THE CHRISTIAN MAN'S CARE.  
A SERMON ON MATTH. 6.33.  
Together with A Short Catechism for the Simpler Sort.  
By THOMAS GATAKER, B. of D. and Pastor of Rotherhith.  
LONDON, Printed by JOHN HAVILAND, for FULKE CLIFTON, and are to be sold at his Shop upon new Fish-street Hill. 1624.   

TO MY VERY KIND AND LOVING UNCLES, Mr. NICOLAS CRISPE And Mr. ELLIS CRISPE, with theirs.  
BEloved in Christ jesus; that which was preached sometime at the request of the one of you, unto 
a A meeting of the Worshipful Company of Skinners.  a solemn Assembly, whereof he then was Chief, is now further presented jointly to you both▪ (and well to you both, by 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Rom. hom. 19 Fra●res in seculo; fratres in D●●●ino; quae posterior major est et melior fraternitas: uti Author Ambr. nom. Serm. 9 & 79. Aug. de verb. Apost 25. & Max. de divers. 4.  a double bond, as well of Nature as Grace, Brethren) together with the rest of yours, as all Branches of one Stock, through God's gracious provision, neither fare severed in abode, and combined sweetly in the holy band of true Love. The main subject Matter of it is nothing in effect, but a Motive or incitement unto that, which it standeth us all upon, in the first place, and with our best care and endeavour, as well to seek after, as to seek into: To seek into, that we may know it, and learn it; to seek after, that we may be possessed and seized of it. Since it is that alone wherein 
c Psal. 84.4, 5, 10, 11, 12. Matth. 5.3. Luke 14.15. & 22.29, 30. Act. 20.6. & 22 7.  Man's Happiness wholly consisteth: and it is 
d Aliud est divitias multas nosse, & aliud possidere: nec notitia divitem facit, sed possessio, Ber. in Cant. 23.  not the bare notice of it, but the owning and enjoying of it, that can make men truly and eternally happy. That we may therefore know and understand what it is, wherein it consisteth, and by what means it may be attaineds (And 
* Praeparatio enim rerum cognitio est, Bern. ibid.  till we be thus acquainted with it, we can never come to be possessed of it) we must make diligent 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 5.39.  search and enquiry into God's Word. for it is that alone that can 
f 2 Tim. 3.16, 17. In ●js quae aper●è posita sunt in scriptures, inveniuntur illa omnia, quae continent fidem moresque vi●endi, Aug. Doct. Christ. l. 2. c. 9  fully and 
g joh. 17.17. jam. 1. 1●. 2 Pet. 1.19. Ego solis Scripturarum libris Canonicis didici hū● honorem timoremque defer, ut nullum ●orum Autorem s●ribendo aliquid errasse firmissim● credam. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideò verum putem, quia ipsi ita senserunt, sed quia mihi vel per illos autores Canon●cos, vel probabili ratione, quod a vero non abhorreat, pers●●dere potuer●nt, Aug. epist. 19 & apud Grat. dist. ●.  infallibly inform us of it: Other writings only so fare forth as they are drawn out of it, agree with it, and are grounded thereupon. This Word therefore aught to be 
h Psa. 1.2. & 119 47, 48, 97·  the constant Matter of our daily Meditation; (as containing the fundamental Laws and Constitutions of the Kingdom here propounded; together with the Conditions and Capitulations required on the part of all those that are to partake in it, and the royal Privileges and Prerogatives annexed thereunto;) if we desire or expect ever to have part and portion therein. But because 
i Ar● 〈◊〉 a●sque Magistro discitur, Hieron. ad Rustic.  no Art is easily without a Teacher attained▪ and, in this more specially, all 
k 1 Cor. 3.7. 1 joh. 2.20, 27. Spiritus Sanctus necesse est operetur intrinsecus, ut valeat medicina quae adhib●tur extrinse●us, August. in 1 joan. ●r. 3. Meliusque dicit & d●cet, qui intus habitat, quam qui foris clamat, Idem in joan. tr. 3. Nolite putare quenquam hominem quicquam discere ab homine. Sonus verborum nostrorum aures percutit; Magister qui docet, intus est. Inanisque●it strepitus sermonis nostri, nisi qui doceat, intus sit, Idem ubi sup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Socr. daem.  outward teaching without the inward is uneffectuall: As 
l Coloss. 3.16.  all holy helps are to be used, the 
m 1 Thess. 5.20.  public Ministry especially to be diligently frequented; (
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Church is 
o Christi docenti● Auditorium, B●rn. in Cant. 23. 2 Cor. 13.3.  the place wherein he ordinarily teacheth, who hath 
p Magister unus qui corda docet, 〈◊〉 ●abet in 〈◊〉, c●thedram in coelis, August. in 1 joan. 3. & de diverse. 12. & 41. & de Sanct. 23.  his School on earth, though 
q Esai. 66.1. Hebr. 12.25.  his Chair in Heaven:) so earnest prayer is to be used for a blessing from God on all such our courses and endeavours either public or private, that he will be pleased with his good Spirit to second and assist his own Ordinances, that thereby 
r Psal. 119.18.  the eyes of our minds may be opened, & 
s Ephes. 1.18. Luke 24.45.  our understandings so enlightened, that we may be able in some due measure to see and discern this estate what it is, and to conceive & apprehend the Mysteries appertaining unto it. Again, because it will little avail us to know it, unless we have our share in it▪ to be well seen in the Statutes & Ordinances of it, unless we have part in the Immunities and Royalties that are therein to be enjoyed: (It is but a double misery for a man to know what is to be had, if he have it not himself:) Our next endeavour therefore must be (for the effecting whereof also 
t Psal. 86.11. & 119.33, 34, 35, 36. Eph. 3.14— 19  the assistance of God's Spirit is humbly and instantly to be craved) to have that which we have learned, or do learn, out of God's word, concerning this Royal & blessed estate, to be effectually 
u jam. 1.21, 2●. 1 P●t. 1.23.  wrought into us: (and indeed till it be so wrought into us, it is 
Io●. 6.45. Ephes. 4.20, 21, 22, 23. Vide 〈◊〉. ●ez. ibid. 1 Io●. ●. 3, 4. ● 4.7, ●.  never truly, sound, or effectually learned of us:) That is, we must strive & labour to have true faith, repentance, and other spiritual graces surely 
y james 1. 2●. Ephes. 3.17.  settled in our souls; whereby we may both have a right and title to this Kingdom, and be in some good sort and measure also possessed & seized of it. The rather since that 
z Apoc. 20.6. Matth. 19.28. john 3.3, 5.  after this life none shall partake in it, but those only that in some degree or other were possessed of it, while they lived here. As it is with us therefore in regard of worldly possessions; so should it be in regard of this heavenly Inheritance. For worldly possessions, we will get, if we can, a title to them; when we have it, we will be sure that our title be good, and use all means to make it sure: and when we have so done, we are not yet then at rest neither; we cannot be quiet, till we be seized and possessed of it, yea till we be in an absolute, quiet, & peaceable possession, not of some part of it, but of the whole. In like manner should it be with us for this 
a Hebr. 3.1. 1 Pet. 1.4.  heavenly Inheritance: we must first labour to get a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ius, Bez. john 1.12.  right and title unto it: which by 
c Ibidem.  faith must be procured: for it is that alone on our part, that by 
d Rom. 3.23, 24, 28. & 5.1, 2.  justification & free 
e Galat. 3.26.  Adoption giveth us a title thereunto. In the next place we must endeavour to get some 
f 2 Pet. 1.10.  good assurance that this our title to it is good: that which must by the 
g 2 Cor. 13.5.  trial of our faith be effected▪ For 
h See the Signs of Sincerity on Psal. 97.11.  (to omit, that by seeming titles many oft are deluded) though our title to it be never so good, yet we may not be ware of it, and so miss may we of much comfort, until we have taken some due trial of it. And lastly, we must strive and contend to get ourselves more and more possessed of it: which must be done 
i 2 Pet. 1.4— 8.  by the 
k 2 Tim. 1.6.  exercise & 
l Luke 17.5. 1 Thess. 4.1, 10.  growth of our faith, and other the graces of God in us, and by 
m 1 Thess. 5.19, 20  a constant usage of all good means whereby the same may be 
n 2 Pet. 2.1, 2.  nourished, 
o Ephes. 3.16.  corroborated, & 
p Ephes. 4.15, 16.  increased. For 
q Rom. 6.6, 14. Col. 3.5, 8, 9, 10.  the more spiritual grace spreadeth & groweth powerful in us, the more ground get we of our corrupt nature: And 
r Rom. 6.11, 22.  the more conquest we make of this our inward corruption, the further proceed we in possession of this our 
s Ephes. 2.5, 6. Philip. 3.20.  heavenly Inheritance. Now because so long as we live here in 
t Philip. 3.12.  an estate of Imperfection, (for 
u Philip. 3.13. 1 Cor. 13.9, 10, 11.  no perfection is to be had, or to be hoped for of us while we are here) we can never fully be acquainted with the Rules and Rights of this Kingdom, or the parts and parcels of this Inheritance: For so long as 
* 1 Cor. 13.9, 11.  we know these, as 
o 1 Cor. 8.1, 2.  all other things, but in part, 
p Maxima pars corum quae scimus, est minima eorum quae ignoramus, Aug.  we cannot but of some part of them remain ignorant still: Nor can we attain to such a full and plenary assurance of our right to it, but that some doubt & scruple about it will be sometime troubling us: For since that as our other parts, so 
q Mat. 6.30. & 8.26. & 14.31. & 16.8. Luke 17.3, 4.  our faith also is imperfect; and our notice of it as weak ordinarily, as our faith itself is; & that where faith is so imperfect, there must needs be some 
r Mark. 9.24. Idem simul, qui nondum perfecte crediderat, & credebat, & incredulus erat, Greg. in Ezech▪ 15.  infidelity more or less mixed with it; it can hardly be avoided but that some 
* Fides vera cum dubietatis aura, Idem Mor. l. 10. c. 8.  wavering should be: especially considering that we have to deal with a most wily Adversary, that is wont oft to be questioning of this our right & title, & by many subtle quirks, and fallacies, & colourable pretences, endeavouring to shake this our assurance: And much less can we attain to any full and absolute; (while but 
s Rom. 8.23. & 7.25.  in part as yet we are sanctified, & but 
t Rom. 5.2. & 8.24.  in hope only glorified;) yea or quiet and peaceable possession of it▪ 
u Rom. 7.17, 20.  the enemy being & abiding yet within our gates, & 
x Rom. 7.23. Gal. 5.17.  daily working our disturbance: For this cause therefore, and in regard hereof, is our Seeking of this Kingdom, not to be practised for a spurt, or taken up for some time, & then to be let fall and laid down again, as if no further need were of it, but 
y Psalm. 24.6. & 27.8. & 105.3, 4.  last it must, and continue 
z Apoc. 2.10, 26.  so long as this life lasteth. Still 
a Prov. 2.3, 4. Rom. 12.2.  searching we must be into it, that we may 
b 2 Pet. 3.18.  grow better acquainted with it: and still 
c Apoc. 32.  strengthening our assurance, that we may take 
d Apoc. 3.10, 11, 12. 2 Thess. 2.15.  faster hold of it: and still striving to 
e Phil. 1.9, 10, 11. 2 Pet. 3.18.  grow in grace, that we may 
f 2 Pet. 1.11.  get further possession of it: And a principal part must it be of our daily Prayer, that 
g Matth. 6.10.  This Kingdom may come; that not only it may 
h Luk. 17.21. Vt in nos veniat, Ambr. Dion. de Sacr. l. 5. c. 4. Et in nobis maneat, Tertull. ad Marc. l. ●.  come into us to take possession of us, but that 
i Matth. 25.34. Ne forte veniat, & nobis non veniat. Multis enim non est obventurum, quod est tamen venturum, Aug. hom. 42.  we may come at length also to a full fruition of it, 
k 1 Pet. 1.9.  attaining to the 
l Rom. 8.22.  end of our faith, and hope, and sanctification, the eternal 
m 2 Thess. 2.13.  salvation of our souls and 
n Rom. 8.23, 24. Philip. 3.21.  bodies. This is the course that in this discourse you are encited unto; which I doubt not but that you have also made both an happy entrance into, yea and good progress in already; yet if any spur may be found therein, that may help to prick you on (or any of you, or any other that have more need than you) to a more eager 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.13, 14.  pursuing, putting on, and pressing hard (with the Apostle) to the marke-ward, for the prize of the high calling of God in Christ jesus; or if any rub may thereby be removed, that either hath been, or hereafter may be cast into your way, either by the World, or 
p john 12.31. & 16.11.  the Prince of it, or any homebred confederate of his, whereby you might be (as the people were by 
q 2 Sam. ●0. 12.  Amasaes' corpse) either stayed, or turned aside, or disheartened, or slacked in this your religious course; a plentiful recompense I shall esteem it of my pains therein taken, and I beseech God to that purpose to give his blessing thereupon. I have unto the Sermon annexed a short catechetical Sum, which may help, though not yourselves, being now past such helps, yet your younger ones, that are 
r 1 Cor. 3.1, 2. Hebr. 5.12, 13.  not past the breast yet, (for which sort in mine own Family at first I contrived it;) in the enquiry after, and discovery of the way to this Kingdom▪ wherein from the grounds of sacred Scripture is briefly declared, how at first we were 
s Constituti.  possessed of it▪ how we came to be 
t Destituti.  deprived of it, and by what means we may be 
u Restituti.  restored again to it: As also it may help to fit and prepare them for the participation of the Sacrament of the Lords Supper. Commending both to God's Blessing, and myself to your Prayers, I take leave, and rest  
Yours in the Lord jesus, THOMAS GATAKER.   

Faults escaped.  
Read p. 8. l. 1●. linne seeking. p. 9 l. 11. & 20. Disquisition. p. 11. l. 15. they must be▪ p. 12. l. 17. then any beast p. ●0. l. 10. which way. p. 23. l. 21. Kingdoms.  

In the Margin●  
Page 10 l. put Manducant etc. before Sic ergo etc. 〈…〉 l. 1 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. ⁿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. ●2. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. l. ᵏ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. 〈◊〉. p. 1●. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 28. l. 〈…〉 p. 33. 〈…〉 fregerit. p. 37. l. m. libidini. l. ⁿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 38. l. ᵗ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 40. l.º Aeschil. p. 44. l. 〈…〉, ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

THE CHRISTIAN MAN'S CARE.  MATTH. 6.33. 
Seek first the Kingdom of God, and his Righteousness: and all these things shall be added unto you.  
IT is the wont manner of Physicians, 
a Erumpens sanguis vena secta s●stitur. Fernel. method. med. l. 2. c. 6.  when blood issueth out immoderately one way, to open a vein elsewhere, and so 
* Dum revulsionis vi revocatur. Ibid.  by revulsion, as they term it, to stay it, by diverting the course and current of it another way: 
Occasion.  The like course doth our Saviour Christ take in this place. For observing 
b Vers. 31, 32.  the minds and hearts, the thoughts and cares of most men, to be wholly addicted unto, and carried after the things of this world; he endevoureth in this place to withdraw them therefrom, & so to cure them of this running disease, by diverting and turning the tide and stream of them another way. 
Drift.  And as the Apostle would have us turn all our worldly grief into 
c 2 Cor. 7.10.  godly grief, into sorrow for our sins; and our Saviour elsewhere, all our worldly fear into godly fear, into 
d Matth. 10.28. Timor● timore pellit, ut clavum clavo  fear of offending and displeasing God almighty; so here he willeth us to turn all our worldly care into godly care, our care for this life, 
Sum.  and the things of this life, into care for the things of another, of a better life.  

Branch 1.  Seek first the Kingdom of God, and his Righteousness.  
Now because many 
e Lu●. 12.29.  doubts and distrustful thoughts might hereupon arise in weak or worldly men's minds, how they should be provided for, & furnished with meat, drink, & apparel, and other necessaries of this life; that they may beg or starve, if they look not after the world: Our Saviour for the better strengthening of their faith herein & further encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himself will be mindful of them, to supply them with the other; these things that they now thirst after, and take so much thought for, shall upon their so doing, without their further care be cast in upon them, and 
f Non ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dabuntur; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, addentur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, velat add●tamentum: Metaphora ab eis qui poma, pyra, etc. emunt. Piscat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. 22. Non ait, dabuntur, sed, adj●cientur. Aliud est enim quod principaliter datur, aliud quod superadditur. Greg. Moral. l. 15. c. 20.  added as an overplus or an advantage thereunto.  
And all these things shall be added unto you. 
Branch 2. Division. Parts 2. Part 1. Part 2.   
So that the words, you see, divide themselves into two General Parts; 

An Exhortation,  
And a Motive to induce thereunto.    
But for further light and help we may subdivide them into these four Particulars; 
Members 4. Member 1. Member 2.  

1. An Act, what we must do, Seek:  
2. The Object of this Act, what it is that we must seek, God's Kingdom and his righteousness:  
3. The Order and Manner, 
Member 3.  how and when these things must be sought, in the First place:  
4. The Benefit that thereby will accrue unto us 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost▪ in Mat. hom. 22.  And all these things shall be added unto you. 
Member 4.     
To begin with the First, Seek.  
Spiritual things must be sought.  

g Coloss. 3.1.  Seek the things that be above, saith the Apostle Paul. And, 
Member 1. Act. Observat. 1.  
h Rom. 2.7.  To those that by continuance in well doing seek glory, and honour, and immortality, saith the same Apostle. And, 
i Matth. 13.45.  The Kingdom of Heaven is like a Merchant that seeketh precious Pearls, saith our Saviour.  
Sought thus they must be in two respects,  

k Ratione difficultatis.  In regard of the Difficulty, 
Respects 2.   
And 
l Ratione d●gnitatis.  in regard of the Dignity of them.  
First in regard of the Difficulty of obtaining them: 
Respect 1.  
m Prius est quaerere quam acquirere.  because Without seeking they will not be had.  
1. Things must be sought, 
Reason 1.  that cannot easily be compassed; such 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Cratyl. & Hippia maj. & de rep●b. l. 4. Plut. de Paedag. Difficilia quae praeclara. Sine studio et ardore quodam mentis in vita nihil qui●quam fit egregium. Cic. de orat. lib. 1.  all things of worth and weight are ordinarily, and such also these are. They are compared to a Kingdom both here, and oft 
o Mat. 3.2. & 5.3. jam. 2.5. 2 Pet. 1.11. Apoc. 1.9.  elsewhere: And a Kingdom, we know, is not easily conquered: a Crown is not ordinarily compassed with ease. It is not won commonly without battle; nor bought but with blood. They are compared to 
p Matth. 13.44.  treasure, and matter of 
q 1 Tim. 6.6.  gain. And worldly Wealth, we well know, (and the heavenly much more) will not be gotten but with labout and travel.  
2. Things must be sought that are not natural, 
Reason 2.  that come not by kind. So 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethic. Nicom. l. 2. c. 3.  Arts and Sciences, (because 
r Nemo nascitur artifex. Nemo nascitur sapiens. Sen. de Ira, lib. 2. cap. 10.  no man is borne an Artist) must by study and industry be attained. And much more than this 
s Ars artium regimen animarum. Gerson. de Recid. pecc. Ars est bonum fieri. Ad hoc, sed non cum hoc nascimur. Sen. ep. 9  Art of Arts; this 
t Ars regnandi.  Art of reigning; this 
u Ars benè beateque vivendi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. Arian. l. 3. Ars vitae. Cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. ep. 94. Ars benè vivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de civet. l. 4. c. 21. Art of happiness. Rowse.  Art of living well and happily, yea of living everlastingly, 
x Non dat natura virtutem. Non contingit virtus animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Sen. ep. 9  will not without much study and industry be learned: especially lighting upon such blocks, as we all are naturally, being borne 
y job 11.12. Psal. 73.22. Prov. 30.2. jer. 10.14.  stark idiots, and of ourselves wholly 
z 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  uncapable of aught in it.  
3. Things must be sought, that are not every where to be had: as foreign commodities that must be fare fetched. But such is 
a 2 Pet. 3.13. Mat. 13.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. homil. 38. Praeclara rara.  the Righteousness spoken of in this place. 
Reason 3.  It is a simple that every soil will not bear: a rare drug that every country or climate will not afford. 
b Eccles. 7.29.  It grew once in Paradise. But upon the fall of our first Parents, 
c— Terras Astraea reliquit. Ouid. Met. lib. 1. Neglecta terras fugit Astraea. Memor. Octau. 2.1.— ad sup●ros Astraea recessit. juven. sat. 6. Terra cessit, in coelumque migravit. Lact. Instit. l. 5. c. 5.  it left this world; and it is 
d job 28.13, 14.  not now to be found here on earth, in the land of the living. It must be fetched again, as (
e Hesiod. Oper. l. 1.  they say) fire was by Prometheus from heaven. 
f jam. 1.17.  Every good giving, and every perfect gift, saith S. james, cometh 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Act. 14.17. vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 21.25. i. à D●o. Drus. in prov. & q●aest. l. 2. c. 61.  from above.  
4. Things lost must be sought ere they can be again found. So our Saviour saith, 
g Luk. 19.10.  he came to seek what was lost. And 
h Luk. 15.8, 9  the Widow in the Parable, by seeking found her lost 
i Drachma enim valebat 7. denarios cum dimidio. Breerwood de num. jud. cap. 1.  test●r. Such are these, we had them once, but we have now lost them. Our first Parents were 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in ostro nati: uti Claudian. nup. Honour. & Mar.  borne, as I may so say, with this 
l Gen. 1.26, 27. Eccles. 7.29.  royal robe; 
Reason 4.  they were created with this 
m Psal. 8.5.  imperial Crown. But the Devil stripped them of it; 
n P●rrexit pomum, & surripuit paradisum. Bernard. de Grad. humil. 4.  he cheated and coosened them of this Crown, as we use to do Children, with 
o Gen. 3.5, 6.  the Apple, or 
p Ficum vult Moses Bar-Ceph. & Theod. in Gen. quaest. 28. Mal●granatum Machmed. in Alcoran. Malum Medicum alij, alij Persicum, quod Pe●●e G●ll. Alij pomum Paradisi, prout fructum quendam Syri indigetant. Sed & Malum ex Hebr●i● quidam ex Cant. 2.3. vide Perer. ad Genes.  what ever fruit it were, that he tendered unto Eve. So they lost it: and their posterity must recover it, ere they can enjoy it; they must win this Crown again, before they may wear it.  
Thus you see then that these things must be sought in regard of the hardness and difficulty, because otherwise they cannot be had. 
Respect. 2.   
Now they must again be sought in regard of the dignity of them. Which worth and dignity of them appeareth in the next Point.  

Uses 2.  But before we pass to that, the Use of this in a word.  

Use 1. Confutation.  And the First use hereof may be for Confutation, to control the vain conceits of those that think that these things will come without seeking; 
q Credunt dormientibus sibi haec cōfectur● Deum. Ter. Adelph. 4.5. Non curant quaerere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Bern. in Cant. 2.  that hope to have them though they never once look after them, or the means whereby they may be attained; that make account that heaven and happiness will drop into their mouths, if they do but gape when they lie a dying, and say, Lord have mercy upon me, or, Lord help me to Heaven. It were to little purpose for our Saviour to incite us here to seek thus after them, if without such seeking they might be had. No, 
r Prov. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  If thou seek for it, saith Solomon, as for silver, and search for it, as for treasure, etc. And God, saith our Saviour, will have us 
s Matth. 7.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. Plut. de fortune.  ask that we may have, and seek that we may find, and knock that it may be opened unto us. And as he addeth there, that 
t Matth. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. Nil tam difficile, quin quaerendo investigari possiet. Ter. Heaut. 4.2  He that seeketh findeth: so 
u Illud desperandum est, posse nobis casu bonum tantum contingere. Sen. ep. 50.  certain it is, that he that seeketh not, is never like to find aught.  

Use 2. Conviction.  Another Use hereof may be for Conviction, to convince many 
x Nemo in sapientiam incidit. Nulli sapere casu obtigit. Sen. epist. 76. Et cui credere contigit? Bern. de Consid. lib. 3.  not to have what they profess and pretend to have. For how many pretend title to, and claim interest in this Kingdom, that never took pains or labour about the compassing of it? How many profess themselves to be possessed of the Righteousness here spoken of, that never traveled or laboured in the searching out of it, or in the seeking after it?  
He would be deemed a most vain man, that would boast and bear men in hand that 
a Quomodo Caius Caesar Gall●● Graecisque aliquot un● c●ndemnatis, Gallo-graeciam se subegisse g●oriabatur, cum pedem Italia non e●tulisset. Et Occanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore l●ger●n●. Sueton. C●io. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per commercià, quorum habitus & crines in captivorum sp●ciem formarentur. Tacit. Agric. Ac si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.  he had been at the East Indies, conquered a great part of the Country, and brought away much treasure and rich commodities from thence, who yet had never crossed the seas, or set foot once on shipbord, or come near the sea side. And no less vain are they, that would have men believe them, that they have made conquest of the Spiritual Canaan, and possessed themselves of much of the wealth and treasure of it; when as they never yet stirred once out of the mystical Egypt, never so much as enquired the way to it, much less ever traveled toward it. He would be deemed most ridiculous, that would profess 
b Acsi eruditum se quis jactaret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui nec Aesopum unquam didi●isset: ut Aristoph. avib.  to have rare skill in the Mathematics, or some other abstruse Science, when he had never spent day or hour in the study thereof. And no less ridiculous are they that will seem to have gotten much skill in this spiritual 
c Arte regnandi, sive imperandi, ut Liv. hist. 22. vel Arte Imperatoria▪ ut Cic. de Orat. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Apolog.  Kingcraft, (if I may so term it▪) and yet never beat their heads, or busied their brains about it; never studied 
d Euangelium Regni. Matth. 4.13. & 24.14.  the Gospel of this Kingdom, the only Book out of which it may be learned. Yea in this regard is this Spiritual Treasure rather like learning than wealth; in that 
e Pecunia veniet ultrò, honour afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parv● labour cognoscitur. Sen. ep. 76.  worldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, 
* Philosophia non est res beneficiaria: non obvenit. Sen. epist. 90.  not so; each one must seek it for himself, and must seek and labour in it himself, or else the seeking of others, and their endeavour for him, will stand him in little stead.  
It is a pithy speech, indeed, that Bernard hath, and in his sense not unsound. Speaking of those words of the Prophet, 
† Lament. 3.25.  The Lord is good to him that trusteth on him, and to the soul that seeketh him; 
f Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tam bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quaerere valet nisi qui prius invenerit. Vis quaeri ut inveniaris: vis inveniri ut amplius quaeraris. Bern. de dilig. Deo, cap. 3.  If God be so good, saith he, to him that seeketh him, what will he be to him when he findeth him? But a strange matter it is; That no man can seek God before he have found him; nor can a man sin seeking of him, when he hath once found him. God will be sought, that he may be found of us; and he will be found, that he may further be sought of us. Men cannot seek him, saith he, until they have found him: and certain it is that they have not yet found him, that never sought him, or that do not still constantly and 
g Psal. 105.4.  continually seek him.  
Yet for the better explaining of Bernard's meaning in the words before recited, & the assoiling of some scruple that thence might arise, as also for the reconciling of some 
h Luke 11.10. & 13.24.  speeches of our Saviour, that may seem the one to cross the other: we must understand, that 
i Esai. 65.1.  there is never any seeking on our part, before some proffer on God's part: for 
k Potes quaeri & inveniri: praeveniri non potes. Bern. de dilig. Deo, c. 3. Ad bonum assurgere perfectè non possumus, nisi nos spiritus & praeveniendo excitet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenit ut velit: volentem subsequitur, ne frustra velit, Aug. Enchir. cap. 32.  man can by no means prevent God's work. Now to pass by those 
l Rom. 1.20. & 2.15.  common lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to 
m Act. 17.27.  the Athenians, and 
n Act. 14.17.  the Lycaonians in the Acts; because 
o 1 Cor. 1.21. & 2.7, 8, 9  they never prove effectual in this kind to any purpose ordinarily in any: and to confine ourselves to those aids that he offereth and affordeth usually in his Church; which alone in ordinary course are effectual to this end: There is as a twofold vocation; so a twofold diquisition: As 
p Vocatio duplex; externa, interna: s●ve generalis & specialis: vel communis & peculiaris▪ Vide Aug. de Corrept. & Grat. c. 7. Drus Miscell. lib. 2. cap. 2. & Calv. Institut. l. 3. c. 24. §. 7.  a twofold vocation on God's part; an external vocation, in the offer of the means, which doth not always take effect; of which our Saviour, 
q Matth. 20.16. & 22.14.  Many are called, but few chosen: and 
r Quae & vocati● secundum propositum▪ Rom. 8.28. 2 Tim. 1.9.  an internal vocation, in the blessing accompanying those means, which cannot be without effect; of which the Apostle, 
s Rom. 8.30.  Those that he calleth, he justifieth; and those that he justifieth, he glorifieth. So there is 
t Disquisitio duplex.  a twofold diquisition or seeking on our part; an outward seeking (if I may so term it) in the use of the means, the study of them, and pains taking about them, which yet is not always effectual: For, 
u Hosh. 5.6.  They shall go to seek the Lord with their sacrifices; but they shall not find him, saith the Prophet: And 
* Luk. 13.24.  Many shall seek to enter, but shall not be able, saith our Saviour. The other inward, 
x jer. 24.7. & 30.21. & 31.18, 19 1 joh. 5.20.  when those means by the gracious assistance of God's Spirit, have wrought thoroughly upon the heart: of which the Psalmist, 
y Psal. 119.2.  Blessed are they, that seek him with their whole heart: and God by the Prophet, 
z jer. 29.13, 14.  They shall seek me, and find me; because they shall seek me with all their heart. And this is that seeking that Bernard speaketh of, which is ever effectual; and of which our Saviour therefore, 
a Matth. 7.7, 8. Luk● 11.9, 10.  Whosoever seeketh findeth. For none so seek but such as by effectual vocation are found of God before: none so seek, but such as by effectual conversion (the inseparable effect and fruit of such vocation) have 
b jerem. 24.7. & 31.18.  returned unto God, and so found him in part already. But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seek ordinarily in this latter sort, but those that have diligently 
c Prov. 2.3, 4, 5. & 4.19 10, 20. & 8.33, 34. Io●. 5.39. Luke 10.39, 42. Act. 8.27, 28. & 16.13, 14. & 17.11, 12.  sought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through God's blessing thereupon. But without it there is no hope ever to attain to it, or to find that, that in some sort may be 
d john 7.34. Rom. 9.31, 32.  sought and not found, but 
e Psal. 119.155.  cannot be found unless it be sought; and when it is once found, is so fare from causing men to give over their seeking, that it maketh them, 
f Sirac. 24.23, 24. Propter saporis dulcedinem, qui gustatus magi● excitat appetitum, Bern. de Temp. Sic ergò quaeramus tanquam inventuri, & sic inveniamus tanquam quae situri: quia Sirac. 18.6. Ibid. l. 9 c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern. de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. Manducant & bibunt, quia inveniunt; & quia esuriunt & si●iunt, adhuc quaerunt. Name & invenicudus quaeritur, & quaerendus invenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut qu● ratur avidiu●, Aug. de Trinit. l. 15. c. 2.  encited by that sweetness that they find in it in part found, 
g Esai. 26.9. Psal. 119.10, 45.  seek more diligently now than ever before.  
Without 
h Nugae d●ff●c●les. Turpe est difficiles habere nugaes: Et 〈◊〉 est in●ptiarum, Martial▪ l▪ 2. epist. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. epist. 113. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.  seeking then, these things are not to be expected. 
Question.  But are they worth the seeking? may some man say. There are indeed some 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scopas Thessaly. Plu. de Avarit.  toilsome toys, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date stone, hard to crack the one, and to cleave the other, but nothing or nothing worth aught, when it is cracked or cloven, within either: And the very wealth, yea and the 
k Latrunculis ludimus. In supervacuis subtilitas teritur, Sen. epist. 106.  learning too of many consisteth much in such.  
But these are not so: 
Answer.  The things here propounded as they are 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hard & difficult, so they are singularly 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  excellent. And therefore as they must be sought ere they can be had in regard of their difficulty; 
Respect. 2.  so they may be sought that they may be had, in regard of the dignity, the worth, the excellency of them; yea in regard of the use to, and the necessity of them.  
For first, here is a Crown, a Kingdom, 
Member 2. Object. Branch 1.  the highest pitch of ambitious men's aims. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eteocles apud E●rip. Phoenis. apud Plut. de Aud. Poet. & ●anit. tu●d. Nam si violandum est jus, regnandi gratia Violandum est: alijs rebu● pi●tatem col●●, Cic. Offic. lib. 3.  If for any thing a man should break his faith, it should be for a Crown, for a Kingdom; saith one. And the Devil hoped, if by any means, by the proffer of 
o Matth. 4.8.  a Kingdom, to draw our Saviour to his impious and devilish desires. If such reckoning then be made of 
p 1 Cor. 9.25.  a corruptible Crown, of 
q Psal. 68.33.  an earthly Kingdom, 
r Dan. 5.21.  the Kingdom of men; that which when it hath been long a getting, may be lost and gone again the very next 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Hecub.  day, yea may be overturned in an 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demetrius Phalar. apud Plut. ad Apullo●. Longam moram dedit malis properantibus, qui diem dixit; hora momentumque t●mporis ●vertendis imperijs suffecere, Sen. epist. 91. Simul parta ac sperata decora un●us horae fo●tuna ●vertere pot●st, Li●. hist. l. 30. V●ncendo didici magna momento obrui, Sen. Troad 2.2.  hour: what account should be made of an 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 9.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1.12.  incorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God; of 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Heb. 12. ●8.  a Kingdom, saith the Apostle, that cannot be shaken, of 
x ●sal. 45.6.  a Throne that standeth firm and immovable forever?  
Secondly, here is Righteousness, 
a Ephes. 4.24.  a principal part of God's Image, 
b Gen. 1.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. i● Matth. 19 Haec antecedit animalia; Deos sequitur, Sene●. epist. 76.  wherein Man at fi●st was made: 
Branch 2.  that whereby man excelleth the beasts; 
quicksands quid longa ser●●s, multis laboribus, mul●a numinis indulgentia stru●it, ●d 〈◊〉 dies spargit & d●ssipat, Senec. e●ist. 91.  and that maketh him 
c 1 john 3.7. 1 Pet. 1.15, 16.  like God; yea without which man is not only no better, but fare worse than a beast; and whereby men do as fare excel men, as men themselves do beasts. For 
d Ipsis best●is bestiali●r est hom● ration● 〈◊〉, & ratione non 〈◊〉, Bernard. in Cantic. 35.  a man endued with reason, without this righteousness, that is, without religion, is (not only as bad as, but) far worse than a b●ast. And 
e Ratione homines jum●ntis, religione homines hominibus antistant. Vltra homines prove●it probitas sola, infra hominem detrudit improbitas, ●oct. Consol. lib. 4. Pros. ●.  Religion maketh some men excel other some that want it, as much as reason maketh them excel brute beasts.  
It was the saying of an Heathen Man, that 
f Nihil est virtute formosius, ni●●l pulchrius, 〈…〉, Cicer. de Nat. De●r. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores ex●i●ar●●, Idem O●fic. lib. 1. Omnes mortales in admirat●onem sui r●per●t. Senec. epist. 89. Nemo non amore ejus arderet, si vid●re illam contingeret, Ibid. 115.  Moral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be wondrously enamoured with it. And yet was that, saith Lactantius, but a bare 
g Vmbra quaedam & imago j●stitia, Lactant. Jnstitut. l. 5. c. 17. & l. 6. c. 6. & ●aber. in Rom. cap. 2.  shadow of the Righteousness here spoken of. But 
h Sire ipsam prae●l●r●ssimam omnium penitus videremus, quonam gaud●o compleremur, quum ●ātopere, ejus adambrata op●nione laetemur? Cic. de Fin. lib 5.  if the shadow be so excellent, what is the substance? if the Picture be so beautiful; what is the Person itself, which the Picture cometh so far short of? 
i Tanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vit●um, quanti verum margari●ū? Hieron. ad Deme●r. ad Salvin. & alibi.  If they made such account of their glassy bugle, saith Jerome after Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ V●lius argentum est auro. vi●tutibus aurum, Horat. lib. 1. epist. 1.  Gold to Brass, saith Bernard; and a little of 
l Melius est pallens aurum quam fulgens aurichal●ū. Bern. in Cant. 61.  the palest and coursest Gold is fare better than much of the finest and brightest Brass.  
But let us consider them a little severally.  
In the First place then, here is  
A Kingdom propounded to all Christ's followers anf favourites.  
Seek God's Kingdom, saith our Saviour.  
Concerning which, 
Branch 1.  it shall not be amiss to inquire; 
Obseru. 2.  

1. What Kingdom this is; 
Points 3.   
2. Wherein it consisteth; 
Point 1.   
3. Why it is so termed.    
The Kingdom then here spoken of, is not so much the Kingdom of God ●ver us, as the Kingdom of God in us: not the Kingdom whereby 
m Psalm. ●03. 19. Luke 19 27.  he reigneth over us; (and yet it is no small privilege and preeminence to be subject and 
n Psal. 18. & 36. Title. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man. Pal●ol. precept. 7. Rom. 1.1. Phil. 1.1. Merit● Paul●s hoc titulo gloriatur, 2. Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2.  servant to so puissant a Sovereign; if they were counted 
o 1 King. 10.8.  happy that were in salomon's service, then are they much more 
p Psal. 84.4, 13.  blessed that dwell in God's house and court, that have dependence upon him:) but the Kingdom whereby he reigneth in us, and wherein we reign with him: 
q Luke 12.32.  It is your Father's will, saith our Saviour, to give you a Kingdom. And, 
r Apoc. 1.6. & 20.6.  He hath made us Kings and Priests, and we shall reign with him 
“ Apoc. 22.5.  for ever. And, 
s Apoc. 3.21.  To him that overcommeth I will give to sit on my Throne, as I overcame, and sit on my Father's Throne.  
Now of this Kingdom there are two degrees.  

Point 2. Degrees 2. Degree 1 Branch 1.  There is first 
* Regnum gratiae.  a Kingdom of Grace; wherein 
† Rom. 5.21.  we reign here in grace by Christ, whereby we have power here;  
1. To quell, conquer, and overcome 
t Humilis res est stultitia, abjecta, sordida, servi●is, multis affectibus et saevissimis subjecta. Hos tam graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapientia, quae sola libertas est, Sen. ep. 37. Quem vicerim quaeris? non Persas, non extrema Medorum, etc. sed avaritiam, sed ambitionem, sed metum mortis, qui victores gentium vicit, Idem epist. 72. Nulla major est victoria, quam viti●●●muisse. Innumerabiles sunt qui urbes, qui populos h●bu●re in potestate; paucissimi, qui se. Quaest Nat. l. 3.  our natural corruptions, our lusts and concupiscenses within us, our outrageous passions, our unruly and inordinate affections, 
u 2 Pet. 2.12. jude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idem ep. 37.  wherewith worldly men are led captive, enslaved and enthralled, and which 
x Rom. 6.17. 1 Cor. 12.2. Tit. 3.3.  before our conversion bare sway, and ruled in and over us also. 
y Sibi imperare maximum est imperium, Sen. ep. 113. Sivis tibi omnia subjicere, te subjice rationi. 〈…〉 rexerit, Idem ep. 37.  It is a point of the highest command, saith the Heathen man, for a man to have command of himself. 
z Regem non faciunt ●pes, Non vestis Tyriae colour, Non 〈…〉 r●giae, Non a●ro 〈◊〉 ●rabes. Rex ●st, qui 〈◊〉 me●us, Et diri mala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius reg●es avi●um commando Spirit●m, quàm si Lybiam remotis Gadibus jungas, & uterque 〈◊〉 Serviatuni, Horat. Carm. 2.2. Rectius enim i● appellabitur Rex quam Tarq●●●ius, qui●●● se nec suos regere potuit. Cic. de Finib. l. 3.— tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. the 4. Coss. Hon.  He is a King that dreads nought; he is a King that covets and desires nothing. And, 
a Immane regnum est posse s●ne regno pati. Senec. Thyest. 3.1.  It is a wondrous great Kingdom for a man to be able to contemn a Crown, to set light by a Kingdom, as 
b Hebr. 11.24, 25, 26.  Moses did, that preferred afflictions with God's people before it; to tread, not the Earth only, but the very 
c Apoc. 12.1.  Moon too, and all sublunary things, as 
d Philip. 3.8.  dross and Trash under his feet.  
2. To prevail against, 
Branch 2.  and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions the sword, f●mine▪ and nakedness; 
e Rom. 8.35, 36, 37.  In all these things, saith he, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sicut Soph●●l. Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For, 
g 2 Cor. 2.14.  God maketh us always to 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophyl. triumphant, i. tri●m●hare facit Prunas.  triumph through Christ. 
i Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Euang. in Luc. 13.32. & joan. 12.32. Sic & Col. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. ep▪ 5. Cum ultima hoste morte 〈◊〉, per trophaum crucis triumphavit, Tertull. ad. Marc. l. 4.  The very Cross of Christ, saith one, was Christ's Chariot of Triumph. And the very same is the Cross even to this day to all Christians; it is their Chariot, their Chair of estate. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ig●●t. ep. 4. Duris ut ilex 〈…〉 P●r damns, per ●aede●, ab ipso Sumit opes animumque ferro. Non hydra secto corpore firmior vinci d●lentem crevit in Hercui●●. Merces profundo: pulc●rior evenit. Luctere: magna pro●●●● integrum Cum laude victorem, Horat. Carm. 4▪ 4.  He is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blows, yet will not give over till he have vanquished his adversary. 
l Apoc. 12.11.  They overcame him, saith the Holy Ghost, 
m Apoc. 13.7.  that warred upon them, and overcame them, by the blood of the L●m●e▪ 〈◊〉 by the word of the Testimony, and by not thinking much to lay down their lives unto death; by setting light (as 
n Act. ●0. 24.  the Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he saith in the one place, 
o Apoc. 13.7.  He made war upon the Saints and overcame them; and in the other again, 
p Apoc. 12 11.  They conquered and overcame him. But the one is spoken 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to humane conceit, the other 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the truth of the thing. And certain it is, that as God's 
s Tunc enim non ex malo uno, sed ex omn●bus simul & s●m●l liberantur, Aug. in Psal. 34.17, 19 Ita liberantur, ut liberari amplius o●us non habeant, B●rn. in Psalm. 91.15, 16.  Children are never better delivered out of their troubles, than when they seem not to be delivered at all, when they are delivered out of them by death. So 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecum. in 2 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Rom. hom. 15.  they never more prevail against, and triumph over their adversaries, than when those their adversaries outwardly seem most to prevail against, and to triumph over them.  
But because this their 
t Ps●l. 45.13.  Majesty is most inward, and 
u 1 john 3.2.  the world cannot so well see it: there is secondly therefore 
x Regnum gloriae.  a Kingdom of Glory, whereby those that 
y Rom. 5.21.  reign now in Grace by Christ, shall one day 
* Rom. 5.17.  reign in Glory with Christ. For, 
z Coloss. 3.3, 4.  our life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appear, then shall we also appear in glory with him. And, 
a 1 john 3.2.  We shall at his appearing become like unt● 〈◊〉, 
Degree 2.  because we shall see him as he is. As 
b Ephes. 2.6.  We are now glorified in him, so 
c 2 Thess. 1.10.  he shall then be glorified in us; what time we shall hear from him that blessed and joyful sound, 
d Matth. 25.34.  Come and receive the Kingdom prepared for you from the beginning of the world.  
Now further this Kingdom is called the Kingdom of God; 
Point 3. Reasons 4. Reason 1. Reason 2. Reason 3. Reason 4.  

1. Because 
e Matth. 20.23.  he hath prepared it;  
2. Because 
f Luke 12.32.  he conferreth and bestoweth it;  
3. Because 
g Apoc. 4.10.  of and under him we hold it;  
4. Because 
h Apoc. 20.6.  with him we reign in it; for from him we receive it, and together with him we reign in it.    
Is it a Crown and a Kingdom then, and such a Crown and a Kingdom, 
Uses 4.  that our Saviour here maketh offer of?  
This serveth first, as to discover, 
Use 1. Reprehension.  so to check and control the base-mindedness of most men in the World: Who, as 
i Num. 11.5, 6.  the Israelites preferred the 
k In cepe & allium impensa 1600. talenta in pyramidum una extruenda, refert Herodot. l. 2.  Leeks and Onions of Egypt, before 
l Psal. 78.25.  the bread of Angels, 
m john 6.31.  the food that came down from heaven; so prefer paltry Pebbles before these precious 
n Matth. 7.6. & 13.45.  Pearls; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habac. 2.6.  thick●clay, as the Prophet speaketh, before this 
o Apoc. 3.18.  pure Gold; the world's counterfeit coin, before this 
p Luke 16.11,  true treasure; the base and slavish service of sin and Satan, before the Crown and the Kingdom that our Saviour here maketh offer of: that choose rather, with 
q Gen. 49.14, 15.  Issakar, (dull asses indeed) to couch themselves quietly between two packs, and bow their shoulders down to bear any such (even unsufferable and unsupportable) burdens as 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. dissert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.  the World is wont to impose on those that are slaves and drudges to it; than to rouse up their spirits, that lie grovelling on the ground, seek to shake off the yoke, and free themselves from this thraldom, and strive to get command of him, that now keepeth them as captives: that 
s Malunt servire Diabolo, quam regnare cum Christo: Cui servire regnare est, Bern. de Temp. 110. & de bon. des●●.  are content to serve the Devil rather, and their, nay his, brutish lusts, (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Strom. l. 2 Nulla voluntariâ turpior est servitus, Sen. epist. 47.  the badst and basest service that can be,) than to reign with Christ, or to serve him in a free and honourable service, whose 
t Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam lib●rtas gratior extat. Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagi●ur. Hoc enim ipsum Philoso●hiae s●rvire, libertas est, Senec. epist. 8.  service is true freedom, and 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianzen. de Pace 2.  to serve him is to reign with him, who maketh all his servants Captains, Commanders and 
x Veruos quam Assur, Esai. 10.8.  Kings.  
Again, it serveth to discover and convince many, not to be that indeed, which they profess themselves to be, not to be Christians indeed and truth, though they bear the name and title of such. For Christianity is a Kingdom. 
Use 2. Conviction.  It not freeth men only from the thraldom of Sin and Satan; (
a john 8.31, 32, 36. Arbitrium voluntatis tunc est vere liberum, cum vitijs peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est, Senec. epist. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nisi sapiens nemo liber, Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissio liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.  they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as 
b Ephesians 2.2, 3.  before they were enthralled and enslaved unto. Whereas many millions of those that profess themselves to be Christians, remain still Satan's vassals, 
c Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. Dabo consularem aniculae servi entem: dabo ancillulae divitem, Sen. ep. 47. Si metuis, si parva cupis, si duceris ira, Servitij patiere jugum; tolerabis iniquas, Interius leges- Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui. haec est assidua servitus, & in●luctabilis, & per diem ac nocte aequaliter premens, sine intervallo, sine commeatu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extr●ma est servitus, cum animae vitijs d●ditae, rationis propriae possessione c●ciderint, Bo●●. Cons.  slaves some to their filthy lusts, some to their muck and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another. Yea as one saith of Rome when she was in her Pride, that 
d Victrix gentium▪ captiva vitiorum. Aug. de Civ. l. 15. c. 4.  she conquered other Countries abroad, but was vanquished with her own Vices at home: and another of the Persian Kings, that 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad praesect indoct. 1 Esd 4 26, 29, 30, 31. E●ū sibi dominas, Ambr. ep. 7 captivarum svarum captivi. Ibid.  they commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cato Censor. Plut. Apophth.  All men, saith he, but we, rule their wives; We rule all men; & our wives rule us. And the Orator of Verres, that 
† jura omnia Populi Romani nutu atque arbit●●● Chelid●nis meritriculae gubernari, Cic Verrin. 5.  he governed the Province, & a base strumpet him. And Themistocles of himself, & the Athenians, That 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. in Apophth.  the Athenians ruled all Greece, he the Athenians, his Mother him, and his Son his mother: So many in this kind, they are 
f 2 Pet. 2.19.  Masters of others, and yet servants themselves; command some, but are again commanded by others; 
g Bonus etiamsi serviat, liber est: Malus, etiams● regnet, servus est: nec unius hominis, sed quod gravius est, tot dom norum, qu●t vitiorum, Aug. de Civit. Dei, l. 4 c. 3. Est sa●ie●t● & s●rvire libertas: Stulto & imperare servitus est: Et q●od p●jus ●st, cum paucioribus praesit▪ pluribus dominis & gravioribus servit▪ Servit enim proprijs passionibus, servi● cupiditatibus suis, quarum dominatumnec nocte pote●● fugere nec d●e, Ambr. ep. 7, Vidit eos qui judiciorum D●minos se dici volebant, harum cupiditatū●sse servos. Cic. Ver. 3 Quos videssedere celso Solij culmine Reges, etc. Detrahat siquis superbis Vana tegmina cultus, ●ā videbit in●us a●ctas Domi●os far ●atenas, Multos ●erre tyrannos, Bo●t. Co●sol. l 4. m●tr. 2. Refraenet pr●us libidin●s spernat volup●at●s, racundiam ten●at, coerceat avarit●ā, caetera● animi l●bes repella●. Tū●ncipia● al●j● imperare, 〈◊〉 ●pse imprubissimis Dominis dedecori a● turpitudi●●, parere desierit. Dum his qu● de oberley, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. 〈◊〉. l. 2. Sat▪ 7.  have as many Lords as lusts, that bear rule and sway in them; For 
h 2 Pet. 2.19.  by whom a man is overcome, his bondslave he is, saith S. Peter: And, 
i Rom. 6.16.  His servant he is, whom he yields obedience unto; saith S. Paul: And, 
k John 8.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.  who so committeth sin, is the servant of sin, saith our Saviour. As long therefore as 
l jam. 4.1.— intus & in jacare aegre, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intra seservitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salviam. de Provide. l. 6.  thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, 
m jam. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. leg. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antonin. vit. sua, l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tu mihi qui imp●rita●, al●js servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2.7.  they rule and sway thee as they list, they wind and turn thee whither way they will, like an artificial motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reign in and over thee, and thou art ruled & swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For Christianity is a Kingdom; and 
n 1 Cor. 7.22.  every Christian is not a Freeman only, but in this kind even 
o Apoc. 1.6. & 5.10.  a King too.  
But are they so indeed? And are all Christians called to a Crown, 
Use 3. Admonition.  to a Kingdom? Then let them learn hence how charily and warily it behoveth Christian men to walk of all others.  
For first, 
p Soli latere si licet, Regi licet. Sen. de Clem. l. 1. c. 8. Nam lux altissima fati Occulium nihil esse sinit, Claud. the 4. Conss. Hon.  The Sun may go unseen as soon as Kings may. 
Reason 1.  
q Qui in excelso aetatem agunt, eorum facta cuncti mortales novere, Sallust. ad Caesar.  They are in the eye of the world, and 
r Omnium in ista conversi sunt oculi, Sen. ubi sup.  all men's eyes are on them. And, 
s Matth. 5.14.  You are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in general. Ye are as 
* Idem.  a City seated on an hill, that cannot be hid.  
Again, 
Reason 2.  the 
† In maxima fortuna minima licentia, Sallust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet lib●re, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.  greatest states afford least liberty. 
t Liberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. c. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licen●, Ibid. c. 26. Cui omnia licent, propter 〈◊〉 ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tu● beneficio licent? Seru. ad Neron. de Clem. l. 1, c. 8.  Many things may well beseem mean men, that will in no wise become great ones. It stood not with Themistocles his state to stoop down to take up of the spoils, that the enemy had thrown from them in flight; but, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. Themist. Servo quo melior, quo liberior sit avarus, In trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixum possis transcendere nummum.  Take thou up of them, if thou wilt, saith he to one of his followers; thou mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseem a worldly man, as 
x Mat. 6.32.  to be greedy of the world, and to 
y Phil. 3.19, 20.  mind earthly things, which will in no wise become a Christian.  
Besides that, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chry. orat. 1.  the greater and higher the person is that offendeth, 
Reason 3.  the more 
* Indignitate peccans pecca● amplius, justin. in Authent. & Hilar. Pp. apud Grat. c. 25. q. 1. c. 4. Majore Regum scelera taxantur modo, Sen. Herc. fur.  heinous and 
“ Omne animi vitium tanto conspectius in se Crimen habet, quanto major qui peccat habetur, juvenal. Sat. 8.  conspicuous is his offence. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Matth. 19 In veste labes candida est insignior, jewel. Apolog. Eccl. Ang.  Any spot is soon spied upon white apparel; and the least stain doth evil upon a royal robe. A small defect in a Christian is more, than a greater matter in a mere Worldling. And 
b Ideò dete●●●es sumus, quia meliores esse debemus, Salvian. de Provide. l. 4.  therefore are such worse, saith Salvian, though they be no worse, than others, because they ought to be better. 
Use 4. Exhortation.   
Lastly, is it no less matter than a Kingdom, that we are here invited unto? This may serve to incite us, if there be any mettle in us, to the diligent & industrious seeking after it. 
c Perp●ssi sunt exercitus in●piam rerum omnium, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mir●ris) alieno, Sen. epist. 17. Ab mis●ris quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l 1.  Who would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kind of lawful and religious 
d Qui vetat te esse foeneratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36.  Usury, that the Word of God alloweth; 
e Prov. 17.19.  He that showeth mercy to the poor, dareth on Usury to the Lord; and it shall with large interest be repaid him. And there is a kind of spiritual 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Covetousness, that the Spirit of God approveth of; when men are 
* Veri boni aviditas tuta est, Sen. ep. 23.  greedy of Grace, they can never have enough of it; 
g Matth. 5.6.  Blessed are they that hunger and thirst after Righteousness. So there is a kind of holy 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.20. 2 Cor. 5.9. 1 Thess. 4.11.  Ambition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 12.31.  Affect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdom at least, a Crown, and no less, saith our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to some Titles of inferior Honour, to be Dukes and Marquesses, or the like. But if they begin once, 
k Legatur Dio Cass. hist. lib. 57  with Sejanus, to have an eye or aim at a Crown, 
l Nulla fides regni so●●j●, omnisque potestas, Impatiens consortis erit, Lucan. lib. 1.  that will in no wise be endured in them. But it is not some 
m Vsque ad regni dimid 'em. Ester 7.2. Mark 6.23.  inferior Honour, some petty place in a kingdom, but the Crown and Kingdom itself, that our Saviour Christ here would have us shoot at, and seek after. And who would not seek after a kingdom, if he had any hope to attain it? We see upon what uncertain hopes ambitious persons in such cases lay 
n Jmperia pr●tio quolibet constant b●nè, Polyni●es apud Sen. Theb. 4.  all at the stake, and hazard loss, not of living only, but of life. And certainly our Saviour would never incite us to seek after it, if 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it were not to be had. Yea he giveth us assurance, that if we seek seriously, and so as we should, we shall find it. For 
o Luke 11.10. Solus Deus nunquam frustra quaeritur, etiam quum non invenitur, Bern▪ de Cons●d. l. 1.  Every one, saith he, that so seeketh, findeth: he is as sure to find, as if he had found already. 
p 2 Tim. 1.17.  One siphorus sought me diligently, saith the Apostle, and he found me: And so, 
q Prov. 8.17.  I love them that love me, saith the Wisdom of God, that 
r Apoc. 19 11.  hath the disposing of this Crown, 
s Apoc. 2.26. & 3.21.  of this Kingdom; and all those that seek me early, 
t 1 Chron. 28.9.  shall be sure to find me. The Kingdom of this World, as the 
u Aurum quaesiturus es, & ●orte non inventurus: quisquis me quaerit, cum illo sum. August. in 1 john 10.  Wealth of this World, may be sought, and not found; this Kingdom we shall not miss of, if we seek it as we should. 
x Amaturus es honorem, & ●ortasse u● perventurus. Qui● me amavit, & n●●s add me pervenit? Ib.  He that sincerely desireth it, hath in part attained it already.  
But a Crown, a Kingdom? may some say. 
Objection.  
y Imperare omnes volunt; parere nemo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Greg. Naz. Apol.  What man is there that will none of it? What need any man be encited or exhorted to accept of it? 
x Quis non perpetuò v●vere velit? Salvian▪ a● Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vit●● beatam omn● hominem mod●s omnibus vel●e quis dubitat? Id●m ●pist. 121.  Who would not have heaven and happiness? Who would not reign in heaven eternally with God and Christ? Unless it be some wretched & accursed Atheists, that think there is no such thing to be had.  

Subjection.  Yea but there is somewhat more than so in it. 
a Matth. 19.28.  We must begin to reign here, if we mean to reign there. We must partake with Christ here in the 
b Rom. 8.23.  first-fruits of Grace, if we desire hereafter to partake with him in 
c john 1.14, 16.  fullness of Glory.  

Obseru. 3▪  There is no access to this Kingdom, but by Righteousness only.  

Branch 2.  Seek Gods Kingdom and his Righteousness, saith our Saviour Christ here. And, 
d Rom. 5.21.  That Grace may reign through Righteousness; saith the Apostle elsewhere.  

Questions 3.  Now concerning this Righteousness, three Questions would be discussed; 

1. What is meant by Righteousness here;  
2. Why it is called the Righteousness of God;  
3. Why no part in this Kingdom can be had without it.    

Question 1.  There is therefore a twofold Righteousness; and every true Christian (it is the constant Doctrine of all our Divines; and 
* Legantur quae Mortonus noster adducit ex scriptoribus Pontificijs, Apolog. Cath. par. 1. l. 1. c. 24.  our Adversaries wittingly wrong us, when they charge us with the contrary) hath his peculiar share in either. There is 
e Iust●tia imputata, Rom. 4.6.  a Righteousness imputed, and there is 
f justitia impertita, Ephes. 5.9.  a Righteousness imparted; the one 
g jerem. 23.6. & 33.16 Rom. 10.4. 2 Cor. 5.21.  inherent in Christ, and imputed to us; the other 
h 1 Cor. 1.30. Ephes. 4.24.  imparted by Christ, and 
* In nobis, non ex nobis, Aug. ep. 143.  inherent in us. For that 
i Esai. 61.1.  spiritual Oil that was poured upon Christ our Head, & wherewith 
k Psal. 45.7.  God anointed him above all his fellows, when 
l john 3.34.  the Spirit was given him beyond measure, like 
m Psal. 133.2.  the Ointment that was poured upon Aaron's head, is shed forth and diffused in some measure, more or less, unto every living member of his mystical Body. 
n john 1.16.  Of his fullness have we received all, even grace for grace. 
o 1 Cor. 6.11.  The former is the Righteousness of justification; the latter is the Righteousness of Sanctification.  
Some understand here the former: 
Answer.  I rather the latter.  
1. Because the word is so taken every where else throughout this whole Sermon: 
Reason 1.  as where it is said; 
p Matth. 5.6.  Blessed are they that hunger and thirst after righteousness: And, 
q Matth. 5.10.  Blessed are they that suffer for righteousness sake: And, 
r Matth. 5. ●0.  Unless your Righteousness go beyond the Righteousness of the Scribes and the pharisees, etc. Which very passage these words seem to have reference unto.  
2. Because it is that Righteousness that doth properly, peculiarly, 
Reason 2.  and immediately make us actually Kings, and putteth us in the actual 
* 2 Pet. 1.4. Mens regnum bona possidet, Sen. Thy. 2.2. Qui rectè faciet, non qui dominatur, erit Rex. Auson. Monofyll.  possession of this Kingdom: the former meriteth it, this entereth us into it: the former purchaseth it for us; this prepareth and fitteth us for it. 
s Rom. 4.5, 6, 7, 8.  Our justification acquiteth us of the guilt of sin: 
t Rom. 8.1, 2.  Our sanctification freeth us from the power of sin, 
u Rom· 6.8, 17, 14.  enabling us to quell it, to subdue it, to prevail against it, that ruled, conquered, and kept us under before: and so causeth us 
x Apoc. 20.6.  to reign here as spiritual Kings over it: yea 
y Ezek. 36.25. Ephes. 5.26.  it cleanseth us also of the soil and filth of sin, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdom to come, 
1 Cor. 15.50.  which flesh and blood cannot enter, nor corruption inherit. But whether of the two be here meant, is not greatly material; since that 
* 1 Cor. 6.11. & 1.30. Rom. 8.29, 30.  they never are severed the one from the other: And where the one therefore is expressed, there the other ever is implied.  

Question 2. Answer. General.  Now this Righteousness is here called the Righteousness of God;  
Generally, in opposition to 
a Luke 18.9.  that counterfeit Righteousness that the Scribes and pharisees so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected before 
b Chap. 5.20.  in this Sermon.  

Answer. Particular. Reason 1.  More particularly, in diverse respects:  
1. Because it is given of God. For, 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nullum bonum, quod non à summo bono, Aug. de diverse. 3.  All good is of God. And, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, P●ndar. Olymp. 9 Nemo absque numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nulla sine Deo 〈…〉 est, Idem ep. 73.  No man ever was or is good without God. 
d job. 3.27.  No man can have aught, saith S. john the Baptist, unless it be given him from above. And, 
* jam. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Marc. de L●g. Sp●●. p. ●0.  Every good gift, saith S. james, is from above, and cometh down from the Father of lights. As 
e Matth. 19.17.  none is originally and essentially good but God: so no man is in any kind or degree good without God. 
f Nemo bon●●, qui non ex mal● bo●●s, Aug. in Prosper. Sent. 155.  There is no man good, saith Augustine, but that of 〈◊〉, is by God made good. And, 
g Qui n●minem bonum ●●venit, nemin●m salvat, nisi quem praevenit, Bern. de Grat. & lib. Arb.  He, saith Bernard, that 
h Psal. 14.2, 3.  findeth no man good, saveth none but such as by preventing grace he maketh good.  
2. Because it is approved of by God▪ 
Reason 2.  which that other of theirs is not. It is said of Zacharie and Elizabeth, that they were 
i Luke 1.6.  just in God's sight. Whereupon saith Ambrose, 
k Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciem & fac●●m: Deo sec. internam veritatem & virtutem, Ambr. in Luc.  It is one thing to be just in man's sight, and another thing to be just in God's sight, An outward show and semblance, is enough for the one: but inward power and truth is required unto the other. And 
l Luke 16.15. Mat. 23.27, 28.  that that maketh a glorious show in the eyes of man, is most abominable many times in the sight of God; 
* Aurum hominibus, l●tum Deo. Greg. Mor. l. 34. c. 13.  Gold in man's eyes, dirt in God's sight; saith Gregory.  
3. Because it is conformable to the Law of God; It maketh us 
m 1 joh. 3.4, 6, 9, 10, 24. & 5.2, 3. Rom. 7.25.  conformable to it in part here for the present, 
Reason 3.  and it will make us 
n Eph●s. 5.27.  fully and perfectly conformable to it hereafter. Whereas that other of theirs doth nothing less. 
o Tota vita infidelium peccatum est. Et nihil est bonum absque summo bono, Aug. in Sent. Prosper. 81.  The whole Life of such, saith Augustine, is nothing but sin: and their best actions, no better than 
p Splendida peccata: Et vitia potius quam virtutes, Idem de Civit. l. 19 c. 25. Sine Christo siquidem omnis virtus in vitio est, Hier. in Gal. 3. Incassumque quis laborat in acquisitione virtutum, si aliunde eas sperat, quam a Domino virtutum, Bern. in Cant. 22. Omne etenim probitatis opus, nisi semine verae Exoritu● fidei, peccatum est, inquereatum Vertitu●: & sterilis cumulat sibi gloria poenam, Prosper. de Ingrat.  glittering corruptions.  
4. Because it is and shall be rewarded of God. The Crown expected is called 
q 2 Tim. 4.8.  the Crown of Righteousness. And, 
r Rom. 2.7.  To those, 
Reason 4.  saith the Apostle, that by well-doing, and continuance therein, seek glory, and honour, and immortality, will God give eternal life in that day. And, 
s Matth. 6.6.  Thy Father, saith our Saviour, that seethe thee in secret, will reward thee openly. Yea there is 
t Mat. 25.34, 35, 40. Luke 14.9.  no action so mean or slight proceeding from this, even to 
u Matth. 10.42. Mark● 9.41.  the gift of a Cup of cold water, that shall pass unregarded, or unrewarded with God. Whereas that other Righteousness of theirs hath no reward promised it. 
x Matth. 6.2.  Verily I say unto you, saith our Saviour, not barely, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they have, but they 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod Theophylact●s observavit.  have all, their reward: they have 
y Matt. 23.5, 6▪ 7.  all they desire, and all they deserve, and all that ever they are like to have: they may make their 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quo mod● Paulus Phil. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De quo argutius Paulo D●naeus noster ad Chrysostomum Savilianum.  acquittance; for such kind and manner of discharge doth our Saviour there allude unto.  
But why may a man without this Righteousness have no part in God's Kingdom? 
Quest. 3.   

Answer.  For dive●●●auses and reasons;  
These among many others:  

Reason 1.  1. Because the Chief Commander in this Kingdom, is 
a Hebr. 7.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ex Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Frustrâ ergò est autor Etymologici, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quod Salem alludit, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti & Apostolus, ibidem, Etymologico ducente alucinatus est & Meurs. animadv. Miscell. lib. 1. cap. 11.  a King of Righteousness. The Sceptre of this Kingdom is▪ 
b Psalm. 45.6.  a Rod of Righteousness. The Throne of this Kingdom is 
c Psalm. 9.5. & 97.2.  a Seat of Righteousness: And the Kingdom itself is 
d Rom. 14.17.  a Kingdom of Righteousness: And, 
* 1 Cor. 6.8.  No unrighteous therefore can inherit this Kingdom; that hath nothing at all but Righteous in it. 
“ Esai. 60.21.  The people of it, saith the Prophet, are all Righteous.  
2. Because 
e Rom. 5.17. Apoc. 20.6.  none but those that have part here in the Kingdom of Grace, 
Reason 2.  may hereafter partake in the Kingdom of Glory. But by Righteousness we become members of the Kingdom of Grace. 
f Rom. 5.21.  That Grace, saith the Apostle, may reign through Righteousness. None but such therefore have any part in the one; none but such shall ever have share in the other.  
3. Because this Righteousness is the Royal Robe. 
g Psal. 132.9.  Let thy Priests, saith the Psalmist, 
Reason 3.  (and the same Persons here are both 
h 1 Pet. 2.9. Apoc. 1.6. & 5.10. & 20.6.  Kings and Priests) be clothed with Righteousness. And, 
i Isai. 61.10.  He hath clad me with the Robe of Righteousness. And, 
k Apoc. 19.8.  To the Bride it was given to be arrayed in fine Silk: and 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the fine Silk is the Righteousness of the Saints. As no man then might come into the Wedding-house 
m Mat. 22.11, 12.  without the Wedding-garment; so may no man enter into this Kingdom without this Royal Robe. 
n Hebr. 12.14.  Without Holiness, saith the Apostle, shall no man ever see God. And 
o Psal. 132.9, 16.  those alone that are clothed with Righteousness here, shall be clothed everlastingly with Salvation hereafter.  
4. Because 
p Apoc. 21.27.  No unclean thing can come within the walls and compass of this Kingdom: 
Reason 4.  nay, 
q Esai. 35.8.  no unclean person can set foot into the Way that leadeth to it. But this Righteousness, and this alone is that, that can truly and throughly cleanse, purge, and purify us, and that not 
r Psal. 24.3, 4. 1 Tim. 2.8.  our hands only, but our 
s Matth. 5.8. Act. 15.9.  hearts too; as well the 
t Rom. 7.22. 2 Cor. 4.16.  inward man, as the outward; as well 
u 2 Cor. 7.1. Ephes. 4.23.  the Spirit as the Flesh. Whereas that other Righteousness 
x Matth. 23.25. Luke 11.39.  cleanseth the outside only, but leaveth the inside as foul still as ever it was. And therefore no marvel if our Saviour tell us, That 
y Matth. 6.20.  unless our Righteousness exceed the Righteousness of the Scribes and the pharisees, we shall never get into the Kingdom of God.  

Use 3. Use 1. Information.  First then, do we desire to have part in this Kingdom?  
Are we ambitious of a Crown? and that such a Crown, as is not 
a Inest imperio cura maxima maximo, Sallust. ad Caes. Seleucus Rex dicere solebat, si multi scirent, quantum ●it negotij tantum modo to● epistolas scrib●re ac legere, nec humi projectum diod●m● tollerent. Alphonsus Arag. Rex, As●norum cond●tionem esse pot●rē quam regum: siquidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pann●●, inquit, nobi●ē magis quam foelicem! quem siquis penitus cognoscat, quam multis periculis, sollicitudi●●bus ac miserijs fit re●ertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apopht●. l. 6. & 8. Lega●tur Dio Chrysost. de Rege Persarum, Orat. 4. Sen▪ Thy●st. 3.1, 3. & Oedip●d. 1.1. & Aga●●●. l. 2. Et Petra●ch. Dialog. 79. & 96. Scit● itaque jocasta in Theb. 4. Ne metue; poenas & quidem solvet graves: Regnabit; haec est poena.—  environed with pricking Cares, as if it were 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark● 15.17. De qu● Meditationem Serenissimi Iacob● Regis nostri confidas sis.  a Crown of thorns or thistles, but such a one as may c●re and rid our heads of all carking care? as hereafter we shall see. Learn we here the way to it. The Way to this Crown, to this Kingdom, is by Righteousness. Seek ye, saith our Saviour, the Righteousness of God; and that will bring you to the Kingdom of God. For, 
c Rom. 14.17.  The Kingdom of God is Righteousness. This Kingdom of God is not like the Kingdoms of this World: that are 
d Scelere parte; s●●iere r●tenta: De quibus Sen. The●. 4.— regna cum scelere omnibus sunt exi●ijs graviora.—  gotten oft by wicked courses, and kept by the like: wherein 
e Aud● aliquid brevibus G●aris & carcere dignum, Si vis esse aliquid▪— juvenal. Sat. 1.  men rise by unrighteousness, and wherein not 
f 2 Pet. 3.13.  Righteousness, but 
g— exe●t aulâ Qui volet esse pius— Virtus & summa potesta● Non co●unt.— Lucant▪ 〈◊〉▪ Phars. l. 8.— jura, pud●●que, Et conjugij sacrata fides 〈◊〉 aula●▪ Fra●● sub●imi r●gnat in 〈◊〉, Sen. Agam. ●. 2.— sanctita●, pie●●●. fides Privat●●ono sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scel●rum vias, Regnum docebit.— Ibid. ●. 1.— quid jam non regi●●● ans●●? Aut quod 〈◊〉 regni restat scel●●? Silius bell. Pun. l. 16.  unrighteousness oft reigneth. There is no way to rise in this Kingdom, there is no way to attain to this Kingdom, but by Righteousness. 
h Prov. 21.21.  He that followeth Righteousness and mercy, shall find Righteousness, and Life, and Glory; saith Sal●mon. For it is the ●ust, saith the Psalmist, that 
i Psal. 11.5▪ 7.  God loveth and regardeth, that 
k Psal. 5.12.  he guardeth & protecteth, that 
l Psal. 17.15.  shall behold his face, that shall 
m Psal. 140.13.  dwell ever in his house; and that 
n Matth. 13.43.  shall shine as the Sun, saith ou● Saviour, in the Kingdom of God their Father 
o Dan. 12.3.  for ever and ever.  
Secondly, 
Use 2. Eviction.  observe we hence how cross and averse the corrupt heart of man is naturally to all goodness and godliness; that, though a Crown, a Kingdom, an incorruptible Crown, an everlasting Kingdom be propounded to this Righteousness, and annexed unto it, yet will rather lose this Crown, rather leave and forgo this Kingdom, than condescend to accept of it upon such a condition; 
p At ●aris ut vivat regnetque ben●us, Cog● posse ●egat▪ Horat. epist. ●.  will not be constrained to live happily, and to reign everlastingly, unless he may do so upon some other terms▪ will choose rather not to reign, than to be righteous. If this Crown indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with looseness and lewdness of life, we should not need much Rhetoric to persuade many to accept of it. It is 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. ad 〈◊〉▪ indoct. 〈…〉 potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximum pignus putant. Si quicquid alijs 〈…〉, Sen. ●gam. 2.2. 〈◊〉 quodlibet 〈◊〉, ill esse Regem esse, 〈…〉 Hoc principat●s 〈◊〉 putant, 〈◊〉. hist. 1.  one main end, for which many men desire authority and greatness, that they may thereby gain liberty to live and do as they list; 
r Sceptorum vis tota perit, si pendere justa Incipit.— Lucan. l. 8. Vbicumque tantum honesta dominanti licent, Precario regnatur.— Atreus, Sen. Thyest. 1.2.  and without which they esteem power and authority nought worth. When 
s Matth. 3.1, 2.  john the Baptist preached the Gospel of this Kingdom, 
t Mark 6.20.  Herode would willingly have had it, if he might have held his Herodias, his Harlot with it. When 
u Matth. 4.23. Mark 1.14.  our Saviour Christ published it, 
x john 12.42, 43, & 3 1.  the pharisees would fain have had it, if with their 
y Matth. 23.6, 7. John 5.44.  pride, 
z Luke 16.14,  covetousness, and 
a Luke 12.1.  hypocrisy, it might have been had and held; or if such 
b Matth. 5.20. Luke 18.9.  a specious show of Righteousness would have served the turn for it, as they dazzled the eyes of the simpler sort with. But when this 
c Matth. 5.20. & 7.13.  Righteousness of God, this strictness of life, cometh to be propounded together with it, and to be exacted of all those that will have any share in it; now 
d Mark 6.17, 18.  Herode flieth off, and will none of it, 
e Luke 7.30.  the pharisees keep aloof off, and reject it; & every natural man's perverse heart thinketh it held at too high a rate, if 
f Mica 6.6, 7, 8.  without change of his corrupt course of life it cannot be compassed.  

Use 3. Exclusion.  Thirdly, this serveth to exclude many from it, that would yet seem to have, yea and persuade themselves, that they have a good share in it. They have no share in the former, because they have no part in the latter: They have no part in the Kingdom propounded by Christ, because no part in the Righteousness annexed unto it; because they remain still as they were naturally, 
g 1 Cor. 15.32, 33, 34. 2 Cor. 12.21. Tit. 1.10, 12, 15, ●6.  unrenewed, unsanctified, unholy, unrighteous, wholly impure and profane both in heart and in life; or if they have some show of holiness, it is 
h 2 Tim. 3.2, 3, 4, 5.  in outward semblance only, there is no inward substance or power of it. Such they are; and 
i Psal. 58.3, 4, 5. & 36.1, 2, 3. jer. 9.2, 3, 5, 6.  other they refuse to be. They like well of this Kingdom; but they cannot away with the Righteousness: 
k Num. 23.10.  They are desirous to reign; but unwilling to be righteous. 
l Jmpius & foelix sic simul esse cupit, Vt nolit pius esse, velit tamen esse beatus. De Macrin● nescio quis apud jul. Capitolin.  Happy they would be; but holy they will not be. And yet they hope, they say, to do as well as the best. A thing that 
m Quod natura negat, nec ratio patitur, Ibid.  neither Religion, nor natural Reason admitteth. For God hath linked these two together with an indissoluble bond, 
n Apoc. 20.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bonus beatus omnis, et malus miser, Socrat. Plato. Greg. & Cic. Tucs. l. 5.  Happiness and Holiness, Reigning and Righteousness; the one as the Crown, the other as the Robe, which cannot be had or worn therefore the one without the other. And 
o Matth. 19.6.  what God hath conjoined, man, do he what he can, shall never be able to disjoin, and to sever. Whosoever refuseth 
p Rom. 8.12, 13. Gal. 6.7, 8, 9 Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudine maeternam exibis: merces enim vitae bonae, ●terna est. Idem discipl. Christ. c. 2.  to live as a Saint with Christ here on earth, shall never reign as a Saint with him hereafter in heaven.  
Yea but, will some say, 
Objection.  though 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Praefect. Ita, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epicur. Stob. c. 16. Quod ●odiè non est, eras erit: sic vit● truditur, Petron. satire. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diem d●nas. Sed cum lux altera venit: jam cras ●esternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. ●, Itaque pulchrè Chrysost. ad Pop. Ant. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we be not so for the present, yet intent we, and purpose one day to be such; we hope to be so ere we die, when we lie a dying at least. As there is no wretched miser almost, no miserable worldling, no griping cormorant, no filthy lecher, no debauched hellhound, unless he be 
r jerem. 2.25.  desperately bend to destroy his soul, and be wholly given up unto 
s Rom. 1.28.  a reprobate sense, & to 
t Ephes. 4.19.  a senseless estate, but will say, that he meaneth yet one day to do otherwise; 
u jer. 8.5, 6.  he goeth far, they say, that never turneth; and he hopeth he shall have time enough so to do ere he die. But they must follow the world, or their own lusts first a while, and then they will take time at last to look after these things.  

Subjection. Member 3. Order.  To meet with this slight that Satan is wont to suggest, thereby to cheat men of their souls, our Saviour here admonisheth us to seek God's Kingdom and his Righteousness, not in the last, but 
a Sive aliquid habes; ò jam▪ philosophare. Sive nihil, hoc prius q●aere quam quidquam, Sen. ep. 17  in the first place.  
Spiritual things as they must be sought, so they must be sought in the first place:  

Obseru. 4.  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nigrinus apud Lucianum.  They must be sought instantly, without longer delay; 
c Ab hoc incipiendum est. Nihil prius quam hoc parandum est. Quid tu differs & post ●aetera paras? Sen. epist. 17.  they must be sought first, 
d Prou. 4.5, 7.  before and above all other things. Seek ye first God's Kingdom, and his Righteousness, saith our Saviour. And, 
e Prov. 8.17.  He that seeketh me early, saith God's Wisdom by Solomon, shall find me.  

Reasons 8.  And great reason there is, why it should so be.  

Reason 1.  For first, 
f Merito poscit studia majora pars melior, Euc●●r. ad Va●●r. Prior pars 〈◊〉. Vt qu● 〈◊〉 prior est, non ●it con●ideratione posterior, Ibidem.  The better part justly claimeth the principal care, and to be provided for in the first place. Other things concern our bodies; these our soul and its welfare. And as our Saviour saith, 
g Matth. 6. ●5. Luke 12. ●●.  The Body is better than raiment: so 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. cont. Epic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Tranq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Polit. l. 7. c. 1. Nostri melior pars animus est, Sen. quaest. Nat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Cledon. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Nupt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post Euripid. Idem in I●●. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem Apolog.  the Soul is better than the Body. Besides that, The Soul may do well without the Body; but the Body cannot do well without the Soul. Our 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. tom. 8. ser. 17. Pr●●● animi bona, Iu●en. Sat. 8.  first and principal care therefore should be for our soul, and those things that concern it; and for these therefore in the first place, because they principally concern it.  
Secondly, 
k Aeterna momentaneis praef●ren●●● 〈◊〉.  Things eternal should be preferred before things temporal. 
l 2 Cor. 4. 1●.  While we look, 
Reason 2.  saith the Apostle, not on the things that are seen, but on the things that are not seen. For the things that are seen, are temporal; but the things that are not seen, are eternal. And, 
m john 6.27.  Labour, saith our Saviour, not for the meat that perisheth, but for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut.  the meat that endureth unto life eternal. But 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euripid. M●●talium m●rtalis est foelicitas. Mortals est omn● mortali●m▪ bonum. Metrodorus d●●is loquit●r bo●● ad qu● concurritur, Sen. epist. 98.  all other things are temporal and transitory; 
o Certum est sempiter●●mque virtue bon●●. Hoc unum contingit immortale mortalibus, Sen. epist. ●●.  these only that our Saviour enciteth hereunto, are eternal. And what comparison then between the one and the other?  
Thirdly, 
p Supe●●ac●● n●cessarijs pos●ponend● s●nt, Sen. epist. 49. & 109.  Things necessary ought to be preferred to the first place. 
Reason 3.  But these are the only necessary things. 
q Vnicum nec●ssarium, Luke 10.42.  There is but one thing necessary; saith our Saviour to Martha. Which 
r Psal. 27.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. tom. 8. S●r. 17.  one thing therefore only David desired; and Paul made his 
s Phil. 3.12, 13.  main aim, counting all but as dross and trash unto it: to wit, this Kingdom, and the Righteousness of it. The old Proverb here holdeth, 
t Aut Caesar, aut nullus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cum diabolo cruciandus, Aug. de Temp. 85.  Either a King, or a Caitiff. The greatest King in the world, if he miss of this Kingdom, is as miserable a wretch as may be.  
Fourthly, 
u Indignum est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49. c. 3.  It is a most unworthy thing to deal so with God, 
Reason 4.  as no man would endure to be dealt with. We will serve God, forsooth: but when? when we are now good for nought. When we have served ourselves of the world, and satisfied our own lusts, are glutted with the one, and have surfeited of the other, and are unfit and unable any longer to follow either; 
x— Postquam lapidosa cheragra Fregere articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab alijs moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8.  when we are scarce able to turn our withered bodies, and wearied bones in our bed, then will we offer and tender our service to God. 
y Malac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem conferri possit? Sen. de Breu. Vit. c. 4.  Offer it to thy Prince, saith the Prophet; and see if he will accept of it. Yea make proffer of thyself then, say I, to any mean man. And it is an unworthy usage of God, for a man to offer that unto God, that any man would think scorn of.  
Fiftly, 
a Non omnis ●●as ad perdiscendum sat est. Plaut. Truc. 1.1. Nullum non tam magnis re●us tempus a●gustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempu● satis magnum est, etiamsi à pueritia usque ad longiss●●os humani aevi terminos vita protenditur, Idem ep. 72.  All man's life is little enough, were it never so long, as for the learning, so for the attaining of these things. 
Reason 5.  And 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epicu●. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. c. 10. Nihil ne in totum quidem diem certum est, Idem ad Poly●. c. 29▪  we have no surety of any time, no not of an hour. 
c Psal. 31.15.  My times, saith David, are in thine hands. Our times are in God's hands, who 
d Qui promisit p●nitenti veniam, non promisit poenitendi horam. Qui poenitenti misericordiam promisit, peccanti crastinum non promisit. Aug de verb. Dom. 59 & homil. 11. & 13. & in Sent. Prosp. 72.  as he hath promised pardon, saith Augustine, upon our repentance, so he hath not promised us, so much as an hour for repentance. And when 
e Apoc. 2.21, 22.  he hath given men space, but they have no grace to turn, it is a just thing with him 
f Apoc. 10.6, 7.  to deny them further time for turning. 
g Maximum benè vivendi impedimentum est expectatio, quae pendet ex cras●ino. Perdis hodiernum: quod in man●● alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. c. 9  It is a fond thing therefore to let go and lose the time that we have, in hope of, and building upon that that we may never have; to let that go that is in our own hand, relying upon that that is in another's hand. 
Reason 6.   
Sixtly, 
h Durus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitij● simul & emarc●●t & induruit, Sen. ep. 112.  The longer we defer it, the more unfit shall we find ourselves for it. 
i Qui non est hodiè cras minus aptus erit, Ovid. Remed. l. 1.  He that is not fit for it to day, will be more unfit for it to morrow. 
k Consuetudo peccandi tollit sensum peccati, Bern. de Cons. c. 4.  Continuance in sinning hardeneth in sin, and breedeth a brawniness in the Soul: while Nature, and Custom, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Eth. Mag. l. 2. ●. 6. Consuetudo altera natura, Cic. Fin. l. 5. Ber. de Divers. 14.  a second Nature, concurring together, 
m jer. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1. q. 1. Ex voluntate perversa facta est libido; & dum servitur libidinum facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitiosi esse non possumus, nisi ut omnino non simus, Salu. de Prov. l. 6. L●ngo quod usu in pejus usque induruit, multo facilius fregeris quam flexeris, Buch. Bapt.  produce an irrecoverableness in evil.  
Seventhly, this Righteousness should be sought in the first place, 
Reason 7.  because 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Eth. Nicon. l. 5. c. 1. & Mag. l. 1. c. 34. et Eudem. l. 4. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato de Rep. l. 4. justitia instar sanitatis est, sine qu● nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. l. 2. nihil potest esse laud●bile, Ib. l. 1. Domina siquidem est omnium et regina virtutum, Ibid. l. 3.  Nothing whatsoever, though never so good, either is good, or can do good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joined with it.  
What is better than government? the very 
o Sin● imperio nec domus ulla, nec civitas, nec g●ns, nec hominum universum genus stare, nec rerum natura omnis, nec ips● mundu● potest, Cic. de leg. l. 3. Istud est vinculum, per quod Respub. coffret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa per se futura nisi onus & praeda, s● mens illa imperij ●ubtra●atur, Senec. de Clem. l. 1. c. 4.  Life of a State. Yet if the Sceptre be not swayed aright; if it rule not according to justice and right; Regiment without righteousness degenerateth, and turneth into Tyranny; it is but 
p judex injustus latro cum privilegio est. Sicut medicus imperite, homicida. Colum. lib. 1. judex locusta civitatis est malus, Scalig. A●e.  Robbery with authority. For the main 
q Fruendae justitiae causa reges constituti sunt, Cic. Offic. l. 2. Judex iniq●●s & ●●trone p●jar est.  end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plain 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. ad praefect. ind●ct. ●emo●● justitia quid sunt Regna nisi magna latrocinia, Aug. de Civit. l. 4. c. 4.  robbery; yea it is in some respect 
s Injusta reg●a justa latrocinia sunt.  worse than it.  
What is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euripid.  better than Law? the 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. R●et. l. 1. c. 3. Pr●sunt enim Magistrati●us leges, ut populo Magistratus, Cic. de Leg. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demosth. apud S●●b.  life of Government. But 
u Leges iniqu● nec l●ges dice●d● su●●, Aug. de Civit. l. 19 c. 21.  injust Laws are not worthy the Name of Laws. 
x Esai. 10.1.  Woe to those, saith the Prophet, that make unjust Laws. Woe to those that make them; yea and w● to those also for whom they are made. For 
y Legibus fundata civitas legi●us evertitur, Pli●. ●●neg.  they are but a means to undo those, for whose good they are pretended.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in jul. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem ad Cledon. 2. Pax opti●a rerum Qua● homini ●●visse datum. Pax una triumphi● 〈◊〉 p●ti●r.— S●●●us bell. Pun. lib. 2.  What is better than Peace, Unity, Agreement, and Concord? 
b Iudici●, l●gosque esse non possunt pace sublate, Cic. Phil. 8.  Without which those former also are of no use, of no force. The very Name of Peace is sweet; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Nazi●●▪ de Pac● 3. Dulc● 〈◊〉 est pacis: res verô ipsa tum jucunda. tum salutaris, Cic. Philip. 2. & 13.  but the thing itself much sweeter. 
d Psal. 133.1.  Behold, saith the Psalmist, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Eu●a●.  how goodly and how pleasant a thing it is for brethren to dwell together in unity▪ 
f Psal. ●33. 2.  It is for the pleasantness of it, like the precious 
g Levit. 8.12.  Ointment that was poured upon Aaron's Head, that wet his Beard, and ran down to the very skirts of his Garments. It is 
h Pax 〈◊〉 r●●tis, tranquillitas a●●ni, s●●plicitas cordis, vinculum amoris, consortium charitatis. Haec est quae sim●●●ates tollit, bella compescit, ira● comprimit, discords sadat, inimicos concordat, cunctis est placi●a, Aug. de verb. Dom. 57  delightful not to those themselves alone, that are at unity among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other only, but to all that dwell near unto them. 
i Quod in cantu 〈◊〉, i●civitate ●oncordia, arctiss●●●● atque optimum 〈…〉 Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.  Concord in societies, is as Harmony in consorts, which being duly observed, maketh the Music delightful; being not observed, by jarring maketh all harsh and unt●●able, as well to the hearers, as to the fingers themselves. Again, for the profitableness and behovefulnesse of it, 
k Psal. 133.3.  It is like the dew of Her●●n, and that that cometh down upon the Hill of Zion. It is as a sweet 
l Prov. 19.12.  dew, that maketh all things grow and thrive; as the contrary spoileth and layeth all things waste, like the 
m Ha●●. 1.9.  blast of some malignant aspect. 
n Conc●●dia 〈…〉 crescunt: discordia maximae dila●u●tur. Micypsae apud 〈…〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles▪ 4. 1●. Gregor. Naz. ad Aegypt-adv●n.  Concord and agreement addeth strength even to mean things; discord and disagreement bringeth the strongest to wrack. And no marvel: For 
o Nihil beatum non favente numine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eschyl. Theb.  without the Blessing of God what can prosper; yea or subsist? But 
p Psal. 133.3.  There, saith the Psalmist, hath God promised his Blessing, (to wit, 
q Vers. 1.  where Brethren agree together in one) and life for evermore. But 
r Mat. 18.19, 20. Rom. 16.20.  the God of Peace will give 
s Pacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod antori pacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57  no blessing there, where Peace and Unity is not. So that there is nothing more delightful, more behooveful than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it. 
t Ephes. 4▪ 1.— 6.  I therefore Paul, the Lords Prisoner, beseech you, that you would walk worthy of the Calling whereunto you are called; with all humbleness of mind, and meekness, with long suffering, supporting one another through Love; Endeavouring to retain the unity of the Spirit in the 
u Col. 3.14.  bond of Peace. There is 
x Rom. 12.5. 1 Cor. 12.12, 27.  one Body, and 
y 1 Cor. 12.13.  one Spirit, one Faith, one Hope, one Baptism, 
z 1 Cor. 8.6.  one Lord, one God and Father of all, above all, through all, and in you all. And again, to pass by many other passages; 
a Philip. 2.1, 2.  If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfil ye my joy, that ye be 
b Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristoteles, Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jocus in Catonem min. ipsiusque hospitem, Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in Basil.  like minded, like affected, of one accord, and of one judgement. And so 
c Phil. 2.3, 4.  proceedeth he to dehort them from self-will, self-love, selfe-respect, and self-conceit, the very bane and pests of agreement and concord. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in 1 Cor. hom. 19 Hanc erg● qui accepit teneat; qui perdidit repetat; qui ami●it, exquirat, Aug. de verb. Dom. 57  This therefore should you strive and labour by all means to maintain among yourselves, being (as 
e Gen. 13.8.  Abraham told Lot) brethren; and being 
f Coloss. 3.15.  called and joined together (as the Apostle speaketh) into one Body. But 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in joan. hom. 57  withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of God's Kingdom, and the maintenance of Right. For 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. ibidem.  if Peace be not joined with Piety, better no Peace than such Peace; 
i Sine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.  if agreement be not joined with justice and equity, better no agreement at all than such. As it is 
k Conciliabulum, sive Conventiculum, non Concilium.  no Council, but a Conventicle, wherein Truth is not aimed at: so it is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 23.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Matth. hom. 35.  no Society, but a Conspiracy, wherein right is not regarded. When men are, as Simeon and Levi, 
m Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Author oper. imperfect. in Matth. hom. 26.  Brethren in evil; when they combine themselves together to injure and wrong others; 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.  such agreement and concord is worse than any discord or disagreement whatsoever. And 
o Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis▪ Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.  the more strongly men in such case are united together, the worse they are, the more evil they may do; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they disunited and dis-joined from God.  
But to leave this Digression, though not altogether impertinent, which 
p I was that morning admonished, that somewhat of this Argument was of course by the Doners desire required and expected.  the present Occasion in part required of me; and to return to the main Point that we are principally to pursue.  
Therefore, lastly, are God's Kingdom and his Righteousness first to be sought, 
Reason 8.  because  
The seeking thereof will be the most Compendious Course for the Compassing of our own Desires.  
For why do men neglect to look after God's Kingdom? 
r Moratur me res familiaris. Sic illam disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantum sat est, nondum habeo. Si ad illam summam pervener●, tunc me totum philosophiae dabo, Sen. epist. 17.  Forsooth, because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may be able to defend the world withal. To remove therefore this rub, 
Member 4. Benefit.  and to rid and ease men of this care, our Saviour here telleth them, that 
s Quid in longum ipse te differs? expectabis ne foenoris quaestum, aut ex merce compendium, aut tabulas beati senis, cum ●ieri possis statim dives? Repraesentat opes sapi●tia: quas cuicunque supervacuas fecit, dedit, Ibidem.  upon the due seeking of God's Kingdom and his Righteousness, or the Righteousness thereof, (for 
t E●dem quod sensum attinet, rede●nt; etiamsi ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus ta●at tanquam Graecarum literarum imperitum.  all cometh to one effect) all these things that men so much desire and look after, and take so much thought and care for, shall be by God himself provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.  
So that  

* Vi●tus omnia in se habet: Omnia adsunt bona, Quem penes est Virtus, Plaut. Amph. 2.5. Est tanti laborare, omnia bona semel occupature, Senec. epist. 76.  This one thing will bring all with it, it will help us to all things, 
Obseru. 5,  that our heart can desire. 
u Psal. 37.3, 4.  Trust in the Lord, saith the Psalmist, and do good, and thou shalt assuredly be ●ed. Delight thyself in the Lord, and he will give thee thine ●wne hearts desire. 
x Psal. 84.11.  He will be 
y Deus Sol et Sc●tum, debit grati●● & gloriam.  thy Sun and thy Shield; he will give thee grace and glory: and he will deny thee no good thing, so long as thou leadest a godly life. As 
z 1 King. 3.9— 13. 2 Chron. 1.11, 12.  when Solomon asked Wisdom, it pleased God so well, that he gave him Wealth and Honour together with it; so upon the seeking hereof, we shall not only find it, but we shall have all other good things cast in upon us together with it.  
Nor indeed can it be otherwise. 
Reasons 4. Reason 1.   
For first, we shall have thereupon our right to all things restored us in Christ. 
a 1 Cor. 3.22, 23.  All things, saith the Apostle, whether present, or future, this world or the next, all things, I say, are yours; and you Christ's; and Christ Gods. As 
b Hebr. 1.2.  Christ, so all Christians are 
c Gal. 3.26. Rom. 8.17.  in Christ 
d Apoc. 21.7.  Heirs of all things. And for 
e Aud●cter Deum rogues, nihil illum de alieno rogaturus, Sen ep●st. 10.  God therefore to deny them aught, were to deny them of their own.  
Secondly, they that thus do, 
Reason 2.  are 
f john 1.12. Gal. 3.26. 2 Cor. 6.17, 18.  God's Children in Christ; and 
g john 14.13. & 16.23. 1 john 5.14, 15.  may have for the ask what they will at God's hands. For, 
h Matth. 7.11.  If you that are evil, saith our Saviour, use to give good things to your Children; how much more will your heavenly Father give you good things, if you ask him? 
i Psal. 147.9. Mat. 6.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Epictet. Ari●●. Dissert. l. 3. c. 26.  He seedeth the fowls of the air, and the beasts of the field: and he that is careful to provide for his hounds and his hawks, will he suffer his Children to beg and starve, that must one day be his heirs?  

Reason 3.  Thirdly, he hath prepared a Crown, a Kingdom for them. 
k Luke 12.32.  Fear not, little flock, saith our Saviour; it is your Father's will to bestow a Kingdom upon you. And, 
l Qui dabit regnum, non dabit viaticum? Aug. de verb. Dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysostom. in Matth. 22.  will he deny them a Crum, that will give them a Crown? Will he deny them a bit of bread, or a cup of drink, (
m 1 Chron. 29.11, 12.  all the wealth in the world is no more with him; he can as easily give the one as the other) that purposeth one day to make them Kings.  

Reason 4.  Yea last, he hath bestowed his own, his only Son on them. 
n john 3.16.  He so loved them, that he gave his only begotten Son for them. And, 
o Rom. 8.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Rom. hom. 15.  He that spared not his own Son, but gave him up to death for them, how can he but give them all things together with him? 
p Qui misit unigenitum, immisit sp●ritum, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. Nihil ei negaturus creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig.  He that 
q 1 john 4.9, 10.  sent his Son to die for them, hath 
r Galat. 4.6.  put his Spirit in them, and hath 
s Matth. 5.8.  promised them the fruition of his blessed presence for ever; how can he refuse to provide for them, and confer upon them whatsoever good thing they shall stand in need of, while they live here?  

Uses 4. Use 1. Admonition.  Now this first serveth to admonish all Christian men, yea all men in general, both what they should first and most, and what they should last and least care for. 
t Optimum est curam principalem anima impendere. Eucher. ad Valer. Vt primas apud nos curas, quae prima habentur, obti●●ant: summasque sibi sol●citudinis parts, qu● summa est, salus vendicet. Omnia vincat eo study, quo praecedit omnia, Ibidem.  Their first and principal care should be for the principal things, that is, for spiritual things, for God's Kingdom and his Righteousness, for sanctification and true holiness. 
u Quis extruendi, nisi cum fundamenta jeceris, locus est? Superaedificare caeteras utilitates destinanti salus fundamentum est. Caeterum quomodo quispiam sequentia addat, si nec prima possederit? Idem ibid.  These are the things that most nearly concern them; and without which they can have no benefit of aught else. And these are the things that God would have them most to look after: As for other things, when we have so done, he would have us leave the care of them wholly to him. 
x Psal. 55.22.  Roll thy burden upon the Lord, saith the Psalmist, and he will maintain thee. 
y 1 Pet. 4.4.  Cast all your care upon him, saith S. Peter; for he taketh care for you. And, 
z Philip. 4.6.  Take you no thought for aught, saith S. Paul: but let all your wants be made known unto God by prayer. He 
* Matth. 6.32.  knoweth what is fit for you, and he will supply you. What a deal of trouble, and distraction might we free ourselves of? How great quietness and sweet tranquillity of mind might we procure to ourselves, if we could do thus?  
But alas how contrarily (and let that be the next Use) are most men affected to that that God would here have? 
Use 2. Reprehension.   
God would have men take care for spiritual things, 
Error 1.  and leave the care of temporal things wholly to him. Whereas most men take a clean contrary course. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Matth. 22.  All the care they take is for temporal things, and as for spiritual things, they say, they will leave all to God's mercy: They will take to themselves God's part, and they will leave God their part. What he would do himself, they will do; and what he would have them do, that they put off and refer wholly to him. Temporal things they will be sure to look for, they will not trust God with them: But for spiritual things if they will not be found without seeking, for their parts they are never like to be sought after.  

Error. 2.  Again, Spiritual things God would have to be esteemed as the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  principal, and to be set in the first place; and temporal things to be reckoned of as 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in hunc locum.  secondary matters, as things accessory unto them. Whereas worldly men generally take a direct contrary course. They 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucian. Terpsion.  set the cart, as we say, before the horse. They 
f Si caro famula anima domina, non oportet posteriore loco nos dominam ponere, ac famulam iniquo jure praeferre, Eucher. ad Valer.  make Sara tend on Hagar; the Mistress wait on the handmaid. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agatho apud Clem. S●rom. l. 5. Vel ut apud Athen. Dipnosoph. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic enim utrobique interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr. Iuni●m in Adag. Cen●▪ 3. Adag. 79.  They make the principal the accessory, and the accessory the Principal. Take most pains in that, that God would have them to take least in; and take least pains in that, that God would have them to take most in. First God's Kingdom and his Righteousness, saith Christ, and then Riches or those other things, 
h Vers. 〈…〉 cives, cives, quaerenda pecunia primùm est. Virtus post nummos.— Horat. 〈…〉 Lucri●●●us est od●● ex re Qualibet.— Vade habeas quaerit ne●●o; sed oportet 〈…〉. Sat. 14.— facias rem, Si possis, rectè: si non, quocun● mo●● re●▪ Horat. ep. 1. 〈…〉; cum omnia habu●ris, tunc & sapientiam habere voles. Hoc ●rit ultimum vitae in●●●mentum, &, ut ita dic●●, 〈◊〉, Sen. epist● 17.  meat, drink, and apparel. But ⁱ first Riches, saith the World, monies and means of maintenance, (for ᵏ these must be had howsoever) and ˡ the Religion and Righteousness may a little, time enough, be looked after, when we are once furnished of the former.  
Yea Gods Children themselves are ofttimes too much faulty in this kind: Too slack and 〈◊〉 in seeking after the best things; and ●ore careful than they should be, for the things of this life. Not so diligent in attending as they should be, with Marry, that 
m Vnicum necessarium, Luke 10.42.  one thing, that is only necessary, and without which no worldly thing can aught avail them; and on the other side, with Martha, 
n Solliciti de multis, Luke 10.41.  troubled about many things, and those many times such as they might very well be without; much perplexed and distracted with care and thought about provisions for the body, for the back and the belly, for meat, drink and apparel; (that which our Saviour here 
o Mat. 6.25, 28, 31. Luk. 1●. 22, 29.  had reproved in his followers before) as if either they wanted 
p Matth. 6.26.  a Father to provide for them, or 
q Matth. 6.32. Luke 12.30.  their Father were ignorant of their wants. 
r Perkins alicubi.  If we see a young man grow worldly, full of care and thought for the world; we are ready to say, Sure his Father is deceased, and his Friends gone; he hath lost those that should look after him; he hath no body left to take care for him but himself; else 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Rhetor. l. 2. c. 12.  he would never sure be so worldly, so full of care as he is. But our heavenly Father is not dead: (he 
t 1 Tim. 6.17. Apoc. 15.7.  liveth for ever to do for us:) nor doth or can 
u Esay. 49.15.  his care die for them, whom he hath once vouchsafed to undertake the care of. And it is a great wrong therefore, that Christian men offer to this their careful and provident Father, when they are so full of care themselves.  
But doth no care at all then bec●me Christians▪ 
Question.  may some man say. Or is all Care utterly condemned? Should Christian men be like those of 
a judge 18.27.  Laish, a sort of careless people; to live looking after nothing, but 
b Qui finxit alas papilioni, is curabit omnia. Luxurioso●●● 〈◊〉. Sc●lig. de Subtle.  put off all to God's providence, and so let things go at six and seven, as we say?  

Answer.  Not so neither. We must wisely distinguish here, that we neither wheel into the whirlpit of distrustfulness on the one hand, nor wreck ourselves against the rock of retchlessness on the other. There is a twofold care, yea or carefulness, if you will: there is 
c Solicitudo diligentiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a carefulness of diligence; and there is 
d Solicitudo diffidentiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a carefulness of diffidence: the one is approved and commended; the other is disallowed and condemned: we are 
e Prov. 27.23. & 22.29. Phil. 4.8, 9 1 Tim. 5.4, 8.  enjoined the one; we are 
f Philip. 4.6. 1 Tim. 6.8, 17.  inhibited the other; nor doth the one necessarily follow the other, or the expulsion of the one exclude also the other. Conceive it by a plain and familiar instance. A Father placeth his Son in a Farm, furnisheth him with a stock, biddeth him play the good husband; and further assureth him, to put him out of all fear, that, if things fall out otherwise than well, so that it be not by his own wilful neglect or default, he will supply him and set him up again. The Son in such case, though he may well be the less distrustful, yet ought not to be the less diligent, for this his Father's kind offer, and the assurance given him of such supplies. Nor ought Christian men therefore to be the less careful of 
g Prov. 6.6, 7, 8. et 12.11. et 28.19.  walking diligently and industriously in those places and callings whereunto God hath assigned them, or in following the affairs and doing the duties that do thereunto appertain. (They 
h 2 Thess. 3.6, 11.  walk inordinately, saith the Apostle, that 
i 1 Thess. 4.11.  follow not their own work, and as well 
k 2 Thess. 3.10.  earn, if they be able, as 
l 2 Thess. 3. 1●.  eat their own bread;) because God hath graciously promised, and undertaken to provide for them. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.16.  Walk they must each one carefully 
n 1 Cor. 7.20, 24.  within the compass of his calling, and expect 
o Deut. 28.8. Psal. 128.1, 2.  God's blessing upon their labours and endeavours. But for the issue and event of them, they must not be troubled and distracted about it; but 
p Psalm. 37.5. 2 Sam. 10.12.  leave that all to God, 
q Hebr. 13.5, 6.  assuring themselves that he will not see them to want, howsoever things fall out, but will furnish them ever with what is fit.  
And so in the third place, 
Use 3. Prevention.  this serveth to meet with a conceit that keepeth many from looking after the things of God's Kingdom, because they fear that they shall want necessaries, if they shall so do. For, to omit that true 
r Fides famem non formidat, Hieron. ad Heliodor.  Faith, as Jerome speaketh, feareth not Famine: and again, that he is unworthy this Crown, this Kingdom, that preferreth worldly trash before it, or 
s Mat. 13.44, 45, 46. Luke 14.26, 33.  that is not content 
t Philip. 3.7, 8, 9  willingly, yea and 
u Hebr. 10.34.  gladly, 
* Omnia relinquas, ut hoc habeas, Sen. epist. 76.  to forgo the one, for the attaining and compassing of the other: Such fear is wholly superfluous; it is a groundless fear: Since that God the Father by jesus Christ his Son and 
x 2 Cor. 1.20.  his Surety, hath here given thee assurance; that so long as thou seekest it as thou oughtest, 
y At necessaria decrunt. Deesse non poterunt, Sen. ep. 17.  thou shalt never want aught; all other things shall be from God himself supplied to thee with it. And 
a Psal. 34.10.  the Lions themselves therefore, saith the Psalmist, (and the Lion is the 
b Prov. 30.30, 31. Rex ferarum, Isid. Orig. l. 10. c. 2.  King of beasts,) shall hunger and starve; those that are likeliest to be fed: But those that seek the Lord shall want nothing that is good. He 
c Psal. 78.24. Pluviam escatilem. Tertul. de Patient.  will rain bread from heaven, and 
d Psalm. 78.20. & 114.8. Petram aquatilem, Ibid.  set the flintstone abroach, and turn 
e Psal. 107.35. 2 King. 3.17. Esai. 43.19, 20.  the dry and waste wilderness into rivers of water, before his shall pine and perish.  
Yea this rather should induce, incite, and encourage us to seek, 
Use 4. Encouragement.  as the more carefully, so the more cheerfully after these things, considering that so gracious a promise is annexed thereunto 
f Psal. 34.9.  Fear, that is, 
g Sicut, 1 King. 17.32, 33. & alibi.  serve the Lord diligently, ye his Saints, saith the Psalmist: for there shall nothing be wanting to them that fear him. 
h Parare unde vivam volo. Simul & parare disce— Sen. ep. 17. i. vis parare? Parandi rationem disce, Lips.  wouldst thou then be cared for? wouldst thou be provided for? wouldst thou need to take no more thought or care for aught? Get thee into Christ's Court; get thee a place in God's Kingdom. Men think they shall be well, they shall be safe, they shall be made for ever, when they have got some place, so it be at least some gainful one, about the King, or belonging to the Court: such an office could they compass, they should never need more to fear want, or to take further care for the world. Yet we know and see that such places oft bring 
* Desere palatia: nam Curia Curis, imò crucibus & mortibus Semper est obnoxia. Petr. Bles. ep. 57— dum excelsus steti, numquam pavere destiti.— Sen. Thyest. 3.1.  a world of cares with them, & 
i Pauc●s ●eavit aula, plures perdidit: Sed hos quoque ips●s, quos beavit, per didit.  area means oft to bring men to want. But he that hath a share in this Kingdom of God, shall never indeed need to take further care for aught, shall never need indeed to fear any defect. 
k jerem. 17.7, 8.  Blessed is the man, saith the Prophet, that dependeth upon God: for he shall be as a Tree planted by the water side, that spreadeth her root alongst the river, and doth not feel when the scorching heat cometh, but continueth ever green, and taketh no thought for the year of drought, nor at any time ceaseth to have fruit on her. Forbear not therefore the following hereof for fear of want; but follow these things rather if thou wouldst not fear want.  
In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kind? Distrustful care, I mean still, and of uncertain event; for otherwise 
l 2 Cor. 12.12.  Parents ought to be careful to provide for their children; and 
m 1 Tim. 5.8.  he is worse, I say not, than an Infidel, but 
n Nahum. 2.13. Thren. 4.3. Ipsae fera savissimae f●●●us su●●●●vent, enutriunt▪ milvi pullis circumvolantes rapinis prospiciunt, Aug. de Civit. l. 19 c. 12.  than a brute beast, that doth otherwise. But would you so do for them, that they may be sure not to want? which otherwise, 
o Eccles. 4.14. Amplae & regiae ●pes, ubi ad malum dominum pervenerunt, momento dissipantur, Sen. de Breu. vit. c. 1. Irus & est subitò, quid modò Croesus erat. Ovid. Trist. 3.7.  though you leave them never so much, they may do. Do the like for them, that you are exhorted here to do for yourselves. A poor man when he hath gotten his child once into the Hospital, how glad is he? he thinketh he need take no more care for him, whether he live or die, whether he leave him aught or no; (and yet he will do his best to get somewhat to leave him;) he knoweth there he shall not want. But get your Children, say I, not into Christ's Hospital, but into God's Kingdom of Grace, and they shall then be sure indeed never to want, you shall need to take no further thought for them. Let this be thy first care, and thy principal care, as for thyself, so for them, nor how to make them rich, but 
p Genes. 18.19. Deut. 6.6. 1 Chron. 28.9.  how to make them religious, how to work the sincere 
q Prov. 24.21. Ephes. 6.4.  fear of God, and 
r 1 Tim. 4.6. 2 Tim. 1.5. & 3.15.  faith of Christ into them. This when thou hast once effected, thou needest not be troubled to think what will become of them, if thou be'st taken away from them; or what thou shalt be able, when thou diest, to do for them: thou shalt leave them Gods blessing, if thou hast nothing else to leave them; (where Religion and Righteousness runneth on in a race, there 
s Psal. 115.13, 14.  God's blessing is also hereditary with it:) and if thou leave them that, though thou leave them nought else, they shall be sure to do well, they shall never want aught. For, 
t Psal. 37.18, 19  The Lord knoweth the days of the upright, or the righteous; saith David: and their inheritance shall abide for ever. They shall not be confounded in the evil time: and in the days of famine they shall have their fill. And he confirmeth it further by his own experience, both concerning them and their issue. 
u Psal. 37.25, 26.  I have been young, and am now old; yet 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Alex. Paedag. lib. 3. cap. 7.  never, either in my younger or elder times, have I seen any righteous man forsaken, or his seed driven to beg their bread. But though he be merciful and ready to lend, (a means many times to lessen and impair men's estates) yet his seed after him inheriteth the blessing.  

Objection.  Yea but we see even 
y Hebr. 11.37.  godly men many times in want, may some say.  
I answer in a word. 
z Psalm. 37.10. & 64.11.  They never want what is good, 
Solution.  what is necessary, what is 
* Sicut contra de malis Chrysippus apud Plut. de commun. not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ai● sapientem nulla re indigere, & tamen multis illi rebus opus esse: contra stulto nulla re ●pus est; nulla enim re scit uti, sed omnibus eget. Egere enim necessitatis est. Nihil autem sapienti necesse est quod non habet▪ Sen. epist. 9  needful and behooveful for them to have. And whatsoever is not good and fit for them, it is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Di●gen. Laert. l. 6.  better for them to be without it, than with it; to want, than to have it. Do we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physician's direction 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chrysost. Orat. 14.  imprisoned in their own Palaces, confined to, and cowpt up in their chambers, restrained of their wont full and delicate fare, and held to hard meat, as we say, tied to a strict and spare diet; yea and glad too to observe it, because 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid.  it would otherwise be worse with them? No marvel then if the godly sometime in like manner, though Kings and 
d 2 Cor. 6.10.  Lords of all things, are for their spiritual health and further good, restrained of some things that are not so fit for them at the present. Such want is no want, when a man rather 
e Aliud enim non habere, aliud career, Cic. Tuscul. l. 1.  is without, than wanteth that, which to be without then is for his good.  
To end where we began; let us by any means take heed, 
Conclusion.  lest our immoderate care for the things of this life, expel and justle out our care for things belonging to a better life: 
f Congruum non est in honor● solicitudinis nostrae praestantioribus pej●ra subjicere, Eucher. ad Valer.  Let that rather yield to this, and 
g Philip. 4.4.  this than will discharge us of that: let our main and principal care be for God's Kingdom and his Righteousness, and for other things we may then boldly 
h 1 Pet. 5.7.  cast our care upon God, who will be sure thereupon 
i Psalm. 23.1. Luke 22.35.  sufficiently, yea 
k 2 Cor. 9.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in 〈◊〉 l●cum.  abundantly to furnish us with whatsoever 
l Matth. 6.32.  he shall see to be needful and fit for us.   

A Short Catechism For the Simpler Sort.  
1 Q. Who made the whole World, and Man at the first?  
A. 
a Genes. 1.1, 27.  God, 
b Eccles. 12.1. Rom. 11.36. Apoc. 4.11.  the Creator of all things.  
2 Q. What is God?  
A. An 
d Psalm. 90.2. & 102.27.  eternal, and 
e Apoc. 1.8. Psalm. 115.3. & 135.6.  almighty 
c John 4.24.  Spirit, most 
f 1 Tim. 1.17. jude 23.  wise, most 
g Esai. 6.3. Apoc. 4.8. 1 Sam. 2.2.  holy, most 
h Psalm. 92.15. & 145.17.  just, and most 
i Psal. 103.8.— 19 & 145.8.  merciful.  
3 Q. How many Gods are there?  
A. There is but 
k Esai. 44.6, 8. 1 Cor. 8.5, 6.  one God.  
4 Q. How many Persons are there in that one Deity?  
A. There are 
l 1 Io●●▪ 5. ●.  three Persons, 
m Matth. 28.19. 2 Cor. ●●. ●●.  the Father▪ the Son, and the holy Ghost.  
5 Q. Is each of these Persons God?  
A. Yea: 
n job. ●●. 3. Ephes▪ ●▪ 3, 4.  the Father is God, 
o john 1.1. Hebr. 1. ●▪ 6, 8. Rom▪ 9.5.  the Son is God, and 
p Act. 5.3, 4.  the Holy Ghost is God.  
6 Q. Are they then three several Gods?  
A. No: they are 
q 1 john 5.7. Matth. 3.16, 17.  three distinct Persons, yet but 
r Deut. 6.4. john 10.30. 1 john 5.7.  one God.  
7 Q. Whereof did God create Man at first?  
A. 
s Gen 2.7. & 3.19 Eccles. 12.7.  He made man's body of the mould of the earth; but his soul he created immediately of nothing.  
8 Q. In what estate did God then make Man?  
A. He made him 
t Eccles. 7.31.  pure and perfect, 
u Gen. 1.26, 27. & 9.5.  in his own Image, like himself.  
9 Q. Wherein was Man then like unto God?  
A. In that he was perfectly 
x Colos. 3.10.  wise, and perfectly 
y Ephes. 4.24.  good.  
10 Q. How came man then to be evil as now he is?  
A. 
z Rom. 5.12, 18, 19  By disobeying God, in breaking his Commandment.  
11 Q. Wherein did Man break the Commandment of God?  
A. 
a Gen. 3.6.  In eating of the fruit of one Tree, 
b Gen. 2.17.  which God had forbidden him.  
12 Q. Who persuaded him so to do?  
A. 
c 2 Cor. 11.3. Gen. 3.1, 4, 5.  The Devil persuaded the Woman, and 
d Gen. 3.6.  the Woman her Husband.  
13 Q. What is the Devil?  
A. 
e Matth. 4.1.  The Devil is an 
f Luk. 7.21. & 8.2.  evil Spirit, who being 
g 2 Peter 2.4. jude 6.  damned for sinning against God, doth 
h 1 Peter 5.8. john 8.44.  seek to destroy others.  
14 Q. What became of Man after he had thus sinned against God?  
A. He became most 
i Genes. 6.5.  wicked, and most 
k job 14.1. & 5.6, 7.  wretched.  
15 Q. In what regard wicked?  
A. In that 
l Genes. 3.7. Ephes. 4.22.24.  he lost God's Image, and was 
m Genes. 3.22. Deut. 32.4, 5.  not now like unto God as before, but 
n john 8.44. 1 john 3.8.  like the Devil.  
16 Q. In what regard wretched?  
A. In that 
o Gen. 3.23.  he lost God's favour, & 
p Genes. 3.16, 17, 18, 19 Rom. 5.12, 16.  brought upon himself Gods everlasting 
q Galath. 3.10.  curse and 
r Rom. 2.8, 9  wrath.  
17 Q. In what state are we all then, since this fall of our first Parents?  
A. We are all also 
s Ephes. 2.2, 3.  by nature most 
t Rom. 3.9— 20. & 5.12, 19 Titus 3.3.  wicked, and most 
u Rom. 3.23. & 5.12, 15, 16, 17, 18.  wretched.  
18 Q. When come we to be thus evil & wicked?  
A. We are evil and wicked 
x Gen. 8.21. Psal. 51.5. & 58.3. Esai. 48.8.  from our very breeding and our birth.  
19 Q. What do we for this our wickedness deserve at God's hands?  
A. 
y john 5.28, 29. Matth. 25.46.  Eternal damnation 
z Matth. 10.28. Apoc. 14.10▪ 12. & 21.14, 15.  both of soul and body in hell fire.  
20 Q. Are we able any way to save ourselves from this?  
A. No: 
a Psal. 22.29. & 49 7.8, 9 Rom. 5.6, & 8.3.  we are not able: for we are by nature spiritually 
b Ephes. 2.1. C●l. 2.13.  dead in sin and naughtiness.  
21 Q. Is there no means then to deliver us from eternal destruction?  
A. Yes: 
c Rom. 7.24, 25. Act 4.12.  we may be delivered 
d Rom. 3.24, 25. & 5.17— 21.  by God's mercy in jesus Christ.  
22 Q. Who is that jesus Christ?  
A. jesus Christ is 
e joh. 10.30. & 14.9, 10 Heb. 1.3.  the second Person, 
f Prov 30.4. & 8.23, 24, 25. Matth. 16.16.  the eternal Son of God.  
23 Q. What hath he done to save us?  
A. 
g Esai. ●3. 4— 12. Phil. 2.6, 7, 8. 1 Pet. 2.24.  He suffered death upon the Cross, 
h Rom. 5.8, 9, 10. Galat. 1.4. & 3.13. 1 Thess. 1.10. Hebr. 2.9, 14, 15. & 9.12, 15.  to save us from death and destruction.  
24. Q. How could he die being the eternal Son of God?  
A. He was both 
i jer. 23.6. & 33.16. Esai. 9.6. 1 john 5.20.  God and 
k joh. 1.10. Gal. 4.4. 1 Tim. 2.5.  Man; and 
l 2 Cor. 13.4. 1 Pet. 3.18.  died as he was Man; but 
m joh. 2.19. & 10.17, 18.  raised himself again to life as he was God.  
25 Q. Shall all men than be saved by Christ?  
A. 
n Luk. 13.23— 28. Matt. 7.13, 14, 21, 22, 23.  No. none shall be saved by Christ, but 
o Mark 1.15.  such as 
p Luke 13.3, 5. & 24.47.  repent of their sins, and 
q Mark 16.16. Joh. 3.14— 18, 36.  believe in him.  
26 Q. What is meant by repenting of Sin?  
A. To repent of our sins is to be 
r Act. 2.37. 2 Cor. 7.10.  hearty sorry for them, 
s Psal. 97.10. Rom. 7.15, 20. & 12.9.  to hate and abhor them, and to endeavour carefully 
t Prov. 28.13. john 5.14.  to shun & avoid them.  
27 Q. What is meant by believing in Christ?  
A. 
u Rom. 3.25, 28. & 4.5. & 9.32, 33. & 10 4, 9, 11.  To believe, or 
x Psa. 2.12. & 32.10. & 37.22.  to trust in Christ, is 
y Esai. 50.10. Phil. 3.7, 8, 9  to rely wholly upon him for 
z Heb. 1.2. & 9.14, 26. 1 joh. 1.9.  the pardon of our sins, and 
* Rom. 5.9, 10. Hebr. 9.28.  the safety of our souls.  
28 Q. How come we thus to rely on him?  
A. By 
a Rom. 1.16. & 10.14, 17.  the word of God, 
b Rom. 3.21, 22. & 10.5— 8. Gal. 3.2.  making known God's mercy in this behalf towards us in Christ jesus.  
29 Q. What means are there to give us further assurance of the mercy of God towards us?  
A. The 
c Mark. 1.4. & 16.16. Act. 2.31. Luke 22.19; 20.  Sacraments give us further assurance of God's mercy revealed in the Word.  
30 Q. What is meant by the word Sacrament?  
A. Sacraments are as visible 
d Gen. 17.10, 11, 23. Exod. 12.11, 13.  Signs & 
e Rom. 4.11. Psal. 50.5. jer. 34.18.  Seals of God's mercy towards us in Christ.  
31 Q. How many Sacraments are there now in use?  
A. There are 
f 1 Cor. 12.13.  two Sacraments; 
g Mark 1.4. Matth. 28.19.  Baptism, and 
h 1 Cor. 11.20, 23.26.  the Lords Supper.  
32 Q. What is Baptism?  
A. Baptism is a Sacrament, wherein 
i Hebr. 10.22. Ephes. 5.26.  by washing of the Body is signified 
k 1 Pet. 3.21. Rom. 6.2— 9  the purging and cleansing of the soul.  
33 Q. What is the outward Sign in Baptism?  
A. The outward 
l john 1.26, 31. & 3.23.  Sign in Baptism is water.  
34 Q. What is that a Sign of?  
A. Water in Baptism is 
m Matth. 3.11. joh. 1.33. & 3.3▪ 5.  a Sign of the Holy Ghost, 
n 1 Cor. 6.11. Tit. 3.5.  whereby we are inwardly renewed.  
35 Q. What is the Lords Supper?  
A. The Lord's Supper is a Sacrament, wherein 
o 1 Cor. 1.28. & 10.21. Mat. 26.26, 27.  by eating and drinking is represented 
p 1 Cor. 10.16, 17. & 12.13.  our spiritual Communion with Christ.  
36 Q. What be the outward Signs in the Lord's Supper?  
A. The outward Signs in the Lord's Supper are 
q Matth. 26.26. 1 Cor. 10.16, 17. & 11.26, 27.28.  Bread and 
r Matth. 26.29. Mark 14.25.  Wine.  
37 Q. What are they Signs of?  
A The 
s Matth. 26.26. 1 Cor. 10.16. & 11.27, 29.  Bread signifieth Christ's Body, and the 
t Matth. 26.28. Luke 22.20. 1 Cor. 10.16. & 11.27.  Wine signifieth his Blood.  
38 Q. What is meant by the breaking of the Bread, and the pouring out of the Wine?  
A. The Bread is broken, and the Wine poured out, 
u Mat. 26. 26.2●. Luke 22.19.20. 1 Cor. 11.26.  to represent 
x Esai. 53.3, 4, 5, 10. Luk. 22.42— 45.  the cruel pains and torments, and 
y Phil. 2.8. Esai. 53.12. Matth. 27.34— 50.  the bitter and bloody death that Christ suffered for our sake.  
39 Q. To what end are we to come to the Lords Table?  
A. First, 
a Luke 22.19. 1 Cor. 11.24, 25.  to be put in mind of Christ's death and passion:  
And secondly, 
b Matth. 26.28. Luke 22.20.  to be assured thereby of the forgiveness of our sins.  
40 Q. How ought they to be affected that desire to repair thither?  
A. First, they ought 
c jerem. 3.1, 13. Psal. 51.1, 2, 3.  to see and know their sins;  
Secondly, 
d 2 Cor. 7.10. Zech. 12.10.  to be truly and sincerely sorry for them;  
Thirdly, 
e Psal. 97.10. Prov. 8.13.  to hate and abhor them, as 
f Esai 53.4, 5, 6. Rom. 4.23. 1 Pet. 1, 18, 19  the cause of Christ's death,  
And lastly, 
g john. 5.14. jer. 34.15, 16, 18, 20. 2 Pet. 2.20, 21, 22. Hebr. 6.4, 5, 6. & 10.26— 29.  to resolve not to return again to the practice of them.  
FINIS.