseth the dead. And the same Apostle saith of himself, that God resused to free him from the buffet of Satan at the present, because 
(a) 2 Cor. 12.9.  his strength was made perfect in weakness. And we read of Gedcon, that God would not save him from his enemies by an army of two and thirty thousand men, but he did save him by three hundred. And the reason is given in the text, 
(b) judg. 7.2.  Lest Israel should vaunt themselves against God, and say, Mine own hand hath saved me. The meaning is, that if they should have conquered, when they had a great army, they might have ascribed the victory to their own strength: but if with an handful of men, they should overcome a great host of enemies; all men might see that it was Gods doing, and not their own endeavour that got them the victory. And thus God doth use to do still; he leaveth men to struggle with the cross, when their wants are but small, and the means competent to provide against them: but man's extremity is God's opportunity; when they have no power, than he showeth his; and when all helps and hopes from men do fail them, than is he ready with relief from heaven, that his power and strength and mercy may be seen. And hence we have an excellent meditation of great comfort. For if our distress be small, our care for it should not be great: and if our case grow desperate, and remediless in respect of humane help; then the judge is at the doors, and then God is even at hand, to relieve us, and then may we comfort our drooping souls, as the Apostle did the afflicted Hebrews; 
(c) Heb. 10.37.  Yet a little while, and he that shall come, will come and will not tarry.  
3 Thirdly, Meditat. 3 it will not be unprofitable for easing of cares, if amidst the evils that we suffer, we call to mind the good things, which by God's mercy we do enjoy: and if, as we weigh our crosses by thinking on the greatness or grievousness of them; so we lay in the other scale over against them, the mercies that are still continued unto us. For so we may find perhaps, that our blessings do overweigh our crosses; and therefore that we have greater cause to praise God that we are so well dealt with, then to grudge or grieve that we are no better. For example, say that we are sick, or sore, or maimed: yet we have meat, and physic, and attendance, and a soft lodging, which many others as good as ourselves do want. Or, we are oppressed with great ones, or undermined by Coniecatchers, or slandered by foul mouths: yet we have some kind friends to comfortus, and an obsequious family to observe us, and a commodious house to dwell in; all which may refresh us at home, when we have been molested abroad. Or again, we are impeverished in our estates, and want means and maintenance, and we are crossed in our preferments, and suffer repulse in our suits, and are destitute of friends to supply us: but we have soundness of limbs, health of body, and a right and ready use of our senses; so that we can endure labour, or serve in some places of employment, and work for the getting of an honest living. Or yet again, say we have all these crosses, and none of the other comforts (though who can say so truly?) yet we have the comfort of God's word, and peace of conscience, and hope of eternal life, and we have God our father to protect us, and Christ our Redeemer to pray for us, and the holy Spirit of them both to comfort us, and the blessed Angels to pitch their tents round about us, and to guard us: Or if we have not these for our comfort, it is our fault alone that we want them; and then we have greater cause to be solicitous and careful for the obtaining of these spiritual mercies, then for the repairing of our worldly wants. And hence we have a meditation of great comfort: For if we consider our worldly state, we are not without the testimonies of God's love towards us in many things: but if we look upon our means of grace, and our hopes of glory, and Gods eternal favour in Christ, than we have greater cause to cheer ourselves against all worldly troubles. For then as God comforted his people, saying, 
(a) Isai 30.20.  Though the Lord give you the bread of adversity, and the water of affliction; yet shall not thy Teachers be removed into a corner any more; but thine eyes shall see thy Teachers, and thine ears shall hear a word behind thee saying, This is the way, walk ye in it. So may every afflicted Christian comfort himself in the like manner, Though the Lord have given me, bread of adversity, and waters of affliction, though he have laid on me sickness, or wants, or disgraces, or such like; yet he hath not taken from me his Word, his Sacraments, his Ministers; means of grace, or peace of conscience, or the light of his countenance: and so I may have these, it is no great matter though I want all other things. For as David said, 
(b) Psal. 4.6, 7.  Lord, lift thou up the light of thy countenance upon us: and then addeth, Thou hast put gladness in my heart, more than in the time that their corn and their wine increased: so the Christian soul may say, God hath put more cause of gladness in my heart, by the enjoying of his favour, and the expectation of his glory, then if I had had corn and wine and oil, honours and offices and preferments, health and strength and liberty, and whatsoever else appertaineth to the outward man.  
4 It may help to allay our cares for the world, Meditat. 4 if we consider how God hath allayed and tempered these very crosses, whereof we complain. For say, that God hath stricken us with sickness: yes; but he might justly have stricken us with death. Or he hath laid losses and wants upon us: yes; but he might have left us without any rag to our backs, or crumb of bread for our bellies, or a drop of water to relieve our thirst. Or he hath suffered men to oppress us, and hale us into prison: yes; but he might have given way to the Devil, to set upon us, and hurry us into hell. And finally, whatsoever we suffer, yet it is a great deal less than we have deserved, and then God might have laid upon us, if he had rewarded us according to our sins. And hence we may have a good meditation for our comfort. For in what distresses soever we be, yet we may be glad that they are no worse. And if our crosses seem grievous to be borne, we may cheer ourselves in the Apostles words, 
(c) 2 Cor. 4.8, 9  We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. When Hezekiah considered this, he praised God for it: 
(d) King. 20.19.  Good (said he) is the word of the Lord which thou hast spoken: and, Is it not good if peace and truth be in my days? which is as if he should have said, God might justly have laid this punishment both on me and my children; and his mercy it is that doth spare me in mine own person, and defer his judgement till afterward. And the Church in the Lamentations, 
(a) Lam. 3.22.  It is of the Lords mercies that we are not consumed, because his compassions fail not. And so considering that all our crosses are fare less than our sins, and that God hath mingled much mercy in our afflictions, we have great cause to bless God, that our sufferings are so easy, when our deservings have been so bad.  
5 Fiftly and lastly, Meditat. 5 amidst our solicitous cares for the world, we may think, whether we have not greater cause of taking thought for our souls, which yet doth seldom and little trouble our minds. For example, say we have lost our goods, or offended some great man, or endangered our liberties and lives; and this filleth us with anxiety and care: Yea, but have we not lost some measure of God's Spirit, or offended the Lord of heaven, and endangered our souls and salvation? And where is the thought that we take for these things? This Meditation may either serve to shame us for our worldly mindedness, and that we have so much care about these transitory things: or it may serve to work in us a greater care for our souls; and if that once be increased, our care for the world will in a like proportion be decreased with it.  
These be the Meditations, with which if we busy our selves, when occasion shall require; they may help to avert our minds from musing on our worldly grief, and may mitigate those cares that do too much possess our hearts. And thus much may serve for this third rule, which is to meditate on such things, as may persuade to patience and equanimity.  
FOUR Rule 4 A fourth and last rule is, that in all our pensive thoughts we go to God for comfort, and still unloade our cares into his bosom by prayer and supplication. For if we cast them upon God, God will ease us of them. Nor will any man think, that hath not tried it, how much this course may avail to the quieting of a distracted soul; and that either because having done his duty, he may comfort his heart with the conscience of it; or because having referred himself to God's mercy, he may well hope that God will support him. But what ever the reason be, certain it is that Hannah gained great ease by it. It is said of her 
(a) 1 Sa. 1.6, 7, 8  that being upbraided by her adversary for her barrenness, she wept, and did not eat, and her heart was grieved. Here was her care and thought-taking for want of children. But then 
(b) ver. 10, 11.  in the bitterness of her soul, she went and prayed unto the Lord, and wept sore. Here Hannah cast her burden upon the Lord, and unloaded her cares into his bosom. And then thirdly it is added after all, that having done her prayers, 
(c) ver. 18.  she went her way, and did eat, and her countenance was no more sad. Where we may see, that she had no sooner prayed, but she was cheered: she had cast her burden upon God, and that cased her heart. And so if we by hearty prayer cast our burden upon God, that will be a ready way to unburden ourselves. And therefore, when cares take hold on us, in stead of musing, we should fall to praying. And then 
(d) Philip. 4.7.  the peace of God, which passeth all understanding will preserve our hearts and minds through Christ jesus.  
These be the Rules; it now remaineth to applic and make use of them for ourselves. And that we may do two ways.  
1 If we have any cares upon us already, we have hence direction how to work them out: and that is by opposing them, as they do arise, and by diverting our thoughts upon better objects, and by considering what end the Lord maketh of such occasions; and lastly by unloading our cares into God's bosom by supplication and prayer. And if thus we find not present ease, yet we must still wait: for many have miss of help, because they have made too much haste. Of Abraham we heard before, that he took his son, and the knife and the wood and the fire, and went his three days journey, that he might sacrifice his son, where God had appointed: and after he had gone all the way, and stayed all the time, and was now at the last cast of killing his son; then (and not till then) he found God's help in the top of the mount. But now suppose, that Abraham, either wearied with the journey, or overcome with grief, or despairing of future help, had turned back again after a day's journey or two; Or say, he had sat himself down at the foot of the hill, and with impatient cries had bemoaned his uncomfortable condition, what may we think would the issue have been? Sure, it may well be supposed, that by detaining his son, he might have lost him: but certain it is, that by staying at the foot of the hill, he had not found God in the top of the mount. And so, if we make too much haste, and will not expect God's time, we may outrun God's providence, and fail of his protection and mercy. But if we hold on, in using the means, and resting on God's word; we shall in the end find the Proverb to be true, In the mountain will the Lord be seen.  
2 If dangers be towards, (and when are they not?) we may hereby learn how to prepare for them, and how to arm against them, that they may not affect us with immoderate cares, when they come. And that is, that we settle ourselves aforehand so to deal in all our occasions, as the wise husbandman dealeth in his business. He diggeth, and dungeth, and ploweth and soweth; and when he hath done his day's work, betaketh himself to his night's rest, and leaveth the growing of the corn, and the ordering of the weather to God's care, and providence. And so should we resolve to do. For example thus; If sickness shall befall us, we will go to the Physician for counsel, and use such drugs and diet as may be convenient, and provide such Attendants as may supply us with necessaries; and this is as the sowing of our seed: and when this is once done, than we have done our day's work; and therefore will lay ourselves down in peace, and let God alone with the issue, in whose hands only it is. And the like course we should resolve upon, in all other the like cases; if we shall be slandered by foul mouths, undermined by cunning heads, oppressed by potent neighbours, endamaged in our worldly estates, or whatsoever other cross we shall meet with; we will first sow our seed, and then take our rest; first use good means, and then trust God with the success: and he that hath promised help, before we did ask; will not fail to peforme it, when we think not on it. And if thus we prepare ourselves, before the cross cometh; we shall be the more free from cares, when it is come. For nothing is more available, than courage in such cases; and a resolution aforehand, will by Gods help make us steadfast, when the storm is upon us: nor will God be wanting to afford us his help, if we be not wanting in using of the means. For that belongeth to us also, which was spoken to Solomon; Up & be doing: 
1 Chron. 22.16.  and the Lord will be with thee. Now the God of all mercy, and goodness, guide our hearts in the doing of our duties, and bless our labours with success and comfort, and so free us from cares of the world, that we may serve him without distraction all our days. Amen.  
FINIS.