A TREATISE OF Carefulness; Wherein is set forth The 

Symptoms of  
Dangers by  
Arguments against  
Means to prevent   overcharging Cares.  
By the late faithful Preacher of God's Word, HENRY ARCHER, Sometimes Preacher in London.  1 Cor. 7.32. 
But I would have you without, carefulness.  
LONDON, Printed by R. Bishop for Francis Coles, at the half Bowl in the Old Bailie, 1641.   

To the Christian Reader.  
ONe generation passeth, and another generation succeedeth (saith the Wiseman.) In the revolution of a few years, the earth is delivered of her former burden, and another crop of men and creatures spring up. Neither natural parts, moral gifts, nor spiritual graces will avail against that peremptory sentence, Dust thou art, and to dust thou shalt return. Even the Prophets, as the Prophet saith, Where are they? Moses, though a man of God, a meek man, and a Prophet, yet he must go up into the Mount and die; and then, Arise joshuah, (saith God) Moses my servant is dead.  
This servant of God, and Minister of Christ, having some years since tasted of mortality; though he left a name behind him, as the smell of Lebanon, (being in his life time faithful and painful in God's harvest:) yet things committed only to memory, being in short time forgotten, I thought it not unfit (partly for the preservation of his memorial, and partly for the benefit of the present and future times) to erect this little monument (as it was hewed by himself) upon his grave.  
This present Treatise, among many of his fruitful labours, as it is not unfit for any time, so it may be esteemed most exquisite in these anxious days, wherein the hearts of men are generally eaten up with immoderate cares about future events, both national and personal, whereby the lives of men become wholly uncomfortable, and they become selfe-tormentors. The worthy Author herein hath clearly and fully discovered, the causes, symptoms, dangers, & effects, with the remedies of this needless, bootless, pernicious evil of carking cares, which as a lethal spring, drieth up the strength of the spirits.  
I will not wrong the Author so much, or detain the Reader so long, as by a perfunctory commendation, to set forth a thing of such worth. I rather refer the Christian Reader to the Treatise itself, wherein thou shalt find the scope to disburden thy heart of worldly cares, and to bring it into perfect tranquillity; which as it is the intent of the work, so it is the desire of  
Thy Christian friend, T. S.   

A TREATISE of CAREFULNESS.  LUKE 21.34. 
Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you unawares.  
And Cares of this life.  
OUr Saviour in this Verse, by way of exhortation, prescribes a notable means by 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 surfeiting, or drunkenness, 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 expressed 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 be careful that at no time their hearts were overcharged.  
The overcharging that should be avoided, is of two sorts; 

First, surfeiting and drunkenness.  
Secondly, the cares of this life.    
First, they must be careful that their hearts were not overcharged with surfeiting and drunkenness, which by a Synecdoche doth imply and import all kind of pleasures and contentments of this present world, whether lawful or unlawful. The point that we might observe hence is this, that The people that would not have the time of judgement come upon them unawares or unprepared, must be very careful that at no time their hearts be overcharged with any contentment or pleasures of this world, either lawful or unlawful.  
But that which I mean to stand upon, is the second thing, that people must take heed they be not overcharged withal, 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 general. 
Care, what.  Care, it is the applying of the mind to think upon some object with regard to it, as 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 mind, or of study for the obtaining of somewhat. When the mind is earnestly bend and employed 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, than it is called care of this life, or care of this world. When the Care is about the things of the world to come, than it is called heavenly Care, or Care of the world to come.  
That that is here meant in the Text, as the Text itself shows, 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 seem to prohibit all kind of Care, as in Mat. 6. 
Matth. 6.  Take no thought what you shall eat or drink, etc. So in Phil. 4. 
Phillip 4.  be careful in nothing And that in 1 Cor. 7. 
1 Cor. 7.  I would have you be without carefulness. Many such Scriptures there are that prohibit all kind of Care seemingly. But this will help us to understand the meaning of them; for it cannot be 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 learn diligence and care of the Ant or Pismire, that in Summer provides for Winter. And we find diligence, and care, and painfulness, to be abundantly pressed, 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 seems 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, he seems directly to express such things as are necessary and very convenient for this present life. He 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 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 seems to be expressed 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 thorns, are those which fell among Pleasures and Riches, and Cares of this life. Christ makes a distinction between Cares, Riches, and Pleasures, intimating that Cares as well as Riches choke the Word. Care for necessaries and conveniences, as well as care of abundance, and the having of it; the labouring to get much: the one as well as the other choke the Word. And thereupon, Matth. 6.25. 
Mat. 6.25.  our Saviour prohibiting the overcharging care, he instances in necessaries, not in abundance and superfluities; take no thought for your life, be not overcharged with care and thought concerning your life, what ye shall eat or drink, and wherewith ye shall be clothed. He not only bids us take heed that we be not overcharged with Care for abundance, but for necessaries, even for our life, in regard of necessary food and raiment: And this I take to be the meaning here in the Text, Let not your hearts be overcharged with the cares of 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 only 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 only must they be careful 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 only an error, when they overcharge their hearts with caring for abundance; but though that they care for be 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 careful 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 lawful to care for the necessaries and conveniences of this life, yet it is not lawful to overcharge the heart with care for them. It is lawful for a man to eat meat, but it is not lawful to overcharge his stomach too much. It is lawful for a man to drink drink, but not to overcharge himself too much. It is lawful 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 lawful to care too much to overcharge the heart with too much care 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 stomach with more meat and drink than the stomach can take or digest well. Or to overcharge the back with a heavier burden than it can well bear. So when there is more care for outward conveniences and necessaries than the heart can well demean itself 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 evidences and symptoms. 
Symptoms of overcharging the heart.  The heart appears to be 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 sign 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 sign that the heart is overcharged with too much care, when care comes to distract and disquiet, and perplex the soul. So indeed the word in the original signifies a kind of dividing and cutting asunder of the soul; as by the dissolution of any member of the body there comes to be pain, and dolour, and anguish in the spirit.  
This is expressed to us in Eccles. 2.23. 
Eccles. 2.23.  For all his days are sorrow, and travel, and grief, 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 fear of want.  The one, when it is disquieted with distrustful fear 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 itself, or those that belong to us; as that for fear of want and misery, and necessity that may come upon us, it is perplexed and disquieted.  

2 By doubting of success.  Or else when the heart is perplexed with solicitousness, a●d anxious suspense, doubting about the event and issue of a lawful course that a man takes for the providing of necessaries. This is it you have in Luk. 12.29. 
Luk. 12.29.  Seek not what ye shall eat and drink. Is that unlawful? No; but seek it not so as to disquiet and perplex your spirits with doubt, whether the means, and the pains and labour you take, will have so good effect as to provide necessaries for you or no. That that is the meaning of it, appears by the next words, neither be of a doubtful mind, that is, in careful suspense. When the heart of man so cares for necessaries, and labours in the use of lawful means that God hath appointed, that it is in doubtful suspense, and so anxious and distrustful, 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 itself about the issue, and issue of its labour and means, this overchargeth the spirit.  
It is a very bold thing for any heart to take careful thought about the event of things that belong to God. It is our duty to use the means to walk in the way of God, and in so doing, to commit ourselves 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 means 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 careful for nothing: And i● 1 Pet. 5.7. 
1 Pet. 5.7.  Cast your care on the Lord. Use the means and leave the event and issue, and blessing to the Lord.  
Thus did Saul err, when he was about to prepare his Army to go to battle with the Philistines, he was anxious and solicitous about the event, and so cared for the victory, that he perplexed and disquieted his spirit with distrustful thoughts what the issue of that battle would be. And it was the sin of that King, in 1. King. 2. 
1 King. 2.  when he was sick, he sent to inquire of foreign gods, whether he should recover of his sickness. He was solicitous about the event, and thereupon his spirit was perplexed and disquieted. Here is the first symptom of a heart overcharged with care, even for necessaries: when it so cares that the heart is divided, that the spirit is perplexed, that the soul droops under thought, with suspense and anxious solicitousness about the event.  

2 Too much care for the future.  A second symptom 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 only for bread to day, but for bread to morrow, he takes more care than God hath appointed. How speaks our Saviour, Mat. 6.34. 
Mat. 6.24.  Take therefore no thought for the morrow. He then that takes thought not only for to day, but for to morrow, he takes thought too much, and his heart must needs be oppressed and overcharged with care. For why, observe our Saviour's reason, sufficient for the day is the evil thereof. The care of the present day brings sorrow and burden, and weight enough. Who ever hath but the care of the present time upon his back, 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 unlawful  Not (beloved) that it is altogether unlawful for a man to provide for the time to come. Solomon sends us to the Ant, to the Pismire, Pro. 6. 
Pro. 6.  that in Summer lays up for Winter. And you shall find josephs' wisdom in Egypt, in the years of plenty he provided for the years 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 coming, they made a collection, a treasure, a stock for the poor against the time of famine, and sent to them; so that it is not altogether unlawful 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 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 lays up in summer for winter: because than it is convenient; necessary food cannot be had in winter. So joseph treasured up in the years of plenty because in famine nothing necessary, or convenient could be had.  

2 When it is without distrusting God's providence.  Secondly, there must be no distrustfulness; no caring for the future out of distrust of the providence of God, and therefore not over abundant laying up for the time to come; not to endeavour to fence in all places; to stop all holes, to prevent all possibility of hazard and trouble, we 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: we 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 we have relation to, or dwell with. This is the caring for to morrow that overchargeth the heart; when there is caring for the future, When there is care for excess and superfluities; for more than is convenient: when things may be done as well after as now, yet we will do it now. When there is distrust of 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 symptom, 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 symptom 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 requires. Then a man hath eaten too much when he is disabled to do the other works of nature or of his calling. So when a man takes so much care for the things of this life that he cannot care so much for God as for them; that he cannot care so much for his soul as for them; that he cannot care for his family as he should, not for the poor as he should: when men cannot discharge that care that lies on them towards all others for the care they have of their own necesaries, this care is a great deal too much, 1. Cor. 7.32. 
1. Cor. 7.32  I would have you without carefulness, that is, without being overcharged with carefulness, 
1 To be distracted in God's service.  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 the Apostle would perswad● them if other things concur to keep from marriage; the reason is this, because in the state of marriage we are over much ready to care too much to please husband or wife, and provide for our family, and we care so much that we care not to please the Lord.  
The Apostle makes it not a sin for married persons to please one another; but this is the sin 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 concur keeping from marriage keeps from this inconvenience, pleasing of men more than God. So that care overchargeth 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 God's service.  So when you are made to neglect the worship of God, 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 Corn; 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 john 10. 
john 10.  she was careful to provide conveniences for the inviteing of Christ, but notwithstanding she over charged her heart with care as appears by this, because she did not give attendance to the Sermon and Doctrine of Christ: Martha, Martha, thou cumbrest thyself with many things. The thing in itself is lawful, 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 hear thy words, but they will not do them. They attend the worship of God, they frequent his ordinances, they give ear to the Sermon, yet they observe not to do the things that thou preachest: why so? Their hearts are after their covetousness, their hearts are caring for the things of this life, and they are distracted in my worship, they do not give that attention, and subjection to thy doctrine as they should. So this is a sign that a man's heart is overcharged. In Luke 12.13. 
Luke 12.13.  Christ was preaching, and on a sudden a man in the company breaks out, Master (saith he) I pray thee speak to my brother to divide the inheritance. Here was care for the things of this life: but this man's heart was overcharged with this care. How doth it appear? by this, because he did not give so much attendance to Christ's 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 undervalved, as Esau for a mess of pottage sells his birthright: so when the heart is spent with the cares of this life that the heart is dulled, and deadened, & straitened, & made untoward, and unserviceable, and weary in the service, and worship of God. Any of these ways, when we 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 requires; 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 we should for God, so when we cannot care so much as we should for our own souls. When people so much care for the necessaries of this life, that they cannot allow their souls the time they should have to build them up in knowledge and grace; for private prayer, for self 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 own necessaries, that we do not care for the souls of our families; we do not care to instruct them, to Catechise 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 drink when he hath taken so much that he reels: then a man hath overcharged his back with a burden when he cannot walk 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 particulars. This is the third symptom when the heart is so charged with the necessaries of this life, that we cannot Care so much for others as she should, not for God, nor our own souls, and for others, and our families as we should.  

4 When we use unlawful means  The fourth symptom of a heart overcharged with care, is when the heart so cares for the things of this life, that it breaks out into the use of unlawful means. Or cannot stay God's leisure.  
When we break out into unlawful means; 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 overreaching. A lawful care is ever content with lawful means: and that care that makes a man now and then break out into unlawful means, is not lawful.  
And so for the time, when men so care to provide nenessaries for this life, that they cannot stay God's time, but they must have it presently within such a time, or else they will wait no longer. In 2. King 6. 
2. King. 6.  That King, when there was a great famine; he did so care for supply of necessary and convenient food: that because the prophet bid him wait a while, and made him stay longer than he would have done, he breaks out, It is of the Lord, why should I wait any longer? He would take his own course, and use his own means, he would no longer be dependant upon God. This man overcharged his heart with necessaries; he cared too much, because he would not stay patiently till God's time was to give him answer.  

5 When it hinders thought of judgement  Fiftly, the last sign, 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 been threatened (to the place where he lives) in the word, and by the ministers: when the heart is so solicitous about meat, and drink, and providing for himself, and his family that it thinks not at all of judgements threatened by the master's. Or else doth not think of them as they should to prepare themselves, and expect calamities coming. This especially is Christ's 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 than it is an overcharging thought for necessaries. When the judgements you are told of, are out of your minds, 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 Sodom, Luke 17.26.30. 
Luke 17.26.30.  they are charged that they did eat and drink and were over charged with pleasures. They builded and planted, there was overcharging with Care. Care is lawful in itself: but they cared too much for these lawful things. And it appeared by this they so minded providing of necessaries, and getting of conveniencies for themselves and others, that they utterly forgot, 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 find you are so careful, and take such thought what you shall eat, and what you shall drink, and how you shall be clothed, how you shall provide for your families, and children, as that you either think not of judgements threatened, or are not so mindful of them, or not careful to prepare for them. By these five symptoms you may know, whether your hearts be overcharged with care or no.  
Now than the sum of the Doctrine comes to thus much; how ever care and diligence be very lawful for things necessary, and convenient; so that it be without distraction, and oppression of our spirits: Either with distrustful care for the event, or perplexity of heart with fear of want for the time to come: Or so that it be not caring for to morrow as well as to day, sinfully for the time to come as well as the time present: And so that there be not so much care for necessaries that we cannot give other things their due care: and so that there be not so much care that we use unlawful means, that we cannot wait God's time, or think of judgements threatened: though a care that hath not these flaws in it be lawful, and commendable; and the more diligent and painful, and the more careful, the more commendable. Yet for people so to care for the things of this life solicitously, as to be perplexed, etc. This is to overcharge the heart: and they that would not have judgement to come unprepared they must be careful that they do not over charge their hearts thus. Thus the doctrine is opened.  
For the proof 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 drunkenness, sober in Care even of necessaries, be not overcharged with the cares of this life.  
Neither is it enough for people to be careful that they be not overcharged sometimes, but they must be careful that at no time their hearts be overcharged with any of these cares.  
The reason is plain, because the time of judgement may come at a●y time, at the morning, at evening, at noonday, or at midnight; and it is uncertain when the time of judgement shall be. And it is certain 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 be not over charged with the cares of this life.  
To come to application,  

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

1 Their error that take care for abundance.  Frist, How exceedingly they err that overcharge themselves with care for abundance, with care for superfluity. If it be so great an error to overcharge the heart with care for necessaries, how great an error is it to charge the heart with care for superfluities? If it be a great error to care too much for necessaries, how great an error is it to care too much for too much? Yet notwithstanding this is the error of these times, and of this City Men never content themselves, they never have enough. It may be said of a great many people (that are yet professors of the Gospel) as Habakkuk speaks of the King of Babylon, he transgresseth by wine, there is overcharging of the heart with pleasures, he is a proud man, he keeps not at home, he enlargeth 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 City, they are never satisfied, but as so many horseleeches they cry give, give: they gather to them all the trade and custom, they would if they could gather together all the wealth of the City, and of the Kingdom: Those that Solomon speaks of Pro. 1.10. 
Pro. 1.10.  That are gla●… of gain. 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 error, 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 unlawful things.  The second instruction is to show us how great an error it is to care for unlawful things too much. If it be so great a fault to care so much for things lawful, how great is it to care for things unlawful? This is the fault of many sinners that drink iniquity as water, that never have their bellies full enough, that draw sin as with Cart-ropes; that gallop in the ways of rebellion: and as Peter saith, think it strange that others also do not run with them in the same excess of riot. These are the instructions that we may collect hence.  

Use 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 souls, 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 own souls, nor your families their due care; such of you as care so much how to feed your bellies, and to  your backs, and to provide for your family, that you do not use God's means, nor stay God's times, nor have no leisure to think of, and prepare for those judgements that have been long threatened: To you I speak; you are sharply to be reproved. It was Christ's 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 demean not yourselves as the Disciples of Christ.  
Mistake me not, I blame not them that overcharge their hearts with caring for too much, that are grossly covetous, that belongs to another place; but such as overcharge their hearts for things necessary, convenient things, that might be 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 raiment, and convenient things: let me tell you, this caring too much for things necessary, is as truly covetousness, as the care for other things. Covetousness is not only a desire of too much; but it is also covetousness when the ●eart too much desires any outward 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 plain in Matth. 6.24,25. 
Mat. 6.24.25.  No man can serve two masters, he cannot serve God and Mammon. Will you not say, he is covetous that serves Mammon, and not God? he that makes mammon his God? Observe Christ's 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 he that takes thought for his life, that is, too much care, that overchargeth himself with care though it be but for his life and livelihood, he 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 lawful care; a man may care for his inheritance, and for the equal division of it, and for peace between him and others that are joynt-heires of it; the care is not unlawful, it is a thing necessary: yet notwithstanding you shall find that Christ upon this very man's action, he exhorts against covetousness. After he had answered the man and checked him, verse 14. in the fifteenth verse, take heed of covetousness. What was the occasion he breaks off his Sermon, and exhorts his Disciples and others from covetousness? because this man speaks to Christ to divide the inheritance: Teaching us that that man's caring too much for those things that in themselves were necessary and convenient, was as truly covetousness, as if he had cared for too much.  
Consider this, when people overcharge their hearts with c●res, it is as truly covetousness as they that care for too much. That you may also gather from, Heb. 13.5. 
Heb. 13.5.  Let your conversation be without Covetousness. I, but what is that? be content with such things as you have: for he hath said, I will never leave thee, nor forsake thee. The words seem to imply a double covetousness. First, desire not superfluities; be content with what you have. Secondly, do not too anxiously charge your hearts with necessaries, for the Lord hath said, I will never fail thee, nor forsake thee. This testimony that is brought answers the error in the heart, the care for necessaries, rather than the other, the care for superfluityes.  
By this we may learn that it is covetousness, to overcharge the heart with care for necessaries. And indeed it must needs be so; for it is evident, there is a love of money: if there were not a love of money, as money, thou wouldst never care more for that then for God, and grace, and the keeping of a good conscience. If thy soul did prize God, and grace above money, and above the necessaries of this present world, thou wouldst have enough, so thou couldst enjoy them: and so thy desires and cares would be moderate to other things. Therefore it is an evident sign, when the soul cares too much, though for necessaries, that that soul 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 he hath too high an opinion of that thing. Well, thou that carest too much for necessaries, thou desirest them too much, and thinkest too highly of them: thy understanding is poisoned, thy judgement corrupted, carnal Principles keep the stern of thy soul, and act it aswell as the souls of others. If thou didst not think too highly of money, and of the necessaries of this life, thou wouldst never desire them too much, or care too much for them. It is an evident sign, where any soul cares for the things and necessaries of this world, they think too highly of the God of the world, Money. If thou didst not think that money were a good thing, thou wouldst never desire it too much. If thou didst not think that a man's life consisted in these things, thou wouldst never be too careful for these things. If thou didst not care more for having the things, than for using of the things of this world, and giving account for the things of this world, thou wouldst never desire, or care for them too much. In a word, if thou wert not deeply guilty of Ignorance, and unbelief, if thou wert not Ignorant of the alsufficiency, of the faithfulness, and providence of God; or distrust in the all-sufficiency, and faithfulness, and providence of God, thou wouldst never overcare, thou wouldst never overcharge thy soul with the cares of this present life. Therefore you shall find that Christ in Mat. 6.30. 
Mat. 6.30.  If God so  the grass of the field, shall he not much more you, O ye of little faith? they that care too much for food and raiment are of little faith, if of any.  
Therefore apply it to yourselves, such as are guilty in this, of caring too much, and overcharging your hearts with caring for the necessaries of this life; know your fault, and error, you are guilty of covetousness; that very sin that the scripture so much condemns. Thou art guilty of that sin that the Apostle calls Idolatry Coll. 3. 
Col. 3.  Coveteosnesse which is Idolatry. A covetous man makes an Idol of his money; he makes it his God: why so? he sets his heart upon it, his hope and confidence, his trust, his love, and desire, and joy is upon his money: Therefore covetousness is Idolatry. In a measure thou art guilty of this, thou puttest too much hope, and confidence, and desire, and joy upon outward provision of necessaries, or else thou wouldst never care too much for them, thou wouldst never over-charge thy heart with care, if thy heart did not pitch too much upon these outward things.  
Covetousness 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. Covetousness is such a sin as habitually reigning in the soul, and a man dying in that estate, it shuts him out of heaven, 1 Cor. 6. 
1 Cor. 6.  This is the danger of covetousness, and this thy soul is tainted with, that art overcharged with the cares of this present life.  
And beloved, if you be God's people (I put this supposition, because it is possible that the children of God may be tainted this way, to overcharge their souls with the cares of this life) if thou be one of Gods, and art overcharged with care, thy sin is not the less, but the greater: It is a drunkenness, a surffetting: thy soul is a glutton, a drunkard, that is overcharged with cares. Now what a shame is it for thee to be drunk, to be overcharged with cares, that art not of the night, and of the darkness, but art a child of the day? How doth S. Paul reason, 1 Thess. 5. 
1 Thes. 5.  They that are drunk, are drunk in the night, though now drunkards be shameless: yet in those times men that were drunk, would be drunk in the night, that they might not be seen, that their shame might not be commonly known; 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, etc. that is, as it is a great deal 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 night, and of the darkness; 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 hill; and if a Christian be drunk with cares, every one sees his shame, his reeling, his drunkenness and reproach; all the world takes notice of him. Therefore if you be the people of God, and hope you are, and yet find your hearts overcharged, the more is your shame, considering that you are of the day.  
Nay, the more is your shame, because you have ears to hear; and you have often heard, the Lord hath warned you of the day of judgement, which for aught we know, should have come upon us long ere now; if not national 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 ware; and yet thou that hast had ears to hear these instructions, shouldest thou be unprepared, and unfit 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, than thou wouldst be taken napping, thou wouldst be unfit. This serves for the sharp reproof of those that overcharge their hearts with cares. So much for the second use.  

Use 3. Exhortation not to be overcharged with cares  The third use now remains, that is a use of exhortation, that is, that you look to yourselves, lest at any time you be overcharged with cares; lest this evil of covetousness prevail upon you. Covetousness is that that we are all prone to, jer. 6.13. 
We are all prone to it, jer. 6.13.  From the greatest to the least, they are all given to covetousness. Great men, they are prone to covet too much; and poor men are prone too much to covet things necessary. One way or other we are generally addicted to covetousness, all sorts, all kinds of us. Even Gods own people are prone to this error, therefore David prays against it, Psal. 119.36. 
Psal. 119.36.  Incline my heart to thy testimonies, and not to covetousness, Would David have prayed against the bending of his heart to covetousness, if he had not found himself inclined that way? Therefore we 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 been 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 evil covetousness; do thou look to thyself, to flee these things.  

We are inclined to it.  As we are all prone to this error, to have our hearts overcharged, and so tainted with this evil covetousness; 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 bend of spirit. Thereupon you shall find our Saviour, Luk. 12.15. 
Luk. 12.15:  Take heed, and beware of covetousness. He adds 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 yourselves, that your hearts be not overcharged with this evil of covetousness. Therefore in Matth 6.25. 
Mat. 6.25.  to the end of the Chapter, Christ three 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 drink, or wherewith you shall be clothed. 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 bend of spirit, to this overcharging of the heart?  
The devil, 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 he draws us too much to covet those things that seem necessary and convenient: Especially, beloved, is this exhortation seasonable and useful in this time, wherein the Lord leads many of his children into straits and necessities, and brings them, as he did once his firstborn Israel, to the wilderness, and exerciseth them with the want of those things that seem necessary and convenient. In these times, and for such as are exercised with these straits, this exhortation is seasonable, and much to be listened to, that you take heed, that your hearts be not overcharged with care for the things of this life.  
To overcharge the heart with care, 
Overcharging care, a punishment.  is to bring upon us a kind of punishment to punish ourselves. We need not wish a greater punishment to an enemy, 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 carefulness, and drink their drink with astonishment.  

It makes men murmur against God.  The heart being overcharged with care, makes the spirit prone to commit that great sin of the Israelites in the wilderness, to repine and murmur against the Lord, to tempt and limit the Holy One of Israel. For what was the ground of their oft falling into that great sin of murmuring against God, and tempting him? It was this, they were over-careful for the necescessaries of this present life: they were over-careful 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 evil. 
It is the root of most sins.  It is the seed, not of murmuring only, but even a womb that is able to conceive and bring forth almost any sin against the lord 
It hinders grace.  It is one of the greatest dampers & coolers of grace, and of holy and spiritual affection, that is. Water is not more contrary to fire, than this over-caring heart for worldly things, is to grace.  

And the means of grace.  You shall see how it keeps men much from the ordinances and means of grace, Luk. 14.16,18,19. 
Luke 14.16.18.19.  Christ he calls 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 means 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 coming? The one said, I have bought ground, and I must needs go see it: Another said, I have bought five yoke of oxen, and I must go prove them. These were lawful 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 find time and leisure to come to the means of grace.  
And put the case people should come to the means of grace, yet notwithstanding where the heart is overcharged with care, the means of grace are unfruitful, and ineffectual; if not altogether, yet so, as that they bring nor forth fruit to perfection, Luk 8.14. 
Luk. 8.14.  The third ground brought not forth fruit to perfection: why so? It was choked with the cares of this present life. A heart overcharged with care, is kept from preparing to hear 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 attended and intent; for the heart is after covetousness, distracted with care and thought about this and that; so it calls off the mind, that it cannot lend that attention, at least, give that intention of mind to the Word, as is needful.  
After, it cannot so meditate on that Word; it hath not that leisure and freedom to recall the Word, to consider it, to apply it. Nay, hardly can it believe the certainty, the truth, and promises of the Word. Thus I say, the heart overcharged with care, if it keep not from coming to the means, yet from receiving benefit by the means; if not from all benefit, yet from so much profit as is needful 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 soul 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 evil, which while some covet after, they have erred from the faith, and pierced themselves thorough with many sorrows. Many darts go into the soul of that man or woman that is overcharged with care. And in this respect, and the former, our Saviour compares cares to thorns, because they choke, and prick, and pierce the soul.  
But I cannot better persuade you to this duty, to take heed of being overcharged with care, then in our Saviour's 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 down 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 shall find 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 raiment? As if he should say, God, without your care, hath given you the better, and do 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 less worth, with moderate care, namely, means 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 fowls of the air, they sow not, they reap not, they gather not into barns, 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 Lilies of the field how they grow, they toil not, they spin not, and yet I say, Solomon in all his glory was not arrayed like one of these: Wherefore if God so  the grass of the field, that to day is, and to morrow is cast into the oven, shall he not much more you, O ye of little faith? The sum of the argument comes to thus much, The Lord provides for meaner creatures, that are of less 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 esteem with him, without your perplexing of yourselves with care? What care do the Lilies take for themselves? or the fowls of the air 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 means whereby they may provide for themselves; yet for all this they never want, God provides for them. If God provide for them, which in comparison of you are but base creatures; the grass that to day is, and is gone to morrow; you are lasting creatures, your souls are immortal, your bodies endure longer than the grass; though they may die, yet they shall be raised again. Doth God then take care for them that are so inferior to you in worth, and that have no kind of means of provision of necessaries for themselves at all; and do you not think that the Lord will care for you that are better, to whom he hath given some means and ability of helping yourselves? There is the second argument.  

3 Overmuch care useless.  The third argument is laid down, vers. 27. Which of you by taking thought▪ can add one cubit to his stature? This is taken from the uselessness 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 do? can he help himself with one bit of bread, or with one drop of water, with the meanest covering for himself, with all his carking care? No more than a man by his care can make a grey hair black; or by his care can make his deformed body strait; or by his care can make his low body tall: no more can a man by distracting care help himself with any necessaries in the least measure. Psal. 127. 
Psal. 127.  Riches come from God, It is in vain for man to rise early, and to eat the bread of carefulness: God gives wealth, and he alone; Prov. 22. 
Prov. 22.  The poor and the rich meet together, and God is the maker of them both. No more than a man can make himself, can a poor man make himself rich, or a rich man make himself 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 do not the least good to themselves, no not in the point wherein they care.  

Overmuch care hurtful.  Nay, not only this care is useless, it helps nothing; but it is prejudicial, it hinders much. To use the means lawfully that God hath appointed, that is our work; but the addition, the effecting of the thing by the means, that is God's work. If we do thing aright, do our task, we must use the means, and leave the issue to God: But when we take that upon us that belongs to God, and not only use the means, but oppress ourselves with care, about the event and success; God withholds the success, that else he would give to the use of the means: and because we perplex ourselves with care about things, therefore God many times withholds the things. This is the third argument.  

4 Overmuch care used by heathens.  Again, the fourth argument is laid down, in vers. 32. For after all these things do the Gentiles seek. The people of God must be unlike heathens, they must not overcharge their hearts about necessaries; Christians must not do so. But thou, O man of God, flee these things. Christians are men of God: There he speaks in a special relation, because he was a minister: but it is true in general; we are men of God, we must not do as the heathens do. 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 of this world, as heathens.  

5 GOD knows our wants.  The last Argument is in the end of verse 32. your heavenly 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 necessities, that is able to supply their necessities, 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 oppress 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 knows their necessities, that knows better than they do that they need food and raiment, that is able, and willing, and ready to do it: Then for these children of God to oppress themselves with care, is to charge God, as if he were not a father, or not a loving father, or not knowing, or not an able father. It discovers either a great deal of Ignorance of God, or of the relation we stand in to God, or else a great deal 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 proclaim 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 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 be asked, by what means shall we be able to come to fence ourselves, that we be not overcharged with care about the necessaries of this life.  
The means are these:  

I To work our carnal principles.  First, to work out of your minds those carnal Principles that make your hearts prone this way; and to possess your minds with those spiritual Principles, that may ease your hearts of this overcharging care. Care, as you heard before, is the application of the mind with regard to somewhat; or the earnest bending of the mind to obtain something: Therefore 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 mind: If therefore there be a Principle in the mind that presents the necessaries of this life over-desirable, than the mind must needs be over-careful. If there be a Principle that presents the necessities of this life in a right manner, than the intention of the mind is rightly on these things; and so is not overcharged with cares.  
The Apostle james speaks of a double minded man, jam. 4.8. Therefore men are double minded, because they are double Principled: there are some Principles in the mind, that present these outward things, as most ; 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 ; therefore sometimes (it may be for a fit) they are most for God, and most for grace. The double mindedness comes from the contrariety of the Principles, that are strong and prevalent in the mind: 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 prevails, the ship is ordered this way; when the other prevails, it is ordered the other way. Double mindedness comes from contrary principles, that both at several times work. Then the first means to prevent the heart from being overcharged with care, is to dispossess the mind, to work out such carnal Principles as make the mind care for necessaries too much; and to work in contrary Principles.  

First carnal prinples. 1 That outward things are absolutely good.  As for instance, one carnal 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 show us any good. This Principle, that these things are a good, an absolute good, wherein there is a true contentment and happiness to be sound: this is a Principle in most men's 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 yields any true happiness 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 selves against that over-high conceit of the things of this life, as if there were in them an absolute goodness, the fountain of contentment and happiness.  

2 That we 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 Jews in the wilderness: 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, Would we had died in Egypt: And were there not graves enough there to bury us, that the Lord hath brought us into the wilderness to slay us? Whence came this overcharging care? because of this Principle, they thought if they did not possess enough to maintain 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 man's life consists not in the abundance of outward things he possesseth: No nor in the competency; a man's life stands not in food and raiment.  
We see the children of Israel lived, and might have come to Canaan, had it not been for their murmuring: however they were always exercised with the want of these necessaries, yet they were preserved and maintained. That was a lesson that the Lord set himself to teach his Church, Deut. 8.3. 
Deut. 8.3.  All the forty years that God led them about the wilderness, 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 dispossess our minds of, is this, that there is a great benefit by a certainty, and by having a competency, and conveniency of maintenance for this present life. This conceit runs in most folk's thoughts, that there is a great deal of benefit by having a certainty of outward provision, and a competency, 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 thank him; where he gives a new dependence, and provides a competency, we have cause to bless him. Yet there is no such great matter in a certainty, or in having a competency.  
First, for a certainty; 
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 Moon, is more changeable and uncertain than the Moon. As soon mayst thou perish for want of necessaries, that hast a certainty, as they that have none at all. Do not men as often perish as beasts, and birds, and Lilies, which notwithstanding have no certainty at all, no, not for the next day? There is nothing certain 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, and flee away: there is nothing so uncertain as these things, that when we possess we think are certain. 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 competency. 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 God's manner of dealing with them, when he set himself to do them good, and to prepare them for Canaan he gave them not an independent estate and supply of provision, and competency; no, they were feign 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 sinfulness of man, ther● are many inconveniences in depending upon men: but to depend on God, which we should do, whether we have a competency, or no, there are many Benefits come by this dependence, 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 mercy of God, do they get that are not furnished with a competency every way. Therefore 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 find that makes the heart prone to take too much care for necessaries; take care to work out that principle.  

2 To possess the heart with spiritual principles  Again, as you must dispossess the mind of these principles; so labour to possess the mind with contrary principles, such spiritual 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 Principle of God's Providence, 
Of God's 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 special manner to mankind. Possess the soul with this Principle; 
It is continual.  God he is a faithful Creator; that is, he after he hath made the Creature, deserts not the Creature. The Carpenter builds a house, but never takes care for it afterwards; God doth not so, he is a faithful 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 Schoolmen well call, and express the providence of 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, joh. 7. 
joh. 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 order all things he hath made, to that proper end himself hath appointed them to. There is a providence of God, a certain providence.  

2 Universal  It is grounded upon the fidelity of God, for he is a faithful Creator. The providence of God is universal to all things he hath made, as in Mat. 5. The Lilies, not only of the garden, but those of the field: The birds, not only in the cage, but in the air: the beasts of the wilderness; 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 goodness, the same wisdom, the same power that made all, upholds, provides for all: it is therefore an all-sufficient providence.  

3 Especially to mankind.  Nay, it is a providence that is especially to mankind. The goodness of God, and the love of God, hath mankind for its special object. Therefore the providence of God also hath mankind, even all mankind, for a special object. Now then considering all these things, what need the heart be overcharged with care, when we have one so able, and so faithful to care for us. So saith Peter, Cast your care on God, for he careth for you: what need we then perplex ourselves with care? Thus root ourselves in this Principle, the doctrine of God's providence: study this, and be throughly grounded in it.  
And to help this, take notice of the passages of divine providence, whereby God hath provided necessaries for mankind. How did the Lord provide for the widow? he sent Eliah to her: Eliah comes to her, and asks her something to eat; Alas, saith she, I have nothing but a little oil, and a little meal, 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 child's life; and in this nick of time, the Lord sends Eliah to multiply the meal and the oil, till the famine were ended.  
How did the Lord after provide for Eliah in the wilderness, when he ran away and hid himself, that the Lord 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 them of Rochel, in the siege before this last fatal 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 God's providence, sometimes by ordinary means, sometimes by extraordinary; whereby the Lord shows, 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 possessed strongly of this, that God provides and cares for us.  

2 Gods covenant.  Secondly, possess ourselves of this, that God by promise hath bound himself to provide necessaries. If we be his people, and in the Covenant of God, not only the providence, but the promise of God, ties him to provide whatsoever is convenient. The new Covenant wherein the Lord hath tied himself to pardon our sins, to subdue our iniquities, to sanctify our natures, in that very Covenant the Lord hath tied himself 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. Godliness 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 Blood 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 souls: he is the God of our bodies, as well as of our souls: Christ died for our bodies, as well as for our souls: he hath undertaken for our bodies, as well as for our souls: and every time we receive the Sacrament, we receive the Seal of that Covenant, wherein God is tied to provide necessaries for us  
Thereupon Gods children never want enough, i● they have faith enough to depend on God. God never stays 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 Kingdoms of Israel and judah, and thy Master's houses and wives, and if that had not been enough, I would have given thee more. Wheresoever God stays 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 possess our minds with, is, that the outward necessities of this present life, they are not properly to be cared for, but to be 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 Kingdom of God, and the righteousness 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 find, Psal. 37.4 
Psal. 37.4.  Roul thyself upon the Lord, commit thy way to the Lord, trust in him, and he will bring it to pass. We are to cast 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 toil and drudge, and labour for them.  
Not (beloved) that we 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 lawful means lawfully, but not expect the things from the means, or by the means, but use the means in obedience to God. 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. Roll thyself 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 careful in nothing, but in all things make your requests known to God. This is the third Principle wherewith we should possess our minds; outward things are rather to be expected, than cared for: we 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, (possess 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 kind 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 Steward's purse and place, than have the trouble and the 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, possess 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 ye are Christ's. So in jam. 2.5. God hath chosen the poor of the world to be rich in faith, and heirs of the Kingdom. And in 2 Cor. 5.10. As poor, yet making many rich; as having nothing, yet possessing all things. Thou art a Christian, thou art the 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 souls may be acted by them. This is the first means.  

The second means, to be 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 covetousness: Covet not 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 condition, whatsoever it be.  
And to persuade 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.  
Again, It is the will of God, that thou shouldest be as thou art; it is Gods doing, it is God's 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 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 weakness 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 soul from being overcharged with care. Faith in the providence, and in the promises of God; faith in the power of God, faith in the wisdom 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 seen. 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 seen, faith will make them present to thee. Faith in God's providence, in God's power, and truth, and goodness, and the like; these make present those things thou wantest, and these will keep thee 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 careless; therefore I say, labour for faith. We must live by faith (beloved) not only in regard of our souls, but in regard of our bodies: not only in trading for the world to come, but in the business of this present world. In all things live by faith, walk by faith, do 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 practice of some, when men bleed too much at the nose, to open a vein, and draw the blood to another current, they turn the blood 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 careful for this life, because it is too careless for a better life. The stream cannot run strongly two contrary ways; 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 covetousness: how shall that be? Incline my heart to thy testimonies, and not to covetousness. Be careful of God's 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 covetousness: how is it done? follow after righteousness, 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: therefore oft think of the betterness of spiritual things above earthly, and outward things. The things of God are a great deal more necessary than the things of this present life. Grace is more necessary than the possession of meat, or means to get meat, and drink, and apparel. Thou canst not be happy without grace, thou mayst 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, possess thy soul of them, and turn the stream 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 ourselves as little as may be in any thing in this world: whatsoever it be in outward necessaries, in outward conveniences, tangle yourselves 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 shoes, 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.  
Upon this ground, 1 Cor. 7.32. 
1 Cor. 7.32  the Apostle persuades them not to marry, without simple necessity; and his reason is given, because I would have you with out carefulness, that is, without overchargeing 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 lawful, 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 ourselves free. They wrong their souls in worldly businesses and affairs, 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 care, is, as soon as we perceive our hearts to be burdened with care, that it grows a little too strong for us, presently we begin to ease our backs of it. Accustom not yourselves to carry the burden of care, but as soon as by the former signs you find they begin to grow heavy, 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 will presently ease his own back, and lay it upon his friend: so, as soon as thou findest thy heart begin to be burdened with care, take it at the first, ease thyself 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 we 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 custom upon thy soul; 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 find a vent there, it is a hard thing to turn them: so if thy soul be accustomed to bear the burden of care, to be overcharged with care, 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 lose as at the first, and no weightier; but there is a double inconvenience in cares; care, if it lie long, grows to the back: for care is to the soul, as weeds in the natural soil, wherein they grow, rooted, and the longer they stay, the bigger they grow: so care will grow to the soul, and it will be impossible almost to remove it; and the longer it lies on, the more it increaseth, the stronger it grows: And therefore at the first, as soon as you perceive care to overcharge you, that there is more care than there should be, that it gins to burden your spirits, disburden your souls, cast your care upon the Lord: as soon as you perceive care to sink 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 careful in nothing: how shall that be? In all things make known your requests: tell God of your burdens, make known your cares, and when you have done so, with confidence lay them on him, and ease your own spirits. If thus you take yourselves at the first, when care oppresseth you, it will be easy 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 sum 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 universal, the end of the world, or else any national judgement whatsoever: 
The time of judgement unknown.  It is a direction to them how to carry themselves, that they might not be prejudiced in the day of vengeance, and in the time of calamity. First, Christ lays 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 hour as you think not, the son 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 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.  Upon 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. Therefore the exhortation of Christ to his Disciples, and to us, is this, that we be ready, Mat. 24.44. 
Mat. 24.44  be ye ready: and in Luke 21. verse 36. 
Luk. 21.36.  Watch and pray always. Here is the exhortation that he gives: considering these things, his counsel to his people is this, that they be always ready, always watch, and always pray.  

To be ready, what.  First, that they be ready always, it stands in two things: Having all needful 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 uprightness; an ability to every duty, in our general 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 always, what.  Again, to watch, there must be a keeping from security and slumber, and a heeding ourselves in all particulars, lest we be overtaken in Doctrine and Manners, that always forego times of judgement; there must be a watching in all things, and in all times.  

To pray always, what.  Thirdly, praying always; 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,  as we have command and opportunity. This is the duty that Christ 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 wisdom for his people always to be ready, always to be watching, always 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 overcharged, whether with the pleasures of this life, lawful or sinful. And also with the care, even for the necessaries and conveniences of this present life. This is the wisdom that our Saviour Christ taught his Disciples, concerning the latter times: and this is the wisdom that in them Christ taught you: And this is the wisdom that in these times you must labour to practise. We have great cause to expect Christ's coming to judgement in this Kingdom: he hath warned us of it beyond Sea, by late fearful experience. We see all God's wrath beyond Sea is not yet quenched, it hath broken out fearfully, and of late worse than ever, therefore the times of judgement are coming, the times you have long heard of, and that shall come in a time that is least thought of. When this land lest thinks of judgement, it shall come; for it shall come as a snare to the generality; therefore if you have ears, hear what the Lord saith; therefore be always ready, watch and pray. Which that you may do, take heed that you be not overcharged with the pleasures, and contentments, and cares of this life. Thus much for this Text.  
FINIS