IT is a common guise at mariages, The preach­ing of this Sermon at a Mariage gaue occasiō to this pre­amble. that the friends of the maried, do pre­sent them with gifts, to hansell (as they call it) their entrance into that estate, and to furnish them with some necessaries towards house. Be­ing therefore invited as a friend to these Nuptialls, and withall intreated as a Minister, to sea­son the busines with some word [Page 2] of exhortation, I thought it best to conforme my selfe (in this) to custome; and to come in with my gift also, not of sil­uer and gold, but of such mat­ter and mettall (as Solomon speaks of) which is more precious than pearles, and with which all that can be desired, doth not deserue to be compared Pro. 3.15.. And whereas the best things which men vsu­ally bestow, be such as perish with the vse, are subiect to mothes and cankers & theeues, and are not able to protect a man from that necessitie which is wont to surprize like an armed man Pro. 24.34.; I shall recommend vnto you who are now entring vpon the world (if you please to en­tertaine it) such an implement, which shall (like the Arke to Obed-edom 2 Sam. 6.11.) bring a blessing vpon you and all yours, and as­sure [Page 3] you of that which all the wealth in the world cannot as­certaine, namely, that although you should double the age of Methushelah, yet you should ne­uer want a competency to maintaine you. Seeke yee first the kingdome of God and his righ­teousnesse, and all these things shall be ministred vnto you. This in briefe for the reason inducing me to chuse this text. Out of which as I shall deliuer that which will bee most for your good, and the surest stocke for you to begin vpon, so I shall also teach that which shall bee for the best behoofe of euery one in this Assembly, that so none may goe away vnspoken to. For the verse it self, (as it stands here in this Chapter, and is to bee viewed as a limme thereof) it is a Direction following vpon [Page 4] a Correction. The state of the Text. The correction, was for the abatement of a di­stracting & heart-diuiding care for outward things. The dire­ction, is for the ordering of eue­ry mans ayme and endeuour to­wards that, which is the mayne of all. The thoughts of a man will be euer working, and they will bee alwaies actiue vpon some subiect. It was not in­ough therefore for our Sauiour to take them of, and (as it were) to vnhange them from the world, vnlesse hee did also, fix them other-where; Therefore lifting them from the world and the things thereof, he setts them to worke vpon the king­dome of God and his righteous­nes; as honorable a remoue as was that of Iosephs, from seruing in a prison, to command as the second in a kingdome. Thus in [Page 5] teaching, Inhibitions and in­iunctions must be coupled: In­hibitions to pull backe from e­uill: Iniunctions to quicken to a better course. There were two voyces to Paul, the one, Saul Saul, why persecutest thou me Act 9.4.; the other, goe into the City and it shall be told thee what thou shalt do 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 euery mans eye and apprehen­sion it diuides it selfe into two parts: The diuisiō of it. The first I may call a Charge, binding vs to an hea­uenly care. The second a Dis­charge, because it tends to the freeing of vs from a worldly care. In the Charge we are first to take notice of the substance of that dutie which is pressed, and then next of a maine Cir­cumstance [Page 6] in performing it. The substance of the duty is to seeke the kingdome of God and his righ­teousnes. Here touching the ac­tion required, I shall not need to say much; I suppose wee are none of vs to seeke, what it is to seeke: Who doth not appre­hend it, to be a very diligent & busie kinde of enquiry; such as was his in the parable for his sheepe, or hers for her groate Luk. 15.48.? Concerning the matter to bee sought, it requires more ope­ning; it is Gods kingdom, and his righteousnes. For Gods kingdom, it is a terme in scripture: What is the kingdome of God. some­times more largely taken, some­times more straitly: more large­ly, it is that ample authority, and vnlimited soueraignty, which God hath and exerciseth ouer all his creatures, both in heauen and in earth; wherof is mention [Page 7] Psal. 103.19. The Lord hath pre­pared his throne in the heauens: & his kingdom ruleth ouer all: more straitly, it is that command ouer his Church, ouer his chosen ge­neration, his peculiar people; which is so often ascribed to Christ, as he is the Mediator be­twixt God and vs: of this spake the Angell, bringing tydings of Christs birth, Luc. 1.33. He shall reigne o­uer the house of Iacob for euer, and of his kingdom there shal be no end: of this did Dauid prophecy in terming Christ the King set vp by God, vpon his holy mountaine Zion Ps. 2.6.. God according to the election of grace hath called out some from the rest of mankind, whom hee will saue, all that is done for the good of these is the kingdom of Christ. This king­dome is considerable either as it is in gathering and sitting in this [Page 8] life, (and is termed so the king­dome of grace) or as it is in ac­complishment in the life to come, (and so is called the king­dome of glory.) And this is the kingdome of God properly inten­ded here; What it is to seeke the kingdome of God. so that to seeke the kingdome of God, is, to endeuour by an entrance into grace, to gather assurance of an interest into glory. What is the righteousnes of God. Now concerning that which is called the righte­ousnes of God, which is here an­nexed as a thing to be sought for with this kingdom; Know we this brifely that by it here, is not ment that essentiall righ­teousnes whereby God is in him selfe righteous, which righte­ousnes somtime betokeneth his truth and fidelitie in the perfor­mance of his promises (as 2. Tim. 4.8. 1 Ioh. 1.9.) sometimes his iustnes and vprightnesse in the [Page 9] administration of the world, which is that doing right which Abraham spake of Gen. 18.25., but here the righteousnes of God is taken much after the same sense, as it is Rom. 1.17. & Phil. 3.9 namely for that righteousnesse, by which man, who is a base, vile, and polluted sinner in himselfe, is accepted righteous before God, and is iu­stified in his sight. This is called Gods righteousnes, because as it is acceptable to God, so it is who­ly wrought in man by God through Christ, man conferring nothing therevnto. Now out of this righteousnes, by which a man is iustified before GOD, streameth another which disco­uereth it selfe by the fruits of righteousnes before men; For those whom the Lord by the righteousnesse of faith dischar­geth from the damnation of sin, [Page 10] the same he sets at liberty by his spirit from the dominion of sin; so that they haue their fruit in holines, so many as are in th'end to haue eternall life. This phrase then touching the righteousnes of this kingdō is added but as an illustration of the former. For to seeke the kingdome of God, is to seeke the righteousnes of God, that is, to seeke a passage through grace into glory, is to endeuour to be ac­cepted as righteous before God by Iesus Christ, and to shine as a light in the way of righteousnesse among men. And this interpretation wipeth away that base calumny which Maldonate the Iesuit in his Comment vpon this place vseth against Caluin. Caluin saith that righteousnesse may indifferently be referred either to God or to kingdome; wherevpon the Iesu­its triumph, because (his) in the [Page 11] Greeke is of the masculine gen­der, whereas kingdome is the fe­minine. whereof Caluine could not be ignorant; and therefore went not about to make a grā ­maticall agreement betwixt the words, but to declare a concord of sense; and to shew (that which is true) that the righteous­nesse of Gods kingdome and Gods righteousnesse are all one; as in­deed it is. For that righteousnes which becomes a subiect of this kingdome is such, as by which there is iustification before God, and fruit of sanctification before men. God, and the king­dome of God require one and the same righteousnes. And now ha­uing (as it were) paued a way for that which I am to deliuer, by giuing the sense of the words, I come to that which is the do­ctrine of this place; which is.

[Page 12] Doct. 1. That the things which concerne the soule, both for the present and future good thereof must bee enqui­red after and sought for with espe­ciall care. This is the very pith and marrow of this charge. We may suppose that we heard our Sauiour saying thus: You are full of care and thoughtfulnesse about many things, your plots and proiects are spread, and stretched, and en­larged many waies, what you shall eate, what you shall drinke, where­with you shall bee clothed, you ex­tend your desires like Hell which cannot be satisfied, and so that you might haue your full lading of the things of this present world, it seemes as if you would no more; one thing is truly and simply neces­sarie, and in it you be pittifully neg­ligent; Behold God offers you a Kingdome, the glorie whereof (if you had eyes to see it) is able to [Page 13] dimme and to obscure all the glit­tering pompe of all earthly King­domes, to the meanest subiect ther­of: not Salomon in all his royaltie is meete to be compared, the appur­tenances whereto, and the priui­ledges whereof are such as passe vnderstanding, and do exceede all that you can aske or thinke, there is righteousnesse and peace, and ioy in the holy Ghost, pull away your ouer­eger and too violent indeauours from these baser things, and fixe them vpon this; this is that onely thing which is worth the seeking for; Thus is the purpose of the place, thus is the doctrine. Now for the point it selfe, it shall bee no hard taske for mee, to con­firme it by the Scripture; what else but this endeauour and care for heauenly things, can bee in­tended in these terms of seeking for wisedome, and knowledge as [Page 14] siluer, of searching for it as for treasure Pro. 2.4., of taking the kingdome of heauen by force Math. 11 10., of pressing in­to it Luk. 16.16., of labouring for the meate which endureth to euerlasting life Ioh 6 27, of striuing to enter in at the straite gate Luk. 13.24., of running to ob­taine 1. Cor. 9.24., of following hard toward the marke, for the price of the high calling of God &c. Phil. 3.34. of giuing all diligence 2. Pet. 1.15.; what is here ment in all these but that seeking for the kingdome of God and his righte­ousnesse, which is here perswa­ded? Is not this that treasure hid in the field, that pearle of great price for the parchase wherof all is sold Math. 13 44 46., was not this it which Moses va­lued more then the treasures of Egypt Heb. 31.26., and which Dauid chose rather then the abundance of wheate and wine, which the men of the world so much affected Psal. 4 6.7., and which Paul did account as losse, [Page 15] and iudge as dung that hee might winne Phil. 3 8. And why are the elect of God called a generation of see­kers Psa. 24.6, but in respect of their in­quiries after this, according as it is the brand of the vngodly that they seeke not Psa 10.4.. And sure­ly if either the excellency of a matter, or the necessitie therof, may be of force to perswade in­quiry, and to stirre vp care, nei­ther of them is wanting, in the things which Christ here com­mends vnto our seeking. For excellency; The very name of a Kingdome argueth worth: the Deuill had hope to preuaile euen with Christ with the offer of Kingdomes Luk 4.5., the addition of, God, (the kingdome of God) addeth to the dignitie, what thoughts are able to reach to the excellency of such a King­dome, to which God is enti­tled? [Page 16] The kingdomes of the earth will endure no partners, there is one onely King, all the rest be subiects. The limmes of this Kingdome are Kings all. Christ Iesus hath made vs Kings vnto God euen his father Reu. 1.6., euen in this life they are all through him more then conquerors Rom. 8.37., and they shall each haue a crowne of righteousnesse at the day of his ap­pearing 2. Tim. 4.8.. Let vs looke a little, vpon the particular excellency of each degree of this kingdom. The kingdome of grace, which is his Church here on earth, ga­thered by the preaching of the Gospell; Glorious things are spo­ken of thee (saith Dauid) thou cit­tie of God Ps. 8.7.3., It is the ioy of the whole earth, the Cittie of the great King, in the palaces whereof God is knowne for a refuge Ps 48.2.3., the mem­bers of it, are an holy nation, a se­lected [Page 17] company 1. Pet. 2.9., the people that dwell therein shall haue their ini­quitie forgiuen Is. 33.24., they are as the first fruits of his Creatures Iam 1.18, they which wrong them, euill shall come vpon them saith the Lord Ier. 2.3., God giueth his Angells charge ouer them Psa. 91.21, and is vnto them as a wall of fire round about Zach. 2.5., It is the ho­nour of Kings to bee nourcing fa­thers, and of Queenes to be nour­cing mothers vnto it Is. 49.23.. Thus and more then thus, is the kingdom of grace. Now for the King­dome of glory, which way shall I beginne to declare the excel­lency of it, when as the things, which neither eye hath seene, nor eare heard, neither haue entred in­to the heart of man, God hath pre­pared for them that loue him 1 Cor. 2.9.? This I may say in a word that looke what difference there is in proportion betwixt the Cope [Page 18] of heauen, and the earth, which respectiuely to it, is but as a pricke in the midst of a Center, the same and much more there is betwixt the glory of all the kingdomes of the world vnited together (if it were possible) into one, and that which the Apostle calleth the glorie which shalbe shewed hereafter Rom. 8.18.. Better with a kinde of silent astonish­ment to admire it, then to take on vs either to discribe it, or to comprehend it in particular. Now shall not such a thing as this bee reputed worthy of our best care? What doe men many times to obtaine a corruptible crowne 1 Cor. 9.25., Strange things are done out of the desire and hope of kingdomes. It is said in sto­ry, that when Nero his mother being with childe with him; asked of the Astrologers what [Page 19] her sonne should come vnto, & was told that he should raigne, Interimat modo impe­ret. but kill his mother, said she, Let him kill me so he may be King: thus ambitious was shee of a King­dome for her sonne. This for the excellencie of the kingdom. Now the righteousnesse heere spoken of, it is excellent too, else why doth the holy Ghost call it a robe of righteousnesse, and a garment of saluation, with which who so is clad is decked like a brid­grome, and tired as a Bride with Iewels Is. 61.10., and how can that be o­ther then excellent, by which an vgly sinner, is made holy and vn­blameable, and without fault in Gods sight Col. 1.22.. I haue briefly poin­ted you to the excellency of the thing commended to our seek­ing; Now let me shew you the necessity too. The necessitie in a word is such, that without ad­mittance [Page 20] into this Kingdome, without partaking of this righ­teousnesse there is no possibility for a mans soule to bee saued in the day of Christ. For vpon all those that are without the pale of this kingdome shall be ex­ecuted that sentence, bring them hither and stay them before mee Luc. 19.27, and know ye not (saith the Apo­stle) that the vnrighteous, such as haue no righteousnesse, shall not inherit the kingdome of God 1 Cor. 6.9., and now, what saith Christ? What shall it profit a man, though hee should winne the whole world and loose his owne soule Mat. 16.26., were it not better for a man that hee had neuer been borne, then to haue his portion in the lake which burneth with fire and brimstone which is the second death Reu: 21.8.? Look then of what necessitie, saluati­on, and happinesse, and life e­ternall [Page 21] is, of the same is this king­dome of God, and this righteous­nesse here spoken of. If it be ne­cessarie for a man to seeke to be saued, it is necessary to seeke the present and future good of his soule by laying the foundation of his hope of glory, vpon his now being in the state of grace. What can deserue the very best, and as it were the very quintis­sence of a mans care if not this? Thus is the Doctrine. I come now to the vse.

The Vse of this Doctrine, The Vse. I will beginne with a reproofe; go on in with an exhortation, & perfit with a direction. The re­proofe is of the generall, yea and the intollerable neglect of that, in which (according as hath been shewed) there ought to bee such an especiall care. Mens ordinarie carriage in and [Page 22] about the matters of the soule, in and about this Kingdome of God, and his righteousnesse, sauou­reth of an opinion, that either it is one of the most needlesse, or one of the most easie things that is, to be saued. If it were indeed the most superfluous businesse and such as did aske the lest la­bour for performance, I do not see how there could bee lesse diligence and more cold ende­uours bestowed about it then there is. Truth is, these are seeking times: euery man is bu­sie in seeking something or o­ther; Here is one seekes for pro­fit, another for delight, another for reuenge, another for a newe fashion; but how may a man runne (with Ieremy) too and fro by our streetes and inquire, before hee can meete with one, who throughly and to the pur­pose [Page 23] seekes the kingdome of God and the appurtenances there­unto? For one serious and deep thought, about matters of an heauenly nature, we haue euen thousands about these three worldly specialties mentioned by Saint Iohn 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 oportunity for his soule, then not embrace an occasion falling in at the same time, for the im­prouement of his commoditie, for the tickling and feeding of his delight, for the vpholding of that which hee termes his re­putation among men. It is a rare thing, when an earthly bu­sinesse, especially when it carri­eth an appearance and a proba­ble shew of some quicke and sen­sible aduantage is made to giue [Page 24] place, that so a meanes of good and edifying to the soule, may be entertained, but it is an ordi­narie thing to see spirituall oc­currences, in which God offer­eth his kingdome and his righte­ousnesse vnto vs, iustled aside, and made to stand by, for the sake of a present contentment to the outward man; In one word, matters of the soule are so fol­lowed with that sleightnesse, with that seldomnes, with that remissenes, as if they were only of the By, and matters of the world are plyed with that eger­nesse, with that industry, with that intention both of minde and body, as if they were the maine, or as if God had made man onely to that end to haue a portion in this life, and to graspe in as much of the world as it is possible. Doth not this [Page 25] deserue reproofe? If in any thing a Preacher should make his words like goads Eccl. 12.11., it may wel be in this; Folly is too gentle a terme to call it by, madnesse in the highest degree, is not so foule a name as it deserues: a man to bestirre himselfe with the strength of his whole ende­uours, for that which cannot adde so much as a dram me to his happinesse, nay which may quickly hazard him in the prin­cipall, and in the meane time to put that to an aduenture which concernes the eternall good of his soule and body, can wee de­uise what one name to giue it which may serue to expresse the grossenesse of it as it is? vnder­stand yee vnwise among the people, and ye fooles when will you be wise? with what charme might a man deuise to coniure [Page 26] out this retch-lesse and vnwor­thy spirit, which makes Hell to enlarge it selfe, by daily carry­ing headlong into it such a world of soules. Let me entreat you, to doe your selues euery one that right, as to consider your selues concerning this, to see whether this bee not your very fault, that you faile in care for the things that concerne the Kingdome of God, and that in you a base hungry care, for terrene commodities, doth euen eate vp and deuoure, the care of hea­uenly things, euen as the leane Kine, in Pharaohs dreame swal­lowed vp the fat Gen. 41.20., and if it be so, then, say not to me as Ahab to Eliah, hast thou found mee ô mine enemie? but rather as Dauid did to Abigail, Blessed bee the Lord God of Israel which hath sent thee this day to reproue me 1 Sam. 25 32.. Behold I [Page 27] am here present before God, to heare whatsoeuer thou hast to say vnto me from God, for the speedy reforming of this great neglect. And so I come to the second thing in my Vse; the Ex­hortation; And here, I could wish, that I had some speciall gift and power to perswade, and that some such law of grace were in my lips, that I might be among you this day as was Bar­nabas at Antioch Act 11.23, vpon whose words of exhortation much peo­ple ioyned themselues vnto the Lord. And yet is it not strange and pittifull, that in such a case as this is, a man should so much neede a perswasiue facultie? It were wonderful, if there needed much Rhetorique, to worke a sicke man, to be willing to haue health, a poore man to bee wil­ling to be made rich, a condem­ned [Page 28] man to bee willing to receiue a pardon; And yet such an auersnes is in our nature vn­to good, and so senselesse are we of the best things, that a Prea­cher in his meditations, is in no one thing driuen to so great a straite, as to find out arguments and motiues, such as may bee forcible inough to worke vs to this, that we would bee saued; and that we would embrace the offer of a kingdome. If thou knewest (said Christ to the wo­man at the well) the gift of God Ioh: 4.10., and so if wee were aware of the worth of that which is tendred to vs, and how much the hap­pinesse of the soule exceedeth all things else; a few words should perswade vs, Preachers should haue small neede to importune vs, and call to vs as Paul to them at Listra, O men why do ye these [Page 29] things Act. 14 15., O yee house of Israel why will ye die Ezek. 18.31., nay we would neuer leaue pressing and vrging the ministers of God with that que­stion of the perplexed Iaylor Sirs, what must we do to be saued Act. 16.30.. Let vs therefore bee stirred vp, I beseech you, on all hands con­cerning this; you that haue bin vtterly carelesse herein, & haue scarse bestowed one earnest thought vpon the things that concerne your soules, beginne now at the last to be more adui­sed, do not any longer leaue this businesse to an hazard, as if it were a matter of nothing to bee damned; Betwixt the not fin­ding of this Kingdome and the falling irrecouerablie into the Kingdome of eternall darknes, with the Deuill and his Angels, there is no third. And you that haue bestowed some care this [Page 30] way, be perswaded to be ielous ouer your care, that it hath not beene so earnest, so constant, so intentiue as it ought to be, learn now from hence foorth to dou­ble your care; and know that vnlesse you be well acquainted with this, what a deale of busi­nesse, what inquiry, what stri­uing doth accompany religion, you are yet farre from the king­dome of God. He that cannot say out of personall experience, what an hard & laborious taske it is to be a Christian, hee shall neuer make me belieue that he hath any thing in him, saue a forme of godlinesse. Seeking re­quires a care and an endeuour more then ordinary. Redeeme we as much time as possibly we may for this one thing, let vs a­bridge our selues rather in our outward profits and the pursuit [Page 31] of them, let vs rather want op­portunities for our sports, let all other things go to wrack rather then this one businesse should not be forwarded. Fie vpon it that so base a spirit should pos­sesse men, that they should haue more minde to be slaues to the world, and seruants to vile affe­ctions then to bee Heires of a kingdome. And thus is the se­cond thing in my Vse, the ex­hortation; of which because I conceiue some hope in the mer­cy of God, that it shall not vt­terly bee in vaine, therefore I now come to the third thing, the direction. To exhort to seeking and not to instruct how to seeke, were vnprofitable; My direction therfore shal be reach­ed out to two things, 1. Where to seeke this kingdome, this righteousnesse. 2. How to know [Page 32] and bee assured that wee haue found it. These two things I trust of your selues and out of your owne reason you will con­ceiue to be very vsefull, and of great necessitie, so that I shall not neede to perswade you to attention touching them. If you are affected with the loue of the commodity spoken of hi­therto, you will bee glad to vn­derstand where to inquire it and how to bee resolued, that you haue attained it. Concerning the first, Where to seeke the kingdome of God & his righte­ousnes. where this Kingdome, this righteousnes must be sought: both the one and the other must be sought in the preaching of the Gospell, which is proued by this that the Gospell is called the Gospell of the kingdome Math. 4.23., be­cause it declares both the nature of this kingdome and the way leading to it; & then Paul giues [Page 33] this as a reason, why hee was not ashamed of the Gospell of Christ; because by it the righte­ousnes of God is reuealed Rom. 1.16.17.. which two texts (not to insist vpon any more) shew plainely that hee who aimes at the Kingdome of God, and at the righteousnesse of God, must seeke it in the Gospel. The dispensation of this Gospel, God hath committed to his Ministers; It is their office like Iohn-Baptist, to prepare by repen­tance to a kingdome Math. 3.2, and to de­clare to a man his righteousnesse Iob. 33.23., viz. how being vile in himselfe, he may stand and be presented righte­ous before God. These things are plaine: God entending to call his elect out of the power of darknesse into the kingdome of his deare sonne, hath appointed Pastors and Teachers for their ga­thering Eph. 4.11.12., and meaning to make [Page 34] them to become the righteousnes of God through Christ hath sent thē as Embassadors to beseech, to pray, to treat with them in this busi­nesse 2 Cor. 3 24.25., Behold then art thou perswaded to seeke the kingdome of God and his righteousnesse, ei­ther seeke it in the preaching of the word, or else there is no hope for thee to obtaine it. when I mention this meanes, I exclude not prayer (as some ac­count those that are so much for preaching to be enemies vn­to prayer) I shut not out the sa­crament, I perswade not a neg­lect of reading, nay I intend and inioyne these rather; No hope of good and comfort by a Prea­cher, had he the tongue of men and Angells, if there bee not ioyned, Prayer to prepare to preaching, & to be as the shew­ers vpon the mowne grasse, af­ter [Page 35] preaching: Sacraments to seale vp the comfort, which is got by preaching: reading and meditation to confirme and di­gest that knowledge which is deriued through preaching, these thinges must not bee seue­red: God hath ioyned them, & man may not sunder them. But whosoeuer he is, that thinkes he may well enough finde out the kingdom of God and his righteous­nesse in the neglect or disregard of the word preached, accoun­ting that of no simple necessitie to that end, and so neuer striues to enioy it, when hee wants it, nor cares to make the best vse of it when hee enioyeth it, let that man make what shew hee will of deuotion, of respect to prayer, of honor to the Sacra­ment, of reuerence to reading, he doth vtterly beguile his own [Page 36] soule, & shall be but as Solomons sluggard, who lusteth, but his soule hath nought Pro. 13.4., or as the Prophets hungry dreamer, who in a dreame is eating, but is emptie when hee a­wakes Es. 29.8. Lact. l. 3. cap. 28.; it was truely deliuered of him who said that it is impossi­ble to finde out that which is sought by a wrong way, and I am sure the mouth of the Lord hath sanctified besides this no way, but of this I may boldly say this is the way, walke in it, and you shall finde rest to your soules; and against the forsakers of this path, I may as boldly denounce that of the Psalm; such as do turne aside by their crooked waies them shall the Lord leade with the wor­kers of iniquitie Ps. 125.5. , they do but waite vpon lying vanities and forsake their owne mercy Ioh. 2.8.. And this for the first thing in the direction; where to seeke. Now for the [Page 37] next, how wee may know that wee haue found, and that our labour in seeking hath not been in vaine. Touching the kingdom of God first: How a man may know he hath found the king­dome of God and his righte­ousnesse. this is a sure testimo­nie and a certain euidence that a man hath found it. A King­dome erected in a mans owne brest; I taught before how all that are admitted into this king­dome, are Kings themselues; that oyle of gladnesse which was poured vpon Christ by which he was made the King o­uer Gods elect, is like the oyle poured vpon Aaron, which streamed thence to his beard, & to the skirts of his garments, so is that dispersed from him (the head) vnto al his members; and they are partakers with him of his royall dignity; and are Kings not only in respect of tri­umphing with him, ouer Sa­than, [Page 38] but in respect of a con­quest they haue ouer thēselues, their flesh with the affections and lusts being crucified, and they hauing by the power of Gods spirit gotten some com­mand and mastery ouer their owne hearts. Euery man natu­rally is a seruant vnto lusts Tit. 3.3., and yeelding obedience vnto sinne, in the concupiscence thereof, & is a slaue vnto vile affections. Hee that is brought within the compasse of this kingdome by the power of the Gospell, is in some measure discharged from this seruitude ( for where the spi­rit of God is, there is liberty 2. Cor. 3.17.) and though he bee not straight way come to that absolutenesse of soueragnety ouer himselfe, that there is in him no rebellion of the law of his flesh against God, yet, he maintaineth a continuall [Page 39] and an implacable war against his own corruptions; so that by that meanes, as it is said of the house of Saul and Dauid, there was long warre betwixt the two, but Dauid waxed stronger and the house of Saul waxed weaker 2 Sam. 3.1., so the old man, continually decaieth, and the new man, becomes more potent. Here then, hast thou beene a long and a diligent seeker of the Kingdome of God, by dependance vpon the Gospell of the kingdome, and wouldest thou know, whether thou hast found that which thou inten­dest, and so maist with comfort say with Deborah, to thy selfe, O my soule thou hast marched vali­antly; see and inquire into thy selfe, how thou canst rule thy thoughts, thy will, thy affecti­ons, by the word of God, and by the spirit of God. It may be [Page 40] in many things thou failest, but here is the question; art thou dragged and drawne into euill as a captiue or dost thou follow as a willing Seruant? Canst thou truely say before God with whom there is no dissembling, that the euill thou doest is that which thou wouldest not doe, and which thy heart is cleane a­gainst, and for which thou car­riest a kinde of indignation, a­gainst thy selfe, and art therfore still wrastling and combating with thine owne vnruly moti­ons, striuing if by any meanes thou maiest be able to ouerma­ster them, I say to thee the King­dome of God is within thee, and thou hast found the thing which thou hast sought for. Other­wise, if thou bee a seruant vnto thine own lusts, and art willing­ly & desirously taking thought [Page 41] for the stesh to content it, so that thine owne corruption is no burthen to thee, thou main­tainest no quarrell against it, thou contendest not with it, I say to thee, thou art a stranger from this kingdome: thou art a vassall of Sathan: and all thy profession of religion is but meere hypocrisie. I haue giuen thee a marke, one of many, by which thou maiest know whe­ther thou hast found that King­dome. Let mee deliuer thee an other, by which thou maist vn­derstand whether thou hast found the righteousnes of God yea or no. I could here insist vpon that perpetuall companion of being accepted righteous before God, through Christ, w ^ch is cal­led Rom. 5.1. peace towards God; by which is meant inward comfort in the assurance of reconciliation with [Page 42] God through Iesus Christ. But I commend this rather now for breuities sake; viz. that the king­dome of God lookes two wayes; to God and to man: to God, so as there it presents a man fault­lesse in his sight; to men, so as it makes a man like Zachariah and Elizabeth in the eie of the world to liue without reproofe Luk. 1.6.: what is that? to liue without iust chal­lenge; I say iust challenge; for the most blamelesse, are liable to vniust exceptions: Cruell witnesses rise vp, who lay to their charge, things which they neuer knew: but yet hee which hath found the righteousnes of God (such is the inseparable v­nion betwixt iustification and sanctification) liues so, and by the grace of God, so hath his conuersation in the world, that he is not found to liue in the or­dinarie [Page 43] practise of any one knowne speciall sinne. Let eue­ry one therefore that would know touching himselfe, whe­ther hee hath obtained to that righteousnesse by which a Sin­ner is acquitted before the Tri­bunall seate of God; inquire in­to himselfe for this, whether out of conscience towards God and in desire to adorne the doctrine of God, and to saue it from be­ing ill spoken of; hee careth to walke in the waies of righteousnesse before men; Hee who bindes himselfe to such a cir­cumspect walking, as that hee may keepe himselfe vnspotted of the world, and may shine like a light in these naughtie times, that man hath found the righteousnesse of God. He that is altogether dissolute, walking in the waies of his owne heart, or [Page 44] else contents himselfe with a for­mall cariage, thinking (as the most doe) that it is not good to be too precise, and so vnder a color thereof takes ordinary li­berty to himselfe in some things, which are not iustifia­ble; that man is yet in his sins, and hee is no other then a loth­some sinner in the sight of God. And thus I haue at last ended this vse, and so the first point touching the substance of the duty giuen in charge seeke yee first the kingdome of God and his righteousnesse.

The next is touching the manner or order of seeking: Seeke it first. Concerning which, this is the Doctrine.

Doct: 2. That the matters of God, apper­taining to his glory and the saluati­on of our owne soules, ought in all things to haue the preheminence.

[Page 45] Seeke first; This before all things, this aboue all things. The trueth hereof shall best appeare, if wee take view of it on this fashion, viz. That heauenly things ought to be first in each mans life, first in ech day, and first in euery busines. First in each mans life. Remember thy Creator in the daies of thy youth Eccl. 12.1 . It is good for a man to haue borne the yoke in his youth Lam. 3.27, euen a child must bee taught the trade of his way Pro. 22.6. Was it not commenda­ble in Iosiah that his heart was vpright before the Lord, when he was but eight yeares old 2. King: 22.1.2.? was it not well that Timothy was trai­ned vp in the knowledge of the Scripture from a childe 2. Tim. 3.15? If the first fruits be holy, is there not hope, that the whole lumpe will be so Rom 11.16.. Haue you neuer heard of that obseruation, touching Aa­rons rod, that it was of an Al­mond [Page 46] tree, and an Almond tree as appeares by Ier. 1.11.12. is of the trees which do first put out: he that will be for Gods purpo­ses must beginne to blow and bud betimes. A base thing to reserue the yeeres for the Lord, in which a man shall say, I haue no pleasure in them. The put­ting off till then, is ordinarilie punished either with a not ca­ring to seeke, or with a not pre­uailing to finde.

2. It must bee first in each day. In the morning I will direct me vn­to thee Psal. 5.3., I preuented the morning light, and cried for I waited on thy word Psal. 119.147.. It is good to consecrate a mans first awaking vnto God. Religious thoughts first let into the heart of a Christian in the morning will keep it in the bet­ter tune all the day. Drunkards rise early to follow drunkennesse Is. 5.11., [Page 47] and euil men imagine wickednes on their beds that as soone as the morning light is come they may pra­ctise it Mic: 2.1.. As they giue their first endeauours to the Deuill, so should Gods seruants deuote & diuert their first and their fresh­est meditations to his glorie.

3. It must bee first in each bu­sinesse. Our Sauiour would none of him, that would doe something else before he would giue attendance vpon his ser­uice Luc. 9.61.62.. The Magistrate must make this the first in his functi­on: so Dauid comming to the crowne resolued to destroy all the wicked of the Land, and to cut off the Workers of iniquitie from the Citie of the Lord betimes Ps. 101.8.: and hee was ashamed of himselfe that he had beene so carefull of a conuenient house for his own estate, before hee had prouided [Page 48] a better place for the Arke of God to rest in 2. Sam. 7.2.. The Minister must make this first in his cal­ling, preferring Gods matters and his busines before the ad­uancement of his owne perso­nall affaires 2. Tim 2.4., nay before his owne life Act. 20.24.. The seruing of his own turne must not be his maine end in entering into that ser­uice, but that which the Apo­stle speakes of, euen that by all meanes he may saue some 1. Cor 9.22.. Hee that sets on with the Mastership and gouernment of a family, by entering into the state of Wed­locke must make this first in his proceeding. His first aime must be, as Gods in the first instituti­on of marriage, the encreasing of Gods kingdome, the ad­uancement of Gods glory, by a godly seede Mal 2.13. and that he may keepe his vessell in holines and in honor 1. Thes. 4.4. [Page 49] When lust and couetousnesse be the leaders, a mariage is like an heritage hastily gotten, the end whereof shall not bee blessed Pro: 20.21: In a worde it must bee thus in all things; for, whether ye eate or drinke or whatsoeuer ye do, do all to the glory of God 1. Cor: 10.31.. And is there not reason why it should bee thus! who by so good right may challenge the precedence, as God may? In him we liue & moue and haue our being Act. 17.28., is it not of him that wee are able to seeke, and to whom is all due if not to him from whom all comes? shall not hee haue the prime of our daies, the flower of our wit, the best and strength of all that is within vs, out of whose boun­tie we haue all, that we enioy? Well is it said, that God being the Ancient of daies, may pleade a kinde of seniority, and by it re­quire [Page 50] to be first serued. Then besides, the things that concern the eternall good and happines of the soule are our chiefest bu­sines, and the following & pro­curing of them, is the maine er­rand for which wee are come in­to this world. God sent no man into this world properly to mak himselfe rich, to come to honor, or to sate himselfe, with the va­nishing contentments of this life, but the end of euery mans comming into the world is, that by glorifying of God here, hee may lay vp in store a good foundation for the time to come. Now what man of or­dinarie vnderstanding, but if he iourney into any place, hee will be sure to doe that first which is of most moment? Suppose a man were occasioned to trauell vp to London, to the Terme vp­on [Page 51] on some triall of his estate, hap­pily he is requested being there to performe some kindnesses for others, and it may bee hee hath a meaning, to buy some such commodities as the place affords; but what doth he doe first, whereunto doth he princi­pally set himselfe, will hee not first attend that, for which hee vndertooke the iourney, resolu­ing to set that in some forwardnesse, before he stirreth so much as a foot about ought else, when that is once done, then if any leasure time fall out, hee will be­stow that vpon 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 [Page 52] of friends, or deliuerie of let­ters, or buying of trifles, or the like, falling into such a iourney as before I spake of; there is one maine imployment, and that concernes the soule, it is like a grand triall at the law whereon hangs a mans whole estate; Is it not now agreeing to wisedome, that this should bee first followed, and applied with the first endeauour, that so if a man bee ouertaken by time, if any of his errands bee left vnfinished, it may not be that, the not doing whereof, may turne to his vn­doing, and to his casting away for euer and euer? What should I labour to say more concer­ning this! Surely if matters of this kinde must bee sought and cared for at all, they must bee sought and cared for, and inten­ded first of all: and therefore [Page 53] forbearing to make any further discourse in so manifest a point, I will hasten to the Vse.

Here is matter inough for a large discourse; The Vse. it is euen inough to vexe the righteous soule of a Lot, to see what indignitie is of­fered to the things of God, and what folly is committed in re­iourning these important busi­nesses, into the hindermost place. To equall Hagar with Sarah is iniurious, but to giue Hagar the place and to make Sa­rah to come behind as an atten­dant is intolerable. What saith our Sauiour? Is the seruant that hath beene abroad all day at worke, bid sit downe and waited on, assoone as he is come home? Is he not commanded to attend first vpon his master and so to tarrie till his turne comes Luk. 17.5.? How angry was God with the peo­ple, [Page 54] who tooke their owne con­tentment first, in seeling them houses, before they took in hād the repairing of his house Hag. 1.4., and how was the Prophet to exclaim vpon those who were wont to offer the lame & the sick among their cattle for a sacrifice Mal. 1.8., as if any thing had bin good inough for God? These things are types and shadowes, of that base vsage w ^ch is to be seen in men towards God who seeme to account the very dregs & refuse of all to be good inough for him, of whom the best and the principall is not worthy. In steed of seeking the kingdom of God and his righteous­nes in the first part of life, what more vsuall then to prorogue & to put off this duty vntil the last act? That to which the dawning of a mans age is due, is posted off vntil the euening, men not con­sidering [Page 55] how that folly (which as Salomon saith Prouerb. 22.15.) is bound in the heart of a childe, will, if it be suffred to gather strength by continuance, prooue such a huge and vnruly lumpe, as will not soone bee ouermastered: hard is it to plucke vp that plant of corruption, which hath taken roote downewards. Me thinks when I espie an old man, that hath spent his younger daies in seeking of any thing rather then the thinges belonging to his soule, to bee to seeke how and which way to serue God aright and to be saued, hee is like one who hauing run out his youth in iollitie, is in the end put to his shifts and glad to begge for his liuing, when he is old. What a myserie, when one shall bring his hoare head in such extremi­tie to the graue? and farre grea­ter [Page 56] it is when one (through the iust hand of God) shall as hee hath liued in vanitie, so con­clude in impenitency, & go out of the world as blindly, as hee hath gone on in the world ad­uenturously. This is the issue mostly of shufling the things of God and of our soules from the right place. Well; next, for seek­ing the kingdome of God in euery day; I omit to vrge that which is best knowne to each mans owne soule, touching priuate communings with the Lord & lifting vp the heart constantly towards him euery morning; I doe note onely the thinges that are obuious and apparant. Let the most houses and families be a testimony how rare a thing it is to beginne the day with a see­king of the Lord by prayer. Surely if the Lord should send [Page 57] an Angell of his wrath into so many houses, as where this eui­dence of seeking the kingdome of God first doth want, I belieue it would fare with many townes as it did with Egypt, in the night that Israel did depart, not an house (saith the text) in which there was not one dead Exod. 12.30.. Think on it all you masters of Families for your parts, and if you bee faultie, thinke whether to neg­lect this, can bee to seeke Gods kingdome first, and resolue that there shall not a day passe more before you do reforme it. Gods curse attends you in whatsoe­uer you put your hands vnto if you leaue out this. Well, what say we to seeking this kingdome, first in euery businesse? Let me be­ginne with you Magistrates; whereto doe you principally & mainely leuell your authoritie? [Page 58] I cannot accuse you in particu­lar, but this is the generall guise, vpholding of credit, aduancing of profit, pleasuring of friends, spiting of opposites, such things as those march in the foremost rancke, it is well if any thing, that concernes God and his ser­uice, come in dropping at the later end; happily for forme & custome, or to get a name or to satisfie the importunity of a Preacher, some little matter is done that way: but where is he that makes this his first & chiefe busines? For one such Magi­strate as Nehemiah that will lay all at the stake, that God may bee glorified by his gouern­ment, an hundred such as Gallio, that do not care for such thingsc. There is as much iniurie offered to God, in our busines of the ministery. Many an one there [Page 59] is amongst vs, who if hee were demanded, friend why camest thou hither? what first moued thee to become a Minister? I be­lieue if he should tell (as we say) Gods truth, hee must confesse, it was more to liue then to la­bour, rather to gather sheaues into his owne barne, then to fill vp the Lords Garner; Surely that which hath the chiefetie in a mans desire, will preuaile most in his endeauour, hee that is more busie to feather his owne nest, then to draw the people of Christ, as so many chickens vn­der his winges, it cannot bee thought that in his putting his hand to the Lords plough, hee sought for his righteousnes and his kingdome first of all. What should I say of other callings & of other businesses; what thinke wee (because of the present oc­casion, [Page 60] of marriage busines) what if a man should presse vp­on all here that are married, & in particular vpon the now newly married, what was the first sought for matter in our se­uerall choyces? what was the first question? what was the first inquiry? was it goods, or good­nesse, was it with what religion is the woman endewed, or with what portion is shee endowed? surely that which most mooues both parents in their direction and parties to bee married in their election, is rather portion and proportion, then sinceritie of heart and well grounded pie­tie towards God. Hence comes that roote of bitternesse which groweth vp betwixt the most couples; where religion was not the first motioner, the issue of the mariage without great [Page 61] repentance can neuer bee com­fortable. A wofull thing, a wo­man to haue a Husband, that cannot dwell with her as a man of knowledge: a lamentable thing a man to haue a Wife, whom hee cannot comfortablie loue not only as a woman, but as an Heire together with him of the grace of life. I will con­clude this vse. It is not inough you see that wee take care for heauen, but we must giue it our first, our best, our strongest care. I wish this to you all that heare me, but especially let mee com­mend it to those whose nuptials we are here met together to so­lemnize; you are both younge, and as your education hath bin, I trust, in the feare of God, so be sure stil to consecrate these your first and flourishing daies to Gods glory, and to the things [Page 62] which concerne your soules. Be not now first for profit and de­light meaning to reserue your grauer yeares for grauer mat­ters. You know not what a day may bring foorth; euen childe­hood and youth are vanitie; and for euery particular day remem­ber to beginne it priuately with the Lord, and if God giue you a familie let all your businesses take their beginning at some such ioint seruice, as may wit­nesse for you that the glory of God and the pleasing of him is your chiefest aime. If euer God shall raise you to some higher place, in which to gouerne publikely, then call to mind the precept giuen you on your ma­riage day, and binde your selfe to be more for Gods glory and for the vpholding of his honor, then for any other respect what­soeuer; [Page 63] and if you haue failed in your proceedings hitherto, not being so carefull, touching the religion either of other as was fit, desire God that it may not be layed to your charge, and stir vp your selues to make a kinde of recompence therein by a constant care more to seeke and more to esteeme a dramme of grace and a mite of sinceritie, then all that euer else the world is able to afford you. And the more to encourage you to this; I come from the first part of my text, the charge, to the second, the discharge And al these things shall be added vnto you.

The plaine point of Doctrine thus stands. Doct: 3. That they which la­bour and seeke for heauenly things, shall not be left vnsupplied of earth­ly things. Here is a stirre (saith our Sauiour) for the things of [Page 64] the world, and you lay about you, as if the dust of the earth, should not suffice for euery man to take an handfull, and all your drift is, that you may haue inough for present maintenance; Behold I will shew you a more excellent way, I preach ordinarily to you of a kingdome, I tell you of the righteousnes of God, seek you that in such sort and maner as you ought; Lo, all these things wil come in of themselues, it may be not in the measure you would; but in such a proportion, as your hea­uenly father knowes to be conueni­ent. Look as the shadow follow­eth a man stil, which turneth his face toward the Sunne, so these things neuer but attend vpon those that set their thoughts vp­on heauenly things. What a world is there for this in holy Scripture? God long ago made a promise vnto Abraham, that if [Page 67] he would walke with him and be vpright (which is all one with that seeking here made mention of,) he would be a God to him, and to his seede after him Gen. 17.7.. Now how can a man be left destitute whose God the Lord is? who both knowes ones need (for all things are naked and open vnto his eyes Heb. 4.13.) and is all-sufficient; The earth is his and all that therein is Ps. 24.1., and whose loue passeth the loue of naturall parents? It is possi­ble for a woman to forget her child, and not to haue compassion on the Sonne of her wombe, but hee cannot forget Is 49.15., his compassions faile not Lam. 3.22.. The like promise was after renued vnto Ioshua chap. 1. 5., and the Apostle teacheth euery be­leeuer to account himselfe to haue an interest in it Heb. 13.5, 6., I will not faile thee nor forsake thee. How often doe we read such things [Page 68] as these: The eye of the Lord is vpon them that feare him, and vp­on them that trust in his mercy, to deliuer their soules from death, and to preserue them in famine Ps. 33.18, 19.. The Lyons do lack & suffer hunger, but they which seeke the Lord, shall wāt nothing that is good Psal. 34.10.. No good thing shall he withhold from them that walke vprightly Ps. 84.11.. The Lord will not famish the soule of the righteous Prou. 10.3.. The good man shall giue inheritance vnto his childrens children Pro. 13.22.. That speach of the prophet Habakkuk, three times repeated in the New Testament; The iust shall liue by his faith, Cap. 2. 4. hath reference as well to the life of the body in this world, as well as to the spirituall life of the soule. Faith is as it were, the liuely-hood of a Christian; It is the stocke whereon he liues, in­asmuch as it giueth him an assu­rance [Page 69] not to be cast off. Christ had a meaning to teach this, euen in the course and order of the Lords prayer, in setting that, of Hallowed be thy name, Thy kingdome come &c, before that concerning daily bread, that wee might build our expectation of being heard in the latter, vpon the truth of our desire for the former. And indeed if we enter into a due consideration of the point, we must needs acknow­ledge it to be a truth. He that seekes the kingdome of God and his righteousnesse, shall not misse of the end of his desire in that hea­uenly benefit. For God will ful­fill the desires of them that feare him Ps. 145.19.. If God will giue the more excellent, will he deny the things of lesser value? Fe are not saith Christ, your Fathers will is to giue you a kingdome Luc. 12.32.: will he [Page 70] who will bestow a kingdome, not bestow necessary comforts for the outward man? Will he who giues Christ, not giue with him all things also Ro. 8.32.? Whom thinke wee to be respected by God, he that seeks his kingdome, or the foules of the ayre, the beasts of the forrest, the lillies of the field, to day fresh, to morrow in the fornace? Surely the seekers of his kingdome, are his chiefe treasure Ps. 135.4. He delights in them Psal. 147.11.. He dwells with them Ioh. 14.23.. He keeps their bones Ps. 34 20, their haires Math 10.30. their feete 1. Sam. 2.9.. Consider then, He giues beasts foode, and the young Rauens that cry Ps 147.9, he lookes after the sparrowes Matt 10 29, he takes care for oxen 1. Cor. 9 9., he clotheth the grasse Mat. 6.30. How is it possible that hee should neglect those whom his soule loueth, yea for whose sakes euen Kings are reproued Psal. 106.14, and [Page 71] which are to him as the apple of his eye Zac 2 8.. Strange, but yet com­fortable are the euidences and examples which the Scripture affords of Gods prouiding for his in outward things. The Ra­uens first and last, at morning and euening brought bread and flesh to Elias 1 King. 17.; by him and for him God made that small por­tion of oyle and meale which the widdow had to last out to the end of the famine. He pro­uided strangely for the widdow of the prophet, when the cruell Creditor was come to take her sonnes to be his bondmen 2 King: 17.. He found [...] meanes for Iacob and his family in the dearth; he had sent a man before Psal. 105.17.. It is memorable which befell our Sauiour, and is doubtlesse written for our lear­ning. He was borne in a poore estate, his mother could finde [Page 72] no roome in the Inne, it seemes shee was in want, otherwise money would haue comman­ded more respect. The home­borne people (as it is likely) tooke no notice of her want. Now see how God, who is a God at a pinch, brought the Wise-men from farre, with their presents, Gold, incense, & myrhe Mat 2.11.. A notable example of Gods prouiding, when it is least expe­cted, and where there is the smallest likely hood. When Da­uid fled from Absolom and went for his life, and had small leasure to take prouision with him; see how God prouided, Shobi the sonne of Nahash, and Machir the sonne of Ammiel, and Barzelai brought wheat and barley & flower and beanes and parched corne 2. Sam. 17 27.. I remember what Christ said to his disciples, When as I sent you [Page 73] without bag and scrip, lacked ye any thing? and they said nothing Luc. 22.35.. What ment our Sauiour in fee­ding those miraculously that followed him from place to place to heare his preaching, but to giue assurance thereby, that they which seeke heauen as they ought, shall neuer be forsa­ken here on earth; they shall neuer be oppressed with wants for their bodies, who are care­full to make prouision for their soules. But now this doctrine may seeme not to be generally and vniuersally true without ex­ception. For many deare chil­dren of God, and many forward men in religion, haue beene and are in great want, and may so be, as is gatherable out of the pa­rable of Lazarus Luc. 16., who would haue beene glad of a few crums, or to haue licked a trencher; [Page 74] and, I do not see saith the world­ling, any of them all a penny the richer, for all their earnest­nes. It is answered. The mat­ter and point vndertaken here to be proued, is not, that they which seeke the kingdome of God and his righteousnes, shall neuer be poore, shall neuer be scant­ed for outward things, shall ne­uer be brought euen to a mor­sell of bread. I know how the prophets of God were glad of bread and water in a hole vnder ground, when the prophets of Baal were fed at Iezabels table 1. King. 18.4, 19.. Many deare seruants of God, doe with Michaiah feed vpon the bread and water of affliction; when as they who walke on in their sinnes, drinke wine in boules, eat the lambes of the flocke, and the calues out of the stall, and haue as much as heart [Page 75] can wish. So the poore Iewes in Shusan were in perplexity, when the King and Haman sate drinking in the Palace Hest 3.15.; and diuers of the Lords worthies were destitute and afflicted Heb. 11.37.. But here is that, which is hence proued, that he whose heart is set to seeke the kingdome of God first and his righ­teousnes, though he may be af­flicted, yet he cannot be strait­ned, though he may be in po­uerty, yet he cannot be ouer­come of pouerty; though he may be cast downe, yet he shall not pe­rish 2. Cor. 4.8, 9., he shall neuer be left com­fortles Ioh. 14.18., he shall alwaies haue a secret comfort to sweeten all his outward burdens. When hee hath a small proportion, hee shall be taught how to want Phil 4.12, he shall euer eat to the contentati­on of his minde Prou. 13.25.. His little, his pulse, his dinner of green herbes, [Page 76] shall rellish better with him then their plenty, to whom euery day is a day of slaughter, Gods countenance being lift vp ouer him puts more ioy into his heart, then the smalnes of his portion can giue discourage­ment. Once he is sure he shall haue inough for the present, I meane inough for the necessity of nature, and comfort with it, and greater plenty when the Lord doth see it to be more ex­pedient. Thus then wee must vnderstand it. All these things shall be ministred vnto you, foode, rayment &c. Christ meaneth not, that God will cloth euery such one in silke, or feede him with dainties, or giue him a house of Cedar with pillars of marble to inhabite in, but hee will measure him such a portiō of these, as he shall know to be [Page 77] expedient, and euen the scantest portion shall be sweetned with the gracious feeling of his fa­uour. Thus is the doctrine. Vse.

Mee thinks in this point I should haue euery mans atten­tion. Who would not be glad to heare of such a stocke for his maintenance here in the world, as shall neuer bee consumed. Euery man affecteth perpetui­ties. He who hath a lease for yeeres thinkes himselfe well; he who hath an estate for his owne life and his childs is in his owne opinion better; but hee who hath got the fee simple estate, hee (he imagineth) needes not care. These be things whereon men build their hopes, but (alas) is it not possible that for all this a man may fall into an extremi­ty? what though a man hath ioyned house to house, and field [Page 78] to field, vntill there be no room? what though his grounds bring forth fruit plenteously, his barnes bee filled with abun­dance, his sheepe yeeld out thousands and ten thousands in the streets? what if hee haue so much stocke, so many ships tra­ding here and there, so much cer­taine comming in; what though in a word he were as rich as Cō ­stantine the Emperor, of whom Austen reports, De Ciuit. Dei l. 5 cap. 25. that God had fil­led him with so many and so great earthly commodities, that no man might dare to wish the like; is such an estate so fenced in, or so esta­blished by any perpetuall de­cree that it cannot be dissolued? Is not the trust in these things like the house of a spider Iob 18.14., which though it doe take hold vpon the rafters, yet is sodenly swept downe with a broome. The Lord some­times [Page 79] looseth the coller of Kings & powreth contempt vpon Princes Iob 12.18, and sweepes away euen great houses, as a man sweepes away dung till all be gone 1. King. 14.10.. All the wi­sest Lawyers in a kingdom can­not deuise how to secure a man for hereafter. See here a new lesson how to be made sure of meate and drinke and clothing while we liue. Here is a portion like that which the King of Babel gaue to Iehoiachim, a continuall portion, euery day a certaine, all the daies of his life vntill he died Ier. 52.34.; Seeke yee first the kingdom of God &c. This deed was drawne vp in heauen, engrossed by the pen of the Euangelist in the gospell, sealed by the bloud of the Lord Iesus, who witnessed a good cō ­fession vnder Pontius Pilate, who neuer yet did, neither euer will beare witnes to a falshood, and [Page 80] 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 haue sealed their leases, how pretious be their e­uidences and tenures of land, how safely they are kept that they may not bee embelezed? How all you Merchants reioyce at the safe arriuall of a ship, & at the report of a boone voyage? how secure begin we to be in our thoughts, when we see som what vnder hand; why should we not with ioy lay it vp in the midst of our hearts, which shall secure vs of a better portion, then the greatest King of the earth is a­ble to bestow? If the King should giue thee a pension or annuity out of his Exchequer for thy life it were much, yet be­cause of it thou canst not surely [Page 81] say, thou shalt not want. This pro­mise cannot misse, his word who made it doth endure for euer, be­cause himselfe liueth euer to make good his word, and it is impossible for him to deny himselfe. And here see (I pray you) how far the thoghts of God are differing from our thoughts, and his waies from our waies. Mens common thoughts are that if religion should be thus cared for before all other things; if they should prefer matters appertaining therevnto before things of this pre­sent life, it were the next way for them to be quite vndone. For what is mens ordinary reason, why they doe redeeme so little time from the world for holy purposes, and why they take so much euen of the Lords day to giue vnto themselues? Is it not this, else (say they) we can­not liue? Hence is it that the kingdom of God which ought to bee first [Page 82] sought, is (as I haue shewed) cast backe into the lowest place. Men thinke it wisdome first to be sure of the world, before they looke after heauen; first prouide for the body, then for the soule; first seeke an e­state here, then cast for an estate hereafter. This is the common course: wherevpon it is that there bee many who haue liued long in the world, and haue laboured hard, and toyled infinitely to get a porti­on in the world, are yet ignorant which way to seeke for the kingdome of God; nay they haue scarse so much as a thought of it, or a con­ceit or knowledge, what it meanes: What is the kingdome of God, what is the righteousnes of God, how many old men, how many rich men, how many painfull men, who haue euen worne out themselues with catch­ing for the world, if they were put vnto it, know not what to answer? [Page 83] Let vs yet at the last all of vs, and you especially, for whose sakes prin­cipally this daies labour is, learne this wisdome, from the God of wis­dome, out of the booke of wisdom, which is able to make vs wise vnto saluation. Begin we not still at the wrong end; first the world, then heauen; first gaine, then godlines; first riches, then religion; first the backe and the belly, and then the soule; but let vs take the true course both for contentment here, and for saluation hereafter: make it your first care, your chiefe care, and in comparison your onely care, how to become members of Gods king­dome, how to attaine to that righte­ousnes without which the kingdome cannot be enjoyed; Either we must deny the truth of God speaking in his word, and say that he feedes and foades vs of with vaine words not to be beleeued, or els yeeld this to [Page 84] 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 gaine to a mans soule. This is that wealth, which (as one saith) can nei­ther be betrayed nor lost. He who hath it not is a miserable and an accursed begger in the midst of abundance, and he who hath but as much of it as a graine of musterd-seede is an absolute rich man, euen when hee hath nothing. The world will not beleeue this, yet is wisdom iustified of her children. They which are after the flesh sauour the things of the flesh, & they which are after the spirit the things of the spirit Ro. 8.5..