A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

§. Sect. 3 The third im∣pediment ari∣sing from worldly cares.

The cares also of this world are a great impediment to a godly life. For first, they hinder vs from performing religious duties, as we see in the example of those, who being inuited to the Marriage Supper of the Kings Son, refused to come; and of those, who being called to be Christs Disciples, were so taken vp with the care of their worldly businesse, that they could finde no present leisure to follow Christ. Yea of Martha her selfe, who though she were a good woman, yet was so cumbred with care,

in prouiding for Christs entertainment, that she could finde no time to heare his heauenly Sermons, and enuied her sister, for performing this high and holy duty. Or if we set our selues to performe any seruice vnto God, these cares interpose themselues, and distract vs with worldly and wandring thoughts, so as we cannot performe it with any fruit and bene∣fit: as we see in the Parable of the Sower, where he that receiued seed among thornes, is (as our Sauiour expoundeth it) he that heareth the Word, and the cares of this world, and the deceitfulnesse of riches choke the Word, and hee be∣commeth vnfruitfull. In which regard, our Sauiour giueth vnto vs a speci∣all caueat (whereby we may be fitted for his comming) that wee should take heed to our selues, lest at any time our hearts be ouercharged with surfetting and drunkennesse, and the cares of this life, and so that day come vpon vs at vnawares. For as the one surchargeth the stomake, and maketh vs vnfit for any bo∣dily imployment, so the other oppresse and intoxicate the mind and heart (as it were) with a kind of spirituall gluttony and drunkennesse, that they become altogether vnprofitable for any religious exercise. Now the meanes to remoue this impediment are first, to contemne these worldly things, as being of small value, in comparison of sauing grace, and hea∣uenly glory: For what we can despise, we will not pursue with ouer-much care. Secondly, let vs learne to liue the life of faith, and not resting vpon our owne prouision, cast our selues vpon Gods all-sufficient prouidence, and neuer-failing promises, who will assuredly prouide for vs, if we whol∣ly depend vpon him. And this meanes and motiue the Scriptures offer vnto vs, to preserue vs from couetousnesse and carking care, according to that of the Psalmist, Commit thy way vnto the Lord, trust also in him, and he shall bring it to passe. And that counsell of the Wise man; Commit thy workes vnto the Lord, and thy thoughts shall be established. So the Apostle; Let your conuersation be without couetousnesse, and bee content with such things as ye haue; for he hath said, I will not leaue thee, nor forsake thee. And the A∣postle Peter; Cast all your care vpon him, for he careth for you. But most ex∣cellently doth our Sauiour Christ, with many strong arguments, arme vs against this carking care: Take no thought (saith he) for your life, what you shall eate, or what you shall drinke, nor yet for your body, what ye shall put on. First, because he that hath giuen vs that which is the greater and better, he will not, if we depend vpon him, deny vnto vs that which is lesse and worse. Is not the life more then meate? and the body then rayment? Se∣condly, because he who is so gracious, bountifull, and prouident, as to prouide for the Fowles of the ayre, and the Lillies of the field, without their care and paines, will much more prouide for his children that rely vpon him, and with their reasonable paines and moderate care, doe serue his prouidence. Thirdly, because this carking care is bootlesse and vn∣profitable, seeing God, according as it seemeth best to his infinite wise∣dome, hath allotted vnto euery one a stint and proportion in their estate, as well as in their bodily stature, vnto which they shall come, and not ex∣ceed it. And therefore as no man can adde one cubit to his stature of bo∣dy, though he take neuer so much care and paines; so also it is alike im∣possible hereby to adde one mite vnto that dimension of our estate, which God by his wise and powerfull prouidence hath allotted vnto vs. Fourth∣ly,

because this immoderate care is more fit for Infidels, who rest wholly vpon themselues and their owne meanes, then for Christians, who ac∣knowledge God, most wise, and all-sufficient, to bee their Father; seeing he is omniscient, and taketh notice of all our wants, and omnipotent, and most gracious and bountifull, and therefore most able and willing to sup∣ply them. Fifthly, because the best meanes to be assured of all earthly bles∣sings, in such a proportion as is most fit for Gods glory, and our saluation, is aboue, and before all things, to seeke Gods Kingdome and righteousnesse, because we haue his infallible promise, that if we so doe, other things shall be added vnto vs, as it were small aduantages to this maine bargaine. The which Salomon found verified in his owne experience; who being put to his choyce, and preferring wisedome, before riches, honour, and long life, did not onely obtaine it at Gods hands, but all these things likewise for which he made no suit. Lastly, because it is extreme folly to anticipate fu∣ture cares and troubles before they come, no not those of the next day, seeing when they come, they will bring griefe and vexation enough, though we doe not preuent them before they happen, and so redouble our sorrowes. Neither in truth can we tell whether those things whereof wee take care, will befall vs or no; and therefore what folly is it to vndergoe certaine trouble and care about vncertainties? or if they shall happen, we may haue wit to foresee them, but no power to preuent them; and there∣fore to vexe our selues before they come, is to bee miserable before the time.

Notes

• Math. 22. 5. Luk. 14. 18. and 9 59, 61. Luk. 10. 40.
• Math. 13. 22.
• Luk. 8. 14.
• Psal. 37. 5.
• Prou. 16. 3.
• Heb. 13. 5.
• 1. Pet. 5. 7.
• Math. 6. 25, 26, &c.
• 1. King. 3. 9, 10, 12, 13.