THE CHRISTIANS Liveloode. Laid forth in a Sermon upon Math. 6.33. BY SAMVEL HIERON. Prou. 10.3. The Lord will not famish the soul of the righteous. LONDON, Printed by Edward Griffin for William Butler, and are to be sold at his shop under S. Dunstanes Church in Fleetstreet. 1617. To my Worshipful good friend HENRY CHAMPERNOWNE of Modbury Esquire. SIR, that which of late I commended in a Sermon as a gift, to a couple of my friends, upon their marriage day, as the best thing I had to bestow on them, for their then (as we call it) entering upon the world, the same (being overcome by entreaties to put it into print) do I here present to you, as a meet implement for you at your now first beginning to keep house. If God shall move your heart (as I trust he hath begun to do, and will more) to the entertainment of that Lesson, which is the principal subject of this Sermon, it will bring that upon you, which is only able to make you rich, (the blessing of God a Pro. 10.22. ) and be better to you then all that outward estate, which either you already have, or are in possibility hereafter to enjoy Whatsoever of the worlds is now yours, either in possession or in expectation, may be either wasted greatly, or lost wholly, but that which Paul calleth the power of godliness b 2 Tim. 3.5. , is that durable riches which the c Pro 8.18 Wiseman speaks of, and that d Luk. 10.42. good part which can never be withdrawn. As therefore in your childhood (in the seasoning whereof with the rudiments of Religion & Learning, myself by God's providence bore a part) by the ingenuity of your disposition, and tractableness in the best things, you gave much hope, and have since both answered and confirmed it by shunning the atheistical profaneness of these godless times, so go on I pray you, and increase, & whatsoever the guise of others be, who think religion is to be made show of, no where but at Church, yet lay you the foundation of your family, with the noble resolution of that worthy josua, I and my house will serve the Lord e Ios. 24.15. . Hereof this Sermon may be unto you, when you shall please to look thereon, a very fit Remembrance. Which I pray you, that it may remain with you, as a pledge and testimony of his sincere love, who intendeth no other but to be ever, Yours in his best affections, Sam: Hieron. Modbury 24 No: 1616. MATTH. 6.33. But seek ye first the kingdom of God and his righteousness, and all these things shall be ministered unto you. IT is a common guise at marriages, The preaching of this Sermon at a Marriage gave occasion to this preamble. that the friends of the married, do present them with gifts, to handsel (as they call it) their entrance into that estate, and to furnish them with some necessaries towards house. Being therefore invited as a friend to these Nuptials, and withal entreated as a Minister, to season the business with some word of exhortation, I thought it best to conform myself (in this) to custom; and to come in with my gift also, not of silver and gold, but of such matter and metal (as Solomon speaks of) which is more precious than pearls, and with which all that can be desired, doth not deserve to be compared a Pro. 3.15. . And whereas the best things which men usually bestow, be such as perish with the use, are subject to moths and cankers & thieves, and are not able to protect a man from that necessity which is wont to surprise like an armed man b Pro. 24.34. ; I shall recommend unto you who are now entering upon the world (if you please to entertain it) such an implement, which shall (like the Ark to Obed-edom c 2 Sam. 6.11. ) bring a blessing upon you and all yours, and assure you of that which all the wealth in the world cannot ascertain, namely, that although you should double the age of Methushelah, yet you should never want a competency to maintain you. Seek ye first the kingdom of God and his righteousness, and all these things shall be ministered unto you. This in brief for the reason inducing me to choose this text. Out of which as I shall deliver that which will be most for your good, and the surest stock for you to begin upon, so I shall also teach that which shall be for the best behoof of every one in this Assembly, that so none may go away unspoken to. For the verse itself, (as it stands here in this Chapter, and is to be viewed as a limb thereof) it is a Direction following upon a Correction. The state of the Text. The correction, was for the abatement of a distracting & heart-dividing care for outward things. The direction, is for the ordering of every man's aim and endeavour towards that, which is the main of all. The thoughts of a man will be ever working, and they will be always active upon some subject. It was not enough therefore for our Saviour to take them of, and (as it were) to unhange them from the world, unless he did also, fix them otherwhere; Therefore lifting them from the world and the things thereof, he sets them to work upon the kingdom of God and his righteousness; as honourable a remove as was that of joseph's, from serving in a prison, to command as the second in a kingdom. Thus in teaching, Inhibitions and injunctions must be coupled: Inhibitions to pull back from evil: Injunctions to quicken to a better course. There were two voices to Paul, the one, Saul Saul, why persecutest thou me d Act 9.4. ; the other, go into the City and it shall be told thee what thou shalt do e ver. 6. ; not this, but this, to these two heads may a man refer all preaching. This for the connexion. Now for the Text: in every man's eye and apprehension it divides itself into two parts: The division of it. The first I may call a Charge, binding us to an heavenly care. The second a Discharge, because it tends to the freeing of us from a worldly care. In the Charge we are first to take notice of the substance of that duty which is pressed, and then next of a main Circumstance in performing it. The substance of the duty is to seek the kingdom of God and his righteousness. Here touching the action required, I shall not need to say much; I suppose we are none of us to seek, what it is to seek: Who doth not apprehend it, to be a very diligent & busy kind of inquiry; such as was his in the parable for his sheep, or hers for her groat f Luk. 15.48. ? Concerning the matter to be sought, it requires more opening; it is God's kingdom, and his righteousness. For God's kingdom, it is a term in scripture: What is the kingdom of God. sometimes more largely taken, sometimes more straightly: more largely, it is that ample authority, and unlimited sovereignty, which God hath and exerciseth over all his creatures, both in heaven and in earth; whereof is mention Psal. 103.19. The Lord hath prepared his throne in the heavens: & his kingdom ruleth over all: more straightly, it is that command over his Church, over his chosen generation, his peculiar people; which is so often ascribed to Christ, as he is the Mediator betwixt God and us: of this spoke the Angel, bringing tidings of Christ's birth, g Luc. 1.33. He shall reign over the house of jacob for ever, and of his kingdom there shall be no end: of this did David prophecy in terming Christ the King set up by God, upon his holy mountain Zion h Ps. 2.6. . God according to the election of grace hath called out some from the rest of mankind, whom he will save, all that is done for the good of these is the kingdom of Christ. This kingdom is considerable either as it is in gathering and sitting in this life, (and is termed so the kingdom of grace) or as it is in accomplishment in the life to come, (and so is called the kingdom of glory.) And this is the kingdom of God properly intended here; What it is to seek the kingdom of God. so that to seek the kingdom of God, is, to endeavour by an entrance into grace, to gather assurance of an interest into glory. What is the righteousness of God. Now concerning that which is called the righteousness of God, which is here annexed as a thing to be sought for with this kingdom; Know we this brifely that by it here, is not meant that essential righteousness whereby God is in himself righteous, which righteousness sometime betokeneth his truth and fidelity in the performance of his promises (as 2. Tim. 4.8. 1 joh. 1.9.) sometimes his justness and uprightness in the administration of the world, which is that doing right which Abraham spoke of i Gen. 18.25. , but here the righteousness of God is taken much after the same sense, as it is Rom. 1.17. & Phil. 3.9 namely for that righteousness, by which man, who is a base, vile, and polluted sinner in himself, is accepted righteous before God, and is justified in his sight. This is called God's righteousness, because as it is acceptable to God, so it is wholly wrought in man by God through Christ, man conferring nothing thereunto. Now out of this righteousness, by which a man is justified before GOD, streameth another which discovereth itself by the fruits of righteousness before men; For those whom the Lord by the righteousness of faith dischargeth from the damnation of sin, the same he sets at liberty by his spirit from the dominion of sin; so that they have their fruit in holiness, so many as are in th'end to have eternal life. This phrase then touching the righteousness of this kingdom is added but as an illustration of the former. For to seek the kingdom of God, is to seek the righteousness of God, that is, to seek a passage through grace into glory, is to endeavour to be accepted as righteous before God by jesus Christ, and to shine as a light in the way of righteousness among men. And this interpretation wipeth away that base calumny which Maldonate the jesuit in his Comment upon this place useth against Caluin. Caluin saith that righteousness may indifferently be referred either to God or to kingdom; whereupon the jesuits triumph, because (his) in the Greek is of the masculine gender, whereas kingdom is the feminine. whereof Caluine could not be ignorant; and therefore went not about to make a grammatical agreement betwixt the words, but to declare a concord of sense; and to show (that which is true) that the righteousness of God's kingdom and God's righteousness are all one; as indeed it is. For that righteousness which becomes a subject of this kingdom is such, as by which there is justification before God, and fruit of sanctification before men. God, and the kingdom of God require one and the same righteousness. And now having (as it were) paved a way for that which I am to deliver, by giving the sense of the words, I come to that which is the doctrine of this place; which is. Doct. 1. That the things which concern the soul, both for the present and future good thereof must be inquired after and sought for with especial care. This is the very pith and marrow of this charge. We may suppose that we heard our Saviour saying thus: You are full of care and thoughtfulness about many things, your plots and projects are spread, and stretched, and enlarged many ways, what you shall eat, what you shall drink, wherewith you shall be clothed, you extend your desires like Hell which cannot be satisfied, and so that you might have your full lading of the things of this present world, it seems as if you would no more; one thing is truly and simply necessary, and in it you be pitifully negligent; Behold God offers you a Kingdom, the glory whereof (if you had eyes to see it) is able to dim and to obscure all the glittering pomp of all earthly Kingdoms, to the meanest subject thereof: not Solomon in all his royalty is meet to be compared, the appurtenances whereto, and the privileges whereof are such as pass understanding, and do exceed all that you can ask or think, there is righteousness and peace, and joy in the holy Ghost, pull away your over-eger and too violent endeavours from these base things, and fix them upon this; this is that only thing which is worth the seeking for; Thus is the purpose of the place, thus is the doctrine. Now for the point itself, it shall be no hard task for me, to confirm it by the Scripture; what else but this endeavour and care for heavenly things, can be intended in these terms of seeking for wisdom, and knowledge as silver, of searching for it as for treasure k Pro. 2.4. , of taking the kingdom of heaven by force l Math. 11 10. , of pressing into it m Luk. 16.16. , of labouring for the meat which endureth to everlasting life n Ioh 6 27 , of striving to enter in at the strait gate o Luk. 13.24. , of running to obtain p 1. Cor. 9.24. , of following hard toward the mark, for the price of the high calling of God etc. q Phil. 3.34. of giving all diligence r 2. Pet. 1.15. ; what is here meant in all these but that seeking for the kingdom of God and his righteousness, which is here persuaded? Is not this that treasure hid in the field, that pearl of great price for the parchase whereof all is sold s Math. 13 44 46. , was not this it which Moses valued more than the treasures of Egypt t Heb. 31.26. , and which David chose rather than the abundance of wheat and wine, which the men of the world so much affected u Psal. 4 6.7. , and which Paul did account as loss, and judge as dung that he might win x Phil. 3 8. And why are the elect of God called a generation of seekers y Psa. 24.6 , but in respect of their inquiries after this, according as it is the brand of the ungodly that they seek not z Psa 10.4. . And surely if either the excellency of a matter, or the necessity thereof, may be of force to persuade inquiry, and to stir up care, neither of them is wanting, in the things which Christ here commends unto our seeking. For excellency; The very name of a Kingdom argueth worth: the Devil had hope to prevail even with Christ with the offer of Kingdoms a Luk 4.5. , the addition of, God, (the kingdom of God) addeth to the dignity, what thoughts are able to reach to the excellency of such a Kingdom, to which God is entitled? The kingdoms of the earth will endure no partners, there is one only King, all the rest be subjects. The limbs of this Kingdom are Kings all. Christ jesus hath made us Kings unto God even his father b Reu. 1.6. , even in this life they are all through him more than conquerors c Rom. 8.37. , and they shall each have a crown of righteousness at the day of his appearing d 2. Tim. 4.8. . Let us look a little, upon the particular excellency of each degree of this kingdom. The kingdom of grace, which is his Church here on earth, gathered by the preaching of the Gospel; Glorious things are spoken of thee (saith David) thou city of God e Ps. 8.7.3. , It is the joy of the whole earth, the City of the great King, in the palaces whereof God is known for a refuge f Ps 48.2.3. , the members of it, are an holy nation, a selected company g 1. Pet. 2.9. , the people that dwell therein shall have their iniquity forgiven h Is. 33.24. , they are as the first fruits of his Creatures i jam 1.18 , they which wrong them, evil shall come upon them saith the Lord k jer. 2.3. , God giveth his angels charge over them l Psa. 91.21 , and is unto them as a wall of fire round about m Zach. 2.5. , It is the honour of Kings to be nourcing fathers, and of Queens to be nourcing mothers unto it n Is. 49.23. . Thus and more than thus, is the kingdom of grace. Now for the Kingdom of glory, which way shall I begin to declare the excellency of it, when as the things, which neither eye hath seen, nor ear heard, neither have entered into the heart of man, God hath prepared for them that love him o 1 Cor. 2.9. ? This I may say in a word that look what difference there is in proportion betwixt the Cope of heaven, and the earth, which respectively to it, is but as a prick in the midst of a Centre, the same and much more there is betwixt the glory of all the kingdoms of the world united together (if it were possible) into one, and that which the Apostle calleth the glory which shallbe showed hereafter p Rom. 8.18. . Better with a kind of silent astonishment to admire it, then to take on us either to describe it, or to comprehend it in particular. Now shall not such a thing as this be reputed worthy of our best care? What do men many times to obtain a corruptible crown q 1 Cor. 9.25. , Strange things are done out of the desire and hope of kingdoms. It is said in story, that when Nero his mother being with child with him; asked of the Astrologers what her son should come unto, & was told that he should reign, Interimat modo imperet. but kill his mother, said she, Let him kill me so he may be King: thus ambitious was she of a Kingdom for her son. This for the excellency of the kingdom. Now the righteousness here spoken of, it is excellent too, else why doth the holy Ghost call it a rob of righteousness, and a garment of salvation, with which who so is clad is decked like a bridegroom, and tired as a Bride with jewels r Is. 61.10. , and how can that be other then excellent, by which an ugly sinner, is made holy and unblamable, and without fault in God's sight s Col. 1.22. . I have briefly pointed you to the excellency of the thing commended to our seeking; Now let me show you the necessity too. The necessity in a word is such, that without admittance into this Kingdom, without partaking of this righteousness there is no possibility for a man's soul to be saved in the day of Christ. For upon all those that are without the pale of this kingdom shall be executed that sentence, bring them hither and stay them before me t Luc. 19.27 , and know ye not (saith the Apostle) that the unrighteous, such as have no righteousness, shall not inherit the kingdom of God u 1 Cor. 6.9. , and now, what saith Christ? What shall it profit a man, though he should win the whole world and lose his own soul x Mat. 16.26. , were it not better for a man that he had never been borne, then to have his portion in the lake which burneth with fire and brimstone which is the second death y Reu: 21.8. ? Look then of what necessity, salvation, and happiness, and life eternal is, of the same is this kingdom of God, and this righteousness here spoken of. If it be necessary for a man to seek to be saved, it is necessary to seek the present and future good of his soul by laying the foundation of his hope of glory, upon his now being in the state of grace. What can deserve the very best, and as it were the very quintessence of a man's care if not this? Thus is the Doctrine. I come now to the use. The Use of this Doctrine, The Use. I will begin with a reproof; go on in with an exhortation, & perfect with a direction. The reproof is of the general, yea and the intolerable neglect of that, in which (according as hath been showed) there ought to be such an especial care. men's ordinary carriage in and about the matters of the soul, in and about this Kingdom of God, and his righteousness, savoureth of an opinion, that either it is one of the most needless, or one of the most easy things that is, to be saved. If it were indeed the most superfluous business and such as did ask the labour for performance, I do not see how there could be less diligence and more cold endeavours bestowed about it then there is. Truth is, these are seeking times: every man is busy in seeking something or other; Here is one seeks for profit, another for delight, another for revenge, another for a new fashion; but how may a man run (with jeremy) too and fro by our streets and inquire, before he can meet with one, who thoroughly and to the purpose seeks the kingdom of God and the appurtenances thereunto? For one serious and deep thought, about matters of an heavenly nature, we have even thousands about these three worldly specialties mentioned by Saint john z 1 Epist. 2.16. The lust of the flesh, the lust of the eyes, and the pride of life. Not a man among many, but would rather omit an opportunity for his soul, than not embrace an occasion falling in at the same time, for the improvement of his commodity, for the tickling and feeding of his delight, for the upholding of that which he terms his reputation among men. It is a rare thing, when an earthly business, especially when it carrieth an appearance and a probable show of some quick and sensible advantage is made to give place, that so a means of good and edifying to the soul, may be entertained, but it is an ordinary thing to see spiritual occurrences, in which God offereth his kingdom and his righteousness unto us, justled aside, and made to stand by, for the sake of a present contentment to the outward man; In one word, matters of the soul are so followed with that sleightness, with that seldomnes, with that remissness, as if they were only of the By, and matters of the world are plied with that eagerness, with that industry, with that intention both of mind and body, as if they were the main, or as if God had made man only to that end to have a portion in this life, and to grasp in as much of the world as it is possible. Doth not this deserve reproof? If in any thing a Preacher should make his words like goads a Eccl. 12.11. , it may well be in this; Folly is too gentle a term to call it by, madness in the highest degree, is not so foul a name as it deserves: a man to bestir himself with the strength of his whole endeavours, for that which cannot add so much as a dram me to his happiness, nay which may quickly hazard him in the principal, and in the mean time to put that to an adventure which concerns the eternal good of his soul and body, can we devise what one name to give it which may serve to express the grossness of it as it is? understand ye unwise among the people, and ye fools when will you be wise? with what charm might a man devise to conjure out this reckless and unworthy spirit, which makes Hell to enlarge itself, by daily carrying headlong into it such a world of souls. Let me entreat you, to do yourselves every one that right, as to consider yourselves concerning this, to see whether this be not your very fault, that you fail in care for the things that concern the Kingdom of God, and that in you a base hungry care, for terrene commodities, doth even eat up and devour, the care of heavenly things, even as the lean Kine, in Pharaohs dream swallowed up the fat b Gen. 41.20. , and if it be so, then, say not to me as Ahab to Eliah, hast thou found me o mine enemy? but rather as David did to Abigail, Blessed be the Lord God of Israel which hath sent thee this day to reprove me c 1 Sam. 25 32. . Behold I am here present before God, to hear whatsoever thou hast to say unto me from God, for the speedy reforming of this great neglect. And so I come to the second thing in my Use; the Exhortation; And here, I could wish, that I had some special gift and power to persuade, and that some such law of grace were in my lips, that I might be among you this day as was Barnabas at Antioch d Act 11.23 , upon whose words of exhortation much people joined themselves unto the Lord. And yet is it not strange and pitiful, that in such a case as this is, a man should so much need a persuasive faculty? It were wonderful, if there needed much Rhetoric, to work a sick man, to be willing to have health, a poor man to be willing to be made rich, a condemned man to be willing to receive a pardon; And yet such an averseness is in our nature unto good, and so senseless are we of the best things, that a Preacher in his meditations, is in no one thing driven to so great a strait, as to find out arguments and motives, such as may be forcible enough to work us to this, that we would be saved; and that we would embrace the offer of a kingdom. If thou knewest (said Christ to the woman at the well) the gift of God e Ioh: 4.10. , and so if we were aware of the worth of that which is tendered to us, and how much the happiness of the soul exceedeth all things else; a few words should persuade us, Preachers should have small need to importune us, and call to us as Paul to them at Listra, O men why do ye these things f Act. 14 15. , O ye house of Israel why will ye die g Ezek. 18.31. , nay we would never leave pressing and urging the ministers of God with that question of the perplexed jailor Sirs, what must we do to be saved h Act. 16.30. . Let us therefore be stirred up, I beseech you, on all hands concerning this; you that have been utterly careless herein, & have scarce bestowed one earnest thought upon the things that concern your souls, begin now at the last to be more advised, do not any longer leave this business to an hazard, as if it were a matter of nothing to be damned; Betwixt the not finding of this Kingdom and the falling irrecoverably into the Kingdom of eternal darkness, with the Devil and his Angels, there is no third. And you that have bestowed some care this way, be persuaded to be jealous over your care, that it hath not been so earnest, so constant, so intentive as it ought to be, learn now from hence forth to double your care; and know that unless you be well acquainted with this, what a deal of business, what inquiry, what striving doth accompany religion, you are yet far from the kingdom of God. He that cannot say out of personal experience, what an hard & laborious task it is to be a Christian, he shall never make me believe that he hath any thing in him, save a form of godliness. Seeking requires a care and an endeavour more than ordinary. Redeem we as much time as possibly we may for this one thing, let us abridge ourselves rather in our outward profits and the pursuit of them, let us rather want opportunities for our sports, let all other things go to wrack rather than this one business should not be forwarded. Fie upon it that so base a spirit should possess men, that they should have more mind to be slaves to the world, and servants to vile affections then to be Heirs of a kingdom. And thus is the second thing in my Use, the exhortation; of which because I conceive some hope in the mercy of God, that it shall not utterly be in vain, therefore I now come to the third thing, the direction. To exhort to seeking and not to instruct how to seek, were unprofitable; My direction therefore shall be reached out to two things, 1. Where to seek this kingdom, this righteousness. 2. How to know and be assured that we have found it. These two things I trust of yourselves and out of your own reason you will conceive to be very useful, and of great necessity, so that I shall not need to persuade you to attention touching them. If you are affected with the love of the commodity spoken of hitherto, you will be glad to understand where to inquire it and how to be resolved, that you have attained it. Concerning the first, Where to seek the kingdom of God & his righteousness. where this Kingdom, this righteousness must be sought: both the one and the other must be sought in the preaching of the Gospel, which is proved by this that the Gospel is called the Gospel of the kingdom i Math. 4.23. , because it declares both the nature of this kingdom and the way leading to it; & then Paul gives this as a reason, why he was not ashamed of the Gospel of Christ; because by it the righteousness of God is revealed k Rom. 1.16.17. . which two texts (not to insist upon any more) show plainly that he who aims at the Kingdom of God, and at the righteousness of God, must seek it in the Gospel. The dispensation of this Gospel, God hath committed to his Ministers; It is their office like john-baptist, to prepare by repentance to a kingdom l Math. 3.2 , and to declare to a man his righteousness m job. 33.23. , viz. how being vile in himself, he may stand and be presented righteous before God. These things are plain: God intending to call his elect out of the power of darkness into the kingdom of his dear son, hath appointed Pastors and Teachers for their gathering n Eph. 4.11.12. , and meaning to make them to become the righteousness of God through Christ hath sent them as Ambassadors to beseech, to pray, to treat with them in this business o 2 Cor. 3 24.25. , Behold then art thou persuaded to seek the kingdom of God and his righteousness, either seek it in the preaching of the word, or else there is no hope for thee to obtain it. when I mention this means, I exclude not prayer (as some account those that are so much for preaching to be enemies unto prayer) I shut not out the sacrament, I persuade not a neglect of reading, nay I intent and enjoin these rather; No hope of good and comfort by a Preacher, had he the tongue of men and Angels, if there be not joined, Prayer to prepare to preaching, & to be as the showers upon the mown grass, after preaching: Sacraments to seal up the comfort, which is got by preaching: reading and meditation to confirm and digest that knowledge which is derived through preaching, these things must not be severed: God hath joined them, & man may not sunder them. But whosoever he is, that thinks he may well enough find out the kingdom of God and his righteousness in the neglect or disregard of the word preached, accounting that of no simple necessity to that end, and so never strives to enjoy it, when he wants it, nor cares to make the best use of it when he enjoyeth it, let that man make what show he will of devotion, of respect to prayer, of honour to the Sacrament, of reverence to reading, he doth utterly beguile his own soul, & shall be but as Solomon's sluggard, who lusteth, but his soul hath nought p Pro. 13.4. , or as the Prophet's hungry dreamer, who in a dream is eating, but is empty when he awakes q Es. 29.8. Lact. l. 3. cap. 28. ; it was truly delivered of him who said that it is impossible to find out that which is sought by a wrong way, and I am sure the mouth of the Lord hath sanctified besides this no way, but of this I may boldly say this is the way, walk in it, and you shall find rest to your souls; and against the forsakers of this path, I may as boldly denounce that of the Psalm; such as do turn aside by their crooked ways them shall the Lord lead with the workers of iniquity r Ps. 125.5. , they do but wait upon lying vanities and forsake their own mercy s joh. 2.8. . And this for the first thing in the direction; where to seek. Now for the next, how we may know that we have found, and that our labour in seeking hath not been in vain. Touching the kingdom of God first: How a man may know he hath found the kingdom of God and his righteousness. this is a sure testimony and a certain evidence that a man hath found it. A Kingdom erected in a man's own breast; I taught before how all that are admitted into this kingdom, are Kings themselves; that oil of gladness which was poured upon Christ by which he was made the King over Gods elect, is like the oil poured upon Aaron, which streamed thence to his beard, & to the skirts of his garments, so is that dispersed from him (the head) unto all his members; and they are partakers with him of his royal dignity; and are Kings not only in respect of triumphing with him, over Satan, but in respect of a conquest they have over themselves, their flesh with the affections and lusts being crucified, and they having by the power of God's spirit gotten some command and mastery over their own hearts. Every man naturally is a servant unto lusts t Tit. 3.3. , and yielding obedience unto sin, in the concupiscence thereof, & is a slave unto vile affections. He that is brought within the compass of this kingdom by the power of the Gospel, is in some measure discharged from this servitude (for where the spirit of God is, there is liberty u 2. Cor. 3.17. ) and though he be not strait way come to that absoluteness of soveragnety over himself, that there is in him no rebellion of the law of his flesh against God, yet, he maintaineth a continual and an implacable war against his own corruptions; so that by that means, as it is said of the house of Saul and David, there was long war betwixt the two, but David waxed stronger and the house of Saul waxed weaker x 2 Sam. 3.1. , so the old man, continually decayeth, and the new man, becomes more potent. Here then, hast thou been a long and a diligent seeker of the Kingdom of God, by dependence upon the Gospel of the kingdom, and wouldst thou know, whether thou hast found that which thou intendest, and so mayst with comfort say with Deborah, to thyself, O my soul thou hast marched valiantly; see and inquire into thyself, how thou canst rule thy thoughts, thy will, thy affections, by the word of God, and by the spirit of God. It may be in many things thou failest, but here is the question; art thou dragged and drawn into evil as a captive or dost thou follow as a willing Servant? Canst thou truly say before God with whom there is no dissembling, that the evil thou dost is that which thou wouldst not do, and which thy heart is clean against, and for which thou carriest a kind of indignation, against thyself, and art therefore still wrestling and combating with thine own unruly motions, striving if by any means thou mayest be able to overmaster them, I say to thee the Kingdom of God is within thee, and thou hast found the thing which thou hast sought for. Otherwise, if thou be a servant unto thine own lusts, and art willingly & desirously taking thought for the flesh to content it, so that thine own corruption is no burden to thee, thou maintainest no quarrel against it, thou contendest not with it, I say to thee, thou art a stranger from this kingdom: thou art a vassal of Satan: and all thy profession of religion is but mere hypocrisy. I have given thee a mark, one of many, by which thou mayest know whether thou hast found that Kingdom. Let me deliver thee an other, by which thou mayst understand whether thou hast found the righteousness of God yea or no. I could here insist upon that perpetual companion of being accepted righteous before God, through Christ, which is called y Rom. 5.1. peace towards God; by which is meant inward comfort in the assurance of reconciliation with God through jesus Christ. But I commend this rather now for brevities sake; viz. that the kingdom of God looks two ways; to God and to man: to God, so as there it presents a man faultless in his sight; to men, so as it makes a man like Zachariah and Elizabeth in the eye of the world to live without reproof z Luk. 1.6. : what is that? to live without just challenge; I say just challenge; for the most blameless, are liable to unjust exceptions: Cruel witnesses rise up, who lay to their charge, things which they never knew: but yet he which hath found the righteousness of God (such is the inseparable union betwixt justification and sanctification) lives so, and by the grace of God, so hath his conversation in the world, that he is not found to live in the ordinary practice of any one known special sin. Let every one therefore that would know touching himself, whether he hath obtained to that righteousness by which a Sinner is acquitted before the Tribunal seat of God; inquire into himself for this, whether out of conscience towards God and in desire to adorn the doctrine of God, and to save it from being ill spoken of; he careth to walk in the ways of righteousness before men; He who binds himself to such a circumspect walking, as that he may keep himself unspotted of the world, and may shine like a light in these naughty times, that man hath found the righteousness of God. He that is altogether dissolute, walking in the ways of his own heart, or else contents himself with a formal carriage, thinking (as the most do) that it is not good to be too precise, and so under a colour thereof takes ordinary liberty to himself in some things, which are not justifiable; that man is yet in his sins, and he is no other than a loathsome sinner in the sight of God. And thus I have at last ended this use, and so the first point touching the substance of the duty given in charge seek ye first the kingdom of God and his righteousness. The next is touching the manner or order of seeking: Seek it first. Concerning which, this is the Doctrine. Doct: 2. That the matters of God, appertaining to his glory and the salvation of our own souls, aught in all things to have the pre-eminence. Seek first; This before all things, this above all things. The truth hereof shall best appear, if we take view of it on this fashion, viz. That heavenly things ought to be first in each man's life, first in each day, and first in every business. First in each man's life. Remember thy Creator in the days of thy youth a Eccl. 12.1 . It is good for a man to have borne the yoke in his youth b Lam. 3.27 , even a child must be taught the trade of his way c Pro. 22.6 . Was it not commendable in josiah that his heart was upright before the Lord, when he was but eight years old d 2. King: 22.1.2. ? was it not well that Timothy was trained up in the knowledge of the Scripture from a child e 2. Tim. 3.15 ? If the first fruits be holy, is there not hope, that the whole lump will be so f Rom 11.16. . Have you never heard of that observation, touching Aaron's rod, that it was of an Almond tree, and an Almond tree as appears by jer. 1.11.12. is of the trees which do first put out: he that will be for God's purposes must begin to blow and bud betimes. A base thing to reserve the years for the Lord, in which a man shall say, I have no pleasure in them. The putting off till then, is ordinarily punished either with a not caring to seek, or with a not prevailing to find. 2. It must be first in each day. In the morning I will direct me unto thee g Psal. 5.3. , I prevented the morning light, and cried for I waited on thy word h Psal. 119.147. . It is good to consecrate a man's first awaking unto God. Religious thoughts first let into the heart of a Christian in the morning will keep it in the better tune all the day. Drunkards rise early to follow drunkenness i Is. 5.11. , and evil men imagine wickedness on their beds that as soon as the morning light is come they may practise it k Mic: 2.1. . As they give their first endeavours to the Devil, so should Gods servants devote & divert their first and their freshest meditations to his glory. 3. It must be first in each business. Our Saviour would none of him, that would do something else before he would give attendance upon his service l Luc. 9.61.62. . The Magistrate must make this the first in his function: so David coming to the crown resolved to destroy all the wicked of the Land, and to cut off the Workers of iniquity from the City of the Lord betimes m Ps. 101.8. : and he was ashamed of himself that he had been so careful of a convenient house for his own estate, before he had provided a better place for the Ark of God to rest in 2. Sam. 7.2. . The Minister must make this first in his calling, preferring Gods matters and his business before the advancement of his own personal affairs o 2. Tim 2.4. , nay before his own life p Act. 20.24. . The serving of his own turn must not be his main end in entering into that service, but that which the Apostle speaks of, even that by all means he may save some q 1. Cor 9.22. . He that sets on with the Mastership and government of a family, by entering into the state of Wedlock must make this first in his proceeding. His first aim must be, as Gods in the first institution of marriage, the increasing of God's kingdom, the advancement of God's glory, by a godly seed r Mal 2.13. and that he may keep his vessel in holiness and in honour s 1. Thes. 4.4 . When lust and covetousness be the leaders, a marriage is like an heritage hastily gotten, the end whereof shall not be blessed t Pro: 20.21 : In a word it must be thus in all things; for, whether ye eat or drink or whatsoever ye do, do all to the glory of God u 1. Cor: 10.31. . And is there not reason why it should be thus! who by so good right may challenge the precedence, as God may? In him we live & move and have our being x Act. 17.28. , is it not of him that we are able to seek, and to whom is all due if not to him from whom all comes? shall not he have the prime of our days, the flower of our wit, the best and strength of all that is within us, out of whose bounty we have all, that we enjoy? Well is it said, that God being the Ancient of days, may plead a kind of seniority, and by it require to be first served. Then beside, the things that concern the eternal good and happiness of the soul are our chiefest business, and the following & procuring of them, is the main errand for which we are come into this world. God sent no man into this world properly to make himself rich, to come to honour, or to sat himself, with the vanishing contentments of this life, but the end of every man's coming into the world is, that by glorifying of God here, he may lay up in store a good foundation for the time to come. Now what man of ordinary understanding, but if he journey into any place, he will be sure to do that first which is of most moment? Suppose a man were occasioned to travel up to London, to the Term upon on some trial of his estate, happily he is requested being there to perform some kindnesses for others, and it may be he hath a meaning, to buy some such commodities as the place affords; but what doth he do first, whereunto doth he principally set himself, will he not first attend that, for which he undertook the journey, resolving to set that in some forwardness, before he stirreth so much as a foot about aught else, when that is once done, then if any leisure time fall out, he will bestow that upon his by-occasions. Is there not the like reason in this? A man is come here into the world, where in a small scantling of time he hath many things to accomplish, but yet such, as are not all of like importance; some are but like seeing of friends, or delivery of letters, or buying of trifles, or the like, falling into such a journey as before I spoke of; there is one main employment, and that concerns the soul, it is like a grand trial at the law whereon hangs a man's whole estate; Is it not now agreeing to wisdom, that this should be first followed, and applied with the first endeavour, that so if a man be overtaken by time, if any of his errands be left unfinished, it may not be that, the not doing whereof, may turn to his undoing, and to his casting away for ever and ever? What should I labour to say more concerning this! Surely if matters of this kind must be sought and cared for at all, they must be sought and cared for, and intended first of all: and therefore forbearing to make any further discourse in so manifest a point, I will hasten to the Use. Here is matter enough for a large discourse; The Use. it is even enough to vex the righteous soul of a Lot, to see what indignity is offered to the things of God, and what folly is committed in reiourning these important businesses, into the hindermost place. To equal Hagar with Sarah is injurious, but to give Hagar the place and to make Sarah to come behind as an attendant is intolerable. What saith our Saviour? Is the servant that hath been abroad all day at work, bid sit down and waited on, assoon as he is come home? Is he not commanded to attend first upon his master and so to tarry till his turn comes y Luk. 17.5. ? How angry was God with the people, who took their own contentment first, in ceiling them houses, before they took in hand the repairing of his house z Hag. 1.4. , and how was the Prophet to exclaim upon those who were wont to offer the lame & the sick among their cattle for a sacrifice a Mal. 1.8. , as if any thing had been good enough for God? These things are types and shadows, of that base usage which is to be seen in men towards God who seem to account the very dregs & refuse of all to be good enough for him, of whom the best and the principal is not worthy. In steed of seeking the kingdom of God and his righteousness in the first part of life, what more usual then to prorogue & to put off this duty until the last act? That to which the dawning of a man's age is due, is posted off until the evening, men not considering how that folly (which as Solomon saith Proverb. 22.15.) is bound in the heart of a child, will, if it be suffered to gather strength by continuance, prove such a huge and unruly lump, as will not soon be overmastered: hard is it to pluck up that plant of corruption, which hath taken root downwards. Me thinks when I espy an old man, that hath spent his younger days in seeking of any thing rather than the things belonging to his soul, to be to seek how and which way to serve God aright and to be saved, he is like one who having run out his youth in jollity, is in the end put to his shifts and glad to beg for his living, when he is old. What a misery, when one shall bring his hoar head in such extremity to the grave? and far greater it is when one (through the just hand of God) shall as he hath lived in vanity, so conclude in impenitency, & go out of the world as blindly, as he hath gone on in the world adventurously. This is the issue mostly of shuffling the things of God and of our souls from the right place. Well; next, for seeking the kingdom of God in every day; I omit to urge that which is best known to each man's own soul, touching private communings with the Lord & lifting up the heart constantly towards him every morning; I do note only the things that are obvious and apparent. Let the most houses and families be a testimony how rare a thing it is to begin the day with a seeking of the Lord by prayer. Surely if the Lord should send an Angel of his wrath into so many houses, as where this evidence of seeking the kingdom of God first doth want, I believe it would far with many towns as it did with Egypt, in the night that Israel did departed, not an house (saith the text) in which there was not one dead b Exod. 12.30. . Think on it all you masters of Families for your parts, and if you be faulty, think whether to neglect this, can be to seek God's kingdom first, and resolve that there shall not a day pass more before you do reform it. God's curse attends you in whatsoever you put your hands unto if you leave out this. Well, what say we to seeking this kingdom, first in every business? Let me begin with you Magistrates; whereto do you principally & mainly level your authority? I cannot accuse you in particular, but this is the general guise, upholding of credit, advancing of profit, pleasuring of friends, spiting of opposites, such things as those march in the foremost rank, it is well if any thing, that concerns God and his service, come in dropping at the later end; happily for form & custom, or to get a name or to satisfy the importunity of a Preacher, some little matter is done that way: but where is he that makes this his first & chief business? For one such Magistrate as Nehemiah that will lay all at the stake, that God may be glorified by his government, an hundred such as Gallio, that do not care for such thingsc. There is as much injury offered to God, in our business of the ministry. Many an one there is amongst us, who if he were demanded, friend why camest thou hither? what first moved thee to become a Minister? I believe if he should tell (as we say) God's truth, he must confess, it was more to live then to labour, rather to gather sheaves into his own barn, then to fill up the Lord's Garner; Surely that which hath the chiefty in a man's desire, will prevail most in his endeavour, he that is more busy to feather his own nest, then to draw the people of Christ, as so many chickens under his wings, it cannot be thought that in his putting his hand to the Lords plough, he sought for his righteousness and his kingdom first of all. What should I say of other callings & of other businesses; what think we (because of the present occasion, of marriage business) what if a man should press upon all here that are married, & in particular upon the now newly married, what was the first sought for matter in our several choices? what was the first question? what was the first inquiry? was it goods, or goodness, was it with what religion is the woman endued, or with what portion is she endowed? surely that which most moves both parents in their direction and parties to be married in their election, is rather portion and proportion, than sincerity of heart and well grounded piety towards God. Hence comes that root of bitterness which groweth up betwixt the most couples; where religion was not the first motioner, the issue of the marriage without great repentance can never be comfortable. A woeful thing, a woman to have a Husband, that cannot dwell with her as a man of knowledge: a lamentable thing a man to have a Wife, whom he cannot comfortably love not only as a woman, but as an Heir together with him of the grace of life. I will conclude this use. It is not enough you see that we take care for heaven, but we must give it our first, our best, our strongest care. I wish this to you all that hear me, but especially let me commend it to those whose nuptials we are here met together to solemnize; you are both young, and as your education hath been, I trust, in the fear of God, so be sure still to consecrate these your first and flourishing days to God's glory, and to the things which concern your souls. Be not now first for profit and delight meaning to reserve your graver years for graver matters. You know not what a day may bring forth; even childhood and youth are vanity; and for every particular day remember to begin it privately with the Lord, and if God give you a family let all your businesses take their beginning at some such joint service, as may witness for you that the glory of God and the pleasing of him is your chiefest aim. If ever God shall raise you to some higher place, in which to govern publicly, then call to mind the precept given you on your marriage day, and bind yourself to be more for God's glory and for the upholding of his honour, then for any other respect whatsoever; and if you have failed in your proceed hitherto, not being so careful, touching the religion either of other as was fit, desire God that it may not be laid to your charge, and stir up yourselves to make a kind of recompense therein by a constant care more to seek and more to esteem a dram of grace and a mite of sincerity, than all that ever else the world is able to afford you. And the more to encourage you to this; I come from the first part of my text, the charge, to the second, the discharge And all these things shall be added unto you. The plain point of Doctrine thus stands. Doct: 3. That they which labour and seek for heavenly things, shall not be left unsupplied of earthly things. Here is a stir (saith our Saviour) for the things of the world, and you lay about you, as if the dust of the earth, should not suffice for every man to take an handful, and all your drift is, that you may have enough for present maintenance; Behold I will show you a more excellent way, I preach ordinarily to you of a kingdom, I tell you of the righteousness of God, seek you that in such sort and manner as you ought; Lo, all these things will come in of themselves, it may be not in the measure you would; but in such a proportion, as your heavenly father knows to be convenient. Look as the shadow followeth a man still, which turneth his face toward the Sun, so these things never but attend upon those that set their thoughts upon heavenly things. What a world is there for this in holy Scripture? God long ago made a promise unto Abraham, that if he would walk with him and be upright (which is all one with that seeking here made mention of,) he would be a God to him, and to his seed after him d Gen. 17.7. . Now how can a man be left destitute whose God the Lord is? who both knows once need (for all things are naked and open unto his eyes e Heb. 4.13. ) and is all-sufficient; The earth is his and all that therein is f Ps. 24.1. , and whose love passeth the love of natural parents? It is possible for a woman to forget her child, and not to have compassion on the Son of her womb, but he cannot forget g Is 49.15. , his compassions fail not h Lam. 3.22. . The like promise was after renewed unto joshua i chap. 1. 5. , and the Apostle teacheth every believer to account himself to have an interest in it k Heb. 13.5, 6. , I will not fail thee nor forsake thee. How often do we read such things as these: The eye of the Lord is upon them that fear him, and upon them that trust in his mercy, to deliver their souls from death, and to preserve them in famine l Ps. 33.18, 19 . The Lions do lack & suffer hunger, but they which seek the Lord, shall want nothing that is good m Psal. 34.10. . No good thing shall he withhold from them that walk uprightly n Ps. 84.11. . The Lord will not famish the soul of the righteous o Prou. 10.3. . The good man shall give inheritance unto his children's children p Pro. 13.22. . That speech of the prophet Habakkuk, three times repeated in the New Testament; The just shall live by his faith, Cap. 2. 4. hath reference as well to the life of the body in this world, as well as to the spiritual life of the soul. Faith is as it were, the livelihood of a Christian; It is the stock whereon he lives, inasmuch as it giveth him an assurance not to be cast off. Christ had a meaning to teach this, even in the course and order of the Lords prayer, in setting that, of Hallowed be thy name, Thy kingdom come etc., before that concerning daily bread, that we might build our expectation of being heard in the latter, upon the truth of our desire for the former. And indeed if we enter into a due consideration of the point, we must needs acknowledge it to be a truth. He that seeks the kingdom of God and his righteousness, shall not miss of the end of his desire in that heavenly benefit. For God will fulfil the desires of them that fear him q Ps. 145.19. . If God will give the more excellent, will he deny the things of lesser value? Fe are not saith Christ, your Father's will is to give you a kingdom r Luc. 12.32. : will he who will bestow a kingdom, not bestow necessary comforts for the outward man? Will he who gives Christ, not give with him all things also s Ro. 8.32. ? Whom think we to be respected by God, he that seeks his kingdom, or the fowls of the air, the beasts of the forest, the lilies of the field, to day fresh, to morrow in the furnace? Surely the seekers of his kingdom, are his chief treasure t Ps. 135.4 . He delights in them u Psal. 147.11. . He dwells with them x joh. 14.23. . He keeps their bones y Ps. 34 20 , their hairs z Math 10.30. their feet a 1. Sam. 2.9. . Consider then, He gives beasts food, and the young Ravens that cry b Ps 147.9 , he looks after the sparrows c Matt 10 29 , he takes care for oxen d 1. Cor. 9 9 , he clotheth the grass e Mat. 6.30 . How is it possible that he should neglect those whom his soul loveth, yea for whose sakes even Kings are reproved f Psal. 106.14 , and which are to him as the apple of his eye g Zac 2 8. . Strange, but yet comfortable are the evidences and examples which the Scripture affords of Gods providing for his in outward things. The ravens first and last, at morning and evening brought bread and flesh to Elias h 1 King. 17. ; by him and for him God made that small portion of oil and meal which the widow had to last out to the end of the famine. He provided strangely for the widow of the prophet, when the cruel Creditor was come to take her sons to be his bondmen i 2 King: 17. . He found'st means for jacob and his family in the dearth; he had sent a man before k Psal. 105.17. . It is memorable which befell our Saviour, and is doubtless written for our learning. He was borne in a poor estate, his mother could find no room in the Inn, it seems she was in want, otherwise money would have commanded more respect. The home-born people (as it is likely) took no notice of her want. Now see how God, who is a God at a pinch, brought the Wisemen from far, with their presents, Gold, incense, & myrrh l Mat 2.11. . A notable example of Gods providing, when it is least expected, and where there is the smallest likely hood. When David fled from Absolom and went for his life, and had small leisure to take provision with him; see how God provided, Shobi the son of Nahash, and Machir the son of Ammiel, and Barzelai brought wheat and barley & flower and beans and parched corn m 2. Sam. 17 27. . I remember what Christ said to his disciples, When as I sent you without bag and scrip, lacked ye any thing? and they said nothing n Luc. 22.35. . What meant our Saviour in feeding those miraculously that followed him from place to place to hear his preaching, but to give assurance thereby, that they which seek heaven as they ought, shall never be forsaken here on earth; they shall never be oppressed with wants for their bodies, who are careful to make provision for their souls. But now this doctrine may seem not to be generally and universally true without exception. For many dear children of God, and many forward men in religion, have been and are in great want, and may so be, as is gatherable out of the parable of Lazarus o Luc. 16. , who would have been glad of a few crumbs, or to have licked a trencher; and, I do not see saith the worldling, any of them all a penny the richer, for all their earnestness. It is answered. The matter and point undertaken here to be proved, is not, that they which seek the kingdom of God and his righteousness, shall never be poor, shall never be scanted for outward things, shall never be brought even to a morsel of bread. I know how the prophets of God were glad of bread and water in a hole under ground, when the prophets of Baal were fed at jezabels' table p 1. King. 18.4, 19 . Many dear servants of God, do with Michaiah feed upon the bread and water of affliction; when as they who walk on in their sins, drink wine in bowls, eat the lambs of the flock, and the calves out of the stall, and have as much as heart can wish. So the poor jews in Shusan were in perplexity, when the King and Haman sat drinking in the Palace q Hest 3.15. ; and divers of the Lords worthies were destitute and afflicted r Heb. 11.37. . But here is that, which is hence proved, that he whose heart is set to seek the kingdom of God first and his righteousness, though he may be afflicted, yet he cannot be straightened, though he may be in poverty, yet he cannot be overcome of poverty; though he may be cast down, yet he shall not perish s 2. Cor. 4.8, 9 , he shall never be left comfortless t joh. 14.18. , he shall always have a secret comfort to sweeten all his outward burdens. When he hath a small proportion, he shall be taught how to want u Phillip 4.12 , he shall ever eat to the contentation of his mind x Prou. 13.25. . His little, his pulse, his dinner of green herbs, shall relish better with him than their plenty, to whom every day is a day of slaughter, God's countenance being lift up over him puts more joy into his heart, than the smallness of his portion can give discouragement. Once he is sure he shall have enough for the present, I mean enough for the necessity of nature, and comfort with it, and greater plenty when the Lord doth see it to be more expedient. Thus than we must understand it. All these things shall be ministered unto you, food, raiment etc. Christ meaneth not, that God will clothe every such one in silk, or feed him with dainties, or give him a house of Cedar with pillars of marble to inhabit in, but he will measure him such a portion of these, as he shall know to be expedient, and even the scantest portion shall be sweetened with the gracious feeling of his favour. Thus is the doctrine. Use. Me thinks in this point I should have every man's attention. Who would not be glad to hear of such a stock for his maintenance here in the world, as shall never be consumed. Every man affecteth perpetuities. He who hath a lease for years thinks himself well; he who hath an estate for his own life and his child's is in his own opinion better; but he who hath got the fee simple estate, he (he imagineth) needs not care. These be things whereon men build their hopes, but (alas) is it not possible that for all this a man may fall into an extremity? what though a man hath joined house to house, and field to field, until there be no room? what though his grounds bring forth fruit plenteously, his barns be filled with abundance, his sheep yield out thousands and ten thousands in the streets? what if he have so much stock, so many ships trading here and there, so much certain coming in; what though in a word he were as rich as Constantine the Emperor, of whom Austen reports, De Civit. Dei l. 5 cap. 25. that God had filled him with so many and so great earthly commodities, that no man might dare to wish the like; is such an estate so fenced in, or so established by any perpetual decree that it cannot be dissolved? Is not the trust in these things like the house of a spider y job 18.14. , which though it do take hold upon the rafters, yet is suddenly swept down with a broom. The Lord sometimes looseth the collar of Kings & poureth contempt upon Princes z job 12.18 , and sweeps away even great houses, as a man sweeps away dung till all be gone a 1. King. 14.10. . All the wisest Lawyers in a kingdom cannot devise how to secure a man for hereafter. See here a new lesson how to be made sure of meat and drink and clothing while we live. Here is a portion like that which the King of Babel gave to jehoiachim, a continual portion, every day a certain, all the days of his life until he died b jer. 52.34. ; Seek ye first the kingdom of God etc. This deed was drawn up in heaven, engrossed by the pen of the Evangelist in the gospel, sealed by the blood of the Lord jesus, who witnessed a good confession under Pontius Pilate, who never yet did, neither ever will bear witness to a falsehood, and let all the world be examined, it shall not be able to afford one instance of the failing of this assurance. How glad men be when their Lords have sealed their leases, how precious be their evidences and tenors of land, how safely they are kept that they may not be embelezed? How all you Merchants rejoice at the safe arrival of a ship, & at the report of a boon voyage? how secure begin we to be in our thoughts, when we see some what under hand; why should we not with joy lay it up in the midst of our hearts, which shall secure us of a better portion, than the greatest King of the earth is able to bestow? If the King should give thee a pension or annuity out of his Exchequer for thy life it were much, yet because of it thou canst not surely say, thou shalt not want. This promise cannot miss, his word who made it doth endure for ever, because himself liveth ever to make good his word, and it is impossible for him to deny himself. And here see (I pray you) how far the thoughts of God are differing from our thoughts, and his ways from our ways. men's common thoughts are that if religion should be thus cared for before all other things; if they should prefer matters appertaining thereunto before things of this present life, it were the next way for them to be quite undone. For what is men's ordinary reason, why they do redeem so little time from the world for holy purposes, and why they take so much even of the Lords day to give unto themselves? Is it not this, else (say they) we cannot live? Hence is it that the kingdom of God which ought to be first sought, is (as I have showed) cast back into the lowest place. Men think it wisdom first to be sure of the world, before they look after heaven; first provide for the body, then for the soul; first seek an estate here, then cast for an estate hereafter. This is the common course: whereupon it is that there be many who have lived long in the world, and have laboured hard, and toiled infinitely to get a portion in the world, are yet ignorant which way to seek for the kingdom of God; nay they have scarce so much as a thought of it, or a conceit or knowledge, what it means: What is the kingdom of God, what is the righteousness of God, how many old men, how many rich men, how many painful men, who have even worn out themselves with catching for the world, if they were put unto it, know not what to answer? Let us yet at the last all of us, and you especially, for whose sakes principally this days labour is, learn this wisdom, from the God of wisdom, out of the book of wisdom, which is able to make us wise unto salvation. Begin we not still at the wrong end; first the world, than heaven; first gain, than godliness; first riches, than religion; first the back and the belly, and then the soul; but let us take the true course both for contentment here, and for salvation hereafter: make it your first care, your chief care, and in comparison your only care, how to become members of God's kingdom, how to attain to that righteousness without which the kingdom cannot be enjoyed; Either we must deny the truth of God speaking in his word, and say that he feeds and foades us of with vain words not to be believed, or else yield this to be a truth, that this is the alone way to get a comfortable security for outward things. Thus it is as Nazianzene saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nec prodi, nec perdi. It is profit indeed to get gain to a man's soul. This is that wealth, which (as one saith) can neither be betrayed nor lost. He who hath it not is a miserable and an accursed beggar in the midst of abundance, and he who hath but as much of it as a grain of mustardseed is an absolute rich man, even when he hath nothing. The world will not believe this, yet is wisdom justified of her children. They which are after the flesh savour the things of the flesh, & they which are after the spirit the things of the spirit c Ro. 8.5. . FINIS.