necessaries and conveniences of this present life And why all this but because there is a strong a more than ordinary inclination and bent of spirit to this overcharging of the heart The devill it may be cannot draw many of us to covet too much to that pleonexy and superabundant desire of the things of this world but yet easily hee drawes us too much to covet those things that seeme necessary and convenient Especially beloved is this exhortation seasonable and usefull in this time wherein the Lord leads many of his children into straights and necessities and brings them as he did once his first-borne Israel to the wildernesse and exerciseth them with the want of those things that seeme necessary and convenient In these times and for such as are exercised with these straits this exhortation is seasonable and much to bee listned to that you take heed that your hearts bee not overcharged with care for the things of this life To overcharge the heart with care Overcharging care a punishment is to bring upon us a kinde of punishment to punish our selves We need not wish a greater punishment to an enimie then to be overcharged with care It is a perplexing disquieting thing therefore in Ezek 12.18,19 the Lord threatneth it as a judgement upon people Ezek. 12.18,19 They shall eat their bread with carefulnesse and drinke their drinke with astonishment It makes men murmure against God The heart being overcharged with care makes the spirit prone to commit that great sin of the Israelites in the wildernesse to repine and murmure against the Lord to tempt and limit the Holy One of Israel For what was the ground of their oft falling into that great sinne of murmuring against God and tempting him It was this they were over-carefull for the necescessaries of this present life they were over-carefull for bread and water and for flesh they so overcharged their hearts with care for those necessaries that their spirits failed and murmured against God they limited God and tempted the Holy One of Israel as the story records This inordinate too much care for the things of this life is a branch of that love of money that is the root of all evill It is the root of most sins It is the seed not of murmuring onely but even a wombe that is able to conceive and bring forth almost any sinne against the Lord. It hinders grace It is one of the greatest dampers coolers of grace and of holy and spirituall affection that is Water is not more contrary to fire than this over-caring heart for worldly things is to grace And the meanes of grace You shall see how it keeps men much from the ordinances and meanes of grace Luk. 14.16,18,19 Luke 14.16.18.19 Christ he cals them to the means of grace expressed under the parable of a man that made a great supper and bade many Christ invites people to the meanes of grace but the cares of this life when they care too much for the necessaries of this life keeps them that they come not they all with one consent began to make excuse What made them keep from comming The one said I have bought ground and I must needs goe see it Another said I have bought five yoke of oxen and I must goe prove them These were lawfull and necessary things that their care was about for a man to look to his ground to try his oxen but they over-cared for these things therefore they could not finde time and leasure to come to the means of grace And put the case people should come to the meanes of grace yet notwithstanding where the heart is overcharged with care the means of grace are unfruitfull and ineffectuall if not altogether yet so as that they bring nor forth fruit to perfection Luk 8.14 Luk. 8.14 The third ground brought not forth fruit to perfection why so It was choaked with the cares of this present life A heart overcharged with care is kept from preparing to heare the Word it cannot before premeditate and consider and ponder and pray and the like When it comes into the presence of the Lord where his word is preached it cannot be attent and intent for the heart is after covetousnes distracted with care and thought about this and that so it cals off the minde that it cannot lend that attention at least give that intention of minde to the Word as is needfull After it cannot so meditate on that Word it hath not that leasure and freedome to recall the Word to consider it to apply it Nay hardly can it beleeve the certainty the truth and promises of the Word Thus I say the heart overcharged with care if it keep not from comming to the meanes yet from receiving benefit by the meanes if not from all benefit yet from so much profit as is needfull to bring forth fruit to perfection It pierceth the heart In a word the overcharging the heart with cares is as it were a piercing the soule through with many darts as the Apostle Paul expresseth it 1 Tim. 6.10 1 Tim. 6.10 The love of money is the root of all evill which while some covet after they have erred from the faith and pierced themselves thorow with many sorrowes Many darts goe into the soule of that man or woman that is overcharged with care And in this respect and the former our Saviour compares cares to thornes because they choak and prick and pierce the soule But I cannot better perswade you to this duty to take heed of being overcharged with care then in our Saviours words and arguments who preached a Sermon upon this very purpose Matth. 6.25 Mat. 6.25 to the end of the Chapter there is the exhortation laid downe that I now give Take no thought be not overcharged with care not for necessaries for life What you shall eat or drink or for the body What you shall put on And you shall finde divers arguments Arguments against too much care whereby Christ presseth this exhortation 1 God hath given better things without our care The first argument is in the end of vers 25. Is not life more than meat and the body than rayment As if he should say God without your care hath given you the better and doe you not think that without immoderate care he will give you the worse what care did you take for life yet God hath given it you What care did you take for a body before you had it yet God hath given it you If God hath given you the better without care life a body will not God give that which is of lesse worth with moderate care namely meanes to preserve the life and to cover the body There is the first argument 2 The Lord provides for meaner creatures The second argument is in vers 26. Behold the fowles of the ayre they sow not they reap not they gather not into barnes
abundantly prest and abundantly blest in Scripture therefore it cannot be meant of a prohibition simply of all care But I say the Text helps us to reconcile these Scriptures Some Scriptures say Care not for the things of this life others say care for them that is Care not too much for the things of this life Care not so as to have your hearts overcharged with the cares of this present life This I note by the way in the exposition of the words because it is a good explication and reconciliation of these texts Let not your hearts be overcharged with the cares of this life Not only caring for overmuch but overmuch care for outward things forbidden Our Saviour seemes here to bid us take heed of being overcharged with the Care of the necessaries and conveniences of this life present for in that he saith the cares of this life hee seemes directly to expresse such things as are necessary and very convenient for this present life Hee saith not Let not your hearts be overcharged with care for superfluities and abundance of this present life but Let not your hearts be overcharged with the cares of this present life with the care of those things that are necessary and very convenient for this present life take heed that your hearts be not overcharged no not with those cares It is not enough for a Christian that he be not overcharged with care for superfluities but that he be not overcharged with care for necessaries And that this is the meaning of it it seemes to bee exprest in Luke 8.14 Luk. 8.14 where our Saviour speaking of Care he mentions Care and Riches together making them distinct things Those which fell among thornes are those which fell among Pleasures and Riches and Cares of this life Christ makes a distinction betweene Cares Riches and Pleasures intimating that Cares as well as Riches choak the Word Care for necessaries and conveniences as well as care of abundance and the having of it the labouring to get much the one as well as the other choak the Word And thereupon Matth. 6.25 Mat. 6.25 our Saviour prohibiting the overcharging care hee instances in necessaries not in abundance and superfluites take no thought for your life be not overcharged with care and thought concerning your life what yee shall eat or drinke and wherewith ye shall be cloathed He not onely bids us take heed that wee bee not overcharged with Care for abundance but for necessaries even for our life in regard of necessary food and rayment And this I take to be the meaning here in the Text Let not your hearts be overcharged with the cares of this life take heed of being overcharged with cares for necessaries and with those things that are very convenient for this present life I pray observe it it is not onely the duty of people that they care not for too much but to have a care that they care not too much for any thing Not onely must they be carefull not to care for abundance how to heap up gold and silver as the sands on the Sea-shore but they must take heed of caring too much for the necessaries and conveniences of this present life There is not onely an errour when they overcharge their hearts with caring for abundance but though that they care for be never so little and convenient or necessary yet notwithstanding if they care too much for that they overcharge the heart they unfit and unprepare themselves for the time of judgement this I take to be the meaning of this exhortation Let not your hearts be overcharged no not with the cares of this present life The Doctrine the words afford us is thus much Doct. Too much care for necessaries unfits for judgement The people that would not have judgement come upon them unprepared and unawares must be carefull at all times that they never be overcharged with too much care for the necessaries and conveniences of this present life How ever it be lawfull to care for the necessaries and conveniences of this life yet it is not lawfull to overcharge the heart with care for them It is lawfull for a man to eat meat but it is not lawfull to overcharge his stomack too much It is lawfull for a man to drinke drinke but not to overcharge himselfe too much It is lawfull for a man to lay upon his servants back a burden but not to overcharge his servants back with too great a burden So however it be lawful for people to care for this life for the necessaries and conveniences of this present world yet it is not lawfull to care too much to overcharge the heart with too much care for the things of this life That is the Doctrine To overcharge the heart what For the opening of it we may consider what it is to overcharge the heart It is a metaphor taken from overcharging of the stomack with more meat and drink than the stomack can take or digest well Or to overcharge the back with a heavier burden than it can well beare So when there is more care for outward conveniences and necessaries than the heart can well demeane it selfe under as befits and becomes it this is the overcharging of the heart Now that you may the better understand what this overcharging of the heart is you shall know it by these evidences and symptomes Symptomes of overcharging the heart The heart appeares to bee overcharged with too much care when these things follow When they perplex and disquiet it First when the heart is oppressed and distracted perplexed and disquieted with care when it sinks under care and is overburdened and the spirit comes to droop under the care that is a signe the heart cares too much that it is overcharged what ever the things are for which it cares Though they be never so convenient and necessary it is no matter it is a sure signe that the heart is overcharged with too much care when care comes to distract and disquiet and perplex the soule So indeed the word in the originall signifies a kinde of dividing and cuting asunder of the soule as by the dissolution of any member of the body there comes to be paine and dolour and anguish in the spirit This is expressed to us in Eccles 2.23 Eccles 2.23 For all his dayes are sorrow and travell and griefe his heart takes not rest in the night This also is vanity Here is a heart overcharged with care when in the day time he is full of sorrow and in the night time his spirit takes no rest Now there are two things by which usually the spirit is thus perplexed and overcharged 1 By feare of want The one when it is disquieted with distrustfull fear of want and necessity into which it may fall in hard times and in time to come When the heart so cares for provision of food and raiment or other necessaries either for it selfe or
those that belong to us as that for feare of want and misery and necessity that may come upon us it is perplexed and disquieted 2 By doubting of successe Or else when the heart is perplexed with solicitousnesse aâ—d anxious suspence doubting about the event and issue of a lawfull course that a man takes for the providing of necessaries This is it you have in Luk. 12.29 Luk. 12.29 Seeke not what ye shall eat and drink Is that unlawfull No but seeke it not so as to disquiet and perplex your spirits with doubt whether the meanes and the paines and labour you take will have so good effect as to provide necessaries for you or no. That that is the meaning of it appeares by the next words neither be of a doubtfull minde that is in carefull suspence When the heart of man so cares for necessaries and labours in the use of lawfull meanes that God hath appointed that it is in doubtfull suspence and so anxious and distrustfull and solicitous about the event whether this or that course will take effect whether it will have such an event and effect as he expects when the heart perplexeth it selfe about the issue and issue of its labour and meanes this overchargeth the spirit It is a very bold thing for any heart to take carefull thought about the event of things that belong to God It is our duty to use the meanes to walke in the way of God and in so doing to commit our selves to the blessing of God That is the meaning of that in Psal 37.4 Psal 37.4 Commit thy way to God Use the meanes that God hath appointed but leave the issue and event to God And that also is the meaning of those Scriptures both in the Philippians Phil. 4. Be carefull for nothing And iâ— 1 Pet. 5.7 1 Pet. 5.7 Cast your care on the Lord. Use the meanes and leave the event and issue and blessing to the Lord. Thus did Saul erre when he was about to prepare his Army to goe to battell with the Philistines hee was anxious and solicitous about the event and so cared for the victory that he perplexed and disquieted his spirit with distrustfull thoughts what the issue of that battell would be And it was the sin of that King in 1. King 2. 1 King 2. when he was sick he sent to enquire of forren gods whether he should recover of his sicknesse He was solicitous about the event and thereupon his spirit was perplexed and disquieted Here is the first symptome of a heart overcharged with care even for necessaries when it so cares that the heart is divided that the spirit is perplexed that the soule droops under thought with suspence and anxious solicitousnesse about the event 2 Too much care for the future A second symptome of a heart overcharged with care is this when the heart not only cares for necessaries for the present but for the future When the heart cares not only for to day but for to morrow The object of our care is to day the present time Give us this day our daily bread He that cares though but for necessaries not onely for bread to day but for bread to morrow hee takes more care than God hath appointed How speaks our Saviour Mat. 6.34 Mat. 6.24 Take therefore no thought for the morrow Hee then that takes thought not only for to day but for to morrow he takes thought too much and his heart must needs be opprest and overcharged with care For why observe our Saviours reason sufficient for the day is the evill thereof The care of the present day brings sorrow and burthen and weight enough Who ever hath but the care of the present time upon his backe hath as much as he can bear he that therefore takes in care for the future time also he must needs overburthen his back and lay too great a load on him All care for the future not unlawfull Not beloved that it is altogether unlawfull for a man to provide for the time to come Solomon sends us to the Ant to the Pismire Pro. 6. Pro. 6. that in Summer layes up for Winter And you shall finde Iosephs wisdome in Egypt in the yeares of plenty he provided for the yeares of famine to come after And in Act. 11. the three last verses Act. 11. when the Churches were told by a Prophet that there was a famine comming they made a collection a treasure a stock for the poore against the time of famine and sent to them so that it is not altogether unlawfull for a man to care for the time to come But it must have these three cautions 1 When things necessary for the future cannot be had but for the present First there must be caring for the future when those things that are necessary and convenient for the future cannot so well be had after as they may for the present Hence is the care of the Ant and Pismire The Ant layes up in summer for winter because then it is convenient necessary food cannot bee had in winter So Ioseph treasured up in the yeeres of plenty because in famine nothing necessary or convenient could be had 2 When it is without distrusting Gods providence Secondly there must be no distrustfulnesse no careing for the future out of distrust of the providence of God and therfore not over abundant laying up for the time to come not to indeavour to fence in all places to stop all holes to prevent all possibility of hazard and trouble wee are not thus to distrust the providence of God 3 When others necessities are not neglected Thirdly we must not care for the future as to neglect the present necessities of our brethren wee must not so lay up for the time to come as that we care not how it be with our brethren and neighbours those that wee have relation to or dwell with This is the careing for to morrow that overchargeth the heart when there is careing for the future When there is care for excesse and superfluities for more than is convenient when things may bee done as well after as now yet wee will doe it now When there is distrust of the providence of God that men care not how much they lay up against the time to come Or by what neglect of these whose necessities they should supply This is the second symptome when the heart takes up this kind of care for to morrow as well as to day for the time to come as well as for the present that heart is overcharged 3 When it hinders care of better things Thirdly the third symptome of being overcharged with care is when there is so much care for the necessities and conveniences of this life as that there cannot be so much care for other things as God requiers Then a man hath eaten too much when he is disabled to doe the other workes of nature or of his
calling So when a man takes so much care for the things of this life that hee cannot care so much for God as for them that he cannot care so much for his soule as for them that he cannot care for his family as he should not for the poore as he should when men cannot discharge that care that lies on them towards all others for the care they have of their owne necesaries this care is a great deale too much 1. Cor. 7.32 1. Cor. 7.32 I would have you without carefulnesse that is without being overcharged with carefullnesse 1 To be distracted in Gods serâ—ice He that is unmarried cares for the things of the Lord but he that is married cares for the things of the world It is the argument by which the Apostle would perswadâ— them if other things concurre to keepe from marriage the reason is this because in the state of marriage wee are over much ready to care too much to please husband or wife and prouide for our family and we care so much that we care not to please the Lord. The Apostle makes it not a sinne for married persons to please one another but this is the sinne they are ready to fall into to overcharge their hearts with that care and so to please the Lord too little therefore if other things concurre keeping from marriage keepes from this inconvenience pleasing of men more then God So that care overchargeth when there cannot be so much care for the Lord as the Lord requireth and is due to him Thus when care for necessaries causeth distraction in the worship and service of the Lord when there is such care for the necessities of this life that the Lord cannot be worshipped and served without distraction here is too much care In 1. Cor. 7.35 1. Cor. 7.35 that ye may attend upon the Lord without distraction When your care is so much for food and raiment for wife and husband and children and family that you cannot attend on the worship and service of the Lord without distraction your hearts are overcharged 2 To neglect Gods service So when you are made to neglect the worship of God and to slight that service either for matter or for the manner of it that is due to God this much care is too much for this life The wishing of the Sabbath to be gone that they might sell Corne It is observable they were people that had some conscience they would not trade upon the Sabbath day there was some Religion and conscience but their hearts were overcharged with the cares of this life for why they were distracted and weary of the Sabbath Oh that the Sabbath were gone that we might be getting of money to provide necessaries So we find it was the fault of Martha in Iohn 10. Iohn 10. shee was carefull to provide conveniences for the inviteing of Christ but notwithstanding shee over charged her heart with care as appeares by this because shee did not give attendance to the Sermon and Doctrine of Christ Martha Martha thou cumbrest thy selfe with many things The thing in it selfe is lawfull and convenient but they overcharge thy spirit for they take thee off from that attention that Mary lends to my Doctrine This also is that in Ezek. 33.31 Ezek. 33.31 they come to thee and sit before thee as my people they heare thy words but they will not doe them They attend the worship of God they frequent his ordinances they give eare to the Sermon yet they observe not to doe the things that thou preachest why so Their hearts are after their covetousnesse their hearts are careing for the things of this life and they are distracted in my worship they doe not give that attention and subjection to thy doctrine as they should So this is a signe that a mans heart is overcharged In Luke 12.13 Luke 12.13 Christ was preaching and on a sudden a man in the company breakes out Master saith he I pray thee speake to my brother to divide the inheritance Here was care for the things of this life but this mans heart was overcharged with this care How doth it appeare by this because he did not give so much attendance to Christs preaching but even then his thoughts were upon worldly things So when there is so much care for the things of this life that better things are vnder-vallued as Esau for a messe of pottage sells his birth-right so when the heart is spent with the cares of this life that the heart is dulled and deaded straitned made untoward and unserviceable and weary in the service and worship of God Any of these wayes when wee cannot care so much for God for the glory of God for the worship and service of God in the matter and manner of it as God requiers when it is so the heart is overcharged 2 When we neglect the care of our own souls And as it is thus when we cannot care so much as wee should for God so when we cannot care so much as wee should for our owne soules When people so much care for the necessaries of this life that they cannot allow their soules the time they should have to build them up in knowledge and grace for private prayer for selfe examination and confession for reading of the Scriptures and meditation when there is so much care for the things of this life that we cannot have so much as is fit for our souls that heart is overcharged 3 When others are neglected And so for others when there is so much care for our owne necessaries that we doe not care for the soules of our families we do not care to instruct them to Catechize them to examine and exhort and reproove them to discharge all duties of our families towards children and servants then also the care of necessaries overchageth us Then a man hath overcharged his stomach with drinke when he hath taken so much that he reeles then a man hath overcharged his back with a burthen when he cannot walke upright but staggers in his way and then the heart is overcharged with too much care and thought for necessaries when we cannot uprightly discharge our duties in all perticulars This is the third symptome when the heart is so charged with the necessaries of this life that we cannot Care so much for others as she should not for God nor our owne soules and for others and our families as we should 4 When we use unlawfull means The fourth symptome of a heart overcharged with care is when the heart so cares for the things of this life that it breakes out into the use of unlawfull meanes Or cannot stay Gods leasure When we break out into unlawfull meanes As when a man desires so to thrive and his wife and children that he makes no conscience of fraud and deceit of lying and over-reaching A lawfull care is ever content with lawfull meanes and that care
that makes a man now and then break out into unlawfull meanes is not lawfull And so for the time when men so care to provide nenessaries for this life that they cannot stay Gods time but they must have it presently within such a time or else they will waite no longer In 2. King 6. 2. King 6. That King when there was a great famine he did so care for supply of necessarie and convenient food that because the prophet bid him waite a while and made him stay longer then he would have done he breaks out It is of the Lord why should I waite any longer He would take his owne course and use his owne meanes he would no longer be dependant upon God This man over-charged his heart with necessaries he cared too much because he would not stay patiently till Gods time was to give him answere 5 When it hinders thought of judgement Fiftly the last signe and evidence of a heart overcharged with care for necessaries is when the heart so cares for the things of this present life that it cannot take in the thought of judgements and calamities that have beene threatned to the place where he lives in the word and by the ministers when the heart is so solicitous about meate and drinke and providing for himselfe and his family that it thinks not at all of judgements threatned by the misters Or else doth not think of them as they should to prepare themselves and expect calamities comming This especially is Christs meaning in the text Take heed lest your hearts be overcharged with cares How shall I know that If that day come upon me unawares then it is an overcharging thought for necessaries When the judgements you are told of are out of your mindes or so little regarded that you prepare not but suddenly unawares judgement comes upon you This is that overcharging care that is charged upon the old world and upon Sodome Luke 17.26.30 Luke 17.26.30 they are charged that they did eate and drink and were over charged with pleasures They builded and planted there was overcharging with Care Care is lawfull in it selfe but they cared too much for these lawfull things And it appeared by this they so minded providing of necessaries and getting of conveniencies for themselves and others that they utterly forgate or never fitted themselves for the judgements they were forewarned of Then in the last place you may know whether your hearts be overcharged with care or no. If you finde you are so carefull and take such thought what you shall eat and what you shall drinke and how you shall be cloathed how you shall provide for your families and children as that you either thinke not of judgements threatned or are not so mindfull of them or not carefull to prepare for them By these five symptomes you may know whether your hearts be overcharged with care or no. Now then the summe of the Doctrine comes to thus much how ever care and diligence be very lawfull for things necessary and convenient so that it be without distraction and oppression of our spirits Either with distrustfull care for the event or perplexity of heart with feare of want for the time to come Or so that it be not careing for to morrow as well as to day sinfully for the time to come as well as the time present And so that there be not so much care for necessaries that wee cannot give other things their due care and so that there be not so much care that we use unlawfull means that we cannot wait Gods time or think of judgements threatned though a care that hath not these flawes in it be lawfull and comendable and the more diligent and painfull and the more carefull the more commendable Yet for people so to care for the things of this life solicitously as to be perplexed c. This is to overcharge the heart and they that would not have judgement to come unprepared they must be carefull that they doe not over charge their hearts thus Thus the doctrine is opened For the proofe of it it lies in the text Matt 6. Matth. 6. Take no thought for too morrow And Peter directly expresseth it to us 1. Pet. 4.7 1. Pet. 4.7 The end of all things is at hand be therefore sober As if he should say if you desire to be prepared for the end that is come then be sober sober in pleasures not overcharged with surfitting and drunkennesse sober in Care even of necessaries be not overcharged with the cares of this life Neither is it enough for people to be carefull that they be not overcharged sometimes but they must be carefull that at no time their hearts be overcharged with any of these cares The reason is playne because the time of judgement may come at aâ—y time at the morning at evening at noone-day or at midnight and it is vncertaine when the time of judgement shall be And it is certaine that Christ shall then come to judgement when people least of all expect him Considering all these things who ever would not have judgemnt to take them unawares must take heed that their hearts bee not over charged with the cares of this life To come to application Vse 1. instruction First This doctrine serves for instruction to teach us two lessons 1 Their errour that take care for abundance Frist How exceedingly they erre that ouercharge themselues with care for abundance with care for superfluitie If it be so great an errour to ouercharge the heart with care for necessaries how great an errour is it to charge the heart with care for superfluities If it be a great errour to care too much for necessaries how great an errour is it to care too much for too much Yet notwithstanding this is the errour of these times and of this City Men never content themselves they never have enough It may be said of a great many people that are yet professors of the Gospell as Habakkuk speakes of the King of Babylon he transgresseth by wine there is overcharging of the heart with pleasures he is a proud man he keepes not at home he inlargeth his desire as hell and as death he cannot be satisfied He gathers to him all nations and heapeth to him all people You have a generation in this Citie they are never satisfied but as so many horse-leeches they cry give give they gather to them all the trade and custome they would if they could gather together all the wealth of the City and of the Kingdome Those that Solomon speaks of Pro. 1.10 Pro. 1.10 That are glaâ—… of gaine So 〈◊〉 Pro. 28.22 They make haste to be rich and not only care for necessaries but for too much for abundance This must needs be an intolerable errour when it is so great a fault for a man too much to care for that which is necessary and convenient 2 Those that take care for unlawfull things The
second instruction is to shew us how great an errour it is to care for unlawfull things too much If it be so great a fault to care so much for things lawfull how great is it to care for things unlawfull This is the fault of many sinners that drinke iniquity as water that never have their bellies sull enough that draw sinne as with Cart-ropes that gallop in the wayes of rebellion and as Peter sayth think it strange that others also doe not runne with them in the same excesse of riot These are the instructions that wee may collect hence Vse 2. Reprehension to such as overcharge themselves with care The second use is a use of reprehension namely to all such as over-charge their hearts with care for this present life Such of you as perplex your spirits with care that lay so much care upon your soules that your hearts stoop under it such of you as take too much thought for the time to come as care so much for the things of this life that you give not God his due care nor your owne soules nor your families their due care such of you as care so much how to feed your bellies and to cloath your backs and to provide for your familie that you doe not use Gods meanes nor stay Gods times nor have no leisure to think of and prepare for those judgements that have been long threatned To you I speak you are sharply to be reproved It was Christs charge upon all his Disciples that they should take heed that at no time their hearts were overcharged with care your hearts are overcharged you demeane not your selves as the Disciples of Christ Mistake me not I blame not them that overcharge their hearts with caring for too much that are grosly covetous that belongs to another place but such as overcharge their hearts for things necessary convenient things that might bee cared for only they are not to be cared for too much You are the persons that I speak of you that overcharge your hearts for food and rayment and convenient things let me tell you this caring too much for things necessary is as truly covetousnesse as the care for other things Covetousnesse is not only a desire of too much but it is also covetousnesse when the â—eart too much desires any â—utward thing Not only he is covetous that cares for too much but he that too much cares for necessaries That his is so we see it plaine in Matth. 6.24,25 Mat. 6.24.25 No man can serve two masters hee cannot serve God and Mammon Will you not say hee is covetous that serves Mammon and not God hee that makes mammon his God Observe Christs inference in the next verse Therefore I say take no thought no overchargeing thought take not thought for your life what you shall eat and drink Doth not the connexion of the words imply that hee that takes thought for his life that is too much care that overchargeth himselfe with care though it bee but for his life and livelihood hee serves mammon and is covetous So in Luke 12.13.15 Luke 12.13.15 there a man breaks out and desires Christ to speak to his brother to divide the inheritance this was but a lawfull care a man may care for his inheritance and for the equall division of it and for peace between him and others that are joynt-heires of it the care is not unlawfull it is a thing necessary yet notwithstanding you shall finde that Christ upon this very mans action he exhorts against covetousnesse After hee had answered the man and checked him verse 14. in the fifteenth verse take heed of covetousnesse What was the occasion hee breaks off his Sermon and exhorts his Disciples and others from covetousnesse because this man speaks to Christ to divide the inheritance Teaching us that that mans caring too much for those things that in themseves were necessary and convenient was as truly covetousnesse as if he had cared for too much Consider this when people overcharge their hearts with câ—res it is as truly covetousnesse as they that care for too much That you may also gather from Heb. 13.5 Heb. 13.5 Let your conversation bee without Covetousnesse I but what is that be content with such things as you have for hee hath said I will never leave thee nor forsake thee The words seem to imply a double covetousnesse First desire not superfluities be content with what you have Secondly doe not too anxiously charge your hearts with necessaries for the Lord hath said I will never faile thee nor forsake thee This testimony that is brought answers the error in the heart the care for necessaryes rather than the other the care for superfluityes By this we may learne that it is coveteousnesse to overcharge the heart with care for necessaryes And indeed it must needs bee so for it is evident there is a love of mony if there were not a love of mony as mony thou wouldest never care more for that then for God and grace and the keeping of a good conscience If thy soule did prize God and grace above mony and above the necessaryes of this present world thou wouldest have enough so thou couldest enioy them and so thy desires and cares would be moderate to other things Therefore it is an evident signe when the soule cares too much though for necessaries that that soule is immoderate in its desires Observe wheresoever there is immoderate care there is immoderate desire Care is the fruit they that care too much desire too much Where there is immoderate desire there is a corrupt opinion where a man desires a thing too much hee hath too high an opinion of that thing Well thou that carest too much for necessaryes thou desirest them too much and thinkest too highly of them thy understanding is poysoned thy judgement corrupted carnall Principles keepe the sterne of thy soule and act it aswell as the soules of others If thou didst not think too highly of mony and of the necessaryes of this life thou wouldest never desire them too much or care too much for them It is an evident signe where any soule cares for the things and necessaryes of this world they thinke too highly of the God of the world Money If thou didst not think that money were a good thing thou wouldest never desire it too much If thou didst not think that a mans life consisted in these things thou wouldest neuer bee too carefull for these things If thou didst not care more for having the things than for using of the things of this world and giving account for the things of this world thou wouldest never desire or care for them too much In a word if thou wert not deeply guilty of Ignorance and unbeleife if thou wert not Ignorant of the alsufficiency of the faithfullnesse and providence of God or distrust in the all-sufficiency and faithfulnesse and providence of God thou wouldest never overcare thou wouldest never
overcharge thy soule with the cares of this present life Therefore you shall finde that Christ in Mat. 6.30 Mat. 6.30 If God so cloath the grasse of the feild shall he not much more you O yee of little faith they that care too much for food and rayment are of little faith if of any Therefore apply it to your selves such as are guilty in this of caring too much and overcharging your harts with caring for the necessaryes of this life know your fault and errour you are guilty of coveteousnes that very sin that the scripture so much condemnes Thou art guilty of that sin that the Apostle calls Idolatry Coll. 3. Col. 3. Coveteosnesse which is Idolatry A coveteous man makes an Idoll of his mony hee makes it his God why so hee sets his heart upon it his hope and confidence his trust his love and desire and joy is upon his mony Therefore coveteousnesse is Idolatry In a measure thou art guilty of this thou puttest too much hope and confidence and desire and joy upon outward provision of necessaries or else thou wouldest never care too much for them thou wouldest never over-charge thy heart with care if thy heart did not pitch too much upon these outward things Covetousnesse is that sin that the Apostle would have Christians to separate from All such as professing Christianity yet notwithstanding are covetous 1 Cor. 5.11 1 Cor. 5.11 If any that is called a brother be covetous Eat not with such a one Covetousnes is such a sin as habitually reigning in the soule and a man dying in that estate it shuts him out of heaven 1 Cor. 6. 1 Cor. 6. This is the danger of covetousnesse and this thy soule is tainted with that art overcharged with the cares of this present life And beloved if you bee Gods people I put this supposition because it is possible that the children of God may be tainted this way to overcharge their soules with the cares of this life if thou bee one of Gods and art overcharged with care thy sin is not the lesse but the greater It is a drunkennesse a surffetting thy soule is a glutton a drunkard that is overcharged with cares Now what a shame is it for thee to be drunke to be overcharged with cares that art not of the night and of the darknesse but art a childe of the day How doth S. Paul reason 1 Thess 5. 1 Thes 5. They that are drunk are drunk in the night though now drunkards be shamelesse yet in those times men that were drunke would be drunke in the night that they might not be seene that their shame might not be commonly knowne that was the fashion of these times there was more modesty and shame then than in our times But saith the Apostle You that are of the light and of the day c. that is as it is a great deale more shame to be drunk in the day than in the night because more eyes see a man and look on him there are more that take notice of his folly so it is more shame for a Christian to be overcharged with cares than for worldlings they are children of the night and of the darknesse there is none minds them or looks for other things at their hands But Christians are in the light nay they are lights Cities set on a hil and if a Christian be drunk with cares every one sees his shame his reeling his drunkennesse and reproach all the world takes notice of him Therefore if you be the people of God and hope you are and yet finde your hearts overcharged the more is your shame considering that you are of the day Nay the more is your shame because you have eares to heare and you have often heard the Lord hath warned you of the day of judgement which for ought we know should have come upon us long ere now if not nationall judgement yet God might have summoned thee by any of that that is past to the great day of judgement and thou hast been told that the day of judgement shall come ere thou art aware and yet thou that hast had eares to heare these instructions shouldest thou bee unprepared and unfitted for the day of judgement so long as thy heart is overcharged with cares thou art unprepared for the day of judgement If that judgement should come then thou wouldest be tooke napping thou wouldest be unfitted This serves for the sharp reproofe of those that overcharge their hearts with cares So much for the second use Vse 3. Exhortation not to bee overcharged with cares The third use now remaines that is a use of exhortation that is that you looke to your selves lest at any time you be overcharged with cares lest this evill of covetousnesse prevaile upon you Covetousnesse is that that we are all prone to Ier. 6.13 We are all prone to it Ier. 6.13 From the greatest to the least they are all given to covetousnesse Great men they are prone to covet too much and poore men are prone too much to covet things necessary One way or other we are generally addicted to covetousnes all sorts all kinds of us Even Gods own people are prone to this errour therfore David prays against it Psal 119.36 Psal 119.36 Incline my heart to thy testimonies and not to covetousnesse Would David have prayed against the bending of his heart to covetousnesse if he had not found himselfe inclined that way Therefore wee see our Saviour Christ here exhorts his Disciples to take heed of being overcharged with cares this he would never have done if they had not been prone to have beene overcharged as well as others So Timothy a man that was more than ordinarily moderate yet 1 Tim. 3.10,11 1 Tim. 3.10,11 Thou O man of God flee these things What things The love of money and the coveting of that evill covetousnesse do thou looke to thy selfe to flee these things We are inclined to it As we are all prone to this errour to have our hearts overcharged and so tainted with this evill covetousnesse so we are strongly inclined to it It is not a moderate or ordinary bent of spirit in us all this way but more than an ordinary strong bent of spirit Thereupon you shall finde our Saviour Luk. 12.15 Luk. 12.15 Take heed and beware of covetousnesse He addes a double caution take heed and beware of it see to it watch and ward the words imply both every way with heart and hand look to your selves that your hearts be not overcharged with this evill of covetousnesse Therefore in Matth 6.25 Mat. 6.25 to the end of the Chapter Christ three times in those few verses doth repeat one and the same exhortation which is that I now give you that you take no thought what you shall eat or drinke or wherewith you shall be cloathed Three times our Saviour exhorts his Disciples to take heed of being overcharged with cares for the
and yet your heavenly father feedeth them are you not much better than they And this argument is repeated in vers 28 29 30. Why take you thought for raiment consider the Lillies of the field how they grow they toile not they spin not and yet I say Solomon in all his glory was not arrayed like one of these Wherefore if God so cloath the grasse of the field that to day is and to morrow is cast into the oven shall hee not much more you O yee of little faith The summe of the argument comes to thus much The Lord provides for meaner creatures that are of lesse worth and account with him without their care and perplexing of themselves with care If God take care for the meaner creatures will he not provide for you that are nobler creatures of more account and esteeme with him without your perplexing of your selves with care What care doe the Lillies take for themselves or the fowles of the aire for themselves they have no means at all to provide for their being or for their well-being they take no thought or care at all they have no meanes whereby they may provide for themselves yet for all this they never want God provides for them If God provide for them which in comparison of you are but base creatures the grasse that to day is and is gone to morrow you are lasting creatures your soules are immortall your bodies endure longer than the grasse though they may die yet they shall be raised againe Doth God then take care for them that are so inferiour to you in worth and that have no kinde of meanes of provision of necessaries for themselves at all and doe you not thinke that the Lord will care for you that are better to whom he hath given some meanes and ability of helping yourselves There is the second argument 3 Overmuch care uselesse The third argument is laid down vers 27. Which of you by taking thought can adde one cubit to his stature This is taken from the uselesnesse of our care that is overcharging care distracting care Let a man care never so long and break his heart with care what good can it doe can he help himselfe with one bit of bread or with one drop of water with the meanest covering for himselfe with all his carking care No more than a man by his care can make a gray haire black or by his care can make his deformed body straight or by his care can make his low body tall no more can a man by distracting care help himselfe with any necessaries in the least measure Psal 127. Psal 127. Riches come from God It is in vaine for man to rise early and to eat the bread of carefulnesse God gives wealth and he alone Prov. 22. Prov. 22. The poore and the rich meet together and God is the maker of them both No more than a man can make himselfe can a poore man make himselfe rich or a rich man make himselfe richer God makes them both There is no sillier thing in the world than for men to distract themselves with care all the fruit of it is this they wound their hearts and distract their spirits and doe not the least good to themselves no not in the point wherein they care Overmuch care hurtfull Nay not onely this care is uselesse it helps nothing but it is prejudiciall it hinders much To use the means lawfully that God hath appointed that is our worke but the addition the effecting of the thing by the meanes that is Gods work If we doe thing aright doe our taske we must use the meanes and leave the issue to God But when we take that upon us that belongs to God and not onely use the meanes but oppresse our selves with care about the event and successe God with-holds the successe that else he would give to the use of the meanes and because we perplex our selves with care about things therefore God many times with-holds the things This is the third argument 4 Overmuch care used by heathens Againe the fourth argument is laid downe in vers 32. For after all these things doe the Gentiles seek The people of God must be unlike heathens they must not overcharge their hearts about necessaries Christians must not doe so But thou O man of God flee these things Christians are men of God There he speaks in a speciall relation because he was a minister but it is true in generall wee are men of God we must not doe as the heathens doe They that know not God and Providence and better things they overcharge their hearts with care for necessaries It is a shame for Christians to be like heathens to be hunting as eagerly after the things of this world as heathens 5 GOD knowes our wants The last Argument is in the end of verse 32. your hevenly Father knoweth that you have need of all these things The Argument stands thus It is a folly for children that have a father a father that knoweth their necessityes that is able to supply their necessityes that is ready and willing to minister according to their need it is folly for them to perplex themselves with caâ—e about necessaries So for Christians they have a father why should they then oppresse themselves with care They have a father that is better able then earthly fathers for he is an heavenly father They have a father that knowes their necessityes that knowes better than they doe that they need food and rayment that is able and willing and ready to do it Then for these children of God to oppresse themselves with care is to charge God as if hee were not a father or not a loving father or not knowing or not an able father It discovers either a great deale of Ignorance of God or of the relation we stand in to God or else a great deale of Impiety in thy opinion concerning God Whensoever the heart is overcharged and distracted with cares it is as much as if a man should proclaime to the world I have a father that knows not my need that cares not for it or minds it not or is not able to supply it These are the Arguments by which our Saviour presseth this exhortation that I am now upon that ye at no time be overcharged with cares Means to keep from overcharging care But it may bee askt by what meanes shall we be able to come to fence ourselves that we be not overcharged with care about the necessaries of this life The meanes are these I To worke our carnall principles First to work out of your minds those carnal Principles that make your hearts prone this way and to possesse your minds with those spirituall Principles that may ease your hearts of this overcharging care Care as you heard before is the application of the minde with regard to somewhat or the earnest bending of the mind to obtain something Therfore according as the
mind is Principled so lightly it is ordered for care That as the ship is ordered as the Pilot pleaseth so the mind in point of care is ordered by that Principle that is in the minde If therfore there be a Principle in the minde that presents the necessaries of this life over-desirable then the mind must needs be over-carefull If there be a Principle that presents the necessities of this life in a right manner then the intention of the minde is rightly on these things and so is not overcharged with cares The Apostle Iames speaks of a double minded man Iam. 4.8 Therfore men are double minded because they are double Principled there are some Principles in the mind that present these outward things as most desireable therefore sometimes those men are most for the world most for sin There are some things that present God and the things of God as most desireable therefore sometimes it may be for a fit they are most for God and most for grace The double mindednesse comes from the contrariety of the Principles that are strong and prevalent in the minde That look as in a ship if there be two contrary Pilots and one would carry the ship one way and the other another when one Pilot prevailes the ship is ordered this way when the other prevailes it is ordered the other way Double mindednesse comes from contrary principles that both at severall times work Then the first means to prevent the heart from being overcharged with care is to dispossesse the minde to work out such carnall Principles as make the minde care for necessaries too much and to work in contrary Principles First carnall prinples 1 That outward things are absolutely good As for instance one carnall Principle to be wrought out of the heart that it be not overcharged with cares is this That principle that is intimated Psal 4.4,5 Psal 4.4,5 Who will shew us any good This Principle that these things are a good an absolute good wherein there is a true contentment and happinesse to be sound this is a Principle in most mens minds and a root of overcharging the heart with care It is true these outward things are the good blessings of God but notwithstanding in themselves they are not a good that is not such a good as ministers any true contentment as yeelds any true happinesse to the spirit Therefore we see by experience many have these things and yet they want contentment they are most miserable Many want these things and yet they have contentment and are most happy Here is the first Principle you must set your selves against that over-high conceit of the things of this life as if there were in them an absolute goodnesse the fountaine of contentment and happinesse 2 That wee cannot enjoy our life without them A second principle to be rooted out of the understanding it is this that there is no enjoying our life without the possessing of these necessaries This was that that Principled the Jewes in the wildernesse they had this conceit that they lived by bread and water and flesh and if they had not present possession of these outward necessaries they must needs die presently therefore when they wanted bread they fall a murmuring Would God we had died in Egypt And when they wanted water Would we had died in Egypt And were there not graves enough there to bury us that the Lord hath brought us into the wildernesse to slay us Whence came this overcharging care because of this Principle they thought if they did not possesse enough to maintaine them they could not be maintained Get this principle out of your minds Therefore remember that rule that Christ gives Luk. 12. Luk. 12. A mans life consists not in the abundance of outward things he possesseth No nor in the competencie a mans life stands not in food and rayment We see the children of Israel lived and might have come to Canaan had it not beene for their murmuring however they were alwayes exercised with the want of these necessaries yet they were preserved and maintained That was a lesson that the Lord set himselfe to teach his Church Deut. 8.3 Deut. 8.3 All the forty yeares that God led them about the wildernesse was to teach them that lesson contrary to this Principle he humbled them and led them about to teach them that Man lives not by bread only but by every word that proceedeth from the mouth of God That is a second principle that must be wrought out 3 That a certainty is a great benefit A third Principle that we must dispossesse our minds of is this that there is a great benefit by a certainty and by having a competency and conveniency of maintenance for this present life This conceit runs in most folks thoughts that there is a great deale of benefit by having a certainty of outward provision and a competencie that we be not in straits and put upon dependency this is a Principle and a false one Indeed it cannot be denied but that where God gives a certainty we have cause to thanke him where he gives a new dependance and provides a competencie we have cause to blesse him Yet there is no such great matter in a certainty or in having a competency First for a certainty No certainty in this world when thou hast got a certainty what hast thou got where is this certainty Is it in this world that thou possessest so much goods and money and lands is this a certainty I say there is no certainty in this world All that is under the Moone is more changeable and uncertaine than the Moone As soon maist thou perish for want of necessaries that hast a certainty as they that have none at all Doe not men as often perish as beasts and birds and Lillies which notwithstanding have no certainty at all no not for the next day There is nothing certaine here Prov. 23 6. Prov. 23.6 Why wilt thou set thy heart upon that which is not riches take the wings of an Eagle and flee away there is nothing so uncertain as these things that when we possesse we thinke are certaine So for competency thou thinkest it is excellent to have provision of a competency But consider when God sets himself to bring up his own Church as it were in an immediate manner God brought them up with out present provision of a competencie The children of Israel that were â—ods first born his dearly beloved he had newly fetched them out of the fire and his affection was then strongest towards them yet what was Gods manner of dealing with them when he set himselfe to do them good and to prepare them for Canaan he gave them not an independent estate and supply of provision and competency no they were faine every day to depend on God for bread and water and so he exercised them Beloved great advantage comes by a dependent estate upon God I confess through
as you perceive care to overcharge you that there is more care than there should be that it begins to burden your spirits disburden your soules cast your care upon the Lord as soon as you perceive care to sinke your spirits go to God and cast it upon his back The way how that is done you heard before First by using the means he hath appointed but as his means Secondly by trusting in God for the easing you of that burden Thirdly by making known your requests to the Lord Be carefull in nothing how shall that be In all things make known your requests tell God of your burdens make known your cares and when you have done so with confidence lay them on him and ease your own spirits If thus you take your selves at the first when care oppresseth you it will be easie to disburden your spirits if once you be accustomed to bear this burden it will be so rooted in you and lie so hard on you that you can scarcely remove it The sum of the Text. The summe of all the Text is this I told you that these verses were a direction that Christ gave to his Disciples against the times of judgement either universall the end of the world or else any nationall judgement whatsoever The time of iudgement unknown It is a direction to them how to carry themselves that they might not be prejudiced in the day of vengeance and in the time of calamity First Christ layes down two grounds on which he fasteneth his exhortation the one ground is fetched out of Mat. 24.44 Mat. 24.44 where there is the same exhortation that is here In such an houre as you think not the sonne of man shall come there is one doctrine that the time of judgement shall come when it is least thought of when people least expect it Another ground which was the reason of this is that Luk. 21.35 Luk. 21.35 For as a snare shall it come upon the face of the earth The time of judgement shall come as a snare as a full unavoidable destruction to the generality That is the reason that the coming of judgement is 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 laâ—…s down as the ground of â—…s exhortation Therefore we should be prepared Vpon this supposition that the time of judgement shall come unknown when people least think of it and therefore it shall so come because it shall be a snare to catch the generality in unavoidable destruction Therfore the exhortation of Christ to his Disciples and to us is this that we be ready Mat. 24.44 Mat. 24.44 be yee ready and in Luke 21. verse 36. Luk. 21.36 Watch and pray alwayes Here is the exhortation that he gives considering these things his counsell to his people is this that they be alway ready alway watch and alway pray To be ready what First that they be ready alway it stands in two things Having all needfull graces and having the use and exercise of them It is not enough to have all graces but to use and exercise them The grace of faith the grace of love the grace of hope the grace of repentance the grace of uprightnesse an ability to every duty in our generall and particular calling a zeal after every good work these are the graces that must be had It is not enough to have these but we must be in the exercise and use of these This is to be ready To watch alway what Again to watch there must be a keeping from security and slumber and a heeding our selves in all particulars lest we be overtaken in Doctrine and Manners that alwayes foregoe times of judgement there must be a watching in all things and in all times To pray alway what Thirdly praying alway that is first of all a praying oft upon all times and occasions and opportunities we can pick out Secondly constant praying in times appointed morning and evening and the like Thirdly instant continued prayer not to give over praying acording as we have command and opportunity This is the duty that Christ teacheth all his Disciples considering that the time of judgement shall come unawares when people least look for it and as a snare therefore it is wisdome for his people alway to be ready alway to be watching alway to be praying Now to the end they may be able to do this he exhorts them to take heed of being overcharged A man that is overcharged with meat and drink he cannot watch he cannot discharge his duty and office So it is with the spirits of people that are overcharged they cannot watch and pray and so the time of judgement may come upon them unprepared and unawares They must take heed of being overcharged whether with the pleasures of this life lawfull or sinfull And also with the care even for the necessaries and conveniences of this present life This is the wisdome that our Saviour Christ taught his Disciples concerning the latter times and this is the wisdome that in them Christ taught you And this is the wisdome that in these times you must labour to practise We have great cause to expect Christs comming to judgement in this Kingdome he hath warned us of it beyond Sea by late fearfull experience We see all Gods wrath beyond Sea is not yet quenched it hath broken out fearfully and of late worse than ever therefore the times of judgement are comming the times you have long heard of and that shall come in a time that is least thought of When this land least thinks of judgement it shall come for it shall come as a snare to the generality therefore if you have eares hear what the Lord saith therefore be alway ready watch and pray Which that you may doe take heed that you be not overcharged with the pleasures and contentments and cares of this life Thus much for this Text. FINIS