THE CHRISTIAN ART OF THRIVING: WHEREBY A MAN MAY become rich to God. Or, A Sermon upon MATTH. 6. 33. Preached, and dedicated to the Right Worshipful Company of Haberdashers in London, by G. D. First seek the Kingdom of God, and his righteousness, and all these things shall be added unto you. AT LONDON Imprinted by FELIX KYNGSTON. 1620. THE CHRISTIAN ART OF THRIVING. MATH. 6. 33. But seek ye first the Kingdom of God, and his righteousness; and all these things shall be added unto you. THe very foundation of a Christian conversation, is a right persuasion concerning our happiness. This therefore being a matter of so great consequence, our Saviour Christ endeavoureth in the latter part of this Chapter, to rectify our judgements therein: showing both wherein we are not to repose our felicity, and also wherein we are to place our happiness. Lay not up (saith he) treasures to yourselves on earth; that is, place not Vers. 19, 20. your treasure, your chiefest good, your happiness in any earthly things, which are transitory and momentany; but lay up your treasure, that is, place your happiness and felicity in heaven, where perfect and eternal happiness is only to be found. For where your treasure is, there will your heart be also: Vers. 21. that is, Whatsoever you esteem your happiness or chiefest good, on that your heart will be set; unto that, your desires, your studies and endeavours will be referred. If therefore your judgement, which is the eye of your mind, be sincere, Vers. 22. and judge aright of your chiefest good; the whole body (as it were) and course of your life and conversation will be suitable thereunto. But if your eye Vers. 23. be evil, if you judge perversely of your happiness, placing your chiefest good in earthly and worldly things: then will your conversation be worldly and wicked. As for example: If a man set his heart on pleasure, as his chiefest good, the whole frame of his life will be voluptuous: if on riches, the whole course of his life will be covetous: if on honour and promotion, his whole carriage and deportment will be ambitious. But if a man shall esteem the eternal salvation of his soul, as his chiefest good: his life will be spiritual and religious, as having his conversation in heaven. Now if Phil. 3. 20. any man shall think (as it is to be feared, too many do) that he can take a wiser course, then that which our Saviour prescribeth; for he will place his treasure and happiness both in heaven and in earth too: our Saviour telleth him, that this cannot be: for this were to serve two masters that are Vers. 24. at variance. You cannot serve God and Mammon: you cannot be worldlings, and true Christians. You cannot prefix unto yourselves two supreme ends, which be repugnant one to the other. If therefore your heart be chiefly on the earth, then is not your happiness in heaven. Our Saviour having laid this foundation concerning the supreme ends; in the next place, he giveth direction concerning the means deftinated and referred thereunto; showing, that as our treasure is not to be placed on earth, so our chiefest care should not be set on earthly things. Therefore I say unto you, Take no thought for your Vers. 25. to 33. life, etc. And on the other side, as our happiness is to be reposed in heaven: so we should first and principally seek the Kingdom of God, and his righteousness. And if any shall demand, Alas, how then shall we live, what course shall we take to thrive in this world? Our Saviour answereth, that if we first seek the Kingdom of God, and his righteousness, all these things shall be added unto us. These words therefore contain two things: a Precept. Promise. The precept is twofold; the one, Negative, which is but implied; the other, Affirmative, which is expressed. The Negative, (That we are not first to seek the things on earth) is implied partly in the adversative conjunction But, which Luk. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. presupposeth a Negation going before; and partly, in the word First: for if we are first to seek the Kingdom of God, and his righteousness, then are we not first to seek earthly things. But here it may be demanded, Whether our Saviour Christ do forbid all care for the things of this life: for foe he may seem, vers. 25. Wherefore I say unto you, take no thought for your life, what you shall eat or drink, or wherewith ye shall be clothed: for if we may not take thought for necessaries, then much less for superfluities. And joh. 6. 27. Labour not for the meat that perisheth, but labour for that which endureth unto everlasting life. I answer by a twofold distinction: First, that he forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for so he speaketh, vers. 25. & 31.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so Phil. 4. 6. the immoderate, the carking, the distrustful care, whereby the heart is divided, (as the word importeth) and removed from God: not the moderate and provident care, which elsewhere is commended in the Scriptures. Secondly, that he forbiddeth inordinate and preposterous care, whereby earthly desires are more cared for, than the glory of God in our salvation: not the orderly care of earthly things, which is fubordinated to the glory of God, and our own salvation, which seemeth to be implied both in this place, and in the 12. of Luke. For, sirst, seemeth to have relation to a second: and therefore when he biddeth us, Primum relatiuè dicitur adsecundum. Nic. Lyr. Seek first the Kingdom of God, he doth not forbid, nay, he seemeth to imply, that in the second place, and in a secondary respect, we should seek the things of this life: the former (as Augustine saith) ut bonum nostrum, the latter, ut necessarium De Serm. Dom. in monse. lib. 2. nostrum, necessarium autem propter illud bonum: the former, as our chief good; the latter, as necessary helps and supplies whilst we are in this life, as in the way towards happiness. In the 12. of Luke having in like sort dissuaded from worldly cares, in the 32. verse he saith: But rather seek the kingdom of God: and so is the exhortation, john 6. 27. to be understood comparatively, Labour not so much, or labour not chiefly for the meat that perisheth. For our Saviour himself in this chapter having directed us, first, after God's glory, to seek his kingdom and his righteousness; his kingdom in the second petition of the Lords Prayer, his righteousness in the third: in the fourth petition he teacheth us to ask, and by ask, to seek the things of this life. And what we are to ask in prayer, we are to seek and to labour for in our practice, and to endeavour in our lives, lest we may seem to tempt God. From the immoderate and preposterous care for the things of this life, our Saviour dissuadeth by two arguments; the one, because all such care is vain and superfluous; the other, because it is heathenish and not beseeming Christians. That it is vain, he proveth by four reasons: first, à maiori, from the more, or greater. The life is more than the Vers. 25. meat, and the body than raiment: therefore he that gave the life, will provide food to sustain it; and he that provided the body, will give raiment to cloth it, namely, to them that moderately and orderly seek it. The second and fourth, à minori, from the Vers. 26. less. God feedeth the Fowls without their carefulness; Vers. 28, 29, 30. and doth not only cloth, but also adorn the Lillyes of the field, which are of no value in comparison of men. Which as they were made for man's use, so are they supplied with necessaries for man's sake. If therefore God provide for them, how much more will he provide for us, if we shall depend upon his providence in the moderate use Vers. 27. of lawful means? The third is from the like. For God hath set to all men a stiat, as of their stature, so of their estate: as therefore it were a vain and idle thing for a man to cark and care for the increase of his stature; so likewise for the advancement of his state above that pitch, which God hath limited. The other argument is, because such care is no way beseeming Christians: first, because it is Heathenish. The Gentiles, that do not know God, nor Vers. 32. acknowledge his providence, seek immoderately and preposterously after these things. But you must not be like unto them, as before he had said. Secondly, it becometh Christians, who have a heavenly Vers. 8. Father, which knoweth what is needful and expedient for us better than ourselves, to cast their care upon him, and to depend upon his Fatherly providence. Children that have wise, loving and able parents, do not use to take thought for their food and raiment, or other necessaries, but depend upon the provident care of their natural Parents. How much more ought we, who are the children of God, to depend upon the providence of our heavenly Father? For if earthly Parents do know to give good things to their children; Math. 7 11. how much more will our heavenly Father give good things to them that ask him? who in love, wisdom and power doth infinitely more excel earthly Parents, than the heavens exceed the earth. But this argument, that God is our Father, may yet further be enforced. Is God our Father in Christ? then hath he given his own Son forus, that by him we might be made the sons of God. If therefore (as the Apostle argueth) God hath so loved us, that he spared not his only begotten Rom. 8. 32. son, but gave him over unto death for us; how shall not he with him give us all things that are needful and expedient for us? Again, is God our Father? then are we his sons: and if sons, than also heirs, Rom. 8. 17. heirs of God, and coheirs with Christ; and therefore to us also belongeth that comfortable exhortation of our Saviour Christ, Luke 12. 32. Fear not, little flock, be not distracted with distrustful Luk. 12. 32. care, or fear of want, it is your Father's pleasure to give you a Kingdom. For if God will give us an heavenly and everlasting Kingdom; can we imagine that he will deny unto us the petty commodities of this life? So much of the negative precept or dehortation. In the affirmative precept or exhortation, we are to note three things. The object, or thing to be sought, the duty of seeking, the order and degree, first, The object is twofold, the Kingdom of God, and his righteousness. As touching the former: there are two kingdoms in the world; the one of darkness, the other of light. The former is the kingdom of Satan, who is called the Prince, yea, the god of this world, joh 12. 31. 2. Cor. 4. 4. Ephes. 2. 2. 2. Tim. 2. 26. who ruleth effectually in the children of disobedience, carrying them captive to the obedience of his will: unto this kingdom all men naturally, since the Fall of Adam, are subject, and in that subjection do remain, until they be translated into the Kingdom of God. The consideration whereof ought to move all, that are not in the state of grace, earnestly and speedily to seek the Kingdom of God. For until they belong to God's Kingdom, they are subjects of the kingdom of Satan. The Kingdom of God is twofold, Universal. Special. His universal Kingdom is called the Kingdom of his power and providence. Of which it is said, Psalm. 103. 19 The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all: unto this Kingdom all creatures whatsoever, be they never so rebellious, are subject. For although in respect of their intent, they set themselves against the will of God; yet in respect of the event, they become (though unwittingly) the instruments of God, to bring to pass his good purposes. Of this kingdom our Saviour speaketh not in this place. Neither shall we need to seek it, but voluntarily to submit ourselves unto it, whereunto all creatures of necessity are subject. His special kingdom is that whereby he ruleth over his Elect, who are not only his kingdom, but his Family also, whereof one part is in heaven, which is the Church triumphant; the other Ephes. 2. 19 Gal. 6. 10. on earth, which is the Church militant. In regard whereof the special kingdom of God hath two parts; the kingdom of Glory, and the kingdom of Grace. The kingdom of Glory, to the Elect, is a state of Glory, and eternal happiness in heaven; where they having union with Christ, and by him communion and fellowship with the whole Trinity, enjoy the chiefest good, which is God himself, in whose presence there is Psal. 16. 11. fullness of joy, and at whose right hand are pleasures for evermore. The kingdom of Grace, unto the Elect, is a state of Grace, and by it, of happiness begun in this life, standing in the means and degrees of salvation, wherein we having by the Spirit, union with Christ as our Head, who is our life, and with whom our life is hid in God, Colos. chap. 3. vers. 3, 4. and having also communion with him in his merits, to our justification, and in his grace and efficacy of his Spirit, to our sanctification, do pass the time of our pilgrimage, as in his fear, so also in expectation of everlasting happiness. 1. Pet. 1. 17. Tit. 2. 13. The former kingdom is to be sought as our supreme end, and absolute felicity; the latter, as the means destinated thereunto. Yet both as our happiness: that, ut beatitudo patriae; this, ut beatitudo viae; that, as the happiness comprehensorum, who are in actual possession; this, as the happiness viatorum, who live in expectation: and therefore both also are to be first sought: that, in intention, as the end; this, in execution, as the means to the end. For whosoever desireth to be an inheritor of the Kingdom of Glory, where God unto his Saints is all in all, must first be a faithful subject in the Kingdom of Grace, wherein God ruleth in his Saints by his Word and Spirit. But our Saviour requireth us to seek, not only the Kingdom of God, but also his righteousness. Where perhaps it may seem strange, that this addition is here made, seeing righteousness is included in the kingdom. For as the Apostle saith, the Kingdom of God standeth not in meat or drink, or in other things appertaining to this life, Rom. 14 17. but in righteousness and peace, and joy in the holy Ghost. Nothing therefore being idle and superfluous in the Word of God: we are to conceive, that this addition, for more distinct explication, was needful in respect of our corruption; who would all of us be thought to seek God's Kingdom; whereas but few (in comparison) do care for his righteousness, which notwithstanding is in execution and practice, first to be sought as the chief thing in the Kingdom of grace, (the other two, viz. peace, and joy, being the fruits and consequents Rom. 5. 1, 2. thereof) and as the high way to the Kingdom of glory. Now the righteousness which we are to seek, is not our own, but his righteousness: as the Gloss hath observed, justitiam dicit eius, ut per eum, non per vos iusti sitis: That we may be righteous, not in and by ourselves, but in and by him. For Christ, who knew no sin, was 2. Cor. 5. 21. made sin, that is, a sinner for us, by imputation of our sin unto him, that we, who are sinners in ourselves, might be made the righteousness of God in him, that is, righteous before God in him, by imputation of his righteousness unto us. The righteousness therefore, which we are to seek, is not the righteousness, which is of the law, for that is called our righteousness: the which, if we shall seek with the Jews, to be justified thereby; we Rom. 10. 3. shall with them miss of the righteousness, which is of God. But it is the evangelical righteousness, or that which is revealed in the Gospel, which we are commanded to seek, which is called the righteousness of God. The which, as it is the chief subject of the Gospel, as the Apostle showeth; I am not (saith he) ashamed of the Gospel of Christ, for therein Rom. 1. 17. is the righteousness of God revealed: and again, that we are not justified by the righteousness of the law, but by that righteousness which without the law is Rom. 3. 21, 22. revealed in the Gospel, even the righteousness of God, which is by faith in jesus Christ: so is it first and principally to be sought: and in comparison thereof, we are with the Apostle to esteem our own righteousness, and whatsoever privileges we may seem to have by the law, as dung, as loss: that we may win Christ, and be found in him, not having our Phil. 3. 8, 9, 10. own righteousness, which is of the law; but that which is through the faith of Christ, the righteousness which is of God by faith; that we may know him, and the power of his resurrection, and the fellowship or communion of his sufferings, being made comformable to his death. And this righteousness is twofold, being either imputed through faith, or infused by the Spirit: the former, is the righteousness of justification; the latter, of sanctification. The former is called, the righteousness of God, not only because it is from God, and accepted of him, as the latter; but also because it is the righteousness of Christ, who is God: in which sense the blood of Christ is called the blood of God; for Christ is called jehovah our Act. 20. 28. jer. 23. 6. righteousness: and he was given unto us of God, to be our righteousness. Not that we are justified by 1. Cor. 1 30. the essential, or uncreated righteousness of the Deity (which was the error of Osiander,) but because Christ, by whose righteousness we are justified, is God. For to speak properly, we are justified by that righteousness, which Christ performed in his humanity, in the days of his flesh, both passive and active: whereupon the Apostle faith, that we are justified by his blood, that is his passive righteousness, and by his obedience, that is Rom. 5. 9 his active righteousness. For as by the disobedience Rom. 5. 19 of one, (the first Adam) many are made sinners; so by the obedience of One, (the second Adam) many are made righteous. The righteousness therefore, by which we are justified, is the righteousness of Christ, who is God, without us, in him. The righteousness of sanctification is in us, from him: for of his fullness we have received grace for grace. For by the merit of Christ his obedience, death, and joh. 1. 16. resurrection apprehended by faith, and imputed unto us, we are justified: and by the virtue, power and efficacy of the same obedience, death, and resurrection applied unto us by the holy Ghost, we are sanctified. The former is perfect, but not inherent: the latter is inherent, but not perfect. Therefore of justification there are no degrees; but of sanctification there are, according to the measure of grace received. By the former, we are entitled unto God's kingdom; by the latter, we are fitted and prepared thereunto: for no unclean thing can enter into the Kingdom of God. The former is the title whereby we claim our inheritance, the latter is the cognizance of those which are heirs: therefore it is said, that by faith we receive Act. 26. 18. and 20. 32. remission of sins, and inheritance among those that are sanctified. And therefore also it is called the inheritance Colos. 1. 12. of the Saints. These two sorts of righteousness, though different in themselves, must concur in the same subject: and therefore we are to seek the one, as well as the other; and not like carnal gospelers, to be all for justification, and nothing for sanctification. For Christ was given unto us of God, as well to be our sanctification as our justification: and out 1. Cor. 1. 30. of his side there issued, as well the water of ablution, 1. john 5. 7. as the blood of redemption. Yea, he hath redeemed us, as well from the dominion of sin, as from the guilt of it. And therefore no man can be assured of his justification, who is not in some measure sanctified. For God hath sworn, that whom he redeemeth, to them he will give grace to worship him in holiness and righteousness. Whosoever Luk. 1. 73, 74, 75 2. Cor. 5. 17. Gal. 5. 24. Rom. 8. 1. is in Christ, is a new creature. Whosoever are Christ's, they crucify the flesh with the. lusts thereof, walking not after the flesh, but after the Spirit. And as the righteousness of sanctification is an unseparable companion of justification, in so much as no man is to be counted righteous, but he that doth righteousness: 1. john 3. 7. so is it a necessary forerunner of glorification. Without holiness no man shall see God: and, Unless Heb. 12. 14. a man be borne again, he cannot see the kingdom joh. 3. 3. of God. Knowye not that the unrighteous shall not inherit the kingdom of God? So much of the object. 1. Cor. 6. 9 Gal. 5. 21. The duty is to seek: which word presupposeth a loss of those things, which we are commanded to seek. For by sin all of us naturally are exiles from the Kingdom of glory, fall'n from a state of grace and happiness, into a state of disobedience and misery, deprived of the glorious Image of God, wherein we were created in true righteousness and holiness, and have got unto ourselves the ugly shape of Satan. In so much that our natural and carnal wisdom is devilish: the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our corrupt nature, the natural jam. 3. 15. inclination and disposition of our minds is not only an enemy, but enmity against God. In Rom. 8. 7. which respect our Saviour doubted not to say unto Peter, Avaunt, Satan, for thou dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mind, savour, Math. 16. 23. affect not the things which be of God, but those that be of men. This our loss and misery is seriously to be acknowledged, and bewailed of us; that by the acknowledgement and sense thereof, we may be stirred up studiously to seek the Kingdom of God, and the righteousness which we have lost. For Christ our Saviour came to save those which were lost, to redeem captives, to justify those, who by sin were guilty of damnation, to sanctify those which were defiled & polluted with sin. Wherefore if we be not lost in ourselves, we need not a Saviour; nor a Redeemer, if we be not captives; nor a justifier, if we be not guilty; nor a Sanctifier, if we be not polluted; neither shall we seriously seek the Kingdom of God, and his righteousness, if we do not truly acknowledge that we have lost them. Now this word Seek, importeth a studious desire, care, and endeavour to find and to recover that which we have lost. The studious desire must be expressed in hearty, earnest, and faithful prayer unto God. For what we ask in prayer, we do seek at the hands of God. Our care must show it Math. 7. 7. self in a studious meditation, and serious purpose to use all good means, and to avoid the impediments. Our endeavour must appear in the careful and diligent using of the means, and avoiding the impediments, and in doing whatsoever lieth in our power, and not to be wanting to ourselves in any thing which we are able to perform. For we are not so to cast the care of our salvation upon God, that we should neglect it ourselves. He Augustine. that made us without us, will not save us (I speak of such as come to years of discretion) without our own endeavours. For though in respect of some men's extraordinary calling, as also in regard of the first granting of the means of salvation, to those which before sat in darkness, it be true, that God is found of them who sought him not; yet, where the ordinary means of salvation are afforded, men are bound to seek God in his ordinances, and carefully to use those means which God hath graciously vouchsafed. Neither have any a promise that they shall find, unless first they seek. Thus than we are to seek, the Kingdom of glory, and the eternal salvation of our souls. First, by begging this mercy at the hands of God, which he hath promised to them that call upon him. Secondly, by seeking the Kingdom of Rom. 10. 13. Luk. 23. 42, 43. grace, and his righteousness, as the means thercto; that is, by an earnest desire, a serious care and a true endeavour, to attain to the means and degrees of salvation in this life, viz. our Vocation, whereby we are brought into his Kingdom; our justification and Sanctification, whereby we are made partakers of his righteousness. Thirdly, by endeavouring and giving all diligence to make our Election, Vocation, and justification sure unto us by the works of Sanctification, that is, of piety and righteousness. For if we do these things, an entrance shall abundantly be ministered unto us, into the everlasting Kingdom of 2. Pct. 1. 10, 11. our Lord and Saviour jesus Christ. And to encourage us carefully and diligently to seek the Kingdom of God and his righteousness; let us remember, that he which hath commanded us to seek, hath also promised that we shall find. Math. 7. 7, 8. But the chief thing which we are to insist upon, is the order and degree of seeking, required in the word first. For where we are enjoined to seek first the Kingdom of God, and his righteousness, two things are implied. First, in order, before all other things, that is, in the first place: and first, in degree, above all other things, that is, chiefly and principally. As touching the former; It may be objected, that in the Lord's Prayer we are taught, to seek first, not the Kingdom of God, or his righteousness, but the glory of God in the first Petition, his Kingdom in the second, and his righteousness in the third. It is true indeed, that among all things whatsoever, the glory of God is first to be sought, as the supreme universal end, whereunto our salvation itself is subordinated. But here our Saviour teacheth us, what to seek first, in bonis nostris, in those good things which appertain unto us: and so our eternal salvation & happiness is first to be sought, as our own chief good, and as the Philosophers call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now that we are first, and without any further delay, to seek the Kingdom of God, and his righteousness, it appeareth, first by the commandment of God, not only in this place, but elsewhere also in the Scriptures. Esa. 21. 12. If you Esa. 21. 12. will seek, seek, return, come: for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we call it, importeth haste. As if he had said, If ye will seek the Lord indeed, seek him without delay, return by repentance, come by faith. Esa. 55. 6. Seek the Lord whilst he may be found, and call upon him whilst he is near. Psalm. 95. To day if ye Psal. 95. 7. will hear his voice, harden not your hearts, (as they do, which delay to yield obedience to his Word) but whilst it is called to day, even to day, before Heb 3. and 4. to morrow, turn unto him. And agreeable to the Canonical Scriptures is that exhortation of the son of Syrach: Delay not (saith he) to turn unto the Lord, and put not off fro day to day: for suddenly shall Ecclus. 5. 7. the wrath of the Lord come forth, and in thy security thou shalt be destroyed, & perish in the day of vegeance. 2 By the practice of the faithful, and namely, Psal. 63. 1. of David, who professeth, Psal. 63. 1. that early he would seek the Lord. And Psal. 27. 8. when the Lord said, Seek ye my face, his heart made answer to God with this Echo of a ready mind, Thy facc, Lord, will I seek. 3 By other pregnant reasons, whereby is manifested the absurd folly of those, who put off their conversion, and care of their salvation until their old age, or last sickness; as if they meant to do that last (if ever they do it) which Christ requireth to be done in the first place. For that which is commonly said, is most of all verified in this particular: Mora trahit periculum, Delay breeds danger. And that because of the uncertainty both of a longer life, and of repentance to be attained after delay. For we have no charter or lease of our lives, but are tenants at will: who must give up our souls into the hands of God, whensoever it shall please him to call them, having no assurance that we shall live until to morrow. And therefore it were extreme folly to defer our conversion unto God, or seeking of his Kingdom (whereupon our salvation dependeth,) though it were but until to morrow. But suppose we should live so long as we vainly promise to ourselves; what assurance have we, that we shall then repent? For first, it is not a thing in our power to repent when we list, but it is the free gift of God, which ordinarily he offereth in the means of our salvation. But if we harden our hearts against those means, as those do, which voluntarily delay their turning unto God: what hope will there be of our future conversion, when the means ordained by God for our salvation, by our delay become a means of our obduration; when the Word of God, which to the faithful is the savour of life unto 2. Cor. 2. 16. life, through our default becometh unto us the savour of death unto death? 2 Again, if we will not accept the grace of God, when it is offered, as daily he intreateth us by his Ministers and Ambassadors, that we would 2. Cor. 5. 20. be reconciled unto him; what assurance have we, that hereafter we shall have so much grace as truly to desire it. Or if we seem to desire, and to beg it at the hands of God, how can we promise to ourselves, that if we will not hear God when he speaketh unto us, he should hear us when we speak to him? Doth not the wisdom of God protest against impenitent sinners, (as those Prou. 1. 24, 28. are which delay their repentance) that for as much as he called, and they would not hear; therefore, when in their distress they should call upon him, he will not answer, neither will be found of them when they should seek him. And to the same purpose the Prophet Zachary concludeth: Therefore it is come Zach. 7. 13. to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of Hosts. 3 Moreover, God seemeth to deal with us, as Popilius Lenas, the Roman Ambassador, dealt with King Antiochus, who giving a dilatory answer Hieron. in Dan. 11. to his message, with his staff he drew a circle about the King, and required him in the name of the Senate and people of Rome, to give him a direct answer, before he came out of that circle. So the Lord hath enclosed us in a small circle of time, which is called the day of our visitation, and the acceptable time, which at the most is the short Luke 19 ●1. period of this transitory life, which vanisheth like 2. Cor. 6. 2. a vapour: requiring us, when with Antiochus we jam. 4. 14. seek delays, before we come out of that circle, to give him our answer. For if when the Lord giveth us a time to repent, as he did to that jezabel, spoken of Apoc. 2. 10. and we do not repent, we Apoc. 2. 10. are to fear the like judgements, that are there threatened against her; or the like curse which Christ gave to the fig tree, having, like an hypocrite, leaves, but no fruit as yet; Let no fruit Mauh 21. 17. grow on thee from henceforward for ever. 4 Again, repentance by delay groweth more difficult. For when repentance is delayed, sin is nourished, and being nourished, getteth strength within us, growing in strength, as we grow in years. Therefore as crooked plants, whilst they be young, may easily be bowed or broken at your pleasure, the which if you suffer so to continue until they be grown trees, you shall not be able to stir: so whilst our sins are but young (as by original sin, if it be not increased by practice and continuance, they are but evil inclinations and dispositions) they are more easily subdued; which if by continuance they grow to be confirmed habits, they will subdue us. For custom becometh as it were another nature, so that a man will as easily forgo a member of his body, as forsake a sin whereunto he hath been accustomed. Can the Aethiopian change his skin, or the Leopard jerem. 13. 23. his spots? then may you also do good, that are accustomed to do evil, as the Lord saith by his Prophet jereney. 5 But suppose, that thou mayst seem to repent at the last, which many (alas) do not so much as seem to do, dying either desperate as judas, or senseless as Nabal: yet what assurance hast thou, that thy repentance which is wrung from thee by extremity of affliction, will be sound? Doth not the Psalmist testify, that the Israelites, Psal. 78. 34, 36. howsoever in outward semblance and profession, when the Lord did slay them, they sought him, and enquired early after God; notwithstanding they did but flatter him with their mouth, and lied unto him with their tongues: for their heart was not right with him, neither were they steadfast in his covenant? Doth not woeful experience show, that many, whilst they are in any extremity by sickness or otherwise, will seem very penitent, and promise great matters, if God would be pleased to restore them to their former estate; who when they are restored, return to their former courses, and perhaps become worse than ever they were before. Even as water that hath been heated, when it cooleth again, is colder than before? For as when a man draweth a bow, it followeth his hand: but when he letteth his hand go, it returneth to his former estate: so, many, whilst the hand of God is upon them, whereby he seeketh to draw them unto himself, do seem to follow his hand; who when the Lord taketh away his hand, return to their former condition, and perhaps turn aside like a deceitful bow: which is a fearful sign, that when Psalm. 78. 57 Host 7. 16. they howled unto the Lord upon their beds, they cried not from their heart, as the Prophet Hosea speaketh, and that when they seemed to turn unto Host 7. 14. the Lord, and to seek him early, their heart was not upright, as David testifieth of the jews. The Psalm. 78. 37. which I speak, not to censure those which be gone, but to admonish us, that we do not presume. For howsoever we are in charity to judge the best of them, who before their departure have seemed to repent; yet we are to be jealous of ourselves, and to fear, if we never have repentance until by strong hand it be extorted from us; lest perhaps it will not be sound. And this was the third reason manifesting the folly of them, who defer this duty of seeking God's Kingdom from day to day. 4 If we first seek the Kingdom of God and his righteousness, we shall not only find them; but also all the things of this life, which are expedient for us, shall be added over and above them by way of advantage, as our Saviour here promiseth. But on the other side, if we first seek the things of this life, and put off the care of our salvation to our latter days; as we shall be in great danger, for earthly things which are vain and momentany, to lose an eternal kingdom in Heaven: so have we no assurance, that we shall obtain our worldly desires. For it is the blessing of God that maketh rich. But if we belong unto him, we are to make account, that he will cross our preposterous desires, and by crosses and afflictions, as it were by weeping cross, bring us to himself, and wean us from worldly desires, that we may mind and affect the things which are above. 5 But suppose we attain to our worldly desires, having not yet sought the Kingdom of God, nor cared for the salvation of our souls: then will not these worldly goods be good unto us: for as the wise man saith, All these things are Ecclas. 39 27. for good to the godly, so to the sinners they are turned unto evil. For to a worldly man that seeketh not the Kingdom of God, and his righteousness, what is pleasure, but the lust of the flesh; what riches, but the Mammon of iniquity; what honour, but the pride of life; what learning and wisdom, but armata nequities, whereby men are enabled to do the more hurt; what long life itself, but a longer continuance in sin? But on the other side, if we first seek the kingdom of God and his righteousness; all these outward things shall be added unto us, as blessings and favours of God, and pledges of his love: or if we may seem to want any temporal blessings, the seeming want thereof shall not hinder our happiness. Blessed are you, saith Luke 6. 20. 21. our Saviour to the faithful, though you be poor; blessed though you mourn, etc. for though they seem poor, yet are they truly rich; yea, rich to God, Luke 12. 21. not only because they have a treasure laid up in Heaven, but also because godliness with contentedness is great riches, neither 1. Tim. 6. 6. is any man so rich as he that is contented: though they be abridged of worldly pleasures, yet they only have the true delight: to them a good conscience is a continual feast, and having peace Rom. 5. 1, 2. and 14. 17. of conscience, they have also the joy in the holy Ghost, which, as S. Peter saith, is unspeakable and 1. Pct. 1. 8. glorious. Though they may seem base in the eyes of the world, yet who are so truly honourable as they, who are the sons and heirs of God, and coheirs of Christ? Though they are simple, yet Rom. 8. 17. who so wise as those that fear God? who so learned as those who know God to be their Father, Psalm. 111. 10. Christ to be their Saviour, and the holy Ghost to be their sanctifier? Though their life sometimes be short, yet is it recompensed with immortality; and who may be thought so long-lived, as those in whom our Saviour hath begun a spiritual life, which never shall have end? 6 Until we seek the Kingdom of God and his righteousness, we remain in the kingdom of Satan, and in the state of damnation, out of which we have need to haste. 7 Lastly, until we seek the Kingdom of God and his righteousness, we do nothing but sin, this duty being the first which we can do without sin. And therefore by delaying this duty, which ought first to be done, we do nothing but add sin to sin, and hoard up wrath against the day of wrath. You see what our duty is; let us now consider our practice. Do not very many that would seem Christians, defer their seeking of God's Kingdom, and care of their salvation, until their old age or time of sickness; making choice of that time, which is most unfit to begin their repentance? and yet when age or sickness cometh, they still defer their turning unto God and seeking of his Kingdom, so long as there is hope of life. For what is the course that these men take, when God by sickness summoneth them as it were to appear before him? first, they send to the Physician. That they send to the Physician, I mislike not, so it be done in due order. But first we should labour to make our peace with God, humbling ourselves under his hand, confessing and bewailing our sins, whereby we have provoked him to anger, turning to him that smiteth us, and flying unto him by hearty, earnest and faithful prayer for the pardon of our sins, that the cause of our affliction being removed, the affliction itself may either be removed or sanctified unto us. Then are we to use Physic and other lawful helps, depending on the blessing of God in the use of them. But these men first send to the Physician, and whilst they have any hope of life, they never seek to God, nor take care what shall become of their souls. But when the Physician giveth them over as past recovery; then, and never till then, they send for the Minister; then, and never till then, they seek God and his Kingdom. As though their meaning were, when they leave to live, then only to begin to live to God, and having all their time led the life of the Reprobate, to dye nevertheless the death of the just. But be not deceived, qualis vita, finis ita; such as hath been the life, such commonly is the end: and ordinarily the Greek saying is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of an evil life, there is an ill end. I take not upon me to reftraine God's mercy from those, who at the last turn truly unto him: but I speak of that which is ordinary. It is to be feared, that not one of an hundred, who have all their life time deferred their repentance, doth repent at the last hour: and therefore it is an hundred to one, that thou shalt not then repent, if thou deferrest till then. But the Kingdom of God is also to be sought first, above all things, that is, chiefly and principally, and that for these reasons. 1. Because the salvation of our souls in the Kingdom of Glory, and the degrees of salvation in the Kingdom of Grace, is our true happiness. The former, as beatitudo patrie: the other, as beatitudo viae: and Regnum ergo & iuslilia Dei bonum nostrum est, & boc appetendum est, & ibi finis constitue●dus, propter quod facimus, quaecunque facimus. August de serm. Domini in Mont. hb. 2. being our happiness, and consequently our chiefest good, are in our judgements to be esteemed, in our affections to be desired, in our endeavours to be laboured for above all other things; nothing else being to be desired or sought for otherwise, than as it may be a furtherance, or at lest no hindrance thereunto. As for the things of this life, they are so far from being the chief good, as that to them that set their hearts upon them, and seek them chiefly, they are not good at all. All these things (saith the Wise man) are Ecclef. 39 27. for good to the godly, but to the sinners they are turned into evil. For to those that seek them chiefly, they are not only vain and unprofitable, as Solomon testifieth, but through their own default, Ecclef. 1. 2. & 2. 11. hurtful also and pernicious unto them; as being not only thorns to choke the seed of grace in them; but also the baits of sin, and snares of the devil. For which cause Solomon saith, The Pro. 1. 32. prosperity of fools destroyeth them. Again, The salvation of our soul is an eternal good. These To happiness two things required, fullness & perpetuity. Psal. 16. 11. things, if they be good, are but momentany. For as the whole earth, compared to the heavens, is but as a point of no sensible quantity; so our whole time upon the earth, is but as a moment or point of time, in comparison of eternity. Who therefore would prefer the momentany ufe of earthly vanities in this world, before the everlasting fruition of the superexcellent eternal weight of glory in heaven? Thirdly, consider the wickedness and profane folly of those who chiefly seek worldly things. For first, their eye being evil, their whole life is answerable, as was said before. 2. They, which Ver. 23. profess religion, and chiefly seek earthly things, as all worldlings do, are notorious hypocrites; giving their face and outward profession to God, but their heart, with all their chief desires, studies and endeavours to Mammon. 3. Those that 1. joh. 2. 15, 16. chiefly love the world, and the things of this world, the love of God is not in them. Yea, being jam. 4. 4. lovers of the world, they are found to be haters of God; for the amity of this world is enmity against God. 4. Those who removing their hearts from God, do set them on the world, are Idolaters, or as Saint james calleth them, Adulterers, who have no inheritance in the Kingdom of God. 5. Those who chiefly affect the world, do subordinate the profession of Religion, and the care of keeping a good conscience to worldly desires; and therefore in time of trial they fall away. Whereas chose, they whose treasure is in heaven, and have their Anchor of hope fixed there, will not suffer themselves either to be alured to that which is evil, by the desires of the world: which they esteem as vanities, in comparison of heavenly happiness; or to be terrified from that which is good, by the afflictions and calamities of this life, which are not worthy of the glory that shall be revealed. 6. That which is Eccles. 10. 9 said of covetous persons, is true of all worldlings, that they have set their souls to sale, taking for them (as the price thereof) the vanities of the world: And therefore are more foolish and profane than Esau, who sold his birthright for a Gen. 25. 33, 34. Heb. 12. 16. mess of pottage. For these men (for matters of like value, and less necessity) make away an everlasting inheritance in the Kingdom of heaven. Finally, those, which professing themselves Christians, do chiefly seek earthly things, do cast away their souls; not only losing their inheritance in heaven, but also plunging themselves into hell. For they which walk, that is, make profession of religion, and yet chiefly mind earthly things; the Apostle saith, that their end is Phil. 3. 19 damnation. And they which sow to the flesh, Gal. 6. 8. must look of the flesh to reap corruption. Fourthly consider, the doctrine of the Gospel teaching us to deny all worldly lusts, Tit. 2. 12. the vow of Baptism, to renounce them: the duty of all true Christians, and the practice of God's children. For so many of us as are true Christians, are also to be persuaded, that we are elected, called, redeemed, regenerated unto life eternal in the kingdom of God. And consequently, that we are heirs, yea, Citizens of heaven, and pilgrims Phil. 3. 20. Heb. 11. 13. and strangers upon earth, who ought to use bac vita, ut via, this life, as a way to a better life; and the things of this life, as helps only, and not as hindrances in our way; not to set our hearts upon Heb. 12. 1. them, but to use the world, as not abusing it, 1. Cor. 7. 31. Psal. 131. 2. Col. 3. 1, 2. being weaned from worldly desires, and minding the things which are above. For it were a foul shame for us, who are appointed to heaven, and called to God's Kingdom, to be wholly or chiefly addicted to the earth, like earthworms, or Serpents that crawl upon the earth; like unclean fishes, which wanting fins, do lie in the mud; like blind beetles, which having wings, notwithstanding are, for the most part, poring in the dung of the earth. And lastly, consider the practice of the Godly; of Moses, who when he was forty years old, refused Heb. ●1. 24, 25, 26. to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: esteeming the reproach of Christ (so he calleth the afflictions of the members of Christ) greater riches than the treasures of Egypt. And the reason of all this was, because he had respect to the recompense of reward; that is, preferred the salvation of his soul to all worldly respects: for he that hath an eye to the reward both of the godly and wicked, will not only choose to be a bondservant among the people of God, rather than to be a Gallant in Pharaohs Court; but he will also choose to be as poor a Lazar, as Lazarus himself, rather than to be another Dives. Luk. 16. Of David in the fourth Psalm: There be many that say, Who will show us any good? seeking Psal. 4. 6, 7. chiefly after worldly profit. But, Lord, saith he, lift thou up the light of thy countenance upon us, show thyself favourable and gracious unto us in Christ our Saviour. This he would more rejoice in, than the worldlings themselves in all their prosperity. For, though he were a great and glorious King, yet he reposed not his happiness neither in profit, nor in pleasure, nor in promotion: Psal. 32. 1, 2. and Psal. 119. 1 but in the salvation of his soul, and the degrees thereof, as justification and sanctification. And in Psal. 27. 4. This is that one thing which he desired Psal. 27. 4. of the Lord, and which he saith he would seek after; being indeed that one thing, whereof by the testimony of our Saviour there is necessity. Luk. 10. 42. Of the Apostles, who forsook all they had in this world, to follow our Saviour Christ. But chiefly of the Apostle Paul, who though he had Phil. 3. 8, 9 many things to glory in: yet he esteemed all as dung, yea as loss, in comparison of his justification and salvation by Christ. The use hereof is twofold; reproof of worldlings, instruction to ourselves, And first, we are to reprove the folly of worldlings, who throughout the whole book of the Proverbs are Salomon's fools: who are not, as we say, penny-wise and pound-foolish, but body-wise and soule-foolish. For what greater folly can there be, then for momentany fruition of earthly vanities, to lose an everlasting kingdom in heaven; for the pleasure of a moment (as this whole life is no more, nor yet so much, compared to eternity) to incur everlasting misery; for the trifles and vanities of this world, to make away our soul, which is of more worth unto us, than all the world beside? And secondly, the profaneness and wickedness of worldly-minded men; who either prefer the obtaining and enjoying of their worldly desires, before not only the means of their salvation, Math. 22. 5. Luk. 14. 18, 19, 20. as those in the Gospel; but also before the glory of God, and their own salvation: or else subordinate their profession of Religion to their worldly respects: who when they ought to affect the things of this life, so far only as they concur with their spiritual good: chose affect and profess Religion only so far, as it may stand with the obtaining or enjoying of their worldly desires. And therefore even in their profession To these men, not Godliness is gain, but gain 〈◊〉 godliness, 1. Tim. 6. of Religion, wherein they would seem to seek the Kingdom of God, they chiefly seek (like hypocrites) their worldly ends. The instruction which we are to learn from hence, is also twofold. For first, if we are chiefly to seek the Kingdom of God, and his righteousness, then must we hunger and thirst after the grace of God, and his spiritual blessings in heavenly things, above all the things in this world. Then our chief care also must be, to keep a good conscience, and to use all good means whereby our salvation may be furthered: to enter into a religious course of life, wherein we may walk before God in sincerity and truth: to make choice of our calling, of our company, of our marriage, as may best stand with our spiritual good. But chiefly and above all, to avoid those things which do hinder the salvation of our souls. Now the soul is lost by sin; for the soul that sinneth, shall die. Seeing therefore the soul, which is of more worth unto us than all the world beside, is lost by sin; we ought every one to have this unfeigned purpose and settled resolution, not to sin wittingly and willingly, though we might gain the whole world thereby; and much less the particular and petty desires thereof. Should we not sin to gain the whole world; and shall every trifle in the world move us to sin? For what is that which by sin we gain, in comparison of the world; and what is the whole world to a man's soul? For what will it profit a man, if he shall Mark. 8. 36. gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Secondly, we are to learn (as we have been taught) to place our happiness and felicity in the salvation of our souls. For then the eye of our mind shall be single and sincere, and the whole course of our life and conversation will be spiritual and religious. Then will all our desires, cares, studies and endeavours tend chiefly to this end. Then shall we always, with Moses, have an eye to the recompense of reward; and with our Saviour Christ, for the joy that is set before us, despise all earthly things, Heb. 12. Then shall we pass the time of this our pilgrimage, in a longing expectation of everlasting happiness. And therefore thrice happy are they, who have laid up their treasure in Heaven, and reposed their felicity in the salvation of their souls. Now followeth the promise which Christ hath annexed to his commandment: And all these things shall be added unto you. Where, before we come to the words, we may, out of the promise in general, not unprofitably observe two things: viz. the gracious dealing of God with us, and our ungracious indisposition in respect of spiritual things. For whereas God, in respect of his absolute dominion over us, might enjoin us those things which appertain to his glory only, without respect of our good, as men use to deal with their servants; yet he commandeth us such things as do tend to our own good. And that he might allure us to seek our own good, he addeth gracious promises thereunto. The thing which our Saviour here enjoineth, is, That we should seek our own happiness. And that we may be alured thereunto, he hath promised, that seeking, weshall find. And not only that, but because we are sensual, and too much addicted to the things of this life, he promiseth, that if we shall first seek our true and everlasting happiness, we shall not only obtain it; but in the mean time he will give unto us a supply of all these outward things, which naturally we do so much desire. Wherein the Lord dealeth with us, as loving Parents deal with their children: who use to allure them to learn or practise some thing which may be for their singular good, by promising unto them some pretty or pleasing reward, wherewithal as children they are more affected. The which gracious goodness of God should allure and encourage us, to seek first his kingdom and his righteousness. Secondly, we may observe our own untoward disposition to that which is spiritually good. For whereas all men naturally and necessarily desire happiness: yet when we are informed, that our happiness consisteth in spiritual blessings in heavenly places, we have no mind thereunto. Neither can we, to the seeking thereof, be moved either by the commandments of God, though wholly intending our good, or yet by the promise of spiritual blessings, which are worth many world's; but the Lord must be fain to allure us to seek our eternal happiness, by promising unto us temporal rewards; which are but trifles to please children withal, in comparison of the other. And yet such is the waywardness of a great number, that neither by the commandments of God, nor by his threatenings, neither by the promises of a better life, nor by the promises of this life, they can be moved to affect or seek spiritual things. The which untoward indisposition is so much the more absurd, because it is contrary to the profession of Christians. For Christian religion teacheth us to deny worldly lusts. And Tit. 2. 12. in the vow of our Baptism we have promised to renounce them. And professing ourselves Christians, we profess ourselves pilgrims in this world, and citizens of Heaven: and therefore aught to be weaned from earthly desires, and affect and mind the things which are above. But to come to the promise itself. In handling whereof, I will first explain the words as they lie in order, and then confirm the truth of this promise; that it may serve as a forcible argument to move us, to seek first the kingdom of God and his righteousness. The conjunction And, is here used as a note of consequence; as ifhe had said, Seek first the kingdom of God and his righteousness, and then all these things shall be added unto you. Which teacheth us, that these temporal benefits, by the promise and blessing of God, are consectaries of spiritual grace; that is, do follow upon our study and care in seeking first the Kingdom of God and his righteousness: idest, saith Augustine, Consequentur, si ista quaeretis. But if any man shall hereupon infer, that then (belike) the things of this life are promised to them that shall neglect them altogether: I answer, They are promised, not to those that tempt God, or live inordinately: but to them that seek them in a secondary respect, and subordinate their desire and care in seeking of them, to their spiritual good. God would have every man ordinarily to live in a lawful calling, and to be industrious therein: to get his livelyhoode in the sweat of his brows, and walking ordinately, to eat his own bread, 2. Thes. 3. 11, 12. Act. 20. 35. Ephes. 4. 28. The slothful persons are sent to the Pismire to school, of her to learn industry and providence, Prou. 6. 6. The Householder is bound in conscience to provide for his Family, and the Father for his children, 1. Tim. 5. 8. 1. Cor. 12. 14. and the good housewife is highly commended, Prou. 31. Our Saviour Christ commandeth us, by prayer to seek our daily bread; and what we desire in our prayer, we are to seek in our practice. This promise therefore seemeth to be the same in effect with that, Psalm. 128. 1, 2. Blessed is the man that feareth the Lord, and walketh in his ways; for thou shalt eat the labour of thine hands. That is, If we first seek his Kingdom, and his righteousness, he will bless our labours and endeavours for these outward things. They shall follow upon our piety and chief study for heavenly things, without our carking and immoderate care; but not ordinarily, without our provident care and honest endeavours. We are therefore first to seek the Kingdom of God, and his righteousness; and then to seek, in a secondary respect, the things of this life, as helps in this our way to a better life. For as I said before, the word first, seemeth to have relation to a second; and when we are commanded to seek heavenly blessings first, it is implied, that in a second place we are to seek the blessings of this life. This if we do, we are in the use of honest means, to depend on the blessing of God according to his promise, casting our care upon him, and referring the success unto God, not troubling ourselves, or taking thought * That is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forbid den, Luk. 12. 29. Tu praesens cura, Domine committe futura. what shall be the event, the knowledge whereofbelongeth only to God. These things] Which be needful and expedient for this life. For God hath not therefore commanded us first to seek his kingdom, and the life to come, that we should want the necessary helps of this life: but that having sought that first, we might more fully enjoy these, with the favour and blessing of God. As if he should say (saith chrysostom) I forbid you to seek these things; not that you may not receive them, but that you may receive them more abundantly. For so he saith, All these things] God therefore dealeth liberally with us, giving us richly all things to enjoy. If 1. Tim. 6. 17. Psal. 23. 1. he be our shepherd, we shall lack nothing, Psal. 23. If we fear him, there shall be no want unto us, Psalm. 34. If we walk uprightly before him, he Psal. 34. 10. will deny nothing unto us that is good, Psalm. 84. Psal. 84. 11. Come to our Saviour therefore, you who say, Who will show us any good? and he will show you the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Art of Thriving. First Psal. 4. 6. (saith he) seek the Kingdom of God, and his righteousness, and all these things shall be added unto you. For indeed, Godliness (with contentedness) is 1. Tim 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 4. 8. great Thrift, having the promises not only of the life to come, but of this life also. This then is the most compendious way for a man to be rich unto God, and to attain to all things that are needful and expedient, & to enjoy them with Luk. 12. 21. the favour of God, whose blessing maketh rich. Prou. 10. 22. But the principal word to be observed here, is, added. All these things shall be added unto you. For first, by this word is presupposed, that those who seek first the Kingdom of God and his righteousness, shall obtain those things which they principally seek; and over and besides them, all these outward things shall be added unto them. As to Solomon, when he asked wisdom of God, the Lord did not only give him wisdom, but 1. King. 3. 13. thereunto added riches and honour. This therefore must stir us up, seriously and cheerfully to seek, knowing that our labour shall not be in vain in the Lord. I said not to the seed of jacob, 1. Cor. 15. 58. Esa. 45. 19 Seek ye me in vain, saith the Lord. For as he hath commanded us to seek; so he hath promised, that seeking, we shall find, Math. 7. And in Math. 7. 7, 8. this place, that we shall not only find his kingdom, and his righteousness, which chiefly we seek; but that thereunto shall be added all the things of this life which are expedient for us. Secondly, whereas he saith not, All these things shall be given, but that they shall be added, he teacheth us, that temporal blessings are not promised as the principal reward of our seeking: but as accessaries and additions given over and above the principal, by way of advantage. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, au●arij, v●l Mantisz 〈◊〉. Tradesmen, when they will deal bountifully with their buyers, do use by way of advantage, to add something to the number, weight, or measure of that commodity which they utter. So that spiritual blessings in heavenly places, are the rewards which principally are given; temporal blessings are but petty rewards, and additions, which are added by way of advantage. This therefore teacheth us again, that the Kingdom of God, and his righteousness, are principally to be sought, as the principal blessings; and that they deal preposterously and absurdly, who chiefly seek the temporal, or for their sakes seek the spiritual: seeing the temporal are but small additions, and accessories, and auctaries, appendices and consequents of the former. To you] namely, that seek first the kingdom of God, and his righteousness. For neither the kingdom of God and his righteousness are promised as the principal; nor temporal blessings, as additions and auctaries: but only to those who perform the duty, which is the condition of the promise. But against the truth of this promise, two things may be objected. The former, that to many, who do not first seek the kingdom of God and his righteousness, all these things are given. The latter, that to many, who do seek first the kingdom of God and his righteousness, all these things are not given. To the first I answer, that when worldlings, who do not first seek the kingdom of God and his righteousness, abound with worldly benefits: it may first be doubted, whether they be given unto them of God. For if they be gotten by unlawful means, they are not received from God as his gifts, but rather from the devil, as the prices for which they sell their souls unto him. Or secondly, if they be given of God to a man that setteth his heart upon the world, immoderately and preposterously seeking the same, it is to be doubted, that they are granted of God in judgement and anger; as to one whom he hath given over to his own lusts. And therefore that they are but (as they say of the gifts of enemies) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessings Prou. 1. 32. Psal. 73. 17, 18. jer. 12. 3. Numb. 11. 33. which are turned into curses. Thus the Lord granted Quails to the Israelites, importunately desiring and longing for them, when they had been better to have been without them. Those that chiefly set their hearts upon the world, and do enjoy their hearts desire, are to fear lest they be like the cattle, which going in that best pastures, are fatted for the slaughter. But suppose, that the jer. 12. 3. Lord doth give them as temporal rewards of moral virtues, or wages for some outward & temporalseruice: yet this promise is not verified of them. For to them, these things, though they be given, yet they are not added, because they are given alone. For alas, these men have their portion in this life, Psal. Psal. 17. 14. 17. and all their good things they receive whiles they live here, Luk. 16: and in this life, as our Luk. 16. 25. Math. 6. 2, 5. Saviour speaketh of other hypocrites, they receive all their reward. But these are not the portion or reward of God's children, whose inheritance is in heaven: but small additions unto their principal rewards. Greater blessings are promised and given to them, to which these are added. To the second I answer, that promises of temporal benefits, which are not absolutely good, are not to be understood absolutely: & that to the godly, who first seek the kingdom of God, & his righteousness, all these things are added, so far, as they are expedient for God's glory, & their own spiritual good: so far, as they are blessings, and not curses; so far, as they do, or aught to seek or desire them. For with these limitations, all promises of temporal blessings are to be understood. For these outward things, if they be not subordinat to God's glory, and our own spiritual & everlasting good, they are not to be esteemed good things, nor blessings. And therefore, as they are not within that verge of God's promise; for promises are of blessings, not of curses: so they are not, or ought not to be within the compass of our desire. For they that first seek the Kingdom of God, and his righteousness; in so doing, subordinate all their worldly desires to God's glory, & their own spiritual good: desiring nothing in this world, but so far as it may stand with God's glory, and their own salvation. Now it is manifest, that it is good many times for the children of God, to be under the cross: and to be afflicted with want of some outward things. But this want, these crosses, do not hinder their happiness, but further their good. For they are happy, notwithstanding them, Luk. 6. 20, 21. And therefore to the promise of temporal blessings, Mark. 10. 30. made to those which first seek Gods Kingdom with purpose to renounce all for Christ's sake; God hath annexed the promise of the cross. God in love doth chastise his children for their Heb. 12. 10. profit: and they cannot deny, but that it is good Pss. 119. 71, 75. Lam. 3. 27. for them that they are afflicted. Yea, David pronounceth them happy, whom the Lord doth Psul. 94. 12. chastise, and teach them out of his Law. Those that first seek the Kingdom of God, and his righteousness, have this privilege; and as Esay calleth it, this heritage, that as nothing shall Esa. 54. 17 Rom. 8. 28. hurt them; so all things whatsoever, as well adversity as prosperity, shall, by the merciful dispensation of God's Fatherly providence, work together for their good. This therefore is the disposition of all those, who first seek the Kingdom of God, and his righteousness. Not to affect, either with covetous worldlings, abundance, or with superstitious phantastics, voluntary poverty. Nor to seek to be their own carvers, and much less to resolve, that they will attain to great matters in this world (for they that will be 1. Tim. 6. 9 rich, whether God give them lawful means or not, do fall into the snare of the Devil, and are ready to swallow his baits) but to submit themselves to the good, and most wise providence of God, seeking and expecting from him such a measure of temporal blessings, as he in his Fatherly wisdom doth know to be most expedient for them. This was the prayer of the wise man, Pro. Pro. 30. 8. 30. And this is the prayer, which by the direction of our Saviour Christ, we are daily to make: Give me not abundance, nor give me not penury, but, Feed me cibo dimensi mei, which our Saviour calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that portion of temporal Math. 6. 11. benefits, which God knoweth to be most fitting and expedient for us. Therefore notwithstanding these objections, this promise made to those, which first seek God's Kingdom and his righteousness, is most true; and as it properly belongeth to them, and not to worldlings: so is it ever performed towards them. Psal 9 10. And that we may not only give undoubted credit to this gracious promise, but also, in sure affiance and faith therein, be moved to seek first the Kingdom of God and his righteousness; let us not only consider his truth in his promise, Math. 7. 7, 8. Psal. 34. 10. Heb. 13. 5. Pro. 10. 3. Psal. 9 10. but also his fidelity in performance, Psal. 37. 25. His all-sufficiency, in being a plentiful reward to those that seek him, Gen. 15. 1. and 17. 1. His bounty, giving all things abundantly to enjoy, 1. Tim. 6. 17. His providence, both general, who giveth all things to all; all things that are needful and expedient, (Act. 17. 25.) to all creatures, even to those which were made for man's use. Math. 6. 25, 26, etc. the which providence of God, the brute creatures seem to acknowledge, Psal. 104. 27. and 145. 15. That those men may know themselves to be more brutish than the brute Psa 145. 15, 16. beasts, who do not acknowledge God's providence, and in some measure depend thereon. And also special, towards the faithful, Psal. 106. 4, 5. and 34. 16. For they are of his family, and therefore no doubt he will provide for them, 1. Tim. 4. 10. He is their Pastor, and therefore they shall lack nothing, Psal. 23. 1. He is their heavenly Father, and therefore will supply their wants, Math. 6. 32. and 7. 11. They are his children in Christ, and in him have right to all things, 1. Cor. 3. 22. and therefore, in his justice, will not deny them any thing that is good for them, Psal. 84. 11. To them he hath given his only Son; and therefore, with him, will in his love give all things profitable, Ro. 8. 32. To them, according to his good pleasure, he hath appointed a Kingdom. And therefore they need not fear, but that they seeking it first, both that Kingdom shall be given unto them: and that all these things also shall be added over & above, by way of advanthge, Luk. 12. 31, 32. The Lord for his mercy's sake give us all grace, first to seek his Kingdom, and his righteousness: that we may obtain his righteousness in the Kingdom of grace, whereupon will follow peace of conscience, and joy in the holy Ghoft, with a supply of all needful blessings in this life: and may in the end attain to everlasting happiness in the Kingdom of Glory, where we shall have the fruition of God himself, who is the chiefeft. Good, through jesus Christ our Lord and only Saviour. To whom with the Father, and the holy Spirit, be all praise and glory for evermore. Amen. FINIS.