Londons Resurrection, Discourse 45
DISCOURSE XLV.
That to ſeek the Kingdom of God, and the righteouſneſs thereof, in the firſt place (for Londoners generally ſo to do) were one of the beſt ways to obtain a new City.
HE that reads the title of this Chapter will preſently reflect upon, Mat. 6.33. But ſeek ye firſt the Kingdom of God and his righteouſneſs and all theſe things ſhall be added to you, and in reflecting upon thoſe words, will ſee a plain proof of that propoſition, whereof the title doth conſiſt, taking it for granted that though meat, and drink, and cloathing, be the only things expreſſed in that place, of which it is ſaid they ſhall be added to them, that ſeek the kingdom God, yet all other needful things for this life, are there implied, and intended, as by a parity of reaſon (which is a good ſort of argument) may be concluded. The foregoing words are, your heavenly Father knoweth that ye have need of all theſe things, v. 32. From whence we may infer, that all ſuch things as our heavenly Father knows we have need, or neceſſity of in this life, ſhall be added to them who ſeek his Kingdom in the firſt place.
Our ultimate, or laſt end, (ſo far as we foreſee it our ſelves) is always firſt thought of; it is firſt in intention, though it be laſt in execution. We think of the end of our journey (or that which for the preſent, we intend ſhall be ſo) before we ſe… out, or enterprize the beginning thereof. In this ſenſe ought the Kingdom of God and the righteouſneſs thereof to be ſought by us in the firſt place, that is, to be made our higheſt end, our ultimate deſign, to which all other deſigns are to be referred, and ſubordinated, as for example: If your ends and aims be regular they are in this order: you would have a City that you might buy and ſell, and get gain (that is the loweſt round of the ladder) you would do that, that you and yours might live, and comfortably ſubſiſt, you would have a comfortable ſubſiſtence that you might attend upon God, without diſtraction, and ſerve him with chearfulneſs in the midſt of all the good things which he ſhall give you to injoy: and you would ſerve God on earth, in righteouſneſs and holineſs before him, that you might for ever injoy him in Heaven, and arrive to that glorious Kingdom, which he hath provided for them that love and ſerve him. This is your higheſt end, and thus doing, thus aiming, you ſeek the Kingdom of God in the firſt place. For though that end be the laſt thing in order of time, and of attainment yet it is firſt in order of nature, for all cauſes are before their effects, now ends are cauſes, (as the final cauſe is often ſpoken of) and the higheſt ends of any action is the firſt cauſe thereof, that is, within our ſelves, and conſequently it is the firſt thing that is in our thoughts, it is the firſt mover, the great wheel or ſpring that ſets all the reſt a going.
Now I ſay, in this manner to ſeek the kingdom of God, and the righteouſneſs of it, if that were generally done by thoſe that are concerned in London, would make that deſolate City to ſpring up as tender graſs ſpringing out of the earth, by clear ſhining after rain, and cauſe the bleſſing of God to come down upon it, like rain upon the women graſs.
Religion (all things conſidered) was never a hinderance to any great and worthy undertaking, but always a help and furtherance. The propheſying of Haggai, and Zechariah (as I ſhewed before) made the building of the Temple to proſper. A religious ſtanding ſtill (to allude to thoſe words of Moſes, Exod. 14.13. ſtand ſtill and ſee the ſalvation of the Lord) Will make the City go forward, when a prophane activity would but hinder it. Suppoſe the City ſhould require ſeven years time to build it again, ſome may think that doing nothing to it upon the Sabbath day, is a great hinderance, and would be the loſs, of no leſs than one whole year in ſeven, but if we conſider the curſe which it prevents, and the bleſſing which it procureth, it will be found to be no loſs at all, and that the City in effect, and in due conſtruction, goes up as faſt or faſter on the Sabbath-day, than on any day in the week. Whilſt we are ſeeking Gods Kingdom, and the righteouſneſs thereof, God (though in an inviſible way) is adding to us, Jer. 17.24. It ſhall come to paſs if ye hallow the Sabbathday, to do no work therein, then ſhall there enter into the gate of this City, Kings and Princes, and the inhabitants of Jeruſalem, and this City ſhall remain for ever. God who had ſet apart a tenth for his own uſe, gave the Jews aſſurance they ſhould be nothing the poorer, but much the richer for paying of it, Mal. 3.10. Bring ye all the tithes into the ſtorehouſe that there may be meat in my houſe, and prove me now herewith ſaith the Lord of Hoſts, if I will not open the windows of Heaven, and pour you out a bleſſing, that there ſhall not be room enough to receive it. The Iſraelites when they were before Jericho, beſieging it, loſt no time by carrying about the Ark, and ſounding the Trumpets as was appointed them, for it is ſaid, It ſhall come to paſs when ye hear the ſound of the Trumpet, all the people ſhall ſhout with a great ſhout, and the wall of the City, ſhall fall down flat, Joſhua 6.5. The Prophet was angry with the King of Iſrael for ſmiting the ground but thrice, 2 Kings. 13.19. Thou ſhouldſt have ſmitten five or ſix times (ſaid he) then hadſt thou ſmitten Syria, till thou hadſt conſumed it: whereas now thou ſhalt ſmite Syria but thrice. Alluding to that ſtory, I would ſay, if we ſmote the ground oftner, if we were more clothed with the Sun, and did more frequently trample the earth under our feet, my meaning is, if we were more abundant in the duties, and exerciſes of Religion, than moſt of us are, it would be no hindrance to our worldly concerns, and particularly to that of building our City, but rather a help and furtherance.
The practiſe of Religion, both in refraining what is evil, and doing what is good, is never more neceſſary than when ſome great undertaking is in hand, Deut. 23.9. When the hoſt goes forth againſt thine enemies then keep thee from every wicked thing; and are we not as much concerned ſo to do, when we have a City to build, as at this day. Our way to have another City even upon earth, is to imitate thoſe worthies we read of, Heb. 11.16. But now they deſire a better country, that is, an heavenly: wherefore God is not aſhamed to be called their God: for he hath prepared for them a City.
When Saul went to ſeek his Fathers Aſſes, he unexpectedly found a Kingdom, but it is to be feared that many will loſe a Kingdom, whilſt they ſeek for Aſſes, I mean for poor trifles, an earthly houſe, or City, which are no better, in compariſon of a heavenly Kingdom. It is incident to us to invert Gods method, we would ſeek other things either in the firſt place, or altogether, and have the Kingdom of God added to us, we would ſeek earth, and find Heaven, but God will not alter his method, and men by going about to do it, do indanger the loſs, of Heaven, and earth both, both of their intereſt, (if I may ſo call the world which they live upon for the preſent) and of their principal which they expect hereafter.
How unreaſonable a preſumption is it that God ſhould mind our concerns, and we not mind his? that God ſhould regard our houſes, if we will not regard his Kingdom, the beginning, increaſe, and perfecting thereof, both in our ſelves and others? By the Kingdom of God, I mean the Kingdom of Grace which is glory begun, and the kingdom of glory which is grace perfected. Which being but gradually diſtinct, (as the ſame perſon in infancy and at full age) I may ſpeak of as one kingdom, (viz. ſpecifically ſo, I ſpeak of that kingdom as Gods concern, becauſe his glory is as truly concerned in it, as our good, his honor as our happineſs, And thence it is that they who refuſe to be ſubjects of that kingdom, are ſo ſeverely threatned. Thoſe mine enemies who would not that I ſhould raign over them, bring them hither and ſlay them before me. It is ſaid of the Hebrew Midwives, that becauſe they feared God he made them houſes, Exod. 1.21. But will God build houſes and Cities for them that fear him not, yea for his enemies whom he hath threatned to ſlay? at leaſtwiſe can they promiſe themſelves he will do ſo? or hath he any where promiſed ſo to do? nay in Prov. 14.11. it is ſaid The houſe of the wicked ſhall be overthrown, but the tabernacle of the righteous ſhall flouriſh.
The children of rich and noble perſons, need take no care for houſes to dwell in, let them but ſtudy to pleaſe their parents, and they ſhall want neither houſes nor any thing elſe; let them be good, and their parents will be as good to them, as they can wiſh: and ſhall not his children whoſe name is El-ſhaddai, God alſufficient expect as much from their heavenly Father?
But ere I proceed in ſpeaking to men, let me ſpeak a few words to God, on behalf of my ſelf and others, Lord give me more faith in this promiſe, this double promiſe, (for ſo I underſtand it) that they who ſeek thy Kingdom, and the righteouſneſs thereof, in the firſt place ſhall have it, and all other needful things with it, for ſo the phraſe of adding, or ſuperadding ſeemeth to imply. And Lord give the ſame faith to others, for hundreds need it at this day, who till of late never knew they needed it, or went about to make experiment of it. O Lord! how fearful are moſt men to ſwim, when they are above their depth? when they can feel no ground, under them, that meer ſenſe and reaſon can ſtand upon. We would fain be always in thoſe ſhallows where lambs may wade, but never caſt into thoſe depths, where Elephants muſt ſwim, but thou Lord doſt ſometimes try us with the latter of thoſe; give us but faith enough in that conditional promiſe, that they who ſeek thy kingdom, &c. ſhall have all things added, and together with that faith, give us but the condition of that promiſe, viz. hearts to ſeek thy kingdom, as we ought to ſeek it, and having thoſe two, we ſhall not doubt but to arrive at whatſoever is, and ſhall be neceſſary, both for the life that is, and that which is to come!
To me it ſeemeth a little ſtrang, that the great God having made the promiſe of a Kingdom to ſuch as ſeek it in the firſt place (and by patient continuance in well doing, for that I muſt adde out of Rom. 2.) Should adde any promiſe of things ſo much inferiour to it, as are the good things of this life, the giving whereof might ſo eaſily have been inferred, and concluded from the promiſe of that kingdom, with a quanto magis, as the Apoſtle in another caſe, If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we ſhall be ſaved by his life, Rom. 5.10. He that hath aſſured us of an heavenly kingdom, if we ſeek it, and the righteouſneſs thereof, will certainly in that caſe, not deny us an earthly City, or any thing of that nature, ſeeing it to be good for us. But as young Virgins can hardly perſwade themſelves their ſuitors do love them, unleſs they ever and anon, preſent them with one thing or another, that might be ſpared, over and above the ſolid offers they make of ſetling great and liberal joyntures upon them: So the great God by way of condeſcention to our (weakneſs, knowing us to be much what of the ſame temper,) hath promiſed us the little things of this life, (for ſo they are comparatively) over and above his kingdom, if we will but ſeek his kingdom, and the righteouſneſs thereof in the firſt place.
It is too apparent that the generality of men have a jealouſy they ſhall loſe other things, whilſt they ſeek the kingdom of God, and the righteouſneſs thereof: therefore when men have any great and important work in hand, the generality do borrow more time from religion, for and towards it than from any thing elſe (I mean proportionably to the time they had wont to ſpend in it) ex. gr. when they have building work in hand, poſſibly they will pray but half ſo long, or ſo often, read but half ſo much, meditate of good things but a fourth part ſo much, as at other times; ſo that the great tax towards ſuch occaſions lieth generally upon Religion, as if that could beſt admit of a defalcation of any thing elſe, for few men content themſelves with but half ſo much ſleep, half ſo much recreation as they had wont to uſe at other times. But ſay I, never pinch thy general calling to promote thy particular calling, but rather hope to promote thy particular calling, by giving full ſcope to thy general, for in this as in other ſenſes, the leſſe is bleſſed of the greater.
Borrow time for thy building from thy reſt or recreation, not from thy devotion: Prayer and other duties are a help to building, but ſo is not ſuperfluous ſleep, or needleſs recreation. Don't build firſt and pray afterwards, but pray firſt from day to day, and fall to building afterwards, neither ask the firſt bleſſing upon thy temporal building, be it an houſe or City, but upon the building up of thy Soul in thy moſt holy faith: Firſt that thy Soul may proſper, and be a habitation for God through his ſpirit, and after that thy houſe. It was a bitter Irony of him that ſaid, O cives, cives, querenda pecunia primum eſt, virtus poſt nummos! that is, that the Citizens of his time ſought money in the firſt place, and virtue afterwards.
The kingdom of God, at this day, I mean the ſtate of religion in the world, and in the hearts of moſt profeſſors, is much what in ſuch a condition as is the City of London, viz. low and ruinous, and very imperfect to what it ſhall be when the ſeventh Angel ſhall ſound, ſaying the kingdoms of this world are become the kingdoms of our Lord, and of his Chriſt, Rev. 11.15. Let us labour in our ſeveral capacities to advance the kingdom of God, and if another London be needful for us, (as who thinks it is not?) he will certainly advance our City.