The Christians Life-Lode, Sermon
MATTH. 6.33.
But ſeeke ye firſt the kingdome of God and his righteouſnes, and all theſe things ſhall be miniſtred vntounto you.
IT is a common guiſe at mariages,The preaching of this Sermon at a Mariage gaue occaſiō to this preamble. that the friends of the maried, do preſent them with gifts, to hanſell (as they call it) their entrance into that eſtate, and to furniſh them with ſome neceſſaries towards houſe. Being therefore invited as a friend to theſe Nuptialls, and withall intreated as a Miniſter, to ſeaſon the buſines with ſome word of exhortation, I thought it beſt to conforme my ſelfe (in this) to cuſtome; and to come in with my gift alſo, not of ſiluer and gold, but of ſuch matter and mettall (as Solomon ſpeaks of) which is more precious than pearles, and with which all that can be deſired, doth not deſerue to be compared aPro. 3.15.. And whereas the beſt things which men vſually beſtow, be ſuch as periſh with the vſe, are ſubiect to mothes and cankers & theeues, and are not able to protect a man from that neceſſitie which is wont to ſurprize like an armed man bPro. 24.34.; I ſhall recommend vntounto you who are now entring vponupon the world (if you pleaſe to entertaine it) ſuch an implement, which ſhall (like the Arke to Obed-edom c2 Sam. 6.11.) bring a bleſſing vponupon you and all yours, and aſſure you of that which all the wealth in the world cannot aſcertaine, namely, that although you ſhould double the age of Methuſhelah, yet you ſhould neuer want a competency to maintaine you. Seeke yee first the kingdome of God and his righteouſneſſe, and all theſe things ſhall be miniſtred vntounto you. This in briefe for the reaſon inducing me to chuſe this text. Out of which as I ſhall deliuer that which will bee moſt for your good, and the ſureſt ſtocke for you to begin vponupon, ſo I ſhall alſo teach that which ſhall bee for the beſt behoofe of eueryevery one in this Aſſembly, that ſo none may goe away vnſpoken to. For the verſe it ſelf, (as it ſtands here in this Chapter, and is to bee viewed as a limme thereof) it is a Direction following vponupon a Correction.The ſtate of the Text. The correction, was for the abatement of a diſtracting & heart-diuiding care for outward things. The direction, is for the ordering of eueryevery mans ayme and endeuour towards that, which is the mayne of all. The thoughts of a man will be euer working, and they will bee alwaies actiue vponupon ſome ſubiect. It was not inough therefore for our Sauiour to take them of, and (as it were) to vnhange them from the world, vnleſſe hee did alſo, fix them other-where; Therefore lifting them from the world and the things thereof, he ſetts them to worke vponupon the kingdome of God and his righteouſnes; as honorable a remoue as was that of Ioſephs, from ſeruing in a priſon, to command as the ſecond in a kingdome. Thus in teaching, Inhibitions and iniunctions muſt be coupled: Inhibitions to pull backe from euill: Iniunctions to quicken to a better courſe. There were two voyces to Paul, the one, Saul Saul, why perſecuteſt thou me dAct 9.4.; the other, goe into the City and it ſhall be told thee what thou ſhalt do ever. 6.; not this, but this, to theſe two heads may a man refer all preaching. This for the connexion. Now for the Text: in eueryevery mans eye and apprehenſion it diuides it ſelfe into two parts:The diuiſiō of it. The firſt I may call a Charge, binding vsus to an heauenly care. The ſecond a Diſcharge, becauſe it tends to the freeing of vsus from a worldly care. In the Charge we are firſt to take notice of the ſubſtance of that dutie which is preſſed, and then next of a maine Circumſtance in performing it. The ſubſtance of the duty is to ſeeke the kingdome of God and his righteouſnes. Here touching the action required, I ſhall not need to ſay much; I ſuppoſe wee are none of vsus to ſeeke, what it is to ſeeke: Who doth not apprehend it, to be a very diligent & buſie kinde of enquiry; ſuch as was his in the parable for his ſheepe, or hers for her groate fLuk. 15.48.? Concerning the matter to bee ſought, it requires more opening; it is Gods kingdom, and his righteouſnes. For Gods kingdom, it is a terme in ſcripture:What is the kingdome of God. ſometimes more largely taken, ſometimes more ſtraitly: more largely, it is that ample authority, and vnlimited ſoueraignty, which God hath and exerciſeth ouer all his creatures, both in heauen and in earth; wherof is mention Pſal. 103.19. The Lord hath prepared his throne in the heauens: & his kingdom ruleth ouer all: more ſtraitly, it is that command ouer his Church, ouer his choſen generation, his peculiar people; which is ſo often aſcribed to Chriſt, as he is the Mediator betwixt God and vsus: of this ſpake the Angell, bringing tydings of Chriſts birth, gLuc. 1.33.He ſhall reigne ouer the houſe of Iacob for euer, and of his kingdom there ſhal be no end: of this did Dauid prophecy in terming Chriſt the King ſet vp by God, vponupon his holy mountaine Zion hPſ. 2.6.. God according to the election of grace hath called out ſome from the reſt of mankind, whom hee will ſaue, all that is done for the good of theſe is the kingdom of Chriſt. This kingdome is conſiderable either as it is in gathering and ſitting in this life, (and is termed ſo the kingdome of grace) or as it is in accompliſhment in the life to come, (and ſo is called the kingdome of glory.) And this is the kingdome of God properly intended here;What it is to ſeeke the kingdome of God. ſo that to ſeeke the kingdome of God, is, to endeuour by an entrance into grace, to gather aſſurance of an intereſt into glory.What is the righteouſnes of God. Now concerning that which is called the righteouſnes of God, which is here annexed as a thing to be ſought for with this kingdom; Know we this brifely that by it here, is not ment that eſſentiall righteouſnes whereby God is in him ſelfe righteous, which righteouſnes ſomtime betokeneth his truth and fidelitie in the performance of his promiſes (as 2. Tim. 4.8. 1 Ioh. 1.9.) ſometimes his iuſtnes and vprightneſſe in the adminiſtration of the world, which is that doing right which Abraham ſpake ofiGen. 18.25., but here the righteouſnes of God is taken much after the ſame ſenſe, as it is Rom. 1.17. & Phil. 3.9 namely for that righteouſneſſe, by which man, who is a baſe, vile, and polluted ſinner in himſelfe, is accepted righteous before God, and is iuſtified in his ſight. This is called Gods righteouſnes, becauſe as it is acceptable to God, ſo it is wholy wrought in man by God through Chriſt, man conferring nothing therevnto. Now out of this righteouſnes, by which a man is iuſtified before GOD, ſtreameth another which diſcouereth it ſelfe by the fruits of righteouſnes before men; For thoſe whom the Lord by the righteouſneſſe of faith diſchargeth from the damnation of ſin, the ſame he ſets at liberty by his ſpirit from the dominion of ſin; ſo that they hauehave their fruit in holines, ſo many as are in th'end to hauehave eternall life. This phraſe then touching the righteouſnes of this kingdō is added but as an illuſtration of the former. For to ſeeke the kingdome of God, is to ſeeke the righteouſnes of God, that is, to ſeeke a paſſage through grace into glory, is to endeuour to be accepted as righteous before God by Ieſus Chriſt, and to ſhine as a light in the way of righteouſneſſe among men. And this interpretation wipeth away that baſe calumny which Maldonate the Ieſuit in his Comment vponupon this place vſeth againſt Caluin. Caluin ſaith that righteouſneſſe may indifferently be referred either to God or to kingdome; wherevpon the Ieſuits triumph, becauſe (his) in the Greeke is of the maſculine gender, whereas kingdome is the feminine. whereof Caluine could not be ignorant; and therefore went not about to make a grā maticall agreement betwixt the words, but to declare a concord of ſenſe; and to ſhew (that which is true) that the righteouſneſſe of Gods kingdome and Gods righteouſneſſe are all one; as indeed it is. For that righteouſnes which becomes a ſubiect of this kingdome is ſuch, as by which there is iuſtification before God, and fruit of ſanctification before men. God, and the kingdome of God require one and the ſame righteouſnes. And now hauing (as it were) paued a way for that which I am to deliuer, by giuing the ſenſe of the words, I come to that which is the doctrine of this place; which is.
Doct. 1.That the things which concerne the ſoule, both for the preſent and future good thereof muſt bee enquired after and ſought for with eſpeciall care. This is the very pith and marrow of this charge. We may ſuppoſe that we heard our Sauiour ſaying thus: You are full of care and thoughtfulneſſe about many things, your plots and proiects are ſpread, and ſtretched, and enlarged many waies, what you ſhall eate, what you ſhall drinke, wherewith you ſhall bee clothed, you extend your deſires like Hell which cannot be ſatisfied, and ſo that you might hauehave your full lading of the things of this preſent world, it ſeemes as if you would no more; one thing is truly and ſimply neceſſarie, and in it you be pittifully negligent; Behold God offers you a Kingdome, the glorie whereof (if you had eyes to ſee it) is able to dimme and to obſcure all the glittering pompe of all earthly Kingdomes, to the meaneſt ſubiect therof: not Salomon in all his royaltie is meete to be compared, the appurtenances whereto, and the priuiledges whereof are ſuch as paſſe vnderſtanding, and do exceede all that you can aske or thinke, there is righteouſneſſe and peace, and ioy in the holy Ghoſt, pull away your ouereger and too violent indeauours from theſe baſer things, and fixe them vponupon this; this is that onelyonly thing which is worth the ſeeking for; Thus is the purpoſe of the place, thus is the doctrine. Now for the point it ſelfe, it ſhall bee no hard taske for mee, to confirme it by the Scripture; what elſe but this endeauour and care for heauenly things, can bee intended in theſe terms of ſeeking for wiſedome, and knowledge as ſiluer, of ſearching for it as for treaſure kPro. 2.4., of taking the kingdome of heauen by force lMath. 11 10., of preſsing into it mLuk. 16.16., of labouring for the meate which endureth to euerlaſting life nIoh 6 27, of ſtriuing to enter in at the ſtraite gate oLuk. 13.24., of running to obtaine p1. Cor. 9.24., of following hard toward the marke, for the price of the high calling of God &c. qPhil. 3.34.of giuing all diligence r2. Pet. 1.15.; what is here ment in all theſe but that ſeeking for the kingdome of God and his righteouſneſſe, which is here perſwaded? Is not this that treaſure hid in the field, that pearle of great price for the parchaſe wherof all is ſold sMath. 13 44 46., was not this it which Moſes valued more then the treaſures of Egypt tHeb. 31.26., and which Dauid choſe rather then the abundance of wheate and wine, which the men of the world ſo much affected uPſal. 4 6.7., and which Paul did account as loſſe, and iudge as dung that hee might winne xPhil. 3 8.And why are the elect of God called a generation of ſeekers yPſa. 24.6, but in reſpect of their inquiries after this, according as it is the brand of the vngodly that they ſeeke not zPſa 10.4.. And ſurely if either the excellency of a matter, or the neceſſitie therof, may be of force to perſwade inquiry, and to ſtirre vp care, neither of them is wanting, in the things which Chriſt here commends vntounto our ſeeking. For excellency; The very name of a Kingdome argueth worth: the Deuill had hope to preuaile euen with Chriſt with the offer of Kingdomes aLuk 4.5., the addition of, God, (the kingdome of God) addeth to the dignitie, what thoughts are able to reach to the excellency of ſuch a Kingdome, to which God is entitled? The kingdomes of the earth will endure no partners, there is one onelyonly King, all the reſt be ſubiects. The limmes of this Kingdome are Kings all. Chriſt Ieſus hath made vsus Kings vntounto God euen his father bReu. 1.6., euen in this life they are all through him more then conquerors cRom. 8.37., and they ſhall each hauehave a crowne of righteouſneſſe at the day of his appearing d2. Tim. 4.8.. Let vsus looke a little, vponupon the particular excellency of each degree of this kingdom. The kingdome of grace, which is his Church here on earth, gathered by the preaching of the Goſpell; Glorious things are ſpoken of thee (ſaith Dauid) thou cittie of God ePſ. 8.7.3., It is the ioy of the whole earth, the Cittie of the great King, in the palaces whereof God is knowne for a refuge fPſ 48.2.3., the members of it, are an holy nation, a ſelected company g1. Pet. 2.9., the people that dwell therein ſhall hauehave their iniquitie forgiuen hIſ. 33.24., they are as the firſt fruits of his Creatures iIam 1.18, they which wrong them, euill ſhall come vponupon them ſaith the Lord kIer. 2.3., God giueth his Angells charge ouer them lPſa. 91.21, and is vntounto them as a wall of fire round about mZach. 2.5., It is the honour of Kings to bee nourcing fathers, and of Queenes to be nourcing mothers vntounto it nIſ. 49.23.. Thus and more then thus, is the kingdom of grace. Now for the Kingdome of glory, which way ſhall I beginne to declare the excellency of it, when as the things, which neither eye hath ſeene, nor eare heard, neither hauehave entred into the heart of man, God hath prepared for them that louelove him o1 Cor. 2.9.? This I may ſay in a word that looke what difference there is in proportion betwixt the Cope of heauen, and the earth, which reſpectiuely to it, is but as a pricke in the midſt of a Center, the ſame and much more there is betwixt the glory of all the kingdomes of the world vnited together (if it were poſſible) into one, and that which the Apoſtle calleth the glorie which ſhalbe ſhewed hereafter pRom. 8.18.. Better with a kinde of ſilent aſtoniſhment to admire it, then to take on vsus either to diſcribe it, or to comprehend it in particular. Now ſhall not ſuch a thing as this bee reputed worthy of our beſt care? What doe men many times to obtaine a corruptible crowne q1 Cor. 9.25., Strange things are done out of the deſire and hope of kingdomes. It is ſaid in ſtory, that when Nero his mother being with childe with him; asked of the Aſtrologers what her ſonne ſhould come vntounto, & was told that he ſhould raigne,Interimat modo imperet. but kill his mother, ſaid ſhe, Let him kill me ſo he may be King: thus ambitious was ſhee of a Kingdome for her ſonne. This for the excellencie of the kingdom. Now the righteouſneſſe heere ſpoken of, it is excellent too, elſe why doth the holy Ghoſt call it a robe of righteouſneſſe, and a garment of ſaluation, with which who ſo is clad is decked like a bridgrome, and tired as a Bride with Iewels rIſ. 61.10., and how can that be other then excellent, by which an vgly ſinner, is made holy and vnblameable, and without fault in Gods ſight ſCol. 1.22.. I hauehave briefly pointed you to the excellency of the thing commended to our ſeeking; Now let me ſhew you the neceſſity too. The neceſſitie in a word is ſuch, that without admittance into this Kingdome, without partaking of this righteouſneſſe there is no poſſibility for a mans ſoule to bee ſaued in the day of Chriſt. For vponupon all thoſe that are without the pale of this kingdome ſhall be executed that ſentence, bring them hither and ſtay them before mee tLuc. 19.27, and know ye not (ſaith the Apoſtle) that the vnrighteous, ſuch as hauehave no righteouſneſſe, ſhall not inherit the kingdome of God u1 Cor. 6.9., and now, what ſaith Chriſt? What ſhall it profit a man, though hee ſhould winne the whole world and looſe his owne ſoule xMat. 16.26., were it not better for a man that hee had neuer been borne, then to hauehave his portion in the lake which burneth with fire and brimſtone which is the ſecond death yReu: 21.8.? Look then of what neceſſitie, ſaluation, and happineſſe, and life eternall is, of the ſame is this kingdome of God, and this righteouſneſſe here ſpoken of. If it be neceſſarie for a man to ſeeke to be ſaued, it is neceſſary to ſeeke the preſent and future good of his ſoule by laying the foundation of his hope of glory, vponupon his now being in the ſtate of grace. What can deſerue the very beſt, and as it were the very quintiſſence of a mans care if not this? Thus is the Doctrine. I come now to the vſe.
The Vſe of this Doctrine,The Vſe. I will beginne with a reproofe; go on in with an exhortation, & perfit with a direction. The reproofe is of the generall, yea and the intollerable neglect of that, in which (according as hath been ſhewed) there ought to bee ſuch an eſpeciall care. Mens ordinarie carriage in and about the matters of the ſoule, in and about this Kingdome of God, and his righteouſneſſe, ſauoureth of an opinion, that either it is one of the moſt needleſſe, or one of the moſt eaſie things that is, to be ſaued. If it were indeed the moſt ſuperfluous buſineſſe and ſuch as did aske the leſt labour for performance, I do not ſee how there could bee leſſe diligence and more cold endeuours beſtowed about it then there is. Truth is, theſe are ſeeking times: eueryevery man is buſie in ſeeking ſomething or other; Here is one ſeekes for profit, another for delight, another for reuenge, another for a newe faſhion; but how may a man runne (with Ieremy) too and fro by our ſtreetes and inquire, before hee can meete with one, who throughly and to the purpoſe ſeekes the kingdome of God and the appurtenances thereunto? For one ſerious and deep thought, about matters of an heauenly nature, we hauehave euen thouſands about theſe three worldly ſpecialties mentioned by Saint Iohn z1 Epiſt. 2.16.The luſt of the fleſh, the luſt of the eyes, and the pride of life. Not a man among many, but would rather omit an oportunity for his ſoule, then not embrace an occaſion falling in at the ſame time, for the improuement of his commoditie, for the tickling and feeding of his delight, for the vpholding of that which hee termes his reputation among men. It is a rare thing, when an earthly buſineſſe, eſpecially when it carrieth an appearance and a probable ſhew of ſome quicke and ſenſible aduantage is made to giuegive place, that ſo a meanes of good and edifying to the ſoule, may be entertained, but it is an ordinarie thing to ſee ſpirituall occurrences, in which God offereth his kingdome and his righteouſneſſe vntounto vsus, iuſtled aſide, and made to ſtand by, for the ſake of a preſent contentment to the outward man; In one word, matters of the ſoule are ſo followed with that ſleightneſſe, with that ſeldomnes, with that remiſſenes, as if they were only of the By, and matters of the world are plyed with that egerneſſe, with that induſtry, with that intention both of minde and body, as if they were the maine, or as if God had made man onelyonly to that end to hauehave a portion in this life, and to graſpe in as much of the world as it is poſſible. Doth not this deſerue reproofe? If in any thing a Preacher ſhould make his words like goads aEccl. 12.11., it may wel be in this; Folly is too gentle a terme to call it by, madneſſe in the higheſt degree, is not ſo foule a name as it deſerues: a man to beſtirre himſelfe with the ſtrength of his whole endeuours, for that which cannot adde ſo much as a dram me to his happineſſe, nay which may quickly hazard him in the principall, and in the meane time to put that to an aduenture which concernes the eternall good of his ſoule and body, can wee deuiſe what one name to giuegive it which may ſerue to expreſſe the groſſeneſſe of it as it is? vnderſtand yee vnwiſe among the people, and ye fooles when will you be wiſe? with what charme might a man deuiſe to coniure out this retch-leſſe and vnworthy ſpirit, which makes Hell to enlarge it ſelfe, by daily carrying headlong into it ſuch a world of ſoules. Let me entreat you, to doe your ſelues eueryevery one that right, as to conſider your ſelues concerning this, to ſee whether this bee not your very fault, that you faile in care for the things that concerne the Kingdome of God, and that in you a baſe hungry care, for terrene commodities, doth euen eate vp and deuoure, the care of heauenly things, euen as the leane Kine, in Pharaohs dreame ſwallowed vp the fat bGen. 41.20., and if it be ſo, then, ſay not to me as Ahab to Eliah, haſt thou found mee ô mine enemie? but rather as Dauid did to Abigail, Bleſſed bee the Lord God of Iſrael which hath ſent thee this day to reproue me c1 Sam. 25 32.. Behold I am here preſent before God, to heare whatſoeuer thou haſt to ſay vntounto me from God, for the ſpeedy reforming of this great neglect. And ſo I come to the ſecond thing in my Vſe; the Exhortation; And here, I could wiſh, that I had ſome ſpeciall gift and power to perſwade, and that ſome ſuch law of grace were in my lips, that I might be among you this day as was Barnabas at Antioch dAct 11.23, vponupon whoſe words of exhortation much people ioyned themſelues vntounto the Lord. And yet is it not ſtrange and pittifull, that in ſuch a caſe as this is, a man ſhould ſo much neede a perſwaſiue facultie? It were wonderful, if there needed much Rhetorique, to worke a ſicke man, to be willing to hauehave health, a poore man to bee willing to be made rich, a condemned man to bee willing to receiue a pardon; And yet ſuch an auerſnes is in our nature vntounto good, and ſo ſenſeleſſe are we of the beſt things, that a Preacher in his meditations, is in no one thing driuen to ſo great a ſtraite, as to find out arguments and motiues, ſuch as may bee forcible inough to worke vsus to this, that we would bee ſaued; and that we would embrace the offer of a kingdome. If thou kneweſt (ſaid Chriſt to the woman at the well) the gift of God eIoh: 4.10., and ſo if wee were aware of the worth of that which is tendred to vsus, and how much the happineſſe of the ſoule exceedeth all things elſe; a few words ſhould perſwade vsus, Preachers ſhould hauehave ſmall neede to importune vsus, and call to vsus as Paul to them at Liſtra, O men why do ye theſe things fAct. 14 15., O yee houſe of Iſrael why will ye die gEzek. 18.31., nay we would neuer leaue preſſing and vrging the miniſters of God with that queſtion of the perplexed Iaylor Sirs, what muſt we do to be ſaued hAct. 16.30.. Let vsus therefore bee ſtirred vp, I beſeech you, on all hands concerning this; you that hauehave bin vtterly careleſſe herein, & hauehave ſcarſe beſtowed one earneſt thought vponupon the things that concerne your ſoules, beginne now at the laſt to be more aduiſed, do not any longer leaue this buſineſſe to an hazard, as if it were a matter of nothing to bee damned; Betwixt the not finding of this Kingdome and the falling irrecouerablie into the Kingdome of eternall darknes, with the Deuill and his Angels, there is no third. And you that hauehave beſtowed ſome care this way, be perſwaded to be ielous ouer your care, that it hath not beene ſo earneſt, ſo conſtant, ſo intentiue as it ought to be, learn now from hence foorth to double your care; and know that vnleſſe you be well acquainted with this, what a deale of buſineſſe, what inquiry, what ſtriuing doth accompany religion, you are yet farre from the kingdome of God. He that cannot ſay out of perſonall experience, what an hard & laborious taske it is to be a Chriſtian, hee ſhall neuer make me belieue that he hath any thing in him, ſaue a forme of godlineſſe. Seeking requires a care and an endeuour more then ordinary. Redeeme we as much time as poſſibly we may for this one thing, let vsus abridge our ſelues rather in our outward profits and the purſuit of them, let vsus rather want opportunities for our ſports, let all other things go to wrack rather then this one buſineſſe ſhould not be forwarded. Fie vponupon it that ſo baſe a ſpirit ſhould poſſeſſe men, that they ſhould hauehave more minde to be ſlaues to the world, and ſeruants to vile affections then to bee Heires of a kingdome. And thus is the ſecond thing in my Vſe, the exhortation; of which becauſe I conceiue ſome hope in the mercy of God, that it ſhall not vtterly bee in vaine, therefore I now come to the third thing, the direction. To exhort to ſeeking and not to inſtruct how to ſeeke, were vnprofitable; My direction therfore ſhal be reached out to two things, 1. Where to ſeeke this kingdome, this righteouſneſſe. 2. How to know and bee aſſured that wee hauehave found it. Theſe two things I truſt of your ſelues and out of your owne reaſon you will conceiue to be very vſefull, and of great neceſſitie, ſo that I ſhall not neede to perſwade you to attention touching them. If you are affected with the louelove of the commodity ſpoken of hitherto, you will bee glad to vnderſtand where to inquire it and how to bee reſolued, that you hauehave attained it. Concerning the firſt,Where to ſeeke the kingdome of God & his righteouſnes. where this Kingdome, this righteouſnes muſt be ſought: both the one and the other muſt be ſought in the preaching of the Goſpell, which is proued by this that the Goſpell is called the Goſpell of the kingdome iMath. 4.23., becauſe it declares both the nature of this kingdome and the way leading to it; & then Paul giues this as a reaſon, why hee was not aſhamed of the Goſpell of Chriſt; becauſe by it the righteouſnes of God is reuealed kRom. 1.16.17.. which two texts (not to inſiſt vponupon any more) ſhew plainely that hee who aimes at the Kingdome of God, and at the righteouſneſſe of God, muſt ſeeke it in the Goſpel. The diſpenſation of this Goſpel, God hath committed to his Miniſters; It is their office like Iohn-Baptiſt, to prepare by repentance to a kingdome lMath. 3.2, and to declare to a man his righteouſneſſe mIob. 33.23., viz. how being vile in himſelfe, he may ſtand and be preſented righteous before God. Theſe things are plaine: God entending to call his elect out of the power of darkneſſe into the kingdome of his deare ſonne, hath appointed Paſtors and Teachers for their gathering nEph. 4.11.12., and meaning to make them to become the righteouſnes of God through Chriſt hath ſent thē as Embaſſadors to beſeech, to pray, to treat with them in this buſineſſe o2 Cor. 3 24.25., Behold then art thou perſwaded to ſeeke the kingdome of God and his righteouſneſſe, either ſeeke it in the preaching of the word, or elſe there is no hope for thee to obtaine it. when I mention this meanes, I exclude not prayer (as ſome account thoſe that are ſo much for preaching to be enemies vntounto prayer) I ſhut not out the ſacrament, I perſwade not a neglect of reading, nay I intend and inioyne theſe rather; No hope of good and comfort by a Preacher, had he the tongue of men and Angells, if there bee not ioyned, Prayer to prepare to preaching, & to be as the ſhewers vponupon the mowne graſſe, after preaching: Sacraments to ſeale vp the comfort, which is got by preaching: reading and meditation to confirme and digeſt that knowledge which is deriued through preaching, theſe thinges muſt not bee ſeuered: God hath ioyned them, & man may not ſunder them. But whoſoeuer he is, that thinkes he may well enough finde out the kingdom of God and his righteouſneſſe in the neglect or diſregard of the word preached, accounting that of no ſimple neceſſitie to that end, and ſo neuer ſtriues to enioy it, when hee wants it, nor cares to make the beſt vſe of it when hee enioyeth it, let that man make what ſhew hee will of deuotion, of reſpect to prayer, of honor to the Sacrament, of reuerence to reading, he doth vtterly beguile his own ſoule, & ſhall be but as Solomons ſluggard, who luſteth, but his ſoule hath nought pPro. 13.4., or as the Prophets hungry dreamer, who in a dreame is eating, but is emptie when hee awakes qEſ. 29.8. Lact. l. 3. cap. 28.; it was truely deliuered of him who ſaid that it is impoſſible to finde out that which is ſought by a wrong way, and I am ſure the mouth of the Lord hath ſanctified beſides this no way, but of this I may boldly ſay this is the way, walke in it, and you ſhall finde reſt to your ſoules; and againſt the forſakers of this path, I may as boldly denounce that of the Pſalm; ſuch as do turne aſide by their crooked waies them ſhall the Lord leade with the workers of iniquitie rPſ. 125.5., they do but waite vponupon lying vanities and forſake their owne mercy ſIoh. 2.8.. And this for the firſt thing in the direction; where to ſeeke. Now for the next, how wee may know that wee hauehave found, and that our labour in ſeeking hath not been in vaine. Touching the kingdom of God firſt:How a man may know he hath found the kingdome of God and his righteouſneſſe. this is a ſure teſtimonie and a certain euidence that a man hath found it. A Kingdome erected in a mans owne breſt; I taught before how all that are admitted into this kingdome, are Kings themſelues; that oyle of gladneſſe which was poured vponupon Chriſt by which he was made the King ouer Gods elect, is like the oyle poured vponupon Aaron, which ſtreamed thence to his beard, & to the skirts of his garments, ſo is that diſperſed from him (the head) vntounto al his members; and they are partakers with him of his royall dignity; and are Kings not only in reſpect of triumphing with him, ouer Sathan, but in reſpect of a conqueſt they hauehave ouer thēſelues, their fleſh with the affections and luſts being crucified, and they hauing by the power of Gods ſpirit gotten ſome command and maſtery ouer their owne hearts. EueryEvery man naturally is a ſeruant vntounto luſts tTit. 3.3., and yeelding obedience vntounto ſinne, in the concupiſcence thereof, & is a ſlaue vntounto vile affections. Hee that is brought within the compaſſe of this kingdome by the power of the Goſpell, is in ſome meaſure diſcharged from this ſeruitude (for where the ſpirit of God is, there is liberty u2. Cor. 3.17.) and though he bee not ſtraight way come to that abſoluteneſſe of ſoueragnety ouer himſelfe, that there is in him no rebellion of the law of his fleſh againſt God, yet, he maintaineth a continuall and an implacable war againſt his own corruptions; ſo that by that meanes, as it is ſaid of the houſe of Saul and Dauid, there was long warre betwixt the two, but Dauid waxed ſtronger and the houſe of Saul waxed weaker x2 Sam. 3.1., ſo the old man, continually decaieth, and the new man, becomes more potent. Here then, haſt thou beene a long and a diligent ſeeker of the Kingdome of God, by dependance vponupon the Goſpell of the kingdome, and wouldeſt thou know, whether thou haſt found that which thou intendeſt, and ſo maiſt with comfort ſay with Deborah, to thy ſelfe, O my ſoule thou haſt marched valiantly; ſee and inquire into thy ſelfe, how thou canſt rule thy thoughts, thy will, thy affections, by the word of God, and by the ſpirit of God. It may be in many things thou faileſt, but here is the queſtion; art thou dragged and drawne into euill as a captiue or doſt thou follow as a willing Seruant? Canſt thou truely ſay before God with whom there is no diſſembling, that the euill thou doeſt is that which thou wouldeſt not doe, and which thy heart is cleane againſt, and for which thou carrieſt a kinde of indignation, againſt thy ſelfe, and art therfore ſtill wraſtling and combating with thine owne vnruly motions, ſtriuing if by any meanes thou maieſt be able to ouermaſter them, I ſay to thee the Kingdome of God is within thee, and thou haſt found the thing which thou haſt ſought for. Otherwiſe, if thou bee a ſeruant vntounto thine own luſts, and art willingly & deſirouſly taking thought for the ſteſh to content it, ſo that thine owne corruption is no burthen to thee, thou maintaineſt no quarrell againſt it, thou contendeſt not with it, I ſay to thee, thou art a ſtranger from this kingdome: thou art a vaſſall of Sathan: and all thy profeſſion of religion is but meere hypocriſie. I hauehave giuen thee a marke, one of many, by which thou maieſt know whether thou haſt found that Kingdome. Let mee deliuer thee an other, by which thou maiſt vnderſtand whether thou haſt found the righteouſnes of God yea or no. I could here inſiſt vponupon that perpetuall companion of being accepted righteous before God, through Chriſt, wch is called yRom. 5.1.peace towards God; by which is meant inward comfort in the aſſurance of reconciliation with God through Ieſus Chriſt. But I commend this rather now for breuities ſake; viz. that the kingdome of God lookes two wayes; to God and to man: to God, ſo as there it preſents a man faultleſſe in his ſight; to men, ſo as it makes a man like Zachariah and Elizabeth in the eie of the world to liue without reproofe zLuk. 1.6.: what is that? to liue without iuſt challenge; I ſay iuſt challenge; for the moſt blameleſſe, are liable to vniuſt exceptions: Cruell witneſſes riſe vp, who lay to their charge, things which they neuer knew: but yet hee which hath found the righteouſnes of God (ſuch is the inſeparable vnion betwixt iuſtification and ſanctification) liues ſo, and by the grace of God, ſo hath his conuerſation in the world, that he is not found to liue in the ordinarie practiſe of any one knowne ſpeciall ſinne. Let eueryevery one therefore that would know touching himſelfe, whether hee hath obtained to that righteouſneſſe by which a Sinner is acquitted before the Tribunall ſeate of God; inquire into himſelfe for this, whether out of conſcience towards God and in deſire to adorne the doctrine of God, and to ſaue it from being ill ſpoken of; hee careth to walke in the waies of righteouſneſſe before men; Hee who bindes himſelfe to ſuch a circumſpect walking, as that hee may keepe himſelfe vnſpotted of the world, and may ſhine like a light in theſe naughtie times, that man hath found the righteouſneſſe of God. He that is altogether diſſolute, walking in the waies of his owne heart, or elſe contents himſelfe with a formall cariage, thinking (as the moſt doe) that it is not good to be too preciſe, and ſo vnderunder a color thereof takes ordinary liberty to himſelfe in ſome things, which are not iuſtifiable; that man is yet in his ſins, and hee is no other then a lothſome ſinner in the ſight of God. And thus I hauehave at laſt ended this vſe, and ſo the firſt point touching the ſubſtance of the duty giuen in charge ſeeke yee firſt the kingdome of God and his righteouſneſſe.
The next is touching the manner or order of ſeeking: Seeke it firſt. Concerning which, this is the Doctrine.
Doct: 2.That the matters of God, appertaining to his glory and the ſaluation of our owne ſoules, ought in all things to hauehave the preheminence.
Seeke firſt; This before all things, this aboue all things. The trueth hereof ſhall beſt appeare, if wee take view of it on this faſhion, viz. That heauenly things ought to be firſt in each mans life, firſt in ech day, and firſt in eueryevery buſines. Firſt in each mans life. Remember thy Creator in the daies of thy youth aEccl. 12.1. It is good for a man to hauehave borne the yoke in his youth bLam. 3.27, euen a child muſt bee taught the trade of his way cPro. 22.6. Was it not commendable in Ioſiah that his heart was vpright before the Lord, when he was but eight yeares old d2. King: 22.1.2.? was it not well that Timothy was trained vp in the knowledge of the Scripture from a childe e2. Tim. 3.15? If the firſt fruits be holy, is there not hope, that the whole lumpe will be ſo fRom 11.16.. HaueHave you neuer heard of that obſeruation, touching Aarons rod, that it was of an Almond tree, and an Almond tree as appeares by Ier. 1.11.12. is of the trees which do firſt put out: he that will be for Gods purpoſes muſt beginne to blow and bud betimes. A baſe thing to reſerue the yeeres for the Lord, in which a man ſhall ſay, I hauehave no pleaſure in them. The putting off till then, is ordinarilie puniſhed either with a not caring to ſeeke, or with a not preuailing to finde.
2. It muſt bee firſt in each day. In the morning I will direct me vntounto thee gPſal. 5.3., I preuented the morning light, and cried for I waited on thy word hPſal. 119.147.. It is good to conſecrate a mans firſt awaking vntounto God. Religious thoughts firſt let into the heart of a Chriſtian in the morning will keep it in the better tune all the day. Drunkards riſe early to follow drunkenneſſe iIſ. 5.11., and euil men imagine wickednes on their beds that as ſoone as the morning light is come they may practiſe it kMic: 2.1.. As they giuegive their firſt endeauours to the Deuill, ſo ſhould Gods ſeruants deuote & diuert their firſt and their freſheſt meditations to his glorie.
3. It muſt bee firſt in each buſineſſe. Our Sauiour would none of him, that would doe ſomething elſe before he would giuegive attendance vponupon his ſeruice lLuc. 9.61.62.. The Magiſtrate muſt make this the firſt in his function: ſo Dauid comming to the crowne reſolued to deſtroy all the wicked of the Land, and to cut off the Workers of iniquitie from the Citie of the Lord betimes mPſ. 101.8.: and hee was aſhamed of himſelfe that he had beene ſo carefull of a conuenient houſe for his own eſtate, before hee had prouided a better place for the Arke of God to reſt in 2. Sam. 7.2.. The Miniſter muſt make this firſt in his calling, preferring Gods matters and his buſines before the aduancement of his owne perſonall affaires o2. Tim 2.4., nay before his owne life pAct. 20.24.. The ſeruing of his own turne muſt not be his maine end in entering into that ſeruice, but that which the Apoſtle ſpeakes of, euen that by all meanes he may ſaue ſome q1. Cor 9.22.. Hee that ſets on with the Maſterſhip and gouernment of a family, by entering into the ſtate of Wedlocke muſt make this firſt in his proceeding. His firſt aime muſt be, as Gods in the firſt inſtitution of marriage, the encreaſing of Gods kingdome, the aduancement of Gods glory, by a godly ſeede rMal 2.13.and that he may keepe his veſſell in holines and in honor ſ1. Theſ. 4.4. When luſt and couetouſneſſe be the leaders, a mariage is like an heritage haſtily gotten, the end whereof ſhall not bee bleſſed tPro: 20.21: In a worde it muſt bee thus in all things; for, whether ye eate or drinke or whatſoeuer ye do, do all to the glory of God u1. Cor: 10.31.. And is there not reaſon why it ſhould bee thus! who by ſo good right may challenge the precedence, as God may? In him we liue & moue and hauehave our being xAct. 17.28., is it not of him that wee are able to ſeeke, and to whom is all due if not to him from whom all comes? ſhall not hee hauehave the prime of our daies, the flower of our wit, the beſt and ſtrength of all that is within vsus, out of whoſe bountie we hauehave all, that we enioy? Well is it ſaid, that God being the Ancient of daies, may pleade a kinde of ſeniority, and by it require to be firſt ſerued. Then beſides, the things that concern the eternall good and happines of the ſoule are our chiefeſt buſines, and the following & procuring of them, is the maine errand for which wee are come into this world. God ſent no man into this world properly to mak himſelfe rich, to come to honor, or to ſate himſelfe, with the vaniſhing contentments of this life, but the end of eueryevery mans comming into the world is, that by glorifying of God here, hee may lay vp in ſtore a good foundation for the time to come. Now what man of ordinarie vnderſtanding, but if he iourney into any place, hee will be ſure to doe that firſt which is of moſt moment? Suppoſe a man were occaſioned to trauell vp to London, to the Terme vponupon on ſome triall of his eſtate, happily he is requeſted being there to performe ſome kindneſſes for others, and it may bee hee hath a meaning, to buy ſome ſuch commodities as the place affords; but what doth he doe firſt, whereunto doth he principally ſet himſelfe, will hee not firſt attend that, for which hee vndertooke the iourney, reſoluing to ſet that in ſome forwardneſſe, before he ſtirreth ſo much as a foot about ought elſe, when that is once done, then if any leaſure time fall out, hee will beſtow that vponupon his by-occaſions. Is there not the like reaſon in this? A man is come here into the world, where in a ſmall ſcantling of time he hath many things to accompliſh, but yet ſuch, as are not all of like importance; ſome are but like ſeeing of friends, or deliuerie of letters, or buying of trifles, or the like, falling into ſuch a iourney as before I ſpake of; there is one maine imployment, and that concernes the ſoule, it is like a grand triall at the law whereon hangs a mans whole eſtate; Is it not now agreeing to wiſedome, that this ſhould bee firſt followed, and applied with the firſt endeauour, that ſo if a man bee ouertaken by time, if any of his errands bee left vnfiniſhed, it may not be that, the not doing whereof, may turne to his vndoing, and to his caſting away for euer and euer? What ſhould I labour to ſay more concerning this! Surely if matters of this kinde muſt bee ſought and cared for at all, they muſt bee ſought and cared for, and intended firſt of all: and therefore forbearing to make any further diſcourſe in ſo manifeſt a point, I will haſten to the Vſe.
Here is matter inough for a large diſcourſe;The Vſe. it is euen inough to vexe the righteous ſoule of a Lot, to ſee what indignitie is offered to the things of God, and what folly is committed in reiourning theſe important buſineſſes, into the hindermoſt place. To equall Hagar with Sarah is iniurious, but to giuegive Hagar the place and to make Sarah to come behind as an attendant is intolerable. What ſaith our Sauiour? Is the ſeruant that hath beene abroad all day at worke, bid ſit downe and waited on, aſſoone as he is come home? Is he not commanded to attend firſt vponupon his maſter and ſo to tarrie till his turne comes yLuk. 17.5.? How angry was God with the people, who tooke their owne contentment firſt, in ſeeling them houſes, before they took in hād the repairing of his houſezHag. 1.4., and how was the Prophet to exclaim vponupon thoſe who were wont to offer the lame & the ſick among their cattle for a ſacrifice aMal. 1.8., as if any thing had bin good inough for God? Theſe things are types and ſhadowes, of that baſe vſage wch is to be ſeen in men towards God who ſeeme to account the very dregs & refuſe of all to be good inough for him, of whom the beſt and the principall is not worthy. In ſteed of ſeeking the kingdom of God and his righteouſnes in the firſt part of life, what more vſuall then to prorogue & to put off this duty vntil the laſt act? That to which the dawning of a mans age is due, is poſted off vntil the euening, men not conſidering how that folly (which as Salomon ſaith Prouerb. 22.15.) is bound in the heart of a childe, will, if it be ſuffred to gather ſtrength by continuance, prooue ſuch a huge and vnruly lumpe, as will not ſoone bee ouermaſtered: hard is it to plucke vp that plant of corruption, which hath taken roote downewards. Me thinks when I eſpie an old man, that hath ſpent his younger daies in ſeeking of any thing rather then the thinges belonging to his ſoule, to bee to ſeeke how and which way to ſerue God aright and to be ſaued, hee is like one who hauing run out his youth in iollitie, is in the end put to his ſhifts and glad to begge for his liuing, when he is old. What a myſerie, when one ſhall bring his hoare head in ſuch extremitie to the graue? and farre greater it is when one (through the iuſt hand of God) ſhall as hee hath liued in vanitie, ſo conclude in impenitency, & go out of the world as blindly, as hee hath gone on in the world aduenturouſly. This is the iſſue moſtly of ſhufling the things of God and of our ſoules from the right place. Well; next, for ſeeking the kingdome of God in eueryevery day; I omit to vrge that which is beſt knowne to each mans owne ſoule, touching priuate communings with the Lord & lifting vp the heart conſtantly towards him eueryevery morning; I doe note onelyonly the thinges that are obuious and apparant. Let the moſt houſes and families be a teſtimony how rare a thing it is to beginne the day with a ſeeking of the Lord by prayer. Surely if the Lord ſhould ſend an Angell of his wrath into ſo many houſes, as where this euidence of ſeeking the kingdome of God firſt doth want, I belieue it would fare with many townes as it did with Egypt, in the night that Iſrael did depart, not an houſe (ſaith the text) in which there was not one dead bExod. 12.30.. Think on it all you maſters of Families for your parts, and if you bee faultie, thinke whether to neglect this, can bee to ſeeke Gods kingdome firſt, and reſolue that there ſhall not a day paſſe more before you do reforme it. Gods curſe attends you in whatſoeuer you put your hands vntounto if you leaue out this. Well, what ſay we to ſeeking this kingdome, firſt in eueryevery buſineſſe? Let me beginne with you Magiſtrates; whereto doe you principally & mainely leuell your authoritie? I cannot accuſe you in particular, but this is the generall guiſe, vpholding of credit, aduancing of profit, pleaſuring of friends, ſpiting of oppoſites, ſuch things as thoſe march in the foremoſt rancke, it is well if any thing, that concernes God and his ſeruice, come in dropping at the later end; happily for forme & cuſtome, or to get a name or to ſatisfie the importunity of a Preacher, ſome little matter is done that way: but where is he that makes this his firſt & chiefe buſines? For one ſuch Magiſtrate as Nehemiah that will lay all at the ſtake, that God may bee glorified by his gouernment, an hundred ſuch as Gallio, that do not care for ſuch thingsc. There is as much iniurie offered to God, in our buſines of the miniſtery. Many an one there is amongſt vsus, who if hee were demanded, friend why cameſt thou hither? what firſt moued thee to become a Miniſter? I belieue if he ſhould tell (as we ſay) Gods truth, hee muſt confeſſe, it was more to liue then to labour, rather to gather ſheaues into his owne barne, then to fill vp the Lords Garner; Surely that which hath the chiefetie in a mans deſire, will preuaile moſt in his endeauour, hee that is more buſie to feather his owne neſt, then to draw the people of Chriſt, as ſo many chickens vnderunder his winges, it cannot bee thought that in his putting his hand to the Lords plough, hee ſought for his righteouſnes and his kingdome firſt of all. What ſhould I ſay of other callings & of other buſineſſes; what thinke wee (becauſe of the preſent occaſion, of marriage buſines) what if a man ſhould preſſe vponupon all here that are married, & in particular vponupon the now newly married, what was the firſt ſought for matter in our ſeuerall choyces? what was the firſt queſtion? what was the firſt inquiry? was it goods, or goodneſſe, was it with what religion is the woman endewed, or with what portion is ſhee endowed? ſurely that which moſt mooues both parents in their direction and parties to bee married in their election, is rather portion and proportion, then ſinceritie of heart and well grounded pietie towards God. Hence comes that roote of bitterneſſe which groweth vp betwixt the moſt couples; where religion was not the firſt motioner, the iſſue of the mariage without great repentance can neuer bee comfortable. A wofull thing, a woman to hauehave a Husband, that cannot dwell with her as a man of knowledge: a lamentable thing a man to hauehave a Wife, whom hee cannot comfortablie louelove not only as a woman, but as an Heire together with him of the grace of life. I will conclude this vſe. It is not inough you ſee that wee take care for heauen, but we muſt giuegive it our firſt, our beſt, our ſtrongeſt care. I wiſh this to you all that heare me, but eſpecially let mee commend it to thoſe whoſe nuptials we are here met together to ſolemnize; you are both younge, and as your education hath bin, I truſt, in the feare of God, ſo be ſure ſtil to conſecrate theſe your firſt and flouriſhing daies to Gods glory, and to the things which concerne your ſoules. Be not now firſt for profit and delight meaning to reſerue your grauer yeares for grauer matters. You know not what a day may bring foorth; euen childehood and youth are vanitie; and for eueryevery particular day remember to beginne it priuately with the Lord, and if God giuegive you a familie let all your buſineſſes take their beginning at ſome ſuch ioint ſeruice, as may witneſſe for you that the glory of God and the pleaſing of him is your chiefeſt aime. If euer God ſhall raiſe you to ſome higher place, in which to gouerne publikely, then call to mind the precept giuen you on your mariage day, and binde your ſelfe to be more for Gods glory and for the vpholding of his honor, then for any other reſpect whatſoeuer; and if you hauehave failed in your proceedings hitherto, not being ſo carefull, touching the religion either of other as was fit, deſire God that it may not be layed to your charge, and ſtir vp your ſelues to make a kinde of recompence therein by a conſtant care more to ſeeke and more to eſteeme a dramme of grace and a mite of ſinceritie, then all that euer elſe the world is able to afford you. And the more to encourage you to this; I come from the firſt part of my text, the charge, to the ſecond, the diſcharge And al theſe things ſhall be added vntounto you.
The plaine point of Doctrine thus ſtands.Doct: 3. That they which labour and ſeeke for heauenly things, ſhall not be left vnſupplied of earthly things. Here is a ſtirre (ſaith our Sauiour) for the things of the world, and you lay about you, as if the duſt of the earth, ſhould not ſuffice for eueryevery man to take an handfull, and all your drift is, that you may hauehave inough for preſent maintenance; Behold I will ſhew you a more excellent way, I preach ordinarily to you of a kingdome, I tell you of the righteouſnes of God, ſeek you that in ſuch ſort and maner as you ought; Lo, all theſe things wil come in of themſelues, it may be not in the meaſure you would; but in ſuch a proportion, as your heauenly father knowes to be conuenient. Look as the ſhadow followeth a man ſtil, which turneth his face toward the Sunne, ſo theſe things neuer but attend vponupon thoſe that ſet their thoughts vponupon heauenly things. What a world is there for this in holy Scripture? God long ago made a promiſe vntounto Abraham, that if he would walke with him and be vpright (which is all one with that ſeeking here made mention of,) he would be a God to him, and to his ſeede after him dGen. 17.7.. Now how can a man be left deſtitute whoſe God the Lord is? who both knowes ones need (for all things are naked and open vntounto his eyes eHeb. 4.13.) and is all-ſufficient; The earth is his and all that therein is fPſ. 24.1., and whoſe louelove paſſeth the louelove of naturall parents? It is poſſible for a woman to forget her child, and not to hauehave compaſsion on the Sonne of her wombe, but hee cannot forget gIſ 49.15., his compaſsions faile not hLam. 3.22.. The like promiſe was after renued vntounto Ioſhua ichap. 1. 5., and the Apoſtle teacheth eueryevery beleeuer to account himſelfe to hauehave an intereſt in it kHeb. 13.5, 6., I will not faile thee nor forſake thee. How often doe we read ſuch things as theſe: The eye of the Lord is vponupon them that feare him, and vponupon them that truſt in his mercy, to deliuer their ſoules from death, and to preſerue them in famine lPſ. 33.18, 19.. The Lyons do lack & ſuffer hunger, but they which ſeeke the Lord, ſhall wāt nothing that is good mPſal. 34.10.. No good thing ſhall he withhold from them that walke vprightly nPſ. 84.11.. The Lord will not famiſh the ſoule of the righteous oProu. 10.3.. The good man ſhall giuegive inheritance vntounto his childrens children pPro. 13.22.. That ſpeach of the prophet Habakkuk, three times repeated in the New Teſtament; The iuſt ſhall liue by his faith, Cap. 2. 4.hath reference as well to the life of the body in this world, as well as to the ſpirituall life of the ſoule. Faith is as it were, the liuely-hood of a Chriſtian; It is the ſtocke whereon he liues, inaſmuch as it giueth him an aſſurance not to be caſt off. Chriſt had a meaning to teach this, euen in the courſe and order of the Lords prayer, in ſetting that, of Hallowed be thy name, Thy kingdome come &c, before that concerning daily bread, that wee might build our expectation of being heard in the latter, vponupon the truth of our deſire for the former. And indeed if we enter into a due conſideration of the point, we muſt needs acknowledge it to be a truth. He that ſeekes the kingdome of God and his righteouſneſſe, ſhall not miſſe of the end of his deſire in that heauenly benefit. For God will fulfill the deſires of them that feare him qPſ. 145.19.. If God will giuegive the more excellent, will he deny the things of leſſer value? Fe are not ſaith Chriſt, your Fathers will is to giuegive you a kingdome rLuc. 12.32.: will he who will beſtow a kingdome, not beſtow neceſſary comforts for the outward man? Will he who giues Chriſt, not giuegive with him all things alſo ſRo. 8.32.? Whom thinke wee to be reſpected by God, he that ſeeks his kingdome, or the foules of the ayre, the beaſts of the forreſt, the lillies of the field, to day freſh, to morrow in the fornace? Surely the ſeekers of his kingdome, are his chiefe treaſure tPſ. 135.4. He delights in them uPſal. 147.11.. He dwells with them xIoh. 14.23.. He keeps their bones yPſ. 34 20, their haires zMath 10.30.their feete a1. Sam. 2.9.. Conſider then, He giues beaſts foode, and the young Rauens that cry bPſ 147.9, he lookes after the ſparrowes cMatt 10 29, he takes care for oxen d1. Cor. 9 9., he clotheth the graſſe eMat. 6.30. How is it poſſible that hee ſhould neglect thoſe whom his ſoule loueth, yea for whoſe ſakes euen Kings are reproued fPſal. 106.14, and which are to him as the apple of his eye gZac 2 8.. Strange, but yet comfortable are the euidences and examples which the Scripture affords of Gods prouiding for his in outward things. The Rauens firſt and laſt, at morning and euening brought bread and fleſh to Elias h1 King. 17.; by him and for him God made that ſmall portion of oyle and meale which the widdow had to laſt out to the end of the famine. He prouided ſtrangely for the widdow of the prophet, when the cruell Creditor was come to take her ſonnes to be his bondmen i2 King: 17.. He found… meanes for Iacob and his family in the dearth; he had ſent a man before kPſal. 105.17.. It is memorable which befell our Sauiour, and is doubtleſſe written for our learning. He was borne in a poore eſtate, his mother could finde no roome in the Inne, it ſeemes ſhee was in want, otherwiſe money would hauehave commanded more reſpect. The homeborne people (as it is likely) tooke no notice of her want. Now ſee how God, who is a God at a pinch, brought the Wiſe-men from farre, with their preſents, Gold, incenſe, & myrhe lMat 2.11.. A notable example of Gods prouiding, when it is leaſt expected, and where there is the ſmalleſt likely hood. When Dauid fled from Abſolom and went for his life, and had ſmall leaſure to take prouiſion with him; ſee how God prouided, Shobi the ſonne of Nahaſh, and Machir the ſonne of Ammiel, and Barzelai brought wheat and barley & flower and beanes and parched corne m2. Sam. 17 27.. I remember what Chriſt ſaid to his diſciples, When as I ſent you without bag and ſcrip, lacked ye any thing? and they ſaid nothing nLuc. 22.35.. What ment our Sauiour in feeding thoſe miraculouſly that followed him from place to place to heare his preaching, but to giuegive aſſurance thereby, that they which ſeeke heauen as they ought, ſhall neuer be forſaken here on earth; they ſhall neuer be oppreſſed with wants for their bodies, who are carefull to make prouiſion for their ſoules. But now this doctrine may ſeeme not to be generally and vniuerſally true without exception. For many deare children of God, and many forward men in religion, hauehave beene and are in great want, and may ſo be, as is gatherable out of the parable of Lazarus oLuc. 16., who would hauehave beene glad of a few crums, or to hauehave licked a trencher; and, I do not ſee ſaith the worldling, any of them all a penny the richer, for all their earneſtnes. It is anſwered. The matter and point vndertaken here to be proued, is not, that they which ſeeke the kingdome of God and his righteouſnes, ſhall neuer be poore, ſhall neuer be ſcanted for outward things, ſhall neuer be brought euen to a morſell of bread. I know how the prophets of God were glad of bread and water in a hole vnderunder ground, when the prophets of Baal were fed at Iezabels table p1. King. 18.4, 19.. Many deare ſeruants of God, doe with Michaiah feed vponupon the bread and water of affliction; when as they who walke on in their ſinnes, drinke wine in boules, eat the lambes of the flocke, and the calues out of the ſtall, and hauehave as much as heart can wiſh. So the poore Iewes in Shuſan were in perplexity, when the King and Haman ſate drinking in the Palace qHeſt 3.15.; and diuers of the Lords worthies were deſtitute and afflicted rHeb. 11.37.. But here is that, which is hence proued, that he whoſe heart is ſet to ſeeke the kingdome of God firſt and his righteouſnes, though he may be afflicted, yet he cannot be ſtraitned, though he may be in pouerty, yet he cannot be ouercome of pouerty; though he may be caſt downe, yet he ſhall not periſh ſ2. Cor. 4.8, 9., he ſhall neuer be left comfortles tIoh. 14.18., he ſhall alwaies hauehave a ſecret comfort to ſweeten all his outward burdens. When hee hath a ſmall proportion, hee ſhall be taught how to want uPhil 4.12, he ſhall euer eat to the contentation of his minde xProu. 13.25.. His little, his pulſe, his dinner of green herbes, ſhall relliſh better with him then their plenty, to whom eueryevery day is a day of ſlaughter, Gods countenance being lift vp ouer him puts more ioy into his heart, then the ſmalnes of his portion can giuegive diſcouragement. Once he is ſure he ſhall hauehave inough for the preſent, I meane inough for the neceſſity of nature, and comfort with it, and greater plenty when the Lord doth ſee it to be more expedient. Thus then wee muſt vnderſtand it. All theſe things ſhall be miniſtred vntounto you, foode, rayment &c. Chriſt meaneth not, that God will cloth eueryevery ſuch one in ſilke, or feede him with dainties, or giuegive him a houſe of Cedar with pillars of marble to inhabite in, but hee will meaſure him ſuch a portiō of theſe, as he ſhall know to be expedient, and euen the ſcanteſt portion ſhall be ſweetned with the gracious feeling of his fauour. Thus is the doctrine.Vſe.
Mee thinks in this point I ſhould hauehave eueryevery mans attention. Who would not be glad to heare of ſuch a ſtocke for his maintenance here in the world, as ſhall neuer bee conſumed. EueryEvery man affecteth perpetuities. He who hath a leaſe for yeeres thinkes himſelfe well; he who hath an eſtate for his owne life and his childs is in his owne opinion better; but hee who hath got the fee ſimple eſtate, hee (he imagineth) needes not care. Theſe be things whereon men build their hopes, but (alas) is it not poſſible that for all this a man may fall into an extremity? what though a man hath ioyned houſe to houſe, and field to field, vntill there be no room? what though his grounds bring forth fruit plenteouſly, his barnes bee filled with abundance, his ſheepe yeeld out thouſands and ten thouſands in the ſtreets? what if hee hauehave ſo much ſtocke, ſo many ſhips trading here and there, ſo much certaine comming in; what though in a word he were as rich as Cō ſtantine the Emperor, of whom Auſten reports,De Ciuit. Dei l. 5 cap. 25. that God had filled him with ſo many and ſo great earthly commodities, that no man might dare to wiſh the like; is ſuch an eſtate ſo fenced in, or ſo eſtabliſhed by any perpetuall decree that it cannot be diſſolued? Is not the truſt in theſe things like the houſe of a ſpider yIob 18.14., which though it doe take hold vponupon the rafters, yet is ſodenly ſwept downe with a broome. The Lord ſometimes looſeth the coller of Kings & powreth contempt vponupon Princes zIob 12.18, and ſweepes away euen great houſes, as a man ſweepes away dung till all be gone a1. King. 14.10.. All the wiſeſt Lawyers in a kingdom cannot deuiſe how to ſecure a man for hereafter. See here a new leſſon how to be made ſure of meate and drinke and clothing while we liue. Here is a portion like that which the King of Babel gaue to Iehoiachim, a continuall portion, eueryevery day a certaine, all the daies of his life vntill he died bIer. 52.34.; Seeke yee first the kingdom of God &c. This deed was drawne vp in heauen, engroſſed by the pen of the Euangeliſt in the goſpell, ſealed by the bloud of the Lord Ieſus, who witneſſed a good cō feſſion vnderunder Pontius Pilate, who neuer yet did, neither euer will beare witnes to a falſhood, and let all the world be examined, it ſhall not be able to afford one inſtance of the failing of this aſſurance. How glad men be when their Lords hauehave ſealed their leaſes, how pretious be their euidences and tenures of land, how ſafely they are kept that they may not bee embelezed? How all you Merchants reioyce at the ſafe arriuall of a ſhip, & at the report of a boone voyage? how ſecure begin we to be in our thoughts, when we ſee ſom what vnderunder hand; why ſhould we not with ioy lay it vp in the midſt of our hearts, which ſhall ſecure vsus of a better portion, then the greateſt King of the earth is able to beſtow? If the King ſhould giuegive thee a penſion or annuity out of his Exchequer for thy life it were much, yet becauſe of it thou canſt not ſurely ſay, thou ſhalt not want. This promiſe cannot miſſe, his word who made it doth endure for euer, becauſe himſelfe liueth euer to make good his word, and it is impoſſible for him to deny himſelfe. And here ſee (I pray you) how far the thoghts of God are differing from our thoughts, and his waies from our waies. Mens common thoughts are that if religion ſhould be thus cared for before all other things; if they ſhould prefer matters appertaining therevnto before things of this preſent life, it were the next way for them to be quite vndone. For what is mens ordinary reaſon, why they doe redeeme ſo little time from the world for holy purpoſes, and why they take ſo much euen of the Lords day to giuegive vntounto themſelues? Is it not this, elſe (ſay they) we cannot liue? Hence is it that the kingdom of God which ought to bee firſt ſought, is (as I hauehave ſhewed) caſt backe into the loweſt place. Men thinke it wiſdome firſt to be ſure of the world, before they looke after heauen; firſt prouide for the body, then for the ſoule; firſt ſeeke an eſtate here, then caſt for an eſtate hereafter. This is the common courſe: wherevpon it is that there bee many who hauehave liued long in the world, and hauehave laboured hard, and toyled infinitely to get a portion in the world, are yet ignorant which way to ſeeke for the kingdome of God; nay they hauehave ſcarſe ſo much as a thought of it, or a conceit or knowledge, what it meanes: What is the kingdome of God, what is the righteouſnes of God, how many old men, how many rich men, how many painfull men, who hauehave euen worne out themſelues with catching for the world, if they were put vntounto it, know not what to anſwer? Let vsus yet at the laſt all of vsus, and you eſpecially, for whoſe ſakes principally this daies labour is, learne this wiſdome, from the God of wiſdome, out of the booke of wiſdom, which is able to make vsus wiſe vntounto ſaluation. Begin we not ſtill at the wrong end; firſt the world, then heauen; firſt gaine, then godlines; firſt riches, then religion; firſt the backe and the belly, and then the ſoule; but let vsus take the true courſe both for contentment here, and for ſaluation hereafter: make it your firſt care, your chiefe care, and in compariſon your onelyonly care, how to become members of Gods kingdome, how to attaine to that righteouſnes without which the kingdome cannot be enjoyed; Either we muſt deny the truth of God ſpeaking in his word, and ſay that he feedes and foades vsus of with vaine words not to be beleeued, or els yeeld this to be a truth, that this is the alone way to get a comfortable ſecurity for outward things. Thus it is as Nazianzene ſaith,foreign Nec prodi, nec perdi. It is profit indeed to get gaine to a mans ſoule. This is that wealth, which (as one ſaith) can neither be betrayed nor loſt. He who hath it not is a miſerable and an accurſed begger in the midſt of abundance, and he who hath but as much of it as a graine of muſterd-ſeede is an abſolute rich man, euen when hee hath nothing. The world will not beleeue this, yet is wiſdom iuſtified of her children. They which are after the fleſh ſauour the things of the fleſh, & they which are after the ſpirit the things of the ſpirit cRo. 8.5..
FINIS.
End of the text · Samuel Hieron, The Christians Life-Lode (1617)