only can amend and rectify your heart; who, because he delighteth in an upright heart, and hath commanded you to seek it in the humble use of his means, will assuredly give it. Thus prayeth David; "Renew, O Lord, a right spirit within me;" and, "Let my heart be sound in thy statutes."

CHAPTER XII.

Of lawful Care, and of Freedom from
anxious Care.

WHEN you have thus exercised a holy care to walk with God in uprightness, according to the foregoing directions, it remaineth that you free yourself of all other care, and that you rest holily secure in God: enjoying your most blessed peace with him, according to the divine direction: "Be careful for nothing."

The care which is commanded, and carefulness which is forbidden, differ thus:

Lawful care is an act of wisdom, whereby after a person hath rightly judged what he ought to do, what not, what good he is to pursue, and what evil is to be shunned or removed; he, accordingly with more or less intention and eagerness of mind, as the things to be obtained or avoided are greater or less, is careful to find out, and diligent to use lawful and fit means for the good, and against the evil, and that with all circumspection; that he may omit nothing which may assist him, nor commit any thing that

may hinder him in his lawful designs; which, when he hath done, he resteth quiet, and careth no farther; casting all care of success upon God, to whom it belongeth, expecting a good issue upon the use of good means, yet resolving to submit his will to God's will, whatever the success shall be.

Sinful care is an act of fear and distrust, exercising not only the head, but chiefly the heart, to the disquietude and disturbance thereof, causing a person inordinately and anxiously to pursue his desires, perplexing himself with doubtful and fearful thoughts

about success.

Lawful care may be called a provident care, and care of the head.

Carefulness

may be called a distrustful care, or a

care of the heart.

This provident care is not only lawful, but necessary; for without it, a man cannot possibly be secure, nor have reasonable hope of good success.

This provident care is commended to you in the examples of the most wise and industrious brute creatures; and in the examples of the most prudent men. As of Jacob's care of his safety, how to escape the rage of his brother Esau, of St. Paul's care of the churches, of the Corinthians care and study to reform themselves; of the good noble woman's care to entertain the Lord's prophet; of the good house-wife's care of well ordering and maintaining her family. The same good examples you have in the care of godly unmarried men and women, how to please God, and that they might be holy both in body and soul; and of Mary, who cared for the one thing needful.

Moreover, you are commanded this provident care, namely, to "study to be quiet, to be no busy body, not idle;" but to "labour in a lawful calling the thing that is good." Also, to "walk honestly towards them who are without;" to endeavour so to walk towards God's people that you" keep the unity of the Spirit in the bond of peace;" to provide for your own; to "give diligence to make your calling and election sure;" to "study to maintain good works." But amongst all, you are commanded chiefly to "seek the kingdom of God, and his rightousness, as the best means to free you from all unlawful cares.

The properties of lawful care are these:

I. Description of lawful Care.

1. The seat wherein lawful care resideth, is the head; for that is the seat of understanding, wisdom, and discretion; but carefulness is chiefly seated in the heart.

2. Godly care is always about good and lawful things, it hath a good object, and good matter to work upon, and be conversant about: proposing always some good thing to be the end, which it would attain. It is not a care about evil, as how to "make provision for the flesh to fulfil the lusts thereof;" like Ahab's and Jezebel's carefulness for Naboth's vineyard and life: nor yet like Absalom's carefulness, how to usurp his father's kingdom; nor like Haman's, how to destroy the Jews: neither is it like the carefulness of those of whom Solomon speaketh, "who cannot sleep unless they do mischief."

3. This holy provident care maketh choice only of lawful means, to obtain this lawful end. David had care of his own life; therefore he got intelligence from Jonathan of Saul's evil purposes towards him. He did fly and hide himself from Saul, but would by no means lay violent hands upon his anointed Lord and king; though he had fair opportunities, and strong solicitations to kill him, he falling twice into his power, and was earnestly called upon by his servants to despatch him.

Observe likewise Jacob's care to save himself, and all that he had, from the fury of his brother Esau, he used only fit and lawful means. For though a man's intention be ever so good, and the thing cared for be good, yet if the means to get it be unlawful, the care is evil. To care how to provide for yourself and yours, is in itself good and needful; but so to care, that you run to unjust and indirect means, maketh it evil. To care how to be saved, is an excellent care, but when you seek to attain it by ways of your own, or of other men's inventions; as by idolatrous worship, and voluntary religion, or looking to be saved by your own works, by purgatory, pope's pardons and indulgences, as the Papists do; this is a most sinful carefulness. To care how to

bring glory to God is the best care; but if, to procure it, you use lying for God, or any other unlawful means, it is an unholy care.

4. This laudable holy care, is a full and impartial care, even, of all things belonging to a person's condition. It is not such a care of the body and state, as causeth neglect of the soul; neither is it such a care of the soul, as is attended with neglect of the

It is not such a care of

body, life, estate, or name. the private, as to neglect the public good; or of the public, as to neglect the private. It extendeth itself to whatsoever God hath committed to our care; both for ourselves and others. Those who care only for themselves, and for the things only of this life, sin in their care. Likewise those who seem to care only how to please God, and to save their souls, yet weakly or carelessly neglect their bodies, and affairs of their families belonging to their place, or the common good of others in church or commonwealth, all these are partial, and do sin in their care. All worldlings and self-loving men offend in the first kind. All superstitious and indiscreetly devout men offend in the second kind: also all such who, for devotion sake, neglect the necessary duties of their particular calling.

5. Lawful care is a discreet and well-ordered care; it putteth difference between things more or less good, and between things necessary or not necessary, between things more necessary and less necessary. In all things it would keep first due order, then due measure.

1. Caring most for God's glory, as Moses and Paul did, who cared more for the glory of God than for their own lives, honours, and welfare. Next, it careth for that one thing needful, how the soul may be saved in the day of the Lord. As any thing is best, or more needful for the present, that is cared for first and chiefly. If all cannot be cared for, the less worthy things, the less necessary for the present, and those things to which we are least bound, should be omitted.