The Christian arte of thriving, whereby a man may become rich to God, or, A sermon vpon Matth.6.33 preached by the right reuerend father in God, George, Lord Bishop of Derry.

THE CHRISTIAN ARTE OF THRIVING . MATH. 6. 33. But seeke yee first the Kingdome of God , and his righteousnesse ; and all these things shall bee added vnto you .

THe very foundation of a Christian conuersation , is a right perswasion concerning our happinesse . This therefore being a matter of so great consequence , our Sauiour Christ endeuoureth in the latter part of this Chapter , to rectifie our iudgements therein : shewing both wherein wee are not to repose our felicity , and also wherein we are to place our happinesse . Lay not vp ( saith he ) treasures to your selues on earth ; that is , place not Vers. 19 , 20. your treasure , your chiefest good , your happinesse in any earthly things , which are transitory and momentany ; but lay vp your treasure , that is , place your happinesse and felicity in heauen , where perfect and eternall happinesse is onely to be found . For where your treasure is , there will your heart bee also : Vers. 21. that is , Whatsoeuer you esteeme your happinesse or chiefest good , on that your heart will bee set ; vnto that , your desires , your studies and endeuours will bee referred . If therefore your iudgement , which is the eye of your mind , bee sincere , Vers. 22. and iudge aright of your chiefest good ; the whole body ( as it were ) and course of your life and conuersation will be sutable thereunto . But if your eye Vers. 23. be euill , if you iudge peruersly of your happinesse , placing your chiefest good in earthly and worldly things : then will your conuersation bee worldly and wicked . As for example : If a man set his hart on pleasure , as his chiefest good , the whole frame of his life will bee voluptuous : if on riches , the whole course of his life will be couetous : if on honour and promotion , his whole carriage and deportment will bee ambitious . But if a man shall esteeme the eternall saluation of his soule , as his chiefest good : his life will be spirituall and religious , as hauing his conuersation in heauen . Now if Phil. 3. 20. any man shall thinke ( as it is to be feared , too many doe ) that he can take a wiser course , then that which our Sauiour prescribeth ; for he will place his treasure and happinesse both in heauen and in earth too : our Sauiour telleth him , that this cannot be : for this were to serue two masters that are Vers. 24. at variance . You cannot serue God and Mammon : you cannot be worldlings , and true Christians . You cannot prefix vnto your selues two supreme ends , which be repugnant one to the other . If therfore your heart be chiefly on the earth , then is not your happinesse in heauen .

Our Sauiour hauing laid this foundation concerning the supreme ends ; in the next place , hee giueth direction concerning the meanes deftinated and referred thereunto ; shewing , 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 vnto you , Take no thought for your Vers. 25. to 33. life , &c. And on the other side , as our happinesse is to be reposed in heauen : so we should first and principally seeke the Kingdome of God , and his righteousnesse . And if any shall demand , Alas , how then shall we liue , what course shall we take to thriue in this world ? Our Sauiour answereth , that if wee first seeke the Kingdome of God , and his righteousnesse , all these things shall be added vnto vs .

These words therefore containe two things : a Precept . Promise .

The precept is two-fold ; the one , Negatiue , which is but implied ; the other , Affirmatiue , which is expressed . The Negatiue , ( That we are not first to seeke the things on earth ) is implied partly in the aduersatiue coniunction But , which Luk. 12. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . presupposeth a Negation going before ; and partly , in the word First : for if wee are first to seeke the Kingdome of God , and his righteousnesse , then are we not first to seeke earthly things .

But heere it may be demanded , Whether our Sauiour Christ do forbid al care for the things of this life : for fo he may seeme , vers. 25. Wherefore I say vnto you , take no thought for your life , what you shall eate or drinke , or wherewith ye shall bee clothed : for if wee may not take thought for necessaries , then much lesse for superfluities . And Ioh. 6. 27. Labour not for the meate that perisheth , but labour for that which endureth vnto euerlasting life . I answere by a twofold distinction : First , that he forbiddeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( for so he speaketh , vers. 25. & 31. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so Phil. 4. 6. the immoderate , the carking , the distrustfull care , whereby the heart is diuided , ( as the word importeth ) and remoued from God : not the moderate and prouident 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 saluation : not the orderly care of earthly things , which is fubordinated to the glory of God , and our owne saluation , which seemeth to be implied both in this place , and in the 12. of Luke . For , sirst , seemeth to haue relation to a second : and therefore when hee biddeth vs , Primum relatiuè dicitur adsecundum . Nic. Lyr. Seeke first the Kingdome of God , hee doth not forbid , nay , he seemeth to imply , that in the second place , and in a secondary respect , we should seeke the things of this life : the former ( as Augustine saith ) vt bonum nostrum , the latter , vt necessarium De Serm. Dom. in monse . lib. 2. nostrum , necessarium autem propter illud bonum : the former , as our chiefe good ; the latter , as necessary helpes and supplies whilest we are in this life , as in the way towards happinesse . In the 12. of Luke hauing in like sort disswaded from worldly cares , in the 32. verse he saith : But rather seeke the kingdome of God : and so is the exhortation , Iohn 6. 27. to bee vnderstood comparatiuely , Labour not so much , or labour not chiefly for the meate that perisheth . For our Sauiour himselfe in this chapter hauing directed vs , first , after Gods glory , to seeke his kingdome and his righteousnes ; his kingdome in the second petition of the Lords Prayer , his righteousnes in the third : in the fourth petition he teacheth vs to aske , and by asking , to seeke the things of this life . And what we are to aske in prayer , we are to seeke and to labour for in our practice , and to endeuour in our liues , lest we may seeme to tempt God .

From the immoderate and preposterous care for the things of this life , our Sauiour disswadeth by two arguments ; the one , because all such care is vaine and superfluous ; the other , because it is heathenish and not beseeming Christians . That it is vaine , he proueth by foure reasons : first , à maiori , from the more , or greater . The life is more then the Vers. 25. meate , and the body then rayment : therefore he that gaue the life , will prouide food to sustaine it ; and he that prouided the body , will giue rayment to clothe it , namely , to them that moderately and orderly seeke it .

The second and fourth , à minori , from the Vers. 26. lesse . God feedeth the Fowles without their carefulnesse ; Vers. 28 , 29 , 30. and doth not onely clothe , but also adorne the Lillyes of the field , which are of no value in comparison of men . Which as they were made for mans vse , so are they supplied with necessaries for mans sake . If therefore God prouide for them , how much more will he prouide for vs , if we shall depend vpon his prouidence in the moderate vse Vers. 27. of lawfull meanes ? 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 vaine and idle thing for a man to carke and care for the increase of his stature ; so likewise for the aduancement of his state aboue 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 doe not know God , nor Vers. 32. acknowledge his prouidence , seeke immoderately and preposterously after these things . But you must not be like vnto them , as before hee had said . Secondly , it becommeth Christians , who haue a heauenly Vers. 8. Father , which knoweth what is needfull and expedient for vs better then our selues , to cast their care vpon him , and to depend vpon his Fatherly prouidence . Children that haue wise , louing and able parents , doe not vse to take thought for their foode and rayment , or other necessaries , but depend vpon the prouident care of their naturall Parents . How much more ought we , who are the children of God , to depend vpon the prouidence of our heauenly Father ? For if earthly Parents doe know to giue good things to their children ; Math. 7 11. how much more will our heauenly Father giue good things to them that aske him ? who in loue , wisdome and power doth infinitely more excell earthly Parents , then the heauens exceede the earth .

But this argument , that God is our Father , may yet further be enforced . Is God our Father in Christ ? then hath he giuen his owne Sonne forvs , that by him we might be made the sonnes of God . If therefore ( as the Apostle argueth ) God hath so loued vs , that he spared not his onely begotten Rom. 8. 32. sonne , but gaue him ouer vnto death for vs ; how shall not he with him giue vs all things that are needfull and expedient for vs ? Againe , is God our Father ? then are we his sonnes : and if sonnes , then also heires , Rom. 8. 17. heires of God , and coheires with Christ ; and therefore to vs also belongeth that comfortable exhortation of our Sauiour Christ , Luke 12. 32. Feare not , little flocke , be not distracted with distrustfull Luk. 12. 32. care , or feare of want , it is your Fathers pleasure to giue you a Kingdome . For if God wil giue vs an heauenly and euerlasting Kingdom ; can we imagine that he will denie vnto vs the pettie commodities of this life ? So much of the negatiue precept or dehortation .

In the affirmatiue precept or exhortation , we are to note three things . The obiect , or thing to be sought , the dutie of seeking , the order and degree , first , The obiect is twofold , the Kingdome of God , and his righteousnes .

As touching the former : there are two kingdomes in the world ; the one of darkenes , the other of light . The former is the kingdome of Satan , who is called the Prince , yea , the god of this world , Ioh 12. 31. 2. Cor. 4. 4. Ephes. 2. 2. 2. Tim. 2. 26. who ruleth effectually in the children of disobedience , carrying them captiue to the obedience of his will : vnto this kingdom all men naturally , since the Fall of Adam , are subiect , and in that subiection doe remaine , vntill they bee translated into the Kingdome of God . The consideration whereof ought to moue all , that are not in the state of grace , earnestly and speedily to seeke the Kingdome of God . For vntill they belong to Gods Kingdome , they are subiects of the kingdome of Satan .

The Kingdome of God is twofold , Vniuersall . Speciall .

His vniuersall Kingdome is called the Kingdome of his power and prouidence . Of which it is said , Psalm . 103. 19. The Lord hath prepared his Throne in the Heauens , and his Kingdome ruleth ouer all : vnto this Kingdome all creatures whatsoeuer , be they neuer so rebellious , are subiect . For although in respect of their intent , they set themselues against the will of God ; yet in respect of the euent , they become ( though vnwittingly ) the instruments of God , to bring to passe his good purposes . Of this kingdome our Sauiour speaketh not in this place . Neither shall wee need to seeke it , but voluntarily to submit our selues vnto it , whereunto all creatures of necessity are subiect .

His speciall kingdome is that whereby hee ruleth ouer his Elect , who are not onely his kingdome , but his Family also , whereof one part is in heauen , which is the Church triumphant ; the other Ephes. 2. 19. Gal. 6. 10. on earth , which is the Church militant . In regard whereof the speciall kingdome of God hath two parts ; the kingdome of Glory , and the kingdome of Grace . The kingdome of Glory , to the Elect , is a state of Glory , and eternall happinesse in heauen ; where they hauing vnion with Christ , and by him communion and fellowship with the whole Trinity , enioy the chiefest good , which is God himselfe , in whose presence there is Psal. 16. 11. fulnesse of ioy , and at whose right hand are pleasures for euermore .

The kingdome of Grace , vnto the Elect , is a state of Grace , and by it , of happinesse begun in this life , standing in the meanes and degrees of saluation , wherein we hauing by the Spirit , vnion 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 hauing also communion with him in his merits , to our iustification , and in his grace and efficacy of his Spirit , to our sanctification , doe passe the time of our pilgrimage , as in his feare , so also in expectation of euerlasting happinesse . 1. Pet. 1. 17. Tit. 2. 13. The former kingdome is to bee sought as our supreme end , and absolute felicitie ; the latter , as the meanes destinated thereunto . Yet both as our happinesse : that , vt beatitudo patriae ; this , vt beatitudo viae ; that , as the happinesse comprehensorum , who are in actuall possession ; this , as the happinesse viatorum , who liue in expectation : and therfore both also are to be first sought : that , in intention , as the end ; this , in execution , as the meanes to the end . For whosoeuer desireth to be an inheritour of the Kingdome of Glory , where God vnto his Saints is all in all , must first bee a faithfull subiect in the Kingdome of Grace , wherin God ruleth in his Saints by his Word and Spirit .

But our Sauiour requireth vs to seeke , not only the Kingdome of God , but also his righteousnesse . Where perhaps it may seeme strange , that this addition is heere made , seeing righteousnes is included in the kingdome . For as the Apostle saith , the Kingdome of God standeth not in meate or drinke , or in other things appertaining to this life , Rom. 14 17. but in righteousnesse and peace , and ioy in the holy Ghost . Nothing therefore being idle and superfluous in the Word of God : we are to conceiue , that this addition , for more distinct explication , was needfull in respect of our corruption ; who would all of vs be thought to seeke Gods Kingdome ; whereas but few ( in comparison ) doe care for his righteousnesse , which notwithstanding is in execution and practice , first to be sought as the chiefe thing in the Kingdome of grace , ( the other two , viz. peace , and ioy , being the fruits and consequents Rom. 5. 1 , 2. therof ) and as the high way to the Kingdome of glory . Now the righteousnesse which we are to seeke , is not our owne , but his righteousnesse : as the Glosse hath obserued , Iustitiam dicit eius , vt per eum , non per vos iusti sitis : That wee may be righteous , not in and by our selues , but in and by him . For Christ , who knew no sinne , was 2. Cor. 5. 21. made sinne , that is , a sinner for vs , by imputation of our sinne vnto him , that we , who are sinners in our selues , might be made the righteousnesse of God in him , that is , righteous before God in him , by imputation of his righteousnesse vnto vs . The righteousnesse therefore , which we are to seeke , is not the righteousnesse , which is of the law , for that is called our righteousnesse : the which , if we shall seeke with the lewes , to be iustified thereby ; we Rom. 10. 3. shal with them misse of the righteousnes , which is of God . But it is the Euangelicall righteousnes , or that which is reuealed in the Gospell , which wee are commanded to seeke , which is called the righteousnes of God . The which , as it is the chiefe subiect of the Gospell , as the Apostle sheweth ; I am not ( saith he ) ashamed of the Gospell of Christ , for therein Rom. 1. 17. is the righteousnes of God reuealed : and againe , that we are not iustified by the righteousnes of the law , but by that righteousnes which without the law is Rom. 3. 21 , 22. reuealed in the Gospell , euen the righteousnes of God , which is by faith in Iesus Christ : so is it first and principally to be sought : and in comparison thereof , we are with the Apostle to esteeme our owne righteousnes , and whatsoeuer priuiledges we may seeme to haue by the law , as dung , as losse : that we may win Christ , and be found in him , not hauing our Phil. 3. 8 , 9 , 10. owne righteousnes , which is of the law ; but that which is through the faith of Christ , the righteousnes 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 conformable to his death . And this righteousnes is twofold , being either imputed through faith , or infused by the Spirit : the former , is the righteousnesse of iustification ; the latter , of sanctification . The former is called , the righteousnesse of God , not onely because it is from God , and accepted of him , as the latter ; but also because it is the righteousnesse of Christ , who is God : in which sence the blood of Christ is called the blood of God ; for Christ is called Iehouah our Act. 20. 28. Ier. 23. 6. righteousnesse : and he was giuen vnto vs of God , to be our righteousnesse . Not that we are iustified by 1. Cor. 1 30. the essentiall , or vncreated righteousnesse of the Deitie ( which was the error of Osiander , ) but because Christ , by whose righteousnesse we are iustified , is God . For to speake properly , we are iustified by that righteousnesse , which Christ performed in his humanitie , in the daies of his flesh , both passiue and actiue : whereupon the Apostle faith , that we are iustified by his blood , that is his passiue righteousnesse , and by his obedience , that is Rom. 5. 9. his actiue righteousnesse . 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 righteousnesse therefore , by which wee are iustified , is the righteousnesse of Christ , who is God , without vs , in him . The righteousnesse of sanctisication is in vs , from him : for of his fulnes we haue receiued grace for grace . For by the merit of Christ his obedience , death , and Ioh. 1. 16. resurrection apprehended by faith , and imputed vnto vs , we are iustified : and by the vertue , power and efficacy of the same obedience , death , and resurrection applied vnto vs by the holy Ghost , we are sanctified . The former is perfect , but not inherent : the latter is inherent , but not perfect . Therefore of iustification there are no degrees ; but of sanctification there are , according to the measure of grace receiued . By the former , we are intituled vnto Gods kingdome ; by the latter , we are fitted and prepared thereunto : for no vncleane thing can enter into the Kingdome of God . The former is the title whereby we claime our inheritance , the latter is the cognizance of those which are heires : therefore it is said , that by faith we receiue Act. 26. 18. and 20. 32. remission of sinnes , 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 righteousnes , though different in themselues , must concurre in the same subiect : and therefore we are to seeke the one , as well as the other ; and not like carnall gospellers , to be all for iustification , and nothing for sanctification . For Christ was giuen vnto vs of God , as well to bee our sanctification as our iustification : and out 1. Cor. 1. 30. of his side there issued , as well the water of ablution , 1. Iohn 5. 7. as the blood of redemption . Yea , he hath redeemed vs , as well from the dominion of sinne , as from the guilt of it . And therefore no man can be assured of his iustification , who is not in some measure sanctified . For God hath sworne , that whom he redeemeth , to them he will giue grace to worship him in holines and righteousnes . Whosoeuer Luk. 1. 73 , 74 , 75 2. Cor. 5. 17. Gal. 5. 24. Rom. 8. 1. is in Christ , is a new creature . Whosoeuer are Christs , they crucifie the flesh with the. lusts thereof , walking not after the flesh , but after the Spirit . And as the righteousnesse of sanctification is an vnseparable companion of iustification , in so much as no man is to be counted righteous , but he that doth righteousnesse : 1. Iohn 3. 7. so is it a necessary forerunner of glorification . Without holines no man shall see God : and , Vnlesse Heb. 12. 14. a man be borne againe , he cannot see the kingdome Ioh. 3. 3. of God . Knowye not that the vnrighteous shall not inherit the kingdome of God ? So much of the obiect . 1. Cor. 6. 9. Gal. 5. 21.

The dutie is to seeke : which word presupposeth a losse of those things , which we are commanded to seeke . For by sinne all of vs naturally are exiles from the Kingdome of glory , falne from a state of grace and happinesse , into a state of disobedience and misery , depriued of the glorious Image of God , wherein wee were created in true righteousnesse and holinesse , and haue got vnto our selues the ougly shape of Satan . In so much that our naturall and carnall wisedome is diuellish : the very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of our corrupt nature , the naturall Iam. 3. 15. inclination and disposition of our minds is not onely an enemy , but enmity against God . In Rom. 8. 7. which respect our Sauiour doubted not to say vnto Peter , Auant , Satan , for thou doest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mind , sauour , Math. 16. 23. affect not the things which be of God , but those that be of men . This our losse and misery is seriously to bee acknowledged , and bewailed of vs ; that by the acknowledgement and sense thereof , we may be stirred vp studiously to seeke the Kingdome of God , and the righteousnesse which wee haue lost . For Christ our Sauiour came to saue those which were lost , to redeeme captiues , to iustifie those , who by sinne were guilty of damnation , to sanctifie those which were defiled & polluted with sinne . Wherefore if we be not lost in our selues , we need not a Sauiour ; nor a Redeemer , if we be not captiues ; nor a Iustifier , if wee bee not guilty ; nor a Sanctifier , if we be not polluted ; neither shall wee seriously seeke the Kingdome of God , and his righteousnesse , if wee doe not truly acknowledge that we haue lost them .

Now this word Seeke , importeth a studious desire , care , and endeuour to find and to recouer that which we haue lost . The studious desire must bee expressed in hearty , earnest , and faithfull prayer vnto God . For what wee aske in prayer , wee doe seeke at the hands of God . Our care must shew it Math. 7. 7. selfe in a studious meditation , and serious purpose to vse all good meanes , and to auoid the impediments . Our endeuour must appeare in the carefull and diligent vsing of the means , and auoiding the impediments , and in doing whatsoeuer lieth in our power , and not to be wanting to our selues in any thing which we are able to performe . For wee are not so to cast the care of our saluation vpon God , that we should neglect it our selues . He Augustine . that made vs without vs , will not saue vs ( I speake of such as come to yeeres of discretion ) without our owne endeuours . For though in respect of some mens extraordinary calling , as also in regard of the first granting of the meanes of saluation , to those which before sate in darknesse , it be true , that God is found of them who sought him not ; yet , where the ordinary meanes of saluation are affoorded , men are bound to seeke God in his ordinances , and carefully to vse those meanes which God hath graciously vouchsafed . Neither haue any a promise that they shal find , vnlesse first they seeke .

Thus then wee are to seeke , the Kingdome of glory , and the eternall saluation of our soules . First , by begging this mercy at the hands of God , which he hath promised to them that call vpon him . Secondly , by seeking the Kingdome of Rom. 10. 13. Luk. 23. 42 , 43. grace , and his righteousnesse , as the meanes thercto ; that is , by an earnest desire , a serious care and a true endeuour , to attaine to the meanes and degrees of saluation in this life , viz. our Vocation , whereby wee are brought into his Kingdome ; our Iustification and Sanctification , whereby we are made partakers of his righteousnesse . Thirdly , by endeuoring and giuing all diligence to make our Election , Vocation , and Iustification sure vnto vs by the workes of Sanctification , that is , of piety and righteousnesse . For if we doe these things , an entrance shall abundantly bee ministred vnto vs , into the euerlasting Kingdome of 2. Pct. 1. 10 , 11. our Lord and Sauiour Iesus Christ . And to encourage vs carefully and diligently to seeke the Kingdome of God and his righteousnesse ; let vs remember , that hee which hath commanded vs to seeke , hath also promised that we shall finde . Math. 7. 7 , 8.

But the chiefe thing which we are to insist vpon , is the order and degree of seeking , required in the word first . For where we are enioyned to seek first the Kingdome of God , and his righteousnes , two things are implied . First , in order , before all other things , that is , in the first place : and first , in degree , aboue all other things , that is , chiefly and principally . As touching the former ; It may bee obiected , that in the Lords Prayer we are taught , to seeke first , not the Kingdome of God , or his righteousnesse , but the glory of God in the first Petition , his Kingdome in the second , and his righteousnes in the third . It is true indeed , that among all things whatsoeuer , the glory of God is first to be sought , as the supreme vniuersall end , whereunto our saluation it selfe is subordinated . But heere our Sauiour teacheth vs , what to seeke first , in bonis nostris , in those good things which appertaine vnto vs : and so our eternall saluation & happines is first to be sought , as our own chiefe good , and as the Philosophers call it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Now that we are first , and without any further delay , to seeke the Kingdome of God , and his righteousnesse , it appeareth , first by the commandement of God , not onely in this place , but elsewhere also in the Scriptures . Esa. 21. 12. If you Esa. 21. 12. will seeke , seeke , returne , come : for this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as we call it , importeth haste . As if hee had said , If yee will seeke the Lord indeed , seeke him without delay , returne by repentance , come by faith . Esa. 55. 6. Seeke the Lord whilest he may be found , and call vpon him whilest he is neere . Psalm . 95. To day if yee Psal. 95. 7. will heare his voyce , harden not your hearts , ( as they do , which delay to yeeld obedience to his Word ) but whilest it is called to day , euen to day , before Heb 3. and 4. to morrow , turne vnto him . And agreeable to the Canonicall Scriptures is that exhortation of the son of Syrach : Delay not ( saith he ) to turne vnto 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 destroied , & perish in the day of vegeance .

2 By the practice of the faithfull , and namely , Psal. 63. 1. of Dauid , who professeth , Psal. 63. 1. that early hee would seeke the Lord . And Psal. 27. 8. when the Lord said , Seeke yee my face , his heart made answere to God with this Eccho of a ready minde , Thy facc , Lord , will I seeke .

3 By other pregnant reasons , whereby is manifested the absurd folly of those , who put off their conuersion , and care of their saluation vntill their old age , or last sicknesse ; as if they meant to doe that last ( if euer they doe 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 vncertainty both of a longer life , and of repentance to bee attained after delay . For we haue no charter or lease of our liues , but are tenants at will : who must giue vp our soules into the hands of God , whensoeuer it shall please him to call them , hauing no assurance that we shall liue vntill to morrow . And therefore it were extreme folly to deferre our conuersion vnto God , or seeking of his Kingdome ( whereupon our saluation dependeth , ) though it were but vntill to morrow . But suppose we should liue so long as wee vainly promise to our selues ; what assurance haue 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 meanes of our saluation . But if we harden our hearts against those meanes , as those doe , which voluntarily delay their turning vnto God : what hope will there bee of our future conuersion , when the meanes ordained by God for our saluation , by our delay become a meanes of our obduration ; when the Word of God , which to the faithfull is the sauour of life vnto 2. Cor. 2. 16. life , through our default becommeth vnto vs the sauour of death vnto death ?

2 Againe , if we will not accept the grace of God , when it is offered , as daily he intreateth vs by his Ministers and Embassadours , that we would 2. Cor. 5. 20. be reconciled vnto him ; what assurance haue we , that hereafter wee shall haue so much grace as truely to desire it . Or if we seeme to desire , and to begge it at the hands of God , how can we promise to our selues , that if we will not heare God when hee speaketh vnto vs , hee should heare vs when we speake 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 heare ; therefore , when in their distresse they should call vpon him , he will not answere , neither will be found of them when they should seeke him . And to the same purpose the Prophet Zachary concludeth : Therefore it is come Zach. 7. 13. to passe , that as he cried , and they would not heare ; so they cried , and I would not heare , saith the Lord of Hosts .

3 Moreouer , God seemeth to deale with vs , as Popilius Lenas , the Romane Embassadour , dealt with King Antiochus , who giuing a dilatory answere Hieron . in Dan. 11. to his message , with his staffe he drew a circle about the King , and required him in the name of the Senate and people of Rome , to giue him a direct answere , before he came out of that circle . So the Lord hath inclosed vs 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 vs , when with Antiochus wee Iam. 4. 14. seeke delaies , before we come out of that circle , to giue him our answere . For if when the Lord giueth vs a time to repent , as he did to that Iezabel , spoken of Apoc. 2. 10. and we doe not repent , we Apoc. 2. 10. are to feare the like iudgements , that are there threatned against her ; or the like curse which Christ gaue to the figge tree , hauing , like an hypocrite , leaues , but no fruite as yet ; Let no fruite Mauh 21. 17. growe on thee from hence-forward for euer .

4 Againe , repentance by delay groweth more difficult . For when repentance is delaied , sinne is nourished , and being nourished , getteth strength within vs , growing in strength , as wee growe in yeeres . Therefore as crooked plants , whilest they be young , may easily be bowed or broken at your pleasure , the which if you suffer so to continue vntill they be growne trees , you shall not be able to stirre : so whilest our sinnes are but young ( as by originall sinne , if it be not increased by practice and continuance , they are but euill inclinations and dispositions ) they are more easily subdued ; which if by continuance they grow to bee confirmed habits , they will subdue vs . For custome becommeth as it were another nature , so that a man will as easily forgoe a member of his body , as forsake a sinne whereunto he hath been accustomed . Can the Aethiopian change his skinne , or the Leopard Ierem. 13. 23. his spots ? then may you also doe good , that are accustomed to doe euill , as the Lord saith by his Prophet Iereney .

5 But suppose , that thou maist seeme to repent at the last , which many ( alas ) do not so much as seeme to doe , dying either desperate as Iudas , or sencelesse as Nabal : yet what assurance hast thou , that thy repentance which is wrung from thee by extremitie of affliction , will bee sound ? Doth not the Psalmist testifie , that the Israelites , Psal. 78. 34 , 36. howsoeuer 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 lyed vnto him with their tongues : for their heart was not right with him , neither were they stedfast in his couenant ? Doth not wofull experience shew , that many , whilest they are in any extremity by sicknes or otherwise , will seeme very penitent , and promise great matters , if God would be pleased to restore them to their former estate ; who when they are restored , returne to their former courses , and perhaps become worse then euer they were before . Euen as water that hath been heated , when it cooleth againe , is colder then before ? For as when a man draweth a bowe , it followeth his hand : but when he letteth his hand goe , it returneth to his former estate : so , many , whilest the hand of God is vpon them , whereby he seeketh to draw them vnto himselfe , doe seeme to follow his hand ; who when the Lord taketh away his hand , returne to their former condition , and perhaps turne aside like a deceitfull bow : which is a fearefull signe , that when Psalm . 78. 57. Hos. 7. 16. they howled vnto the Lord vpon their beds , they cried not from their heart , as the Prophet Hosea speaketh , and that when they seemed to turne vnto Hos. 7. 14. the Lord , and to seeke him early , their heart was not vpright , as Dauid testifieth of the Iewes . The Psalm . 78. 37. which I speake , not to censure those which bee gone , but to admonish vs , that we doe not presume . For howsoeuer we are in charitie to iudge the best of them , who before their departure haue seemed to repent ; yet we are to be iealous of our selues , and to feare , if we neuer haue repentance vntill by strong hand it be extorted from vs ; lest perhaps it will not be sound . And this was the third reason manifesting the folly of them , who deferre this duty of seeking Gods Kingdom from day to day .

4 If we first seeke the Kingdome of God and his righteousnes , we shall not onely finde them ; but also all the things of this life , which are expedient for vs , shall be added ouer and aboue them by way of aduantage , as our Sauiour here promiseth . But on the other side , if wee first seeke the things of this life , and put off the care of our saluation to our latter daies ; as we shall be in great danger , for earthly things which are vaine and momentany , to lose an eternall kingdome in Heauen : so haue we no assurance , that we shall obtaine our worldly desires . For it is the blessing of God that maketh rich . But if we belong vnto him , we are to make account , that he will crosse our preposterous desires , and by crosses and afflictions , as it were by weeping crosse , bring vs to himselfe , and weane vs from worldly desires , that we may mind and affect the things which are aboue .

5 But suppose we attaine to our worldly desires , hauing not yet sought the Kingdome of God , nor cared for the saluation of our soules : then will not these worldly goods be good vnto vs : 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 vnto euill . For to a worldly man that seeketh not the Kingdome of God , and his righteousnes , what is pleasure , but the lust of the flesh ; what riches , but the Mammon of iniquitie ; what honour , but the pride of life ; what learning and wisdome , but armata nequities , whereby men are enabled to doe the more hurt ; what long life it selfe , but a longer continuance in sinne ? But on the other side , if we first seek the kingdome of God and his righteousnes ; all these outward things shall be added vnto vs , as blessings and fauours of God , and pledges of his loue : or if we may seeme to want any temporall blessings , the seeming want thereof shall not hinder our happinesse . Blessed are you , saith Luke 6. 20. 21. our Sauiour to the faithfull , though you be poore ; blessed though you mourne , &c. for though they seeme poore , yet are they truly rich ; yea , rich to God , Luke 12. 21. not onely because they haue a treasure laid vp in Heauen , but also because godlines with contentednes is great riches , neither 1. Tim. 6. 6. is any man so rich as hee that is contented : though they be abridged of worldly pleasures , yet they onely haue the true delight : to them a good conscience is a continuall feast , and hauing peace Rom. 5. 1 , 2. and 14. 17. of conscience , they haue also the ioy in the holy Ghost , which , as S. Peter saith , is vnspeakeable and 1. Pct. 1. 8. glorious . Though they may seeme base in the eyes of the world , yet who are so truly honourable as they , who are the sonnes and heires of God , and coheires of Christ ? Though they are simple , yet Rom. 8. 17. who so wise as those that feare God ? who so learned as those who know God to bee their Father , Psalm . 111. 10. Christ to be their Sauiour , and the holy Ghost to be their sanctifier ? Though their life sometimes be short , yet is it recompenced with immortality ; and who may be thought so long-liued , as those in whom our Sauiour hath begun a spirituall life , which neuer shall haue end ?

6 Vntill we seeke the Kingdome of God and his righteousnes , we remaine in the kingdome of Satan , and in the state of damnation , out of which we haue need to haste .

7 Lastly , vntill wee seeke the Kingdome of God and his righteousnesse , we doe nothing but sinne , this duty being the first which we can doe without sinne . And therefore by delaying this duty , which ought first to bee done , we doe nothing but adde sinne to sinne , and hoord vp wrath against the day of wrath .

You see what our duty is ; let vs now consider our practice . Do not very many that would seeme Christians , deferre their seeking of Gods Kingdome , and care of their saluation , vntill their old age or time of sicknesse ; making choice of that time , which is most vnfit to beginne their repentance ? and yet when age or sicknesse commeth , they still defer their turning vnto God and seeking of his Kingdome , so long as there is hope of life . For what is the course that these men take , when God by sicknes summoneth them as it were to appeare 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 our selues vnder his hand , confessing and bewailing our sinnes , whereby we haue prouoked him to anger , turning to him that smiteth vs , and flying vnto him by hearty , earnest and faithfull praier for the pardon of our sinnes , that the cause of our affliction being remooued , the affliction it selfe may either be remooued or sanctified vnto vs . Then are we to vse Physicke and other lawfull helpes , depending on the blessing of God in the vse of them . But these men first send to the Physician , and whilest they haue any hope of life , they neuer seeke to God , nor take care what shall become of their soules . But when the Physician giueth them ouer as past recouerie ; then , and neuer till then , they send for the Minister ; then , and neuer till then , they seeke God and his Kingdome . As though their meaning were , when they leaue to liue , then onely to begin to liue to God , and hauing all their time led the life of the Reprobate , to dye neuerthelesse the death of the iust . But be not deceiued , qualis vita , finis ita ; such as hath bin the life , such commonly is the end : and ordinarily the Greeke saying is true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of an euill life , there is an ill end . I take not vpon mee to reftraine Gods mercy from those , who at the last turne truely vnto him : but I speake of that which is ordinary . It is to be feared , that not one of an hundred , who haue al their life time deferred their repentance , doth repent at the last houre : and therefore it is an hundred to one , that thou shalt not then repent , if thou deferrest till then .

But the Kingdome of God is also to be sought first , aboue all things , that is , chiefly and principally , and that for these reasons . 1. Because the saluation of our soules in the Kingdome of Glory , and the degrees of saluation in the Kingdome of Grace , is our true happinesse . 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 happinesse , and consequently our chiefest good , are in our iudgements to bee esteemed , in our affections to be desired , in our endeuours to be laboured for aboue all other things ; nothing else being to bee desired or sought for otherwise , than as it may bee a furtherance , or at least no hinderance thereunto . As for the things of this life , they are so farre from being the chiefe good , as that to them that set their hearts vpon them , and seeke 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 euill . For to those that seeke them chiefly , they are not onely vaine and vnprofitable , as Salomon testifieth , but through their owne default , Ecclef . 1. 2. & 2. 11. hurtfull also and pernicious vnto them ; as being not onely thornes to choke the seed of grace in them ; but also the baits of sinne , and snares of the diuell . For which cause Salomon saith , The Pro. 1. 32. prosperity of fooles destroyeth them . Againe , The saluation of our soule is an eternall good . These To happinesse two things required , fulnesse & perpetuity . Psal. 16. 11. things , if they be good , are but momentany . For as the whole earth , compared to the heauens , is but as a poynt of no sensible quantity ; so our whole time vpon the earth , is but as a moment or poynt of time , in comparison of eternity . Who therefore would preferre the momentany vfe of earthly vanities in this world , before the euerlasting fruition of the superexcellent eternall waight of glory in heauen ?

Thirdly , consider the wickednesse and profane folly of those who chiefly seeke worldly things . For first , their eye being euill , their whole life is answerable , as was said before . 2. They , which Ver. 23. professe religion , and chiefly seeke earthly things , as all worldlings doe , are notorious hypocrites ; giuing their face and outward profession to God , but their heart , with all their chiefe desires , studies and endeuours to Mammon . 3. Those that 1. Ioh. 2. 15 , 16. chiefly loue the world , and the things of this world , the loue of God is not in them . Yea , being Iam. 4. 4. louers of the world , they are found to be haters of God ; for the amity of this world is enmity against God . 4. Those who remouing their harts from God , doe set them on the world , are Idolaters , or as Saint Iames calleth them , Adulterers , who haue no inheritance in the Kingdome of God . 5. Those who chiefly affect the world , doe subordinate the profession of Religion , and the care of keeping a good conscience to worldly desires ; and therefore in time of triall they fall away . Whereas contrariwise , they whose treasure is in heauen , and haue their Anchor of hope fixed there , will not suffer themselues either to be allured to that which is euill , by the desires of the world : which they esteeme as vanities , in comparison of heauenly happinesse ; or to bee terrified from that which is good , by the afflictions and calamities of this life , which are not worthy of the glory that shall bee reuealed . 6. That which is Eccles. 10. 9. said of couetous persons , is true of all worldlings , that they haue set their soules 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 birth-right for a Gen. 25. 33 , 34. Heb. 12. 16. messe of pottage . For these men ( for matters of like value , and lesse necessity ) make away an euerlasting inheritance in the Kingdome of heauen .

Finally , those , which professing themselues Christians , doe chiefly seeke earthly things , doe cast away their soules ; not onely losing their inheritance in heauen , but also plunging themselues into hell . For they which walke , that is , make profession of religion , and yet chiefly minde earthly things ; the Apostle saith , that their end is Phil. 3. 19. damnation . And they which sowe to the flesh , Gal. 6. 8. must looke of the flesh to reape corruption .

Fourthly consider , the doctrine of the Gospell teaching vs to deny all worldly lusts , Tit. 2. 12. the vow of Baptisme , to renounce them : the duty of all true Christians , and the practice of Gods children . For so many of vs as are true Christians , are also to be perswaded , that we are elected , called , redeemed , regenerated vnto life eternall in the kingdome of God . And consequently , that we are heires , yea , Citizens of heauen , and pilgrims Phil. 3. 20. Heb. 11. 13. and strangers vpon earth , who ought to vse bac vita , vt via , this life , as a way to a better life ; and the things of this life , as helpes onely , and not as hindrances in our way ; not to set our hearts vpon Heb. 12. 1. them , but to vse 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 aboue . For it were a foule shame for vs , who are appointed to heauen , and called to Gods Kingdome , to be wholly or chiefly addicted to the earth , like earth-wormes , or Serpents that crawle vpon the earth ; like vncleane fishes , which wanting finnes , doe lie in the mud ; like blind beetles , which hauing 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 yeeres old , refused Heb. ●1 . 24 , 25 , 26. to be called the sonne of Pharaohs daughter , choosing rather to suffer affliction with the people of God , then to enioy the pleasures of sinne for a season : esteeming the reproach of Christ ( so hee calleth the afflictions of the members of Christ ) greater riches then the treasures of Egypt . And the reason of all this was , because hee had respect to the recompence of reward ; that is , preferred the saluation of his soule to all worldly respects : for he that hath an eye to the reward both of the godly and wicked , will not onely chuse to be a bond-seruant among the people of God , rather then to be a Gallant in Pharaohs Court ; but hee will also chuse to be as poore a Lazar , as Lazarus himselfe , rather then to be another Diues . Luk. 16.

Of Dauid in the fourth Psalme : There be many that say , Who will shew vs any good ? seeking Psal. 4. 6 , 7. chiefely after worldly profit . But , Lord , saith he , lift thou vp the light of thy countenance vpon vs , shew thy selfe fauourable and gracious vnto vs in Christ our Sauiour . This he would more reioyce in , then the worldlings themselues in all their prosperity . For , though he were a great and glorious King , yet he reposed not his happinesse neither in profit , nor in pleasure , nor in promotion : Psal. 32. 1 , 2. and Psal. 119. 1 but in the saluation of his soule , and the degrees thereof , as iustification and sanctification . And in Psal. 27. 4. This is that one thing which he desired Psal. 27. 4. of the Lord , and which hee saith hee would seeke after ; being indeede that one thing , whereof by the testimony of our Sauiour there is necessity . Luk. 10. 42.

Of the Apostles , who forsooke all they had in this world , to follow our Sauiour Christ . But chiefely of the Apostle Paul , who though hee had Phil. 3. 8 , 9. many things to glory in : yet hee esteemed all as dung , yea as losse , in comparison of his iustification and saluation by Christ .

The vse hereof is two-fold ; reproofe of worldlings , instruction to our selues , And first , we are to reprooue the folly of worldlings , who throughout the whole booke of the Prouerbs are Salomons fooles : who are not , as wee say , penny-wise and pound-foolish , but body-wise and soule-foolish . For what greater folly can there bee , then for momentany fruition of earthly vanities , to lose an euerlasting kingdome in heauen ; for the pleasure of a moment ( as this whole life is no more , nor yet so much , compared to eternity ) to incurre euerlasting misery ; for the trifles and vanities of this world , to make away our soule , which is of more worth vnto vs , then all the world besides ?

And secondly , the profanenesse and wickednesse of worldly-minded men ; who either prefer the obtaining and enioying of their worldly desires , before not onely the meanes of their saluation , Math. 22. 5. Luk. 14. 18 , 19 , 20. as those in the Gospell ; but also before the glory of God , and their owne saluation : or else subordinate their profession of Religion to their worldly respects : who when they ought to affect the things of this life , so farre onely as they concurre with their spirituall good : contrariwise affect and professe Religion onely so far , as it may stand with the obtaining or enioying of their worldly desires . And therefore euen in their profession To these men , not Godlinesse is gaine , but gaine 〈◊〉 godlinesse , 1. Tim. 6. of Religion , wherein they would seeme to seeke the Kingdome of God , they chiefly seeke ( like hypocrites ) their worldly ends .

The instruction which wee are to learne from hence , is also twofold . For first , if we are chiefly to seeke the Kingdome of God , and his righteousnesse , then must wee hunger and thirst after the grace of God , and his spirituall blessings in heauenly things , aboue all the things in this world . Then our chiefe care also must be , to keep a good conscience , and to vse all good meanes whereby our saluation may be furthered : to enter into a religious course of life , wherein wee may walke before God in sincerity and truth : to make choyce of our calling , of our company , of our marriage , as may best stand with our spirituall good . But chiefly and aboue all , to auoid those things which doe hinder the saluation of our soules . Now the soule is lost by sinne ; for the soule that sinneth , shall die . Seeing therefore the soule , which is of more worth vnto vs than all the world besides , is lost by sinne ; we ought euery one to haue this vnfained purpose and settled resolution , not to sinne wittingly and willingly , though wee might gaine the whole world thereby ; and much lesse the particular and pettie desires thereof . Should we not sinne to gaine the whole world ; and shall euery trifle in the world moue vs to sinne ? For what is that which by sinne wee gaine , in comparison of the world ; and what is the whole world to a mans soule ? For what will it profit a man , if hee shall Mark . 8. 36. gaine the whole world , and lose his owne soule ? Or what shall a man giue in exchange for his soule ?

Secondly , wee are to learne ( as wee haue been taught ) to place our happinesse and felicity in the saluation of our soules . For then the eye of our mind shall bee single and sincere , and the whole course of our life and conuersation will bee spirituall and religious . Then will all our desires , cares , studies and indeuours tend chiefly to this end . Then shall we alwaies , with Moses , haue an eye to the recompence of reward ; and with our Sauiour Christ , for the ioy that is set before vs , despise all earthly things , Heb. 12. Then shall wee passe the time of this our pilgrimage , in a longing expectation of euerlasting happines . And therefore thrice happie are they , who haue laid vp their treasure in Heauen , and reposed their felicitie in the saluation of their soules .

Now followeth the promise which Christ hath annexed to his commandement : And all these things shall be added vnto you . Where , before wee come to the words , we may , out of the promise in generall , not vnprofitably obserue two things : viz. the gracious dealing of God with vs , and our vngracious indisposition in respect of spirituall things . For whereas God , in respect of his absolute dominion ouer vs , might enioyne vs those things which appertaine to his glory onely , without respect of our good , as men vse to deale with their seruants ; yet he commandeth vs such things as doe tend to our owne good . And that he might allure vs to seeke our owne good , he addeth gracious promises thereunto .

The thing which our Sauiour here enioyneth , is , That we should seeke our owne happines . And that we may be allured thereunto , he hath promised , that seeking , weshall find . And not only that , but because we are sensuall , and too much addicted to the things of this life , he promiseth , that if we shall first seeke our true and euerlasting happines , we shall not only obtaine it ; but in the meane time he will giue vnto vs a supplie of all these outward things , which naturally we doe so much desire . Wherein the Lord dealeth with vs , as louing Parents deale with their children : who vse to allure them to learne or practise some thing which may be for their singular good , by promising vnto them some pretty or pleasing reward , wherewithall as children they are more affected . The which gracious goodnes of God should allure and encourage vs , to seeke first his kingdome and his righteousnes . Secondly , we may obserue our owne vntoward disposition to that which is spiritually good . For whereas all men naturally and necessarily desire happines : yet when we are informed , that our happines consisteth in spiritual blessings in heauenly places , we haue no mind thereunto . Neither can we , to the seeking thereof , bee moued either by the commandements of God , though wholy intending our good , or yet by the promise of spirituall blessings , which are worth many worlds ; but the Lord must be faine to allure vs to seeke our eternall happines , by promising vnto vs temporall rewards ; which are but trifles to please children withall , in comparison of the other . And yet such is the waywardnes of a great number , that neither by the commandements of God , nor by his threatnings , neither by the promises of a better life , nor by the promises of this life , they can bee moued to affect or seeke spirituall things . The which vntoward indisposition is so much the more absurd , because it is contrary to the profession of Christians . For Christian religion teacheth vs to deny worldly lusts . And Tit. 2. 12. in the vowe of our Baptisme we haue promised to renounce them . And professing our selues Christians , we professe our selues pilgrims in this world , and citizens of Heauen : and therefore ought to be weaned from earthly desires , and affect and mind the things which are aboue . But to come to the promise it selfe .

In handling whereof , I will first explaine the words as they lye in order , and then confirme the truth of this promise ; that it may serue as a forcible argument to moue vs , to seeke first the kingdome of God and his righteousnes .

The coniunction And , is here vsed as a note of consequence ; as ifhe had said , Seeke first the kingdome of God and his righteousnes , and then all these things shall be added vnto you . Which teacheth vs , that these temporall benefits , by the promise and blessing of God , are consectaries of spirituall grace ; that is , doe follow vpon our study and care in seeking first the Kingdome of God and his righteousnes : 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 answere , They are promised , not to those that tempt God , or liue inordinately : but to them that seeke them in a secondary respect , and subordinate their desire and care in seeking of them , to their spirituall good . God would haue euery man ordinarily to liue in a lawfull calling , and to bee industrious therein : to get his liuelyhoode in the sweate of his browes , and walking ordinately , to eate his own bread , 2. Thes. 3. 11 , 12. Act. 20. 35. Ephes. 4. 28. The slothfull persons are sent to the Pismire to schoole , of her to learne industry and prouidence , Prou. 6. 6. The Householder is bound in conscience to prouide 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 Sauiour Christ commandeth vs , by prayer to seeke our daily bread ; and what we desire in our prayer , we are to seeke 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 waies ; for thou shalt eate the labour of thine hands . That is , If wee first seeke his Kingdome , and his righteousnes , he will blesse our labours and indeuours for these outward things . They shall follow vpon our pietie and chiefe study for heauenly things , without our carking and immoderate care ; but not ordinarily , without our prouident care and honest endeuours . Wee are therefore first to seeke the Kingdome of God , and his righteousnes ; and then to seeke , in a secondary respect , the things of this life , as helpes in this our way to a better life . For as I said before , the word first , seemeth to haue relation to a second ; and when we are commanded to seeke heauenly blessings first , it is implied , that in a second place wee are to seeke the blessings of this life . This if wee doe , we are in the vse of honest meanes , to depend on the blessing of God according to his promise , casting our care vpon him , and referring the successe vnto God , not troubling our selues , or taking thought * * That is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , forbid den , Luk. 12. 29. Tu praesens cura , Domine committe futura . what shall be the euent , the knowledge whereofbelongeth onely to God .

These things ] Which be needfull and expedient for this life . For God hath not therefore commanded vs first to seeke his kingdome , and the life to come , that we should want the necessary helps of this life : but that hauing sought that first , wee might more fully enioy these , with the fauour and blessing of God . As if hee should say ( saith Chrysostome ) I forbid you to seeke these things ; not that you may not receiue them , but that you may receiue them more abundantly . For so hee saith ,

All these things ] God therefore dealeth liberally with vs , giuing vs richly all things to enioy . If 1. Tim. 6. 17. Psal. 23. 1. he be our shepheard , we shall lacke nothing , Psal. 23. If wee feare him , there shall bee no want vnto vs , Psalm . 34. If we walke vprightly before him , he Psal. 34. 10. will deny nothing vnto vs that is good , Psalm . 84. Psal. 84. 11. Come to our Sauiour therfore , you who say , Who will shew vs any good ? and hee will shew you the Christian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Arte of Thriuing . First Psal. 4. 6. ( saith he ) seeke the Kingdome of God , and his righteousnesse , and all these things shall be added vnto you . For indeed , Godlinesse ( with contentednesse ) is 1. Tim 6. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Tim. 4. 8. great Thrift , hauing the promises not onely of the life to come , but of this life also . This then is the most compendious way for a man to bee rich vnto God , and to attaine to all things that are needfull and expedient , & to enioy them with Luk. 12. 21. the fauour of God , whose blessing maketh rich . Prou. 10. 22.

But the principall word to be obserued heere , is , added . All these things shall be added vnto you . For first , by this word is presupposed , that those who seeke first the Kingdome of God and his righteousnesse , shall obtaine those things which they principally seeke ; and ouer and besides them , all these outward things shall be added vnto them . As to Salomon , when he asked wisedome of God , the Lord did not onely giue him wisedome , but 1. King . 3. 13. thereunto added riches and honour . This therefore must stirre vs vp , seriously and cheerfully to seeke , knowing that our labour shall not bee in vaine in the Lord . I said not to the seed of Iacob , 1. Cor. 15. 58. Esa. 45. 19. Seeke ye me in vaine , saith the Lord . For as hee hath commanded vs to seeke ; so hee hath promised , that seeking , we shall finde , Math. 7. And in Math. 7. 7 , 8. this place , that we shall not onely finde his kingdome , and his righteousnesse , which chiefly wee seeke ; but that thereunto shall bee added all the things of this life which are expedient for vs .

Secondly , wheras he saith not , All these things shall be giuen , but that they shall bee added , hee teacheth vs , that temporall blessings are not promised as the principall reward of our seeking : but as accessaries and additions giuen ouer and aboue the principall , by way of aduantage . As 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , au●arij , v●l Mantisz 〈◊〉 . Tradesmen , when they will deale bountifully with their buyers , doe vse by way of aduantage , to adde somthing to the number , waight , or measure of that commodity which they vtter . So that spirituall blessings in heauenly places , are the rewards which principally are giuen ; temporall blessings are but pettie rewards , and additions , which are added by way of aduantage . This therfore teacheth vs againe , that the Kingdome of God , and his righteousnesse , are principally to be sought , as the principall blessings ; and that they deale preposterously and absurdly , who chiefly seeke the temporall , or for their sakes seeke the spirituall : seeing the temporal are but smal additions , and accessories , and auctaries , appendices and consequents of the former .

To you ] namely , that seeke first the kingdome of God , and his righteousnesse . For neither the kingdome of God and his righteousnesse are promised as the principall ; nor temporall blessings , as additions and auctaries : but onely to those who performe the duty , which is the condition of the promise . But against the truth of this promise , two things may be obiected . The former , that to many , who doe not first seeke the kingdome of God and his righteousnesse , all these things are giuen . The latter , that to many , who doe seeke first the kingdome of God and his righteousnesse , all these things are not giuen .

To the first I answere , that when worldlings , who doe not first seeke the kingdome of God and his righteousnesse , abound with worldly benefits : it may first be doubted , whether they be giuen vnto them of God . For if they bee gotten by vnlawfull meanes , they are not receiued from God as his gifts , but rather from the diuell , as the prices for which they sell their soules vnto him . Or secondly , if they be giuen of God to a man that setteth his heart vpon the world , immoderately and preposterously seeking the same , it is to be doubted , that they are granted of God in iudgement and anger ; as to one whom he hath giuen ouer to his owne lusts . And therefore that they are but ( as they say of the gifts of enemies ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , blessings Prou. 1. 32. Psal. 73. 17 , 18. Ier. 12. 3. Numb. 11. 33. which are turned into curses . Thus the Lord granted Quailes to the Israelites , importunately desiring and longing for them , when they had been better to haue bin without them . Those that chiefly set their hearts vpon the world , and doe enioy their hearts desire , are to feare lest they be like the cattel , which going in that best pastures , are fatted for the slaughter . But suppose , that the Ier. 12. 3. Lord doth giue them as temporal rewards of moral vertues , or wages for some outward & tēporalseruice : yet this promise is not verified of them . For to them , these things , though they be giuen , yet they are not added , because they are giuen alone . For alas , these men haue their portion in this life , Psal. Psal. 17. 14. 17. and all their good things they receiue whiles they liue heere , Luk. 16 : and in this life , as our Luk. 16. 25. Math. 6. 2 , 5. Sauiour speaketh of other hypocrites , they receiue all their reward . But these are not the portion or reward of Gods children , whose inheritance is in heauen : but small additions vnto their principall rewards . Greater blessings are promised and giuen to them , to which these are added .

To the second I answere , that promises of temporall benefits , which are not absolutely good , are not to be vnderstood absolutely : & that to the godly , who first seeke the kingdome of God , & his righteousnes , all these things are added , so far , as they are expedient for Gods glory , & their owne spirituall good : so far , as they are blessings , and not curses ; so far , as they do , or ought to seek or desire them . For with these limitations , all promises of temporal blessings are to be vnderstood . For these outward things , if they be not subordinat to Gods glory , and our own spirituall & euerlasting good , they are not to be esteemed good things , nor blessings . And therfore , as they are not within that verge of Gods promise ; for promises are of blessings , not of curses : so they are not , or ought not to be within the compasse of our desire . For they that first seek the Kingdome of God , and his righteousnesse ; in so doing , subordinate all their worldly desires to Gods glory , & their owne spiritual good : desiring nothing in this world , but so farre as it may stand with Gods glory , and their owne saluation .

Now it is manifest , that it is good many times for the children of God , to be vnder the crosse : and to be afflicted with want of some outward things . But this want , these crosses , doe not hinder their happinesse , but further their good . For they are happy , notwithstanding them , Luk. 6. 20 , 21. And therfore to the promise of temporal blessings , Mark . 10. 30. made to those which first seeke Gods Kingdome with purpose to renounce all for Christs sake ; God hath annexed the promise of the crosse . God in loue doth chastise his children for their Heb. 12. 10. profit : and they cannot denie , but that it is good Pss. 119. 71 , 75. Lam. 3. 27. for them that they are afflicted . Yea , Dauid pronounceth them happy , whom the Lord doth Psul. 94. 12. chastise , and teach them out of his Law . Those that first seeke the Kingdome of God , and his righteousnesse , haue this priuiledge ; and as Esay calleth it , this heritage , that as nothing shall Esa. 54. 17 Rom. 8. 28. hurt them ; so all things whatsoeuer , as well aduersity as prosperity , shall , by the mercifull dispensation of Gods Fatherly prouidence , worke together for their good . This therefore is the disposition of all those , who first seeke the Kingdome of God , and his righteousnes . Not to affect , either with couetous worldlings , aboundance , or with superstitious phantasticks , voluntary pouerty . Nor to seeke to be their owne caruers , and much lesse to resolue , that they will attaine to great matters in this world ( for they that will be 1. Tim. 6. 9. rich , whether God giue them lawfull meanes or not , doe fall into the snare of the Deuill , and are ready to swallow his baites ) but to submit themselues to the good , and most wise prouidence of God , seeking and expecting from him such a measure of temporall blessings , as hee in his Fatherly wisedome 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 Sauiour Christ , we are daily to make : Giue me not aboundance , nor giue me not penury , but , Feed me cibo dimensi mei , which our Sauiour calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , that portion of temporall Math. 6. 11. benefits , which God knoweth to be most fitting and expedient for vs . Therefore notwithstanding these obiections , this promise made to those , which first seeke Gods Kingdome and his righteousnesse , is most true ; and as it properly belongeth to them , and not to worldlings : so is it euer performed towards them . Psal 9. 10.

And that wee may not onely giue vndoubted credit to this gracious promise , but also , in sure affiance and faith therein , be moued to seeke first the Kingdome of God and his righteousnesse ; let vs not onely consider his trueth 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-sufficiencie , in being a plentifull reward to those that seeke him , Gen. 15. 1. and 17. 1. His bountie , giuing all things aboundantly to enioy , 1. Tim. 6. 17. His prouidence , both generall , who giueth all things to all ; all things that are needfull and expedient , ( Act. 17. 25. ) to all creatures , euen to those which were made for mans vse . Math. 6. 25 , 26 , &c. the which prouidence of God , the brute creatures seeme to acknowledge , Psal. 104. 27. and 145. 15. That those men may know themselues to bee more brutish then the brute Psa 145. 15 , 16. beasts , who doe not acknowledge Gods prouidence , and in some measure depend thereon . And also speciall , towards the faithfull , Psal. 106. 4 , 5. and 34. 16. For they are of his family , and therfore no doubt hee will prouide for them , 1. Tim. 4. 10. He is their Pastor , and therefore they shall lacke nothing , Psal. 23. 1. Hee is their heauenly Father , and therefore will supply their wants , Math. 6. 32. and 7. 11. They are his children in Christ , and in him haue right to all things , 1. Cor. 3. 22. and therefore , in his iustice , will not denie them any thing that is good for them , Psal. 84. 11. To them he hath giuen his only Sonne ; and therefore , with him , will in his loue giue all things profitable , Ro. 8. 32. To them , according to his good pleasure , he hath appointed a Kingdome . And therefore they neede not feare , but that they seeking it first , both that Kingdome shall be giuen vnto them : and that all these things also shall be added ouer & aboue , by way of aduanthge , Luk. 12. 31 , 32.

The Lord for his mercies sake giue vs all grace , first to seeke his Kingdome , and his righteousnes : that we may obtaine his righteousnes in the Kingdome of grace , whereupon will follow peace of conscience , and ioy in the holy Ghoft , with a supply of all needfull blessings in this life : and may in the end attaine to euerlasting happinesse in the Kingdome of Glory , where we shall haue the fruition of God himselfe , who is the chiefeft . Good , through Iesus Christ our Lord and only Sauiour . To whom with the Father , and the holy Spirit , be all praise and glory for euermore .

Amen . FINIS .